Six Several TREATISES 1 The Promises made and fulfilled in Christ. 2 Absolute Promises made to sinners, as sinners. 3 The Life of Faith; and in particular, In Justification. Sanctification, and Expectation. 4 The Saints Anchor rightly cast. 5 Christ's New Command. 6 Of Offences. By the late worthy and faithful Servant of Jesus Christ John Tillinghast. Published by his own Notes. LONDON, Printed by R. I. for Livewell Chapman at the Crown in Popes-head-Alley. 1657. To the Reader, IT is a matter of Lamentation to those who are left behind, that so many Sons of Zion are transplanted to eternity, whose Counsels, Prayers, Experiences— might have been very useful (if the Lord had seen it good to continue them on earth) towards the directing, helping, and comforting, may weak, doubting, and despondent souls in their journey towards Heaven. And amongst others in our day, the death of that gracious; and sweet-spirited man, Mr. Tillinghast, deserveth much to be lamented. But there it matter of rejoicing in the midst of our mourning for the Saints; in that, death bringeth them to the possession of those Promises, which before they were but heirs under age unto. As Christ said to his Disciples, John 14.28. If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I So, if we rightly loved the Saints, we would rejoice when they go unto the Father, for than they receive the End of their Faith, and then they enjoy the chiefest object of their hope, even eternal life. And it is our great mercy, who still remain, that although the Author of the ensuing Treatises, was plucked away like a blossom in the prime, yet he hath left us so many useful Instructions about the Promises, the life of Faith, and hope, etc. that it may be said of him, by these, he being dead, yet speaketh. We forfeited all our mercies in the first Adam by sin, and could never have attained unto grounded hopes of grace, or glory; if the Lord had not vouchsafed to enter into Covenant with us, in, and for the sake of Christ, the second Adam. But now there are given unto all that are in Christ, 2 Pet. 1.4. exceeding great and precious promises, that by these they might be partakers of the Divine nature. Promises are divine Engagements, wherein (as with reverence we may speak it) the Lord doth pawn his own faithfulness for a security to our saith and hope. Oh what matter of admiration is here! that the God of glory should condescend so far as to come under Engagements to poor, sinful, and unworthy creatures? and still there is more matter of astonishment, if it be considered, what glorious things are put under Promise to the Saints, even God himself, Heb. 8.10. This is the Covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my Laws into their mind, and write them in their hearts, and I will be to them a God, etc. Christian, what wouldst thou have more? is not God thy all in all? is there not enough in God to answer all thy desires, to satisfy all thy long, to supply all thy wants? behold, thou hast him in the Promise, he hath made over himself to thee in the way of a Covenant, he hath engaged himself to be thy God. If the Lord had promised only earthly enjoyments, health, wealth, though it had been in great abundance, and mountains of gold, and heaps of Pearls, etc. yet it had been nothing in comparison of this, to say, I will be thy God. Thou art rich indeed, who art in Christ, all the Promises are thine, and so God thine, and therefore all thine. Thou mayest in all straits, exigencies and necessities, go to God in the way of the Promise, for the improvement of any of his Attributes, that thou standest really in need of the use of, for they are all engaged for thy advantage. When Satan useth his policy against thee, than thou mayest say, Lord, thou hast promised to be my God, and so thy Wisdom is engaged for me; O! let me find that improved, for the defeating my subtle enemy in his erterprises. When thou art assaulted with strong temptations, which thou art no way able to withstand, or haste some great difficulty in the way to hinder thee in coming up to any duty, or to obstruct thee in the exercise of any grace, as faith, patience, humility, etc. Then thou mayest say, Lord, thou hast promised to be my God, and so thy Power is mine. O now let it be improved for my help and assistance against these difficulties which are too strong for me to overcome: and so for all other Attributes of God, thou mayest in all times of need claim an interest in, and by the Promise plead a laying of them out for thy good. I am persuaded that many of the fears, doubts, disquiets, etc. of many Christians, about their eternal conditions, and their great distances from assurance, take their rise hence, because they do not clearly understand, or are not throughly persuaded, that the way of Gods making over himself unto souls, is the way of a Promise; that a Covenant is that whereby the Lord giveth us hold of himself in this life, and whereby he giveth us assurance of all the blessings which are to be enjoyed in another, and a better life. Were they hearty and explicitly convinced, that the enjoyments of God which they are to look for here, must be by Faith, and so through the glass of a Promise, than they might find that they have had many such enjoyments of God, which they have overlooked. The great temptation of this age is, to look more to a life of sense and feeling, than to a life of Faith, to look more to a Christ within, than (in the way of a Promise) to a Christ without. Many will own none as enjoyments of God, but inward feeling of supports, quickenings, enlargements, consolations, etc. It is no longer than they enjoy these, that they think they enjoy God; whereas they ought to let out their hearts in the way of a Promise to God, through Christ for such mercies, when they are under the deepest sense of the want of them; and there are as real enjoyments of God in such out-going of the heart to God, as in those sensible incommings of joy and comfort, etc. For, the life of Faith consisteth in such an out-going of the whole heart in the way of a Promise, Christ-ward; hence Faith is called a coming to Christ, John 6.35. He that [cometh to me] shall never hunger; this is expressed by believing in the latter end of the verse [he that believeth on me shall never thirst.] So that Faith is the motion of the whole heart Christ-ward; Faith doth not consist so properly in believing that Christ is thine, or that thy sin is pardoned— as, in the letting out thy heart to Christ in the way of the New Covenant, for his righteousness, and the remission of thy sin, etc. And if this were duly considered, souls would never in their lowest, saddest, and most deserted conditions, be shy of believing; for who can question at any time whether they may thus let out their hearts to Christ, or no? and yet the doing this, is believing, yea the properest act of Faith consiseth therein; and if at any time a soul be enabled by grace to this, than it hath a sweet enjoyment of God and Christ in the Promise, though sensible quickenings, etc. be wanting, for no act of Faith can be without an enjoyment of God. If thou be'st enabled with thy whole heart, to take hold of God's Wisdom, and Power, etc. in a Promise, thou dost as really enjoy God, so long as thy soul sticketh close to him there, whilst the sensible improvements of those divine Artributes, are denied thee, as thou dost afterward, when these are granted. And the same may be said for any promised Mercy, if the heart be throughly drawn out Christ-ward in the way of the Promise for it, in its proper season, as when that mercy is suitable to the present condition, etc. there is as real an enjoyment of God in such a waiting for it, as in the after fruition of it; for there is the life of Faith before it is afforded, and Faith cannot be without a fruition of God. The Proper time of Abraham's acting Faith for Isaac, was before Isaac was given, Rom. 4.19. And being nor weak in Faith, he considered not his own body, now dead— vers. 20. He staggered not at the Promise of God, through unbeleef, but was strong in Faith,— So that enjoyments of God by Faith, may be as well before, as when a promised mercy is afforded. I do not speak against looking for sensible feelings of Christ's presence within, in enlargements, and quickenings, etc. but against judging these the only enjoyments of God, and against looking more for these, than for out-going of heart to Christ by Faith; whereas the best way to attain more of these, is to act Faith on the Christ of God, who is without us, in the way of a Promise for them. The Lord would take care of Christians comforts, if they were more careful to own his faithfulness in his Promise. And if you would be successful in any of your deal with the Promises, then be sure that your souls do clasp hold of Christ therewith, for all the Promises in him are yea, and in him Amen. And seeing the faithfulness of God is engaged for the accomplishment of all Promises. Oh what sweet encouragement doth this afford, to exercise hope on him, for all those mercies which are promised, and which we are yet without! Christians are exceedingly backward to the exercise of this grace of Hope, which might be of admirable use to them; and most averse to exercise it about eternal life, which is the highest and chiefest object of it. Some hope, not only for temporal, but also for spiritual mercies; necessary in some conditions they are exercised in, as under deadness of heart, they hope for quickenings; under streightnings, they hope for inlargements; under witherings, they hope for flourishings of grace; but where is the soul that is hoping for the glory of God? Rom. 5.2. A hoping for Heaven, and the life to come? it is the casting hope within the vail that rendereth it of use as a Soul-anchor, that secureth against the storms of affliction, and temptation which are met withal in this World. A great reason of the sinking of many under these, is, because they cast away their anchor (the hope of eternal life) when the tempest riseth highest, and when they have most need of it. It is very sad to observe, that carnal men are so high in their Hopes for heaven, who have no grounds for hoping; and on the other hand, that Christians are so low in their hopes, who have such firm grounds for them. There is 1 A hope of desire. 2 A hope of Assurance, or Confidence. Christians, you may sometimes be under such doubts, and questionings about your conditions, as you may not be able to conclude with a hope of confidence, and Assurance, that you shall enjoy God to all eternity. But a Hope of Desire after the enjoyment of God as the chiefest good, as reckoning nothing such a matter of Hope, as a full fruition of him, and Jesus Christ to all eternity, this Hope of Desire under the saddest desertion you may keep up, and sin if you do not, Cant 3. v. 1, 2. Cant. 5.6. The Spouse sought her beloved, when he had withdrawn himself. As under the hidings of Christ's face, the saints may have a Hope of Desire to see his face again on earth, so as well may they then long to see him face to face in heaven. The Saints should say, when will the bridge-groom of our souls come? when shall we have full fellowship with him? when shall we have full embraces in his arms? when shall we enjoy the Promised everlasting rest? when shall we have a full freedom from all sin, and suffering? thus Paul had a Hope of Desire to be dissolved that he might be with Christ, Phil. 1.23. and Rom. 8.23. we groan within ourselves; that implieth a weariness of the present Condition, but the inducement was the hope of Glory; (waiting for the adoption, the redemption of our body) but where is the soul that is under a weariness of its present Condition, not barely to be freed from burdens and afflictions, but out of a want of heavenly glory, and a full communion with Jesus Christ, O Christians! you can never want a ground thus to hope, and therefore put on your Helmet, the Hope of Salvation, cast forth the Anchor, and that within the Veil, that your Lord may find you looking for the blessed Hope of his coming. We shall add no more but this, that the Lord, graciously granted us the privilege to be ear witnesses, that divers of the Sermons in these Treatises, for the substance of them (giving allowance to such defects of the Emanuensis, which cannot but be expected ordinarily) were Preached by that Servant of Christ Mr. Tillinghast, and others are, as they were found in his own hand-writing; Some Sermons are wanting, but could not be gained; yet these being so useful, we were unwilling the World should be without them; so desiring that the blessing of Christ may accompany these labours, We remain 10 Month 24th day 1656. Thy Servants for Jesus sake. Samuel Petto. John Manning. The Contents. The Promises made and fulfilled in Christ, from 2 Cor. 1.20. The Text opened, from page 1. to page 3. Doct. That all the Promises of God made to sinners in Jesus Christ, shall most certainly be fulfilled and accomplished. ibid. That all the Promises of God run in Christ, or are made to us in Christ. ibid. The Promises distinguished into absolute and conditional. 1 Absolute Promises. p. 4 2 Conditional Promises. ibid. Pro. 1 That all the Promises of God, whether those that are absolute, or such as are conditional, they do all run in Christ, or are made to us in Christ. p. 5 1 That it is so. p. 6 2 Six Reasons, Why it is so, from p. 8. to 14 3 The Use. 1 That the first work of the soul, is to come to Christ. ibid. 2 How miserable is the condition of all those that stand off from the Lord Jesus Christ; this shown in several particulars: from p. 15, to 20 3 Then how blessed is their condition, who are married to the Lord Jesus Christ. ibid. 4 Of Examination in several particulars, p. 23 5 Of Exhortation. p. 24 Quest. How may a soul know that its evidence is true? Answered in three particulars. p. 24, 25 6 Use, To those that are without Christ, to come to Christ. p. 26, to 30 Twelve Objections answered, from p. 30, to 41. Pro. 2 That all the Promises of God made to sinners in Jesus Christ, shall certainly and assuredly be fulfilled and accomplished. p. 41 The Proposition proved from the great Obligations lying upon God the Father, and Jesus Christ, to see to it, that the Promises be fulfilled. Five Engagements that lie upon Jesus Christ to see them fulfilled; from p. 42, to 44 Seven Engagements lying upon God the Father, to see the Promises fulfilled, from p. 44, to 46 Four other particulars, to prove the certainty of fulfilling the Promise. p. 47 Nine Objections answered, from p. 48, to 54 Quest. How may I come to know when the Promise is near fulfilling; answered, p. 54 Quest. What doth the consideration hereof afford us, as matter of comfort? answered, ibid. Quest. What may we learn hence, as our duty? answered in six particulars. p. 55, to 58 2 Absolute Promises made to sinners, as sinners, from Isaiah 57.17, 18, 19, verses. Doct. THat the Promises of Grace, or the free Promises of the Gospel, are made to sinners, or to persons as sinners, under the notion of sinners. p. 59 The Doctrine explained and opened, p. 60, to 63 The truth of the Doctrine proved. p. 63 Four Reasons of the point, from p. 64, to 69 Five Objections answered, from p. 69, to 77 Use 1 Hence we may see the mistake of many persons, who look upon the Gospel, and all the Promises thereof as made to Saints, whereas they are to sinners. p. 77 Use 2 Then here is ground of encouragement to the vilest of sinners, to come to the Promise. p. 79 Use 3 Then how exceedingly just and great will the condemnation of those sinners be, who reject these Promises of grace? p. 81 Four Aggravations of such sinners sins. p. 83, to 85 Use 4 Of comfort to poor souls. p. 85 Sixteen Objections answered. p. 86, to 89 3 The life of Faith, from 2 Cor. 5.7. THe Text opened. p. 89 Doct. That the life of Faith is the proper life of Saints in this world. The Doctrine proved. p. 90 to 92 Quest. 1 What it is to live by Faith? answer, that it is for a soul constantly, quietly, and orderly, to rest upon the Promise and Power of God, for the obtaining of all good, expected, or hoped for, the removing, or turning to good, all evil present, or feared. This description is branched out into these particulars. 1 The Act itself with the manner of acting. p. 93, to 99 2 The ground of Faith. p. 100, to 107 3 The extent of this living by Faith. p. 108, 109 Quest. 2 What are the pincipal differences betwixt the life of Faith, and the life of sense? answered in eight particulars. p. 110 to 121 Quest. 3 Wherein is the life of Faith to be exercised? Answered. p. 122 Quest. 4 What are the things themselves whereabout Faith is to be exercised? Answered p. 121, to 125 Quest. How doth Faith act, as touching any of those things? p. 125, to 127 Quest. How doth Faith act in Justification? Answered in six particulars. p. 128, to 144 Quest. Wherein doth lie the advantage of the soul, that liveth by Faith in Justification, above another that concludeth his Justification from sense, from what he seethe or feeleth? Answered. p. 145, to 152 Quest. What is it that hindereth a soul from living by Faith in Justification? Answered. p. 153 to 155 2 That a Christians Sanctification is to be carried on, in a way of Faith, or believing. p. 156 Quest. 1 Wherein is Faith to be exercised in our Sanctification? Answered. p. 157 Quest. 2 How doth Faith act, or put forth itself in this business of Sanctification? Answered. 1 As to our Mortification. p. 158, to 160 2 As to our Vivification. p. 161 Quest. 3 Why is a Christian to live by Faith for Sanctification? Answered. p. 162, 163 Quest. What is the difference between that Sanctification which ariseth from an enlightened conscience, and that which ariseth from Faith or believing? Answered in five particulars. p. 164, to 169 3 The life of Faith in Expectation. p. 170 1 What those things are that Christians waits for, or expects by Faith? 1 The fulfilling of the Promises. p. 171 2 The return of his Prayers. p. 172 3 The return of God's Countenance. p. 173 4 The Church's Deliverance. p. 174 5 The ruin of God's enemies. p. 175 6 The Lords second coming. ibid. 2 How the life of Faith acts in this business of a Christians expectation. p. 176, to 180 3 The Reasons, why a soul is to expect mercy in away of Faith? p. 181 4 What waiting is that, which comes from Faith? Answered in several particulars. p. 182, 183 Several considerations to move us to wait upon God in Faith. p. 184, to 191 Quest. But when is the set time, than I could wait for it, if I knew but that? Answered. p. 192 Quest. How shall I come to wait upon God in a way of Faith? Answered. p. 193, to 195 4 The Saints Anchor rightly cast, from Hebrews 6.10. The coherence. p, 197, 198 The Text divided. p. 199 1 A Description of a Christians hope; What this hope is? It is a patiented and an assured expectation of the accomplishment of the Promises of God; this is opened and proved. p. 199, to 203 How hope is resembled to an Anchor in four particulars. p. 204, 205 The Excellency of this Anchor above other, ibid. 2 The Properties of this hope; sure and steadfast, and that in these respects, p. 205, 206 3 The place where this Anchor is cast, that is within the vail. ibid. 1 What it the meaning of this phrase within the vail? p. 206, 207 2 What is that within the vail, that a Christians hope can found upon? this is answered in several particulars. p. 208, to 213 3 Why Christians hope must be fised within the vail? ibid. Use This truth doth call upon many souls to remove their Anchors. 1 Such as rest in Morality. ibid. 2 Such as cast their Anchor in the outward Court of Profession. p. 214 3 Such as cast their Anchor in the Sanctuary, in the outward visible Church. ibid. Several things by way of Motives, to provoke and encourage souls to cast their Anchor of Hope within the vail. p. 218, to 226 5 Christ's New Commandment, from John 13.34. THe words opened. p. 227, 228 Doct. It is the command, (one of that great commands of Jesus Christ) that Saints should love one another. p. 229 1 Why Saints should love one another; nine reasons given for it p. 230, to 233 2 How Saints may have their hearts brought up to the practice of this duty of love. 1 Love Saints as they are Saints. p. 133, 134 Several considerations to set this truth home upon our hearts. p. 235, 236 Four directions to bring our hearts up to the practice of this duty. p. 237, 238. 2 Love, though thou art not loved. ibid. Four considerations to move us to it. p. 239, 240 3 Account thyself least of Saints, and judge every one better than thyself. ibid. Three considerations to move us to this. p. 241, 242 4 Get a heart taken up with spiritual things. ibid. 5 Walk wisely. p. 243, to 245 6 Look not so much upon what is evil, as upon what is good in thy Brother. p. 246 7 Put not an evil construction upon that, which may have a good put upon it. ibid. 8 Get forbearing spirits. p. 247, 248 9 Consider, all are but men, p. 259 10 Acquaint yourselves with one another's spirits more. ibid. 250 11 Improve one another's gifts and graces more. p. 251 12 Take as little notice as possible may be of injuries. p. 252 Objections answered. p. 252, to 255 The Use. ibid. 6 Of Offences, Matthew 18.7 THe words opened. p. 257 The Observation; Offences, they are a real and heavy judgement upon the World, or the woe of Offences, it falls upon the World. p. 258 1 What an Offence is? shown. p. 259 2 That there is an aptness in the world to be offended; as appears by five particulars. p. 260 3 That Offences are a real and heavy judgement upon the world, as appears by six particulars. p. 260, to 265 4 Why Offences fall as a real and heavy judgement upon the world; four reasons given of it. p. 266, to 268 5 How may we know when the world is justly offended? Answered in three particulars. p. 269, to 272 Use 1 Then, all things considered, the world hath little cause to rejoice, and make themselves merry with the falls and offences of the godly. p. 273 Quest. How may I escape this woe? Answered. p. 274 Use 2 O then, let all the people of God take heed how they offend the world. p. 275 Quest. What shall I do? how shall I walk, that I may not fall and offend the world? Answered in nine particulars. p. 275, to 277 An Objection answered. ibid. Matthew 11.6. OFFence is twofold; either Offence taken, or Offence given, what they are? p. 279 Of either of these, there is an Offence good, and bad. ibid. 1 A good Offence given; what that is in four particulars. p. 280 2 A bad Offence given; what that is in three particulars. ibid. 281 Offence taken, likewise is good, and bad. 1 A good Offence taken, what that is, in two particulars ibid. 2 A bad Offence taken, what that is; in five particulars. p. 282 Case 1 How far am I to have respect unto that Offence, which another doth, or will take? Answered. p. 283 Quest. How may we know when the rise of an Offence is from wilfulness only, or from weakness and wilfulness together? answered in eight particulars, ibid. 284 Case 2 What is to be done, when the case is such, that I must offend on the one hand, or the other? or thus, when the case is such, that I stand between two parties, contrary to each other, and must offend the one of them, whom am I in this case to choose to offend? answered. p. 285, 286, 287 Romae Ruina Finalis, Anno Dom. 1666. Mundique finis sub quadragessimum quintum post Annum; Or, A Treatise, wherein is clearly demonstrated, that the Pope is Antichrist, and that Babylon, the City of Rome shall be utterly destroyed, and laid in ashes, in the year, 1666. And that the Turk will shortly after be destroyed by fire from Heaven; presently after which, will be the second coming of Christ, and general Resurrection, etc. Sold by John Shirley at the Pelican in Little-Brittain, and by Sam. Thompson at the white Horse in Paul's Church yard, and Livewell Chapman at the Crown in Popes-head-Alley. Reader, SEveral Erratas may have escaped the Press, which thou art desired to have an eye to, some few I thought good to note, being a little too gross to let pass without a mark. Page 189 line 5, and 6. leave out, and a great time; line 23 read of the waters of life freely; line 32 read unto any time; line 33 read then we were undone. The Promises made, and fulfilled, in Christ. 2 Corinth. 1. vers. 20. For all the Promises of God in him are yea, and in him, Amen. THe Holy Ghost tells us, Hebr. 6.17, 18. That God willing more abundantly to show unto the heirs of Promises the immutability of his counsel, confirmed it by an Oath, that by two immutable things, wherein it was impossible that God should lie, we might have strong consolation. Answerable hereunto our Text presents us with two immutable things, as the sure and certain foundation of all our inward support, and Christian consolation; The first is the Promises of God, which are immutable, yea, and Amen. The second is the Son of God, Jesus Christ, in whom these Promises are, who also is immmutable, yesterday, and to day, and for ever the same, as Heb. 13.8. The words are an Universal Proposition, wherein we have, 1 A subject, the Promises of God, to which is added a note or Universality, ALL the Promises of God. 2 Something Predicated of this subject, and that is, 1 That all these Promise of God are in Christ, IN HIM, IN HIM, twice used, that is in Christ, whom the Apostle had spoken of, vers. 19 the Son of God, Jesus Christ, who was preached:— in him, denotes the same person here as there, and there it is expressly spoken of Christ; Christ's Person is the Storehouse of all the blessed Promises of God. If we would partake of any Promise, we must look to Christ for it. 2 That all the Promises of God are true and faithful, and shall most certainly upon this account, because they are in Christ, be fulfilled. This the Apostle shows, in saying that the Promises in Christ are yea, and Amen; that is to say, they are true, faithful, constant, immutable, unalterable, shall most certainly be accomplished; for as yea and nay, in the eightteenth verse being joined together, do signify as much as inconstant, mutable, variable, uncertain, etc. Our words towards you was not yea and nay; that is, the Doctrine in which we, myself, Silvanus and Timotheus preached amongst you, it was not an uncertain doubtful Doctrine, a Doctrine which we sometimes call truth, and sometimes error, which we preach up one day, and preach down the next; no, but in him was yea; that is, the Doctrine of Christ which we preached amongst you, it was yea; that is, a true, faithful, immutable, unalterable Doctrine, that which we do, and ever shall own for truth; so that when the Apostle saith, The Promises of God are yea, it is in effect to say, they are true and faithful, etc. Amen likewise signifies as much as yea, it being an adverbial speech, signifying the truth and certainty of the thing which we speak of; hence Revel. 3.14. to show the truth and faithfulness of Christ, he is called the Amen. Now whereas the Holy Ghost useth two words of like signification, it serves to strengthen our faith the more in the assurance of this, that the Promises of Christ are true and faithful, and shall certainly be fulfilled; as much as if he should speak it over and over, the Promises of God in Christ are true and faithful, yea verily they are true and faithful. The words thus opened, shut up themselves again in this general Proposition, viz. Doct. That all the Promises of God, made to sinners in Jesus Christ, shall most certainly be fulfilled and accomplished. This general doth branch forth itself again ●nto these particulars, viz. 1 That all the Promises of God run in Christ, or are made to us in Christ. 2 That all the Promises of God, made to us in Christ, shall most certainly be fulfilled. Propos. 1. That all the Promises of God run in Christ, or are made to us in Christ. This in the general may be made to appear from that known distinction of the Promises, which ranks them into Absolute and Conditional promises of grace, or unto grace; both which run i● Christ, are made to us in Christ, only i● Christ. 1 Absolute promises, such wherein God requires nothing of the creature, but gives al● freely, they run all in Christ, and are made to u● in him, and the good things promised in them are conveyed to us through him, and n● other. Of this sort are all those promises of the New Covenant, wherein God promiseth pardon of sin to us, to make us his children; promiseth his Spirit, sanctifying grace, obedience persevering grace, heaven, etc. all these ar● made to us in Christ, who therefore is calle● the Mediator of the New Covenant, Heb. 8.6 Chap. 12.24. Messenger of the Covenant, Ma● 3.1. Prince of the Covenant, Dan. 11.22. H●● blood is called, The blood of the Covenant, Zach▪ 9.11 Heb. 10.29 Chap. 13.20. Yea he is called, The Covenant itself, Isa. 42. 6● Chap. 49 8. to show that all absolute promises such as are the promises of the New Covenant they run all in Christ, who is the Messenger Prince, Mediator of this Covenant, yea th● Covenant itself; so that there is not any one absolute promise in all the Book of God, but 〈◊〉 hangs upon Christ, it runs in him, is made 〈◊〉 sinners in him, fulfilled for him, etc. 2 Sort of Promises are such as are Conditional, or promises unto grace, wherein God promiseth such and such good things to his children being so and so qualified: Now all these promises as well as the other that are absolute, are made to sinners in Christ, who is as I may so say, the first qualified person. For, look as the first Adam being a public person, and the common stock, and root of all mankind, did by his fall or disobedience, draw all the threaten of the just and holy Law of God upon himself first, and then by way of natural conveyance did derive them unto all his posterity after him, because standing for them as a common person in their room, and they coming forth of his loins; Even so in like manner, the Lord Jesus Christ our second Adam, being a common person as the first Adam was, and the stock or root of all his seed, he by standing and fulfilling the Law of God (which the first Adam broke) did draw all the good things promised therein unto himself first, and then by way of spiritual and supernatural conveyance, derives them unto all those which are his seed. So that there is not one promise of the Law of God, but it centres itself, as I may so say, in Jesus Christ, who hath fulfilled this Law of God, and from him is given forth both that grace to which the promise is made, and also that good thing whatsoever it be, which is promised to that grace. By this in the general, we may see how that all the promises of God, whether those that are absolute, or whether such as are conditional, they do all run in Christ, and are made to us in Christ. Having thus in general cleared up this truth, I shall come now more particularly to show you, 1 The truth of this, that it is so. 2 Some reasons why it is so. 3 Shall apply it. In order to the clearing of the thing that it is so, I shall premise this, viz. That those several promises of grace, glory, etc. good things here and hereafter, which the Father hath made to Christ, they are not made to him for himself, he in this respect having no need of them, or that the Father should make promises of such things to him, he having a proper right in, and unto all these things, by virtue of his co-equallity with the Father, yea enjoying and possessing of them; and therefore hath no need in respect of himself, that these things should be given to him by promise, which are his by proper right, but they are made to him respectively, as he is our Surety, and common person, occupying our room, and standing in our stead, who of ourselves, had no right to any of these things, no nor Christ neither, though he had a personal right as coeternal, and coequal with the Father, yet as he stood for us, and in our stead, had no right but what he hath by promise. Now then, if this can be cleared, that all the promises of God are made to Christ, taking this for granted which we have premised, and which in itself is also clear, that they are made to Christ not for himself, who had no need to have these things given to him by promise; but for us, whose Surety he is, and common person, then will the result be clearly and evidently what we have laid down and asserted, That all the promises of God made unto us, are made unto us in Christ. The thing therefore to be cleared is, That all the promises are made to Christ, which being cleared, the other follows, That they are made to us in Christ. To clear this, I shall begin with the first promise that ever was made to mankind since the fall, viz. That promise made to Adam, Gen. 3.15. which as it is the first promise which ever fallen man heard of, so it is the grand promise (as I may so say) that upon which all the other promises hang, and have their dependence, and therefore look how this promise runs, to whom this is made, we may conclude (this being the grand leading Promise) that all the other go in the same way, run to the same person. Now if you read the words, you shall see it clear, that the promise is primarily made, not to Adam but to the Seed of the woman, i.e. Christ, The Seed of the woman shall— God doth not make a promise to Adam, that he shall break the Serpent's head; but the promise runs first to the Seed of the Woman, that is Christ, that he should do it, and to Adam through the Seed of the Woman, i.e. Christ. And further, if we come downward to Abraham's time, and look to the renewal of the promise with him, we shall find that it still runs to Christ, and is made to him, Gen. 22.18. The promise is made to Abraham's Seed, now that is expressly meant of Christ, as appears, Gal. 3.16. Yea further, this is clear from the Levitical types and shadows, which as they were shadows, so may I say, they were promises of good things to come, representing things to the spiritual eye, as done already, and enjoyed already. Now what did they all point out to us, but only Christ? All the Sacrifices, Oblation, etc. of the Law did point out Christ, and did all centre in him the great Sacrifice. Only there is this difference betwixt Types and Promises, the Type is terminated, and hath its end in the Antitype, so soon as the thing typified or shadowed cometh, the type or shadow, ceaseth any longer to be; but not so the promise; for although the good thing promised be performed, yet the promise remains still, so that in case a poor creature have had such a mercy, and lost it again, yet he may go to the Promise again and again for it. I might further illustrate this from some Titles given to Christ in Scripture, as of a Husband, an Heir, he is the Heir of all things, therefore made to him as the primary Heir, therefore all come by a Mediator, Christ is the Way, therefore no coming down of promises but in Christ; but I pass this over. Quest. Why is it so? Answ. Because God would hereby convince the creature that the is fallen. Whilst Adam stood, all promises and mercies, did immediately come from God to man without the intervening of a Mediator, or middle person; but now man being fallen, God will not make him so much as one promise of a mercy, nor bestow one mercy upon him, but through another; that so the creature may come to see that he is fallen from his first station, and is not now in that station that once he was. 2 Because God would hereby convince the creature of that absolute necessity that he hath of Christ, and closing with Christ: Why? Because all the promises are made in Christ, and therefore without some close with Christ, the creature cannot assure himself of any of those good things held forth in the promise to be his. Thou canst not enjoy a promise without a Christ, a promised mercy without a Christ, no special, spiritual privilege, but promised to Christ. So that the necessity doth hereby appear, though thou mightest attain much of morality, yet thou canst not hence attain to interest in any peculiar promise without Christ. So that if thou hast not Christ, thou canst not call God Father, nor canst not say thy sins are forgiven, As many as received him, to them he gave power to be called the Sons of God, Job. 1.12. In whom we have redemption through his blood, the forgiveness of sins, Eph. 1.7. 3 Because God would have us to pitch our faith upon the person of his Son, and not barely upon the promise; and therefore he hath so ordered things in his divine wisdom, that the promises should all hold on Christ, and be Yea and Amen in him. Had God made promises to souls, and these promises not made to them in Christ, we should sit down and take up our rest short of Jesus Christ, we should pitch upon the promise, and rest there, never looking any further, nor so much as once eyeing Christ himself; but now God hath linked all his Promises to his Son, yea stored them up in him, that so our faith might look further than to the bare Promise, to the person of Christ, in whom all these Promises are, and so take up our rest in Christ himself, not in the Promise. Hence Christ himself is the great Promise, God first promiseth him, and all the other Promises are ours by virtue of our right to, and interest in him first. All good things are given, first by giving Christ; there is a Christ first, and entertaining of that Christ, how shall he not with him give us all things? Rom. 8.32. As to instance in the Promises God hath made of pardon and forgiveness, these Promises are not (as one saith) as the pardons of a Prince, which merely contain an expression of his Royal word for pardoning, so as we in seeking of it do rest upon, and have to do only with his Word and Seal, which we have to show for it; but God's promises of pardon are made in his Son, and are as if a Prince should offer pardon to a Traitor upon Marriage with his Child, whom in and with that pardon he offers in such a relation; so as all that would have pardon must first seek out for his Child. So we, would we have pardon, we must first look out to God's Son, whom he freely offers in Marriage to us first, and so then after solemnisation of Marriage between Christ and our Souls, the promises of forgiveness, and all other promises are ours; for having first a right to the Person of him who is sole Heir of the Promises, we have a right to, and an interest in all those Promises he is Heir of. As when a man Marries a Woman, his Marriage to her gives him a right and title to all her estate; so our Marriage to Christ himself, is that which gives us right and title to all those precious Promises that are in him, and all the good things promised in them. 4 Therefore hath God made all his Promises in Christ, that so the Person of his Son might be in more esteem with us. Hence it follows, that a soul married and united to Christ, hath by virtue of this Marriage-union, and the relation he stands in to Christ, a right and title to every Promise in the Book of God, and he may boldly go and lay claim to the same, as his own and proper right, by virtue of the interest he hath in Christ as a Husband, in whom are all the Promises. If he meet with a promise of forgiveness of sin, as that Isaiah 43. vers. 25. he may go to it, and lay claim to it, and challenge it as his, and say, the Promise of forgiveness of sins it is mine, it belongeth to me, my sins are done away, for it is in Christ and I have chosen him for my Husband. If he meet with a promise of Sanctification, as that Ezek. 36. vers. 26, 27. he may challenge it as his, and say, this is mine, and I shall be Satisfied, God will give me a new heart, etc. So if he meet with a promise of Teaching, as that, Joh. 14.26. But the comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. So when he meets with a promise of strengthening and supporting grace, in a day of temptation, he may lay claim to it, as that, 2 Cor. 12 9 My grace in sufficient for thee. So when he meets with a promise of having sin mortified in him, as that, Rom. 6.14. Sin shall not have dominion over you. So when he meets with a promise of life and quickening, as that, Joh. 14.19. Because I live, ye shall live also. Of Fruitfulness, as that, Psal. 92.14. They shall still bring forth fruit in old age, they shall be fat and flourishing. So when he meets with a promise of Perseverance, as that, Jerem. 32.40. I will put my fear in their hearts, that they shall not departed from me. So, when with a promise of having his Prayers answered, as we have many, he may challenge it. Thus a soul married to Christ, can come and challenge, lay claim to every Promise, as a Wife can challenge the Goods of her Husband as hers, she having a propriety in them, which another Woman who doth not stand in such a relation to such a person cannot. 5 Because God would have his Son Christ to be all in all; God's design is to advance his Son, and make him all in all, not only in himself, but to us, that we might look upon him as all in all, and account him our all in all; and therefore all the Promises God hath made to us, are made unto us in him, so as that whatsoever we seek for, we might find it in Christ, and acknowledge him (as he is) all in all. Therefore all the promises of our Justification, pardon of Sin, etc. are in him, that Christ might be all in all in that. The promises of the giving of grace are all in him, that Christ might be all in all in that. The promises of increasing of Grace in him, that Christ might be all in all in that. The promises of acceptance of our duties in him, that he might be all in all in that. The promises of assistance to, and in duty in him, that he might be all in all in that. The promises of Perseverance here, of Glory hereafter, are all in him, that Christ might be all in all, both in respect of our being kept here, and blessed hereafter. If the promises of Mercies we receive were made out of Christ, we should look on Mercies, and not acknowledge ourselves beholding to Christ. If we have peace, it is from him; comfort, it is from him; it wisdom, it is from him; if light, it is from him, who is the Light of the World, that we might acknowledge Christ in all. 6 Because God would make his Promises so, as that his Children might not he deprived of the benefit of them. God once made a promise to man in himself, and he lost it, and was deprived of the good and benefit of it. God therefore ever since will have his Promises run in another, and a surer Channel, that so his Children may not deprive themselves, or be deprived of the benefit of them; and therefore the Apostle in the Text saith, That all the Promises of God, are yea, and Amen, i. e, true, faithful, immutable, shall be fulfilled, and that upon this very account of their being in Christ; in him they are yea, in him, Amen; as if he should say, There could be no certainty of the Promises were they not in him. Adam once had promises for himself and his Seed and of lost them, but the Promises are in him, and therefore upon this account they are true and faithful shall be accomphished; the Heirs of Promise shall not fail, or come short of the things promised to them. Use 1. Are these things so, that all the Promises are made to us in Christ, then hence I may learn, that my first work is to come to Christ; I say, the very first work of the Soul is to come to Christ. Why? because I can have no right or title to any one mercy, but by coming to him, yea until I am come to him, for it is my close with Christ that gives me right and title to all. Coming to Christ, or believing, is the great and only qualification that gives a man right and title to the great Promise of forgiveness, yea and to all other Promises. Hence when I read in Scripture of such and such Graces that God hath promised to give, as he promised to give Repentance, Humiliation, Obedience, etc. I am first of all as a poor Sinner, yea even whilst I want these things, to go to Christ immediately, and not to think to get these things first, and after that to go to Christ, because the promises of these things are made to me only in Christ, and coming to Christ is that which gives me right and title to the Promises that hold these forth; yea no spiritual good thing can be in me, or enjoyed by me, let me toil ever so much, till I come to Christ, for all spiritual good comes in by virtue of the Promise, all which is in Christ, and given forth to souls in the way of coming and no other. This informeth us how to look on all those Scriptures wherein Promises are made to Duties or Graces, or made conditionally to something in us; they are made primarily to Christ, and then to works and qualifications as in Christ. So, when Promises are made to Repentance, Humility, and Self-denial, they are made to Repentance in Christ, humility in Christ, to hungering and thirsting after Christ, as they are wrought by Christ, Without me ye can do nothing, Joh. 15.5. It is God that worketh in us, it is not in man that worketh. So that these qualifications being urged, other Scriptures urge that they cannot be without Christ, and so we come to reconcile them, and make these Scriptures agree. Whenever we annex promises to such works and qualifications, when we enjoin promises out of Christ, we put men upon an impossibility. Ob. But this doth destroy Works and Qualifications? Answ. We desire to see works and qualifications, let these be urged before the soul taketh the comfort of coming, but not before coming to Christ. Before the soul can say Christ is mine, it is to see these. A soul walking in looseness and profaneness, cannot so conclude, before a soul can say Christ is mine, there are these. But a poor soul ought to come to Christ first, and this maketh the golden Rule good, all Scripture be for Christ, and do testify of him, Joh. 5.39. Use 2. Then how miserable is the condition of all those that stand off from the Lord Jesus Christ. Thou sinner which dost stand off from Christ, so long as thou dost thus, thou canst not of right claim or challenge any one promise in all the Book of God, and how sad a condition is this for a poor soul to be in, wherein he cannot lay claim to one promise. 1 It is the greatest comfort and support to a gracious heart when he is under afflictions, temptations, etc. that he hath a stock and store-house of promises to go unto; if he fall into sin, he hath a promise of forgiveness to run unto; if he be under temptation, he hath a promise of support; if he be weak, he hath a promise of strength, if dead, he hath a promise of life; if ignorant, he hath a promise of teaching; if perplexed with fears of falling away, he hath a promise of perseverance to run unto, in every condition he hath one promise or other to comfort him, relieve him, stay, support, establish him. But now on the contrary, the condition of that soul that stands out against Christ, is of all most sad, most deplorable, most to be lamented, most dreadful; why? because in whatsoever condition he is in, he hath no promise that he can have recourse unto; it he sin, he hath no promise of pardon, so long as he stands off from Christ. If he be in prosperity, he hath no promise that God will keep him in that condition. If he be in adversity, he hath no promise that God will relieve, comfort, support him in that condition. If he be tempted, he hath no promise that God will deliver him out of, or preserve him in that condition. If he pray, he hath no promise that God will hear him. If he stand in need of any mercy, spiritual or temporal, he hath no promise that God will give it. How woeful is the condition of such persons? no tongue can express it, nor heart conceive it. 2 That soul which hath a right to the promise, and the promise going along with him, hath the presence of God, and the protection of God going along with, for God's presence and protection go, where his promise goes. When Israel went out of Egypt towards Canaan, they had the promise going with them, and as the promise of God went, so they were guarded, the Angel of God went with them, one while was before them, another while behind them, to guard them wheresoever danger was approaching. So a poor soul which hath a right to the promise, in every condition hath Angels guarding of him, and God with him; whereas that soul which hath no right to the promise, which is the condition of all that stand off from Christ, they are lest, as God saith of Ephraim when he was gone from God, Like a Lamb in a large place. A Lamb in a large place is in danger every hour to be rend in pieces with Dogs and Wolves, etc. So the soul without the promise, is every moment in danger of perishing. 3 That soul which hath the promise, hath God his friend, for God is a friend where his promise goes, Abraham had the promise, and God was Abraham's friend: But now that soul which hath not the promise, God is an enemy to that soul. 4 That soul which hath the promise, all things work together for his good, health, sickness, riches, poverty, want, abundance, all work for his good; there is a combination together of all things to serve that man, and to work him good. That soul which hath not the promise, all things work together for his evil; if rich, riches hurt him; if poor, poverty hurts him; if well, and in prosperity, that undoes him; if sick and in adversity, that undoes him too; there is a combination of all things to work his ruin. 5 That soul which hath the promise, all the creatures are his friends; for God makes a league with the creature in the behalf of all those that are in league and covenant with himself, as Hos. 2.18. And in that day will I make a Covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bow, and the sword, and the battle out of the earth, and will make them to lie down safely. But that soul which hath not the promise, all the creatures are his enemies, all are banded against him. When he goes abroad amongst the creatures, he goes amongst so many mortal enemies, yea let but God give the word of command, and say to the army of his creatures fall on, fall on upon that sinner, and presently if he eat, his meat will choke him; if he breathe, the air will poison him; if he walk in the streets, the houses will fall upon him; if he goes abroad in the fields, the beasts will tear him, and devour him; wherever he goes, wherever he is, whatsoever he does, he is in continual danger. 6 That soul which hath the promise, the Law hath nothing to do with him; it cannot curse him, or condemn him, for he is not under the Law any longer, but he is under Grace, Rom. 6.14. But that soul which hath not the promise, the Law hath to do with him, the Law curseth him, he is under a continual curse: When he eats, and drinks, and sleeps, the Law curseth him; when he is walking abroad, talking with his neighbours about his ordinary employments, the Law curseth him; when he prays, and cries out of his sins, etc. yet still the Law curseth him; for, there is nothing can remove the curse of the Law but the promise, and that he hath no right or title unto. 7 Finally, that soul which hath the Promise all in God is on his side, and laid out for him; the Justice of God is on his side, and Mercy on his side, the Truth of God makes for him, the Power of God, the Wisdom of God are laid out for him; but that soul which hath not the Promise, all in God is against him, all the Divine Attributes are his Enemies, and act against him. The Justice of God, that is against him, that cries Damn the sinner; the Mercy of God is against him, and saith Mercy, Justice do what thou wilt with that Sinner, I will not speak a word for him, for he hath nothing to do with me. The Truth of God that is against him, that speaks not a word of peace or comfort to him. The Wisdom of God, and the Power of God, these act against him too. How miserable then is the estate of that man or woman that stands out against Jesus Christ, he hath nothing to do with the Promise, and wanting the Promise, how woeful his condition is, you have a little heard. Use 3. Then how blessed is their condition who are married to the Lord Jesus, why all the Promises are theirs. Having Christ for thy Husband, thou hast this as a Jointure with him, all the Promises of God in him made over unto thee. So that is there any good thing in Heaven or Earth that God hath by Covenant and Promise given his people? all this is thine. All good things in this life given by promise, they are thine; glory hereafter given by promise? it is thine. Is Justification given by Promise, it is thine; is Sanctification? it is thine. Look whatsoever it is which is the gift of promise, it is thine, for the promise itself is thine, all the promises thine, Christ being thine, and therefore all it gives, is thine. The Cabinet being thine, the Jewels are thine, the Field being thine, the Treasure is thine; thou mayest feed upon all, cloth thyself with all the rich and good things which the promise brings. If a poor beggar-woman that hath not a penny, or foot of land, should marry a Nobleman that hath great coffers of gold and silver, large possessions, she may now go about from one coffer to another, and say, all this is mine, all this silver is mine, all this gold is mine; and she may ride from one Manor to another, and say all this land is mine, and all these trees are mine; why they are all my Husbands, and I have a propriety in him; and so a propriety in them. So a poor soul that is married to Christ, he may read over every promise, and say, this is mine, he may look heaven and earth over and say all is mine, all that is good in either is mine, for all is the estate and inheritance of my Husband Christ, and I have a propriety in him, and so in all. There is never a poor Scullion, nor a Drudge, nor a Chimny-sweeper, but if his, or her soul be married to Christ, he may go about, and look the world over, and he may read the Book of God, and look heaven over, and say all is mine, for all these things are given by promise, and the promise is mine, Christ in whom all the promises are, being mine. Saints do too little think of this, what they are as they are in Christ, and married to him, were our hearts ever full of such actual thoughts and considerations, I am married to Christ, I am united to him, and therefore all the promises are mine, all the good things promised here, and hereafter, are mine, they would not go about as they do, moping and mumping, and dreaming all their days, neither rejoicing in their inheritance, nor acting for their heavenly Husband. O Saints, take a view of the blessedness of your condition! look it over in the height, and depth, and length, and breadth of it, be proud of it, so as to vex the Devil, and shame, and provoke the world. Look upon yourselves as you are, and esteem yourselves as you are. Do not go about whining and whewling, and say, O I have nothing, none is so poor as I; you shame and disgrace your Husband, hath Christ married you, and hath he such a great estate, is he so transcendently rich in promises, and what hath he given you nothing? You would make Christ an ill husband. Well may sinners be and afraid to be married to Christ, when Saints by their carriage, their whining and whewling, and complaining, speak so ill of him. Yea whether you speak as you should do, whether there be any truth or reason in that you say, let wise men judge. If a man that hath many vast possessions of land, and chests of money, and shops, and warehouses full of rich commodities, should say to his neighbour, I have nothing, I am afraid I shall starve, or come to the Parish ere long, would not they count him mad? So when a Saint which hath a Magazine of promises, multitudes of precious promises, the meanest of which is of more worth and value than a kingdom, shall whine, and say, I have nothing; I know not what to do, or how to live.— Obj. Ay, but will some poor soul say, Indeed were I sure that all these promises were mine, I would not say so, but all as that is my burden, I fear there are none of them mine; they indeed whose these promises are, are rich, and such may rejoice, and so could I were these mine, but my affliction is, I fear they are not mine. Answ. To thee poor soul I say, Rowl thyself on Christ, come to him, and all are thine. Coming to Christ (as I said before) is that which gives a man right and title to all the promises; for, by coming to Christ, thou are married to Christ, by marriage to Christ all the promises are thine. Do not therefore stand querying, Are they mine? Are they mine? and run to this grace, and look to t'other qualification, to make it out, whether they are thine or no; no, but say to thy soul, Coming is that which makes all mine; Coming makes Christ mine, and in him all the promises mine; whether they are mine or not as yet, I will not stand now upon that, however I know (suppose the worst that they are not mine) what will make them so, and that is coming; I will therefore now venture upon Christ, if I have never come to him yet, I will now begin; and then I know if Christ receive me a poor sinner, as he hath promised that he will (For him that cometh to me, saith he, I will in no wise cast out) that all these shall straightway be mine, and I shall be rich, as rich as any, being now by coming married to Christ, made one with him, and so enriched with the goods and substance of my husband Christ. Use. 4. Of Examination, for the creature to look if it hath interest in Christ, if thou hast, than the promises are thine. That soul that hath interest in Christ. 1 Prizeth Christ as its head, and looketh upon the absence of Christ as worst of all: It hath enough if it hath seen the face of Christ, all is nothing if his face be hid. O let it go through hell itself, nothing goes so near to the soul, as to lose the presence of Christ. 2 It desireth to be under the Government of Christ, by the Spirit of Christ, it desireth to follow the teachings of Christ's Spirit. 3 It longeth for the appearance of Christ, Tit. 2.13. where as the world cannot endure it. A poor creature may be under temptation and not find these things, but at one time or other, he may find these; some long, when will Christ come? Use 5. Of Exhortation to all that have Christ, clear up your interest in Christ, and the more comfort will you take in the promises. Now for the clearing up the souls interest in Christ. 1 Study the knowledge of the grace of God more: The more inward feeling knowledge there is of the Grace of God, the more thou shalt have thy interest in Christ cleared up. 2 Labour for a believing frame, Faith is the evidence of things not seen, Heb. 11.1. After ye believed, ye were sealed, Eph. 1. v. 13. 3 Labour to distinguish between true and false evidences. Quest. How may a soul know that its evidence is true? Answ. 1. If thy evidence for life and salvation doth transform, change, and renew the soul: The heart, that before it had an evidence, was exceedingly proud, now is wonderfully humble; now it findeth corruption dying. The soul that before was dead to any duty, now it acteth, duty is pleasant, a privilege. Now at that time it is humbled, and admiring God, and cryeth out, What shall I say? What shall I do? O what shall such and such corruptions lodge within me? When there is a purging the soul, than the evidence is true. 2 If thy evidence, when it is lost, be out of thy power to recover it again, when it is enjoyed, out of thy power to keep it: When it cometh in at first by an Almighty power, throwing down all before it, and thouloosest it, and canst not regain it, it is a sign, it is no evidence of thy own making, for if it were of thy own making, thou mightest get it up again. Nor it is no evidence of the Devils making, to humble the soul, to make God all, to make the soul more watchful. If thou wouldst clear up thy interest in Christ, then entertain nothing that may go against that interest; Some things do darken it, as, 1 Groundless fears and surmises, give not way to such fears, for the further off you will be from God, they drive you from God. 2 Giving way to reason against thy faith; Some souls will dispute out the case to the utmost; not to me, and not to me, and so stand reasoning out faith. It is faith whereby thou must see thy interest, if thou blindest the eye, how shalt thou see? I speak not to lose livers. 3 Vnstedfastness in the doctrine of Christ. As a man's principles are, so is his faith; if his principles be uncertain, so is his faith; If his knowledge be too and fro, he is not settled: Do not change opinions as men do fashions; I mean in the principles of grace, foundation truths, of the Righteousness of Christ, Justification, etc. for if thou dost, thou shakest all; for thy evidence being from thence, this being taken away thou fallest. Use 6. To all that are without Christ: Are these things so, that all the promises are made to us in Christ, then Come to Christ: How should the consideration of this provoke every poor beggared soul, now to make a close with Jesus Christ. Thou poor soul, which if thou wert to die to morrow, hast never a promise to run to, to take comfort in, to bear thy poor dying soul upon; O come to Christ, and all shall be thine, for all the promises are his, they are all in him, and by having him thou shalt have all. O souls, did you but know the worth of Christ in this respect, I mean considering this, that all the promises are stored up in him, you would not go quietly out of this place, you would not sleep one night more, without hearts breathing after Christ, and rolling yourselves on him. Saith Christ to the woman of Samaria, Joh. 4.10. If thou knewest the gift of God, and who it is that saith to thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. So say I, poor soul, if thou didst but know the gift of God, Jesus Christ, if thou didst but know the worth of Christ; If thou didst but know what precious promises, what multitudes of them, and what transcendent worth is in every one, the meanest of them, are in Christ, thy heart would not contain without breathing, thy tongue would not be silent any longer without ask the Father to give thee this Christ. O how many poor souls, now here, which did they but know the worth of one promise, would now cry out to God, O Christ, Christ, Christ, Lord give this Christ to me, and to me. Were the worth of promises known, than the worth of Christ, in whom all the promises are, would be better known. Put case, man, woman, thou wert sure thou shouldest die to morrow, and hadst now all the sins that ever thou hast committed from thy cradle to this day, lying upon thee, and burdening of thee, and thy conscience tormenting thee for them, and thou wert at hell gate, and hell fire ready to receive thee, and swallow thee up for ever, what then in thy account would a promise of pardon and remission of sins, a promise of heaven and eternal life be worth? What? Why all that I have in the world, saith the man, yea a whole world, ten thousand worlds, were there so many, or had I so many. But it may be some of you are so blockish and senseless and regardless of things of this nature, that by this that I have said (you are so little acquainted with such things) you would not know the worth of a promise, therefore to speak in a more familiar way, and to show you the worth of a promise a little from things you do know. Put the case, now man, or woman, thou wert condemned to die some cruel death, full of the greatest tortures that can be imagined, such a death as some Histories tell us one Ravillac which traitorously murdered the King of France was put to, who had first one of his hands cut off, than the other, than was carried to the place of execution, where he had the flesh of his body plucked off with burning red hot pincers, and then incisions and holes were made into the fleshy parts of his body, and there they poured in scalding melted lead, and so kept him alive some days torturing of him in this, and a more cruel manner, till in the end he died. Now suppose thou wert condemned to die such a death as this was, and this were to be executed upon thee to morrow, if so be the Prince should come to thee overnight, and give thee a promise of pardon, that he would pardon thee, and save thee from this cruel death, what thinkest thou (suppose the case were so) in thy account, would such a promise be worth? O I am persuaded if the case were so, thou wouldst not know how thy heart would be so extraordinarily taken, to speak the worth of it; the very hearing of a word of pardon at such a time would so overcome thee, as that thou wouldst be ready to die for joy. And poor soul, know it, that such a promise as this, is but a poor promise, not worth the being called a promise, in respect of the promises of God in Christ; the meanest, the least of which are far greater, and of more invaluable worth than hundreds of such as this. This is only a promise of temporal life, and of deliverance from a temporal punishment, which may last three or four days; but the promises of Christ, are promises of an eternal life, and of deliverance from eternal torments; and if one of these promises of Christ are of so great, and of such invaluable worth, than what is Christ himself, in whom all the promises are, in whom there are innumerable promises of such great value, every one of which, sinner, shall be thine, Christ being thine. O sinners, sinners, did you know but the worth of a promise, and so the worth of Christ, your hearts would presently fall in love with him, and you would run about as the Spouse in the Canticles (who having lost her beloved, and knowing well by good experience the worth of him) did till she had found him, she runs about the streets seeking of him; she meets one, and asks him, Can you tell me of my Beloved? No; away she goes and runs to another, Can you tell me of my Beloved? No; So you should have men and women now do, if they did but apprehend what a promise were worth, you should have them go home, and the man would not be at quiet to eat his dinner, or go to bed at night? but he would run to such an honest man his neighbour, and say, O good neighbour, I was told to day what unspeakable worth the promises are of, and how that all these are to be had in Christ, Can you tell me how I may come to have this Christ mine, that so all these may be mine; and if he could not answer him satisfactorily, he would run to the next honest man his neighbour, and ask him after the same manner; Ah were the worth of Promises known, you should have many a poor man here that hath a godly wife, or a godly child that knows Christ (though it may be he hath little cared for them) now go home, and the husband would say, Ah wife, I heard the worth of promises, and that all these are in Christ, couldst thou tell me somewhat of Christ now? And the father or mother would say, Ah son! ah daughter (indeed I have not loved thee as I should, but child) I heard the worth of Promises, and that all these are in Christ, couldst thou tell me somewhat of Christ now? And if poor sinners would do thus, how many godly wives hearts would leap to hear this, coming from their carnal husbands, and godly children, to hear this from their carnal parents. Sinners, O close with Christ, than all the Promises shall be yours. Some of you are Mariners and going out to Sea, and now suppose (as such things have befallen others) your ship should sink under you, or be cast away by stress of weather, as soon as you are in the Ocean, what would a promise then, a pardon of sin, of God being your God, be worth? Some of you are Soldiers, and though you are here, yet you do not know how soon you may be called out to meet your enemies in the field, and suppose there, thou that now drinkest, and art merry, shouldest be shot thorough, or run thorough, and lie wallowing in thy blood, and gasping for breath, what then would a promise of the forgiveness of thy sins, of heaven, everlasting life, be worth? O come to Christ. Object. 1. My sins are so great, I dare not come. Answ. 1. Greatness of sin should not keep thee from Christ, who came to save the greatest sinners. 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. 2 Thy greatest sin, is not to come to Christ. Unbeleef is the greatest sin under the Gospel. Mark. 16. v. 14. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbeleef and hardness of heart, because they believed not them which had seen him after he was risen. Luke 24. v. 25. Then he said unto them, O fools, and slow of heart to believe all that the Prophets have spoken. Rom. 11. v. 20. Well, because of unbeleef they were broken off— If it were under the Law, then much more under the Gospel; but so it was. Psal. 78. v. 18. to 23. And they tempted God in their heart, by ask meat for their lust, yea they spoke against God, they said, Can God furnish a table in the wilderness? v. 20. Behold he smote the rock that the waters gushed out, and the streams overflowed, Can he give bread also? Can he provide flesh for his people? v. 21. Therefore the Lord heard this, and was wroth, so a fire was kindled against Jacob, and anger also came up against Israel. v. 22. Because they [believed not] in God, and [trusted not] in his salvation. Heb. 3.19. They could not enter in, because of unbeleef. The sentence of damnation in the Gospel is pronounced against sinners, not as sinners, but unbelievers. Mark. 16. v. 16. He that believeth, and is baptised shall be saved, he that believeth not, shall be damned. Joh. 3.18. He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. vers. 19 This is the condemnation that light is come into the world, and men loved darkness rather than light. vers. 36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him. 2 Thess. 2.12. That they all might be damned, who believed not the truth. 3 Saints of former ages have made this a ground of encouragement, not of discouragement. Psal. 25.11. For thy name's sake, O Lord, pardon mine iniquity [for it is great.] 4 All manner of sin, the greatest is pardonable. Mark. 3. v. 28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies, wherewithsoever they shall blaspheme, but he that shall blaspheme against the Holy Ghost, hath never forgiveness. 5 Gods design in the last age, is to declare the exceeding riches of Grace. Eph. 2.7. That in the ages to come, he might show the exceeding riches of his grace, in his kindness towards us, through Jesus Christ. This is shown in pardoning great sinners. Object. 2. But had I a broken heart I could come, mine is as a flint, I dare not. Answ. Either it is in thy power to get this, or out of thy power; the former none will grant, if the latter, then come to Christ for it. The way to have thy heart broken, is, to come to Christ. Goat's blood dissolveth the Adamant, which the hammer cannot break; so the blood of Christ dissolveth the Adamantine heart. Zach. 12.10. They shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son. Ezek. 16. last. That thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God. Object. 3. But I shall presume in coming to Christ. Answ. 1. Not so long as thou expectest all, not for thy merit, but his mercy's sake. 2 Not so long as thou hast no resolution to have Christ▪ and hold any sin. Object. 4. But I have been an enemy to him, an opposer, scoffer at his ways and people. Answ. It is sad to oppose, but consider, 1 That all that ever have been reconciled, have had enmity in their natures to Christ, and his ways, which hath not hindered their reconciliation, Eph. 2. v. 1, 2, 3, 4. Col. 1.21. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled. 2 That there are many souls now in heaven, who have acted forth their enmity in as high a way as thou hast done; what say you to Paul, and others? Object▪ 5. But Christ doth not belong to me. Answ. 1. Thou shouldest not hearken to an objection which tends to drive thee from Christ, when he commands to come to him. 2 If God gives thee a heart to come, then is the matter out of doubt, Christ belongs to thee, for believing gives thee a right, Gal. 3.22. That the promise by faith of Jesus Christ might be given to them that believe. 3 Whether Christ belong to thee, or no, it's better to cast thyself upon him, and die in obedience, than to run from him, and die in disobedience. 4 Whatsoever makes against faith is assuredly from the Devil, and not to be believed, this doth so. Object. 6. But I am not elected. Answ. 1. Election is a secret, secrets belong to God, I am not to question Gods secret will, whether or no I am elected, but to obey his revealed will, which commands to believe. 2 The way to know election being a secret, is, not to question the same, but believe in hope, against hope, Heb. 11.1. Now faith is the substance of things hoped for, the evidence of things not seen. 3 Upon this ground thou shalt never believe, for if thou canst not know thine election but by believing, and wilt not believe till thou knowest thou art elected, thou shalt never believe. 4 By this thou wrongest God's intention in revealing it, who never revealed it to keep souls from coming to Christ, but to strengthen their faith, being come. 5 Thou hereby settest one part of Gods will against another, that which discovers election, against that which requires believing. 6 Thy questioning thou art not elected, proves not the thing, if any thing, the contrary, because Satan the father of lies tells thee so. Object. 7. But I have no power to come to Christ. Ans. Seek a power of God, see a Promise for encouragement, Isa. 40.29, 30, 31. He giveth power to the faint, and to them that have no might he increaseth strength, vers. 30. Even the youths shall faint and be weary, and the young men shall utterly fall, vers. 31. But they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, and they shall walk and not faint. Obj. 8. But I have not a heart to seek? Ans. Hast no tongue neither? seek though with thy lips, God may give a heart whilst thou art speaking, Hos. 14.1, 2 Take words and turn to the Lord, say unto him, take away all iniquity, and receive us graciously. Obj. 9 But alas, I have a long time sought a power and find none, which hath made me weary, and to give over seeking. Ans. 1. God is a free Agent, and therefore will not be limited to time, or ways in working, but will work when and how he pleaseth; and likewise an infinite being, and therefore a Creature may not comprehend him in time, which destroys his infiniteness, but leave him all time to work in his own. It was Israel's fault to limit God, Psal. 78.41. Yea they turned back and tempted God, and limited the holy one of Israel. 2 Thou hast not sought perhaps in faith, therefore not found what thou seekest for, Jam. 4.3. Ye ask and receive not, because ye ask amiss; Israel sought righteousness yet obtained not; why? Rom. 9.31, 32, with Chap. 11.7. Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness, verse. 32. Wherefore? because they sought it not by faith— So— 3 Will't thou say, because thou hast not, thou never shalt, this conclusion follows not. 4 God works all for the glory of his grace, which as yet may be more magnified in denying than giving; when a soul can live no longer without a mercy, it comes with a welcome, and grace is exalted; hence God oft seems to deny a mercy, not because he will not give, but because the extremity is not so great, as may stand with the advancement of his grace in giving, Isa. 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you, Isa, 33.10. Now will I rise, saith the Lord, now will I be exalted, now will I lift up myself, Isa. 63.12, 13, 14, Where is he that put his holy Spirit within him? that led them by the right hand of Moses, with his glorious arm, dividing the water before them, to make himself an everlasting name, vers. 13. That led them thorough the deep as an horse in the wilderness, that they should not stumble? vers. 14. As a beast goeth down into the valley, the Spirit of the Lord caused him to rest; so didst thou lead thy people, to make thyself a glorious name. 5 The longer a thing hath been sought, the more sweet, and satisfying when found: long seeking will make Christ sweeter, Mercy sweeter. 6 Thou faintest, and art weary, see what God saith to one in this condition, Isa. 40.28. to the end: Hast thou not known? hast thou not heard, that the everlasting God, the Lord the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of his understanding. 7 Add to thy seeking, waiting; if inferiors wait on Superiors, much more should creatures on the Creator; seeking, shows want and desire, this may have self-love in it; waiting, shows subjection to God, and submission to his will, this is true Self-denial, to such, a blessing is pronounced, Isa. 30.18. Blessed are all they that wait for him. Object. 10. But I am filled with fears (as I think none) that I am a rejected person, a castaway, and therefore in vain to come. Answ. This ariseth only from Israel's mistake, Isa. 40.27. My way is hid from the Lord, and my judgement is passed over from my God. Yet see her folly, vers. 28, 29, etc. Hast thou not known.— Yea Zion from the same mistake saith as much, yet false, Isa. 49.14, 15, 16. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. vers. 15. Can a woman forget her sucking child, that she should not have compassion on the Son of her womb? yea they may forget, yet will not I forget thee. vers. 16. Behold I have graven thee upon the palms of my hands, thy walls are continually before me. It can be nothing but sin, can make thee think thus; See what God saith to it, Jer. 51.5. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though their land was filled with sin against the Holy One of Israel. Object. 11. But I have been with Christ, and since am a notorious backslider, and dare not come again. Answ. Though it hath been thy sin to run from him, yet now it is thy duty to come again to him; thou hast not been so ready to run away, but he is as ready to receive thee. Consider but one example of God to Israel, Jer. 2.3. both Chapters. 1 Their backslidings were many, Jer. 3.22. I will heal your [backslidings.] 2 They were backsliders in divers and sundry ways, Jer. 3.1. Thou hast played the harlot with many lovers. 3 Their backslidings in world and deed, were as foul, and great as could be. Jor. 3.5. Thou hast spoken and done evil things as thou couldst. 4 They had been backsliders for a long time, vers. 25. We have sinned against the Lord our God, we and our fathers from our youth, even unto this day, and have not obeyed the voice of the Lord our God. 5 Backslidings open and public, vers. 6. Hast thou not seen that which backsliding Israel hath done? she is gone up upon every high mountain, and under every green tree, and there hath played the harlot. They had before them examples of others going in such paths, with God's anger against them, yet took no warning, vers. 7, 8. And I saw when for all the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also. 7 Against resolutions and promises, Jer. 2.20. For of old time I have broken thy yoke, and burst thy bands, and thou saidst I will not transgress, when upon every high hill, and under every green tree thou wanderest, playing the harlot. 8 Against corrections, Jer. 2.30. In vain have I smitten your children, they received no correction. 9 Against Entreaties, Chap. 3.7. And I said after she had done all these things, turn thou unto me, but she returned not. 10 Wilfully, Chap. 2. v. 31.25. But thou saidst there is no hope, no, for I have loved strangers, and after them will I go. 11 They justified themselves in their do, Chap. 2.35. Yet thou sayest, because I am innocent, surely this anger shall turn from me, behold I will plead with thee, because thou sayest, I have not finned. Yet these backsliders are wooed again, and again, to return, Jer. 3.1. Thou hast played the harlot with many lovers, yet return again to me, saith the Lord, v. 4. Wilt thou not from this time cry unto me. My Father, thou art the guide of my youth? And vers. 7. I said after she had done all these things, turn thou unto me, vers. 12. Go and proclaim these words towards the North, and say, Return thou backsliding Israel, saith the Lord, vers. 14. Turn, O backsliding children, saith the Lord, for I am married unto you, vers. 22. Return ye backsliding children, and I will heal your backslidings; Behold we come unto thee, for thou art the Lord our God. Object. 12. But I fear I am but an hypocrite. Answ Come that thou mayest be sincere: Christ calls at the door of Laodicea, yet a formal, hypocritical Church; yea God spreadeth forth his hands to such, Jsa 65.2. compared with 5. I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts, vers. 5. Which say stand by thyself, come not near to me, for I am holier than thou, these are a smoke in my nose, a fire that burneth all the day. What now poot soul hast thou to object, but that thou mayest come to Christ, and cast thyself into his arms and bosom? O Come, Come, Come, behold everlasting arms open to receive thee. Come, profane person, formalist, here's heaven and salvation, to be had freely, if you have hearts to take it, all for a nothing-creature: O Come, Drunkard wilt thou lie and roll like a Swine in thy drunkenness, and not come to Christ, and have a heaven? Swearer, wilt thou rend God's name, and reject a heaven? Unclean person, wilt thou prise thy lusts above a Christ, a heaven? O no, no, Fie for shame. Come likewise poor doubting soul, cast thyself into Christ's arms, he will not cast thee out: Take hester's resolution, If I perish, I perish, I will perish in doing my duty, and going in to the King: If I die, I die, however I will die doing my duty, and hanging upon Jesus Christ; say to thine own soul, as once the Lepers who sat in the gate of Samaria, said one to another, a King. 7.4. If we say we will enter into the City, than the famine is in the City, and we shall die there, and if we sit still here, 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. So say, If I stand where I am, I die, if I return to old courses, I die likewise; what then? I will venture on Christ, if he save me alive, I live, if he kill me, I can but die. Amen. Proposit. 2 That all the promises of God made to sinners in Jesus Christ, shall certainly and assuredly be fufilled and accomplished. It's cleared 1 King. 8. v. 56. Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised, there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. God made a promise to Moses of giving rest, etc. to the people of Israel, this promise God was punctual to a word in the fulfilling of it: And this was a promise of the Law made to Moses the Lawgiver on the behalf of that people: Now if God were so punctual in fulfilling the promises of the Law, which were made to Moses, and given into his hand for that people, that he would not fail in a tittle; how much more punctual (think you) will he be, in fulfil those promises which are made to Christ, and given into his hand of the Saints, such as all the promises of Law and Gospel now are to the people of God. Now for the fuller clearing of this truth, both that it is, and must be so, I shall lay before you some Demonstrative grounds, which may serve to strengthen and confirm our faith in this great point, That all the promises made in Christ, shall most certainly be fulfilled, and accomplished. Demonstrat. 1. From the Text, They are in Christ. 2 From the great obligations lying upon God the Father and Jesus Christ to see to it, that the promises be fulfilled. Engagement 1. Promises cost Christ dear before he had them; though they are a gift to us, yet Christ paid for them. The first Adam had the promises for nothing, but he by his fall squandring away the promises, none of his seed could ever have been partakers of any of them, had not Christ the second Adam stepped in, and by paying a price to his Father Justice redeemed the promises again. Now the price was no less than his own life, and the promises having cost Christ so dear, this obligeth him to look to it, that they be fulfilled. Engagem. 2. Christ cannot put the promises to other use; For, for himself he hath no need of them; the evil Angels, and good too, God did in a manner except them from having benefit by them, when he willed his Son to take man's nature upon him rather than theirs. Now adding this to the former, that the promise cost Christ so dear, and can be put to no other use than to be fulfilled to his people, this may give us good assurance, both of the great engagement that lieth upon Christ to do it, and also that it shall be done; For if a man hath bought a thing dear, and there is but one use it can be put to, he will not fail of that. Engage. 3. The promises are now in Christ's hand. Christ takes it ill from men, if they have a talon in their hands, and do not improve it, as in the Parable of the Slothful servant. Now Christ having so great a talon in his hand as the rich treasure of the promises, which talon, as it may be improved much for the glory of God, and the good of his people, so can it not be improved any way but by fulfilling them, and in case Christ see them not fulfilled, the talon lies by in his hand useless, which cannot but engage Christ to see to it that the promises be fulfilled; this the Apostle seemeth to hint at in the Text, when he saith, All are in him, i.e. they are in Christ's hand, in his keeping, and therefore saith he, They are Yea, and Amen, i.e. true, certain, immutable, shall most certainly be fulfilled, Christ will not suffer such a Talon to be in his hand, and not improve it. Engage. 4. The promises are not only in the hand of Christ, but Christ hath received them of his Father for this end, that he should give them forth to sinners. God gave them into Christ's hand, upon this condition, that he should not keep them himself, not let them lie by useless, but give then forth to poor sinners, as Act. 2.33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. Engage. 5. Christ by promise is engaged to see them fulfilled. A man's promise lays an engagement and an obligation upon him; Christ hath promised to see them accomplished. He gives us his promise upon his Father's promise, that the promises shall be fulfilled, Luke 24.49. And behold, I send the promise of my Father upon you. God the Father had promised to send the Spirit, here Christ adds his promise to it, as to say, Hath my Father promised the Spirit, why I do promise it shall be made good, for I will send him. Now poor soul, dost thou doubt whether the Promises shall be fulfilled, why consider a little what engagement lies upon Christ, to see to the fulfilling of them. 2 I may demonstrate the truth from those great ties and engagements that lie upon God the Father, to see to it, that the Promises be fulfilled. As there are great engagements lie upon Christ, so upon the Father also. Engage 1. The declaration God hath made of his own name engageth him to it, Exod. 34.6. God hath declared this to be a part of his Name, that the is abundant in goodness and truth, and how can this be, should he not fulfil his promise? Engage. 2. God's faithfulness engageth him to it, Heb. 10.23. Let us hold fast the profession of our faith without wavering, for he is faithful that promised. This was the ground of Sarahs' believing, God promised, and though much might be said in reason against the thing, yet judging him faithful she believeth, Heb. 11.11. Through faith Sarah herself received strength to conceive seed, and was delivered of a Child when she was past age, because she judged him faithful who had promised. Hence Balaam reasons, God is not as man, therefore cannot lie, or be unfaithful. Engage. 3. Gods promise it is a part of his Covenant: what is the Covenant of Grace, but a bundle of precious Promises? now God will not break his Covenant in any part of it. See for this, Isa. 54.10. For the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. God speaks high language— Engage. 4. God hath added his Oath to his Promise, Heb. 6.17. wherein God willing more abundantly to show unto the Heirs of Promise, the immutability of his Counsel, confirmed it by an Oath. As an Oath confirmeth another in the certainty of the thing he swears to, and therefore saith the Apostle, An Oath is for confirmation, vers. 16. so doth it lay upon another an engagement to do, what the hath sworn to, and indeed the great engagement that an Oath lays upon the party swearing, is that whereby the other is confirmed. Now, God hath for the strengthening of our faith, added his Oath to his Promises; God (as with reverence I may say) should break his Oath, and forswear himself, if he should not see to it, that the Promises be fulfilled. Engage. 5. God hath pawned and mortgaged Heaven and Earth upon it, the Covenant of the day and night, that he will not break his promise, Jerem. 31. vers. 34, 35, 36, 37. But this shall be the Covenant that I will make with the House of Israel; after those days, saith the Lord, I will put my Law in their inward paris— vers. 35. Thus saith the Lord, which giveth the Sun for a light to the day, and the courses of the Moon, and of the Stars for a light to the night, which breaketh the Sea when the waves thereof roar: his name is the Lord of Hosts, vers. 36. If these Ordinances depart out of my sight, saith the Lord, then shall the seed of Israel cease from being a Nation before me for ever, vers. 37. Thus saith the Lord, if the Heavens can be measured, or the foundations of the Earth be searched out beneath, then will I cast off all the seed of Israel, for all that they have done, saith the Lord. God before had made many precious Promises to Israel, now lest any should doubt of the fulfilling of them, God here lays Heaven and Earth to pawn upon it; so Chap. 33. ver. 25, 26. the same with the former. Engage. 6. God expects we should fulfil our promises to him, and therefore by the rule of equity he himself will do the same, Deut. 23.23. That which is gone out of thy lips thou shalt keep and perform, as thou hast vowed it willingly unto the Lord thy God, for thou hast spoken it with thy mouth. Engage. 7. God takes breach of promise exceeding ill in man, and therefore himself will not do it, Nehem. 5.13. To all that hath been said, let me add a word or two more, 1 The Saints venture upon the Promises, and so should be deceived in their hopes, if they were not fulfilled. 2 They are the Saints inheritance, Saints are heirs of promise, Heb. 4.1. & 6.17. God willing more abundantly to show unto the Heirs of promise— Saints should be deprived of their inheritance, should not the Promises be fulfilled. 3 Saints should sustain injury by it, should they not be fulfilled. 4 The experience of all Ages show us, that God hath ever fulfilled his promise; God made a promise to the Fathers that Christ should come, this he fulfilled when Christ came, Act. 13.32, 33. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. God made a promise to Noah, that the Earth should not be drowned— this though the world hath stood four thousand years since, yet God hath never broken. God made a promise to Abraham, that at the end of four hundred and thirty years, his Seed should come out from amongst those that afflicted them, with great substance, Gen. 15.13, 14. This God punctually fulfilled to a day, Evod. 12 vers. 41. And it came to pass at the end of four hundred and thirty years, even the self same day, it came to pass, that all the Hosts of the Lord went out from the Land of Egypt. God made a promise to Joseph, that he should rule over his Brethren, God made a promise to David of the Kingdom, God made a promise to Israel, that at the end of seventy years' Captivity in Babylon they should be delivered, and these Promises he fulfilled. God made a promise to his people of the Spirit, Joel. 2. Zach. 12.10. and chap. 2. the same in 14, 15, 16. Chap. of John, and this God makes good, Acts 2. Obj. 1. O but will some poor soul say, True, God hath made such a promise, but me thinks I see so many, and so great difficulties, and discouragements in the way of Gods fulfilling the same, that I cannot think ever God will fulfil it. Ans. 1 Are the difficulties or discouragements greater than those Abraham met with? he had a promise of a Son, 1 He waits twenty five years after the promise was made, as will appear if you compare Gen. 12.4. with chap. 21.5. Abraham was seventy and five years old when he departed out of Haran, where he had the promise, Gen. 12.2. and he was an hundred years old when his Son Isaac was born unto him, Gen. 21, 5. was not this a great discouragement? might not Abraham have said every year, sure the Promise will never come?— 2 He waits so long till his own body was dead, and Sarahs' womb; the means by which the promise should be brought about, there was a death upon it, so as that in a Natural way there was no hope, and therefore he is said to believe in hope against hope, Rom. 4.18. did not this much heighten the discouragements, and make difficulty greater? might not Abraham say, well, now I see there is no hope? 3 After God had given him a Son, yet God commands him to offer him up. Did not this make difficulty the greater? Abraham might say, This Son of mine is the only Son in whom the Promise is to be fulfilled, and God commands me to offer him up. Now notwithstanding all these, Abraham believes; before he had a Son, he believed that God who had promised was able to perform it; and after, when God bids him sacrifice his Son, God still was able. 2 Gods remembrance of his promise makes him to work wondrously over the head of all difficulties, Psal. 105.42. compared with the former verses, For he remembered his holy promise. 3 Is any thing too hard for the Lord? Obj. 2. O but I have sinned exceedingly against God, since such and such a Promise hath been made unto me? Ans. Yet God remembers his promise, Psal. 106.45. compared with former verses; And he remembered for them his Covenant— yet ver. 34. They did not destroy the Nations concerning whom the Lord commanded them, vers. 35. But were mingled among the Heathen, and learned their works, vers. 43. They provoked him with their counsel; and yet God remembered his Covenant, v. 45 and as he remembers his promise, so he will fulfil it. Christ before his death gave his Disciples a promise of the Spirit; after this they deal more unkindly with him than ever, Peter denies him, some sleep when he was in the midst of his agony, all forsake him and fly, and yet Christ fulfils his promise to them. How exceedingly did Jehoram the son of Jehoshaphat King of Judah, make Judah to sin? 2 King. 8 18. He walked in the way of the Kings of Israel, as did the house of Ahab, for the daughter of Ahab was his wife, and he did evil in the sight of the Lord. Yet for all this, because God had made a promise to David, that he should always have a light, he will not therefore destroy Judah, as vers. 19 yet the Lord would not destroy Judah for David his servant's sake, as he promised to give him always a light, and to his children. God's Covenant, Isa. 54.9. is said to be like the waters of Noah; when God had brought a flood upon the world in Noah's time, God swore to Noah he would not drown the earth, as you may read, Gen. 8.21. For the imagination of man's heart is evil from his youth,— it should be rendered, Although the imagination.— Such is God's Covenant and Promise that he will not break it, although the heart of man be evil. Again, thou hast sinned, what is thy sin, but a breach of the Law? Now the Promise was before the Law, and therefore thy breach of the Law cannot disannul the Promise, Gal. 3. v. 15, 16, 17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after cannot disannul, that it should make the Promise of none effect. Object. 3. But I am a poor unworthy creature. Answ. The Promise is a gift, Gal. 3.22. That the promise by faith of Jesus Christ might be given to them that believe. Object. 4. But had I something of that God hath promised, in way of pawn or pledge, I then could believe. Answ. Abraham had nothing but a bare promise, and yet he believes, Act. 7.5. And he gave him none inheritance in it, not so much as to set his foot on, yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. We should believe God upon his bare promise, as the Samaritans believed Christ, because of his own word, Joh. 4.41. And many more believed, because of his own word. Object. 5. O but I have waited so long for the promise, and yet it comes not, I see it not fulfilled, that my soul faints, I begin to be without hope that ever it will be fulfilled. Answ. Hast thou waited longer than Abraham? Abraham had a promise of a Son, but waited twenty five years, as bathe been showed, hast thou waited yet twenty five years, or half that time. Object. 6. But I find much unbeleef in my heart about it, I cannot believe the fulfilling of the promise, and therefore undoubtedly though God could fulfil it, yet my unbeleef will hinder. Ans. 1. Can thy unbeleef hinder what God would do? then is thy sin greater than the power of God. 2 Hast thou such a promise made to thee? then assure thyself thy unbeleef shall never hinder it, 2 Tim. 2.12, 13. If we believe not, yet he abideth faithful, he cannot deny himself, Rome. 3.3. What if some did not believe, shall their unbeleef make the faith of God, without effect? God forbidden. Was there not much unbeleef in David concerning the promise God had made to him touching the Kingdom, when he said, I shall now perish one day by the hand of Saul? 1 Sam. 27.1. Yet God made it good. So in Zacharias, Luke 1. when he said, Whereby shall I know this? for I am an old man, and my wife well stricken in years, v. 18, 19 yet God fulfilled it. 3 Put case thou canst not believe God will perform it, believe but thus much, God is able, and it shall be fulfilled. So Abraham did in two as difficult cases as thine, and by this faith in the power of God obtained the promise in both, Rom. 4.21. And being fully persuaded that what he had promised, he was able also to perform, Heb. 11.19. Accounting that God was able to raise him (i.e. Isaac) up even from the dead. Object. 7. But God doth seem apparently to cast me off. Answ. God cast off the Jews, and yet he calls them again upon this very account of his love and promise, Rom. 11.27. For this is my Covenant unto them, wh●● I shall take away their sins. Object. 8. But I have broken covenant and promise with God, and therefore God he will break his with me. Answ. The good things God hath promised do not come upon the account of our Covenant, Ezek. 16.61. Then thou shalt remember thy ways and be ashamed, when thou shalt receive thy sisters, thine elder, and thy younger, and I will give them unto thee for daughters [but not by thy Covenant.] Object. 9 But some soul will say, I do not question whether God will fulfil his promise, or no, but here is my doubt, I question whether he will fulfil it to me, such a one as I am. Answ. 1. Thou oughtest not to make such a question. 1 Because such a question tends directly to keep thee off from believing, which is that God commands. 2 Because God hath no where said, It doth not belong to thee, and where God doth not exclude, thou oughtest not to exclude thyself. 3 Because such a question is first started in thee by the Devil whom thou oughtest not to hearken unto; for it cannot be of God, because he every where calls souls to believing, and therefore doth not put in questions to keep men from it. 4 Because it is such a question as thou canst no way be satisfied in, but only by ceasing to make it, and closing with the promise. 5 Because we no where find in Scripture that ever any of the Saints made such questions, or if by reason of any distemper at any time did speak somewhat like it, yet they are afterwards either blamed, or do blame themselves for it. Answ. 2. Thy very believing of it makes it thine, Gal. 3.22. That the promise by faith of Jesus Christ might be given to them that believe. Hene Heb. 11.33. Saints are said by faith to have obtained promises. Quest. How may I come to know when the Promise is near fulfilling? Answ. 1. Extraordinary pressures lying upon thee, is a sign the promise is near, Exod. 2.24. And God heard their groaning, and God remembered his Covenant with Abraham, and with Isaac, and with Jacob: and God looked upon the children of Israel, and God had respect unto them. When the pressures of Israel were so great, that they sigh and groan under their burden, than God remembers his Covenant. So Chap. 6.5. 2 Extraordinary deadness, is also a sign the promise is near. Then was the promise nearest fulfilling to Abraham, when in a natural way his body was dead, and Sarahs' womb dead. 3 Extraordinary growth, Act. 7.17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt. Quest. what doth the consideration hereof afford us as matter of comfort? Answ. There is comfort in this, That our believing the prom●●e shall not be in vain. Thou shall not be ashamed of thy faith, thy hoping, trusting, staying upon God, Acts 13.23.32. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their Children. Q. What may we learn hence as our duty? A. 1. Learn not to charge God foolishly; my meaning is, not to charge God with breaking of promise, There is a proneness, or aptness in the Saints themselves, to charge God with breach of promise, Psal. 77.8. Doth his promise fail for evermore? And to do it is a very great and provoking evil, Numb. 14.34. After the number of the days in which ye searched the Land, even forty days (each day for a year) shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Q. But when do we charge God with breach of promise? Ans. 1. When because the promise tarries a great while, we therefore conclude it will never come, Psal. 77.8. Doth his promise fail for evermore? 2 When consulting with carnal reason we come to question whether the thing can be, or how it can be, Numb. 11. vers. 18. to 21. You have wept in the ears of the Lord, saying, who shall give us flesh to eat? for it was well with us in Egypt, therefore the Lord will give you flesh, and you shall eat even a whole month, until it come out at your nostrils, and it be loathsome unto you, because that ye have despised the Lord which is among you, and have wept before him, saying, why came we forth out of Egypt? 3 When the lying of great difficulties before us make us to fly back, and run from the Promise, Numb. 14. verse, 2, 3, 4. the Children of Israel had the Promise going with them to Canaan, but hearing of the strength of the men, and Cities of that Land, etc. they will back again into Egypt, and so indeed do run from the Promise, and this, vers. 34. God calls a charging him with breach of Promise. 2 Wait for the fulfilling of the promise, Acts 1.4. Wait for the promise of the Father, which (saith Christ) ye have heard of me; and that with patience, Heb. 6.15. After he had patiently endured, he obtained the promise. 3 Take notice of Gods fulfilling of his promises, when he doth fulfil them. So Solomon did, 1 King. 8. vers. 15. And he said, blessed be the Lord God of Israel, which spoke with his mouth unto David my Father, and hath with his hand fulfilled it; and vers, 20. And the Lord hath performed his word that he spoke, and I am risen up in the room of David my Father, and sit on the Throne of Israel, as the Lord promised, vers. 24. vers. 56. Blessed be the Lord that hath given rest unto his people Israel, according to all that he promised, there hath not failed one word of all his good promise, which he promised by the hand of Moses his Servant, four times over in this one speech of his, he takes notice of this. Although the Promise was made some hundreds of years before, yet he doth not forget it at the time of fulfilling. So David did, 2 Sam. 7.28. And now O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy Servant; writ a mark, such a day, in such a place God fulfilled his promise. 4 When thou art in straits, urge God with his promise, Psalm 119.49. Remember the word unto thy Servant, upon which thou hast caused me to hope. So Jehoshaphat did, 2 Chron. 20.9. So Jacob did, Gen. 32. vers. 9, 10, 11, 12. And Jacob said, O God of my Father Abraham, and God of my Father Isaac, the Lord, which saidst unto me, return unto thy Country, and to thy kindred, and I will deal well with thee? vers. 11. Deliver me I pray thee from the hand of my Brother, from the hand of Esau, for I fear him, vers. 12. And thou saidst, I will surely do thee good, and make thy Seed as the sand of the Sea, which cannot be numbered for multitude. 5 When thou art in the dark, bless God that thou hast a Word, or Promise to trust in, and rely upon; you may see this in David, Psalm 56.4. Mine enemies would daily swallow me up, verse, 2. & vers. 4. In God I will praise his word, in God I have put my trust, I will not fear what flesh can do unto me, vers. 10. In God will I praise his Word, in the Lord will I praise his Word. David was in straits, and had nothing to trust to, and three times over he praiseth God for his Word. 6 Bless God whensoever thou hast had a promise fulfilled, 1 King. 8.56. Blessed be the Lord that hath given rest unto his people Israel, according to all that he promised; which that thou mayest do, pray for the fulfilling of Promises before they be fulfilled, 2 Chron. 1.9. Now O Lord God, let thy promise unto David my Father be established, etc. Compare this with 1 King. 8. vers. 15, 16 And he said, Blessed be the Lord God of Israel, which spoke with his mouth unto David my Father, and hath with his hand fulfilled it, saying, Since the day that I brought forth my people Israel out of Egypt, I chose no City out of all the Tribes of Israel to build an house, that my Name might be therein, but I chose David to be over my people Israel. He that prays for the fulfilling of a Promise before it comes, will bless God when it comes. Absolute Promises made to Sinners as Sinners. Isaiah 57 Vers. 17, 18, 19 For the iniquity of his covetousness was I wroth, and smote him: I hide me and was wroth, and he went on frowardly in the way of his heart. I have seen his ways and will heal him; I will lead him also, and restore comforts unto him, and to his mourners. I create the fruit of the lips, Peace, peace, to him that is afar off, and to him that is near, saith the Lord, and I will heal him. I Shall not spin out time about the coherence of these three Verses with the former, or in explication of them, only give you a lesson from them in general, which is this, Doctr. That the promises of grace, or the free promises of the Gospel, are made to Sinners, or to persons as Sinners, under the notion of Sinners. I shall first clear my meaning in this Proposition, and then show how it ariseth from these words taken together in the lump. To explain my own sense and meaning, take these two things, 1 That I speak not of Promises in general, but only of the absolute promises, or promises of grace: Concerning conditional promises is another question; that which I affirm is this, That all absolute promises are made to sinners, or to persons under that notion. 2 That when I use the term [as Sinners] my meaning is no more than this, To persons whilst they are yet without any precedaneous work or qualification, the promise is made. How this ariseth from the words will appear, if we consider two things. 1 The Promises laid down in the words, which are four, and all promises of Grace belonging to the Covenant of Grace. 1 I will heal him, vers. 18. What healing? Why, only a healing of the backsliding nature that is in us, this is a promise of the Covenant of grace, Jer. 32. v. 38. and 40. compared, And they shall be my people, and I will be their God. vers. 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear in their hearts that they shall not departed from me. 2 I will lead them. What is that but the teaching and direction of the Spine, promised in the Covenant of grace? Jer. 31.34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know me, from the least of them unto to the greatest of them, saith the Lord. 3 I will restore comfort to him. This spiritual comfort is laid down as the very substance of the Gospel, the main thing aimed at in the New Covenant, Isa. 40.1, 2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned;— And therefore this too is a New Covenant promise. 4 A promise or creating peace to them that are afar off, and nigh, vers. 19 This is the very work of the Gospel, as Eph. 2.17. and therefore this promise must needs relate to the New Covenant, and so be a promise of Grace. 2 Consider the Qualifications of the persons to whom these promises are made, even then when they are made, qualified they are, but how, with sin enough, and too much, though not too much for Grace to mount over; Sinners they were in grain, and this is all their qualification. 1 Their sin, it was in itself exceeding great and heinous, as is expressed in these words, The iniquity of his covetousness. Not only covetousness of itself, an iniquity, but an iniquity (as we may say) there was of this iniquity. It is a phrase somewhat like that, Rom. 7.17. Sinful sin. It was enough for the Apostle to call Sin, Sin, but that he might speak of the evil of it in the highest and most transcendent way, he calls it Sinful sin; so it was enough here for the Prophet to have called Covetousness by its own name, Covetousness, but to show the height and transcendency of this wickedness of theirs, he calls it, Iniquity of covetousness. But 2. Though then evil were great, yet it may be they were ready to be reform upon the least appearance of God's displeasure against such ways and practices; No, I was wroth▪ smote them, saith God, and what followed, he went on frowardly, was so far from being made better, that like a froward stubborn child, grew the worse for Gods correcting of him Ay but, 3 Though he did thus a while, yet it may be in the end he saw his evil, and did turn to God; No, saith God, I have seen his ways, as to say, Poor creature, he sees not his misery, he takes no notice of his ways, but runs on frowardly and foolishly; well saith God, I have seen his ways, I see of what a crooked disposition he is, how froward and stubborn, he will not so much as once bend or bow under all my corrections, but bears himself up in ways of opposition against me, well saith God, I will notwithstanding all this, heal him etc. Object. But it seems there was some qualification in him by vers. 18. for God saith, He will restore comfort to his mourners. Answ. No, for here is nothing at all spoken of his mourning, but of others mourning for him he mourns not at all, but goes on frowardly, in the way of his heart, but others seeing him, and loving him better than he doth himself, and seeing whither his ways and courses tend, which he takes no notice of, mourn for him. As when a gracious Father hath a child that will swagger and swear, and there is no reclaiming of him, he, viz. the son, goes merrily and jollity on in his way, and will be drunk and roar, and what not, he sees not the evil or danger of the way he is in, neither doth he mourn for it, but his gracious Father loving him better than he doth himself, and knowing the evil of the way, he mourns and sheds many a tear, and gives many a groan because of him: Now when God comes to reclaim such a sinner, he doth not only comfort him, but such as have mourned for him. In the carrying this on, I shall show, First, The truth of it, that it is so: Secondly Some reasons, why it must needs be so. Thirdly, Answer an Objection or two. Fourthly, Apply it. 1 Concerning the first, that it is so, take only a parallel place or two with this of the Text, as Isaiah 43.12, 23, 24, 25. compared together, But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. vers. 23. Thou hast not brought me the small of thy offerings, neither haste thou honoured me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with incense, vers. 24. Thou hast bought me no sweet cane with money, neither haste thou filled me with the fat of thy sacrifices, but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. vers. 25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Here God considers his people in as sinful a condition both for sins of omission and commission, as a people could be in, and yet thus considered, he makes a free, precious promise of grace, of the richest grace, viz. forgiveness of sins (the great New Covenant promise) unto them. So Psal. 25.8. Good and upright is the Lord, therefore will he teach [Sinners] in the way. The promise of teaching (another New Covenant promise) is made to Sinners. Object. But in the next verse it is said, He will teach the meek; so that it seems meekness is the condition of this promise of teaching. Answ. There is a twofold teaching of the ways of God, a first or beginning teaching, and a further teaching, or a teaching as to conversion, and a teaching as to building up. Now the first is promised to sinners, and persons under that notion, and meekness, is not the condition, but the fruit of it; a soul is first taught aright to know God, and thereby made meek. The latter, meekness may be the condition of, in some sense, for the more meek and humble any man is, the more is he taught of God; but when I call it a condition, it is not a condition to be wrought by myself, but such a condition as is freely given to the soul in its embracing of the free promise; for by laying hold of that word which promiseth teaching to men as sinners, I am made meek and humble, this qualification being now wrought in me, God (to the soul thus qualified) now promiseth more and further teaching. 2 Why it must needs be so. Reason 1. Because the Covenant of Grace itself in the first making of it, in the continual promulgation of it, and in the application thereof, hath all along respect to persons as sinners, and therefore surely all the promises thereof must be made to persons under that notion. When Jesus Christ first struck hands with the Father, and entered into Covenant for man, man was then considered as a sinner, one that had broken Covenant with God, and was now liable to the censure of Justice, or else what need had there been of a Sureties entering Bond in man's behalf. Look upon the Promulgation of this Covenant all along, and it is to man under the notion of being a sinner. In the very first Promulgation thereof to Adam, what was there in him Antecedent, or preparatory, save only his Sin? Gen. 3. In the first clear preaching thereof by Christ and his Apostles to the Nation of the Jews, was it not preached to them as Sinners? Read Christ's Commission to the Seventy, Luk. 10.5: First say peace, that this peace is Gospel peace is clear, because they which reject it, reject the Kingdom of God, ver. 11. the persons to whom this is to be preached, they are the unworthy as well as the worthy, for they were to preach this to all where they came, ver. 5. yea they are called Wolves, which marks them out to be Sinners of the worst sort of all, as vers. 3. Behold, I send you forth as Lambs among Wolves. The order of the delivery of this is in the first place. Out of all which I observe, that the preaching, or promulgation of the Gospel, or Covenant of Grace is to persons, as sinners, for if so be the persons the Seventy were sent out amongst, were sinners, and if so be the first thing they were to preach to them, were Gospel peace, then must it of necessity be to them as sinners, without we should conceive, that wheresoever the Gospel comes, the Spirit of God goes before, and works upon men's hearts, making them of Sinners no sinners, and that before ever a word is spoken to them, which granted, we have no need of the Word, you may throw away your Bibles, the Spirit doth work without them. In the first preaching thereof to the Gentiles, it was to persons as sinners, as Mark last, 15. it was to be preached to all rational Creatures, and under what consideration could this be preached to all and every man, but this of being sinners, for none will say that all to whom the Gospel came were righteous and qualified persons, and yet it was to be preached to all. So that at three remarkable times as ever the World saw, viz. at the first preaching of the Gospel to the World, the first clear preaching thereof to the Nation of the Jews, and the first preaching thereof to the Gentiles, the Gospel or Covenant of Grace was ever preached to persons as sinners; as in the Promulgation, so it the Application, is it not to persons as sinners▪ We have an express place for this, Ezek. 16 vers. 6, 7, 8, 9 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live; yea I sail unto thee when thou wast in thy blood live— ver. 8. Now when I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness, yea I swore unto thee, and entered into a Covenant with thee, saith the Lord God, and thou becamest mine. vers. 9 Then I washed thee with water— Here we may read of the Application of this New Covenant to the Creature, and all the benefits thereof, as our effectual Vocation, our Justification, Sanctification, Adoption, etc. and in what state or condition is the Creature when all this is applied to it, why see vers. 6. polluted in its blood, Thou wast in thy blood, in thy blood, in thy blood, and then (saith God) I said unto thee, live; and that time when thou wast in thy blood was the time of love— Now this I say, if it be so that the Covenant of Grace in the first making of it, in the continual promulgation of it, in the application of it to the Creature, be still to persons as sinners; then surely all the Promises of Grace (wherein the whole, or substance of this new Covenant lies) must likewise be to persons under that notion. Reas. 2. Because sinners as they are sinners, are the fittest objects of Grace and Mercy. A man in misery, whilst he is in it (whether he be sensible, or not sensible thereof) is the fittest object of mercy; when he is come out of it, he is not so fit an object of mercy as before, whilst he was in it. So a Sinner as he is a sinner, whilst he is going on in ways of sin, is the fittest and most proper object for mercy to lay hold of; and hence the Promises of Grace are made to persons under that notion. Reas. 3. Because otherwise they could not be grace; grace bestowed upon one that hath metited the same, is not grace, Rom. 11.6. And if by grace, than it is no more of works, otherwise grace in no more grace; but if it be of works, than it is no more grace, otherwise work is no more work. If a man should say to another, you have done thus and thus for me, and therefore I promise to do thus for you, this were not grace; but to say, you have done what you can against me, and yet I promise to do thus for you, this is grace indeed: so here, contraries destroy each other. To be free, and to be upon condition, are so directly contrary, each to other, that they can never stand; let the condition be never so mean, or little, yet it destroys grace. If a man condition with another to give him a hundred pound by the year, for that which is not worth two pence, yet so long as louse gives what he gives upon condition, it's no longer a free gift, although the thing he receives be of no value in comparison of that which he gives. Obj. But if God give the condition, it may be Grace notwithstanding, as if I promise another a thing upon condition of so much money, and give him as much money at I require of him, then is the thing of grace though upon condition, because I give him the condition. Answ. Grant it to be so, yet than it will follow, that seeing Christ gives the condition, I must first come to him as a poor sinner under that notion, who as yet hath not the condition, that I may have the same, and so I must come to Christ first of all; and seeing I cannot come to him but in the Promise, I must therefore also lay hold of the Promise, before I have the condition. Yea further, seeing that Jesus Christ gives no Spiritual mercy but by virtue of some promise; it will therefore follow hence that the promise is made to me before ever I have the Condition; the Condition being a fruit of the Promise, and not the Promise a fruit of the Condition, and so consequently the promise of Grace notwithstanding all, is made to me, as I am a sinner. Reas. 4. Because God would give no just reason to any to exempt themselves from laying hold of the grace of God. Now should God make promises to persons as they are thus qualified, there would be just ground for many poor souls to exempt themselves; as for instance, Should I promise a man to do him such a courtesy would he give me so much money, or do such a piece of work for me, a poor man now which hath not so much money to give, or a lame man, weak, sickly men, who are not able to do such a piece of service, might justly exempt themselves; so, should God promise upon a condition, those that want the condition might exempt themselves. 3 For objections, they are many, some drawn from Scripture, and some from Reason, I shall briefly speak to the principal of either. Obj. 1. This is contrary to the preaching of John the Baptist, Matth. 3.2. yea of Christ himself, as Chap. 4.17. who both preach repentance first. Repent, for the Kingdom of heaven is at hand. Ans. Though in order of words Repentance is first, yet not in the order of matter, for the reason of a thing is before the thing itself; now what is the reason why they should Repent? why, because the Kingdom of heaven is at hand; What is the meaning of that? why the Grace of God, or the Kingdom of Grace; peace with God, free and full remission of sins is coming towards you (for the preaching of peace and remission of sins is called the Kingdom of God, Luke 10.5. compared with vers. 9.11. Say, peace be to this house— ver. 9 Say unto them, the Kingdom of God is come nigh unto you. And preaching of the Gospel is called preaching of the Kingdom of God, Act. 20, 25. Among I whom I have gone preaching the Kingdom of God—) therefore Repent; so that we have first the declaration of the Gospel, Free Grace, full remission of sins by Christ proclaimed, and from such considerations they are to Repent; so that the Gospel comes first before the word of Repentance, and therefore it is to them as they are Sinners, for it finds them such. Obj. 2. But in Matth. 11. vers. 28. Christ bids such as are weary and heavy laden to come to him; therefore men must first be weary, and heavy laden before they come to Christ, or the Promise, and therefore it is not made to them as sinners. Ans. 1. When Christ bids those that are weary and heavy laden come to him, doth it therefore follow he excludes all others? I grant such are to come, and such are most backward and afraid to come, and therefore called; but doth it follow therefore that no other must come▪ and that these, and only these are called? If a Prince send forth Proclamation to a company of Traitors to come in and he will pardon them; and because he knows that there are some few among them that are so sensible of what they have done, and brought themselves into by their rebellion, that they will never come upon this general Proclamation, but for fear will run away; he therefore sends particularly to these by name, you and you, who dare not come for fear of being hanged, come I will pardon you, and you; doth it therefore follow because these have a call (as it were by name) therefore now all the rest who have a general call are excluded? So here— but, 2 This feign would I know, what is the state and condition that souls are then in when they are thus weary and heavy laden? Are they in the state and condition of Sinners or not, righteous or unrighteous persons? one they must be. If you say they are not Sinners, but righteous persons, than I ask how came they thus? is it by their being weary and heavy laden barely, or is it by their applying of the Promise? if it be by their being weary and heavy laden, then what need you press them to come to Christ for Justification, when as they have the same already by this their qualification. If it be by applying the Promise, on having it applied to them, than it will follow, that notwithstanding this their qualification, that they are Sinners, and so remain until they apply the Promise; or have it applied to them; so that the Promise, though we should say it is made to them as such, yet of necessity it must be made to them as Sinners still, i.e. persons in a stare of sin and misery, for until the Promise is applied unto them, though they are such, yet they are in no other or better condition than sinners. Obj. 3. But faith it the condition of the Promise, and the Apostle tells us, Galat. 3.22. that the promise is given to those that believe; now a person believing is not a Sinner, therefore not to persons as such. Ans. 1. Faith is not the condition of the Promise, but it is the fruit of the Promise; if it be the condition, I ask then, whether or no is it a condition to be wrought by us of ourselves, or doth God give it us? It it be to be wrought by ourselves, then is the Promise of Grace worse, and harder than the Covenant of Works; for though it were required of Adam to do and live, yet he had then a power of doing, but so have not we now of believing. Yea, no more was required of him than what was put into his nature, for the Covenant of Works was written in his nature, but so is not faith in ours, nay, that faith with which we go to the Promise for Justification never was in our natures, for Adam had not this in innocency, neither was it necessary lie should have it till after the fall. If it be given us of God (as these Scriptures prove, viz. Ephes. 2.8. For by grace are ye saved, through faith, and that not of yourselves, it is the gift of God, Phil. 1.29,) than it is given by virtue of some Promise, for God gives nothing but by virtue of some promise, which promise can be no other but the free promise, the promise of grace, and therefore the promise of grace is made to us still as sinners, and faith itself is but a fruit thereof. 2 As for that place Gal. 3.22. That the promise which is by faith of Jesus Christ might be given to those that believe. I answer, Believing is not the condition, but a designation of the persons to whom the Promise is given, i.e. to believers, or a declaration of the way in which the promise is given, i.e. in a way of believing. Object. 4. But if the promises of grace are made to persons as sinners, then to all sinners, for that which belongs to any as such, belongs to all as such. Answ. When I say it is made to Sinners as Sinners, the [as] is not to be understood as noting a causality, i. e. that their being Sinners is the cause why the Promise is made to them, for were it so, than the promise of grace being only an effect of such a cause, should extend to one as well as another, where there is the same cause to produce it, and so it should by necessary consequence reach all and every man, all being Sinners; but we are to understand it only as a designation of the present state and condition that those persons are in, to whom the promise is made, they are for the present in a state of sin and misery, though not this their condition, but the free love of God, and the riches of his mercy to poor souls in such a condition, is the cause why the promise of grace is made to them, and so it follows not, that it is made to every man. As for example, If a man die, and give a hundred pound a year for the use or the poor, and put such a clause as this is in his Will, I will have only such poor as have nothing in the world to live upon, but are forced to beg, to partake of this my charity. Doth it hence follow, that he gives this hundred pound yearly to all the poor which beg all the world over? Not so, it shows that it is given to such as are in the state of beggars; but it follows not, that all those all the world over, who are in that state have a right hereto. So likewise, suppose a thousand persons were condemned, some for Treason, and some for other misdemeanours, the Prince or Judge sends a pardon amongst them to be given forth to many of them, and therein is such a clause, that none shall have benefit by it, but such persons as were traitors against him, and condemned for treason, it doth not therefore follow, that every one which was condemned for treason, should have the benefit of the pardon: No, it only shows that persons under that condemnation are the subjects of it, but it doth not follow, all shall enjoy it, because there may be more persons condemned for that offence than the pardon doth extend unto, but those to whom it doth extend, are persons under such a condemnation. So, when we say the Tromises of Grace are made to persons as Sinners, i. e. as they are in such a state and condition, it doth not now follow that they are made to all sinners; no, but it only shows that they are persons in such a state and condition which only shall have benefit by the promise of Grace. Object. 5. But thus to tender the Promises of Grace to persons as they are sinners, is the only way to make men presume and to harden them in their sins. Answ. 1. Not so, The grace of God teacheth a choir contrary lesson, 'tis 2. v. 11, 12. For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Rom. 6.14. For sin shall not have dominion over you, for ye are not under the Law, but under Grace. 2 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleause ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. 2 I grant, some from the preaching of free Grace, take occasion to presume, yet is not the fault in the grace of God, nor preaching thereof, but in themselves, and the naughtiness of their hearts. As when a Magistrate proclaims pardon freely to a company of persons in actual rebellion, if they from the grace and clemency of the Magistrate, shall take occasion to persist, or others to rise up in rebellion, the fault is not in the Magistrate, or his so doing, but in them, it is in him an act of grace and clemency, it is their wickedness doth abuse it: So in this case. 3 Jesus Christ is set up as welt to be a stumbling stone, and a rock of offence to some, as to be salvation to others. God hath laid Christ in Zion for these two great ends, 1 Pet. 2. v. 6, 7, 8. Behold I lay in Zion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded Unto you therefore which believe he is precious, but unto them which be disobedient, the stone which the bvilders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word. Rom 9.33. Behold I lay in Zion a stumbling stone, a rock of offence. Wheresoever the Gospel is preached, there are two great designs on foot together, the greatest that ever were in world, viz. of the eternal salvation, or condemnation of poor sinners. The one glorified Justice, the other Mercy; what if some hearing the word of grace, do presume, it may be God may have a secret design that some in hearing the grace of God, should presume and stumble at that to their eternal condemnation, which had they in love and sincerity embraced, would have been to their everlasting salvation. The presumptions therefore of some men, should not hinder the declaration of the grace of God. 4 So long as a man in holding forth the grace of God, doth really aim at the bringing in, and building up of souls (knowing no better way to effect it than preaching of grace) abhorring from his heart the thought thereof that any should abuse this grace, and turn it into wantonness, if any do, he is free from the guilt of their sin, and the danger will fall on their heads. 5 The primary care of a Gospel Minister should be to give children bread, if they cannot have it, but dogs will be snatching, shall children be starved? 6 If the grace of God should not be held forth until wicked men will not abuse it, it must not whilst such are in the world, for so long they will. 7 We are not so much to look at the consequence of an action, as whether the action itself be according to the will, appointment, or institution of the Lord Jesus Christ: Ill consequences oftentimes may, and do follow the best practices, as the bringing of some notorious Traitor, or Murderer to his trial? may occasion others to rise up in rebellion in his behalf, yet doth not this make the act itself evil, nay it is very good, and the neglect or omission of it would be evil. 8 If because sin takes occasion by the doctrine of grace, it must not be preached, then must not men preach the Law neither, because sin takes occasion from that also, Rom. 7.8. Sin taking occasion by the commandment, wrought in me all manner of concupiscence. Upon this ground therefore neither Law nor Gospel must be preached. Use 1. Hence we may see the mistake of many persons who look upon the Gospel, and all the promises thereof as made to Saints, whereas they are to sinners; A sinner, quatenus a sinner, is the proper object of the grace of the Gospel. Now looking on it thus, there are these inconveniencies follow. 1 They never come, whilst they walk by such principles, to any steadfastness in the faith; for whilst they can look upon themselves as Saints, they think grace is theirs, and the promise theirs; but when the contrary, than they conclude they have no part in grace, no right to the promise, thus they are to and fro, Saints to day, to morrow Hypocrites, to day in God's favour, to morrow out, like a lose bone, sometimes in joint, sometimes out. 2 They enjoy but little of the Spirit of Adoption, which is a sweet childlike frame, which makes a man come running to God, and cry, Abba Father. Now they enjoy but little of this, being in continual doubts whether or no they may call God Father, when they cannot see themselves Saints, they are afraid to do it, and when they can, they speak it but faintly, as fearing they may be deceived, God is not their Father. 3 They do God but little service, whilst they can see themselves Saints, they pray, etc. but when they cannot, they are sullen and mopish, and will do little or nothing for God. 4 They know not how to bear afflictions, for let but an affliction come, and they have not faith to believe themselves Saints, and then presently they cry out, This is out or wrath; now God meets with me for such and such sins, the affliction will undo me, etc. 5 Their very comforts and assurance, are but seeds of doubting afterwards. For will the soul say, If I may conclude myself the child of God, when I see myself a Saint, can pray, etc. then when I cannot see myself a Saint, but the contrary, why should I not conclude the contrary, yea ought I not so to do? 6 They are led back to an Old Testament faith. It was very usual with the Saints of the Old Testament, to conclude their condition to be good or bad, accordingly as they found themselves to be thus and thus qualified or not, as will appear if you look into many places in the Psalms: And hence it is that we read of so little faith (excepting some eminent ones) and so much fear and doubting in Old Testament Saints. Now when Saints conclude their condition in such a way, though they live in Gospel times, yet do they go back to the Old Testament, and have an Old Testament faith. Use 2. Then here is ground of encouragement to the vilest of sinners, to come to the Promise. Thou poor soul, which hast been a Drunkard, a Sot, a Swine, an Adulterer Blasphemer of the holy name of God, ten, twenty, thirty, forty years, what sayest thou to this free Grace? What hast thou to object, why thou wilt not receive it, why, art thou not a sinner, and is not all this to sinners? Why, why then wilt thou be a Sot, and go to hell at the last, when heaven and salvation is to be had, if thou wilt but come to the promise? O you great Sinners, think I beseech you, when you are at your cups, with your Queans, your oaths in your mouths. O doth God make promises of Grace to me, doth he proclaim heaven, life, salvation to me, and shall I be such a wretch▪ and such a villain as to go on in my sin, be drunk, and swagger, and swear, and whore, and what not? No no, out upon these courses and practices, I will never more, since the Father is so loving, and Jesus Christ so willing to do me good, walk as I have done. I dare say the serious consideration hereof, would make your hearts more to hate and abominate such ways and practices, and bring you sooner to leave them, than all the terrors of hell, will, or can do. When a poor soul shall reason the case with himself thus, What, have I been a rebel against the good God, these ten, twenty, thirty, forty years, and is he so gracious, notwithstanding all, to proclaim life and salvation to me, what to me? O then shall I still be a wretch, and sin against this gracious God, and trample under foot all his love? No, fie for shame! Object. O but you will say, Indeed now whilst you are speaking, my heart is inclinable to what you say, and I have now a good mind to leave off my former courses and practices, but alas I have not power to do it. Ans. Come to Christ in the promise, and he will give thee a power, he can, and will overcome thy corruptions, it thou waitest on him. Thou poor soul lookest upon it now as a hard and difficult thing, to forsake such and such courses as are (according to the Proverb) bred in the bone, and thou all thy life time hast been accustomed too; but Christ can make this thou lookest upon as hard, and even impossible, easy to thee. Many a soul at his first conversion, hath looked upon it as a hard and even impossible thing to forgo such and such sins and lusts, which in his natural condition were his dalilah's, and his heart was addicted unto, and hath verily thought he should never do it, who yet afterwards hath found it easier by far than he imagined, yea so easy he hath stood in admiration thereat, when God hath once turned his heart, he hath found as much, yea more pleasure in the ways and service of God, than ever he sound in his old courses. For when God puts a new nature into the soul, than all things go another way; now there are new principles, new apprehensions, new motives, and all the wheels of the soul run another way; when there was nothing but an old nature, than all things ran sin-ward, and hellward, but now God having put a new nature in, there are new motions, and all run holiness-ward, and heaven-ward. O therefore pray to God to change your hearts, and you shall see how easy that will be, which now you suppose so hard, and how pleasant and wondrously sweet those ways of godliness will be, which now are so grievous. Use 3 Is it so, that the promises of Grace are made to persons as Sinners, than (I am loath to speak it) how exceedingly just and great will the condemnation of all those sinners be, which reject these promises of Grace. 1 How just will the condemnation of such persons be? you that hear all this, and yet go on in your old ways, you are drunkards, and will be so still, swearers, adulterers, Sabbath-breakers, scoffers and will be so still▪ how just will your condemnation be? I will appeal to your own hearts and consciences, what think you of it? It God makes promises to sinners, promise Life, Salvation freely to sinners, though as vile sinners as any breathing in the World, and notwithstanding all, you will be drunk, swear, etc. will it not be just you should be damned, speak sinner, speak out sinner, what doth thy heart and Conscience judge of this? Will it not be just 〈◊〉 God send thee to Hell to morrow, shouldest thou do thus? If the Magistrate should send forth a general Pardon to Traitors in rebellion, and they notwithstanding all, should persist, would it not be a most just thing that never a man of them so doing should be spared, but every one should be hanged, drawn and quartered, what say you? So in this case, I have read of a godly man, who being in the presence of a professed Atheist, which believed neither God nor Devil, Heaven nor Hell, and opening before him the glad tidings of the Gospel, and the riches of Gods Free Grace to poor Sinners, the worst of Sinners; in conclusion plainly asked him, What think you (O man) will it not be just you should be damned, if you reject all this grace and love, if you will not believe this, yes (saith the poor Atheist) I confess, should I not believe and receive this, I deserve to be damned without mercy. Poor Sinners, I have now opened to you the riches of God's Grace in his free promises made to Sinners, let me now put this question to every one of you; What think you, would it not be just you should be damned, if you hear all this, and reject it all? what thinkest thou soul, what thinkest thou? speak Sinner, will it not be just? 2 As just, so also how great will your Condemnation be, if you hear and reject all this? Hence saith Christ, It shall be more tolerable for Sodom and Gomorrah, Tire and Sidon, in the Day of Judgement then for Corazin, Bethsaida Capernaum; they had heard of the glad tidings of the Gospel, and yet went on in their sins, but the other not. Every Sin hath a proper weight of its own, but to sin after the Declaration of God's Free Grace to the Sinner, this doubles, trebles the weight of every sin; for a man to be a Drunkard, etc. is a grievous thing, this alone will damn him, such shall not inherit the kingdom of God, 1 Cor. 6. vers. 9, 10. but to continue a Drunkard, Swearer, etc. after he hath heard the Gospel, and the Proclamation of glad tidings to poor sinners, this doubles, trebles the weight of his Sin, sin now is twice, thrice as heavy as before. It is an offence deserving death to begin a rebellion, but after a gracious Pardon proclaimed, to persist in it, doubles, trebles the offence. So here. I shall show you some aggravations of such Sinners sins. I you sin against more light than others do; Many poor souls there are which dwell in Turkey, and India, yea, and in many places where they never yet heard of the Gospel in England too, which are Drunkards, etc. And alas, poor souls, they are to be pitied they know no better, and therefore do no better, they never had the Gospel (which it may be if they had, they would prise it, and bless God for it but poor souls, they remain in gross ignorance, and therefore do thus; but now you have heard the Gospel, it you shall therefore go home and betake you again to your Cups, and Cans, and Queans, and Oaths, etc. you will sin against more light, this you have heard will rise up in Judgement against you and condemn you, Job. 3.19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light. It will leave you inexcusable, Joh. 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin, Heb. 2.3. How shall we escape, if we neglect so great salvation? 4 You sin against more contradiction of your own Conscience; the more light, the more contradiction of Conscience, the more will Conscience tell you of your sins, and fly in your faces for them. They poor souls have not so much inward contradiction, because their Consciences are not so much enlightened. You which have heard this, cannot go home and follow your sins, but your Consciences will fly in your faces when you do it, and put you upon a wrack. O will Conscience say, thou vile Creature, didst thou not hear the other day, that the Lord made premises of grace to the worst of Sinners, and was willing to give life and salvation to the worst of Sinners; and wretch that thou art, art thou swilling in thy sins and lusts again, and dost trample Heaven under foot, what dost thou think will become of thee? 3 You sin against more Love and Mercy; to sin against love and mercy is the highest aggravation, one of them, that can be of sinning. Now you have abundance of love spread before you, which they poor souls that dwell in Turkey, and India, and Ireland, and Northumberland, and Cumberland, know nothing of, nor it may be never heard of. 4 You sin more wilfully; you which hear all this grace, and yet go on in your old profane courses, there is more of will in your sins than in others. If a man should have a Servant, and he bids him do a thing, and charges him to do it, or he would turn him out of his Service, and he should say, he would not do it, bid him do it himself, here now is will; but if this man should come to this Servant, and say, I pray do this, let me prevail with you, and entreat you to do it, and I will promise you that I will make you my Son and Heir, and you shall be no longer looked upon, or accounted a Servant, but shall for ever be as an only Son to me; if he should still say, No, I am resolved, say what you please, I will not do it, but I will go on doing of that I am at present about; here now were more will. So let me say, should God come to a poor Sinner, and say, Do this, believe on my Son, and I will promise you that I will make you my Son and Heir; if that Sinner will not do it, here is much of will in this. Use 4. Of comfort to poor souls; Is it so that the promises of Grace are made to Sinners as sinners? then see what abundance of comfort this one consideration yields; this rightly understood is such a bottom of comfort as no principle like it, for it will at once answer all the Objections of Satan, and Carnal fears of thine own heart. Obj. 1. O saith the Devil, and thine own heart thou art not so holy as others, canst not pray with that life, etc. that others can? Ans. But may the poor soul say, True Satan, yet I am but a Sinner, and the Promises are made to sinners; were the Promises only to Saints, than woe would be to me did I want these things, but they are to sinners, and yet I am but a sinner, and though I cannot go to the Promise as a Saint, yet I will go as Sinner; and thus I may go, for they are made to sinners. Obj. 2. But thou art not humbled and broken? Ans. But still I am but a sinner, and promises are made to sinners; I confess I am not so broken and humbled a sinner as I would be, but yet I am but a sinner, and so the proper object of the grace of the promise still; I will therefore go to the Promise, that I may be a broken sinner, an humbled sinner. Obj. 3 But thou hast been a sinner a great while, ten, twenty, thirty, forty, fifty years. Ans. Ay, but Satan, still I am but a Sinner, and the promises are made to sinners; I do acknowledge I am an old sinner, and have been a sinner a great while, and I hearty wish that I had not been so long, I will now go to the Promise, that I may be a sinner no longer. Obj, 4. O but thou hast sinned against light? Ans. Yet but a sinner, and the promises are made to sinners; though I have sinned in the Light, whereas others have in the Dark, and so my sins are fare greater, and worse, yet I am but a sinner, and the Promises are to such. Object. 5. O but thou hast sinned against mercy also. Ans. True, Satan, yet I am but a sinner, and the promises are made to sinners. I have abused God's mercies, and it grieves my heart I have been such a wretch, but yet I am but a sinner. Object. 6. But thou art one who hast not so much as a breathing, or desire after that which is good, alive in thee. Ans. Yet, but a sinner. Object 7. But thou art one who art weary of that which is good. Ans. Yet, but a sinner. Object. 8. But thou hast had more desires and breathe formerly, than now thou hast. Ans. Yet, but a sinner. Object. 9, But though thou art in this miserable condition, thou art not troubled for it. Ans. But yet I am but a sinner. Object. 10. But thou hast been a backslider, and fallen into the same sin not once or twice, but thirty, forty times. Ans. This Satan, I acknowledge too, but what then? Backsliders are but sinners, and the promise is made to sinners. Though my backslidings are such as I cannot come to God as a Son, yet I will come as a Sinner, who may in time be his Son, though I cannot at present call him Father, yet I will come to him as a Sinner, who may in time call him Father. Object. 11. But thou hast made many vows and promises, and resolutions, and broken them all. Ans. This, O Satan, is true, yet but a sinner, and promises are made to sinners. Object. 12. But thou hast had many motions from the Spirit of God to forsake thy sins, and come to God which thou hast slighted. Ans. Yet but a sinner, and promises are made to such. Object. 13. But thou hast been an open opposer of the ways and people of God, thou hast been a and jeerer a scoffe● at goodness. Ans. Yet I am but a sinner, though my opposings were never so great (for which I ever desire to be humbled, and to lie low before God, that I should be such a wretch,) yet can they made me but a sinner, and the promises are made to such. Object. 14. But thou hast sinned presumptuously. Ans. Yet but a sinner still, and the promises are made to sinners. Indeed were I to come to God as the least of Saints, I should not dare to come, but however I can come to God as a sinner, and though as the greatest, yet but a sinner still. Object. 15. But thou hast been a great neglecter of good, as well as a committer of evil. Ans. Yet but a sinner, and promises are made to sinners. Object. 16. But thou art an Hypocrite. Ans. This Satan is worst of all, if true, yet however I am but a sinner, for an hypocrite is but a sinner, and the promises are made to such, I will therefore come to the promise that now I may be sincere. Thus by holding this principle, thou shalt more easily, speedily, effectually answer Satan, than any other way. The Life of Faith. 2 Cor. 5.7. For we walk by Faith, not by Sight. THe Text, although included in a Parenthesis, yet hath it relation to the foregoing verse, being a reason of the latter part thereof, Knowing this, etc. As if the Apostle should say, This is the reason why we believe that whilst we are here at home in the body, we are absent from the Lord, because the present life that now we live, is a life of Faith; Now this we know, and are sure of, that were we present with the Lord, we should live by sight, see him as he is, in the beauty and perfection of his glory; but this being wanted here, we conclude, That whilst we are at home in the body, we are absent from the Lord. The words are a brief description of a Christians life here, and hereafter, here by Faith, hereafter by Sight. WE WALK; the term of walking in this Text is of equal extent with that of living, Rom. 1.17. The just shall live by faith, Gal. 2.20. And the life which I now live in the flesh, I live by the faith of the Son of God. I grant indeed in strict propriety of speech it is of larger extent, because a man may live which doth not walk, walking denotes not only life, but life in exercise; but when these terms are applied to Faith, as walking by faith, living by faith, they are of equal extent, because the life of faith consists in exercise, which is a man's walking by faith: If a man do not walk by faith, i.e. carry faith along with him throughout all that he does or suffers, doing and suffering by faith, he doth not live by faith; for thus to do is properly to live by faith, and take this away, you take away the life of faith, though a man may have the habit of faith in him, yet doth he not live by faith, unless faith be active, carrying him out either in doing or suffering for God, which when it doth, as he lives, so likewise he walks by faith. Doct. 1. The life of Faith, is the proper life of Saints in this world. 2 The proper life of Saints in the world to come, is a life of Sight. Of the first, viz. Doctr. That the life of faith, is the proper life of Saints in this world. It was even in the times of the Old Testament, Abraham lived by Faith. See that notable place, Rom. 4.17. to 22. who against hope believed in hope, that he might become the Father of many Nations. vers. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb, vers. 20. He staggered not at the promise of God through unbeleef, but was strong in faith, giving glory to God. vers. 21. And being fully persuaded, that what he had promised, he was able also to perform. Here the Holy Ghost makes a Divine Comment upon the famous story of Abraham's believing, and sets forth that life of faith which was in that holy man; who against hope— when nothing was left for Abraham to build hope upon in a way of sense, but all things were at that pass that they made against his hope, and endeavoured to destroy it, yet than Abraham believed. God comes to Abraham when that he was now about a hundred years old, and his Wife Sarah near as many, and promiseth him a Son by his wife Sarah, and that in his seed should all Nations be blessed; well might Abraham now say, God hath promised me a Son, and that in my seed shall all Nations be blessed. How shall this word ever be? I am now a hundred years old, my body is dead to the begetting of Children, my wife Sarah near as many, her womb is dead to the conceiving of Children, how shall this promise be brought about? But saith the Text, Abraham considered not these things, (here was the life of faith) he did not suffer his mind to run on these things, he did not ponder them in a way of reason and sense, but against hope, believed in hope, kept up his hope in a way of pure believing, when all things to sense seemed to destroy his hope, and so was strong in faith giving glory to God. Hebr. 11. the Apostle reckons up throughout the Chapter many of the Worthies of the Old Testament, Abel, Enoch, Noah, etc. recording their good Works, and attributing all to their faith; by faith they did thus and thus, Abel offered, Enoch was translated, etc. the Old Testament mentions only the bare work in many of these, the Spirit of God in the New looks further into the nature of them, not only the matter done, but the manner of doing; it records, they were Gospel work, and done from faith, though wrought in Old Testament times, so that the Saints of the Old Testament did live by faith; yea Habbakkuk, Chap. 2.4, saith expressly, that the life of Saints, or justified persons, it is a life of faith; so that this was the proper life of Saints in Old Testament times. Come to the New, we shall see still it is; if in the Old, when the Covenant of Grace by which this life of faith is begotten, & cherished, was more dark, and lay wrapped up in Types and shadows, then much more is it in the New, wherein the Covenant of Grace is clearly revealed, and Gospel Truths unveiled. Hence in the New Testament we have three times for Habbakkuks once, that golden sentence, The just shall live by faith; as Rom. 1.17. Galat. 3.11 Heb. 10.38. And Paul (whose example take for all the rest, to show what every one should do) verifies this in his life and practice, Gal. 2.20. And the life which I now live in the flesh, I live by the faith of the Son of God. In the carrying on of which I shall show; 1 What it is to live by faith. 2 What are the principal differences betwixt the life of faith, and the life of sense, or a souls living by faith; and by sense. 3 Wherein this life of faith is to be exercised? 4 The preciousness and excellency of this life of faith. Quest. 1. What is it to live by faith? Ans. I shall only describe it to you, and that with shunning of curiosity as much as may be, and so it is. For a soul constantly, quietly, and orderly, to rest upon the Promise and Power of God, for the obtaining of all good expected or hoped for, the removing or turning to good, all evil present or feared. In which description, are these things considerable. 1 Here is the act itself, with the manner of acting, which the soul that lives by faith puts forth; it is an act of rest, and reliance, and that constantly, quietly, and orderly. For the act itself, the nature of it, it is not an act of assurance, but an act of reliance, recumbence, dependence, or adherence; the act of assurance is not so properly faith as sense, for when my soul is assured, I do see and behold the love of God, and my own salvation, and I do feel the same within me, and this is sense. Indeed I grant it, that the soul which lives by faith hath oftentimes assurance, and more constantly than another, he puts forth more acts of assurance than a weaker believer doth which lives by sense, yet are not these the differencing acts, which do discover him to live by faith rather than another. Thomas put forth an act of assurance, when Joh. 20.28. he cries out, My Lord, and my God, yet by our Saviour's own testimony, vers. 29. he lives by sense, Because thou hast seen, thou hast believed; as if he should say, Thomas thou art such a believer, as dost live more by sense, than by faith, thou believest, but it is because thou seest, thy faith can go no further than thy sight, but blessed are they that have not seen, and yet have believed. As to say, A Christian life there is, whereby a soul, though he see nothing, feel nothing, yet believes, and this is the blessed life, and those the most blessed which live this kind of life. Christ here puts believers into two ranks, the first are those who though they believe, yet live by sense, grounding their faith upon something seen; the second are those who believe and live by faith, grounding faith upon things not seen. Thomas is a believer of the first rank, who lived by sense, and yet had assurance, so that the act of assurance, is not the distinguishing act, betwixt that soul which lives by sense, and he which lives by faith: Yea more, a weak believer, or a believer at first conversion may, and it is usual for such to have acts of assurance, God coming in sometimes in a word, or an ordinance, persuading, and covincing their souls of it, that he is their Father, and Heaven is theirs, yet do not such live by faith, for so soon as this fit or rapture is over (though whilst it was upon them they would have affirmed it against all the Devils in Hell) they call into question, and begin to unsay whatsoever before they said. Yea further (as I said before) these acts of assurance, though it be by believing, I come up to them, yet are they more properly sense than faith, for when I have assurance, I cannot so well be said to hope for, believe, etc. as I may in some sort to see, enjoy, and possess, and therefore though the soul oft puts forth such acts which lives by faith, yet are not these they whereby it lives by faith; nay more properly he lives by faith when these are wanting, for then, and only then, I put forth pure acts of faith, when I have no sense at all. The act of assurance which goes along with that of adherence, is not the act whereby the soul lives by faith, but rather a fruit or consequence of its living by faith, it lives by faith in adhering to the promise which is the first act of faith, and then from this its adherence (as a fruit thereof) there is an assurance of Gods love maintained in the soul. So that it is clear, that the act itself, which is put forth in our living by faith, is not an act of assurance, whereby I am assured of the love of God, etc. but an act of adherence or reliance, whereby though I see or feel nothing at all in me why I should conclude God loves me, yet finding that God hath made promises to sinners, such as I am, and knowing no just or sufficient ground, why I should exclude myself, I adhere to the word and promise of God. Now for the manner of acting, it is, 1 Constantly, The soul which lives by faith, doth not for a fit and away, rest, and rely on the promise, but constantly. By constantly I do not mean, that he doth so rest upon the promise, and adhere thereto as that he never at no time or in no case starts aside. Abraham himself did not so cleave to the promise, but once or twice he did a little step aside, so a soul which hath attained the life of faith, and lives the same, may at some times, and in some particular case step aside, and act too much in a way of sense. But by constantly, I mean thus, That in the general course of his life and actions, he is carried on by faith, and acts in a way of faith, setting aside now and then some particular acts, and the whole of his life and actions, is guided by faith. Or if you please, you may restrain it to the morer part, though sometimes, and oft he acts sense, yet mostly he is in believing, and so takes this denomination of living by faith from the greater part, because he doth more live by faith, than by sense. So that by constantly I do not understand every particular individual act, but the general course of a man's life (when once he comes to live this life) or the morer part of his actings are in a way of faith. Now hereby he is distinguished from all such as rest and rely upon the promise, for a fit only and away. Some there are who will adhere to the promise for a fit whilst they find themselves so and so qualified, or have such and such experiences, manifestations of the love, goodness, power of God, etc. So long as these remain, they adhere to the promise, but so soon as these are a little decayed, or the sense of them withdrawn, they are off the hinges, and cannot adhere to the Promise any longer; so that it is but now and then, rarely, when and whilst affections are up, that these rest on the Promise, they are five times more off than on; they live ten days in unbelief, for one of faith. Some others will adhere it may be, (though they find none of these) to the Promise for a little moment, and then they look that the thing for which they cleave to this promise should instantly be theirs, but finding the contrary▪ they faint, and give over adhering; both these are hereby distinguished from living by faith. 2 Quietly, i. e. It rests upon the Promises without murmuring or repining, though the thing promised be delayed, and every day it is looking for, and desiring the coming thereof; O when will it come! yet it is quiet, it doth not speak evil of God, nor of the Promise, though it thinks long every day to have the Promise fulfilled, yet doth it not think it too long, though the fulfilling thereof be delayed for a good time, but contents itself herewith, I have a promise, though when, or how I shall have it fulfilled I know not, when God will give this, do this, or how, I know not, only here I have a promise, this I adhere to. Yea, sometimes the soul may say, Wither God will give this to me, I do not certainly know, only here is a promise, and I have no reason to think the contrary, and therefore I will wait upon him, let him do what seemeth him good, Lament. 3.26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. This Habakkuks' Vision teacheth us, chap. 2.4. Behold his soul which is lifted up is not upright in him, hut the just shall live by his faith. He whose heart is lifted up, swollen with pride, and impatience, cannot bear God's delay, but the life of faith teacheth quietness under this. Now this distinguisheth living by faith, from that impatient waiting of many souls, accompanied with murmuring and repining, if the promise be delayed, which was the fault of that wicked King, 2 King. 6, 33. And he said, behold, this evil is of the Lord, what should I wait for the Lord any longer? Of Rachel, though a godly woman, Gen. 30.1. When Rachel saw that she bore Jacob no Children, Rachel envied her sister, and said unto Jacob, Give me children, or else I die. And of Israel, for forty years together whilst they were in the Wilderness, if they wanted any thing, Bread, Flesh, Water, presently they murmured, which murmuring of theirs is described wherein it lay, Psal. 78. vers. 17. to 23. They tempted God in their hearts, by ask meat for their lust; yea they spoke against God, they said, can God furnish a table in the Wilderness?— vers. 21. therefore the Lord heard this and was wroth— vers. 22. Because they believed not in God, and trusted not in his Salvation. And we are bid beware of it, 1 Cor. 10. vers. 1, 2, etc. 3. Orderly, it rests and relies on God's Promise in God's way, using means, those means which he hath appointed it should wait in the use of, as Hearing, Reading, Prayer, Meditation, Christian Society, etc. Isaac had a promise he should have seed, and yet seeks God for his wife, wait, but wait orderly. The Spouse in Canticles, Chapters third and fifth, when her Beloved twice had with-drawn himself, and was gone, she waits for him, but in an orderly way, she doth not lie still sleeping, and slugging upon her bed, and say, Well, my beloved is gone for the present, but he will come again, but up she gets her, and about the streets she goes, and inquires of every one she meets with, Saw you him whom my soul loveth? she runs to the Watchmen. O! saw you him whom my soul loveth? from them to the Daughters of Jerusalem, O! saw you him whom my soul loveth? thus she waits, yet is active, using means. Now, this distinguisheth living by faith. 1 From a careless waiting and resting upon the promise, as to say, Well, God hath promised such a thing, it matters not what I do, God will fulfil his own promise, and so neglects and throws away all means and Ordinances; this is not living by faith, but a carnal, presumptuous, and secure frame of spirit. 2 From a disorderly, waiting, a waiting upon God for a mercy, but a going out of God's way to obtain it, by following some way of my own or another's invention, which is not Gods; Saul was twice in this, and it cost him dear, once when he offered a Burnt-offering, 1 Sam. 13. and when he went to the Witch of Endor, 1 Sam. 28. As in living by faith I must rest on the promise, so in God's way, or my resting is nothing. 2 The second thing in living by faith is, the ground of faith; A man stands as he hath his footing, so faith. I shall here show in order to the other. 1 What is not the ground of faith. 2 What is. Q. What is not the ground of faith? A. 1. Not duties. Some believe that God loves them because of such and such things done by them, this is not the ground of faith in living by faith. 2 Not affections. Some others, though they will not ground faith upon a bare duty done, yet if they have had affections therein, they will ground their faith upon those, or these and the duty put together. Many a poor soul thinks this duty is accepted, this prayer shall be answered; ask the reason, they can give no other, but their hearts have been warmed, affections up therein, they wept much, etc. and sure such a duty cannot but speed, and hence poor souls when they find (as mostly it proves so) their great expectations of this duty come to just nothing, they are ready to cast off not only their hope but duty, and every thing else; the reason of all being this, they go upon a false and mutable ground, and therefore are so mutable in their opinions of themselves, and what they do. This is not the ground, the soul which lives by faith goes upon, nay a soul will never live by faith (but believe one day, and call in question the next) till he is got off this ground. 3 Not Graces: Some do not make duties the ground of their faith, and knowing the deceitfulness of affections, are of them also, who yet upon sight, or discerning of the graces of the Spirit in themselves, will believe: If they find in themselves a sweet heavenly frame of Spirit, an humble frame of heart, hearts full of love to the brethren, etc. they will then believe, and make these things a ground of their faith; but whilst they do thus, sure enough they never live by faith, for how ordinary a thing is it to see these to day, or in one duty, and to have them out of sight to morrow, or in another. It may be to day I have a sweet heavenly spiritual frame of heart, but if I ground my faith upon this, perhaps to morrow I shall be as cold, and carnal, as now I am spiritual, and where then will my faith be? to day my heart is humble, to morrow as proud as now humble; to day I can love my brother, let him do what he will with me or against me, I can forget all, and pass by all, to morrow I cannot do thus, but my heart will be full of wrath, grudging and revenge against him, if I ground my faith on these things, where will it be when these are wanting, yea when instead of finding them, I find the contrary? These things may encourage faith, whilst it is acting, but I must make none of these, neither Duties, Affections, or Graces, nor any thing within me, or done by me the ground thereof. Quest. What is the ground of faith, in living by faith? Answ. Two things are laid down in Scripture as the ground of our faith, viz. The promise of God, and God's power to perform the same; both which together make up a full and complete ground for the faith of the believing soul. 1 The promise of God, the word of promise is the word of faith, or that which our faith first pitcheth upon in living by faith▪ Faith must have a word, or it is not able to keep up. Now the word or promise that faith pitcheth upon in enabling of the soul to live by faith, is, 1 The naked or bare promise, or, (to speak better) the Promise nakedly considered, without any thing of ours joined with it. If I would live by faith, I must do thus, whensoever I would act faith, set by all my duties, affections, graces, and go to the naked Promise, as though I had never performed duty in my life, had not any affection to any thing good, nor one dram of grace in me. As Abraham (as Luther saith) when he went up the Mount, left the Servants, and Asses at the foot, and carried only Isaac the Son of the Promise with him; So when any would go up to God by faith, we must leave all our righteousness beneath, and carry only the promise up with us; for whilst I join any thing of my own with the promise, making the promise, as it hath this of my own joined with it, the ground of my faith, so soon as ever I find a want of these things, and have them not to carry, I falter in believing. Therefore in living by faith, it ought to be the special care of every Christian to keep to the bare and naked promise, looking to it that he do not join any thing with the promise, which to do, as it is a great evil in itself, so hath it this evil attending of it, it throws down faith, and hinders the soul from living by faith. 2 The free or unconditional promise. There are in the Book of God, two sorts of Promises. 1 Some Absolute, and without condition, made to the worst of sinners, as such. 2 Some Conditional, made to the Saints duties, and the graces of the Spirit in them. Now, in living by faith, I am not to make these latter sort of promises the ground of faith, because the conditions required in them, being in me but weak and imperfect, and at sometimes only discernible, faith cannot take hold of them at all times as it ought to do, to the end I might live thereby. The former sort of promises then, viz. those which are Absolute, and without condition, such as are all the promises of the New Covenant to us, are the promises which I must make the ground of faith, in living by faith, I mean those promises which are made to sinners as such, these are they I must ground my faith upon, for these faith may always take hold of, but of the other but sometimes only, because only sometimes the conditions and qualifications required in them, are discernible in the soul, though there be always sufficient ground for my faith in the promise made to sinners, yet not in that which is made to Saints. I can see and acknowledge myself a sinner always, and under that notion come to the promise, but so I cannot a Saint. 2 The power of God to perform the same is another part of the ground of faith: If any ask why I join this▪ viz. The power or ability of God, together with the promise in the ground of faith. I answer, 1 Because the Saints in former ages in acting faith, and living by it, have always had a special eye unto, and been much upheld by the power of God. We have two notable acts of Abraham's faith, mentioned by the Holy Ghost in the New Testament, the first is that we spoke of before, Rom. 4. which was an act of faith Abraham put forth in reference to a Son, which God had promised him he should have by his wife Sarah, in his and Sarahs' old age, when now in reason they were past hope of having any, his own body being dead, and Sarahs' womb dead, and this was before, or about the time of the conception of Isaac, Gen. 17.15, 16, 17. The other was an act of faith Abraham put forth in reference to Gods fulfilling of this his promise in Isaac, at that time when the promise seemed to be dying, God commanding Abraham to offer up Isaac the Son of the promise, which we have recorded, Gen. 22. and repea●ed Heb. 11.17, 18, 19 Now in either of these, we find Abraham's faith did ground not only on the promise, but power of God also, Rom. 4.21. And being fully persuaded that what he had promised, he was able also to perform, Heb. 11.19. Accounting that God was able to raise him up, even from the dead. So Paul, 2 Tim. 1.12. I am persuaded that he is able to keep that which I have committed unto him against that day. And the three Children, Dan. 3.17. Our God whom we serve is able to deliver us from the burning fiery furnace. 2 Because I find not only Saints grounding their faith on the power of God, but the Holy Ghost oftentimes laying down the power of God, as a great ground of the faith and comfort of God's people, as Eph. 3.20. when the Apostle had put up many spiritual petitions in the behalf of the Ephesians, he concludes, Now to him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us: Pitching their faith for the obtaining of these things on the ability of God. So Heb. 7.25. He is able to save,— the ability of Christ to save, is laid down as a ground for our faith in coming to him; the last words of the verse, He ever liveth to make intercession, are but the reason of the ability, Judas v. 24. Now unto him that is able to keep you from falling. Saints are comforted against fear of falling away because God is able to keep from falling, and Rom. 14.4. assured that they shall stand, because God is able to make them stand, and Rom. 11.23. The Apostle speaking of the conversion of the Jews, lays down this as a ground for us to believe they shall be grafted in again, because God is able to graft them in again. 3 Because I find distrust of the ability of God is in Scripture branded for unbeleef, and that of the highest nature, Psal. 78. v. 19, 20, 21, 22. They said, Can God furnish a table in the wilderness? Can he give bread also? Can he provide flesh for his people? Therefore the Lord heard this, and was wroth, vers. 22. Because they believed not in God, and trusted not in his salvation. 4 Because the promise alone without a consideration of the power of God to perform the same, is not a sufficient ground for faith. If a man should promise me a thousand pound, I must consider his ability, as well as his promise, before I can upon good ground believe that ever I shall have so much of him, for if he be not able he cannot give it, and so his promise is nothing. So, though I have a promise for such and such a mercy, yet if I do not consider God's ability to perform this promise, as well as the promise, there will not be a ground sufficient to make me believe: For what if the heart object, as once Israel did; True, here is a promise, but can God perform what he promiseth? if the soul say, Yea he is able, than the power of God presently comes into consideration, and I have that as well as the promise for the ground of my faith; if the soul cannot believe this, That God is able, than the promise alone will not persuade it, neither indeed can it, and so it is not ground sufficient to cause it to believe for the mercy. So that both these, viz. the promise of God, and God's power to perform the same, must go together to make up the ground of faith. When I would act faith, I must first go to the promise, and there behold and consider what God hath freely promised to such a poor miserable creature as I am, and work this upon my heart, that this word of God is a truth; when I have done so, I am to endeavour to bring up my heart to believe the power of God, viz. That God is able and All-sufficient to fulfil this promise, whatsoever seems to be in the way, or to hinder the same. Now although we are ready to think, that this is a very easy thing to believe the power of God, and that we have no doubt at all thereabouts, yet assuredly it is a most hard and difficult thing, and I am persuaded that the greatest part of our unbeleef springs from hence, a distrust or questioning of the power of God. I have known one as confident as another that he did believe the power of God, and could not think otherwise, who yet, when he came to follow up his doubts to the first head, found it far otherwise, that the greater part of them did arise hence. I have many times thought the question hath been only thus, Will God do this for me, change this heart, kill this corruption, & c? and could I be satisfied in this, I have thought all my doubts would be over, but when I have endeavoured to search to the bottom, I have found the state of the question to be much altered, and heard a secret whispering there, Can God do such a thing? Can this cursed heart of mine be changed? Is it possible that such and such corruptions that I have been so long contending with, and used all means against, and are yet as strong and lively as ever, should ever be subdued? Hence comes our unbeleef for a great part of it, therefore would we live by faith, as we must keep to the true ground which is the promise of God, and his power to perform it, so likewise to the full ground, i.e. we must act faith in both, viz. the promise and power of God. And me thinks when I ponder upon this, that the power of God, as well as the promise is the ground of our faith; I do not at all wonder why there is so much unbeleef, and so little of the life of faith in most of us, because there is an opinion in all our hearts, that it is a very easy thing to believe the power of God (as if we had such abundance of faith, that that which ever hath been, and was from Abraham's time to Paul's, the highest and most noble act of faith (as if we read Scripture we shall find this of believing the power of God ever was and hath been) were easiest to us; as if that which declared Abraham strong in faith, were now a thing common) and from taking it for granted we do the thing, we take no pains with our hearts hereabouts. And therefore it is no wonder we lie in unbeleef so much as we do, whilst we slightly pass over, and carelessly neglect one of the principal grounds of faith. 3 The third thing in our description of living by faith is, the extent of this living by faith, it extends itself to all good, expected or hoped for; to all evils present or feared, whether relating to the life present, or that which is to come. The natural way for the obtaining of mercies, preventing of judgements, it's to run to our own righteousness, our amending and doing; but now the Christians way is the exercise of this life of faith, I obtain all good by faith. I prevent, or remove all evil by faith. Rom. 9.31, 32. But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness; Wherefore? Because they sought it not by faith, but as it were by the works of the Law. The Jews found a want of righteousness, the Law that the Lord gave them by Moses convinced them of much sin and unrighteousness, they see themselves sinners, the Law terrifies them conscience gripes them what now do they do? Why see, v. 32. presently they run to the Law, that bids them amend their ways, do thus and thus, this they do, and yet as far from obtaining what they want, or removing their fears as ever, because they sought not in a way of faith. The Gentiles likewise, they have the same wants and ground of fear the Jews had; What do they? Why this they do, They hear a message, a glorious message of one Jesus Christ, which was crucified at Jerusalem, through whose death poor sinners believing in him should obtain righteousness and salvation; hereupon they presently disclaiming any worthiness in themselves, or any thing they could do, fly to Jesus Christ by faith, and so obtain righteousness, vers. 30. The Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness, which is of faith. They get their great want supplied, their conscience truly pacified, and all this by faith? Thus much of this third thing in the general, in the particulars, it falls to be handled in that question, wherein the life of faith is to be exercised? Quest. 2. What are the principal differences betwixt the life of Faith, and the life of Sense? There is a great deal of difference between these two lives, though both of them be found in the Saints. And what differences we speak of, are not for the discovery of a man's condition, whether he be gracious or ungracious; but only the thing in hand is, to discover whether we live by faith, or sense? Both these lives are incident to Saints, therefore if thou findest thou dost not live by faith, do not conclude thou art a reprobate, a hypocrite, thou mayest be a gracious soul, and yet live by sense. Ans. 1. The life of faith doth ever ground on something without; the life of sense doth ever ground on something within; either his own desires, or affections; or some other thing; but the life of faith is begotten and nourished by something without, as the word of God, the promise of God: Look what Jesus Christ saith to his Disciples, that is the continual language of faith; Jesus Christ said, Joh. 14 19 Because I live, ye shall live also: Not because you have good desires, good affections, but because Christ liveth, this is the language of faith, because the word of God liveth, the Covenant of God liveth, therefore I shall live also. Not because something in me lives, not because my affections lives, not because my obedience lives, but because Jesus Christ liveth, the Word of God, the Promises of God live, therefore I shall live also. Sense ever draweth conclusions from something within; it looketh at these two things, either the actings of the regenerate, or unregenerate part, from the acting of the one, concludeth the condition good; from the acting of the other, concludeth the condition bad. Faith observeth the acting of these, as well as sense, but draweth conclusions from neither. The Apostle Rom. 7. setteth forth the acting of the regenerate and unregenerate part, What I do, I allow not, what I hate, that do I.— He setteth before him the actings of both the old and new man, the one willeth to do good, and hateth to do evil, the one delighteth in the Law of God, consenteth to the Law of God, that it is good, yea serveth the Law of God, the other serveth the Law of sin, that carrieth captive, makes him cry, O wretched man that I am, that is, being captived by the body of death; but Paul when he cometh to draw Conclusions of his condition, doth not fix his eye upon any of these, doth not say, Blessed be God though corruption be in me, I have a will to do good, though sin be in me, yet blessed be God I hate it, though I cannot obey the Law of God as I should, yet my mind consents, therefore there is no condemnation, he doth not say so; neither doth he say, though there be some good desires in me, That good I would, I do not, and that evil I would not, that do I; I am carnal, sold under sin, therefore I am a reprobate, therefore there is condemnation. No, but the Apostle Paul when he cometh to make up the Conclusion, he taketh his eye off both, and pitched it upon something without, i.e. Jesus Christ, v. 25. I thank God through Jesus Christ our Lord; Pitching his eye upon Christ he can conclude, Rom. 8.1. There is therefore no condemnation to those that are in Christ— He saw the actings of the Old and New man, but taketh his eye off both, and fixeth it upon Christ, and then concludeth. So faith ever groundeth upon something without. 2 Cor. 12.17. Where he speaketh of his buffeting by the Messenger of Satan, and his praying against it, and a gracious answer he received from God, even in that thing; here was good and bad; here was bad, a thorn in the flesh troubling Paul; here was good, Paul praying against it, yea Paul receiving a special remarkable answer from God in prayer. Observe, Paul concludes neither from the one, nor the other; he doth not say, I have a thorn in the flesh, I am a wretched man, there is no hope of such a one as I, buffeted with such a corruption. He doth not say, though sin rage I have a praying heart, yea I have received a gracious answer, therefore I comfort myself, I am the Child of God. No, Paul when he cometh to conclude, he doth not conclude from his praying hard, nor the bare giving in of the answer; but the substance of the answer given in, that was that which carried Paul out of himself to lay hold upon the grace of God, and strength of Christ; most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me. He doth not say, I will glory that I have a praying heart, an answer from God; no, in the power of God. His faith pitcheth upon something without, whereas those that live by sense, go quite contrary. Differ. 2. The life of sense doth look much to means for the obtaining every Mercy; the life of faith looketh above, and beyond means. When God told Moses that he would feed the people of Israel with flesh, not for a day, but for a whole month, Moses though he lived by faith, yet in that particular, acting too much by sense, said, What Lord, shall all the Flocks and Herds be slain? Numb. 11.21. the people are six hundred thousand footmen, and thou hast said, I will give them flesh?— Moses looks upon means; how shall they be fed, shall we kill all the Flocks, have all the Fishes of the Sea gathered together? Moses eye was upon means, Gods was not so. So▪ when Jesus Christ told his Disciples he would feed the multitude, they presently query, Where shall we have bread? what, five thousand souls, and we have but five Loaves, where shall we have bread? they look presently at means. So a soul that is living by sense, is looking at means, if he hath means he can believe, if not he cannot. O had I my liberty as once I had! opportunity as once, I could believe, if not, he cannot believe. The life of sense grounds much upon means, but the life of faith believeth above means. Abraham, it is said he believed when his body was dead and Sarahs' womb dead, the means dead. Habakkuk speaking of faith, speaketh of believing when the vision is hidden, when there is nothing to be seen of means, nothing in the eye of sense, Hab. 2. & chap. 3.17, 18. Although the Figtree blossom not, yet will I rejoice in the Lord. Here is the life of faith, joy in God, in the want of means, yet will I rejoice in the Lord. Differ. 3. Thirdly, the life of faith, the more opposition it meeteth with, the stronger it groweth; but the life of sense, the more opposition it meeteth with, the weaker it groweth. The Woman of Canaan cometh to Christ, and meeteth with one repulse after another, yet her faith groweth, is strengthened; O woman, great is thy faith. A soul that liveth by faith, he believeth for certain that he shall have such a mercy, when opposition cometh, he runs to the Promise, the Lord hath promised, here is a difficulty come in the way, and this is like to be a mercy indeed, the Lord will try me before I have it. But now, a soul that liveth by sense, the more difficulty he meeteth with the weaker his faith groweth, as a soul that lives by faith encounters difficulties, and runs them down, so a soul that lives by sense, every difficulty encounters him, and runs him down. When Peter walked upon the water, the Winds arise and grows boisterous, and his faith sinketh, and he sinketh too; when there cometh some difficulty between the Promise and the Soul, that the soul cannot get through it, or look over it, than it faileth, it cannot go on. Differ. 4. The life of faith maketh a soul put his acceptance in the acceptance of Christ; the life of sense maketh it put its acceptance much in affections; if it cometh to a duty, as prayer, if the heart and affections be up, the heart goes away cheerly and comforted; but if they be down, the heart goes away sadly dejected, now it is not accepted. A soul that lives by sense raises up his faith by his affections; but a soul that lives by faith, layeth his acceptance upon the Lord Jesus Christ. He saith this, I know Jesus Christ is accepted with the Father, and this I know, all the acceptance any Son or Daughter of Adam hath with God, it is by Jesus Christ. Now saith the soul, I have no worthiness, nothing at all, this I do, I close with this Jesus. I believe on him, I lay hold on his righteousness, with this will I go into the Father's presence, from this I believe I am accepted. If I have acceptance I believe I am accepted, not because of these, but for Christ, when I have none, I believe I am accepted because of Jesus Christ, His acceptance is mine, Eph. 1.6. He hath made us accepted in his beloved. So for the acceptance of our duties, Jesus Christ believed for me, he had a faith for Justification, though not a justification through faith. So I believe my prayer is accepted, because Christ prayeth for me. intercedeth for me. I believe my thankfulness is accepted, because Jesus Christ hath been thankful for me, I believe my obedience is accepted, because Jesus Christ hath performed obedience for me. I believe my humiliation is accepted, because the Lord Jesus Christ was humbled and broken for me. So he putteth the acceptance of his person, performance, and all, in the acceptance of Jesus Christ. Differen. 5. The life of faith keepeth up his obedience, when his comfort goes down, the life of sense throweth down a man's obedience, together with his comforts; though the soul wanteth comfort, the manifestations of the love of God, yet notwithstanding it doth not flag in its obedience, there is still a sweet stream of love and obedience, though the stream of his comforts doth not flow as once it did. There is a stream of obedience, though there is not that stream once there was of comfort. This you may see in the holy man Job, God frowns upon him, fights against him as an enemy, the Devil he tempts him to cast off all his hopes in God, his wife tempts him to cast off all hope, Dost thou still retain thine integrity? His friends might and main, endeavour to prove him to be an hypocrite, here was a sad condition, yet the good man bears up his confidence against them all, Job 13.15. Though he slay me, yet will I trust in him. As if he should say, it is my duty to trust in God; the Lord frowns upon me, fights against me, and indeed my comforts are gone, time was I had much; well, it is my duty to trust in God, let God do what he please, frown if he will, take away my comforts if he will, yea let him kill me if he please, though he kill me, yet will I trust in him. So David, Psal. 119.82, 83. My soul fainteth for thy salvation, but I hope in thy word, my eyes fail for thy word, saying, When wilt thou comfort me? for I am become like a bottle in the smoke, yet do I not forget thy statutes. David looked for comfort long, so long that his soul even failed, O when, O when? So long, as a bottle in the smoke is parched, and dried; I have been so long without comfort, that my soul is dry and parched, and yet for all this, Lord, that comfort do not come, yet I mind my duty, I keep to my duty, I do not forget thy Statutes. So a soul that lives by faith, let former comforts be gone, former manifestations and enjoyments be gone, yet the soul will mind his duty. Let the Lord frown if he please, nay let the Lord leave me as a bottle in the smoke, Yet (saith the soul) will I trust in him, and not forget his Statutes, yet will I mind my duty, go on in duty. But a soul that lives by sense, if his comforts be gone, his obedience will be gone too; you shall find it thus with them, if they find much comfort, than they can pray and hear, indeed that soul goeth cheerfully and merrily on: O but let his comfort be gone, and then he is like a sullen child, he will do little or nothing for his Father, the soul will stand still, so it is with the soul that lives by sense. Differen. 6. The life of sense believeth only so far, as it hath reason to believe, the life of faith believeth above reason. If there be some ground in reason to believe such a thing, than it believeth, if not, it cannot. When the Israelites were in the wilderness, they could not believe, because there was no ground to reasor, to believe that they should have bread and flesh, when in the Wilderness, but they questioned the Power of God, Can he give bread also? So that Noble man, 2 King 7.1, 2. because he could see no ground or reason why there should be such a great plenty, saith he. If God would make windows in heaven, could this be? A soul that liveth by sense will believe only so far as he hath reason; nay, he will not believe always so far as he hath reason to believe. I am persuaded there would be a great deal of faith many times, when there is a great deal of unbeleef, if they would believe so far as they might have some reason for it. As for example, A poor soul casteth away the Promise, and saith, This Promise belongeth not to me, I have nothing to do with Jesus Christ, and yet it can confess that Christ hath made it to poor sinners; now reason saith, Take it, because it is made to poor sinners. O but not to all! O but so long as it is made to poor sinners, and thou canst see no certain ground to conclude thou art none of them, why shouldest thou refuse? Reason saith, Why not thou? But now a soul that liveth by faith, that liveth above reason, when it can see nothing in reason to believe. What was there in reason for Abraham to ground his faith upon, when he was an hundred years old, that he should have a child? And the three Children when going to the fiery furnace, to say, Our God will deliver us? Faith out-mounts Reason. Faith will apprehend safety, and deliverance, where reason can apprehend nothing but ruin. A soul that liveth by faith believeth himself to be a Son of God, and justified, when many times if one cometh to him, and asketh, why he believeth? He is able to give no other reason but this, because he doth believe: because God hath enabled him to believe the promise is to him; and saith the soul, I find in some measure through the grace of God I am able to believe, to hang upon it. Differen. 7. The life of faith reasoneth itself in all its reasonings to God, the life of sense reasoneth itself from God: There is no greater difference between a man that liveth by faith and sense, than in the reasonings. Take a soul that liveth by faith, lay what premises you will before him, yet he will draw up arguments to draw himself too God. Tell him his sins are great, O then mercy will be great in pardoning them; Pardon my sins, for they are great, Psal. 25.11. Tell him afflictions are upon him for his sins, if so, then God is a Father; I do not say, Every one that is afflicted, God is a Father to, but I tell you how one that liveth by faith, will reason himself to God by it, and turn the Devils weapons upon himself. If corrected, than a child; so the Apostle reasoneth, If you endure chastisement, God dealeth with you as with Sons, Heb. 12.7. He maketh it an argument to reason himself too God. Whatever you can set before him, he will reason himself to God by it. Tell it, that it hath no righteousness of its own, O then I have the more need to go to Christ. But a soul that liveth by sense, lay never such comforts, precious truths before him, that another's soul would reason himself Heaven-ward from, yet he will reason himself Hellward by them. Lay never so much of the unsearchable riches of Christ before him, yet he will from all, reason himself from God. Differen. 8. The life of sense maketh a man principally industrious in the matters of his own comfort and salvation, but the life of faith principally in God's glory. Take a soul that liveth by sense, the great Query is, What shall I do to be saved? to attain Jesus Christ, pardon of sin, assurance of pardon? They are good Questions, I wish all had them. But such a soul doth not find much time for acting for God, because all his time is taken up in acting for himself: how shall I do for pardon, to get the love of God? This is usual in new beginners, and others, so long as they live by sense as Peter Converts, and the Gaoler. But a soul that liveth by faith, is chief industrious for God's glory: this we may see in the Apostle Paul, though he was not careless of his salvation, yet he doth seem to overlook it, set it by, 2 Tim. 1, 11, 12. Whereunto I am appointed a Preacher, and an Apostle, and a Teacher of the Gentiles, for the which cause I also suffer these things, nevertheless I am not ashamed, for I know whom I have believed, and I am persuaded he is able to keep that which I have committed unto him against that day. As if he had said, I am so taken up with the work of God, of conversion and building up poor souls, that I run all hazards, suffer all things for the Elects sake. O but will some say, Paul, what will you do for yourself, for your own soul? Will you leave that at six and seven? O no, I would not have you think so, this I do, I commit that to God; I say, Lord do thou take the care of the salvation of a poor creature, Lord I commit that to thee, and trust that with thee, I desire to do thy work. Rom. 9 v. 1, 2, etc. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart; for I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh. How exceedingly is he carried out after the conversion of the Jews, & it will be a glorious time, Paul was so desirous of it, that God might have much glory, that he seemeth to forget himself. If the Jews be called, the whole world shall be filled with the glory of God; and I did not care what became of me, though I were accursed. And that the Apostle meaneth as he said, that he did prefer the glory of God (which he saw should have much advantage by the conversion of the Jews) before his own salvation, the Apostle averreth it with many circumstances [I say the truth, and lie not, my conscience bearing me witness.] Surely he cometh to utter some strange thing, that few will credit, therefore he saith, I speak the truth, which clearly argueth that the Apostle was to speak some strange thing, that they that should read or hear, would hardly believe it was true. So a soul that liveth by faith, is principally industrious about the glory of God. I do not speak it as that I have attained, but that the Saints, as Paul, had attained. I come now to the next Question. Quest. 3. Wherein is this life of Faith to be exercised? Answ. In handling of this I shall show, 1 The things themselves whereabouts faith is to be exercised. 2 How faith (in those persons that live by faith) acts, or what faith doth in either of these. Quest. 1. What are the things themselves whereabouts faith is to be exercised? Ans. Concerning this, I told you in general, that this living by faith, extends itself as far and wide, as our necessities, wants, fears, or doubts, stretch themselves, to all good expected and hoped for, to all evil present or feared, for the procuring of the one, and the averting, or removing of the other; in so large a field should I gather up all particulars, I might tyre myself and you. I shall therefore draw things into as narrow a compass as conveniently I can. This phrase of living by faith; I do not find in all the Scripture to be used but five times, once in the Old Testament, as Han. 2.4. and four times in the New, viz. Rom. 1.17 Gal. 2.20 Chap. 3.11 Heb. 10.38. Now in these five places it is taken (as it seems to me) four several ways. 1 As it relates to a Christians Justification, Rom. 1.17. For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith. The great scope of the eleven first Chapters is, to prove Justification by faith in Christ, against those that did hold Justification by works of the Law? he layeth down his position in this cause, and bringeth in this, The just shall live by faith. And he doth oppose Justification by Faith, to Justification by the Law, Gal. 3.11. But that no man is justified by the Law in the sight of God, it is evident, For the just shall live by faith. 2. As it relates to a Christians Sanctification, Gal. 2.20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Though the main argument here is Justification, yet this living by faith, is in respect of Sanctification chief at least, which I think the scope of the place yields; for Paul having vers. 19 laid down this as an argument why a believer cannot be justified by the Law, because he is dead to it, that he might give a reason of this likewise, why a believer is dead to the Law, or must needs be so, he glides off from the main argument of Justification into this of Sanctification, as by the by, [that I might live to God] What is that? Why, perform obedience now to God, or bring forth fruit to God, as Rom. 7. v. 4, 5, 6. Wherefore my Brethren, ye also are become dead to the Law, by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. Which argument being now digressed into, he prosecutes in the next verse, wherein as is clear, he goes on to speak of Sanctification, for he speaks of Christ's living in him, which is not our Justification that is by Christ without us, and so his living by faith is to be understood in respect of that, viz. Sanctification, which in the former verse, and beginning of this, he was speaking of. 3 As it relates to a Christians Expectation, or waiting; So Habak. 2.4. For the Vision is yet for an appointed time; but at the end it shall speak, and not lie: Though it tarry, wait for it, because it will surely come, it will not tarry; Behold his soul which is lifted up, is not upright in him; But the just shall live by his faith. Speaking of the Vision delayed, he saith, The just shall live by faith, i.e. expect the coming thereof, and wait for it in a way of believing. 4 As it relates to a Christians perseverance. So Heb. 10.38. Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. Which words, if you compare them with the foregoing verse, seem to be of the same sense with them in Habakkuk, to be spoken of a life of expectation, vers. 37. For yet a little while and he that shall come, will come, and will not tarry; Now the just shall live by Faith.— But compared with the following words, in this, and the next verse, they concern perseverance, because in this verse drawing back is set in opposition to living by faith; and again, vers. 39 But we are not of them who draw back unto perdition, but of them that believe, to the saving of the soul. Believing is set in opposition to drawing back. In these places we have a life. 1 Of Justification. 2 Of Sanctification. 3 Expectation. 4 Perseverance. In every of which we are to live by faith; or we are to live by faith for these four things in an especial manner, viz. Justification, Sanctification, Expectation, and Perseverance. Quest. 2. How doth faith act, or what is it that faith doth (in those persons which live by faith) as touching either of these things? Answ. In order to which I shall premise this word; That I shall not go about to prescribe any one way or order that the Spirit of God (while it enables a soul to live by faith in either of these) walks in, or works in, so as to tie up all Saints to that way or manner of working, which experience teacheth to be dangerous, and to administer matter of stumbling to poor souls; for as the Wisdom of God in his Word is manifold, so the workings of the Spirit of God in the hearts of the faithful, through which they are enabled to live by faith, are manifold and various, though in the substance all agreeing. As in our Justification, so in all the rest, one is enabled to live by faith herein, from such a principle, another from such a principle; yea the same person looking upon himself at sundry times, shall find that one while his faith springs from one principle or consideration, another while from another. As for example, perhaps to day I believe my Justification, and go on believing it for a week or a month together, from such a consideration as this, viz. God hath made a Covenant with me in his Son, and this is unchangeable, as not made upon condition of my obedience, so no● broken by my disobedience; and hence I believe I am justified. Another while perhaps this principle is not so lively and vigorous as to keep up my faith, but then another doth it, as this, God justifies the ungodly, now saith the soul, though I cannot say I am a Saint, yet this I can say, I am an ungodly one, well. God justifies the ungodly, this is a precious truth, I own it, I cleave to it, I am an ungodly one, a Sinner, I believe God justifies me. When this hath kept up faith a while, than it may be the life and vigour of this goes off the heart too; and then come another, as this, The righteousness of Jesus Christ, by which poor sinners are justified, is a perfect complete righteousness; this righteousness is given to those that believe, to such he becomes the Lord their righteousness. I am a poor Sinner, of my own I have no righteousness, this I do, I cleave to his righteousness, which is persect, and able fully to justify my poor soul; and I do in some measure believe that I have a share in this righteousness, it is mine, and that I am thereby justified in the sight of God. These Principles (with many others) though divers in themselves, yet do they sweetly agree in the main, all leading the soul to something without for justification. And truly, this premisal is very necessary and material, for how ordinary is it with poor souls, if so be their faith hath been carried out from such a principle, and they hear another in relating his experience hath been carried out from another, to question the truth of their own, at least to have some jealousies about it, yea some poor souls are sometimes ready to stagger, when they look upon themselves, and consider the last month, or the last year, I had much strength and ability to believe from such a consideration, now do I not find that at all enabling me, but the faith I had is from another, how comes this to pass? Why am I so inconstant in my faith? true or not? for (my brethren) we are prone and ready to think when from any one principle or consideration, our faith is kept up, that that should do it ever, which is our weakness and ignorance, to show us which may be one reason why God deals in this way with us, as another to make us see his manifold workings, in every of which he is glorious, and therefore in none to be despised, and also to make us have a higher esteem of every truth, not to slight any jot of the Gospel; and lastly, which is the thing premised, to teach us that we should not tie up God to any one way or manner of working, saying, here he goes, in this way he works, and in no other. This being premised, I come to the question, to show how faith acts (in such as live by faith) or what it doth in either of these. The life of Faith in Justification. Quest. 1. How doth Faith act in Justification? or what doth faith in that business, in those persons who live by it? Ans. 1. Faith (in all those persons who live by it) it gives the soul a clear and convincing sight of the emptiness, and nothingness of all its own righteousness in this great business of our Justification: faith; whensoever it makes after Justification, it presently sets up such a light in the soul, that the poor soul is made to see, that all its own righteousness, whither inherent, or of works, contribute, nothing at all to its Justification; so that if it have not some other righteousness to justify, it must go for ever unjustified, notwithstanding all this; though whilst it did not live by faith for justification, it was prone to eye much its own righteousness, and attribute a great deal even in the matter of justification to it, so much as that when it saw it, it would straightway conclude its justification, and when not, the contrary; yet now having obtained to live by faith, there is wrought in the soul such a wonderful convincement of the nothingness of this, which once it made such an account of, as that it sees, though it could be as righteous as ever man in the world was, yea as Adam in the state of innocency was; though it should have all the righteousness of the old Adam, yet would not this make it righteous as to justification, unless also it hath another and better righteousness. It sees that the righteousness of Abraham, David, Paul, and Peter, and all the righteous men that ever were in the world, though all were its own, would not make it one whit more righteous or just before God, than the vilest sinner in the world, but that it must perish and go to Hell for ever with all this righteousness, if it hath no other: so that whilst it makes after Justification, it goes wholly upon another score, saying, Lord, if there be not some other way found out to make this poor miserable soul eternally blessed, than the way of its own righteousness, it is undone for ever, and must avoidable lie under Divine wrath, and the stroke of Justice for ever; Lord, had I all the working righteousness of men and Angels, yet were it not for another righteousness, I should not dare with all this to come unto thee, or to have a thought that because of this thou shouldest justify me; for, though this in itself be good, yet now I am clearly convinced that its all nothing, as to the obtaining of my Justification; thus wonderfully doth the life of faith unrobe a man of his own righteousness, so as that he never dares go into the presence of God for Justification until he hath put this garment off; but as the Priest, when he was to go into the Holy of Holies, did lay aside those Garments which he usually wore, and put on other; so this soul, whensoever it comes into the presence of God, it lays aside every garment of its own righteousness, which it wears in this world, and puts on the royal robe of Christ's Righteousness. This we may see in the holy man David, Psal. 16.2. O my Soul, thou hast said unto the Lord, thou art my Lord; my goodness extendeth not to thee. No sooner doth he act faith in God as his God, but presently saith he, My goodness extendeth not to thee; as to say, Lord, thou art my God, thou hast justified me, and this my soul saith, yea I believe it; O but saith he, this is not for my goodness, it comes not at all into this business, fare be it from me, that I should think so▪ my goodness extendeth not to thee; I see Lord (saith David) my goodness is nothing, as to thee; true, it may be useful to the Saints on earth; O but it brings thee nothing, neither is that it which hath brought this thing about, that thou art my God. So likewise God's Church, Isa. 64.6. & 8. when she is going to put forth an act of faith in God, as her God, she lays by all her own righteousness, looking on it as nothing, worse than nothing, vers. 6. We are all an unclean thing, and all our righteousnesses are as filthy rags— and vers. 8. But now, O Lord, thou art our Father— As to say, Thou O Lord hast loved me, justified me, this I believe, for thou art my Father, but this my Justification, or this love of thine towards me, is not for my righteousness, no, that is all an unclean thing, and filthy rags, and instead of Justification, I can expect nothing but Damnation from the same. 2 Faith, it ever presents the soul with a perfect, complete, and all-sufficient righteousness, which is to be had in another for its Justification: Faith unrobes the soul of its own righteousness, and then it saith, O thou poor naked soul, which walkest without a Garment, and hast no righteousness of thy own to cover thy nakedness, come thou hither, for I have glad tidings to tell thee; behold a perfect and everlasting righteousness, the Son of God, Jesus Christ casting the spotless mantle of his righteousness over thee; thou art naked, but O my soul behold a robe, an everlasting robe of perfect righteousness; put it on, go boldly to thy Father with it; though thou art black, yet this will make thee comely; though thou art poor, yet this will make thee rich; though thou art deformed, this will make thee beautiful, all fair, there shall be no spot in thee. Now as faith unrobes the soul of its own righteousness, so doth it bring down this to the soul of the poor Sinner; which being brought down, and the soul clothed therewith, it takes it in its hand, and goes up to the Father with it, and says the soul, Lord, a time there was, that I was unrighteous, and then I was afraid to come unto thee, and good reason I had to fear; but now I come unto thee, and though I am still as vile a Sinner as any man in the world, yet am I as just before thee as any Saint in heaven; though I have nothing of my own to boast of before thee, except it be my shame and nakedness, yet have I that of another's, wherein I boast and glory, and herein will I glory, though of myself I will not glory, but of mine infirmities. This righteousness of Jesus Christ, which is neither the righteousness of works, nor our inherent righteousness, but another distinct from, and above all these, a foreign righteousness, ●or a righteousness without us, is that alone which the soul which lives by faith for Justification, bears all upon in this business. It counts not itself one whit the more righteous, or justified because it hath done much for God, nor one whit the less because it hath done little; but it bears all its Justification upon this, that it is righteous in the righteousness of Jesus Christ; it lays the whole weight of this great business upon the shoulders of Christ, It sees and knows that God the Father hath laid the whole stress of the business there, that he hath not appointed any other righteousness, neither of men or Angels to the work, and therefore saith the soul, though I had all the righteousness of all the Saints on earth, and Angels in Heaven, to bring to God for my Justification, yet would all this never justify me, because the Father hath not appointed, that either the righteousness of men or Angels should do it; and yet though I have in a manner nothing of these, as little creature active righteousness as any, yet do I in some measure believe that I am justified, because I have another and better righteousness which through Grace I have been enabled by faith to lay hold of, even that righteousness of God, or that righteousness of Jesus Christ, which God the Father hath ordained and appointed to be my everlasting Righteousness and Justification. The more you and I live by faith, the more shall we daily come up to this, to lay the whole strength of our Justification upon this righteousness without us, not reckoning ourselves to be one whit the more righteous, when we have done a great deal of good, nor one whit the less when we have fallen into sin; though my heart hath been more carried out for God in this duty, than I was in a hundred before, yet now to go to God, and say, for all this I am not one jot the more righteous as to my Justification; that is wholly by another righteousness which this comes not at all into, it meddles not with, but is a slander by, and when I have fallen foully into sin, then to go to God, and say, Lord, I am as vile a sinner as any in the world, I have walked as like a wretch as ever creature did, and yet for all this, I am not one jot less righteous as to my Justification, that is still by another righteousness, which my good reacheth not, my evil hinders not. This we may see in Paul, 1 Cor. 4.4. I know nothing by myself, yet am I not thereby justified. As to say, O ye Corinthians, I have preached the Gospel among you, and I have whatsoever you judge or think of me, the testimony of my Conscience, that I have laboured to do it in all simplicity, and godly sincerity, not with fleshly wisdom, but by manifestation of the truth, making it my design to approve myself to every man's Conscience in the sight of God; yet for all this, though I have endeavoured and obtained mercy of the Lord, in my work to be faithful, am I not thereby justified? I do not put this upon the account of my Justification, So Rom. 7. when the Apostle had at large discoursed as of the good, so also of the great mass of iniquity that was in him, whereby he was captivated, and made to serve sin, yet he presently triumphs, Chap. 8.1. There is therefore now no condemnation to them that are in Christ— as if he should say, Though I find an unregenerate part, as lively and powerful in me, as any other doth, or I think can do, yet am I not hereby condemned, this doth not at all hinder my Justification; no, I thank God for Jesus Christ, that is all in him, the business of that lies upon his righteousness, though I had ten times more sin than I have, to contend with, to mourn and be humbled for, yet could it not prejudice my Justification, that is only by the righteousness of Christ, and blessed bee God Christ is mine, his righteousness mine, there is therefore now no condemnation.— 3 Faith leads the soul out unto, and constantly keeps it to the word of promise, where the righteousness of Christ is held forth to poor Sinners, for the obtaining and holding of it. Faith ever loves to have its holdfast in its hand, because it knows that the better the thing is which it holds, if once it lets go its holdfast, the more eager and watchful the Devil is, to snatch it from it. Now this thing of the righteousness of Christ, it is Faith's Jewel, the promise as by it, it first gets hold of this precious Jewel, so is it its holdfast by which it keeps this Jewel from being plucked away by Satan, therefore doth faith lead the soul out unto Christ, keep him close to the word of promise continually, saith Faith, as you love the comfort of your Justification through the righteousness of Christ, so hold to the Promise, keep to the Promise, let go the Promise but a moment, your adversary will snatch your Jewel out of your sight. Faith, it takes a poor soul by the hand, and carries him out to the Promise, saith ●olt behold, here is a promise, see what is in it; why an everlasting righteousness for my Justification here, an eternal Salvation hereafter; take hold of it therefore O my soul, take hold of it; is there not a blessing in it? yea, is there not that in it, which will make thee blessed for ever? keep hold of it therefore O my soul, keep hold of it, Rom. 10. vers. 6, 7, 8, 9, 10. The Apostle speaking of the righteousness of Christ, which faith hath hold of, saith thus, Say not in thy heart who shall ascend into heaven, that is, to bring Christ down from above? or who shall descend into the deep, that is, to bring up Christ again from the dead? but what saith it? The Word is nigh thee, even in thy mouth, and in thine heart; that is, the word of faith which we preach, i.e. do not think you must go up to heaven to fetch it, that there is no getting it except you climb thither; neither say, Who shall descend, i. e. that it is in the Grave, I must go thither for it, go hang or drown myself if I will have it; but what saith it, The Word is nigh thee; What word? why of Faith, and the Promise, i. e. the promise of faith in Jesus Christ, which is preached to poor sinners in this; this righteousness is contained here, you may lay hold of it, by holding of this thou must keep it; thou needest not poor Sinner, if thou wouldst have all thy sins pardoned, be a justified soul, and blessed for ever, climb up to heaven by thy own good works, and righteousness for it, nor run down to hell in despair, thinking thou mayest as soon find it there as any where else; no, no, poor soul, what saith it, The word is n●gh thee; Heaven is nigh. Justification, Salvation is nigh thee, it is in God's word of faith which thou hearest preached, that free promise which brings thee tidings of an everlasting righteousness; lay hold of this, thou art blessed for ever; keep hold of this, and thou shalt see thyself a justified person, and an Heir of Heaven for ever. And who me thinks hearing this, would not have thoughts of a Heaven; thou poor soul sittest all the week long at thy Cups, and with thy Queans, and art scared from having any thoughts of Heaven, or obtaining of Jesus Christ, and life eternal through him, because thou thinkest if ever thou dost it? thou must make a Ladder of good works and climb up to Heaven, and thus thou knowest not how to do, but it is a Hell to thee to have thoughts of it; or if not so, yet thou thinkest thou must run mad for a while at least, the thoughts whereof terrify thee as much on the other side; whereas poor soul thou art mistaken, the righteousness of Christ by which souls are righteousness of Christ by which souls are justified and saved, needs neither of these for the obtaining of it; thou needest not go up to Heaven, nor down to Hell to get it, thou needest not stand howling, and crying and moping a month together to get a Heaven; no, but come to the Promise and all is thine; but I tell thee not, that when this is done thou shalt swagger and swear, and be drunk and roar, as before thou didst; no, but a new nature shall be put into thee, and God whom now thou art afraid of, as a Judge to hang thee, thou shalt come running unto, and throw thyself into his arms, as into the arms of a loving Father, and that work, as prayer, hearing, which thou art now in prison whilst thou art about, thou shalt account this glorious liberty. 4 Faith it begets and keeps up a secret persuasion in that soul which lives thereby, that either the righteousness of Jesus Christ, which is declared in the promise already, for certain is, or if not, may be mine: As faith leads the soul out unto, and holds it close to the promise, where Christ's righteousness is held forth, so there is something which faith in its acting doth, to bring the soul unto, and constantly to hold it to the promise; for it is not an easy thing to bring a poor soul which sees nothingness and emptiness in itself, and all its own righteousness, to close with the promise of Christ's righteousness, and to hold the soul to the same, in such sort, as it shall not swerve or start aside, stagger or reel from that promise, in this great business of its Justification. Now that which faith doth, for the bringing of the soul unto, and holding it close to the promise, is, the begetting and maintaining in the soul a certain, secret and inward persuasion, which is twofold; Either, 1 Such as hath an assuring act of faith joined with it, and may be called, Faith of assurance, which though it be not that wherein the life of faith doth properly consist, yet it oftentimes accompanieth living by faith, and is more constantly found in that soul which lives by faith, than it is in another which doth not live by faith; which is a persuasion that that righteousness of Christ which is revealed in the promise for the justification of sinners, is certainly mine applied to me, and that through the same I am already justified, and shall never come into condemnation; and therefore I come and take hold of the promise, and keep to it, as that which is my continual evidence against sin, and Satan, that I am justified, and shall never come into condemnation, so that the soul comes to the promise, and saith, This promise is mine, the treasure in it is mine, the Jewel of Christ's righteousness that it brings, is mine; and in this confidence it triumphs over death, hell, sin, the devil, and all the enemies of its Justification and Salvation. This persuasion we find in the Apostle Paul, upon which he grounds his glorious triumph, Rom. 8. vers. 33. to the end; Daring all his enemies, and all the enemies of the Elect of God, Who shall lay any thing to the charge of God's Elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, who shall separate us from the love of Christ? Shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? All comes from this persuasion, vers. 38. For I am persuaded that neither death nor life— shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And (as I said before) though this persuasion that I am certainly just and righteous before God, in the righteousness of Christ, be not that proper act whereby I live by faith, yet the more I attain to of this life of faith, the greater and more constant will this persuasion be; for, the stronger faith grows in any soul, the more full assurance doth it bring, though yet that assurance is not the act whereby it lives by faith, but a fruit thereof; yea, in those souls who have attained to a higher degree of the life of faith, as Paul and others in those times had, the actings of faith do more appear in the act of Assurance, and less in the acts of bare Adherence, so that such do not so much say, the Righteousness of Christ it may be mine, and therefore I cleave to the promise which brings the same, as thus, it is certainly mine; I am certainly justified, and therefore I hold to the promise, and that which is the ground of this my assurance▪ and my evidence to prove the same, against all the charges of the Law, Sin, Satan, or any of the enemies of my Salvation: Or, 2 Such a persuasion as hath an adhering act of faith joined with it, and may be called faith of adherence, which is a persuasion of this, that the righteousness of Christ which the promise declares for the justificotion of sinners, though I cannot for the present certainly say it is mine, yet it may be mine, and I may be justified, and therefore I go to the promise, and hold to the promise, where this is to be had; this persuasion is properly the life of Faith considered in itself; the other is the life of Faith, and its fruit both in the soul together; and though every soul which lives by faith, hath not the other, i.e. a persuasion that Christ's righteousness is certainly its own; yet every soul which lives by faith, so far as it lives by faith, hath this, that possibly it may be mine, so far at least as that it dares not conclude the contrary, as the Ninevites, Jona 3. v. 8, 9 Repent from such a consideration, Who can tell if God will turn and repent? And as Job offered sacrifice for this children, from an, It may be my Sons have sinned; And the four Lepers ventured into the host of Assyria, from an, It may be they will save us alive; So a poor soul which lives by faith, goes to the promise, and takes hold thereof, and though it cannot say this is certainly mine, or shall certainly be mine, yet it saith. It may be mine, however I will not conclude the contrary. 5 Faith in the point of Justification causeth the soul that lives by it, to shun all disputes either with the Devil, or a man's own carnal reason, as to the question whether it be justified, or no: Satan comes and lays heavy charges upon the soul, thou art such a sinner, hast so often been proud, unbelieving, worldly minded, so many sins thou hast committed against the love and free grace of God, against thy own light and conscience, so many duties thou hast neglected, so many been formal, hypocritical in, and therefore thou art not justified; Carnal reason that comes in, and says its Amen to the Devils arguments; saith Carnal reason the Promises are true, I know them to be so, and therefore surely the conclusion must be thus, I am no child of God, I am an unjustified person; Faith now that comes forth, and encounters the furious charge of both these raging Lions, who would at once swallow up the peace and happiness of the poor soul; and saith Faith, you enemies, Satan, and my own reason, if from all your charges, you had concluded against my Sanctification, reason would that I should bear with you; but if the question be about my Justification, I will be no disputer in that matter, because it is not for me to meddle with that business, or to take the work out of another's hands who is entrusted with it. I grant I am as vile as you have made me, and viler too, yet were I ten times viler than I am yet would not all this touch my Justification; because that is wholly without me, and in the hands of another, so as that no good or evil within me, or done by me comes at that; Yea, O ye my enemies saith the soul, you are much beside the question which fain you would affirm, and prove, when from these charges you would assail my Justification; for Sanctification, and Justification are two things, and all you charge me with, in your premises, is some defect in the matter of Sanctification, and in the conclusion you run into Justification, which is to raise another question; and therefore (saith the soul) had you concluded thus, thou art not sanctified, I would freely without dispute have concluded with you, for this I do acknowledge that I am a poor sinner, a wretched man in myself, often captivated with a body of death; I am not indeed so sanctified as I should be, but I see something in myself, which I desire to mourn for, and to walk humbly under●● and which I see daily need to go to my Father about, which also I do, beseeching him, and waiting upon him for the healing this filthy puddle of my nature, but because of this, that I am not justified, that I will not conclude; neither are you my enemies, until you have proved that there is a defect or want of righteousness in Christ as in me, till you have proved, that there is not righteousness enough in Christ, upon whom my justification lies, as it is my duty, I shall still desire, notwithstanding all my weaknesses, and imperfections to believe my Justification. Sixtly, and lastly, Faith looks strictly and narrowly to the conscience: Conscience is the strong hold and castle of the soul, whilst that is quiet & free from tumults, the whole man is at peace, let there be a tumult there, and the whole man is at war and put into distraction, therefore faith in the business of Justification, makes the soul to use all diligence of secure that hold out of the hands of the enemy, by securing which, the whole man enjoys peace; and truly this looking too, and securing of conscience is a business of greatest concernment, in living by faith for justification; For the Devil and Sin, do the soul more mischief when these get into conscience, than they do, or can do any where else. Now there are three ways by which Faith secures Conscience. 1 By putting a strong garrison into Conscience and keeping it there: This strong Garrison is the Righteousness of Christ, which faith brings into conscience, and keeps there: Faith knows that nothing else can defend conscience, when Sin and Satan storm it, but Christ Righteousness. Hence 1 Pet. 3.21. we are said to have the answer of a good conscience towards God by the Resurrection of Jesus Christ; for the Resurrection being the time wherein Christ did appear in all his Righteousness, and show forth himself as one that had now fulfilled all Righteousness, and upon the very same account was now risen from the dead, when he had been acting the last part of that sad Tragedy as to himself, but glorious work of Righteousness, as to us, is put for the whole Righteousness of Christ both active and passive, and so it is as if the Apostle should say, The Righteousness of Jesus Christ being put into our Consciences, is that whereby they are secured and kept peaceable, so that instead of tumults and insurrections in conscience, our consciences are in peace, instead of accusing us, we have the answer of a good conscience towards God. 2 By clearing the conscience of all those enemies who formerly have done, or do disturb the peace thereof: As faith brings a strong garrison into conscience, so it ejects all malignants or disturbers of consciences peace; these are those dead works, Heb 9.14. which creep into conscience, i. e. the guilt of all sin, whether of omission or commission, which get into conscience and disturb its peace. Now faith garrisoning conscience with Christ's righteousness, ejects all these; the first thing this garrison doth, being entered, is the cleansing of the place where it is, from all such as are enemies to the peace of it. Whatsoever guilt of sin, past, or present, which lies in the conscience, and wrangles, all is cast out, the Righteousness of Christ being made governor of conscience, and the conscience enjoys abundance of peace; whereas before it had not quiet an hour in a day, many times for a month together, now it is full of peace; Sin which before lay gnawing and tormenting it, is now cast out, and everlasting righteousness comes in the room thereof, whereby the soul possesseth abundance of inward peace passing all understanding. O saith the soul, I never knew what a calm was till now, that I had the righteousness of Christ set up in my conscience. I have been oftentimes tossed too and fro, and my soul near upon shipwreck, but now thanks be to God, I enjoy a blessed calm, I never knew what a calm of conscience was till now, Therefore my heart rejoiceth, my tongue is glad, etc. 3 By keeping a constant guard at the gates of conscience, that so these enemies being cast out, may not re-enter; Faith knowing of how great concernment it is, keeps a guard day and night at the gate of conscience, so as that, when any of the ejected enemies would re-enter, presently they are under examination, Who is here? Who are ye? Who are you for? Why, I am such a one; Then stand, Stand off, come not here, this is the Garrison Christ's righteousness, and here is strict command no such must enter, Act. 24.16. Paul makes it his exercise to keep conscience clear, though he could not but fail in his duty towards God and man both, yet he exerciseth himself to keep his conscience clear, to keep it void of offence, that though offences were committed, yet that the guilt of them might not get in there. And thus much for the first thing, how Faith acts, or what it doth in persons living thereby, in our Justification. Quest. 2. Wherein doth lie the advantage of that soul that liveth by faith in Justification, above another that concludeth his Justification from sense, from what he seethe and feeleth? Ans. 1. He hath an advantage in respect of the ground upon which he holdeth his Justification; when we hold a thing upon good ground, if of worth, the greater advantage we have. The soul that liveth by sense, holdeth his Justification upon a ground within him, it is experience, sensible workings, that is his ground. But a soul that liveth by faith, holdeth his Justification upon a ground without him, the Promise and Covenant of God, this is a better ground. 1 In regard of the clearness of the ground, it is such a ground, as doth more clearly represent the thing, than any other thing can. I may more clearly see and behold my justification in the Promise, than in any experience whatever. That soul that grounds upon sense, there is a veil many times upon his justification, because there is a veil many times upon his experience; upon Moses face there was a veil: So when the ground of our justification runs in a legal way, upon sense, there will be a veil upon the Justification, for the face of Moses is veiled. A man that hath a veil upon his face, you see his face but darkly, if you see it at all, you see it with a great deal of uncertain knowledge; but now that soul that grounds his Justification upon the promise, that man seethe his Justification as a man seethe another face to face, i. e. he seethe clearly, and speedily. Abraham rejoiced to see Christ's day, and saw it, he saw it clearly; now how did Abraham see the day of Christ? He had many experiences, he did not see the day of Christ through these, but through the Promise, for saith the Scripture, Abraham believed God, and it was counted to him for righteousness; he saw through the promise. 2 It is a sure ground; it is good to be upon sure ground, even in smaller things than this upon which a man's eternal Salvation doth hang. As a man's Justification is a thing of such moment, therefore we had need to be upon sure ground. Now that soul which holds his Justification from any thing within, doth not hold it upon a sure ground; it may be he hath experience to day, and it's gone the next day; sometimes it is present, sometimes absent; but the promise is a sure ground; Why, because that remaineth. The soul that holdeth its Justification upon any thing within, will at one time or other let go his hold of Justification; but that soul that holds it upon the promise without, will hold it when the other lets it go. 3 It is a ground more easily come by; our experiences it is hard to keep them when we have them; so, hard to regain them when lost. Hard to get an humble frame of heart, but harder to regain when lost; but the promise is more easy, though it have no experience for the present, yet a poor soul may take his Bible, and go to the promise of God, and lay hold of that. Obj. But you will say, it is as hard to lay hold of the promise, as to get up experiences? Ans. We grant it is so; but the promise is the ground, it is not our laying hold. 4 It's a ground that hath a great deal less deceit in it; when a man grounds upon any thing within, there is a great deal of deceit; as the Spirit of God hath his true Gold, so the Devil hath his gilded Counters, therefore possibly I may miss, and take the Devils gilded Counters for the Spirits gold; but in the promise there is not that deceit, that is a ground that a soul shall not be deceived by. So there is advantage in respect of the ground. 2 That soul that liveth by faith in Justification, hath an advantage in this respect, in that the soul hath its justification more constantly in its sight than another hath; another sees it now and then, but he beholds it more constantly. And, 1 By having our justification more constantly in our sight, we are free from abundance of those doubts and fears that other poor souls are continually hurried about withal about their justification: take a poor soul that liveth by sense, and he is in continual fears about this Justification, continually tossed too and fro; one while he thinketh, surely I am not that justified person, if I were, there would not be so many sins stirring: another thinks, surely I am not justified, for I have rejected Christ so many time▪ before, and had so many heart-warmings in his Word, and all gone, so that he is continually in a Labyrinth of fears and doubts, that he cannot wind himself out of, about his Justification. But a poor soul that hath his Justification in his sight, is freed from abundance of these fears, is not tossed too and fro, but beholdeth his justification grounded on the rock without him. Though he findeth not that within that he hath found, and breathes after, yet saith the poor soul, my Justification is by a righteousness without, though I prise the workings of the Spirit of God within, above any thing this world can afford; and though I find a want of these, yet I will not conclude I am not justified, because justification is all without; I may be justified, yea I believe I am, though I find not these workings so lively and stirring, as time hath been they have; so he is free from fears in the business of his justification. 2 The constant holding our Justification in our sight, maketh the soul take all the deal of God in good part, put a good construction upon all Gods deal, whereas another who is dark in justification, he can take no dealing in good part at the hand of God. A soul that beholdeth his justification, can, as long as that is clear, behold the love of God in Christ towards it, it can put a good construction upon all. Let God give a mercy, he will say, that it is out of love; let God take away a mercy, he will say, that is out of love. Let God smile, he seethe his love; let God frown, through his frown he believeth his love. Let God put him into a prosperous condition, he seethe love; let him put him into an afflicted, adverse condition, he can believe God is his God. But take a poor soul that is dark in that, let him give a mercy, he saith, O, I am afraid it is in Judgement; let him take away a mercy, this is in judgement, I have abused it. Let God smile, he is afraid to own it, lest he be deceived; let God put him into prosperity, he thinks that will ruin him, into affliction, he thinketh that is to destroy him. 3 The constant beholding our Justification, doth carry out a soul with a sweet Sonlike frame of Spirit, in all its actings towards God: Take a soul that is dark in its justification, there will not be childlike actings, but slavish actings: a spirit of bondage, servile actings: But take a soul that hath his justification in his eye, and there will be sweet Sonlike actings, when he goeth to duty, he goeth with the spirit of a Son: I see Hell is gone, Heaven is given, and doth not perform duty to avoid the one, or procure the other, but doth all as to a Father, because God hath taken Hell away, and given Heaven, and is my Father, therefore I go about the work of God. When it mourneth for sin, it doth not mourn for fear it should be Damned, but because it hath sinned against a Father: I do not say it is so with a Saint at all times; but when a soul beholdeth its justification, so it is. 4 This constant beholding our justification doth dis-inamour and wean the heart from worldly things; our hearts are never so weaned from the Creature, as when we see through justification our interest in the Creator. When the poor soul cometh to see the great God of Heaven and Earth is my Father, and I have a glorious inheritance provided above in Heaven for me; than it saith, Why should I dote upon Creatures? As a Prince's Son is estranged from the company of other Children; why? I am the Prince's Son, they are companions below me, this maketh him leave other Boys, and not play with them; so a Prince's Son will not go and hoard up Counters, why? I am a Prince's Son: so a poor soul when it beholdeth its justification is estranged from the world, upon this consideration; I am a Son of God, a Child of God, have an interest in Heaven, a glorious inheritance there, and this weaneth the heart from the world. The beholding our actual justification begets such actual considerations as these. 5 It armeth us against all Satan's temptations; it puts the soul into such a condition as it can grapple with Satan, when he cometh to assault it with his fiery darts; let the Devil shoot never so many fiery darts, yet so he hath his justification in his eye, it will keep off all, and therefore it is called a Shield. They used a Shield to repel Arrows from the party; Faith is our shield to repel the darts of Satan, and beat them back again so this is another advantage. 3 That soul that liveth by faith in justification, is delivered from the great evil other souls run into, of adding to, or detracting from his justification: it is a great evil incident to the Saints, they look upon themselves as more or less justified, accordingly as they are more or less holy, and their works more or less spiritual. I do not say but that we should endeavour after holiness, and spirituality to the utmost; but not to make our justification less or more, as these things are less or more. 1 Because it puts our justification as a stock into our own hands, that by our care and diligence we might augment, or by carelessness and negligence might diminish it: whereas our justification is a stock the Saints have, but it is in the hands of their Surety, which though they are, and aught to use all Christian care and diligence, yet by all their care and diligence, there is not one dram added to their justification. Though they are to take heed of all carelessness, and remissness, and avoid them, yet though they should fail, there is not one whit, not one dram taken away from their justification by all. Justification is as the Child's Portion in the Executors hands; the Child hath some spending-money, but his Portion is in the hands of the Executor. So is our justification, that is a stock in the hands of our Executor; the Saints have something in themselves, and they spend much of that, but they would spend their justification too, if the stock were in their own hand: but it is in the hands of their Surety, Executor, and they cannot spend that; he will not let them have that, so that, that cannot be spent. Now when we look upon our justification as that which may be added to, or detracted from, we do not look upon it as in the hands of our Surety, but in our own hands, and that is a great evil. 2 It is a great evil, because it maketh our Justification like our Sanctification, in part: for that which is perfect can have nothing added to it, or taken from it; if any thing could be added to it, than it was not perfect before; perfection doth neither admit of addition or diminution. Now our Justification is perfect, by one offering he hath perfected for ever them that are sanctified, Heb. 10.14. them the Father hath set apart, he hath perfected for ever. Now if I should be more justified at one time than at another, than Justification were not perfect. 3 It maketh justifying grace to depend upon Creature actings; for if I am more justified when I do more, and less when I do less; then my actings have influence into my justification, and so justification depends upon Creature actings, and so if of works; than it is no more of grace. 4 It is a great evil, because it doth much dishonour Christ; it speaketh the righteousness of Christ insufficient for our justification; if the righteousness of Christ be sufficient to justification, than all I can do cannot help it forward. If it need any thing of ours, than it is not sufficient of itself, I speak this to show the great evil of adding to, or detracting from justification; which how usual it is to look upon ourselves more justified at one time than another, experience teacheth; as if there were a flaw in our justification, so soon as there is a flaw or slip in our conversation. I shall come now to speak a few words to the third thing. Quest. 3. What is it that hindereth the soul from living by faith in justification? Ans. 1. Our being ignorant of the nature of that dispensation we are under, through grace; ignorance of the nature of Gospel Dispensations, therefore it is we live so little by faith. The Gospel is an administration of Grace, there is nothing in the Gospel but grace, pure grace, all in the Gospel is grace from first to last. Now we being ignorant of this Gospel Dispensation, we are led by the Principles of old Adam within us, to look upon the Gospel as a Covenant of works, or at least as partly grace, and partly works, and when we look upon it so, we think we cannot have justification by the Gospel, unless we bring something with us, and this hinders living by faith, believing for justification. The principles of old Adam do so agree with the Covenant made on Sinai, that we can seldom go out to God for justification, but are ready to look upon God as standing upon Mount Sinai, and standing upon that Covenant, and then we see an angry God, a terrible God, a God clothed with Thundrings and Lightnings, and that makes us think we must bring something to God to pacify him, and so we are hindered from living by faith in justification. Whereas a poor soul when it cometh to understand the nature of the Gospel, that there is nothing in it but grace, but pure grace, than the soul can act faith for justification, and go out to God for it, as a poor nothing-Creature, when it seethe all is received in a way of grace. 2 Fear we should presume if we should go to God for Justification as poor nothing-creatures▪ O thinks the soul, If I should go to God as having nothing, I should presume, this maketh him afraid to go to the Promise: Whereas indeed we do presume in not going. If a great man promise a poor man a hundred pound, and tell him he shall have it, if he come for it; if this poor man should be so mannerly as to say, I will not go, if I had it I should be glad, but for such a poor man in my rags to go to such a great man, I should presume, would it not be presumption for him not to go? So it is a great presumption for a poor sinner not to go to God for justification by faith. Is it not high presumption to pull down that, God hath set up, and set up that, God hath pulled down? When a superior Court sets up a Law, for an inferior to repeal it; When the High Court of Parliament hath repealed a Law, for an inferior Court to go and enact that Law, were it not presumption? This is the Law God hath set up, that all should have justification by grace, that is repealed to have justification by works. When I shall go seek to be justified by something within me, or done by me, I do go, and set up that Law that God hath abolished, and is not this high presumption? 3 The old Adam sticking close to us. When we speak of old Adam sticking close, I do not so much mean, the Evil old Adam, as Good old Adam, Moral righteousness which was in Adam. That Liquor that is first put into a vessel, the vessel will hold the sent of that longest: Now man was righteous before sinful; old Adam was made first righteous, therefore it is more natural for a man to think to be saved by his own righteousness, than to sin: Though to sin be natural, the other more natural, for it is more rooted in nature than sin. And it plainly appeareth that it is an easier thing to bring a man off from any sin, than from the opinion of his own righteousness. To bring a Drunkard from his drunkenness, a Swearer from his swearing, easier, than from an opinion that his own righteousness should save him. And it is clearly showed, many a man is brought off from his sin, that is never brought off from his righteousness, therefore that sticks closer. And this we may see if we look on the Scribes and Pharisees, and Publicans and Harlots. The Scribes and Pharisees were those that stuck close to Good old Adam, to walk exactly and righteously: The Publicans and Harlots, were those that minded neither good, nor evil, but swimmed in all the evil of old Adam: Now, when Christ came, they embraced and entered into Heaven, but the Scribes and Pharisees, the righteous men, that were following the good of old Adam, they reject Christ, and run headlong to Hell. And this likewise is clear, if you look to the Jews and Gentiles in the Apostles time. The Jews followed after good old Adam; The Gentiles they went on in sinful old Adam: The Jews they rejected Christ, opposed Christ; The Gentiles they come in and embrace Christ. So that the good of old Adam sticks more close than sin; and there is many a man is come off from his sin, that will be damned for his righteousness, trusting to that, neglecting Christ's Righteousness. The Scribes and Pharisees were come off from sin, and the Jews did not live in that unrighteous way. Publicans and Harlots did, yet these go headlong to Hell, and the other embrace Christ. This is that which hinders from living by faith in Justification. The life of Faith in Sanctification. I Come now to the Second, The life of Faith as it relates to a Christians Sanctification: Justification and Sanctification are inseparable companions where there is the one, there is the other in some measure, either habitually or actually, Whom he justifieth, he also glorifieth; Grace is Glory begun. Now in this business of Sanctification we are to live by faith, and the Proposition shall be this. Propos. That a Christians Sanctification is to be carried on in a way of faith, or believing. Or, A Christian is to exercise faith in his Sanctification. I shall show, 1 Wherein faith is to be exercised in our Sanctification. 2 How Faith acteth. 3 Why we are to live by Faith in Sactification. 4 What is the difference between that Sanctification which ariseth from natural conscience enlightened, and that which ariseth from faith and believing. Quest. 1. Wherein is Faith to be exercised in our Sanctification? Answ. Sanctification consists of two parts. Mortification and Vivification. Mortification is the destroying of the old man, Vivification is the quickening of the new man. By Mortification we are transplanted from the stock of the old man, by Vivification we are transplanted into the new Adam. 1 Mortification consists of two branches. There is the mortification of the outward and inward man. Of the outward man, that is, of all those things that please the carnal outward sense and appetite; and of the inward man, of all the faculties and powers of the soul, will, and affections, Col. 3.5. Mortify therefore your members which are upon the earth, fornication, uncleanness; the mortification of the outward man: And in vers. 8. Put off all these, anger, wrath, malice, blasphemy.— There is the mortification of the inward man. 2 For Vivification, that likewise lieth in two things. There is the vivifying of our Graces, and the quickening of our Duties, or our hearts to obedience. The last comes from the former. Our Graces bring forth our Duties, and our Duties are but the actings of our Graces. So that the things we are to live by faith in, in our Sanctification, are the mortification of all sin, whether in the outward or inward man, the vivification or quickening of all Graces, and of our hearts to every duty. Quest. 2. How doth faith act or put forth itself in this business of Sanctification? Answ. Here according to the two parts, we shall proceed, and show how faith acts in the business of Mortification and Vivification. Quest. 1. How doth faith act in the business of Mortification? Ans. 1. Faith doth discover to the soul, that the old man, the unregenerate, and unmortified part that is in every one of us, was carried up by the Lord Jesus upon the Cross, and there did receive a deadly wound. And that Jesus Christ our Redeemer and second Adam did take upon him that nature in which the first Adam fell, and so did give a mortal blow to the body of sin and death, by suffering in that nature. Therefore the Apostle saith, Rom. 8.3. What the Law could not do, in that it was weak through the flesh, God sending his Son in the likeness of sinful flesh, for sin, condemned sin in the flesh. Christ took the likeness of sinful flesh, and by death condemned sin in the flesh, that is, did give a blow to sin in the flesh, in the humane nature that he took upon him, therefore the Apostle saith, Rom. 6.6. That our old man is crucified with him: Christ took it up upon the Cross with him, and gave it a mortal wound. Now faith doth discover this to the soul, when the soul findeth sin struggling and striving within, then saith Faith, this sin striving, is a part of that body of death that is in the Saints; now, O my soul, look up upon the Cross, and see that body of death dying, therefore, O my soul, go out against it, and so faith encourageth the soul to go out against sin. 2 As Faith shows the soul sin crucified with Christ, so it shows the soul, that the design of the Lord Jesus, in giving a mortal blow to the old man, and body of death upon the Cross, it was this, the weakening of the power of sin, and the subduing of it in the Saints; that sin might be so dispowred, that it might not reign nor rule in the Saints, but be continually in a declining languishing condition; therefore it is said, Rom. 6.6. Our old man is crucified with him, that the body of sin might be destroyed: he doth not say, It is destroyed presently; Christ took it up upon the Cross, gave it a mortal wound, that it might be destroyed, in order to the destruction, that having the power broken, the Saints might the more easily get power over it. As an enemy that is already wounded (though a Giant) is easily overcome; So though sin be strong as a Giant, Jesus Christ hath wounded sin, therefore his strength being taken away, is the more easily subdued. Faith shows the soul Christ, saith Faith, What, did Christ give sin a mortal wound that it might be destroyed? O then let not sin live, O then sin shall not live in me! 3 Faith shows the soul, that there is a continual streaming forth of virtue and efficacy from the Lord Jesus Christ, for the kill and subduing sin within; Faith doth as it were set open the Fountain of the Blood of Jesus Christ, streaming out towards and upon it, for the healing of the Leprosy of Sin, and this is that which faith layeth hold upon, when it struggleth with sin. Paul when he was contending with this Old man, when he cryeth out, O wretched man that I am, Rom. 7.24. presently he casts his eye upon Jesus Christ, and saith, I thank God— Faith showeth the soul the efficacy and virtue that is in the Blood of Jesus Christ, for the kill sin. 4 Faith is much in calling out the soul to the promises of mortification; we have a promise of mortification, Rom. 6.14. Sin shall not have dominion over you, for you are not under the Law but under grace. The soul that lives by faith, when it findeth sin strong, it taketh hold of the promise, and goeth to Christ, and saith, Lord, thou hast said sin shall not have dominion over me; behold, here is such and such a corruption too hard for me, Lord, behold, here is thy promise, look upon thy promise, remember thy promise, subdue my corruption; it first goeth to the promise, and armeth itself with strength in the promise, and then cometh and fighteth against sin; and that is the matter we are so often foiled with sin, because we try to combat with sin before we go to the promise. When a soul lives by faith for the subduing of sin, there is first a going to the promise, and then it encounters with sin with success. 5 Lastly, Faith doth beget and maintain in the soul a secret persuasion, though for the present it is compassed about with a weight of infirmities, yet God will support it under all, and in God's time it shall be a conqueror over all. Though I be for the present molested with sin, yet a day will be, I shall be a Conqueror, and all these my enemies shall be under my feet; I shall set my feet upon the necks of all my sins one day, and this carries the soul couragioussy out to fight against sin for the present. Quest. 2. How doth faith act in the business of vivification? Ans. 1. Faith eyeth much the Resurrection of Christ, and maketh the soul labour much after knowing Jesus Christ in his Resurrection, Phil. 3.10. That I may know him, and the power of his Resurrection, and Fellowship of his Sufferings, being made conformable to his death. Here are the two great things we are speaking of, for he is pressing after perfection of Grace, which consists in these two, to have fellowship with Christ in his death, for mortification, and to know Christ in his Resurrection, for vivification and quickening. As mortification comes by a dying Christ, so vivification cometh by a living Christ. 2 Faith that showeth the soul how that in the Resurrection of Christ he was raised up and quickened with Jesus Christ; Faith showeth the soul, that in Jesus Christ it is quickened already, as its common person: therefore the Apostle Paul speaking of Jesus Christ as this common person, saith, Ephes. 2.5, 6. Yo● who were dead in trespasses and sins he hath quickened with Christ, and made to sit together with him in heavenly places. Faith shows the soul how that in the Resurrection of Christ, it did revive, and hath quickening already. Saith the soul, though I am dead, my graces lie as though dead, affections dead, heart in duty dead, yet I have quickening in Christ, I have a stock of life in Jesus Christ, Coloss. 3.3. Ye are dead, and your life is hid with Christ in God; though it do not for the present appear, it is hid with Christ. 3 Faith in this business of vivification, showeth the soul that there is a stream of virtue and efficacy comes from the resurrection of Jesus Christ, quickening of it; and this is that Paul presseth after, That I may know him, and the power of his Resurrection. Phil. 3.10. That I may have the power of his Resurrection raising and quickening of me. The Resurrection of Christ, though but one act, yet hath a continual stream of virtue flowing from it, for the quickening of souls. 4 Faith taketh hold of any word of promise in the book of God, that may be any ground of encouragement to believe his quickening it, as that word of Christ, Joh. 10.10. I am come that they might have life, and that they might have it more abundantly. See saith Faith, Jesus Christ is come that I might have life;— And because I live, ye shall live also, Joh. 14.19. because there is life in Christ, shall I live? then I will go to him for life. Quest. 3. Why is a Christian to live by faith for Sanctification? Answ. 1. Because our sanctification is altogether of grace; therefore the Spirit by which we are sanctified, is said to be given of God; and the blood of Jesus Christ (which hath such an influence into Sanctification) that is of Grace. It was of Grace that Christ shed his blood, of more grace that this blood of Christ should be applied to thy soul, for the washing away of thy sin. So Faith which is a help in our Sanctification, that is of Grace, therefore Faith is said to be the gift of God, Eph. 2.8. And to you it is given to believe. Now if Sanctification be of Grace, we are to live by faith for it. 2 Because our Sanctification, as well as our Justification, is primarily in the Lord Jesus Christ. Jesus Christ is made Sanctification to us, 1 Cor. 1.30 and so we are to live by faith for it, for whatsoever is in the Lord Christ, I am to partake of it by faith. 3 Because we have promises of Sanctification; What I have a promise for, I am to live by faith for, because the promise is the ground of faith, but we have promises of Sanctification, of MORTIFICATION, Sin shall not have dominion over yond, Rom. 6.14. of VIVIFICATION; because I live, ye shall live also, Joh. 14.19. therefore we are to live by faith in it. 4 Because we are to pray for Sanctification, and therefore we are to believe for it. What is my duty to pray for, I am to believe for, because Prayer must be in faith. Every Petition I put up to God in Prayer, it is my duty (whether I do it or no) to act faith in the thing desired. If I am to pray for it, I am to believe for it. But I am to pray for it. Jesus Christ teacheth us to pray for it, when he himself prayed for our Sanctification. Sanctify them through thy truth, thy word is truth, and Jesus Christ teaches it, in that Prayer we call the Lords Prayer, the three first Petitions respecting in a great part our Sanctification, Hallowed be thy Name; It is as much as that God would help us to honour and Sanctify his great Name. Thy Kingdom come; It is as much as to pray that God would set up his Spiritual Kingdom in our hearts, that we might be ruled and guided by his Spirit, having all corruption mortified, and grace quickened. Thy will be done in earth, as it is in heaven, This is as much as to pray, that we poor creatures here on earth, might do the will of God so freely, fully, and cheerfully, as the Saints in Heaven; So that we are to pray for Sanctification, and then we are to believe for it, because our Prayer must be in faith. Quest. 4. What is the difference between that Sanctification which ariseth from an enlightened conscience, and that Sanctification which ariseth from faith or believing? There is a Sanctification which ariseth from the mere dictates of the Law of Nature, and that Sanctification the Heathen Moralists attained to a great deal of: And there is a Jewish Sanctification, or Legal, and that is such a Sanctification as is begotten by the terrors of the Law. But there is another Sanctification, and that is a Gospel-Sanctification, that is such a Sanctification as is wrought in the soul from the beholding the love of God in Jesus Christ, such a Sanctification as is wrought from believing his Justification. Now there is a great difference between this Sanctification, and the other, which arises only from an enlightened conscience, for both arise from an enlightened conscience, the one from conscience being enlightened by Nature's law, the other from the written Law, but there is a great difference. Answ. 1. That which ariseth from natural conscience is something of the more gross part of Sanctification, but a piece, and doth not take in any thing of the finer part of Sanctification. A forsaking some sins that are outward and gross, his conscience cannot but fly in his face, so that he shall not rest quietly night nor day, such as Drunkenness, Adultery, and the like. It is in respect of those duties that are more apparent, such as Prayer, hearing the word, such, if a man should let alone, he should have no quiet, nor peace in conscience. But that Sanctification that cometh from faith, that is in respect of the inward, more secret evils of the soul; the secret rising of pride, unbeleef, and passion, and so for more inward duties, that Sanctification teacheth a man to deny himself, to submit himself to Gods will, to be content with God's disposal. 2. That Sanctification which cometh from an enlightened conscience only, raiseth a man to be more self conceited; but that Sanctification that cometh from faith and believing, throweth a man down in respect of all self-conceit, it maketh a man more mean and low in his own eyes: As the Scribes and Pharisees, and Jews in our Saviour's time, they had a great deal of this outward holiness and Sanctification; but see how it puffed them up, how they stand upon tiptoes, and crow over poor Harlots and Publicans, as not fit to come in the company of such as they were. But that which cometh from faith, maketh the soul more humble. What abundance of Sanctification Paul had, he did press after perfection, did walk more like one in heaven, than on earth, yet he could look upon himself as the least of Saints, concerning acting for God, labouring in the work of God, he preached the Gospel from Jerusalem to Illiricum laboured more abundantly than they all, yet how humble; Yet not I, but the grace of God in me; and so he saith, in nothing he came behind the chiefest Apostles, yet saith, I am nothing. So concerning uprightness of conversation, he walked before God in all good conscience, knew nothing by himself, yet how humble, yet hereby am I not justified, and not that I can do any thing of myself; yea, he saith, he was the chiefest of sinners, he seethe it is not wrought by his own proper industry, but by the grace of God, therefore he giveth him all the glory. 3 That Sanctification which is wrought by natural conscience, is grievous and irksome, because it is against the will, it is a forced holiness, he is constrained to it. It is his will to sin, but conscience will not suffer him; his will is to do nothing at all in the service of God, if he might go to heaven but his conscience puts him in hell if he doth nothing, and so it is grievous to him. But that Sanctification which is though faith, that is pleasant to the soul. That that is natural is pleasant. God puts the New nature within, and then it is in some measure natural to be holy, to avoid sin, to do the will of God: Therefore see how differenly wicked men and godly men speak of the ways of God, Job 21.14 Sec the language of wicked men, they say to God, Depart from us, for we desire not the knowledge of thy ways: Here is the language of wicked men, they cannot help it for their lives, but they shall have some knowledge of the ways of God, the Law of Nature teacheth something of God's ways, and they have his word, and that tells something more. O say they, Depart, we desire not the knowledge of thy ways, we are troubled at the knowledge of such things, it torments us, this is the language of wicked men. Then again, Jer. 23. v. 33. we read of a generation of men that heard the word of God, but it was so tedious, that they call it a Burden, they come to the Prophet, and ask, What it the burden of the Lord? It was grown into a Proverb, the ways of God were so tedious and irksome. But now do but see how Godly men speak of the ways of God. See what David saith, Psal. 19.7, 8, The Law of the Lord is perfect converting the soul, the testimony of the Lord is sure making wise the simple, the Statutes of the Lord are right, rejoicing the heart, vers. 9, 10. The judgements of the Lord are righteous altogether, more to be desired than gold, than much fine gold, sweeter than the honey and honey comb. They do not cry, Depart, we desire not the knowledge of thy ways, they do not call them a burden. So Psal. 119. vers. 72. The Law of thy mouth is better to me than thousands of gold and silver, vers. 130. How sweet are thy words to my taste, sweeter than honey. See how David speaketh of the will of God; the wise man telleth us, Prov. 13.19. It is an abomination to fools to departed from evil; It is an abomination to departed from sin, it is that he hates. The fool, that is the wicked man: It may be he doth departed from some sins, his conscience makes him departed from some sin, fear of Hell, the terrors of the Law, but it is an abomination; he may departed from it, but he hates it with his very life, not sin, but the departing from sin; that he must part with his drunkenness, the Drunkard would fain have his cups, and the Adulterer his Quean, but his conscience so terrifieth him that he dares not have them, but departs from them, but he hateth the departing from them. But see a godly man, it is his delight to part from them, Psal. 119. vers. 143. Trouble and anguish have taken hold upon me, but thy Commandments are my delight, vers. 47. I delight myself in thy Commandments which I have loved. A hundred and twenty times in this Psalm, the Psalmist useth such phrases as express his affection unto the ways of God, I delight in thy Law, I love thy testimonies. 4 That Sanctification that ariseth from natural conscience, that is most, when conscience is most unquiet. We read that Ahab humbled himself, but never but when his conscience was troubled. But that Sanctification which ariseth from faith, is then most, when the soul is most quiet. If at any time the soul is least in duties of Sanctification, it is when the conscience is most unquiet. 5 Lastly, That Sanctification that ariseth from natural conscience, makes a man an enemy to all these that are truly and spiritually sanctified. Ishmael the son of the Bondwoman, persecuteth the son of the Freewoman: So all the stock of Ishmael, they that are sanctified with an outward Sanctification, will persecute those that are truly sanctified. Therefore there were none such great enemies to Christ as the Scribes and Pharisees that had outward Sanctification; they were they that stirred up persecution, they were the great and worst enemies to true Sanctification. But that poor soul that is truly, spiritually sanctified, is a friend to all those that are truly sanctified; they love them the more, the move Sanctification they can see in them; the more of the Image of God, they can see upon any souls, the more they love them. The life of Faith in expectation. 1 Cor. 5.7. For we walk by faith, and not by sight. THe observation that we are upon is this, That the life of Faith is the proper life of Saints in this world. We are speaking to this question, What those things are which a Christian is to live by faith in? I have told you, that the phrase of living by faith, is taken in Scripture in respect of Justification, Sanctification, Expectation, and Perseverance; we have spoken of the two former, now of the third, the life of Faith relating to a Christians Expectation, a Christian is to live upon God in way of expectation, to wait upon God, he is to expect much in way of faith. That we are to live by faith in this respect, is clear from that testimony of Habakkuk, in the second Chapter, and the third verse. For the vision is yet for an appointed time, but at the end it shall speak— at the fourth verse. But the just shall live by his faith; by his faith, the time whilst the Vision is delayed he lives by his faith, expecting much, while much is delayed, expecting the fulfilling of the Promises, while it is delayed; all the time that much is delayed, all that time of a Christian he is to live by faith; the Scripture tells us, that Abraham believed God, he had a promise, and it was delayed year after year, he looks for the promise, and for the performance thereof, and yet delayed; Abraham looked for the mercy in way of faith, and the fulfilling of the promise was made to him, but he must first wait for it. In the handling of these things we shall show you, 1 What those things are that a Christian waits for, what those things are that a Christian expects by faith. 2 How Faith acts the soul in this business of expectation. 3 Why we must live by faith in this respect, 4 What manner of waiting that is, that comes in believing. And so apply it. First, Those things that a Christian waits for, and expects, are many; but a Christian doth by saith wait for something more especially, that he doth expect and wait for in a special manner: as, 1 The fulfilling of Promises; if the Lord hath made a promise to the soul, or it the soul hath been made to wait upon a word of promise, now he waits upon God beleevingly to see the accomplishment of this promise. David had a word of promise from the Lord, and waits upon the Lord for the accomplishment of it, Psal. 119.49. ver. Remember the word unto thy servant, upon which thou hast caused me to hope; he had a word, and grounds his hope upon it, waits upon God for the fulfilling of it. So we read of Simeon, that just and holy man spoken of in the second of Luke, vers. 26. he had a word that he should not die until he saw Jesus Christ in the Flesh, and he waited for the consolation of Israel; he had a word and waited for it, at the 25. and 26. verses;— A word was given in to him, and it was revealed to him by the Spirit, that he should see Christ, and he waited for the accomplishment of it; so a poor soul when it hath any promise given in by the Lord, or is enabled to take hold on any promise, and meets with a promise suitable to its condition, a soul that lives by faith waits upon God for the fulfilling of this promise. 2 Again, another thing that a soul waits for is, the return of his prayers; Prayers are the great ventures of a Christian, according as a soul speeds or not speeds in these, so he is either rich or poor; these being a Christians great ventures he is waiting for their return, to see what comes home, and who comes richly loaden or not, this in Psalm 85.4, 5. ver. the Psalmist having been earnestly praying to God, Turn us, O God of our salvation— wilt thou be angry with us for ever— show us thy mercy, O Lord, and grant us thy salvation; the Psalmist having been praying hard, he waits upon God for an answer, at the eighth vers. I will hear what God the Lord will speak; he had been praying, and looks up now for an answer; I will attend now for an answer, for he will speak peace to his people, and to his Saints, I am sure I shall have an answer of peace, and I will hear, I will stand waiting for an answer. And so the Prophet Habbak. 1.2. How long shall I cry, and thou wilt not hear, even cry out unto thee of violence, and thou wilt not save, art thou not from everlasting, O Lord my God, mine holy one? etc. all the chapter is prayer; now in the beginning of the second Chap. Habakkuk. stands upon the Watch Tower to see if any answer cometh, at the first verse. I will stand upon my watch, and will watch to see what he will say unto me; he had been praying, and now he would stand upon his watch tower. The watch towers are places in Cities, where some stand to descry an enemies coming; so in the Kings, Jehu's coming was descried by a Watchman, in 2 King. 9.17. And there stood a Watch man on the tower of Jezerel, and he spied the company of Jehu as he came; so Habakkuk here, he had been at prayer, and he went up to his Watchtower to descry the coming of an answer, and waits for the return of his prayer. A poor soul, that is another thing he waits for, for the returns of prayer, such a soul says, I have prayed, and I will wait for it, as a wise Merchant sends out a Venture, takes care of it, and hearkens out for it, and when it comes home, he looks for his gains, etc. So a Christian when he trafficks for Heaven, he does not let it go and never minds it, but inquires after it, and looks for his gain, and returns, and thus he does wait for the return of his prayer, that is the second thing. 3 Again, another thing a soul waits for, is the return of God's countenance; it is not always Sunshine here below, sometimes Clouds doth interpose to hinder the Sun beams, and cause darkness and obscurity; so it is not always Sunshine with a poor soul, sometimes Clouds get in between the countenance of God and a poor soul, and hinders the comfort of a poor soul; and sometimes when it is so, and it is not as it hath been formerly, the soul waits then for the return of his countenance, Psal. 130.5, 6. I wait for the Lord, my soul doth wait, and in his word do I hope; my soul waiteth for the Lord, more than they that watch for the morning; he waits, and he waits, and waits more for God, than they that watch for the morning. Where was he? why he was in the depths, as in a dungeon, and could not see the light of God's countenance; in a dark condition, and there waits; and O when shall I see God again! and so likewise at another time, when the countenance of God was hidden from him, and much dejected, in Psal, 42.5, 6, 7. O my soul, why art thou disquieted within me, trust in God— who is the help of thy countenance and thy God; and he puts his soul in waiting upon God, for I shall yet praise him, and behold him, who is the help of my countenance, and my God. 4 Again, as for the return of God's countenance, so he waits likewise for the Church's deliverance, that is another thing, when the Church is under any trial, or affliction, in captivity, he waits for the deliverance of the Church: thus in Habakkuk, The just shall live by his faith; when the people were in Babilonish Captivity, they lived by saith for the return of their Captivity, so God's people are called Watchmen in Isaiah, Isa. 62.6. I have set Watchmen upon thy walls, O Jerusalem: What do they watch for? for the deliverance of Zion, they wait for the prosperity of God's people, and the deliverance of the Church of God. 5 Another thing is, The ruin of God's enemies, as they wait for the prosperity of the Church of God, so for the ruin of God's enemies, Zeph. 3.8. Therefore wait ye upon me, saith the Lord, that I may assemble the Nations, the Kingdoms, to pour upon them my indignation, anger, jealousy. God hath a design to gather together his enemies to their ruin and destruction, Wait upon me until I gather them together, and till they be destroyed. 6 Again, one more, The soul waits for the Lords second coming; that's a thing the soul may wait for, Heb. 10.38. The just shall live by faith. Now look in the former words, and he shall live by faith in the expectation of Christ's second coming, vers. 37. He that shall come, will come, and will not tarry. So in Chap. 9 vers. 28. To them that look for him, he shall appear the second time without sin unto salvation. What, a looking, waiting, and expectation for Christ's second coming in the Spirit? Rev. the last Chap. v. 17. The Spirit and the Bride saith come; here is coming, waiting, longing, the Spirit cries come, and the Bride cries come, the Spirit in the hearts of the people of God, cries come, waiting for Christ's coming; yea, this is made a character of a Christian, and a great work of the Gospel, to wait for Christ's coming, 1 Thess. 1.9, 10. They themselves show of us, what manner of entering in we had unto you, And to wait for his Son from heaven. It is the character given of the Thessalonians, a waiting for the coming of Jesus Christ, and a great Gospel-work to wait for Christ's coming. Thus what it is that Christians wait, and expect for. Secondly, How the life of faith acts, or how faith is helpful to a soul in this business of a Christians Expectation and waiting. First, Faith, or the life of faith, it ever seeks out some promise, upon which it may ground an Expectation of that mercy that it waits for. I say, the life of faith, it ever looks out some Promise, upon which it may ground an expectation of that mercy it waits for. Faith it must have its word, and therefore the soul that doth by faith expect and wait for any mercy, it ever looks out for a word and promise, goes ever to the word to see what ground it hath to stand upon, and to wait for such a mercy; the life of faith does turn over the Bible, and looks out the promise, finds out the promise of that mercy, never rests till it have a promise, and then it pitches its standard upon the promise, and there it stands, and looks up to heaven, waiting for the accomplishment of that promise. When Daniel did expect the Deliverance of the people of Israel out of the Babylonish Captivity, he did ground it upon a promise: The Prophet Jeremy had foretold it should continue seventy years, now Daniel goes to the promise, and when they were expired, prays unto God for the deliverance, and upon this word of promise seeks God, and believes it indeed, and expects it from the promise. Secondly, As Faith doth cause a soul to seek out a promise, so having found the promise, does not limit God to any time or way for the fulfilling of this promise. Another soul that doth not live by faith, if so be that he doth wait upon God at all, yet he will limit God, and tie up God to his own time and way; Israel limited the holy One, Psal. 78.41. and he that expects much in the way of faith, that soul will not limit God to his time and way; if I have it not to day, I can wait no longer; no, that soul will wait upon God, God's time, as David says Psal. 31.15. My times are in thy hand: So says a soul, Times and seasons of mercy are in thy hands, if I should have it now to day, I should be glad, and rejoice, and bless the Lord for it; if thou dost withhold it, My times are in thy hands, yet I desire to wait; no reason that I should speak against the Lord, and entertain hard thoughts of God, if thou withhold the mercy, yet I will wait for it, Take thy own time, O Lord. Then it doth not limit God to any way of performance: A soul that expects mercy in way of faith, it doth not limit God to any way, so far as concerns Expectation, it is not the way of faith to limit God to any way; An ungodly man will many times tie God to ways; But a soul that doth by faith expect a mercy, that soul leaves God to his own way. We read of Moses once or twice, tying God up to his own way: When the people were in great straits, Exod. 14, at the red Sea, 14, 15. verse. The Lord shall sight for you, and yet shall hold your peace; And the Lord said unto Moses, Wherefore criest thou unto me? Speak unto the children of Israel, that they go forward; Moses at the 13. verse goes and lays out a way, and that was to stand still, and God would destroy their enemies: and that was not God's way, he goes to God, and cries unto him, that he would come with some immediate hand, and destroy them from heaven; this was Moses way, and now God's way was, that they should go forward, and pass through the Sea, at the 16, verse. But lift up thy rod, and stretch out thine hand over the Sea, and divide it, and the Children of Israel shall go on dry ground through the midst of the Sea. Now Moses bid them to stand still, but God bids them to go for ward, and so they did, did not tie up God to his own way: And so at another time we find Moses limiting of God, Numb. 11. for want of flesh, the Children of Israel murmured; well says the Lord, Therefore the Lord will give you flesh, and ye shall eat, ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days, but even a whole month, 18, 19, 20 vers. And Moses said at the 21. verse. The people amongst whom I am, are six hundred thousand footmen, and thou hast said, I will give them flesh, that they may eat an whole month, shall the flicks and herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? Moses thought of no way, unless their flocks were killed, or the fish of the sea to be gathered together, and Moses thought this the way, and so prescribes God a way: So a soul so far as it is waiting upon God and not in faith, it will prescribe God a way; but a soul that doth expect in faith for a mercy, it will not be prescribing God a way. So Abraham he leaves God to his own way. God bids him offer up his Son, he doth not say, Why my Son, why, how will thy promise be accomplished, and made good; art not thou faithful? Abraham leaves God to his own way, and believed that God could find a way for the fulfilling of the promise, and did not limit God to any way; a soul that lives by faith waits upon God for the fulfilling of the promise, and doth not limit the Lord to any time, or way of his own. Thirdly, The life of faith in our Expectation, as it doth cause the soul to look out to the promise, and having the promise, doth not tie or limit the Lord to his own time or way, for the accomplishment of it; so it doth persuade the soul, though it know not the time when, yet a time there is, wherein the promise shall be fulfilled, and that mercy I wait for shall be given in. It doth persuade the soul that there is a time it shall be given in, the Lord hath his set time, in which he doth fulfil his promise, and in which he doth give in his mercy to his people, a set time for the fulfilling of that promise to Abraham, that his seed should inherit Canaan, Gen. 15.16. When the iniquity of the Amorites should be full, in the fourth Generation. So God had a set time when he would deliver the people out of the house of bondage, the land of Egypt, at the set time it was, at the end of the four hundred and thirty years, Exod. 12.41. And it came to pass at the end of the four hundred and thirty years, even the selfsame day, it came to pass, that all the hosts of the Lord, went out from the land of Egypt; so God had a set time wherein he sent his Son Jesus Christ into the world, that time is called, The fullness of time, Gal. 4.4. But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law: A set time for that; And so likewise there was a set time, when Christ suffered: God hath a set time, even for an hour, Joh. 13.1. Now before the feast of the Passeover, when Jesus knew that his hour was come, that he should departed out of this world, unto the Father; a set time, even to an hour that God appointed Christ to die, and therefore he said, that they could not lay hands on him, because his hour was not come; and so a set time to build up Zion, and to build up the Church, Psalm. 102.13. Thou shalt arise and have mercy upon Zion, for the time to favour her, yea the set time is come: So God hath a set time to perform what ever he hath promised to his people. Now says a soul that lives by faith, when that set time is come, I shall have the mercy, and though the promise be delayed to day, to morrow, etc. yet it persuades itself, that when the set time is come, it shall have the mercy. Fourthly, The life of faith, it causeth the soul quietly to wait upon God without murmuring, till the time, the set time doth come: It makes the soul quiet and patiented till the set time doth come; Job saith, All the time of my appointed time, I will wait, until my change come, an appointed time, there was an appointed time, and he waits upon God till the time come; So of the Church in the Canticles, it's very clear for this; in Chap. 3. vers. 5. I charge you, O ye daughters of Jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up, nor awake my love until he please; There is a time wherein it pleaseth Christ to come, a set time, before which he will not come, Stir not up my love until he please, till the time is when he will come, no stirring up by impatience, and the like, till he please. So much for the second thing, How faith doth put forth itself, or helps the soul to wait upon God. 3 Why a soul is to expect mercy in the way of faith, or is to live believing in his Expectation? 1 One reason is, because our expectation of mercy, it must always be grounded upon a promise, or otherwise our expectation is nothing: In vain do we expect, that which God hath not promised to give, if it must be grounded upon a promise always, than I must live by faith, even in my Expectation, because without faith, there is no taking hold of the promise, neither can he close with the promise, and in his expectation, he must take hold on the promise, or else it is in vain. Secondly, He must live by faith in his expectation, or else he will never be able to hold out long in his expectation: Where there is not an acting of faith, there the soul dies, that soul that doth not wait upon God in a way of faith, that soul dies, and cannot hold out long, and so t●res, and cannot wait long; waiting is a long and hard work, faith is our strength, and if we have no faith, we shall never be able to go through this hard work; a Horse that wants mettle, will never be able to hold out; put him to hard service, he will not hold out; Faith is the mettle of the soul, if we have no faith, we cannot hold out in our waiting upon God. 3 Again, we must live by faith in our expectation, because otherwise though the mercy should come in which we wait for, yet if it do come in, and not in a way of faith, it will not be so sweet and comfortable to a soul. If it doth not come in, in a way of faith, it's otherwise: Mercies believed for, are the sweetest; Mercies that I have waited for in a way of faith, are the sweetest mercies, which I have believed for. Quest. 4. What waiting is that, which comes from faith? Ans 1. That waiting is a patiented waiting, opposed to murmuring and repining, I waited patiently for the Lord, Psal 40.1. and Psal. 37.7. Rest in the Lord and wait patiently for him. 2 It is an humble waiting, he is made humble by his waiting; it is only an humble soul that will wait upon the Lord, that beleevingly will wait for God, therefore it is said in Zach. 11. the poor of the flock waited upon God, at the 11. verse. The poor of the flock that waited upon me; It must be poor souls that will wait upon God, a soul that is rich, and proud, and conceited that he hath something, will not wait upon God; indeed it is an humble waiting, that a soul waits upon God in. 3 Again, It is a diligent and industrious waiting; not a careless waiting, but a diligent waiting in his own way, and means, and Ordinances that God walks in, and works in, where a soul will wait diligently upon God at the post of his doors, Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors, Prov. 8.34. And then it is a Regular waiting; as diligent in waiting, in observing the ways and Ordinances of God, so it is a regular waiting, and therefore called a sitting still, Isa. 30.7. Their strength is to sit still, speaking concerning those that would go down to Egypt for help, to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt, and have not asked at the mouth of God. The strength of Pharaoh shall be a shame to them, and their trust in the shadow of Egypt, their confusion, but your strength is to sit still; that is in respect of using other ways concerning your going down to Egypt. Your strength is to sit still, for in waiting upon God, you are to be active, but to sit still in respect of all those ways that are not of Gods appointing; concerning this our waiting; it is to be orderly, in an orderly way, or else help will be in vain and to no purpose. 5 Again, A waiting with an earnest expectation for him, my soul waited for the Lord, more than they that watch for the morning, Psal. 130.6. How doth a soul watch for the morning? a poor soul that is tired out, and hath felt the pains and afflictions of the night, and could not get a wink of sleep, now he waits with great expectation for the morning, so a soul waits with great expectation, and earnestly waits for God. Why now is it so, that a Christian is to live by faith, even in respect of his Expectation, we may see a necessity of this, in our Justification, not any comfort of that without it, in our Sanctification and Expectation, we must exercise faith in all. That which I would speak is, to put us on to wait upon God in faith; let us in all our waitings wait in faith, my poor soul hath been waiting for such a mercy, and for such a mercy, and it comes not; O wait in faith! Take some few considerations for this. 1 It is better for a soul to be kept up by faith in a waiting frame for a mercy, than it is for a soul, or would be for a soul, to enjoy that mercy waited for; it is better, and many times a greater mercy to be kept up in a waiting frame of heart for the mercy, than to enjoy that mercy waited for; if you did enjoy it, you would rest upon the enjoyment, and so our life is turned into a sensible life; and is it not better to live by faith than by sense, and better to wait upon the Lord for the mercy, than to enjoy it? 2 Again, There is more of the Power of God put forth in your condition of waiting than in the other; a great power p●t forth to support a poor soul to wait upon the Lord, to wait upon him; what great power is put forth to enable us to believe, Ephes. 1.10. And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power; power, and great power, and exceeding greatness of power, and working of mighty power, to enable a soul to believe, that is that power that inables a soul to hang and wait upon God; and hence it is, that Paul does close with this, when that mercy which he had been seeking of God for (that the Thorn in the flesh, and die messenger of Satan might departed from him) was denied, he said he should have more experience of the power of God, though I would gladly be out of it, so long as God will be with me in it, and his strength made perfect in my weakness; most gladly therefore will I rather glory in my infirmities, that the power of Christ might rest upon me, 2 Cor. 12.8, 9 so in Isa. 40. ult. They shall renew their strength, there is a continual communication of power to enable a poor soul to wait, to the soul that waits upon God, and so it is better, because it hath more experience of the power of God. 3 Again, it is better than there is in enjoying, because there is more exercise of grace than in the condition of enjoyment; the grace of enjoyment is chief joy, but in waiting there is abundance of grace; faith exercised, and humility, and patience, and contentment, and submission to the will of God, and Self-denial exercised, if the Lord will not give it, it will deny itself, there is a great deal of the exercise of grace in that condition, therefore you cry out, O I have not such a mercy, and the exercise of such a grace as I would have, I have not such strength against corruption, and such parts, and gifts, and abilities, now may not this very condition, that by faith you wait upon God in, be better to you than the condition that you would have, that condition you wait upon God in, than that condition that you wait for, if you did enjoy it. 2 Again consider, if so be that by faith you do wait upon God for a mercy, you shall assuredly in God's time have the mercy you wait for, Isa. 44. those shall not be ashamed that wait upon the Lord, vers. 23. They shall not be ashamed that wait for me saith the Lord, that wait for him; the Apostle Paul grants this in Rom. 10.11. Whosoever believeth in him shall not be ashamed; teaching us, that our waiting must be in a way of faith; now a soul that waits upon God in a way of faith shall not be ashamed; what is that? it is that he shall not miss of what he waits for; as one that trusts in another, and makes a boast of him, is ashamed of his trust if he fail. Now if a soul should trust in God, and make a boast of God, God hath promised, and if it should fail, and not be given in, the soul should be ashamed; now he that waits upon God shall not be ashamed; they that trust in Egypt, and Ethiopia shall be ashamed of it, but God will not fail them that trust in him, They that wait upon the Lord shall never be ashamed; what though it do not come in, in thy time, it will come in, in God's time, there is a waiting time, and a fulfilling time, a time to wait upon God for the fulfilling of the Promise, and that waiting time goes before the fulfilling time, in Habakkuk 2.3. For the vision in yet for an appointed time, but at the end it shall speak and not lie; though it tarry, wait for it, because it will surely come, it will not tarry: a double tarrying, it will not tarry, it doth tarry, and though it doth tarry, it will not tarry, all that time a soul is to live by faith, waiting upon God, waiting for it, and in its time it will surely come, and not tarry, when the fulfilling time is come it will not tarry: So, have you been waiting upon God for such a mercy, and a great time it is that you have waited for it, and it is not come; why this is the waiting time, when the fulfilling time is come, it will come: you have been waiting for strength against corruption, for the performance of such duties, the exercise of this and the other grace; why though it tarry, it will not tarry. As God will have thee to wait, all the waiting time, so he will come in the fulfilling time. God is very exact, and punctual in observing the appointed time, in fulfilling of his Promise; God will not lose a minute, when the time is come he will come; in Exodus this is very clear, Exod. 12.41. And it came to pass at the end of the four hundred and thirty years, even the self same day it came to pass, that all the Hosts of the Lord went out of the land of Egypt: now see how punctual God is, in the self same day. God takes notice of a day, God will not lose a day, in four hundred and thirty years he will not lose a day, so exact is he in observing his day and time; it is twice noted therefore in the forty first verse, and fifty first verse, a thing very remarkable to show us, that he will not lose one day. Hath God set a time to bring a mercy to thy soul in, God will not lose a day, but will bring it, though the time be long: So, for the deliverance of the Children of Israel out of Babylon, when the seventy years were expired, there was no holding of them any longer. 3 Again, consider thirdly, Thou canst not by all thy impatience hasten the coming of a mercy, not one hour before the appointed time; thou canst not by all thy impatience hasten a mercy not one hour sooner before the appointed time; Israel in Egypt, they groaned and groaned, and they mourned, but this did not bring them out any whit the sooner; mourn and repine as much as you will, God will do it in his own time; and so when the Children of Israel were in the Wilderness for their unbelief and murmuring, God set them a bound for forty years, no entrance until forty years were out, now mercy comes in Gods set time, and till that time come you must wait upon him, do not murmur and repine, thou canst not have it a moment before God's time. 4 Fourthly confider, That the Lord doth wait upon us to be gracious, and therefore there is good reason to wait beleevingly upon God; doth God wait to give mercy, than I will wait, in believing that this mercy shall be given, Isa 30.18. Therefore will the Lord wait that he may be gracious unto you; wait upon him, the Lord waits to be gracious, do you wait upon the Lord, Blessed are all they that wait for him. But then consider lastly, That so long as you do by faith wait upon God f●r a mercy, though that mercy should never come, yet you are in God's way: or if that mercy should not come, yet you are in God's way to be found there. It a man hath a Friend that he desires to speak with, and would speak with, he will go to the place where he walks, if he comes here I shall have him, if he come not, here I'll wait for him; if the mercy come I am in God's way, it not come I desire it, and whither it come or not come, if I never enjoy it, but if I perish without it, better perishing in God's way than out of God's way. O says a soul, a poor soul, I have been waiting a long time, and a great time, and yet he is not come, and therefore I cannot wait, I have been waiting so long, and I can wait no longer; it may be so, it may be you have been an expectant, and not in faith, you have not waited in faith, and no wonder the mercy doth not come. But then, suppose you have been waiting upon God for a mercy in way of faith, and it is not come? 1 Consider, Hast thou not as good ground every whit to persist, and go on waiting, as you had at the first to begin to wait upon God? What was the first ground you waited upon God for? It was the promise; why the promise is as firm as at the first, therefore you have as good ground as at the first; as to instance in praying, Christ says, I will give to him that is athirst of the fountain of waters freely; Christ promises to give to a thirsty soul, I have been waiting upon him, and I do not find Christ coming in, the promise says, I will give, is it not as good now as at the first? I will give, not this day, or week; I will give, hast thou not as good ground and holdfast for thy faith as at the first? this is one reason why the Lord made the promise in such terms, without any time; if it were made upon any time, and if outslipt a moment, then undone: but now the promise is not made to any time? because I should expect it at all times, and a ground to wait upon; if you have it not to day, it is as good to morrow, and if not to morrow, the next day, and the promise is as good as before, and as good ground to wait as ever. 2 Consider further, The longer you have been waiting for a mercy, the more sweet will that mercy be when it comes in; things long expected, when they come are sweetest: A Friend long looked for is the welcomest, and a long looked for mercy, the expected mercy long looked for, is the sweetest, Isa. 25.9. And it shall be said in that day, lo this is our God, we have waited for him, and he will save us; this is the Lord, we have waited for him, we will be glad and rejoice in his salvation; we have waited for him, O how sweet is God for his coming in upon our waiting upon him! this made God sweet, because waited for, never so sweet as now, O how sweet; and such a soul says, it was love indeed, and wisdom, that I had it not sooner, it would not have been so sweet if I had; I have waited for it, says the soul, therefore this makes it the sweeter when it comes, it sweetens the mercy. 3 Then consider again, You have been waiting a long time and it is not come, it may be soul you think the time long, and longer a great deal than it is, because thou dost measure the time by this our account; this is the fault, when we wait for a thing, we measure the time of our waiting by our own account, and we should do it by God's account; that which with us is a long while, is but little with God, Heb. 10. Yet a little while and he that shall come will come, and will not tarry; a little while, and it is one thousand six hundred years a go and upward; measure by his time, do not say, if I have waited a week, a month, a year, three or four years, it is a long time; no, it is but a little time, measure time by God's account, and then you will say, it is but a little time that I have been waiting for this mercy. 4 Consider further, Because it is not come, will you say it will never come, that will not follow; if the Child should cry, and ask the Father for a new Suit, and the Father should say, if it fit you you shall have it; will the Child say, I shall never have it; or rather, my Father says, I shall have it when it is fit for me: so here, when the mercy is fit for thee thou shalt have it, and do not say because it comes not yet, therefore it will never come. 5 Again consider, That there are of the people of God that have waited as long, and longer for a mercy than you have done, and at last have had the mercy; What will you say of Abraham, he had the promise of a seed, Gen. 12.2, 3. I will make of thee a great Nation, and I will bless thee, and make thy name great, and thou shalt be a blessing; and I will bless them that bless thee, and curse them that curse thee, and in thee shall all families of the earth be blessed: this promise, I say, was the great promise made to Abraham when he was in his own Country; now he was but seventy and five years old, vers. 4. how old was he when the promise was fulfilled, Chap. 21.5. And Abraham was an hundred years old when his Son Isaac was born unto him; and he believed all that time; and hast thou believed, and waited twenty and five years for the mercy? Abraham waited twenty and five years, and yet believed all that time; and have you waited long? it may be not a year, not three years, not ten years, and is that a great while? Abraham waited as long and longer, and yet had the mercy at the end, so though you have been waiting a long while, yet wait believing, wait still there have been those that have waited as long as you, and have had the mercy. Consider further, that there is a set time for the mercy, wait for it. Quest. But when is the set time, than I could wait for it, if I knew but that? Ans. That is only known to God, but sometimes some hints there are that we may come to guess when the set time of the mercy is come; It shall he then, when thy extremity is great, and thou canst live no longer, and wait no longer, that is the set time, Isa. 33.10. Now will I arise faith the Lord, now will I be exalted, now will I lift up myself; now when they were brought to great extremity, utmost extremity, vers. 9 you have been waiting, it may be you have not been in utmost extremity; and it may be you can bear more, and art not in such great extremities and darkness as God will give it in: when the extremity is great, then is God's time. Secondly again, then is God's time, when God shall be mostly exalted in giving in the mercy, Isa. 33.10. Now will I be exalted; then is the time wherein God will be exalted in giving the mercy, that is the time when God will give the mercy, and so in that place, now will I arise, and now will I be 〈…〉 that is the time when the soul shall exalt God, and so poor soul for answer, know the time of this extremity, and when God should be most exalted is the time of the expected mercy. Quest. But how shall I come to wait upon God in way of faith? Ans. First, Labour to work the promise much upon thy heart; What ever mercy it is that you wait upon God for, there is a promise for it in the word of God, a promise: Now labour to work the promise much upon thy heart; Hast thou a hard heart, and dost thou wait for a broken heart? the Lord hath promised to give a broken and soft heart, now labour that promise much upon your heart, and believe it, and this is that that will enable you to wait upon God; and so, is your sin great? and you say, I have been a great sinner, and a notorious sinner, why the Lord hath promised to pardon sin, and that our iniquities he will remember no more: and so art thou blind and ignorant of the truth of God? why the promise is, that Christ is a light to the Gentiles, to open blind eyes, and he promises to send the Comforter, to teach, and to guide you into all truth, and they shall be all taught of God. Labour to get the Promise upon thy heart; And art thou unfruitful? Dost thou bring forth little, or no fruit? And would you bring forth fruit, and be fruitful? Get the promise of fruitfulness, Isa. 41.18. I will make the wilderness a pool of water, and the dry land springs of water: I will plant in the Wilderness the Cedar, the Shittah tree, and the Myrtles and the Oil tree. So in Chap. 35.6, 7. For in the Wilderness shall waters break out, and streams in the Desert, and the parched ground shall become a Pool, and the thirsty land springs of water; In the habitation of Dragons, where each lay, shall be grass with reeds and rushes. Labour to work the promise home upon your heart: Dost thou want strength to perform duty? There is a promise that the Lords strength is made perfect in weakness; Labour to work this promise home upon thy heart: And hast thou lost strength in departing from God, and art weakened and is strength gone? There is a promise of renewing strength, Isa. 40.31. But they that wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk, and not faint. Now labour to work this upon thy heart, They that wait upon the Lord, shall renew their strength, and so go out in the promise, and wait upon God; and so what ever mercy it is, there's no mercy that thou canst wait for, and expect, but there's a promise for it in the Word of God. Secondly, Do not advise too much with your own reason; If you would wait upon God, do not advise too much with your own reason: Reason will beat you off from waiting upon God; What you, waiting upon God, and hast so many sins, and will God regard such as you! So long you have waited, and no mercy come; and dost thou ever think to have any thing? Thus Carnal reason will beat us off from waiting, do not hearken therefore unto reason. If you will wait upon God, then beg the Spirit, spiritual work must be done by the Spirit, and we cannot wait upon God without die Spirit: We through the Spirit wait for the hope of righteousness by faith, Gal. 5.5, 6. Go and beg this Spirit of God, that is the great Gospel-promise: Now hath God promised the Spirit, and cannot you wait upon God, and live by faith without the Spirit? Go home, and say, Lord, Lord I Give me thy Spirit, and spirituallize this thy poor creature: Have I been a stranger to the Spirit, no wonder then that I cannot wait upon God no more, therefore would you wait upon God in faith, Beg his Spirit. A Postscript. REader, Thou art desired to take notice, That whereas here is wanting, The life of Faith in Perseverance; And The Excellency of the life of Faith. That neither the Notes of the Author, nor any person can yet be found (though much pains hath been taken herein, that hath taken the remainder from his mouth) to perfect this Subject; Yet because, the matters handled are so Excellent, and Useful, we were unwilling the World should be without them. The Saint's Anchor Rightly cast: OR The Saints sure Anchorhold. Heb. 6.19. Which hope we have as an Anchor of the soul, both sure and steadfast, and which entereth into that within the vail. IN the twelfth Verse of this Chapter, the Apostle exhorts Believers to be followers of those who through faith, and patience inherit the Promises: This exhortation, the Apostle enforceth in the 13, 14, and 15, Verses, from the example of Abraham, to whom God having made a promise that he would bless and multiply him, and confirmed the same by an oath; Abraham without questioning, patiently waited for the accomplishing of it; and so after he had patiently waited, he obtained the Promise; in the 16 verse, the Apostle urgeth the force of this oath from the nature of a Civil oath, Men verily swear by the greater, and an oath for confirmation is to them an end of all strife: as if he should say, If it be but a Civil oath between man and man, yet after an oath is past, there is no more striving and contending, an oath confirmeth that party to whom it is made, about the assurance of that for which it is made; so that he no longer striveth, but patiently waits for the enjoyment of the thing, then how much more (as if he should say) should this oath of God, confirm a believers faith, and stir him up to patience, in the 17, and 18 verses (lest any should conclude that this oath of God was made only to Abraham, and therefore they had nothing at all to do with it, therefore) the Apostle shows this oath of God, it was not made only to Abraham, but to all the heirs of promise, as well as to Abraham, yea every believing soul might have as great and strong consolation from the oath of God, even as Abraham, which heirs of promise, who they are, he lays them down by their proper character, such as are fled for refuge to lay hold of the hope set before them; as if he should say, The heirs of promise, they are such who seeing no hope in themselves, nothing, that they can ground hope upon, but see a blessed glorious hope without them, set before them in the promises, they fly to the promises, and lay hold of that blessed hope they see in the promises, when they can see no hope in themselves; and in the 19 vers. the Apostle insists upon this hope, & comes to open it a little, and to compare hope to an Anchor. Which hope we have as an Anchor, that is, as an Anchor, it doth fix the ship, notwithstanding all storms and tempests, yet it fixes the ship, keeps it ; So this Christian hope, notwithstanding all those trials, storms, and temptations a poor soul meets withal, yet this Christian hope fixes the soul, so that the soul is . Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail. In the words three things are observable. First, The description or discrimination of a Christians Anchor, that is hope. Secondly, The properties of it, sure and steadfast. Thirdly, The place where a Christian casts his Anchor, and that is within the vail. First, We have here a description of a Christians Anchor, that is hope. I shall show what this hope is: Then show how it is resembled by an Anchor: And show the excellency of this Anchor above any other. First, What is hope. It is a patiented and an assured expectation of the accomplishment of the promises of God: Hope (the business of hope) it is to expect, it is an expectation; the thing hoped for, expected, it is the accomplishment of promises, not of some promises, but of all promises; For look how far faith goes in apprehending the promises, so fare doth hope in expecting: Now Faith in apprehending the Promises, it looks to all the promises, it apprehends, lays hold, not of one, but of all: As faith goes out to all the promises, so hope, expects the fulfilling of all the promises; that is the difference between faith and hope; faith is exercised about things present, about the promises of God, as it hath them in his eye; but hope looks to things future, to the enjoyment, when shall it have that that is promised: Faith looks upon the promise present, lays hold, but in comes hope, and looks for the promises in future; hope maintains the soul alive in an expectation of that that is held forth in the promise; but then this hope is a patiented, and an assured expectation. 1 It is a patiented Expectation, makes the soul lie down patiently, and wait upon God for the accomplishing of his promise, to wait God's time, not to tie up God to any time, Rom. 8.25. If we hope for that we see not, then do we with patience wait for it: So 1 Thess. 1.3. Remembering without ceasing your work of faith, and labour of love, and patience of hope. The poor Thessalonians now at this time under great and sore afflictions and persecutions, under all those persecutions, they had their eye upon a Kingdom, a glorious Kingdom, they one day should be made partaker of, 2 Thess. 1.4, 5. So we glory in you, in the Churches of God, for your patience and faith in all your persecutions and tribulations, that ye endure, that ye may be counted worthy of the Kingdom of God; they are under persecutions, but they had their eye upon a Kingdom all this while, the possession of this Kingdom is deferred, and that they have for the present to bear up their heads above water, to keep themselves from sinking, it was only this hope, that one day they should come to enjoy a Kingdom, and yet notwithstanding, this hope begets patience, your patience of hope: The Thessalonians do not murmur, and say▪ Oh when will this Kingdom come? What, shall we suffer to the world's end? No, but they hope, and are patiented. So 1 Pet. 1.13. there we shall find hope and sobriety joined together, Wherefore gird up the loins of your mind, be sober, and hope to the end: What sobriety is this? There is a twofold sobriety: There is a sobriety opposite to intemperance in outward things, in meats, drinks, and apparel. But then there is a sobriety that is opposite to an immoderate desire of spiritual and heavenly things; that is, when I do so desire spiritual things, as the presence of God, fulfilling of promises, even everlasting life, that I cannot content myself with the will of God to want these things so long as God would have me, that the soul is impatient, murmurs, and repines, because it is delayed; this is an immoderate desire of spiritual and heavenly things, and Christian sobriety stands in opposition to this immoderate desire, as well as to intemperance; and so it is meant in this place, as if he should say, You do expect great and glorious things to be enjoyed one day, and you have been waiting and looking into the promises, the things are delayed; Well, saith the Apostle, Hope to the end, but be sober, join sobriety to hope; as if he should say, Do not let your desire be so impetuous, as not to be content to take them in God's time; we should desire the things themselves, that we should with as much vehemency as may be; but now the immoderation of desire, it lies in respect of the time when, I desire so as not to content myself with God's time: Now saith the Apostle, Be sober, do not tie up God to your time; Now this sobriety, what is it but patience? It is patience joined with hope, Heb. 10.36. Receiving the promise, is the thing hope looks at, Now, faith the Apostle, ye have need of patience, that after ye have done the will of Ged, ye might receive the promise. Hope looks to receiving the promise; all the time of a Christians life is a time wherein he is, or should be doing the will of God, the end is the time of receiving the promises. Now because a Christians desire is much carried out to receiving the promise, and that is a great way off as we look upon them, therefore saith the Apostle, You have need of patience, that so your eager desires of receiving the promise do not so over-set you, that you cannot go on cheerfully doing the will of God that time God will have you: So it is many times, the desires of a Christian after heaven, and eternal life, they are so carried out, O when shall I receive the promise, come to rest in the bosom of the Father? That a Christian finds it a difficult thing to keep his heart in order, so as to go quietly on, doing the will of God, between this and that, and to stay, and be contented to do that work God would have him do between this and heaven, therefore you have need of patience, that so when hope is in expectation of the promise, our hope may not so vehemently carry us out after receiving the promise, that you may not be discontented at the time our Father will have us be here. So that is one thing in Christian hope, it is a patiented Expectation. It is an assured Expectation; such an Expectation as hath some measure of assurance going with it, not a bare conjecture, but such as ariseth from faith, a divine faith, therefore there is confidence going along with a Christian hope; look how much faith apprehends the promise, so much doth hope expect the fulfilling of it. Therefore it is said in Heb. 11.1. Faith is the substance of things hoped for: Faith by embracing the promise, it holds in his hand the substance of all those good things we expect hereafter. Now because faith hath not actual possession of them, therefore they are hoped for, hope expects them, but faith is the substance, therefore this hope is grounded upon faith, though it hath them not, it doth in a manner enjoy them by embracing the promise; therefore hope springing from faith must be such a hope as our faith is, faith is not a bare groundless conjecture, but a certainty; so must our hope, Heb. 5.6. it is called the rejoicing of hope. Now rejoicing doth not arise from a bare fancy, and conjecture, but from some measure of certainty; for a man to fancy he shall in joy a Kingdom, this doth not beget rejoicing, so it hath assurance joined with it, as it is Heb. 6.11. We desire that every one of you do show the same diligence, to the full assurance of hope to the end; which argues, it is not a bare probability, but there is something of certainty in Christian hope, yet this certainty of hope, is according to the certainty of faith, if the certainty of faith be grounded upon a general promise, and cannot be brought to a particular promise, such is the certainty of hope; but if faith be grounded upon a particular promise, such is the certainty of hope. I come now to the next thing, to show how hope is resembled to an Anchor. First, Hope lays hold out of sight; cast an Anchor, it fastens at the bottom of the Sea out of our sight; so doth hope, it fastens within the vail, there is the place where a Christians hope pitcheth, beyond sight, within the vail. Secondly, an Anchor though it fastens out of sight, yet it fastens on the rock; cast an Anchor, if there be a rock, it fastens upon the rock; so a Christians hope fastens upon the Rock Jesus Christ, a Christians hope is fastened upon the Lord Jesus Christ. Thirdly, an Anchor by fastening upon the rock fixes the ship, so that though the waves swell and beat, yet the ship is fixed, so it is with a Christians hope fastening upon the Lord Jesus Christ, it fastens the soul: Let temptations and corruptions swell, if a poor soul have hope in Christ as his Christ, that soul is fixed , that hope it hath of enjoying Christ, the promise of heaven one day, this hope it is that fixes the soul, that it is not turned this way and that, not driven this way, and that, as another that hath no hope; Let a tempest arise within or without, yet if it have an Anchor of hope, cast within the vail, that it comes but to have some hope, can say, Jesus Christ is mine, it is fixed . Lastly, An Anchor by fastening upon the rock, fixing the ship, the ship is preserved from shipwreck; so is the soul: Another poor soul that hath no Christian hope, the storm arises, there is but a little blustering, and its split upon the rock, if he ride it out one storm, another will come and split him; but that soul that hath cast Anchor upon Jesus Christ, shall be for ever preserved. Quest. You will say, Wherein is the Excellency of this Anchor of hope above others? Answ. One we have in the Text, All other Anchors they are cast downward, this is cast upward; for it enters in to that within the vail, it goes upward, it is cast within the veil: There is the place where this Anchor of hope is cast. 2 Consider the properties (which are in the Text) of this Anchor; It is a sure, and a steadfast Anchor. A sure, that is a safe Anchor, and the Anchor of hope when it rests upon this rock, it never deceives, Hope makes not ashamed. And then it is, A steadfast Anchor, It holds the soul steady, unmoveable, and both these in these three respects. First, In respect of the strength of the Anchor, it is a strong Anchor; another may be broken, and many times is, but the Anchor of hope, is such an Anchor as can never be broken; a Christians hope is maintained by his faith, and his faith and hope by Christ, though actings of faith and hope may cease for a while, yet his hope can never be broken, there is faith and hope still at the bottom, in a Christian. 2 In respect of the firmness of the Anchor-ground; For it is cast upon a rock, therefore it is sure, will never break, never deceive. 3 In respect of the fastness of the Anchors hold: Another Anchor, though never so strong and good a holdfast, may let go his hold, but hope is such an Anchor as never lets go its hold: who would not labour to have such an Anchor? When the poor soul shall come into a tempest of temptations, to have such an Anchor, as will never deceive it. The third thing is the thing I shall speak to at this time, that is, The place were this Anchor is cast, and that is, within the vail; the Anchor-ground of a Saint is within the vail: Which hope we have as an Anchor of the soul, sure and steadfast, and which entereth into that within the vail. In the opening of it I shall show, 1 What is the meaning of this phrase of speech, Within the vail. 2 What notable Anchorhold there is within the vail. 3 Why a Christians hope must be fixed within the vail? And then the Application. First, What is the meaning of this phrase, within the vail? The words are spoken by an allusion to the Temple and Tabernacle of old: The Temple of old had three parts in it; there was the outward Court, and the Holy place, and the Holy of Holies: The outward Court, into that came all sorts of persons, that is, all sorts of the Jews came into the outward Court. Into the Holy place came those that did the service about holy things, the Priests and Levites; into the Holy of Holies, entered only the High Priest once a year with blood, These were typical. The outward Court typified common Professors of all sorts, the holy place wherein entered those that performed the service and worship of God, typified the Church, Visible Worshippers. The Holy of Holies typified Heaven. Now between the Holy place, and the most Holy, was a vail, a precious hanging of blue Purple, and Scarlet, as you may see in Exod. 26.31, 32. And the vail shall divide unto you between the Holy place, and the most Holy. Here was the use of the vail, it was to divide between the Holy place, and the most Holy. Now within the vail, was the most Holy place, or Holy of Holies: Now the Holy of Holies, that was a type of Heaven: And as you may see, if you look into Heb. 9.24. Christ is not entered into the Holy places made with hands, which are the figures of the true, but into Heaven itself. The Holy place made with hands, into which the High Priest entered once a year, typified Heaven, the figure of the true, which is Heaven itself, whither Christ is gone. Now this Holy of Holies, that was the place that was within the vail; for the holy place, and outward Court was without the vail: Now we shall fee the meaning of within the vail; that is, A Christians hope is grounded upon something out of this world, something in Heaven; For within the vail, was the Holy of Holies, so that a Christians hope is grounded upon something that is not in all this world, something in Heaven, within the veil; that is, a Christian casts his Anchor of hope as far as Heaven, and fixes, and lays hold upon something in Heaven, within the vail. Quest. But you will say, What is that within the veil, that a Christians hope can found upon? Ans. O there is abundance within the vail, for a Christian to ground his hope upon. First, Within the vail there is the Lord Jesus Christ the Rock of Ages: As it is in the verse following the Text, Wither the forerunner is for us entered, even Jesus; so we have Jesus Christ within the vail, who is that only Rock, upon which all our souls must anchor, that Rock is within the vail, is now in Heaven. But then consider, Christ is within the vail, First, as a Forerunner, Wither the Forerunner is for us entered; that is, Christ is now entered into heaven as our Forerunner, as one that is gone before, to make way for us into Heaven, one that is gone before to draw us into heaven after him: And is not here great ground for a Christians hope to found upon, that the Lord Christ the only Rock is in heaven, and gone as a Forerunner to make way, to set open heaven gates for us; and as one that will draw in all his Children after him? What ground is here for hope, that the Lord Jesus is in Heaven, as my Forerunner, and therefore hath made way for me, and therefore will draw me after him: When hope pitches upon this, and eyes this Jesus as a Forerunner, that is entered into Heaven, this strengthens the hope of a Saint. Secondly, Jesus, as he is entered within the vail as a Forerunner, so as the Great Sacrifice: The High Priest in the time of the Law when the Great Sacrifice, the Annual Sacrifice, the yearly Sacrifice, the High Priest, as soon as the Great Sacrifice was slain without, was to take the blood of that Sacrifice, and carry it within the vail; Thus the body of Jesus, when slain, was the Great Sacrifice, and Christ takes his own blood, and carries it into the Holy of Holies; so that the Great Sacrifice is carried within the vail, Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us: So Christ is entered as the Great Sacrifice, carrying the Great Sacrifice of his blood thither, and that washeth us from our sins Now is not here great ground for hope? That the Lord Jesus Christ is gone into Heaven as the Great Sacrifice, and the blood of that Great Sacrifice that purges away sin, is within the vail, therefore all my hope of taking away sin is within the vail. Thirdly, Jesus Christ is entered within the vail as the righteous one: So you may see if you look into 1 Joh. 2.1. My little children, If any man sin, we have an advocate with the Father, Jesus Christ the righteous: Jesus Christ who is the righteous, is now with the Father; and that is within the vail, Jesus Christ as the Lord our righteousness is within the vail, not only the passive righteousness of Christ's blood, but all the active righteousness of Christ, is within the vail; the passive righteousness or Christ is that which justifies us from death eternal; and the active righteousness of Christ, that justifies the soul to life eternal, that is within the vail too, so that all that makes up our Justification, is within the vail; Christ the righteous one having all righteousness to cover poor souls, hath perfectly satisfied the Law of God: This Jesus Christ as the righteous one, is within the vail. Fourthly, Jesus Christ the righteous one, our Advocate, is within the vail; If any man sin, we have an Advocate with the Father; Jesus Christ as our Advocate is within the vail; he lives to make Intercession for us, but where? there the Lord Christ makes Intercession where he now is, and that is in heaven, Heb. 9.14. Christ is entered not into the holy place made with hands, but into heaven itself, now to appear in the presence of God for us. Now this Intercession of Christ is that whereby pardon of sin is given forth, whereby all gifts and grace is given forth to us, that whereby strength against all our sins is given forth; All this is within the vail: Jesus Christ as an Advocate is within the vail to procure pardon of sin, grace and strength against sin, and what ever we want, to have it supplied, all is within the vail, and is not here great ground for hope to found upon? if thou want any grace, strength against sin, still Jesus Christ as our Advocate must give it forth, who is within the vail. Lastly, Jesus Christ in all those relations that he stands in to his Children, is within the vail. Jesus Christ hath all those Relations he stood in here to his people, he stands in the same to his people, in Heaven, as a head, Col. 1.18. He is the head of the body the Church. Jesus Christ was now in heaven, yet saith the Apostle, He is the head of the body the Church▪ And then Jesus Christ is a Husband now within the vail, 2 Cor. 11.2. For I am jealous over you with a godly jealousy, for I have espoused you to one Husband. Christ is our Husband, though within the vail. And Jesus Christ is our Brother, though within the vail, Joh. 20.17. the words of Christ after his Resurrection to Mary, Go to my Brethren; he owns his, under the title of Brethren after his Resurrection: Look what Jesus Christ was after his Resurrection, that he is for ever; for there is no alteration in Christ after his Resurrection, but Jesus Christ after his Resurrection is a Brother to his Saints, and therefore is that for ever to his Saints: Jesus Christ in all those relations he stands in them still to his Saints: And what an abundant ground of hope is this, that we have one so near to us in Heaven within the vail. Secondly, The Covenant of Grace that is within the vail; The bottom of a Christians hope that is within the vail; The old Mosaical Covenant that was within the vail, Moses carried his Covenant within the tipical vail, Heb. 9.1, 2, 3, 4. The first Covenant had Ordinances of divine service, a worldly Sanctuary, and after the second vail, the Tabernacle which is called the Holiest of all, which had the golden Censer, and the Ark of the Covenant overlaid round about with gold, wherein was the golden pot that had Manna, and Aaron's rod that budded, and the tables of the Covenant: The tables of the Covenant, The old Mosaical Covenant was carried within the vail. Now as Moses took his Covenant and carried it within the vail, so likewise Jesus Christ, who is the Mediator of that New and better Covenant, he takes that Cavenant, and carries it within the vail: So that all that ground of hope that we have from the Covenant of Grace, which is the great bottom of a Christians hope, all that is within the vail, for Jesus Christ (as Moses) took his Covenant, and carried it within the vail. Thirdly, All the promises of God are now within the vail, they are all treasured and stored up within the Covenant, the Covenant is the grand Promise, and all the promises are in this Covenant, now the Covenant being within the vail, all the promises of God (every promise of grace, I would lay hold upon, and ground hope upon) are within the vail; so all the ground that can be for a Christians hope is within the vail: There is a certain foundation, his hope is carried into Heaven already, if pitched upon Christ our Forerunner, the righteous one, the great Sacrifice, our Advocate, Christ in all his Relations, the Covenant of Grace, the promises, it is pitched within the veil; For all these are within the vail. Thirdly, Why a Christians hope must be fixed within the vail. Answ. 1. Because there is no safe anchoring place without the vail. All is quicksands (as I may say) take all the world, it is full of quicksands, any thing on this side Heaven is a quicksand, who ever casts Anchor there, casts Anchor upon a quick sand; the only rock that will hold, is within the vail; therefore there is no Anchoring place but within the vail. I shall make some use. If it be so, That the only ground for a Christians Anchor to be fixed upon, is within the vail. Then this truth doth call upon many souls to remove their Anchors: Remove your Anchor of hope, or you are undone for ever: O there is many a soul grounds his hope some where else; Remove your Anchor, else assuredly, you will perish for ever; If your Anchor be cast without the vail. First, Art thou such a one as rests in morality? Some have cast their Anchor in the common road of morality and Civility; that is, is the hope thou hast for heaven grounded upon this? That thou art a Civil man, observest the commands of God, walkest honestly and justly amongst thy neighbours, doing no body no hurt, and therefore thou hopest thou shalt go to Heaven: Is thy hope grounded upon any such thing as this? As sure as thou art here, thy hope is grounded without the vail, and thou wilt suffer shipwreck: Oh remove thy Anchor, this will never be an Anchorhold, thou mayest hold a while, if there come a little blast, thou mayest hold as an Anchor upon the quick sand, but when the great storm comes, the tempest of death, thou wilt never hold it, having not a firm rock, it is on the sands; if thou hast grounded upon this that thou art a Civil moral man, not so bad as others, others are worse, and do not serve God so conscionably as thou dost, and therefore thou hopest God will save thee; O pluck up Anchor, cast a new, for assuredly this is below the vail, it will never hold. Secondly, Art thou such a one as hast cast thy Anchor of hope not only in the common road of Civility and Morality, but in the outward Court of Profession? thou art not only a Moral Civil man, but a great Professor, hast taken up a great profession, prays ever and anon, come and frequent meetings, or it may be when thou comest home, prays, read a Chapter, because thou wilt do something answerably to thy Profession, and therefore thou hopest God will save thee: O is thy hope grounded upon this? Then pull up Anchor too, this is not within the vail, thou must weigh Anchor, for thou art yet short of Heaven, below the vail, where a Saint casts, Anchor, all this is below the vail; when a man rests in his Profession, praying, some good do, thinks God should save him for this, this is short of the vail. Thirdly, Is the Anchor of thy hope cast in the Sanctuary, is it cast (I mean) in the visible Church? Is all thy hope for Heaven grounded upon this that thou art a Church-member, and art in the Church, therefore thou hopest thou go to Heaven? What a Church-member go to Hell! I am a Church-member, therefore I shall go to Heaven: Is thy hope pitched upon this that thou art in the Church? O pull up Anchor too, for thou art yet short of the vail, thou hast not yet cast Anchor within the vail; If thou ground thy hope upon this, hopest God will save thee, be merciful to thee, though thou hast many failings, yet because a Church member, got into the Church, before, conscience troubled thee, but when got in to the Church, thou art at rest, now I am well, now I am sure for Heaven, settled, shall never fall, this is without the vail: For the Sanctuary, or holy place, which was a type of the visible Church, that was not the Holy of Holies, that was without the vail; So if thy hope for Heaven (Brethren and Sisters here of the Church, look where your hope is pitched) if it be grounded upon this, that I hope God will save me, because I am in the Church: O I tell thee, that thou mayest be, and yet perish for ever; thou mayest have thy hope grounded upon this, that thou art a Church-member, and yet no hope at all within the vail, but upon a sandy foundation, and when a storm comes, thou wilt suffer shipwreck, if a Church suffer not shipwreck for thee; If this be the ground of thy hope, O go home, labour to pull up Anchor, and cast thy Anchor upon that within the vail. This is not enough to be in a Church-society, as those of old might come into the place of worship, and yet never come within the vail; so mayest thou, the Lord help us that we may look to this, that our Anchor of hope be pitched within the vail, be grounded upon something there, else it will not hold; it is not to walk in the Heathenish way of Morality, nor Profession, nor holy place within the Sanctuary, it must be within the vail; If thou art a moral man, not so bad as others; art thou one that hath made a profession of Christ, and done something answerable, or art come into a visible Church, art a Church-member, for the Lords sake, go home, pluck up Anchor, pluck up such hopes by the roots, as you love your souls, as you love your eternal souls, Pull up Anchor, or thou art undone for ever, thou wilt surely suffer shipwreck, my life for thine, if thou goest on, if thou Anchor here, if thou pitch not within the vail, thou wilt suffer shipwreck one day, thou wilt not hold when the storm comes; but if thou hast cast Anchor upon Jesus Christ, the Great Sacrifice, upon the blood of Jesus, the righteousness of Jesus; if thy hope be grounded upon the Intercession of Jesus, the Covenant of Grace, the Promises of God, this is that foundation of hope within the vail, that will hold. Therefore go home, labour to pluck up your self hopes, and say Lord, Lord! Pitch, Pitch my Anchor of hope upon the blood of Jesus, upon the Covenant of Grace, upon the Righteousness of Christ: I have all along hoped for Heaven upon something without the vail; Lord, Lord, Come now, now, Pitch my Anchor upon this, within the vail; the Blood of Christ, the Righteousness of Christ, the Intercession of Christ, the Covenant of Grace, the Promises of God, such things as these: ground thy hope for Heaven: If thou ground upon any other, thou wilt perish for ever. And O how many are there, that if I should ask, What is your hope built upon, O, saith one, I hope God will save me, I am not so bad as such and such, I do not live in such sins, I pray sometimes, do some good Duties; I hope God will save me, I am a Church-member: Are your hopes grounded, pitched upon such things as these? O you will perish, if your hopes continue here, if they be not pitched within the vail, there is the only place where a Christians hope is to Anchor; Nay, I am not to pitch my hope upon my Graces or Qualifications, though they are good, and things , to have as much grace as may be, yet I must not pitch my hope upon this, that I find an humble heart, a heart full of love to God, a broken heart, I must not Anchor my hope upon this, because these are short of the veil. I do not say this is such a foundation as the other, That a soul that pitches upon, shall split his soul for ever, though God may save him, yet he shall be split in respect of his peace, comfort, assurance, day after day: If you ground your hope upon this, That you have an humble, broken heart; It may be to day thou findest an humble heart, but to morrow a proud heart: Where is thy hope now? Thy comfort is split, if thou groundest thy hope upon this, that thou hast a broken heart, to weep in this duty, and the other, but thou findest a heart like a stone in another; where is thy comfort now? If thou groundest it upon thy love to thy brother, it may be to day thou lovest him, to morrow thou art full of wrath, though thy hope shall not perish for ever, though the foundation be from God, though within us, from the Spirit of God, yet all the comfort thou takest from this, will be split, thou wilt be undone in thy comfort for a time, therefore the only ground for our hope must be within the vail; Let this then stir up every one to pitch their Anchor within the vail. Art thou such a one as hath thy Anchor yet to cast? That is one that hath no hope, not from any thing at all; or one that hath some hope it may be from Profession, Civility, or Church-membership. O labour now to pitch thy hope upon something within the vail. I will only show you a few things by way of motive from the consideration of that glorious place within the vail, it would encourage any one to cast their Anchor of hope there, there are so many gloious things to be enjoyed there. First, Consider within the vail (that is in heaven) there is the blessed presence of God to be seen for ever: There is the Beatifical vision, beholding of God for ever and ever, it is within the vail; there is the beholding God as a reconciled God for ever and ever, there they shall see God face to face, behold all the glory of God, not a little, b●t fully, and perfectly. Secondly, Within the vail there is full participation of God: A poor soul that casts his hope within the vail, there he shall come to partake of God, of the love of God; there he shall not have it by drops as now, but it shall come streaming forth; we are here to pray that we may be filled with all the fullness of God, there we shall have the answer of this prayer, in being filled with all the fullness of God. Thirdly, There is the society of all the blessed Saints and Angels: There is society and enjoyment of all the Saints and Angels, all the Saints of God, they shall see them within the vail; and what a blessed thing is it to have society with all the blessed glorified Saints, and all the blessed Angels together? There are all the Saints we knew here, all that are Saints we shall enjoy them all together there, there we shall come to the General Assembly of the spirits of just men made perfect. Fourthly, There are many glorious Privileges, Freedoms, and Immunities there, that are not to be enjoyed any where else. 1 There is freedom from sin, not only freedom from the power and dominion of sin; O but there is freedom from the appearance of sin, thou shalt be rid of all thy corruptions, when thou goest within the vail, shalt shake them all off, there is not one sin, nor corruption can be carried with thee thither; the poor soul that hath been buffeted and beaten under his corruption, and cried out, I shall perish one day, when thou comest within the vail, there shall be freedom from all these; every one left behind, and thou shalt go a pure spotless soul, without any sin sticking to thee; O who would not go to such a place, cast their Anchor there? 2 Within the vail there is freedom from all stings and torments of conscience; There shall be peace, blessed peace, for ever and ever, and nothing but peace shall the poor soul enjoy: Conscience within the vail, is altogether a friend, sometimes here, conscience appears as an enemy, but there conscience shall be a continual friend, everlastingly speak for thee, bear witness for thee for ever: O how is a soul tormented with stings of conscience many times? Take a poor carnal creature, how is he tormented with stings of conscience? O! but if such a poor soul could pitch his Anchor within the veil, he should find a great deal of the sting taken off here for the present, and wholly at that day when he comes within the veil; There is nothing but peace, peace, there. 3 There is freedom from all Accusations, and Temptations of Satan; when within the veil, the Devil shall never accuse more, he cannot come there, never tempt more. Now what violent Temptations are we under? One while tempted to one sin, another while to another; but then we shall be free from all, never tempted, to distrust the Grace of God more, never tempted to unbelief more, never tempted to murmur against God more, never tempted to be proud more, Temptations cease within the veil; Thou shalt leave all that is evil on this side the veil; never shall a poor soul meet with a Temptation there. 4 Within the veil is freedom from all persecution, and scoffs, and reproaches: There shall be no cruel Cain, to kill his brother, no persecuting Ishmael, no reproach of Saints there, but altogether blessing within the vail. 5 Within the veil shall be freedom from all afflictions and sorrows that lie upon thee here: Here are Afflictions, Trials and Sorrows, while we are here on this side the Veil; but when a poor soul cometh within the Veil, there shall be no more Sorrow, nor Crying, nor Weeping, nor any more pain. If that be true in the New Jerusalem, much more true within the Veil, no more affliction, trouble, nor grief of heart, all these things shall be left on this sidethe Vaile. 6 There shall be freedom from all Infirmities of Soul or Body, of Nature, or Grace. There are many Imperfections of Nature we have here, and many Imperfections of Grace; O! but when we come within the Veil, there shall be no Imperfection of Nature, nor of Grace, but all perfect; no Imperfection in the Soul, nor in the body, the body shall be like the glorious body of Jesus Christ, Phil. 3. last, and then the soul shall be perfect, as Heb. 12.23, To the spirits of the just men made perfect; O then soul and body shall be treed from all imperfection, And is not this a blessed place to cast Anchor in, where are such blessed things to be enjoyed? Seventhly, There shall be freedom from all subjection and superiority: There shall be no subjection arising from any relation, as here; the wife not subject to the Husband, servant to Master, children to Parents, inferiors to Superiors, all shall be equal within the vail. Eighthly, Then within the vail there shall be freedom from death itself, than death shall be swallowed up in victory, 1 Cor. 15.54. There shall be no more death there; A wicked man's death is an eternal death, because he is without the vail, therefore an eternal death; but a Saints death who pitches his Anchor of hope within the vail, that is an entrance into everlasting life, as soon as his death hath put him within the vail, than death is swallowed up, there shall be no more death, death doth but put him within the vail, into eternal life; What glorious freedoms are within the Veil? 5 Again, within the vail there is a glorious inheritance to be enjoyed, a Kingdom is prepared for all those that enter there, those that cast Anchor there, before hand, have a Kingdom there ready for them against they come there, and that is called the Inheritance of the Saints in light, a glorious Inheritance, therefore our hope is called an Anchor, because the exercise of the grace of hope is chief about our Inheritance; Faith is about the Promise, our hope is about the Inheritance, and it is pitched upon the Inheritance before hand: If you cast Anchor within the vail, you cast Anchor upon a Kingdom, a glorious Inheritance, which when thou comest there shall be thine, a blessed glorious Inheritance, a Crown of glory: Henceforth is laid up for me a Crown of glory, saith Paul: O who would not cast Anchor there, that shall Anchor upon a Kingdom? Who would cast Anchor without the vail, and be contented one minute, when by casting Anchor within the vail, he shall have a glorious Inheritance made his for ever? 6 Within the vail there is immediate feeding and teaching: Within the Mosaical vail in Heb. 9.4. there was the golden Pot that had Manna, the Pot of Manna was to show that immediate feeding, whereby the people Israel, were immediately fed from God in the wilderness; This argues when we come within the vail, there shall be immediate feeding from God, and he in the midst of the Throne shall feed them; then they shall never have a hungry soul for God more, the soul shall have its fill from Jesus Christ, there is immediate feeding, and it was precious feeding, that Manna was sweet as honey; so shall the feeding within the vail, be sweet precious feeding. 7 Within the vail there is extraordinary growth: It is the complaint of a Christian here, O I grow but a little, I find little or no growth; O poor soul, dost thou grow but a little▪ cast Anchor within the Veil, and thou shalt find extraordinary growth within the Veil: There was Aaron's Rod that budded in one night, it budded & brought forth Almonds, and all in a night, here was extraordinary growth, this Rod was within the Veil; When souls come within the Veil, they shall not grow by little and little, and sometimes grow (as they think) backward, but extraordinary growth. 8 Within the Veil is Stability: Within the Veil is the Covenant: Now the Covenant is that upon which our strength is founded, for by Grace ye stand, by the Covenant of Grace you stand; now the Covenant upon which our standing is founded is within the Veil; you can never fall from that condition, who would not cast Anchor within the Veil? O be more in the exercise of this Grace of hope: It is one thing I have observed, of all the three great Graces, Faith, Hope and Charity, we are least in the exercise of the grace of Hope; we look to exercise Faith, to go out to the Promises, and to exercise Charity, but Hope, which is the middle grace, we are apt to neglect, if hope be not exercised in some measure, faith will be dead, and charity dead; Now the work of hope is to look to the glorious Inheritance; to the reward which one day we shall enjoy; be much in the exercise of the grace of hope, look upon the reward, God would have us look to it, hath left one grace to be exercised about it, look at the mark of the price of the high Calling; I do not say you should work altogether for it, but look on it for encouragement, what a glorious Inheritance you shall possess one day, after you have done the will of God here, for you shall receive the Promise; and what is this Promise? the promise of an eternal Inheritance. O how doth this encourage a poor soul! it is but a little while, and I shall receive the Promise, that glorious Inheritance: Exercise this Grace of Hope, which lies in Expectation; let us not lay by our Hope, and think it enough to exercise Faith and Love, and let Hope lie by that should help on both; It is the Anchor that holds us fast, and makes us steady, it grasps the Inheritance before hand, and holds us to it. Labour that this Hope may be cast within the Veil, take heed it be not pitched upon this, or the other thing, upon any thing without the Veil; But let your Hope be grounded upon the Covenant of God, therefore hope, because God hath made a Covenant, therefore I lay hold upon this Covenant, because Jesus Christ was given out to die for poor sinners, his Blood was poured out for ungodly ones; I come to him as a poor ungodly one, to him that justifieth the ungodly, therefore hope. O ground thy hope upon Jesus Christ, therefore I hope, because the Lord hath been pleased to make free Promises of Grace to me, to blot out my sins for his Names sake. Do not ground your hope upon any thing besides (for that is to ground your hope upon something without the Veil) and then such hope as this, cast within the Veil, will make you blessed for ever. The Lord give you, and I, to pitch our Anchors of Hope there. Christ's New Commandment. Joh. 13.34. A New Commandment I give unto you, That ye love one another. THE words read unto you, are a part of (and indeed the very beginning of) that sweet and heavenly Sermon which our Lord and Saviour Jesus Christ made to his Disciples, when he was taking his farewell of them to go to his Father. Two things there are, which Jesus Christ seems now upon his departure to have a deep sense of: 1 Lest his Disciples in the time of his absence, should be bereft of their inward peace and consolation; to prevent which, he lays them in, in this his last Sermon, many sweet and precious soul-strengthning Cordials. 2 Lest through their weakness (they being as yet but little children, as he terms them in the foregoing verse, amongst whom wrangling and jarring is not only natural, but a custom) should in the time of his absence fall at odds and variance within themselves. For prevention of which, he no sooner minds them of his departure, but he lays a straight charge upon them, that as they did love him, or regard his honour before men, they would be especially careful, that there might be no division or want of affection among them when he should be gone: Which charge of his, that it might sink deep into their memories, he gives it over and over, as in our Text; and again, Chap. 15.12. and again vers. 17. Yea that they might see how exceedingly his mind did run upon this, and how the fear of their failing herein, did (as it were) stick in his heart, considering they were as yet but little children, and therefore very liable to fall together by the ears, he lays down this, as the first and great thing of all, that he would have them to mind in his absence. A New Commandment— (first Commands (as in the Commands of the Moral Law) are greatest) as if he should say, Little children, a little while I am with you, and then I am to leave you; and O it fears me exceedingly! that no sooner shall I be gone, but you will be together by the ears; and therefore, as the first thing of all, and one main thing that I would have you always to remember, I beseech you, yea I command you, mind this, to love one another. I am extremely afraid of the contrary, and therefore I charge you, Love one another, Love one another. A NEW— The only Query necessary for the explication of the words, is this, why the Command of Love, is here called, A New Commandment, seeing it is ancient, as ancient as the Law of God, the whole Law being comprehended in this word LOVE. To omit the various reasons which are given of the thing, that which I conceive to be most consonant to Truth, and most agreeable to Scripture-language, is this, because This duty of love is more clearly revealed, more fully discovered, and more frequently pressed in the New Testament, than ever it was in the Old. Though it be certain, the Law in the second Table thereof required love to the Brethren, yet did it not so clearly and particularly reveal and press the same, as we have it revealed and pressed under the Gospel. And thus in respect of more clear revelation, it may be called, A New Commandment, as the Covenant of Grace, which from first, to last, is one and the same, in respect of the more clear administration thereof, is in Scripture called, A New Covenant. Doct. It is the Command (one of the great Commands) of Jesus Christ, that Saints should love one another. None I suppose will question the truth of this, if they do, let them read over the place forequoted, together with Heb. 13.1. and the Epistles of John, where this is plentifully urged. One place for all may serve, 1 Joh. 3, 23. where the Apostle sums up the Gospel into two Great Commands, whereof, the first is faith in the Son God, the second, is love to the Brethren. In prosecution of this, I shall show, 1 What great ground and reason there is why Saints should love one another. 2 How Saints may have their hearts brought up to the practice of this duty, to love one another. 3 Answer some Objections which lie in the way of many as obstacles and impediments, whereby they are hindered from the exercise of this precious grace, and so great and necessary a duty of love. For the first, I may say, That there is all the reason in the world, why Saints should love one another. 1 I shall begin with my Observation, and make that a reason of itself, because it is the Command of Christ, That Saints should love one another. Which, should I do no other but repeat over and over, you should see reason enough for the thing. The Command of a Father, is enough with a dutiful Son; The will of the Husband with a loving wife; And so the Command of Christ, had we nothing else, should be sufficient with those who profess themselves to be dutiful Christians. 2 To this Command of Christ, we have added his own example, which may be a second reason why Saints should love one another, Christ bids us learn of him, and be followers of him; how will you ever do this Christians? if you love not one another as he hath loved you all. This example of Christ, Christ himself proposeth to his Disciples to provoke them to love one another▪ Jo. 1●. 12▪ This is my Commandment, that ye love one another, as I have loved you. As if he should say, I have loved you notwithstanding you are froward and waspish, peevish, and unbelieving creatures, consider this, and learn to extend the same love to your brethren, that I have done to you. 3 Saints are in near relation one to another: How near? (Abraham made this an argument to Lot, why there should be no strife between them, We are Brethren) Why as near as Brother, and Brother, for they are Brethren, as near as members of the same body, for they are all one body: It is almost a wonder in Nature to see members of the same body fight one with another, to see the hands beating of the feet, and the feet spurning and trampling of the hands; we conclude when we see a man doing thus, that he is not himself, he hath the frenzy. So it is a wonder in itself (though in our day's none) to see Saints fight one with another, one throwing cudgels at the other, and the other at him; certainly were Saints themselves, they would not do it. When one member woundeth and bruiseth another, that member that doth it because, it is of the body, feels the smart as well as that to whom it is done. So when one Saint wounds another, let him look to it: If he be a Saint indeed, and of the body, he himself will one day or other (though perhaps at present he doth not) feel the smart and anguish of every blow and wound he hath given his brother; if he be not of the body, you know whether he will then, I need not tell you. 4 Saints are beholding one to another. Ingenuity teacheth us to love those we are beholding unto. Now there is not a Saint, but he is beholding to other Saints, beholding to them for their prayers, etc. O that such who make it their common practice to rail upon, and revile their Brethren, would think of this. It may be there is not a day thou risest, but thou fairest the better for that Saint, and those Saints thou frownest upon, and speakest evil of; perhaps he may have been with his Father, putting up petitions for thee even at that instant wherein thou art reproaching and casting dirt upon him; and O! wilt thou for shame requite him thus for his love? If brotherly love be wanting, is there no ingenuity neither? And how knowest thou, but it may be that, which if it be, how ill dost thou think will thy heavenly Father take this at thy hands? Suppose a man had two Sons, and one of them should be praying and entreating, of his Father to bestow such and such favours on his Brother, and the other should at the very time, go railing against his brother and reproaching him before his Father's face; think with yourselves, how ill would the Father take this carriage of his, at his hands. So— 5 Love is debt, Rom. 13.8. Own no man any thing but this, to love one another, for he that loveth another, hath fulfilled the Law. If he be not an honest man that will not pay his debts, what shall we call them Saints that will not love their brethren? 6 Saints have enemies enough. It is policy when a man hath many enemies, to make as many friends as may be, and not to make his friends his enemies; had but the Saint's policy, me thinks they should love one another. 7 Breach of love, is the breach of the whole Law, Rom. 13.8, 9, 10. The neglect of some duties break one Commandment, the neglect of others, another: but the neglect of love breaks all. Judge then what a sinner he that will not love his Brother, is. 8 Wicked men love one another. Is there any good to be learned from a bad man? Yes, this the Saints themselves may learn to love one another, for so do they. 9 And lastly, There are many duties which lie in common between the Saints, which they are bound to perform one to another; Which they can never do, if love be wanting, as comforting, edifying, relieving, reproving, etc. 2 How Saints may have their heart brought up to the practice of this duty of Love. 1 Love Saints as they are Saints, I say, as they are Saints, not as they are of this, or that party, for my opinion or against it, but as they are Saints, thou wilt never love as thou shouldest do, till thou lovest Saints as Saints, as they have the Image of God upon them, Christ and the Spirit of Christ in them, which is the only thing lovely in all, and for which all are to be loved. I am not when I should exercise love, to ask the question concerning the party to be loved, is he such a one or such a one, of this opinion, or that, high, or low in the world, of little parts, or great parts, etc. No, but is he a Saint, or not, a new creature, or not; Hath he the Image of God upon him or not? If so, let him be what he will for any of the other, I must love him, and it is my duty to love him. But alas, in our days, the question is, Is he such a one, or such a one, than I will have nothing to do with him; what though he be a Saint? Men are not so mad to say so, but their practice shows it. What a ridiculous thing would it be, if a man should send his Son to a dear and intimate Friend of his, and his Friend before ever he would admit him into his presence, or own him to have society with him, should put out twenty foppish questions concerning him, what is he? is he sickly, or well, a youth, or a man grown, beautiful, or deformed? hath he brown hair, or black? To ask is he my Friend's Son? were a beseeming question, but to stand ask and delaying upon the other, would be extremely foolish, and that which might well make an A, B, C, boy laugh at him. So etc.— Would you love aright, love Saints as Saints, Do not say, Is he rich, or of parts, I will love him? Is he for my opinion, I will love him, if not, let him be as holy as he will, I will hate him, and revile, and speak evil of him; No, no, Love all as Saints. Let me tell you, He that loves another, for parts, loves him for something of the creature, for parts are such; he that loves another for his opinion, loves him for himself, for he loves himself, and his opinion in the man: But he that loves another, because he is a Saint, and hath the Image of God upon him, he loves him purely for God's sake. Now to set this truth upon our hearts, consider, 1 If ever thou wouldst have God to own thy love, love Saints as Saints. God will own no other love, though it go currant on earth, it will not in Heaven. Christ at the last day owns only that love shown to Saints at Saints, to the least of Saints, Matth. 25. Think you not that there were many at Christ's left hand at this day, who had loved great Saints, etc. and yet Christ owns not their love? 2 If ever thou wouldst have the comfort of thy love, love Saints as Saints: The Devil will find some flaw in thy love; let it run in what channel it will, if not in this; he will say when thou wouldst take comfort from thy love, that thou didst not love such a one because a Saint, but because he was of thy opinion, or rich, or of great gifts, and parts. 3 If ever thou wouldst love as God loves, love Saints as Saints. God loves his people out of no other respect, but as they are Saints, as he sees his image upon them. As a Father loves his child out of no other respect so much as this, as he is his child, not so much because of his shape, or part, little or great, a Boy or Girl, etc. So saith a Father, This is my child, and therefore I love him; saith God, This is my child, he hath my image upon him, and therefore I love him: If thou wouldst love as God loves, look at nothing in the world so much in those whom thou lovest as whether they be Saints or no. I had rather love a man, and hold communion with him, who differs in a hundred things from me, if I see in him the Image of God, and the Spirit of a Saint, than he that jumps with me in every tittle, if this be wanting, I had rather love a man that can speak but ten words, and hath in him the power of what he speaks, and is humble withal, than he that can utter ten thousand curious notions, and is proud, and selfconceited therewith, wanting the power of them all; because so doing, I should love as God loves, and hold communion as God holds communion. 4 If ever thou wouldst love here, as thou shalt love in Heaven hereafter, love Saints as Saints, There are many souls, who if ever God bring them to Heaven, will love their brethren in another guise way than now they do; then they shall not fly one on the back of another, and one be ready to kick another out of Heaven, saying, You are such a one, and the other him, and you are such a one; No, than they shall be ashamed of such childish tricks, as a grown man is ashamed to think of what tricks he played when he was a child, how he scratched one brother, and because he was but a little crossed in his will, laid another cross the pate. No, than Saints shall love Saints, as Saints; Then shall one say, I love thee because I see the Image of my Father in thee▪ and the Glory of my Father upon thee; And then shall the other say, and I love thee for this, and nothing else. Now from what hath been said, of loving Saints as Saints, that you and I may practise it; let us endeavour to have our hearts brought up to love these four sorts of Saints, and so we shall love Saints as Saints. 1 Love little Saints. See Christ's care of little ones, Matth. 28.18. how will he take it at the hands of those who shall receive them, Vers. 5. How ill he takes it from them who offend them, Verse 6. How careful he is, that they may not be despised. Vers. 10. And how careful his Father is of their salvation. Vers. 14. Yea Matth. 25. When Christ passeth sentence, he absolves, or condemns men according as they behaved themselves towards the least of his Saints, either in doing, or not doing for them. Vers. 40.45. Christ doth not say, In as much as you have done, or not done, thus and thus, for Sir such a one, and Master such a one my servant; But in as much as you have done, or not done thus or thus, to one of the least of these. Saints that go in their Scarlet Coat, in their Silks, and Velvet, many will love, but yet they love not Saints as Saints: Wouldst thou love Saints as Saints, labour to love Grace in the Grey Coat, Leather Coat, as much as in any other. 2 Love Saints in their lowest condition. If thou hast loved a Saint, when the world and friends favoured him, see thou lovest him as much when all these frown upon him. 3 Love contrary minded Saints: It is nothing to love a man that will speak as I speak, and do as I do. 4 Love offending Saints, I am to forgive him, and I can never hearty forgive him, if I do not love him, Matth. 18.21, 12. Peter thought seven times a great matter, Christ bids him forgive his brother seventy times seven, to teach us that many offences should not break the band of love amongst Saints. I shall conclude all concerning this, with that of the Apostle, Col. 3.10, 11. where he tells us, that in the New creature, there is neither Greek, not Jew, i.e. Men are not to be considered as of this Nation, or that, Circumcision, or Uncircumeision, of this opinion, or that, these were so great contrary opinions in those days, or as enjoying outward privileges, or wanting them, as Circumcision was accounted a great privilege to those that had it. Barbarian, Scythian, as they are rude, illiterate, or clownish persons, as the Barbarians, Scythians, were a rude people: Bond, or Free, that is, a Master or servant, in Authority, or out; But Christ is all, and in all, i.e. Christ is all we are to look at, and it is Christ in all we are to look at, all are to be looked at as they are in Christ, as Saints. 2 Love though thou are not loved. Thus Paul loved, 2 Cor. 12.15. There was abundant love in Paul's heart to them, though little in theirs to him, Yea the less in theirs, the more in his. It is the practice of most, they will love only so far, and so long as they see themselves beloved, and therefore upon any suspicion of theirs, that their Brother's love declines towards them, theirs immediately cools towards him, and that is an evil which both speaker and hearers, have too much their shares in; whereas the contrary is our duty, who ever I look upon as a Saint, I should love him, though he love not me, I should not only love him when he loves me, honours me, speaks well of me, but when he doth the contrary; that so should his love quite die towards me, yet mine might be as hot and lively towards him as ever; now to do this, consider, 1 That I shall give an account not of my Brother's love to me, but of my love to my Brother. Christ will not ask me, did your Brother love you? but did you love your Brother? if he love not me, let him look to that, he shall answer for that, but if I love not him, let me look to that, I shall answer for that; if he will walk so, as to give his account with sadness, shall I do so too? It is said, 1 John 4.17. That love gives us boldness in the day of Judgement, how so? which will absolve or condemn, (as I said before) as men have behaved themselves towards his Saints, in loving, or not loving them, and therefore such as have been more full of love, shall more boldly appear at that day. 2 That my spiritual comfort lies not in my Brother's love to me, but in my love to my Brother; What comfort were it, though all the men in the world should love a Saint; if this were all, it were poor comfort. But now if I can love a Saint, because it is my Fathers will I should, when yet he loves not me; what comfort is here? when the heart can as'twere say, I love thee Brother, because thou art a Saint, hate me as much as thou wilt, I care not for it, for I am resolved to love thee, because thou art a Saint, whether thou wilt or no. 3 That the excellency of love lies in this, in loving my brother, when he loves not me; to love when I am loved is no excellent love, this is only to do as Publicans do, as wicked men may, there is no singular thing in this. Mat. 5.46, 47. 4 My love comes nearest to God's love, when I love, but am not loved; God loved us when he was not loved of us, before we loved him, 1 Joh. 4.19. We love him because he first loved us. Now that we may do this, take this rule (for in truths of this nature we must have precept upon precept, and line upon line, as the Prophet speaks) ever make this the ground of thy love to thy brother, that thou art beloved of God, and because thou art beloved of God, therefore thou wilt love thy brother; say soul, when thy Brother hates thee, I am beloved of God, my Brother hates me, but I am beloved of God, he speaks evil of me, but I am beloved of God, and because I am beloved of God, and that God that loves me commands me to love my brother, therefore I will love him, though he love not me. This John lays down as the ground of our love to our brethren, 1 Epist. 4.11. If God so loved us, we ought also to love one another. 3 Account thyself least of Saints, and judge every one better than thyself. Thus did Paul, Ephes. 3. and this rule Paul lays down to maintain love amongst the Philippians, Let each one esteem others better than themselves, Phil. 2.3. My Brethren, you know it (for it is an evil that at one time or other we shall all of us find in our own hearts) that it I do but see a little more love expressed to another than myself, I am presently ready to think that another hath all the love, and that I am not loved at all, and so am ready to hate both the party that loves, and the party that is loved. Now, whence comes this but only hence, I am of a proud and filthy Self-conceit, think myself better than another, and that therefore I deserve more love than he, whereas did I account every one better than myself, then when the case is thus, I should reason thus: What though such a one be loved better than I? and such a Brother love him better, yet is there no reason that I should be offended either with him that loves, or him that is loved, because he that is loved is better than I, and so deserves more love than me, I will not therefore be angry with my Brother because he loves him better than I, nor envy him because he is so loved, but I will ever honour love, and prize both the one and the other. Now, that thou mayst come to look upon thyself as the least of Saints; consider, 1 The opportunities and means thou hast had above others: Say, yonder is a poor Saint, suppose I have more than he, yet if I consider the opportunities and means I have had, which he hath wanted, in this respect I have less; I have had the Word plentifully in the power and purity of it taught, been in Church fellowship so many years, he poor soul hath wanted all this, and yet how lively is he? had he had my opportunities he would have been ten times better than I 2 The time thou hast had: say, I have been ten, twenty, thirty, forty years in Christ's School, and yet what a Sot am I, what a dead heart have I? yonder is one but of yesterday, a year, two year old in grace, and yet how fare is he got, and fair on the way to get before me already. 3 The several ways God hath taken to make thee grow; one while I have been afflicted in my body, another while in my estate, I have lost such a ship, etc. another while in my Children, such a Child lost, etc. yet after all, I am as carnal as ever; O had God taken so many ways with such and such, there would have been other fruit of it in them. 4 Rule. Get a heart taken up with Spiritual things; you shall seldom see a Saint whose heart is taken up with Spirituals, to be of a wrangling or quarrelsome spirit, but ordinarily those that are lowest in Spirituals, are highest in strife and contention. A Spiritual heart hath so many admirable objects to employ its self and time about, that he finds no leisure to brawl with, or to buffet his Brother; as, take a man that hath his head taken up with high things, a noble spirited man, let him pass the streets and one laughs at him, another miscalls him, he takes no notice of it; but now, take a low spirited man, and if they grin at him, he'll grin at them; miscall him, he'll miscall them: this comes from the lowness and baseness of his spirit, so here-hence comes our divisions, hence our strife. Christians are of low and childish spirits, and we know it is a very ordinary thing for Children to wrangle and fall together by the ears in their Father's house, but grown men wont do so. Would you maintain love? get your hearts exercised with spiritual things: if thou art one who art of a wrangling and contentious spirit, it is a sign thou hast an idle heart, thou dost little; as Boys whilst they are in the School at their Books they'll agree, but turn them out to play, though but half an hour, they'll be together by the ears: so here. 5 Walk wisely. A great part, or the greatest part of those differences which are amongst Saint, arise from indiscretion. Indiscretion it is the mother of strife and division. Had but we Spiritual wisdom, how to walk and behave ourselves towards each other, though there are many corruptions in our hearts, which otherwise would divide us, yet this would prevent it: had we wisdom there would be oneness of heart and affection, though there be difference in judgement and opinion. And therefore it is not in vain, that Paul speaks so much of wisdom, and presseth believers on so much to walk wisely; Wisdom would make up many a breach which folly opens. I have known Christians whose principles in many things have differed one from another, and in some smaller matters their practices too, who yet have walked through wisdom given to them, with so much love and tenderness, and sweetness each to other, as none could think by their carriage each to other, that there were the least difference amongst them, so much love, tenderness, meekness, etc. as if there were no difference at all: now would we have and maintain love? then walk wisely. Walk wisely in admonitions and reproofs; if thou art one who mayest reprove with more authority than another may, do not always stand upon it, and bring thy authority along with thee when thou art to reprove. Sometimes, and in some cases, a man may bring his authority along with him, as Paul bids Titus, chap. 2.15. Rebuke with all authority; that is, in case his authority is despised, and in this sense I take it, Paul speaks so much of his own authority to the Churches of Galatia, and rebukes them sharply for their back-sliding, because they through the secret and subtle insinuations of the false Apostles, were brought in a great measure to despise Paul's authority; but always a man is not to do so, see in what a mild and winning way Paul speaks to the Corinthians, 2 Cor. 10.1. he is loath to use his authority, and therefore in a mild way beseecheth them that he might overcome them that way, and not be put upon it to use his authority. So again, Chap. 13.10. he gives this as a rule to the Galatians, Chap. 6.1. so 2 Tim. 2.24, 25. Again, if thou art (the case requiring it) to rebuke with sharpness, as Paul tells the Corinthians, if he came and found them in such ways they were in, he must use sharpness; then endeavour so to carry thyself that it may plainly appear that thy sharpness, it is not the wrath of man, but a true zeal of God. This we may see in Paul, 2 Corinthians 13.1, 2. verses, compared with 7, 8, 9 Again, let it appear unto them, that thou hast a heart as well sensible of their evil, and to mourn over the same, as a tongue to reprove them for it; how sensible Paul's spirit did use to be when he was to reprove, you may see, 2 Cor. 12.20.21. Again, let it appear that thy design is not their trouble, or the destruction of their peace, but their good, and Christian edification, 1 Cor. 12.19. & chap. 13.10. though it is a hard thing to make a man sensible in reproving, that his good, and nothing else is aimed at, yet if once that be attained, then is the reproof likely to prove effectual. Again, do not make reproof a common customary thing, to reprove a man for every thing, and every trifle, this will hinder the fruit of it upon the heart of him whom thou reprovest. Again, reprove private offences privately, public publicly; do not reprove every private offence in public, that man which would thank thee for a reproof in private, may speak evil of thee for thy reproof in public, yet if an offence be public, it must be reproved publicly, 1 Tim. 5.20 Gal. 2.14. Again, for the time forbear thy reproof, whilst a man by some present distemper of passion, etc. is uncapable to receive good thereby. Walk wisely in respect of thy knowledge and practice in lesser matters; if thou hast more light in some things than thy brother hath, and thou canst not practise thine own knowledge without offence to thy brother, forbear thy practice, Rom. 14.20, 21, 22. 1 Cor. 8.9. to the end, and Chap. 10.28, 29. yet here take this caution, if it be not weakness which is the cause why thy brother stumbles, but wilfulness, and obstinacy, than it is thy duty to practise, Gal. 2. 6 Rule. Look not so much upon what is evil, as upon what is good in thy brother. We are ready every one of us to look upon our Brother's worst side, and that breeds disaffection in one to another, but we should ever look upon his best side, that would beget love and affection in one to the other; when I see pride, or passion, or any corruption stirring in my brother, than I should say, this is my brother's worst side, let me look upon him on the other side, and there I shall see a hatred of these things, there I shall see him groaning under these as his burden; I say, do not look so much upon the evil, as the good that is in him: True, I see such and such failings and weaknesses in my brother, O but though these things lie at the top, yet there is grace at the bottom; there is pride at the top, but a heart that desires to be humble at the bottom; unbelief, discontent, etc. at the top, but faith, and submission to the will of God, at the bottom. 7 Put not an ill construction upon that which way have a good put upon it; it is the nature of the Spider to suck poison, from that which the Bee gathers honey: now we should all imitate the Bee, suck honey where it is to be had. If I see an action of my brothers that may have a double construction put upon it, a good and a bad, Charity it bids me to choose the best, and not to take the worst; Charity (saith the Apostle) believeth all things, hopeth all things; it believeth, hopeth the best of all things. Thus should I do, ever put the best construction I can upon the thing which may be doubtfully taken, for whilst I put a good construction upon such a thing, I do well, because I follow the rule of charity, whilst I do otherwise I do very evil, because I break that rule. 8 Get forbearing spirits; This the Apostle stirs up to, Ephes. 4.2. With all lowliness and meekness, with long suffering, forbearing one another in love. The more Christian forbearance there is amongst Saints, the more love there will be, what causeth division more than this? if the division arise from different principles, it is because I cannot forbear, my brother speaks contrary to me, and I cannot forbear him, neither he me; it from practice, hence likewise it grows, my brother injures me, speaks evil of me, I cannot forbear him; I do so to him, and he cannot forbear me; were there but that forbearance should be in any one, it would heal the difference of either side. O Saints, would you love? forbear one another, forbear one another. Obj. But such a one hath injured me, and I have given him no cause? Ans. Why then forbear him, thou wilt have the more comfort and peace in so doing. Again, now thou art like a Christian in forbearing him, a man may from natural light forbear another who hath injured him, if he himself gave the other cause to do so; but now, if thou canst forbear another, who hath injured thee when thou hast not given cause, this is to act like a Christian. Thus did Christ, he gave no cause to any to revile him, or Crucify him, yet when they did it, he forbore them, when he was reviled, he reviled not again— 1 Pet. 2.23 Isa. 53.7. innocent as a Lamb, yet led to the slaughter, and opened not his mouth. Obj. But if it were once I could bear it, but it is often? Ans. The oftener it is, the more noble spirit shalt thou be of to forbear him; a Child can forbear a thing a while, but a man can longer. Again, hath not God forborn thee often, when he might have poured his wrath upon thee, and when thou hast dealt as injuriously with him, as thy brother hath with thee, and wilt not thou forbear thy brother often? Say with thyself, O how long has God forborn me! Obj. But wert it a small injury I could forbear, but it is a very great one? Ans. Let me ask thee one question, Is it greater than ever thou didst commit against God? if so, then indeed it were much to forbear him; but if otherwise, wilt not thou forbear him, as God thee? Again, the greater injury, the more grace exercised in forbearing, and the more comfort in it. Obj. But I were not a man if I should bear every thing and put up all, tread on a worm and he'll turn again? Ans. Thus flesh and blood will reason, and thus Centiles reason; but it must not be so amongst us. Hear the Exhortation of Paul, Rom. 12.19, 20, 21. Dear beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink. For in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. 9 Consider all are but men. Thou seest something in thy Brother which possibly might provoke thee to with draw thy love from him, he sees something in thee, which might provoke him to the same; now let each consider of my brother, why my brother is but a man, and therefore he hath his failings as other men have; indeed, were he an Angel I might expect other actions, and other carriage, but he is but a man, and I must look upon him as a man subject to failings as I myself am. Yonder I see weaknesses, but they are the weaknesses of man, a poor man— 10 Acquaint yourselves with one another's spirits more. Strangers have not that affection the one to the other that intimate friends have; so whilst Saints are strangers one to another, there will not be that love and communion amongst them that there should be, and were they more acquainted with one another's spirits, would. Whilst the Disciples were unacquainted with Paul's spirit, they were afraid to own him into their company, though he assayed to join with them; but when by Barnabas his relation, they understood something of his spirit, and the work of God thereupon, Paul and they sweetly closed: so afterwards, a long time the Apostles at Jerusalem were afraid to own Paul as an Apostle, through some suspicion or doubt they had of him, but afterwards when through Conference, and communion one with another, they perceived the grace that was given Paul, they then owned him, and gave him the right hand of Fellowship, acknowledging him an Apostle as well as themselves; so that we see what comes by acquainting ourselves with one another's spirits. Christians which before stand aloof off the one from the other, and will not speak to each other, may come when they know one another's spirits, sweetly to close, and embrace one another; yea many a Saint upon this, instead of falling foul upon his brother, as before he did, now falls foul upon himself: What a filthy wretch was I? my cursed heart would not close with my brother, but I was ever full of suspicions, jealousies, surmisings, thinking and speaking the worst, and now I see (blessed be God, I see it at last) that my brother is a true Child of God, and there is more grace in him, for aught I know, than in myself. O Saints, let us get acquaintance with one another's spirits: I may know Master such a one, and Mistress such a one well, for outward acquaintance, & yet a stranger to his or her spirit; and assure yourselves of this, that there is nothing in the world will more beget and maintain love amongst you than this, as I shall by being acquainted with my brother's spirit, see the grace of God in him, which will much draw my heart ten times more, than any gifts or parts which I behold outwardly can do; so likewise by near familiarity with him, and acquaintance with his spirit, there will be twenty things, which through my misinterpretation of outward actings, or some such thing did hinder love, and beget disaffection in me, to my brother, prevented: as for instance, Suppose I see my brother occasionally walking, and dis-coursing now and then with a profane man, presently whilst I look barely upon the outward action, my heart is ready to boil with strange jealousies.— Now that we may get acquaintance with one another's spirits: 1 Bee much in communicating experiences, and the deal of God with you, one to another. 2 Be much in finding out, and knowing the reasons of thy brothers outward actings; this will bring to much acquaintance with thy brother's spirit, and how and in what manner it usually works. 11 Improve one another's gifts and graces more; as, get acquaintance with one another's spirit, so improve them: Hath God given thy brother a spirit of prayer, improve it, get him much to pray for thee; hath God given thy brother more faith than thou hast? improve it, desire him in thy wants and straits to believe for thee; now in so doing love will be abundantly increased, thy brother's love will work more towards thee, whilst he is improving of his grace for thee; and thine to thy brother, whilst thou seest that such and such mercies thou hast through thy brother's faith and prayer. This is a certain rule, the more I do good to any in a spiritual way, the more I shall love him, the more any receive good, will he love me. And I take it, this is one reason why God bids us so much to pray one for another, that by improving one another's graces, we might have more love each to other. 12 Take as little notice as possible may be of injuries. Many times it may be I take notice of a little matter, a trifle, and this sets my spirit a boiling, and quencheth my love to my brother, and my brother he seethe me so captious that I take snuff for every trifle, and this raiseth his spirits, and incenseth them more against me. Therefore the best way to maintain love, is not to take notice of injuries, no further then as I am bound to do, sometimes it is my duty to do it, when as I see my brother in injuring me doth highly offend against God, than it is not my pride, but rather my self-denial to take notice of it. Thus much of the second thing, How Saints may have their hearts brought up to the practice of this duty. 3 Is to answer some Objections which lie in the way to hinder it. Object. But some will say, I know as well as you can tell me, that I should love Saints, and so I do; but I do not think such and such to be Saints. Ans. 1. Is he such a one, who in the judgement of other as godly as thyself (and it may be more unprejudiced, and who both know him, and his conversation as well, and it may be better than thou dost) is accounted a Saint, and dost thou know nothing of him to evidence the contrary, which they do not; then though this be not sufficient ground for thee to conclude him a Saint, yet so much ground there is, that without breach of charity, thou canst not conclude the contrary. Let me tell you, that some of God's people when they see ground to question another's sincerity, yet he professing himself to be a true Saint, and other godly men so esteeming of him, if the ground be not very clear and evident, when they shall come to pass any censure upon such a one, their hearts will smite them, and they will reply upon themselves, why should I be suspicious of such a one; this is my base corruption, he may for aught I know, be ten times better than I, and more holy in God's sight than I, etc. 2 Let me by way of answer farther tell thee, that it is not necessary thou shouldest certainly know him to be a Saint whom thou lovest; but it is a ground sufficient for thee to love, if he appear to be so, and thou seest nothing expressly to the contrary. If I should only love those whom I certainly know to be Saints, and should be or a censorious spirit, I might it may be sometimes see cause to question, whether or no I should love any; and if others should be diligent observers of my actions, and walk by this rule, might they not sometimes it may be see ground, to question whether or no they ought not to withdraw their love from me? would I be willing, they for every failing they see in me should do so; Let me then take heed of doing that to others, I would not have done to myself. Therefore I say it is enough for thee and me, that those whom we love appear to be Saints, and we do not see clear and evident ground to the contrary, though really they are not so. And doth not Christ intimate as much when he tells his Disciples, Whosoever shall give a cup of cold water, in the name of a Disciple, Mat. 10.41, 42. Yea let me tell you, that a true Christian hath many times as much comfort in a deed done to one as a Saint, though he should be none, he judging the best, as though he were a Saint indeed; As for example, I give an Alms— 3 Take heed thou dost not as many do, make this an object to colour over some corruption. Thou hast a corruption in thy heart, will not let thee love such a one, and to hate him, and satisfy thine own conscience, sayest he is not a Saint. 4 What if he should be a Saint? What if God at the day of judgement should own him as one; as one saith of one abusing a Scripture; what if at the judgement day this should not be the meaning of the Text? So what if this thy interpretation of thy Brother, that he is an Hypocrite, should not be Gods? 2 Object. But he is not of my opinion. Answ. Thou art in a miserable condition, if thou lovest thus: If thou hast no better evidence for Heaven than this love, such love will not evidence thou lovest God, but thyself. 2 He differs from thee, how if his should be truth, and thine error; May not such a thing be? 3 Hast thou done thy duty in matter of practice to bring him out; if not, wilt thou blame him, because he goes from his duty in matter of opinion. 4 How if Christ should measure out to thee in the same way? Say soul, you love only those that are of your opinion, you are not of mine, because you do not love Saints as Saints, which is my mind should be done; therefore expect no love from me. 3 Object. But he hath so many corruption, I cannot love him. Answ. God doth love him notwithstanding. 2 Wouldst thou be willing God should deal thus by thee? 3 If thou wilt not love till Saints be perfect, than thou wilt never love. Use This reproves many; Consider, 1 How sad will it be to have Saints go, and tell God of their wrongs. 2 How wilt thou be ashamed when Christ shall vindicate his Saints. 3 What wilt thou do when Christ shall come, Mat. 24. last. 4 Christ takes all done to Saints, as to himself, Saul, Saul, Why persecutest thou me. 5 It is a sign of a graceless heart, 1 Joh. 2.9.11. He that saith he is in the light, and hateth his brother, is in darkness, even until now. But he that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. Chap: 3.15. Whosoever hateth his brother, is a murderer, and ye know that no murderer hath eternal life abiding in him. Chap. 4.8.20. He that loveth not, knoweth not God, for God is love. If any man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? Use. Love one another; Consider how the Apostle urgeth this, Eph. 4. beginning and beg for it as one for life, Phil. 2. beginning. Of Offences. Mat. 18.7. Woe unto the world, because of offences. IN the words read we have, First, a fearful woe coming upon the world, viz. the men of the world, such persons as are without Christ, and God in the world. Woe unto the world. Secondly, The inlet of this fearful woe unto the world, what that is which is the original cause of the woe, or that opens the door to the woe to come in upon the world, that is, OFFENCES. By offences here, are not meant those Works of Darkness which the men of the world commit, Drunkenness, Swearing, Sabbath-breaking, Adultery, etc. which Sinners in the world roll in, these bring a woe, but not the woe here spoken of; but by Offences, here are understood those offences which others commit; but men of the world take up to their hardening, so that the offence here which hath the woe hanging upon it, is offence taken, not barely offence given. Observe, Doct. 1. Though just occasion may be given of offence, yet an offence may be so taken, as that a man may undo himself, bring a woe upon himself in the very taking of it. Doct. 2. An offending person doth not only damage himself, but doth also wonderfully damage others. 1 He damageth Christ's little ones, as vers. 6. and that principally by shaking their faith; offences are a shaking thing, they shake the faith of believers; and therefore it is that Paul when he had declared the sad fall of Himaeneus and Philetus, two that formerly had been of great note and eminency in the Church, he knowing what a shaking thing this would be to the poor, to the faith of God's people, especially the weak, he straightway adds this, The foundation of God stands sure, 2 Tim. 2.18, 19 as to say, I know poor hearts, this news that Himaeneus and Philetus, men of such eminency are fallen so foully will shake you, make yond ready to question all, and conclude, you shall certainly perish one day it such fall; O but be not discouraged, for you, though you are weak in yourselves, yet you are of God's foundation, and that stands sure, etc. 2 The offending person damageth the world, and that with the greatest damage that can be; what greater damage can a man do to another than to bring the Wrath of God, yea a woe from God upon him, this he doth, Woe be unto the world. The observation that I have chosen out of these words to insist upon, is this, viz. Doct. Offences, they are a real and a heavy judgement upon the world, or the woe of offences, it falls upon the world. My intent here is not to handle the common place or scandal, or offence, my Text having narrowed me up into too small a room for such a design, but only to speak of offence, as the same hath an influence upon the world, and the men of the world, and that for the drawing down of woe and judgement upon them, and so in the carrying on my Doctrine, I shall show, 1 What an offence is. 2 That there is an aptness in the world to be offended. 3 That offences are a judgement, a real and heavy judgement upon the world. 4 Why do offences fall as a judgement upon the world? 5 When do Christians justly offend the work? First, What an offence is? Ans. An offence is that by which another is stumbled, or which hath in it a tendency to stumble another, as that which he ought not, and it is sin in him to be stumbled at; as at the ways, works, cause truths, promise, people of God; when a thing or action doth really stumble, or minister occasion of stumbling to another, as touching these, or any of these, that may be called an offence. Hence in Scripture, a stumbling stone, a rock of offence, are joined together as synonimous expressions, whereof the one doth but open the other, as Rom. 9.32, 33. 1 Pet. 2.8. Christ's poverty and meaneness was a stumbling-block to the Jews in the way of their receiving of him, and their fall upon this is called, a being offended, Mat. 13.57. The preaching of a Crucified Christ, and Salvation by such a one, was a great stumbling-block to that people, they could not believe that he that was Crucified, and shamefully entreated at Jerusalem was their Messiah, for they expected that their Messiah should be some great Potentate, and that it he did die (as is the opinion of some of the Jews he is to die) yet that he should die a more glorious death; neither could they believe that Salvation was attaineable by this Christ, therefore saith the Apostle, We preach Christ crucified, to the Jews a stumbling block; Christ in this low and suffering condition, was a stumbling block; now it is observable, that as Christ crucified is called a stumbling block, so the Cross is called an offence, Gal. 5.11. the one explaining of the other, and opening the nature of the other [then it the offence of the Cross ceased] Secondly, That there is an aptness in the world to be offended appears, 1 They lie in wait for them, and therefore very apt so soon as ever offences arise, to take them up. 2 A small thing will offend them; that man is apt to be offended that a little thing offends, who will be offended at that another easily passeth over: now a little, a very little thing will offend the world; what poor petty offences did the Scribes and Pharisees take up against Christ? one while they are offended, because he cureth diseased persons, another while, because Publicans and Sinners came to hear him preach; another while, because his Disciples passing through a Corn field plucked a few cars on the Sabbath; another while, because when they went to meat they did not wash their hands, certainly there must be an aptness to be offended, where such petty things offend. 3 They will be offended at good; that man is surely apt to take offence that will be offended at good, which all aught to love, none to be offended at, but the world will; Christ preacheth the Gospel, a good act, the world are offended at that, raiseth Lazarus out of his Grave, a blessed and glorious act, offended at that; Paul preached Justification, and Salvation by Grace alone, a holy blessed doctrine, yet the world are offended at that. 4 If no offence be given they will make offences rather than not be offended; the Pharisees and Priests are offended at Christ, because he said destroy this temple, and in three days I will raise it up, Joh. 2.19. yet it is clear, they made this offence, for they knew his meaning well enough, and so soon as he was dead they speak it out, This deceiver said, after three days I will rise again, Mat. 27.63. 5 They will take up what may offend them, upon easy trust, never searching the proof of it, Joh. 7.52. Search and look, for out of Galilee ariseth no Prophet, only the report of the vulgar for this. 3 That offences are a judgement, a real and heavy judgement upon the world; there is a woe the world because of these, as appears in four or five things. 1 The beauty and glory of the ways, works, truths, people of God, are thus vailed from the eyes of the world; offences are as a scar upon the face, though a face may have much beauty; yet if there be a scar or scars upon it, that obscures the beauty to the eyes of the beholder, the ways and works of God have abundance of beauty, but now offences of the Saints are as scars upon the face of God's workings, ways, etc. by which the beauty of these is obscured to the eyes of the world. The Jews were offended at Christ, and the beauty and glory of all his works, his preaching, walking, working Miracles, etc. was hidden to them. 2 By these, misapprehensions of the ways, truths, people of God, yea contrary to those common convictions that sometimes they have had of these, are begotten in them. The Scribes and Pharisees could not be without convictions sometimes, and strong too, that Christ was that Son of God, that his works were wrought by the power of God, or otherwise they could not have been guilty of that sin against the Spirit, which Christ chargeth them with; but having drunk in an offence, what strange thoughts have they of Christ, contrary to former thoughts and convictions, they judge him who was faithfulness itself, to be a deluder, a deceiver; who was holiness of self, to be a friend to, and Patronizer of Publicans and Sinners; who was God himself, to be Beelzebub the Prince of Devils; his Works, which were wrought by the Finger of God, to be Diabolical: so wonderfully did an offence drunk in, upon every occasion work upon them. In like manner, wicked men cannot but sometimes see a beauty in God's ways, and their consciences in spite of their hearts tells them, and will make them sometimes confess that they are good ways, and the best ways; but now when an offence lies before them, some palpable offence, by which an occasion of stumbling is offered, how are their thoughts and apprehensions of God's ways and people altered, they look upon them as the worst ways in the world, the most deceitful people in the world, etc. now what greater judgement can befall a man than to be blinded in the things of God? it was the punishment of the Jews for that horrid Sin of theirs in Crucifying the Lord of Life, Romans 11.25. 3 By these they bear, and fence off from themselves the blow of the Word, and of their own Considences; if at any time the Word come close to a poor Sinner, and Conscience chargeth him home with his profane and scandalous living, if he can but say this to himself, Why are there not such and such of great Professions that do as I do, live as I live, are as bad as I am? a man will so shroud and shelter himself under this, that though the Word come ever so close to him, and Conscience charge ever so home, ye neither shall reach him, he lies in this opinion as in a Bulwark, and from it repels whatever assaults are made upon him. Now, what a fearful judgement is it for a man to be Word-proof, Sermon-proof, Conscience-proof, that neither the Word, nor his Conscience can reach him, yet (as woeful and common experience teacheth) thus it befalls poor Sinners in the world through offences; offences falling upon their hearts, makes their hearts so brawny and hard that nothing will pierce them. 4 By these they are emboldened to a neglect of, and an opposition unto those very things whereupon their eternal Salvation depends. A neglect of Christ, and an opposing heart to the things of Christ, is the general Disease of the World; yet you shall observe it, where the Word is powerfully preached, and men sit under it, there men guilty of such neglects, do oft under the same meet with gripes, and throbs, etc. and though they have an opposing heart in them, yet from the convincement they have of the goodness of the ways of God which they see, and hear discovered, and the badness of their own, they durst not for their ears, break forth into open opposition; but now when offences arise, than they are emboldened to a neglect of the most concerning things, for now think they, surely there is not that necessity of these and these things as we have thought, and are made to believe; for were there, certainly such as follow after them would never do thus and thus, or if the worst come, we shall speed as well as they, and from such a conceit drunk in; now they are bold (who before durst not) to scoff at, and oppose the things of Christ, and their own salvation, now what a sad and heavy judgement is this, for a man or woman to be made bold in neglecting Christ and salvation, bold in opposing the means of Grace, that now he can do it without fear or remorse? this comes in upon the world by Offences. 5 By these they are confirmed and hardened in their own ways of sin. Nothing doth more confirm, and settle a man in his own way and opinion, whatsoever the same be, than this, to set a man of a contrary way, or opinion, to come up to his; Now, when the sinners of the world see the Saints of God coming up to their ways, now they begin to think well of their own ways, which perhaps before they were suspicious of, and to applaud them as the only ways; for say they, Do you not see that such and such who would seem to walk in contrary ways, yet come up to us? what need we doubt of our ways, or call them in question, when as they themselves that speak against them, and would seem to walk in contrary ways, yet come and walk in them? were not our ways good ways, they would not. The profane Drunkard, when a man of profession will come into the Alehouse, and there sit, and bowse and tipple it with him; certainly saith he, My way is a good way. Now what a fearful judgement is this upon a man, when a man is in the high way to hell, and riding gallop thither, and yet is confirmed in his way, that it is a good way, that all the world cannot persuade him out of it. 6 And lastly, By these the world are brought to blaspheme the good and right ways of God: as they are hereby confirmed in their own ways, so also they come to blaspheme God's wyes; for, laying the fault of those that walk in it upon the way, they call Gods ways a deceitful way, a hypocritical way; a way that makes those that walk in it, hypocrites and dissemblers; Thus the dust and dirt that some men's corruptions who walk in God's way raise, the world in a blasphemous way retort the same upon the way of God. Therefore after David's fall, Nathan comes to him, and tells him, That by this, he had given occasion to the Enemies of God to blaspheme. Now what a sore judgement is this upon a man, when he is arrived to that height of impiety, as to throw the dirt and mire of men's corruptions in the face of God himself, and upon his spotless ways, yet this, poor sinners are brought to by Offences. Lay all together, and see what a heavy woeful judgement OFFENCES are upon the world, well might Christ say, Woe to the world. It is said; Rev. 12.12. woe to the Inhabitants of the earth, for the Devil is come down unto you having great wrath. So I may say when Offences arise, Woe, woe, to the men of the world, for the Devil is come down among them, the Devil hands abroad Offences, he makes wonderful improvement of them, they are his weapons and poisoned arrows, etc. 4 But why do Offences fall as a real and heavy judgement upon the world? Reason 1. Because God would pour out his wrath upon the obstinate sinners of the world, all manner of ways: He makes the word a vial of wrath to them, their mercies a vial of wrath to them, their afflictions a vial of wrath to them, their own sins a vial of wrath to them, and that the wrath of God might come upon them to the uttermost, and be poured upon them all manner of ways, even the sins of his people a vial of wrath to them. Reason 2. Because by these they might fill up the measure of their iniquity. God hath a measure of wrath filled up, running over to be poured upon the ungodly of the world one day; and they have a measure of iniquity, which they go on filling up here, and by how much this measure of iniquity is filled up, by so much doth the measure of wrath grow greater. Now because sinners delight to be filling up this measure, therefore they shall not want occasion, but even God himself (that so the measure of his wrath may be filled to the brim) will lay occasion before them, by leaving his people and permitting them to fall, that so the sinners of the world thereby may be blinded, hardened, made more notoriously vile, and so have the measure of their iniquity, filled up. And therefore it is observable, Psalm. 11.6. that God reins snares first upon the wicked, than fire and brimstone, and a horrible tempest. God hath fire— Ay, but first God will rain snares, the Drunkard, Adulterer, Swearer, shall have such a thing laid as a snare before him, to harden him, make him more vile, notorious, incorrigible in his sin. O sinners, sinners, take heed that now whilst God is raining snares, you be not taken in them, lest God's fire and brimstone, and horrible tempest fall upon your heads. Reason 3. Because it is a matter of wonderful justice, and equity that when Offences do arise, they should fall as a real and heavy judgement upon the world. Why? why because the world without any respect, to the dishonour that God suffers by them, or the reproach of his Name and Cause— Watch for Offences, wish for them, desire them, rejoice in them, publish and spread them; and therefore it is a most just thing with God, that when they come, they should fall as a judgement upon them rather than any; This is that they would have, and therefore let them take them, and the Woe of them, Drunkard, Swearer, formal Professor, thou wouldst have Offences arise, they are meat and drink to thee. Lo saith God, here they are, take them, and the Woe of them, for it is thine, thou hast longed to see them, here they are, thou shalt have thy belly full of them in the end. Reason 4. Because God, as in all other things, so also in the very rise and issue of Offences, would put a manifest difference betwixt his own children, and the men of the world: Offences come to both, but not to both alike: Offences to the godly, they are as the rod of a Father for correction; to the world as the rod of an Enemy for destruction. To the godly they bring honey in the tail of them, to the world a poisonous deadly sting, a manifest difference; To the one, they are seeming judgements, but real mercies, to the other, they are seeming approbations of their ways and courses, but real judgements upon their persons, soul and body, for ever, if God prevent not. 5 But if such a Woe come upon the world by Offences, How may I come to know (that so it may be prevented) when the world is justly offended, and so offended as thereby in danger of this dreadful Woe? Answ. 1. The world is justly offended when Professors by principles which they hold or maintain, do put out the light of Nature; for the light of Nature, is a light that the Heathens have Rom. 2. and possibly a mere natural man that hath no work of grace upon his heart, nor savour of spiritual things, as spiritual, may see those things that this light directs too, as clearly as Christians; For, though wicked men are blind in spiritual things, and it may be do not do what natural light teacheth; yet are they not so blind, but they can see this, they should do. Now when Professors maintain principles contrary to this light, the world who have the light, and see by it (and so far as they see, you must give them leave to know) are justly offended, and can tell them to their teeth, their principles are a lie, and themselves a company of liars and deceivers. As to instance, Suppose a Professor hath such a principle, that there is no God, but only that God that is within, him; A wicked man, by the light of Nature, will tell such a lose Professor, such an Atheist I should say, that his principle is a lie, and he is a liar, for when he beholds the creatures, and things that are made, the light of Nature dictates to him, that he could never make it, and that therefore there must be an Almighty power by which these things were made, are ordered and governed, etc. Again, If a Professor maintain such a principle, that there is no need of prayer, etc. worshipping God in such a way, the light of Nature will tell him that it is a lie, for the light of Nature teacheth this, That God is to be worshipped, served, called upon. Again, if a man, a professing man, one that seems to hold such a principle, that I need make no conscience of any sin, or action whatsoever, I may be drunk, or murder my neighbour, lie with his wife, the light of Nature will teach such a one, that this principle is a damnable lie, and he is a liar, for the light of Nature discovers these horrid works of darkness, and abominates these. Now when men by their principles, extinguish, and blot out the light of Nature, then is the world justly offended. Secondly, When Professors in their practices swerve from the rules of morality. The moral Law was written in the heart of Adam before his fall, and therefore it is written in the nature of every man: So that by this, men of the world are able to pass a judgement upon moral acts, whether they be good or bad; though wicked men cannot judge of the faith of the godly, nor of his works as they are the fruit of his faith, yet they can judge of his morality, and of his acts as they are moral acts. Now when men of the world see Professors break the pales and bonds of morality, and transgress these rules they are justly offended, and know, that they do evil, though all the Professors in the world should say the contrary, their profession weighs nothing with them, but is the greater offence to them by how much the more they profess, when by this their Profession they think to bear out themselves in the violation of those Laws, which are by nature engraven in their hearts, and they know as well as themselves. As to give instance, it is one of Nature's Laws that a man should be just, honest, and upright in his deal betwixt man and man; Now when a Professor shall shuffle, and equivocate, and say, and unsay, have no regard to truth; civil equity or justice in words or deeds, the world is justly offended. Again, Temperance is a Law of Nature, which though worldly men observe not in their practice, yet they know intemperance is a sin; Now when a Professor will sit by the hour together, and blowse it, the world is justly offended. Again, Modesty is a Law of Nature; now when a Professor shall be either in apparel, going, gestures, or speeches, so light as that there is an apparent show of immodesty, the world is justly offended. Thirdly, When Professors in their whole conversation are like to the world, and singular only in profession; for observe it, when a man by his profession gives it out, that he dislikes the ways of the world, and is a Subject in another Kingdom, the world doth now expect to see singular speeches, and carriages, and actions in him, and that his walk should be according to that which he would be accounted to be; now when the would sees this man, which gives it out he is such a one, to shape his speeches, ways, courses, actions, by the Laws and customs of their Kingdom, when he talks as they talk, and walks as they walk, and acts as they act, is in all things as fare as they can discern, one with them, only in profession, and would be another from them, they are justly offended, and count him, and such as he is, a company of Impostors, and Deceivers; for though the world cannot judge of the Laws, and Customs of the Kingdom of God, which these profess they relate unto, yet they are so well skilled in the Laws, and Customs, and ways and Fashions of their own Kingdom, that they can tell when a man walks with them, though they love not savoury speech, and godly discourse, yet they judge by what these men profess, that they should have such, though themselves will swear, and lie, and rail, yet they think these should not do so, and though they count it no great matter in themselves to Card and Dice, to Lie, and Cousin, and Cheat, and be Drunk, and Whore, etc. yet they think it is in them; now I say, when the world viewing professors, see them in their whole conversation like them, and can see no difference at all, only they profess, and we do not, they are offended, and that justly. Use 1. Is it so, that there is a woe upon the world because of offences? then all things considered, the world hath little cause to rejoice, and make themselves merry with the falls and offences of the godly; the falls of good men are the Saints shame, but they are the world's woe; thou callest thy companions together, O I can tell you story, have you not heard it? Such an one, of so great profession, of such a way, hath done thus and thus; but harken man, I'll tell thee a story, hast thou not heard it? Christ when he was here on earth cried out, Woe unto the world because of offences; WOE to the Scoffer and mocker because of offences, for he shall be hardened by them; WOE to the Drunkard, the Swearer, because of offences; WOE to the formal Professor, for he shall be lulled asleep in his formal way by them; O WOE, WOE to the world because of offences. The world is never nearer the WOE, than when they think themselves furthest from it; when by the falls of Professors, they are hardened in their way, and bless themselves in their wickedness, and think they are right, then is the WOE dropping upon their heads: Hast thou therefore been such a one, or hast thou a heart that delightest in it amongst thy Companions, to make it a part of thy ribald talk, to lay open, enlarge, and laugh at the miscarriages of godly men? O man, woman, quake and tremble now before the Lord, lest this dreadful woe fall upon thy head, WOE to the world. Quest. First, put case I have been, am such a one, is there no way to escape this woe, or if there be, how may I escape it? Ans. 1. Get clear of the world; the WOE is upon the world, and so long as thou art not clear of the world, thou canst not be out of the reach of this WOE, it will fall upon thee. Secondly, Mourn for offences, when thou seest them arise: he that mourns for offences when they arise, shall not come under the WOE of offences; those that mourned for the abominations of Jerusalem, had a mark of deliverance set upon them in the day of its desolation; those that mourn for offences when they arise, shall have a mark of deliverance set upon them, from the WOE of offences, when the same shall fall on the world. Thirdly, Adjudge thyself for it, as if thou hadst done it; say, Lord, such a one hath fallen, but behold, here's the Traitor, here's the Malefactor, for aught I know, my Drunkenness, my Scoffing, and Sabbath-breaking, may be the cause, why such a one is left thus to fall, it may be to harden such a wretch as I am, etc. Fourthly, Get, and maintain honourable thoughts of God's ways, though the miscarriages of those that walk in them, may be many and very foul; the thing which proves the undoing of poor sinners is this, they throw the dung of Professors upon the ways of God, and by so doing, their hearts are every day set more off from God's ways, and more hardened in their own ways of sin, and this draws the WOE upon them; wouldst thou escape this WOE? then maintains honourable thoughts of God's ways. Use 2. Is it so, that there is a woe unto the world because of offences? O then, let all the people of God take heed how they offend the world; if respect to God's glory, which is veiled by offences, if respect up weak Saints, which are shaken by offences, if respect to our own peace and communion with God, which is broke and lost by offences, work nothing upon our hearts. O let this work, we shall bring A WOE upon the world! undo the world, harden and damn poor sinners in the world by offences. Let mere pity to the eternal souls of poor men and women in die world, which are like to be undone for ever, and to suffer an everlasting shipwreck upon this rock, make our hearts ache, our souls tremble, lest we should fall and offend them; O that poor souls may not roar out hereafter! O I am undone, undone for ever, through that offence that I received from such an one! O my heart was hardened against the Word, and all means of grace whilst I lived, and I am now in Hell, and I die, I die for ever through that offence, which my heart took up through the walking of such a one! Q. But you will say, what shall I do, how shall I walk, that I may not fall and offend the world? Ans. 1. Be oft in blessing God, that hath kept thee from such falls unto this day. 2 Censure and judge thyself, when thou seest another fall; say, Lord, I might have fallen, I have as justly deserved to be left of thee to myself as ever any; such a one is fallen, but Lord, why not I? why was not I the man? why was not I the woman? how comes it that I stand, what hath kept me all this while? 3 Deal gently and tenderly with thy Brother's wound; do not cruelly and mercilessly rake in it, lest God make a wound in thy sides, in thy conversation for others to rake in, Gal. 6.1. 4 Harken to the voice of offended conscience; an enlightened man ever first offends himself, If thy right hand offend thee, cut it off. Conscience is first offended, and if men did but hearken to the voice of conscience when that is offended, and labour to nip the offending monster in the head, it would never grow to that height as to be seen of others, and to offend them. 5 Walk with fear and trembling; be not high minded, but fear, is a needful word in this case, he that creeps on the ground gets no falls, but he that will soar in the air let him look to himself. You know what the Wise man saith, A haughty mind goes before a fall; when Peter had ceased fear, and had most pride and carnal confidence, than was his fall. 6 Act faith much in the promises of perseverance; as, I will put my fear in their hearts, that they shall not departed from me, Jerem: 32.40. and renew the actings of faith in such promises, so oft as thou seest others fall. 7 Nourish no Dalilah in thy bosom; Samson played with his Dalilah in private a while, but at last his Dalilah brought him upon the open stage. So, 8 Do not, while thou bearest thyself upon the grace of God, allow thyself in the practice of any known evil: God will bear with much in his Children, rather than he will shame them before the world, but he will never bear with that, that I should make his Grace the Patron of my Sin, because he is free, and will pardon me, and never damn me; therefore I should be more venturous to wound Christ, grieve his Spirit, dishonour his Name, shame his ways and people, than otherwise I durst be. 9 And lastly, Play not upon the borders of any sin; The fly that plays about the Candle; is at last burnt in it; the Child that will be ever playing upon the pit side, at last drops into it. It is a dangerous thing, and that man or woman is not far from some shameful fall, whose heart is come to that, that they will go as near to sin as they can. The wise man knows, the further he keeps out of the Lions reach the safer he is, and none but children and fools will play with his paws. Obj. But put case I have fallen, and offended the world, what shall I do? Is there now no hopes for me, no remedy for such a disease? Ans. Yes, all things are possible to him that believeth, though this sin be a mountain, faith will remove it. But wouldst thou know what to do? First, Humble thyself before God for this thy sin; labour to clear thyself before him, that so though wicked men in Hell should accuse thee hereafter, yet God may have cleared thee, before they accuse thee. Secondly, Labour to make the fence strongest, where the gap has been broken; if pride has cast thee down, beg above all things humility; if earthly-mindedness, above all things heavenlimindedness; if extravagancy in words, above all things keep a watch. Thirdly, Pray to God that others may be kept: Thou hast been lavish of God's honour, and it is now too late to remedy that, labour now to fetch God in honour, by endeavouring to prevent others from the like. Fourthly, Take all well and thankfully, whatever shame, or loss God casts upon thee for it. Fifthly, Let thy words, as well as thy deeds, be a warning to others. Sixthly, Labour now by all ways, to do all the good thou canst to poor sinners, thou hast done them a mischief, it is too late to help that, only thou art to mourn for it, and leave the issue with God; labour to make it up, by doing others good. Matth. 11.6. And blessed is he, whosoever shall not be offended in me. THe words, naturally hold forth these two things to us: 1 That there is an aptness and proneness, even in good men to be offended. 2 That it is a blessed thing, for a man or woman to get over this evil. Either of these will afford us many necessary Questions; but I shall not strictly tie up myself to either: but I have fixed upon this Scripture, to speak somewhat to the subject of Offences more in general, as it is a case of Conscience. OFFENCE is twofold, either offence given, or offence taken; Offence given, is, when by somewhat trans-acted, done? or spoken, an occasion of stumbling, and being offended, is laid before others: An offence taken, is, when at the occasion of the offence, the other is offended. Of either of these, there is an offence, good and bad. 1 There is a GOOD offence given, and a BAD offence given: 1 A GOOD offence given, is that offence which hath no evil in it, in respect of the Giver, though yet it proves an offence to some, and this is, 1 When by instructing of the weak in things necessary to be known, I do offend the superstitious; Thus Christ offended the Pharisees, Matth. 15.10, 11, 12. Hear and understand; not that which goeth into the mouth defileth the man, but that which cometh out of the mouth, this defileth a man. Then came his Disciples and said unto him, knowest thou that the Pharisees were offended after they heard this saying? 2 When by maintaining of my Christian liberty against those who would infringe it, I do offend the obstinate. Thus Paul, Gal. 2. the beginning. 3 When by the light of Christian Doctrine and conversation, I do offend the world, by discovering and destroying their deeds of darkness: thus the Apostles when they went forth with the Gospel, did in all places offend. 4 When by following of God in somewhat which I am really convinced is my duty, yet dark to another, I do offend that other. Thus Peter by going unto Cornelius' house. 2 A BAD offence given, is, when an offence hath evil in it in respect of the Giver, which is▪ 1 When by compliance with some that are Superstitious, I do endanger the faith of such who are free from superstition, and not addicted to it. Thus Peter, Gal. 2. by compliance with superstitious Jews, endangered the faith of the Gentiles who were free from superstition. vers. 11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed, vers. 12. For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the Circumcision— vers. 14. But when I saw that they walked not uprightly, according to the truth of the Gospel, I said unto Peter before them all, If thou being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compelest thou the Gentiles to live as do the Jews? If I must offend, let me ever offend the superstitious, rather than by offending, endanger those who are free. 2 When by an unadvised using my Christian liberty, I do offend the weak that cannot bear it; thus rather than Paul would offend, he would eat no flesh, 1 Cor. 8.13. If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. 3 When by extravagancy of words or actions, I do offend the world, and stumble them at the ways of God. Offence taken, is likewise twofold; A GOOD offence taken or BAD; a GOOD, is that, which though in respect of the thing itself it may be evil, yet hath no evil in it, but is good in respect of the Taker; A BAD is that, which although the thing itself may be good or evil, sometimes one, sometimes another, yet is ever bad and evil in respect of the Taker. 1 A GOOD offence taken, is, 1 When I am offended at that whereat God is offended, the faith or salvation of another endangered, merely because God is offended. This is that anger without sin Paul speaks of, Ephes. 4.26. thus Paul was offended at Peter, Galat. 2. vers. 11.12.14. because he did not only sin against God, but also endanger the faith and Salvation of weak Gentiles, by his Judaizing. 2 When I am offended at the love of a good man, when his love towards me is carnal, and tends to hinder me in some work or design for God, which I have in hand. Thus Christ was offended at Peter's love, Matth. 16. vers. 22, 23.— Be it fare from thee, Lord— But he turned, and said unto Peter, Get thee behind me Satan, thou art an offence unto me, for thou savourest not the things that be of God, etc. 2 A BAD offence taken, is, 1 When I am offended at the grace of God to others, because it casts some disgrace upon myself. Thus Jonah took offence at God's grace to Nineveh, because he should be called a false Prophet. 2 When I am offended at the apparent works of God, because I am laid by, and not I, but others used in the doing of them. Thus the Scribes and Pharisees did take offence at Christ. 3 When through a careless neglect, I take up that as an offence, which by industry and search of Scriptures, would be a strengthening to my faith. Thus because the Messiah was to be of Bethlehem, and the house of David, the Jews were offended at Christ, because he was of Galilee, and the house of Joseph (as they thought) whereas by search in their Genealogy, they might, to their confirming, have found him of Bethlehem, and David's house. 4 When I am offended at the sin committed, because of the person that commits it. 5 When I am offended at the ways, and truths of God, because of the miscarriages of some walking in those ways, professing those truths. Case 1. How fare am I to have respect to that offence which another doth, or will take? Answ. There is a double rise of offence taken. 1 Sometimes from weakness only, and that either of Knowledge, or Grace. 2 Sometimes from wilfulness only, or weakness and wilfulness mixed. In the first, I am to have some respect to another's offence; whether the rise be from want of light, so Paul, in circumcising Titus had respect to the offence, that otherwise the Jews would take, through want of light; or whether it riseth from weakness of grace, or from some violent, and apparent temptation upon him at present. In the latter, I am to slight it, as though there were no such thing. Q. How may we know when the rise of an offence is from wilfulness only, or from weakness and wilfulness together? Ans. 1. When there is such a proneness to take offence, as that very thing offends. This discovered the offence of the Scribes and Pharisees to be wilful, because it was so common with them to be offended at Christ, that Christ can do nothing, but they are offended at it; one while they are offended, because he cured a man on the Sabbath day, another while because he did eat with Publicans and Sinners, etc. 2 When small petty things offend, thus the wilful offended Pharisees are offended, one while because Christ's Disciples plucked ears of Corn, another while, because when they went to meat, they did not wash their hands, etc. 3 When offence is taken even at that which is good. 4 When the very same thing that is well approved of in some, in others offends. 5 When there is a management of the offence in a crafty way, so as to draw the Party offended, into some snare; by this Paul discerned their offence to be a wilful offence, Galath. 2. vers. 3, 4. But neither Titus who was with me, being a Greek, was compelled to be circumcised, and that because of false Brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage. 6 When men will put such an interpretation upon a thing, as may either beget or nourish an offence, when as yet they know how to put another interpretation upon that thing. 7 When men will take up whatsoever may offend them, upon easy trust. 8 When men lie at a catch, for somewhat which may offend them. In cases of this nature, I am not to regard the offence of others, but as Christ saith, Matth. 15. v. 14. Let them alone,— So let them be offended if they will. Case 2. What is to be done, when the Case is such, that I must offend on the one hand or the other? or thus, when the Case is such that I stand between two parties contrary to each other, and must offend the one of them, whom am I in this Case to choose to offend? Answ. This Case is the very same case that was Paul's, Gal. 2. he was cast betwixt two sorts of men, and observe the persons too, godly on both hands. The one were Jews who were scrupulous about Ceremonies, and particularly whether or no it were lawful to eat meat with the Gentiles: The other were believing Gentiles, who being through the preaching of Paul rightly grounded and settled in the faith of the Gospel, had no such scruples among them. Of these two, he must offend one, as the case lay thus. If with Peter, and the rest he would not withdraw, he must of necessity offend the scrupulous brethren come down from Judea: If on the other side he did, then by this act he plainly foresaw he should endanger the faith of the Gentiles; hereby causing them to think such Ceremonial observations were things necessary, and so indeed compel the Gentiles, i. e. by such an example (as he saith to Peter) to live as did the Jews. Now, What doth Paul in this case? Why notwithstanding the temptation was so great, that he saw of necessity there was no avoiding of it, but that should he now comply a little, the Jews would be in a manner irreconcilably offended; nay so much the more would they be offended, and by so much the more must he look to pass under high censures, by how much Peter the Pillar of the Church, he complies and conforms; yea Barnabas, Paul's companion, he doth too, vers. 13. and all the rest; So that Paul, if he will not comply too, he must differ from all, and run the censure of all. But on the other side, Paul considers, that there were a company of poor Gentiles to whom he had rightly preached the faith of Christ, from which doctrine they had received the peace and comfort of the Holy Ghost; and he considers further, that in case he should now comply with these Jews to win them, he should thereby shake the faith and comfort of the other; these things considered, he opposeth himself to this compliance, and publicly reproveth Peter himself, that Pillar of the Church, and the head of the Compliers, vers. 11, 12, 14. And indeed, the example clearly proves this; That a public compliance, to the shaking, or endangering the faith or comfort of any, deserves a public reproof. Now from this instance of Paul, I give in my answer to the case propounded, thus. That when the case is such, that I must of necessity offend one party, I am to choose to offend them, be they the strong, or be they the weak, whom I cannot please without an endangering of the faith and comfort of some others, in endeavouring to do it. Now, by endangering the faith and comfort of others; I mean thus, When others are settled and confirmed in such principles, whether they be in things of Doctrine or Discipline, as I am persuaded are the truths of Christ, and such truths too, as are of use and benefit to the people of God, by which they have been enabled to walk more closely with God, been more strengthened to resist temptation, and corruption, been made more useful to the edifying of one another, have had their communion with God increased, etc. When by a compliance with any other, to win them, I shall shake these in their principles, I am then guilty or endangering the faith and comfort of others; And when the case is such, I am bound, and it is a necessary duty to offend, yea though it be all the world, rather than in the least, to endanger the faith and comfort of any one soul. This case I have opened, clearly shows, that the weak brother is not always to be pleased, and the strong offended; for as it is clear from Paul, those who made such scruples, were always the weak, yet here, rather than Paul will endanger the faith of the strong, he will choose to offend the weak. FINIS.