Soule-Reviving Influences Of the Sun of RIGHTEOUSNESS, Or Some bright beams of Light and Love, sparkling from Christ upon the dark and drooping hearts of sin-weakned and clouded Believers, even while we are in this Solitary wilderness, not yet arrived at the Land of Spiritual Canaan; but taking a turn in the dark and damp valley of the shadow of death.  
With several Evangelicall and heart-winning encouragements to the life of faith in the Son of God, notwithstanding our manifold weaknesses and heinous provocations; yea to the keeping up of the same comfort, hope confidence, and joy in him in the saddest straits, of the sorest darkness.  
In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer.  Isa. 54. 8. 
For Israel hath not been forsaken, nor Judah of his God, though their Land was filled with sin against the holy one of Israel.  Jer. 51. 5. 
I cried in mine affliction unto the Lord, and he heard me, out of the belly of hell cried I, and thou heardst my voice.  Jonah 2. 2. 
LONDON, Printed for Giles Calvert, at the Black-Spread-Eagle, at the West end of Paul's. 1654.   

The Preface.  
To all the truly faithful, the Sons and Daughters of the most High God, as well those under the form of Presbytery, as those under other administrations, Grace be multiplied, and peace from God our Father, and the Lord jesus Christ our Head and Hope.  
Precious Hearts,  
EVER since any of the light and glory of Christ dawned upon us, since first we saw that morning star of righteousness, any of the brightness of the glory thereof in those hearts of ours, which once lived in the coasts of Zebulun and Naphtali, in the Region and shadow of death, our life hath remained hid with Christ in God, 
Col. 3. 3▪  and is that spark of glory which hath always attracted the most venomous envies of those men, who make the flesh their residence; were you lower as Saints, you should be higher as creatures; The world indeed may outrun you, and come first to the Meridian altitude of their glory, but surely in the end, the inheritance shall be yours; their first shall be last, and your last first; your latter end shall in brightness outshine your beginning. And in the mean time also, your God will not leave you Fatherless in this solitary desert; 
Cant 2. 6.  his left hand is under your head, 
Psal. 78. 23 24.  and his right hand embraces you. 
Exo▪ 16. 4.  Heaven reins Mannah in the wilderness: 
Hos 14. 5  The Lord, 
Isa. 41▪ 18.  who is your Husband and your Redeemer, 
Isa. 35. 6, 7  the Mighty one of Jacob, 
Cant. 4. 12  (though he may seem as with Jacob to wrestle with you) will be as the dew unto you: the Rocks shall give water in the heat of drought, in the wilderness shall waters break out, and streams in the Desert. The possession that he hath in you shall for ever entitle you, A spring shut up, and a fountain sealed. I know nothing you have that is long lived, but Jesus Christ: earth more grossly carnal, and heaven more refinedly carnal, shall pass away, even the kingdom of heaven, so far as it is made up of forms and administrations, shall wither and die: but the kingdom of God within you, 
Psal. 1 25.  shall remain as Mount Zion, 
Jer. 50. ●  which shall never be shaken. 
Cant. 4. 10  Forget not therefore, 
Exod. 35. 8  your resting place, which is the Lord Jesus, who will come and lead you with his sweet spices, and the savour of his ointment; then shall not the consideration that he hath laid his hand upon any of your enjoyments below himself, have an uncomely influence upon you. 
Rom. 10 3  Expect not a bed of rest in the barren wilderness of your own performances & righteousnesses, since God hath appointed spiritual Canaan to be your rest; 
Rom. 4. 19, 20, 24.  and in the midst of sin and misery, pray in faith, without wavering, that the Lord Jesus would by his Spirit lead you unto that rock which is infinitely higher than self, and fix your eye of faith upon that brazen Serpent the Lord Jesus, 
1 Cor. 1. 30  who is made unto us of God, 
Cant▪ 8. 6. 7  Wisdom, Righteousness, 
Eph 6. 12.  Sanctification, and Redemption: 
Rom. 8. 37  one vision of whose love will bid defiance to the stoutest of our lusts, and to all the powers of darkness combined therewith; yea, to Principalities, and Powers, and spiritual wickednesses in high places; and in an encounter will more than conquer them all, so that our David come into the field and engage against them for us. And you who have taken forth so many Lessons in the School of Christ, as well as the poor Lambs of his fold (for whose sakes chiefly the ensuing Treatise is made public) are the objects of Satan's rancour; 
Psal▪ 38. 3.  he either tempts us to sin, 
Psal. 77. 7▪ 8, 9  and that will cause us to doubt; or else he tempts us to doubt, and that will cause us to sin. In the treatise are held forth some of the dews of Hermon hill, descending upon the parched hearts and spirits of poor sin-weakned believers, with several evangelical and experimental directions for quieting and establishing a poor soul upon the Rock of ages the Lord Jesus, in the apprehension and assurance of his rich grace, and free love, and in the life of faith in him; notwithstanding it's own weaknesses, 
Psal. 23, 4.  corruptions, and heinous provocations; yea, for keeping up the same comfort, hope, joy, and confidence in God at all times, with several reasons and inducements thereunto, and to exult and triumph in God, and the soul-astonishing riches of his grace, making its boast of him all the day long, who will lead us forth with perfect boldness, not only to look in the face of, but to trample upon the most terrible of our adversaries, sin, our own legal righteousness, death, Satan, and hell itself, through the great and glorious conquest of our captain, 
Ephes. 4. 8. & 1 4.  who hath led captivity captive, 
Phil. 3. 9  in whom God always beholds us, 
Col. 1▪ 12.  and in whose righteousness we shall be found, being not only delivered from this present evil world, but made freely meet to be partakers of the inheritance of the Saints in light. And surely the bright and glorious appearance of God in you, and the high Spirit of faith and prayer, which he hath richly poured forth upon divers of you, is so far from leading those to repentance, who (wondering after the beast) are bewitched by her, 
Rev. 13. 3, 4, 5. & 17. 2. & 16▪ 10, 11.  and drunk with the wine of the wrath of her fornications, that it makes them to gnaw their tongues for pain, and blaspheme the God of heaven: The Prince of darkness can indeed do no less than repine to see a stronger than himself bind him, and release many of his captives; And hereupon he with the greater violence bestirrs himself in setting the Foxes and young Cubs to destroy the Vines and tender grapes, 
Cant. 2▪ 15  and endeavours with might and main to let out the wild boar out of the wood, 
Psal. 80. 13, 15.  and the wild beasts of the field into the Vineyard which the Lords right hand hath planted.  
The Mystery of iniquity is now grown more mysterious, 
Rev. 17. 5.  and deceiving then ever, though in every new change and form mysterious enough to cozen all the unbelieving world, though never so wise and learned. The man of sin, seeks with all subtlety to set up that in form and flesh (and so preserve his kingdom) which God is doing in Spirit and power; It is the form of Religion, that is the shelter and thicket wherein this deceiver and his false Prophets lurk concealed; 
2 Thes. 2. 13.  but yet shall never prevail to deceive the chosen, 
Rev. 21. 23  faithful, and ransomed of the Lord; 
Rev. 14. 1.  these (being redeemed from the earth) shall still be found with the Lamb upon Mount Zion, 
1 Joh. 2. 20.  for that the Lord shines forth light upon them, whereby through their Sonship and unction with him, they do and shall discover and overcome it; It is from this unction that you know truth from error, though it be never so much reproached, and error from truth, though never so much extolled and magnified by carnal and temporising Christians. Wherefore you faithful ones, have great cause to keep upon your watch, 
Rev. 13. 3▪ 4, 5.  inasmuch as the chief design of Antichrist is to seduce the Elect; for that there are none else in the whole world that either dare, or know how to oppose him, but you; and he well knows that if he can but prevail with you, all the world besides will follow him headlong, as the Gaderens' swine ran into the Sea and were choked. You know that the National Antichristian Clergy, and carnal Priests, are the Sorcerers, who have been so numerous that they have bewitched and deceived all Nations. 
Rev. 18 3.  These are the Merchants who have made the Inhabitants of the earth drunk with the wine of their fornications, 
Rev. 17. 2.  and with whom the kings of the earth have been, and are so friendly, as to commit fornication; 
2 Thes. 2▪ 4, 9, 10, 11  these are they, who by their Jure Divino, (as they will have it) have opposed and exalted themselves above all that is called God, or that is worshipped, 
The wolf in plea with the Lamb, will always be judge.  so that they as God, sit in the Temple of God, showing themselves, that they are God; and Lord it over God's heritage, and the consciences of his people: 
He hath power▪ from the Kings of the earth to sit judge in his own Quarrels.  These are the men who for their judaical hire (where not sacrificed unto their idol) snatched by force of the secular power, have (through their humane learning, Academical degrees, 
Rev. 17. 13  School Divinity, 
Ezek. 30. 6  sacredness of their orders, 
2 Pet. 5 2, 3  and Ecclesiastical ordination) led thousands of souls hoodwinked to destruction: Such School Graduates usually prove Theologi gloriae, and not Theologi Crucis, Divines of glory, and not of the cross; and in a word, may easily be perceived to be the Rulers of the darknesse● of this world, even that part of Antichrist which he hath left lurking in this generation, to oppose Christ in Spirit; 
Jer. 41. 6.  take heed therefore, 
Rev. 18. 4.  that you neither drink nor sip of the Clergies cup, lest having drunk thereof, ye (through the strength of their enchantments) fall asleep and be rendered unable to follow Christ further. The Lord is come out of his place to rebuke the boisterous winds, 
Mark 4. 37 39  to break the Cedars, 
Psal. 29. 5.  to darken the Sun and Moon, 
Joel. 3 15. 16.  to shame and confound all humane Policy and power, 
Isa. 13. 10.  to stain the pride of all glory, 
Isa. 23. 9 & 34. 8.  and to bring to contempt all that be glorious, 
Jer. 51. 12  and the honourable of the earth; 
Ezek. 24. 8  and to take vengeance, and do execution upon Babylon; in order whereunto, he hath stained the Lordly power, and pride of those false Prophets, (the Prelates;) destroyed their Courts, 
Jer. 51. 9  Canons, and other abominations; this design of his, he is still carrying on (though he may now seem to be going backwards;) the Sun of Righteousness is never retrograde, 
Jer. 51. 26.  there shall not a stone be left upon a stone, which shall not be thrown down, she must be wholly desolate. And as before, the Lord made use of the higher powers for effecting of what was then done, so he will for the residue in the fullness of time, 
Isa. 13. 3.  command his sanctified ones, & call his mighty ones, even them that rejocye in his Highness, 
Zech▪ 4. 6. 7.  to fulfil his pleasure upon the great whore; therefore you that have the Spirit of Christ within you, give the Lord no rest till the Mountain of his house, 
Isa. 2. 2.  be (according to his own promises) set up above the mountains, and exalted above the hills, till the new and spiritual Jerusalem, 
Rev. 3. 12.  that comes down from God out of heaven, 
Col. 1. 13.  even his true, spiritual Church that through faith, hope, and love lives out of this world, and the element thereof, 
Rev. 21. 2, 3, 4.  in the kingdom of his Dear Son, be made an eternal Excellency, 
Isa. 62. 6. 7 & 60. 15.  and the joy of generations, 
Psal 48. ●  and until those who have afflicted it, and dominiered over it, 
Zeph. 2. 10 11.  be made to come humbly bending to it, 
Isa. 60. 14.  and lick the dust of its feet. as the Lord hath promised: 
Rev. 22▪ 5.  Then shall the light and teaching of the Spirit in Scriptures, which have been forgotten, and stood like a Sparrow upon the house tops, desolate and forsaken, become the only teaching; 
Ezek. 37. 1. to 10.  Then shall the Lords inheritance that lie as dead and dry bones now in the valley, live; their nerves and bones being by the Lord knit together, 
Ezek. 2. 2▪  the spirit shall enter into them, and set them upon their feet, and they shall be called the valley of vision. 
Isa▪ 22. 5.  Then shall all low and carnal apprehensions of God which caused doubts and fears, 
22 Isa. 5.  be done away; 
22 Rev▪ 3.  there shall be no night there, nor clouds to hinder the intercourses of Love between God and the soul: his servants shall serve him. You that are spiritual, 
2 Pet. 3. 12 13.  know that it is also the present Design of God to pull down the old heavens, wherein the men of the world would ascend up unto God, 
21 Rev. 1▪  even that old building which men for divers hundreds of years have been in setting up, 
1 Cor. 3▪ 12.  is that hay and stubble, 
16 Rom. 20.  which God by the brightness of his coming in Spirit is burning up. Oh therefore earnestly beg of him, that we may shortly see Satan trodden under our feet, and the Beast with the false Prophet that wrought miracles before him, 
19 Rev. 20  cast alive (in the midst of their deceitful workings) into that Lake which burns with Brimstone for evermore. And that we may hear that shout of Triumph in the Spiritual Church, 
Rev. 18. 2.  Babylon is fall'n, is fall'n, and is now become an habitation of Devils and unclean Spirits, which before was the habitation of hypocrites and false Christians; yet painted over with the most specious and glorious pretensions and shows of Religion and holiness, that the deceivableness of unrighteousness could trick up the Strumpet withal, 
2 Thes. 2. 10  and that whatsoever hath been captived into Babylon, 
Jer. 28, 4▪ 6  may be brought back and set upon Mount Zion; That the redeemed of the Lord may return, and being filled with the Spirit, 
Isa. 51. 11.  and restored to their primitive state, may shine in the perfection of beauty, and holiness. Then shall all Saints sing in the unity of the Spirit, the song of Moses, 
Rev. 15. 2, 3●  the servant of God, and the song of the Lamb. Great and marvellous are thy works, Lord God almighty; just and true are thy ways, thou King of Saints.  
It will, I suppose, seem strange unto many, That I have not (according to the most general practice) dedicated these endeavours unto some man in authority for Patronage and protection. The matters contained herein, as well as in the ensuing Treatise, will appear truth when weighed in the balance of the Sanctuary; stumble not then at the weakness of the instrument; what is more usual then for the Lord (through weak and contemptible means) to perfect his own praise? How do men prise the dust of Gold? what a deal of worth is in a little diamond? despise not the day of small things, a little star may light to Christ. The 
* As earthly Christ's, so their Prophets and doctrines must have earthly supports.  Doctrines and traditions of men indeed, call for an arm of the Secular power to prop them up withal. 
Deut. 32. 2  But the true doctrine of the word of the Kingdom, 
Ezek. 30. 6  hath a standing licence from Christ Jesus, 
Hos. 9 3.  and comes upon the world as the rain and dew, 
Micah 5. 7  without ask leave of man, 
Joh 14 6.  or the sons of men. 
1 Joh. 5, 6.  what is stronger than truth, 
Pro. 12. 19  whose going forth is as the morning, 
Isa. 26. 2  and riseth up to a glorious day? To protect truth, and bring forth truth, are the work, and prerogative royal of that King, whom God hath set upon his holy hill of Zion. And therefore also I commend you unto his protection and guidance, and to the word of his grace, who is able and willing abundantly to support and strengthen us in the inward man, 
Rev. 3. 10, 4.  as well during the hour of temptation, which is breaking forth, as at any other time whatsoever, and remain  
Your and the truths unfeigned Friend and Servant, JOHN SMITH.   

THE CONTENTS.  

A Man may be confident of his Salvation, and yet deluded, and whence such vain confidence is derived. 1  
What it is to be fatherless and lost. 4 121 50  
The difference between faith and presumption. 5  
Who are weak Members of Christ. 6  
Three properties of true grace. 7  
The difference between a weak Member of Christ and an Hypocrite. 10 to 14  
Four differences between the repentance of an hypocrite and that of a child of God. from 14 to 19  
16 Precious and soule-establishing considerations deduced from the Covenant of grace. from 20 to 37  
Divers inviting Characters and soule-winning encouragements of faith. 37 to 40  
Eleven motives and incouragement● to believe. 40  
There is but look up unto Christ Jesus, and salvation is in thy soul, and believing with thy heart, and thou art saved, thou wert saved by Christ before, but now in thyself. 43  
Five grounds why Salvation is so soon done 46  
How God begets faith in an unbeliever. 47  
When the soul is come to believe that Christ was made sin for it; its doubts are vanquished, and the soul sweetly quieted and settled 48.  
A Collection of sixteen things, from whence it is that many weak Believers are encompassed with so many doubts, fears and discouragements, together with 21▪ several ways and means to be used by them, for their settlement in the Assurance of the love of God, when they are tossed with tempests and encompassed with discouragements. From 50 to 77  
Means alone cannot settle a soul 77  
Faith in Christ sweetly quiets and settles a soul. 41, 42, 49, 190. 191. 192, 193, 194, 195, 196, 197.  
The poor believers doubts, fears, and discouragements proceed neither from God, Christ, nor the Spirit of Truth. 50 to 53  
Nine Reasons against fears and discouragements in a Believer, raised from 41 Isa. 10. 57  
The fears of Believers are usually of some of these seven kinds. 79  
With their Remedies.  
1. They are, and they are not persuaded their sins are pardoned, etc. Ibid.  
2. Some are persuaded that many of their sins are pardoned, but not some others, which they have most sinned in, etc. 80  
3. Divers fear still God doth not intend them such grace as he proffens and speaks of in his word, but suspect the Gospel, and are jealous that God hath some reckoning still behind, because they see themselves sinful, etc. Ibid.  
4. They think, though God may be reconciled to them, love them at sometimes and pardon their sins, yet God may be provoked again. 81  
5. They suppose they cannot sin as they do daily, and not be accountable, and that they cannot but be sinners in God's sight, as well as in their own, etc. 83  
6. They think every affliction, or trouble that befalls them, is a messenger of wrath from God, and so help the affliction to afflict themselves ib.  
7. They interpret every curse in the law and new Testament for sin, their own, if it be against their sin. 85 64. 181  
A Collection of 30 several fears, doubts and discouragements, that poor weak believers either in, or about conversion or desertion, take up against themselves; with several remedies, resolutions, and answers thereunto. from 86 to 175.  
Several degrees of the Saints growth in grace. 88, 89, 90, 91.  
The time of doubting is a barren time. 89, 90  
The way for assurance 68, 98, 109, 101, 102  
Faith evidenceth to us our justification. 67, 68, 181. 182  
Believers may think they believe not, when they do believe. 142  
Such as desire to believe have faith 153  
Faith is where spiritual desires are. 131 153, 154.  
It is one thing to know, and another thing to know that we know. 145, 146  
No effect of Sanctification can evidence Justification. 67, 68, 180  
A Saints comfort not to depend upon his own personal Sanctification, and why. 67, 68, 5.  
It is one thing to be justified, and another thing to be sanctified. 67, 68, 179, 181 182  
Faith looks beyond sight and feeling 123, 124, 125, 126, 127, 131. 60, 61.  
Several reasons wherefore God leaves sin in, and many times permits corruptions to be strong in his dear children. 122. 123, 108, 187, 188.  
God turns the sins of his children to the good of their souls 189  
Great faith may be where there is fear and trembling. 148  
God is never an enemy to his, though they greatly sin against him. 31, 32, 110  
Heart, what and where seated. 153  
What it is to give God the heart 153 154  
The sins of the Elect are forgiven them before they know it. 163  
Faith is so small and weak in many, that they cannot discern it. 145, 147, 148, 155  
God oft hides himself from his. 104, 105  
The sins of believers are laid upon Christ, and now they are Christ's and not their own 66, 179 183, 184 190, 191  
A believers unbelief cannot frustrate God's faithfulness 144  
A believers happiness depends not upon his own doings 116 117 113 114 115 172, 173, 174  
It is not any thing man can do, that makes him more or less beloved of God 107, 108, 160, 178, 179, 180  
Christ's righteousness the Saints comfort 116, 117, 179, 180, 181 182, 183, 190, to 196.  
Believers are not to apply the threatenings in the Scriptures against their sins unto themselves, they being laid upon Christ. 64, 85  
The weakest Saint in Christ, hath satisfied the Law. 115, 182  
True believers put a difference between the voice of Christ and the voice of a stranger 62, 50, 51. 52  
And between the voice of the Gospel, and of the Law. 62 63  
What it is to live by sense 60 61 127  
Wherein the life of saith consists 196  
We should ever live by faith 124  
When a believer lives by faith in infirties. 199, 200, 201  
A Believers comfort, hope, joy, and confidence, should be in God the same at all times. 175  
Six Reasons of the point. 177  
1. Because thou art not beloved for thy own sake, but upon the account of the Lord Jesus ibid.  
2. Because God is unchangeable 178  
3. Because God ever looks upon his, as they are in Christ. 179  
4. Because the comfort of a believer depends not upon his own doing, but upon Christ's holiness and righteousness 180  
5 Because Christ and all true believers are one. 182  
The righteousness of the Law is fulfilled in us by our union with Christ. ib  
6. Because the state of a believer in Christ, (as considered in him) is a state of perfection. 183  
Four things from whence it is that the children of God have not their comfort, hope▪ joy, confidence, etc. the same at all times. 185  
1. From living by sense, and a sensual practice of consulting with flesh and blood, viz. from their deriving their comfort from their own personal sanctification. ib.  
2. From ignorance of the end● that God many times proposes to 〈…〉 in suffering corruption to be strong in his dear children. 187  
3. From ignorance or forgetfulness that in their addresses unto the Throne of grace, etc. they are to come before God, as having put on Christ first, and not as sinners and unrighteous. 190  
4. From ignorance of their glorious gospel freedom. 192  
Two ways for a believer to hold stable comfort, hope, joy, & confidence in God in saddest exigencies of the most dismal darkness that may befall him. 194  
1. To live in Christ, and a● all times to consider himself in Christ by faith ib  
2. To live by faith, (1) in effectual vocation▪ (2) in Justification. (3) In Sanctification. (4) In infirmities▪ (5) For protection and supply of all things we stand in need of. (6) For Glorification. 196 to 205    

Courteous Reader,  
By reason of the Author's absence, there are divers faults escaped the Press (which candour I hope will bear with, and care correct) some whereof are here marked for thy direction; thou art desired to take special notice of them, for that divers are very material.   

ERRATA.  
Margin of the Preface. Pag 3 l 1 r Psal. 125 1. p 6 l 2 for 41 r 4 to p 8 p insert 2 Thes. 2. 9, 10, 11. p 11 for Jer. 41 r Jer. 51 bottom p 13 blot out Isa. 22. 5.  
Book: pag. 3. l 15 for a gain read again. p 4 l 2 r or. p 12 l 4 r he, p 15 l 28 r looks. p 20 l 13 for his r This. p 24 l 15 blot out first. ibid. l 21 r give. ibid. l. 28 r as. p 25 l 16 r that. p 32 l 1 r assures. p 43. l 3 for are, r. were. p 45 l 29 blot out into. p 50 l 11 for their r the. p 55 l 6 for as r at. ibid. l 14 r meloncholy, ibid. l 29 r enlightened. p 56 l 1 r creatures. p 63 for 3 Means r 5th▪ Means▪ p 78 l 25 read and hindered. p 82 l 7 for and r in. p 87 l 24 r exceedingly. p. 88 l 6. for unto r into. p 90 l 23 for errors r terrors p 92 l 28. for those Cedars, r. the Cedars. p 117 l 18 blot out con. p 119 l 7 for one, r. own. p 121 l 7 r place. p 122 l 28 r necessity. p 139 l 1 r see. p 142 l 6 for persuasion r. preparation. p 167 l 10 for Thy read The. p 170 l 25 for of his r brought. ib. l 26, for brought r of his. p 148 l 6 for so, r see. p 183 l 29 after the word righteousness, add etc. and blot it out in p 184 l 1. p 186 l 10 blot out is. p 191 l 18 r Christ.  
Margin, Pag. 2 r. Micah 6, 6, 7. p 4 l, 5 Psal. 33. p 17 l 5 for 16 r 61. p 19 l 2 for 17 r 7. p 32 against fourth l of the book, insert Jer. 31. 3. p 39 for Ezek. 16. r Ezek. 6. p 40 l 3 for 11 r 12. p 52 r Gal. 5. 5. p 61 r John 21. 3, 6. p 68 l 7 blot out 1. p 71 l 12 for 7 r 17. p 86 l 7 for 129 r 139. p 93 l 2 for 31 read 32. ibid. l 6 for 2 r 9 p 94 l 4 r Ezek. 3. 9 p 96 l 5 for 29 r 26. p 105 l 8 for Isa. 44. r Isa 54. p 112 against 7th discouragement, insert Rom. 4. 5. p 124 l 7 r 1 Cor. 6. 19 p 131 l 4 r Gal. 2 20. p 135 l 1 for 1 Pet. 1. 10 r 1 Pet. 2. 10. p 137 l 6 for 45 r 5. p 144 l 4 for 2 Tim. 3. 13 r 2 Tim. 2. 13. p 149 l 1 for Gen. 2. 7. r. Gen. 9 27. at the bottom of p 176 insert Rom. 8. 28. p 183 next after 1 Joh. 1. 7. insert john 1. 29. and under Ezek. 16. 14 Eph. 1. 8, 9, 10 Dan. 12 9, 10. p 198 l 1 for 21 r 28.   

A man may be confident of his Salvation, and yet deluded, and whence such vain confidence is derived.  
THE Evangelical Prophet Isaiah, in the 44 Chapter of his Prophecy 18, and 19 verses▪ declaring the dead and miserable state of man by nature, gives this for one Character of him; viz. he is without knowledge and understanding: For he hath shut their eyes that they cannot see, and their hearts that they cannot understand. And in the 16 and 17 verses, describes him in the state of death; and whereas Christ is the food of living souls. 
John 6. 33.  This Prophet in the 20 verse of the aforementioned Chapter, gives a further Character of the poor natural man, 
Isa. 44. 20  he feedeth upon ashes; a deceived heart hath turned him aside that he cannot deliver his soul, nor say, is there not a lie in my right hand? That is to say, He this poor miserable man is contented with, and expects satisfaction from groundless hopes, as duties, ordinances, and what not (Christ only excepted who is the true bread) his understanding and will are darkened, and misinformed by Satan, and so have turned him aside from Christ, in whom alone is deliverance, rest, and satisfaction; insomuch that he cannot escape the dangerous state he is in; nor can he put it to the question, whether his understanding be deceived by a lie, by something which is not what he takes it to be, that will not perform what it promiseth.  
2. A natural man is indeed sensible of some wants relating to his soul; and therefore saith, wherewith shall I come before the Lord, 
Micah 6 7  and bow myself before the high God? Shall I come before him with burnt offerings, with Calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousand rivers of oil? Shall I give my first borne for my transgression, the fruit of my body for the sin of my soul?  
No, 
Luke 15. 17  all this is ashes, and all those that have not bread must die for hunger. It is the will of God that the ends of the earth look up to Christ; that those who have no price nor money of their own, might have milk and honey freely. All the duties, performances, and righteousness which poor miserable man accounts gain, 
Phil. 3. 3. 8  shall (if he belong to Christ) be by him counted a gain to be loss for Christ. And it would be seasonable to remember what the wise man saith, 
Pro. 28. 26  Whoso trusteth in his own heart is a fool. 
Jer. 17. 9  Hence it appears, that the strength and confidence of a deluded man, may be so great, that it may seem unto himself an unreasonable thing once to question it; yea such an one's confidence of his salvation, may be greater and stronger than the faith of some of the Lords dear ones, and yet be false; and nothing but a delusion of Satan, and a deceived heart.  
It is not the greatness, or strength of any man's confidence, can assure its possessor, that it is not a delusion but confidence is proved to be true o● false by the ground of it, the cause and foundation of it; if it be grounded upon, or caused by any man's qualifications, either abstinence from sin, doing of good, or upon his inward peace, 
Rom. 15. 4  comfort, joy, etc. it is false. But if it be founded upon Christ alone in his free grace, from the word and promise of God, 
Psa. 130. 5.  than it will hold in a storm, In his word do I hope. 
Ps. 119. 81.  But I hope in thy word. Did God give thee a taste not only of a river of Divine consolation, running by thee, but a relish and digestion of the matchless goodness of the Lord Jesus from a fountain thereof before thee, and transform thee into his own image thereby; I say, did God so convince thee, that thou becamest lost and fatherless in thy own sight and apprehension, 
Hos. 14. 3.  and persuade thy soul that he hath mercy for thee, and cause thee to hope in him for it; it is no delusion: 
Psal. 31. 18 21, 22.  For the eye of the Lord is upon them that hope in his mercy: And this is the work of God, 
Psal. 52. 8  to persuade the heart to rest upon his free mercy in Christ; did but God work upon thy heart so that thou longest for, and thirstest after Christ, and an interest in him and in his estimable goodness; certainly thou art not deluded, 
Psal 107. 9  God is thine, for he satisfieth the longing soul, and fills the hungry soul with goodness.  

Wherein Faith and Presumption differ.  
He that presumes, his confidence of pardon is without ground; he hath no word of God to back his confidence, but his confidence is fetched from his own conceits; he seeks not life in and from Christ, his word, and promise; and if he doth receive a promise, he receives it upon his own qualifications, without respect unto Christ, and draws conclusions of life from what he himself is, and his own doings; and as his own righteousness was never unto him as dross and dung; so he depends upon his faith, and not upon Christ by faith; his con●idence being grounded upon his own being so good, or not so bad as others; like the proud Pharisee, such an one was never fatherless, 
Hos. 14. 3  nor did he ever receive the sentence of death in himself, 
2 Cor. 1. 9  and for that sin never revived in him, he never died, but was always persuaded that it is a very easy thing to believe; and assumes a confidence contrary to the word of God which hardens him, 
Jer. 7. 9  and renders him bold to venture upon sinful practices, whereas he that truly believes in Christ Jesus, receives no promise of life, but in and through him in the riches of his grace; and for the sake of Christ this poor believer will suffer the loss of all things; his hope and help is only in the Lord, 
Phil. 3. 8.  his faith works by love, he abhors that which is evil; and cleaves unto that which is good; and having this hope in him, purifies himself as Christ is pure, 
1 Joh. 3. 3  the Lord purifies his heart by Faith. 
Acts 15. 9    

Who are weak members of Christ.  
The weak member of Christ, or the weak believer, is either habitually or accidentally weak.  
1. I term those habitually weak, in whom the breathe, or fruits of the Spirit, are but in a low, infantlike and feeble measure or degree.  
True grace is very little at first, and therefore compared to the least of grains, mustardseed. A huge Oak was but an acorn at first, a bonfire a spark. A poor weak believer is little in his own eyes, and little in the eyes of the world; the Pupil of the eye is very little, yet seeth a great part of the heaven at once; though faith be no bigger than a mustard seed, yet it is all eye to behold Christ. True grace is as the morning light, 
1 Joh. 3. 9  and hath these three properties, 
Hos. 6. 3.  viz.  
1. It is a remaining seed, 
Mic. 5. 7  a living spring, 
1 Joh. 5. 4  that shall never fail. 
1 John 2. 27.   
2. It is still growing and increasing, 
True grace (〈◊〉 though but little at first) is a beginning of glory, and may be compared to the golden chain in Homer, whose top was fastened to the chair of Jupiter.  its going forth is as the morning, and riseth up to a glorious day.  
3. It will in the end overcome all that overshadows it.  
A poor weak believer, being at first but a babe in Christ, and consequently feeble, is upon that account by the Spirit of the Lord in Isa. 40. 11. likened unto a Lamb in Christ's fold; He shall gather the Lambs with his arm, etc. And hereupon God the father appoints Jesus Christ for poor sin-weakened believers, as in Isa. 61. 1. The Spirit of the Lord is upon me, and he hath anointed me to preach good tidings to the meek, he hath sent me to bind up the broken hearted.  
A true member of Christ may be weak, 
Mar. 14. 38  in respect of life, in whom indeed the spirit breathes, though faintly, whose pulse beats, but feebly, whose heart pants after Christ, but weakly, whose soul is indeed alive, though his actions not lively; who performs spiritual duties from an internal principle or power of spiritual life, though but in the initiation of it, in whom Christ who is the wisdom of the Father shines, 
Rom. 14. 1  though through many clouds very dimly, whose faith is weak, who indeed receives Christ and his free grace, though with a shaking hand; who is a believer, though but of little faith; who hopes that Christ will not cast him off, though not sure he will take him up; who (though he cannot see himself worthy) can notwithstanding see God gracious, or at least hath a glimmering thereof. 
Neh. 1. 11  A poor weak believer is described by a desire to fear the name of the Lord, 
2 Cor. 8. 11 12.  and if this be all thou hast, it is accepted: there is as much difference between some of the Lords people, as between willing and doing; 
Phil. 2. 13.  a will to obey the Lord is sometimes all that a blessed Paul can find; 
2 Cor. 3. 1  One may be a babe in Christ though carnal: 
7 Rom. 18 19, 20, 21.  those desires which work towards God, 
5 Gal. 17.  came from God; 
2 Cor. 3. 1  the Spirit returns to him that gave it. 
12 Eccl. 7.   
Secondly, 
145 Ps. 19  I call those Members of Christ accidentally weak, 
2 Phil. 13.  who are habitually strong in the faith, having strong breathe of the Spirit of Christ, and so not liable unto that constant weakness, wherewith babes, or children in Christ are encompassed; and yet may sometimes be accidentally weakened by reason either of sharp afflictions, unto which Christ brings them, or great services unto which he calls them, or else by some great and desperate falls into sin, which through infirmity (and as it were by accident) they have taken.  
There are two sorts of men, that after the committing of sin, can believe pardon thereof no further, than they can see themselves humbled, or find repentance in them for it.  
First, Such as have a weak faith in the Lord Jesus, and these with Thomas, may receive reprehension from our Saviour. 
20 Joh. 29  Because thou hast seen me thou hast believed, blessed are they that have not seen, and yet have believed.  
Secondly, Mere titular Christians but in very deed hypocrites, who build their faith upon the sandy foundation of their own repentance, 
Sublatâ causá toslitur effectus.  humiliation, and such other like qualifications, (though they say and perhaps think otherwise) and then no wonder, if when their foundation be removed, 
7 Math. 26 27.  their faith fail and they fall.   

But if it be inquired what the difference is between a weak Member of Christ and an hypocrite.  
I answer,  
The weak Member of Christ hath, another secret frame of Grace in him, which will not suffer him to rest upon this rotten foundation; the Spirit of God bloweth upon him, and gives him to see that this way of the flesh will fail him; and at last pitcheth him absolutely upon Christ, and leads the poor soul to lay hold upon the word of his promise which endures for ever. All flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it: 
Isa. 40 6, 7, 8.  Surely the people is grass, the grass withereth, the flower fadeth, but the word of God shall stand for ever. When the Lord begets one by the immortal seed of his Word; he than lets him know, that all flesh is grass, and that whatsoever ●lesh and nature can desire to rest upon, falleth away, and teacheth him to rest only upon the word of Promise, which endures for ever, tendered in the Gospel. 
1 Peter 1. 23, 24, 25.   
But the hypocrite being not blown upon by this Spirit, not having the seed of grace conveyed unto him in the Gospel-promise, 
3 Rom. 24 25, 26.  stumbles at this way of free justification; and seeks justification in another way; forming up a Religion according to himself of pleasing and displeasing; 
9 Rom. 31. 32.  and by what he doth and doth not; and thus going about (through his natural knowledge or light) to establish his own righteousness, 
10 Rom. 3, 4.  wherein is but a more glorious damnation to be got at best, he submits not to the righteousness of Jesus Christ; And he waxing confident in this way teacheth it unto others; thinks others foolish and blind in regard of himself; 
Rom. 2. 17 18, 19, 20.  yea he grows so confident, as that he● dares plead his cause with God: Have we not prophesied in thy name? etc.  
He hath a faith, 
Mat. 7. 22.  though indeed but a dead one; and yet it will go far in the resemblance, carrying the image of something like unto the new man, as the faint reflections of the Sun in a cloud look like the Sun, but are not; and may both deceive the soul of the person where it is, and of others that go but according to the appearance: yet there being no spiritual life, nor Christ form in such a soul, there can be neither any right spiritual enjoyment of Christ, nor solid communion with God in him, though all the changes of the Spirit may seem to be there to such a carnal formally deceiving heart.  
He may repent as Ahab; 
1 King. 21 27.  he may joy in the Gospel ordinances and have a kind of reforming with Herod, there may be in him a kind of faith, as in those that believed (mentioned in the Parable) but in time of temptation fell away; 
Matth. 13. 19, 20, 21, 22.  there may be a frequenting of the word preached, as appears by those that said unto our Saviour; have we not eaten and drunk in thy presence? and thou taught in our streets? There may be a conviction of sin, 
Act. 24. 25  as in Faelix, who trembled at Paul's preaching; he may hold out with Christ in very great troubles, 
1 Cor. 13. 3  nay suffer even death in the cause of Christ. But all these are not yet in the power of Christ, nor in the life of the Spirit; so that the fruits and seeming graces of such, are but like the berries upon the thorn in the way side, not like the grapes upon the Vine; 
John 15. 1, 4, 5.  he is not built upon that Rock of ages, Christ Jesus; and other foundation can no man lay; 
1 Cor. 3. 11.  and therefore it is no matter of admiration, if like wand'ring stars and clouds that have no water; 
Judas 12, 13  such are ever rolling up and down, 
Heb. 12. 24  and never established. He dare not reckon with his conscience, 
Heb. 9 7.  for the blood of sprinkling is not there; and without blood there is no remission, no boldness against sin, no looking Conscience in the face.  
An hypocrite may have a name to live, 
Heb. 6. 4.  and to taste of the heavenly gift; but is indeed dead and senseless, yea absolutely void of spiritual life, and may not unfitly be compared to that Statue of a man, which they say Albertus Magnus was thirty years about; that by reason of springs and devices within could walk up and down, and speak articulately; which still was void of life; so here etc. some springs within resulting from self-love, some scrnes of ostentation may produce in the hypocrite speech and motion in the ways of God, but being destitute of spiritual life, must needs be void of spiritual senses, and consequently of those soul satisfying, ravishing, and transforming tastes and relishes of the goodness of God, which the Saints enjoy: And thus although he may ascend many rounds in jacob's ladder, the greater at last will his fall into utter darkness be, if the Lord give not repentance.   

But inasmuch as the child of God and an hypocrite both stand for repentance, it may be enquired what the difference is between the repentance of the one and of the other.  
I shall only instance a few of the differences, instead of many more that might be insisted upon.  
1. That which turneth an hypocrite from his sin, causing him to grieve and mourn for it, is principally a convicted conscience, 
Ma●. 27. 4. 5.  and restraining grace; this made Judas confess his sin, and restore his pieces of silver, 
Numb. 22 34.  who nevertheless denied the power of the Spirit of Christ. 
2 Tim. 3. 5   
But the child of God, 
Jer. 31. 33  he hath this Law of repentance put into his inward parts, 
2 Cor. 3. 3  and written in his heart by the finger of the Spirit of the Lord, though many times by reason of strong motions in the flesh, he would not repent; yet he cannot resist this law of his mind, 
Jer. 20. 9  he must perform it; when the Lord saith in his word, 
Psal. 27. 8.  repent, and seek my face, he this poor child of God replies, Thy face Lord will I seek; the very same lesson, 
1 Joh. 2. 2●.  that he is taught outwardly by the word, he is taught inwardly by the anointing spirit; yea, it is even his meat and drink to do the will of God.  
2. Repentance in the hypocrite proceeds from a servile fear, 
Heb. 2. 15  he being begotten under a covenant of works, is through fear of death subject unto bondage all his life long; and though he look to be saved by faith and repentance (being instructed out of the Gospel:) yet he dares not expect grace and pardon any further than he sees himself work, for he looks to be saved, though not altogether, yet as it were, by the works of the Law, 
Rom. 9 32  thinking that mercy and pardon must needs follow his works, and this is that which makes him take a great deal of pains in the Church; 
Mat. 20. 12  yea he will bear the burden and heat of the day, and perform abundance of hypocritical service unto the Lord, 
Isa. 1. 14.  yea till he troubles the Lord therewith, and makes him weary thereof. 
Rom. 8. 15.   
But the child of God is begotten under a Covenant of grace, and hath not received the spirit of bondage again to fear, but the spirit of Adoption to cry unto God, Abba Father, and (being delivered,) 
Luke 1 74  serves God without fear, in holiness and righteousness all his days; he knows very well that sin cannot damn him, being delivered out of the hands of his enemies by the blood of Christ. And hence though God break him in the place of Dragons, 
Psal. 44. 17 19  and cover him with the shadow of death, yet will he not forget God, nor deal falsely in his Covenant. His repentance (in that sin cannot damn him) is not arbitrary; he is bound to it by the Covenant of grace; 
5 Gal. 6.  his faith works by love, 
2 Cor. 5. 14.  the love of Christ constrains him; 
8 Cant. 7.  many waters cannot quench this love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned; the more sin the Lord hath forgiven him, the more he loves God, and reputes, mourns and weeps bitterly because of sin, as it is an injurious offence against so merciful a Father, instance Peter and Mary Magdalene, 
22 Luk. 16 62  who thought nothing too dear for a Christ, from whom they had received a free and full discharge from all their sins and provocations. 
7 Luk. 47 46  the hypocrite reputes from a principle of slavish fear; but the poor believer, from a principle of a childlike love.  
3. An hypocrite never turns to the Lord with his whole heart, as the Lord requires, 
1 Jam. 8  for he is double minded. True it is, he may walk according to the dictate of his conscience, as far as he is enlightened by the word of God, leading a blameless life, 
3 Phil. 6.  and may do that which he does, out of the integrity of his heart with Abimilech; 
20 Gen. 51 6.  he persuades himself he is in the right, when in truth, he is far wrong; and because he received not the love of the truth, that he might be saved, the Lord gives him up to strong delusions to believe a lie, 
2 Thes. 2. 10, 11, 12.  that he might be damned, who believes not the truth; He may indeed seemingly turn unto the Lord, in respect of many glorious actions; 
3 Tit. 5, 6.  but he hath not a new heart, nor a renewing Spirit within him; and if that action, that (as he thinks) he doth most uprightly, were put into an Evangelical frame, he would most exceedingly ha●e it, because the carnal mind is at enmity against God, 
●. Rom. 7.  for it is no● subject to the Law of God, nor indeed can be; his best duties proceed but from flesh and nature, and from the old man, which never turned to God; and as for that, which should give a spiritual being to those actions, namely faith in Christ, and the Spirit of grace, these he hates from his heart.  
But the child of God hath a new heart and a new Spirit; he is a new creature, 
2 Cor. 5. 17  all things are become new: and although the flesh lusteth against the Spirit; 
24. Jer. 17  yet this new creature turneth wholly unto God, 
119. Psal. 2  and is all for God; 
138. Psal. 1 2  such a man seeks the Lord with his whole heart, 
103. Psa. 1  and all that is within him praises the Lords holy name.  
4. The hypocrite in his repentance, and all his performances aims at himself; 
7. Hos. 14.  he doth them for corn, 
7. Zech. 5.  wine, and oil; when he fasts and mourns, he doth it for himself, and not unto the Lord; the salvation of his soul is his utmost end.  
But the child of God, the believer, doth all for God's glory; 
17. Luk. 18  he desires the Salvation of his soul, but he hath a further end; hereby the Lord manifests his truth and mercy, and gets himself a name. 
23. Psal. 3.  Saith blessed David, save me for thy mercy's sake, for thy Names sake; and when he reputes and confesses his sin, it is principally, that he may give glory unto God, and in all his actions terminates not in himself, 
7 Josh. 19  but doth them to the end that Christ may be magnified and esteemed all in all.   

Sixteen precious and soul establishing considerations deduced from the Covenant of Grace.  
The new Covenant of grace is held forth principally in these places of Scripture. 
Deus promittendo se fecit debitor●m.  viz.  
8. Heb. 10. Jer. 31. 31, 33, 34. 36. Ezek. 25, 26, 27, 29, 31. Ezek. 16. 3, 4, 5, 6, 8, 
God in promising hath made himself our debtor.  9, 10, 11, 59, 60, 63 Jer. 32. 40. Jer. 33. 20 Heb. 6. 17, 18. Heb. 12. 24. Heb. 13. 20. Mic. 7. 20. Psal 89. 28. 31, 32, 33, 34.  
1. Consideration. His Covenant is a free Covenant, being the offspring of the free love, mere grace, and rich mercy of God, whereby he is pleased to make a blessed agreement with his Son Christ to save poor lost man, yea, the worst, most vile, despicable, and helpless creatures in the world; and of this sort of mankind doth God usually please to take into covenant with himself; for he doth not (as many would insinuate) therefore take men into this covenant, because they believe and are holy; but that they might have faith and be holy: in this covenant he promises holiness, and through it conveys holiness unto men; 
36 Ezek. 25. 26.  as for example, the Idolatrous Ephesians, the profane Corinthians, the vile Publicans, the filthy Harlots, yea the poor thief, even at the last hour, when he could neither serve nor glorify God so much as one hour on earth; and these when they were at the highest of their provocations, and when no eye pitied them, yea, when their own eyes pitied them not, then was the time wherein the Lord out of the riches of his grace and soul astonishing love swore unto them, and entered into covenant with them; and this was likewise the time wherein they became his, as in that pregnant place of Scripture, worthy to be written in indelible characters of Gold, upon the memory of every poor believer. Thus saith the Lord God unto Jerusalem, thine habitation and thy kindred is of the Land of Canaan, 
16. Ezek. from ver. 3 to verse 11  thy father was an Amorite, and thy mother an Hittite; and in thy nativity when thou wast born, thy navel was not cut; thou wast not washed inwater to soften thee, thou wast not salted with salt, nor swaddled in clouts, none eye pitied thee to do any of these unto thee, for to have compassion upon thee, but thou wast cast out in the open field to the loathing of thy person, in the day that thou wast borne. And when I passed by thee, I saw thee polluted in thine own blood, and I said unto thee, when thou wast in thy blood, live: even when thou wast in thy blood, live. Now when I passed by thee, and looked upon thee, behold thy time was as the time of love; and I spread my skirts over thee, and covered thy filthiness; yea I swore unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine; then washed I thee with water, yea, I washed away thy blood from thee, and I anointed thee with oil, I clothed thee also with broidered work, and shod thee with badger's skin, and I girded thee about with fine linen, and I covered thee with silk, I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck.  
It is an apparent truth unto all experienced Christians, that when God first enters into covenant with men, he finds them in their blood, 
Nisi omnino gratuita non est gratiâ. Aug.  in their infidelity, he finds them unholy, but as soon as this covenant is struck with them, thou becamest mine, saith the Lord, in the last mentioned Scripture, than I washed thee with water, etc. yea, I washed away thy blood ●rom thee. The Lord puts his holy Spirit in them, 
Isa. 63. 11 18.  and his holiness, and so they immediately become the people of his holiness; God becomes our God, and then makes us his people, and afterwards washes us, and sanctifies us from our sins.  
And although poor believers have injuriously and unkindly offended this gracious God by their manifold provocations, yea though they have despised the oath in breaking this covenant, and played the harlot in the face of the Lord, yet the Lord will have such to know, that his ways are not as their ways, but as far above them, as the heavens are above the earth. For thus saith the Lord God, 
16. Ezek. 59, 60.  I might even deal with thee as thou hast done which hast despised the oath in breaking the Covenant. Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant, and thou shalt know that I am the Lord, 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.  
And as this covenant is free, so likewise it is unconditional on man's part, God is pleased indeed to take us into covenant, not upon any condition in us, before he brings with him Christ, and in him all the conditions, and make us as he would have us, not for the covenant, but in it, or under it; we are not his people before he be our God, 
8 Heb. 10.  first you have not chosen me, but I have chosen you. 
15. John 16  And it evidently appears, that there is nothing required of a man to make him partaker of this covenant; no not faith (though divers affirm that it is requisite that God gives faith unto men before he enters into covenant with them, that so they may have it as a hand to take hold upon the covenant) but of such I would be satisfied, (if the new covenant of grace be not unconditinal on man's part) how it differs from a covenant of works, is it not a hard and as impossible a thing for man of himself to believe in Christ, as it is to keep the whole Law? to believe in Christ is a fruit of his spirit, 
5. Gal. 22  and must we not be in Christ before we bear fruit; 
Joh. 15. 4.  we cannot rationally expect the effect before the cause, the light before the sun, or heat before we have fire; therefore we must be in Christ before we can believe, we cannot from Scripture ground expect faith in the soul before Christ's spiritual presence be there; he that hath the spirit of Christ, hath Christ; we have the spirit of Christ before we believe, therefore we have Christ before we can believe; 
8 Rom. 9, 10, 11.  so ●at it is Christ in us that brings us to Christ out of us; it is the spirit of Christ that leads a sinful soul to the person and righteousness of Christ; faith is no condition, but one of the graces of the covenant on God's part, to be given to those who are given unto Christ, and is not given before the covenant, but in, with, and through the covenant, and there must ●e the spiritual presence of Christ, who is the Author of ●aith in the soul, ●ither before or at the very first instant of believing, for that the cause must necessarily anteceede the effect.  
Thus it manifestly appears, that at Gods first entering into Covenant with a man, the poor Creature is merely passive, having no condition at all in him, yet when God hath taken a man into Covenant with himself, and sown the immortal seed of grace in the field of his heart; and so sprung up light, life, and faith in the soul, than the soul is to say as Christ said, my Father worketh hitherto, 
2 Cor. 6. 1  and I work●; or as the Apostle said, we are co-workers with him; yet herein we must also know it is not enough for God to tune the instrument of the soul, unless he himself also play thereon; without this, the Music cannot be melodious; 
1 Cor. 15. 45.  it is not enough for God to work grace in men's hearts, 
5 John 21  but he must also quicken, 
6 John 63  put forth and act those graces he hath been pleased to infuse into, and work in the Saints.  
And it is Gods part not only to propound and to offer, but it is his part also and his promise to bring men into the bonds of the Covenant, 
20 Ezek. 37.  and to work a willingness and ability in men to receive what he offers and gives; 
2 Eph. 10  to believe what he promises, and to obey what he command●.  
The new Covenant is indeed merely a Promise; for the Covenant that God makes with his now under the gospel, is all on his own part, without any thing on man's; he makes himself ours, and makes us his, all is of his own doing; though a Covenant in the strict, legal and common sense is upon certain Article● of agreement and conditions on both sides to be performed: Thus stood the old Covenant; there was life promised on condition of obedience, and so in Covenants and Contracts between man and man, but now there is a Covenant, or rather promise in Jesus Christ, who is called the Mediator or Manager of the Covenant, in which God gives himself freely in Christ to be the God of a poor sinner, Christ undertaking all both with the Father and the soul; It is not the way of a Covenant that the Gospel uses, but rather the promise or grace, or Salvation, and the Doctrine of it in Hebr. 8. 10. Jer. 31. 31. Ezek. 36. 26, 27. It is cleared to be only promise, grace and free love to a sinner; for if any thing were to be done for life or salvation we should darken the glory of free grace, and make it a promise neither wholly of grace, 
11 Rom. 6  nor wholly of works; 
Deus nos non nisi in eâ perfectione in quâ Christus resurrexit intuetur.  if it be of grace, it is no more of works, otherwise grace is no more grace: nor is this promise of salvation given to sinners as sinners barely, simply and singly, nor as qualified or conditioned▪ for so life should be purchased by us, rather than for us; so as we are only sinners in our own and others Judgements, but truly loved in Christ when the promise comes: And thus the Scripture calls us ungodly, and sinners, and children of wrath; not that we are so, but seem so; or not so in God's account but the worlds. The Spirit saith, though they be black yet they are comely; they are so in the esteem of him, who is of purer eyes then to behold iniquity, 
Rev. 3. 18  being clothed with the robes of Christ's purity and holiness; 
Isa. 65. 10  though in themselves in the glass of the Law, reason and sense they appear black, yet in Christ through the glass of the Gospel they are beautiful and comely to the eye of faith.   

The new Covenant no Covenant properly with us, but with Christ for us. 
89. Psa. 28 24 to 38.   
God makes no covenant properly under the Gospel, 
53. Isa. 10, 11. 12.  as he did at first, but his covenant now is rather all of it a promise; 
42 Isa 6, 7  man is not restored in such a way of covenant and condition as he was lost, 
49. Isa. 9  but more freely and more by grace and mercy; 
25 Psal. 14  and yet God covenants too, 
13 Heb. 20  but it is not with man only, 
89 Psal. 19  but with him that was God and man; 
6 Heb. 17.  even Jesus Christ; 
26 Isa. 12.  he is both the covenant, 
89 Ps. 2. 35  and the messenger, or mediator of the covenant; God agreed to save man, but this agreement was with Christ, and all the conditions were on his part. He stood for us, and articled with God for us, and performed the conditions for life and glory; and yet because we are so concerned in it, it is called a covenant made with us, I will make a new covenant with them; and yet that it may not be thought a covenant only with us, as the first was, it is called a new covenant, and a better covenant, and Christ is called the mediator of it; and lest we should think some conditions were on our parts, as in the first, it is added, I will writ● my Law in their hearts, I will put my spirit within them; so as in this new covenant, God is our God of free grace and righteousness on his part, not for any conditional righteousness on ours; yet in Scripture it is called still a covenant, because God is our God, still a way of righteousness though of redemption too, and of condition too, yet not on ours, but on Christ's part for us, and yet it is a covenant with us, because we are Christ's. 
1 Cor. 3. 22, 23.   
This Covenant is a full and complete Covenant, richly and plentifully stored with all suitable promises, both for this life and that which is to come; yea a poor Creature cannot be reduced unto that condition, but there is something in the covenant which suits with that condition, and tends to answer, relieve, and redress him, be it for soul, body, or both: yea it is copiously stored with all seasonable and suitable promises, like that River of God which is said to be full of water; there is in God and in this covenant riches of sinne-pardoning mercy, and renewing grace, and riches of love, and grace to cover men's nakedness, and riches of glory to satisfy their souls for ever; yea a poor creature (whether a Saint or a sinner) cannot possibly want the good thing but it is in Christ, and in the covenant, and it is promised in the covenant, for the Lords promises are altogether as large as his commands, and larger than his threatenings.  
It is a well ordered Covenant, 
2 Sam. 23. 5.  and that in three respects.  
1. In respect of the promises and parts of the covenant; as first, God becomes our God, and then makes us his people, and afterwards washes and sanctifies us from our sins.  
2. In respect of manifestation; 
2 Tim. 〈◊〉 10.  God first reveals it by his outward Ministry, 
2 Cor. 1. 21, 22.  than afterwards reveals, seals & assure it unto men's souls by his Spirit  
3. In respect of the ends of it; and these are God the fathers, and the Sons glory: and that he might display the banners of his soul-ravishing, and heart-melting goodness in the sight of his poor children.  
This Covenant (though in respect of men it be altogether free) was founded upon Christ and his merits; 
2 Pet. 1. 1.  yea, doubtless faith, 
4 Gal. 5  and all the mercies and promises of the covenant were really purchased by him, and the covenant itself is built upon the rock of ages, Christ Jesus.  
This covenant is a sure covenant, and thereupon the mercies thereof came to be called the sure mercies of David, as sure as a rock, being founded upon Christ himself. Hear what the merciful and immutable God saith concerning it, yea unto such as had broken his statutes and commandments, 
89 Psal. 31 32, 33 34  My Covenant I will not break, nor alter the thing that is gone out of my lips; when God once comes into covenant with a soul, he will not nor cannot break it with them; the Mountains shall depart, 
54 Isa. 10.  and the hills shall be removed, but my kindness shall not depart from thee, nor shall the Covenant of my peace be removed saith the Lord that hath mercy on thee: And he speaks further by the Prophet Jeremiah; 
Jer. 33. 20  If you can break my Covenant of the day, and my Covenant of the Night, that there shall not be day and night in their season, then may also my Covenant be broken etc. 
Rom. 8. 38, 39  As this covenant was not made with us, so it cannot be broken by us; and as it was not made for our good works, so it cannot be disannulled by our sins; it is not founded upon so rotten and sandy a foundation, as self and performances are: what cause therefore have we to break out into joy and admiration of those heights and depths of the love and wisdom of God who hath neither made the covenant with us, nor left it in our keeping, but founded it upon his own immutable word and promise, 
Psal. 89. 2  which he hath also confirmed by an oath?  
As the new Covenant of grace is free, unconditional on man's part, as it is merely a promise, a full and complete covenant, a well ordered covenant, founded upon the merit of Christ, and a sure covenant; so also it is an everlasting covenant; consider that he who made this covenant, is none other than the everlasting God, 
Isa. 40. 28.  and his motive to make and enter into this covenant was his everlasting love; 
Jer. 31. 3.  the righteousness upon which it is established is an everlasting Righteousness; 
Dan. 9 24  and all the mercies and blessings thereof are everlasting; 
Heb. 8. 12  as everlasting pardon; for I will be merciful to their unrighteousness, and their sins and Iniquities will I remember no more. 
Jsa. 54. 8.  Everlasting kindness: In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer; 
Psa. 100 5  everlasting mercy; for the Lord is good, his mercy is everlasting and his truth endureth to all generations. Everlasting joy, 
Jsa. 35. 10.  and the ransomed of the Lord shall return and come to Zion with Songs and everlasting joy upon their heads, 
2 Thes. 2. 16, 17.  etc. Everlasting consolation; Now our Lord Jesus Christ himself, and God even our Father, who hath loved us and given us everlasting consolation, etc. and likewise everlasting life. For God so loved the world that he gave his only begotten Son, 
John 3. 16  that whosoever believeth on him, should not perish, but have everlasting life. God hath ordained men unto eternal life, before they believe; and faith is a fruit of the spirit of Christ, and of consequence we must be in Christ before we can bring forth fruit: 
John 3. 16  that whosoever believeth on him, should not perish, etc. This and such like expressions are to be considered as declarations of the qualification of such as are saved; not that faith gives us any interest in Christ, but manifests unto us, that he who hath loved us with an everlasting love, hath by his Spirit come into our hearts and created faith there and showed forth this love unto us.   

When God is said to be in Covenant with a Soul.  
A soul is then properly, actually or expressy in Covenant with God, when God hath come to it in the promise, and then when it feels itself under the power of the promise, it begins only to know it is in Covenant; and yet to obey as if it were but to enter into that covenant which God hath made with it in Christ, before it could do any thing; so as they that believe do rather feel themselves in that covenant which God hath made with them, without any thing in themselves, either faith or repentance, etc.   

The effect of this Covenant.  
The Lord in and through this covenant, brings a poor creature to see, and seeing, to admire the superabundant riches of his free grace and love, and humbly and thankfully to embrace the same; and the heart, thus wrought upon, vehemently desires that such carriage and kindness of its God might not slip out of mind; but that the consideration of this soul-ravishing heart-melting, and astonishing grace and loving kindness, might through the Spirit of the Mediator of this covenant, carry him forth steadfastly to believe in, dearly to love, cheerfully to obey, and dutifully to honour and serve the God of this mercy, in soul, body, and spirit, so long as the Sun and Moon endure, and for ever; in a word, the soul is carried forth, out of self, unto God, and in God alone finds rest and satisfaction.   

Divers inviting Characters, and soul-winning encouragements of faith.  
Faith is an assenting or cleaving to the truth and faithfulness of God in his promise; 
Rom. 4. 20 21.  not from any thing the soul sees, or feels in itself, but from something it apprehends in God, in his word; faith sometimes is attended with much strife and struggling; for Satan will say to the soul, it is in vain to believe, Christ saith, come, I will ease thee; and faith sweetly persuades the heart to rest upon the ability and fidelity of God in his free promise. Faith is an emptying grace, yea it is its property to empty the soul, and keep it empty of self confidence; and thereby it makes way for receiving of the righteousness of Christ, even as the poor widows empty vessels, 
1 Kings 17. 14, 16  for the receiving of the oil out of the cruse, whereas the fullness of the vessel caused the stay. Yea, it implies an emptiness of self, that we may be filled with him, out of whose fullness, we receive grace for grace.  
Faith is a believing that Jesus Christ is the Christ, which implies a seeing, and knowing that all is in Christ for life and salvation, and so to rest upon him for it: he that thus belieus in Christ, is brought over by Christ, unto Christ: and so centred upon him, 
John. 6. 58  that he will never go from him. My soul, wait thou on God, 
Psal. 62. 5.  for my expectation is from him.  
And in those souls who enjoy this precious faith; old things are done away, and they are new creatures; there is a light set up in the soul, and the soul sees and knows all is by Christ, and that there is no way, or means of life, but by him; and thereupon closes with him, and rests upon him.  
Faith looks unto what God saith, rests upon it, and sets to its seal that God is true.  
Faith doth not lay hold on Christ to fetch Justification from him, till Christ hath first laid hold on us, and imputed his righteousness unto us, and by his Spirit in a free promise of grace declared the same unto us; 
Quid putas aliud fidem esse quam sensum & gustum misericordi● & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dei in Christo: hic sensus misericordi● et is est qui laxat corda solvitque in dilectionem Dei, etc. Rolloc on 5. John.  and then faith becomes active to receive and depend upon Christ and his everlasting righteousness.  
Faith works by love, and most highly prizeth Christ and his righteousness, debases and vilifies self, admires the immense and infinite riches of Gods free grace and love, and engages the heart to holiness; yea, to dedicate itself as a monument of eternal praise and thanksgiving for his inestimable goodness.  
Yea, that soul that is possessed of such precious faith, can never in its own eye see God high enough, nor itself vile enough, 
Phil. 3. 8, 9 10  and fetches all its strength from Christ to do all it doth. 
Ezek. 16. 9 10.   
There are many mistakes about faith, some have thought comfort, 
Gal. 2. 20.  joy, or ravishments of soul with God to be faith, 
Mat 22. 37  and so because they had not them, have concluded they had no faith; it is not men's believing, but the object of faith, that gives faith its denomination. There are many precious souls that trust in Christ for life, from an hope of mercy, but this hope (though the poor soul at present sees or knows no certainty of enjoyment of what it hopes for) hath a blessing entailed on it: Turn ye to the strong hold, 
Mat. 16. 17.  ye prisoners of hope. 
Zech. 9 11    

Eleven Motives to believe.  
1. By believing, 
Joh. 3, 15, 16, 36.  we come to know our interest in Christ, and salvation by him. 
John 6. 40   
2. By believing, 
Joh. 3. 33.  we honour God; he that receives his testimony, hath set to his seal that God is true.  
3. If ye believe not, 
Isa. 7. 9  surely ye shall not be established; 
Rom. 11. 20  there is no true quietness and settlement of soul without believing; 
Heb. 9 12.  thou standest by faith, 
Heb. 4. ●  and fallest into sin by unbelief; the word preached, is precious and powerful, yet it profited not, being not mixed with faith in them that heard it.  
4. It's faith that rids the soul of all its distempers, 
Rom. 5. 1  doubts, fears and discouragements; we may not separate the Spirit from faith, nor faith from the Spirit, nor Christ from both.  
5. By faith in Christ thou shalt be kept in perfect peace, it will sweetly and transcendently refresh the soul; 
Isa. 26. 3, 4  thou shalt keep him in perfect peace because he trusts in thee. 
5 Rom. 1.  Being justified by faith, we have peace with God; by faith we apprehend Christ our Justification, the fruit of which is joy and peace.  
6. By unbelief we add sin unto sin in the highest nature, if we believe not what God saith, we accuse God of speaking falsely: 
1 Joh. 5. 10.  he that believeth not hath made God a liar It is impossible for God to lie, the strength of Israel cannot lie, nor can it be any dishonour to God or danger to thyself to hope in his mercy and believe in him: 
1 Sam. 15. 29.  The eye of the Lord is upon them that hope in his mercy. 
33 Psal. 18   
7. As bad as thou canst be, have been received unto mercy; Jesus Christ came into the world to save sinners. 
1 Tim. 1. 15, 16.  This is a faithful saying and worthy of all acceptation. When thou layest in thy blood, 
16 Ezek. 8  it was a time of love; 
Rom. 4. 5.  He justifies the ungodly; While we were yet sinners, 
Rom. 5. 8. 10.  Christ died for us; have hope therefore, fear not but believe; 
Mark. 5. 36.  the Lord will command his loving kindness in the day time, 
Psal. 42 8.  and in the night his song shall be with thee, hope thou in God.  
8. Unbelief streightens thy heart, stops thy mouth, and hinders thy thankfulness and praising of God; thou shalt be dumb because thou believest not. 
Luk. 1. 20.   
9 Unless we believe, we can never glorify God. Abraham staggered not at the promise of God through unbelief, 
Rom. 4. 20  but was strong in faith giving glory to God.  
10. Our naked cleaving to God in his free promise shall carry down all our distempers at once, 
Isa. 26. 3.  and drown them in it as in a Sea; the promises will answer all thy doubts and fears whatsoever, and fill our souls with peace in believing.  
11. By our unbelief we oppose riches of grace and love; yea, that love that could love enmity itself, and reconcile those unto God, that are enmity against him.   

There is but looking up to Christ Jesus, and salvation is in thy soul; and believing with thy heart, and thou art saved: 
Isa. 45. 22.  thou wert saved by Christ before, but now in thyself.  
Jesus Christ and forgiveness of sins in his name, and redemption through his blood, is the first and only thing held forth in the Gospel to sinners; the other mystery of Righteousness is revealed to believers; forgiveness of sins is first taught, that they may believe; and the other glorious mysteries are taught, that they may know what they believe: they are first to see God's love, and afterwards his glory: Jesus Christ crucified, is the best story for sinners; and Jesus Christ exalted, for Saints; and therefore it is, that in all the Apostles Sermons, the story of blood and redemption was first preached; and when they did believe that, than they wrote Epistles and Revelations of greater things unto them, so as they spoke of Christ only to make them believe, and wrote to them of him when they did believe.  
Salvation is not made any puzzling work in the Gospel; it is plainly, easily, and simply revealed; Jesus Christ was crucified for sinners; this is salvation, and this work of salvation is past and finished, sins are blotted out, sinners are justified by him that rose for their justification; 
Rom. 4. 25  now that which we must do to be saved, 
Act. 16. 31.  is to believe in the Lord Jesus Jesus Christ, and the promise is annexed, thou shalt be saved. All that is to be done in the work of salvation, is to believe that there is such a work, and that Christ died for thee among all those other sinners he died for. 
1 Joh. 3. 23.  This is the commandment, that ye believe on his Son Jesus Christ; that is, that ye be persuaded of such a thing, that Christ was crucified for sins, and for your sins, and we are called on to believe, because they only that can believe, are justified▪ by him all that believe are justified; 
Act. 13. 39  so that salvation is not a business of our working and doing; it was done by Christ with the Father: Sin, Satan, and hell were all triumphed over by Christ himself openly for us; and all our work is no work of salvation, but in salvation; in the salvation we have by Christ. We receive all, not doing any thing that we may receive more, but doing because we receive so much; and because we are saved: therefore we work, not that we may be saved, and yet we are to work as much as if we were to be saved by what we do, because so much is done already for us, and to our hands, as if we were to receive it for what we did ourselves; this is short work, believe and be saved, and yet this is the only gospel work and way. Christ tells ye in few words, and his Apostles in as few. 
John 3. 14  As Moses lifted up the Serpent in the wilderness, so must the Son of man be lifted up, that whosoever believes on him should have eternal life; 
Rom. 10. 6 7, 8, 9  Saith Saint Paul, say not in thy heart, who shall ascend into heaven; that is, to bring Christ from above? or who shall descend into into the deep? that is, to bring Christ from the dead? but what saith it? the word is nigh thee, even in thy mouth, and in thy heart; the word of faith which we preach. if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved.  
The work is already done, but then thou shalt see that it is done.  
There are five grounds why salvation is so soon done.  
1. Because it was done before by Christ, but not believed on before by thee till now.  
2. Because it is the Gospel way of dispensation to assure and pass over salvation in Christ to any that will believe it.  
3. There needs no more on our sides to work or warrant salvation to us, but to be persuaded that Christ Jesus died for us, because Christ hath suffered, and God is satisfied; now suffering and satisfaction, is that great work of salvation.  
4. Because they and they only are justified who can believe. 
Rom. 1. 17  Righteousness is revealed from faith to faith, 
Act. 13. 39  all that believe are justified.  
5. That it may be by grace, 
Rom. 3. 24  and not of works, being justified freely by his grace, through the redemption that is in Christ Jesus.   

How God begets faith in an unbeliever.  
We are commanded to believe, and faith is the gift of God; 
Ephes. 2. ●  and the Spirit of Christ (without which we can do nothing) enlightens our understandings, 
Joh. 15. 5.  and worketh faith in us; 
Eph. 1. 19  and hereupon our believing is said to be the work of God, 
2 Cor. 3. 17. 18.  and the Spirit having set up a divine light in our understandings (we being before altogether darkness) bows our hearts to believe; and indeed without this quickening Spirit of Christ the two edged sword of the word preached, 
1 Pet. 1. 23. 24. 25.  will prove but as Scanderbegs sword, which without Scanderbegs arm, was able to do little or nothing. It is through grace that men believe, 
Act ●8. 27.  yet men are to use the means; for in the preaching of the word God hath covenanted, that his Spirit go along with, 
2 Thes. 2. 13, 14  and add power to the word spoken, & make it effectual to the enabling of the creature to obey; 
Isa. 59 20, 21  he said unto me, Son of man, 
Ezekiel 2. 2  stand upon thy feet, and the Spirit entered into me when he had spoken unto me, and set me upon my feet. And the dead shall hear the voice of the Son of God, 
Joh. 5. 25.  and they that hear shall live; otherwise were it in vain to speak unto dead men to believe, 
● Pet. 4. 6.  and all men are by nature spiritually dead, 
Eph. 2. 1, 4 5.  only they believe, whose hearts God opens: None can believe but they unto whom it is given. 
Act. 16. 14    

When the soul is come to believe that Christ was made sin for it; its doubts are vanquished, and the soul sweetly quieted and settled.  
As soon as Jesus Christ by his Spirit hath convinced the soul that he is made sin for it, 
Peccat ini● quus, et punitur justus  and that it is made the Righteousness of God in him, then do all its doubts, 
2 Cor. 5. 21  fears, and objections vanish; and Christ is believed in, and lived upon with thankfulness and joy; yea, such a soul by its eye of faith, sees it far better, that Christ was made sin for it, then if it had never sinned; yea, as much better as a spiritual body is better than a natural, 
1 Cor. 15. 43, 44, to 55.  as much better as the image of the heavenly is better than the image of the earthly body; yea as much better as strength is better than weakness, and as heaven is better than earth: 
Rome, 5. 1.  It is faith in Christ that rids the soul of all its distempers, doubts, fears, and discouragements: we may not separate the Spirit from faith, for faith is the fruit and effect of the Spirit, and we cannot rationally expect the effect without its cause. And it is the want of faith that causes troubles in the soul; 
John 14.  saith Christ, ye believe in God, believe also in me, and let not your hearts be troubled, believing in Christ sweetly quiets and settles a troubled soul, and those that know God, will trust him with their bodies and souls, and that upon his word; 
Ps. 9 9 1●  all that know thy name, will trust in thee; yea, they will cleave unto God in his promise, even then when they are in their greatest fears, and most sensible of their own vileness, and that not without sufficient war●ant; 
Psa. 62. 8  Trust in him at all times; God is a refuge for us, Selah; if at all times, then at the worst of times, yea even then believe, and hear nothing against thy believing of God in his promise; 
Rom. 4. 18.  Abraham the faithful believed against hope; oh believe God intends thy good; 
Luk. 19 10  Christ came to seek and to save the lost; such as are lost in their sight and sense of their own vileness, insufficiency and misery.  
A Collection of divers things, from wh●n●e it is that many weak Believers are encompassed with so many doubts, 
Isa. 41. 10  fears and discouragements, together with sundry especial means, which they are to make use of, and wherein the Lord Jesus usually quits and 〈◊〉 a disquieted soul in the assurance of his Love.  
Negatively; the doubts, fears, and discouragements of weak Believers proceed not from God, for his voice is peace and comfort to his people; 
Jer. 29. 11●  I know the thoughts that I think towards you saith the Lord, thoughts of peace and not of evil; 
Isa. 40. 1, 2.  Comfort ye my people saith the Lord; speak ye comfortably to Jerusalem; cry unto her that her warfare is accomplished, that her iniquity is pardoned; You see they come not from God. Nor come they from Christ; he neither troubles nor discourages any, it was promised concerning him, that he should speak peace; 
9 Zech. 9 10.  Thy King cometh; he shall speak peace unto the Heathen, this is his work, and he doth it; therefore he doth not trouble, nor discourage any; He is the horn of Salvation that God hath raised up for us to guide our feet in the way of peace. 
Luk. 1. 69 79.  He opens the blind eyes. He brings out the prisoners from the prison, and them that sit in darkness out of the prisonhouse. 
Isa. 61, 1, 2, 3.  He is that light that is sprung up unto those that sit in darkness, 
Matth. 4. 16.  and in the Region and shadow of death; he binds up the broken hearted; he proclaims peace and liberty; 
Luk. 4. 18  he comforts all that mourn. He gives beauty for ashes, the oil of joy for mourning, and the garments of Praise for the spirit of heaviness; he was given to heal the broken hearted, to preach deliverance to the Captives, and recovering of sight to the blind, to set at liberty poor bruised prisoners that have been taken Captive by the Devil; and the main end of his coming is to abolish death, 
2 Tim. 1. 10.  and to bring life and Immortality to light through the Gospel; this is his work and he doth it: 
Isa. 42. 3.  he is gracious and pitiful, he will not quench the smoking flax, nor break the bruised reed, 
John 13. 1  his voice is full of love and tenderness, his words are sweet words, 
Luke 12. 32.  as Let not your hearts be troubled; fear not, it is your father's pleasure to give you a Kingdom; 
1 Pet. 5. 7▪  Cast your care upon me, I will care for you; Christ's voice unto his poor people is; Open to me, my sister, 
Cant. 5. 2.  my Love, my Dove, my undefiled; his name is King of Salem, that is King of peace; 
Heb. 7. 2.  It is palpably apparent that our fears and discouragements come not from Christ; Nor come they from the holy Spirit of God; 
John 14. 16. 26.  for he is the great and most sweet Comforter, 
Rom. 8. 26  he causes no discouragements, 
Cor. 1. 2 9 10.  but removes them all by revealing and applying unto the soul the love of God; 
G●l▪ 〈◊〉 5.  and carries the soul by faith from all discouragements unto God, 
Psa. 116. 7  who is love and peace, where the soul is to rest and be filled with sweet peace; This is the work of the Spirit, and hence it is that he is called the Comforter; 
John 15. 26.  he never caused the least fear or discouragement in the soul of any.  
The consideration that our fears, doubts and discouragements come not from God, nor from Christ, nor from the holy Spirit is sweet; for then what need we regard them? yea we may slight them.  
Affirmatively; the doubts, fears, and discouragements of weak believers do proceed, viz.  
1. From the Devil, who is a malicious adversary to the Saints; he either tempts us to sin, and that will cause us to doubt; or else he tempts us to doubt and that will cause us to sin: and thus he raises doubts and fears to hinder their comfort and peace in believing; 
Luke 8. 12.  he also tempts them, 
1 Thes. 3. 5  and takes the word out of their hearts lest they should believe. 
Psal. 42, 10.  From whence these particulars ensue.  
2. From our own hearts; Take heed brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. 
Heb. 3. 12.   
3. From the lying vanities we have chosen; 
Jonah. 2, 8  they that harken unto lying vanities forsake their own mercies.  
4. From ignorance, heedlessness, and forgetfulness of the fullness and freeness of the promise of God, 
Isa 55. 2.  and his everlasting covenant of grace, 
Isa. 51. 11, 12, 13.  and from living by sense, and not by faith.  
5. From unskilfulness of the word of righteousness. 
Heb. 5. 13. 7.   
6. From the want of watchfulness against sin; the not keeping of a clear conscience, omission of duties, and loose walking with God; these will raise tumults in the soul.  
7. From building our hope and comfort upon that which is mutable and uncertain, 
Mic. 2. 10.  upon our own personal Sanctification, and not upon Christ and our free justification by him, who is made unto us of God, Wisdom, Righteousness, Sanctification, and Redemption.  
8. From ou● own false reasonings as to conclude that we have no work ●o grace wrought upon us, because we as present cannot see or feel any grace in ourselves; thus many weak believers, that are through Christ right precious in the sight of God, 
Joh. 15. 〈◊〉.  are subject to delude themselves in choosing trouble, and preferring it before com●ort.  
9 From the body's distemper with melancholy, and troubling yourselves with the event of things, 
Jonah 3. 9  and from pride, 
Jer. 31. 15.  which hinders a quiet submission unto God, in that condition inward or outward, which he hath led us unto; and from want of patience to wait upon him for deliverance out of trouble in the use of means.  
10. From want of consideration of the ground of the trouble, and enquiry whether it ought to be a cause of discouragement or not.  
11. From too much eyeing of sin, or an over-sensiblenesse of infirmities, and not eyeing of Christ with them, the conscience enlighted siding with the law against itself.  
12. From the poor creature striving to get out of its dungeon by its ownwrestling, whereby in steed of gaining inlargment, it heightens its own distempers.  
13. From unbelief, 
Dan. 9 24  which takes the law, 
Rom. 8. 2.  and applies the same with the threats thereof unto the soul, 
Rom. 10. 4  thereby occasioning fears and discouragements  
14. From ignorance of the love of Christ, 
Gal. 3. 13.  and when the blessed spirit of truth doth once come into the soul, 
8 Rom. 35 38, 39  and discover the love of Christ unto it, its doubts are immediately resolved; and it is sweetly revived.  
15 From slighting the means that God hath given for our recovery; we are indeed with thankfulness to use the means, and yet to know that means cannot cure a soul; it must be the operation of the Spirit of Christ in the soul, which is as God pleases. 
Rom. 8. 16   
16. From Gods not appearing to, and the Spirits not operating in the soul; the operation whereof, discovers unto the soul, the overflowing fullness of the loves of Christ, and brings the soul to believe in the Lord Jesus, and trust in his mercy.  
Our carnal reason, and corrupt hearts, and Satan with his suggestions are so near us, and before our eyes, that we cannot see God; and we hearken so much unto what these dictate, that we mind not the blessed voice of the Spirit of Christ, which would revive and fill our souls with joy and peace in believing, and make us so wise and strong in his time, that we should not any more cast away our confidence in God. And as God's love (which is free, 
Heb. 10. 35  full, and perfect) is discovered to the soul; 
Heb 3. 6. 14.  so, yea, in the same measure, 
1 Joh. 4. 18.  anr doubts and fears cast out. Perfect love casts out fear, and the poor creature is made perfect in love.   

Nine Reasons against fears and discouragements in a believer, raised from Isaiah 41. 10.  
Fear thou not, for I am with thee, be not dismayed, for I am thy God; I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my Righteousness.  
The first reason is, Because it is against God's command for a believer to fear or be discouraged; fear thou not.  
2. Because thou hast the presence of God to help thee; I am with thee.  
3. Because a believer hath an interest in God, which is a happiness beyond all miseries; I am thy God.  
4. Because nothing can befall him, but what God appoints, who loveth him.  
5. Because whatsoever befalls him, 
Rom. 8. 28  shall do him good.  
6. Because the bitterness shall be but short. 
Rom. 16. 20.   
7. Because fears and discouragements never do any good, but much hurt; they deprive us of many an opportunity of doing Christ service.  
8. Because fears are doubts are unsuitable for a Saint; 
Rev. 21. 8  the fearful and unbelieving, shall have their part in the lake, etc. with Sorcerers, Idolaters, and Liars.  
9 Because fears are unreasonable for a child of God; 
Psa. 34. 10  the Lord having given unto his many sweet and precious promises, 
Heb. 13. 5  That they shall not want any good thing; 
1 Thes. 5. 16  he hath said. I will never leave thee nor forsake thee; they are therefore safe, and need not to fear, but in God always rejoice, and sing praises to him.   

One and twenty several means to be used by poor weak believers, for their settlement in the assurance of the love of God, 
Isa. 54. 11  when they are tossed with tempests, and encompassed with discouragements, viz.  
1. Means. Commune with thine own heart, 
Psal 77. 6.  and make diligent search to find out what it is that troubles thee. 
Psal. 42. 5, 6, 7, 8  Reason within thyself; Why art thou cast down, O my soul, and disquieted within me? etc.  
2. Means. 
Prov. 3. 5, 6, 7, 8  Renounce all lying vanities, and hearken unto none of them; harken not to the voice of thine own heart; it is a lying vanity, and will deceive thee.  
Harken not unto sense; Thomas said, 
John 20 24, 25.  he would not believe, unless he might see, and thrust his hand into his side; 
Heb. 5. 14  but such sensual practices are to be abhorred by us, for it is no other but to consult with flesh and blood, which cannot discern spiritual things, 
1 Cor. 2. 14  and is condemned; some will see an holy frame of Spirit in themselves and feel sin subdued before they will believe, 
Gal. 1. 16  this is sensual; for faith looks not to such things as these, but to God in his word, 
2 Cor. 5. 7  therefore we live not by sight, but by faith; blessed are they which have not seen, 
Joh. 20, 29  yet have believed.  
Harken not unto carnal reason, for in so doing thou canst neither believe, submit to God, not be settled. Reason will say, a Virgin cannot bring forth a child, 
Gen. 17. 16 17  and that a woman ninety years of age is passed conceiving a child; Reason contradicts God himself, 
Heb. 11. 30 31, 32, 33, 34. etc.  and saith, these things cannot be; can reason believe that the walls of Jericho fell down by faith? and that the Saints stopped the mouths of Lions, and quenched the violence of fire? Yet faith did it. Is it likely or possible to reason for a man to walk upon the sea, or Peter did? Did not Christ's command seem vain to Peter's reason, 
Mat. 14. 29 29.  that he should then cast h●s net into ●he sea, seeing he had cast it in so often, 
John 21. 3  and fished all night, and caught nothing? Can reason conceive how the dead, who are eaten with beasts and fishes, and turned into dust, can be raised unto life? or that the sea can be divided? the Sun go backwards? the Rocks yield water in abundance? 
Ezek. 37. 1, 2, 3, 5, 10  the flint be turned into a fountain of water? 
Ps. 114. 8  or that dry bones shall live? Surely there can be no reason given to reason for these things; wherefore seeing that sense and reason are so contrary to God in his word; we may not hearken to them when they say, the soul hath no grace, because sense seeth or feeleth none, and that God will not pardon our sins, because there is no reason to reason why he should, nor any way to reason which way it can be; 
Mat. 19 26  for with God all things are possible. 
Job 9 10.  Also live not upon duties and performances, groundless hopes, nor peace, comfort, joy, raptures, or ravishments whether true or false; live upon God alone, and if thou livest upon any thing else, as thy foundation, whatsoever your sparks be, you shall lie down in sorrow. 
Isa. 50. 11.   
3. Means. Give no way at all to any discouragement, although it seem never so just and reasonable; This was David sin to admit of a P●rley with that which he looked upon, as tending to his discouragement; 
Psal. 77. 8, 9, 10.  saying, Will the Lord cast off for ever? doth his promise fail for evermore? I said; this is my infirmity. As soon as he saw his infirmity, he had other thoughts of God, saying, Who is so great a God as our God? 
Psal. 77. 14 19  thou art the God that d●st wonders, and thy footsteps are not known. If God in his greatness, mercy, and the wonders he doth, and the way he goeth, were known by us, we should admire and rejoice at that, for which we now mourn.  
4. Means. Learn to know, and distinguish between the voice of Christ and all other voices; 
Can. 2. 8  learn to know and say distinguishingly of Christ's voice; 
Luk. 5. 20.  it is the voice of my beloved, and hearken to it, 
Luk. 7. 48  for it is peace; 
Heb. ●0 17  thy sin● are forgiven thee; I will remember them no more; therefore that voice that tends to the hindrance of the Saints peace, suiteth with the voice of Satan, 
Psal. 85 ●  and is not the voice of Christ; I will hear what the Lord will speak, for he will speak peace unto his people; Satan makes it his work to contradict this voice of God unto the soul, and say, it is a delusion, and not likely to be from God; yea, and allegeth seeming reason for it; saying unto the soul, Art thou a child of God and thus overpowered with corruptions, & c? And now because this voice is suitable to carnal reason, the poor soul is ready to close with it, and conclude against God, and its own comfort, that the voice of peace was not from God, but a delusion of Satan; and hereupon comes to mistake Christ's voice to be the voice of Satan, and Satan's voice to be of Christ; therefore know oh poor soul, 
Heb. 3 1●  that such discouraging voices are from the devil, and not from the Prince of peace.  
3. Means. Learn to know and distinguish between the voice of the Gospel, 
Gal. 3 10, 11  and the voice of the Law; the Law saith, Cursed is every one that continueth not in all things that are written in the Law to do them: when there is any work to be done, upon pain of punishment, or upon promise of eternal life, it is the voice of the Law: the Law requires doing something for life. Moses describing the Righteousness of the Law, 
Rom. 10. 5.  saith, That the man that doth these things shall live by them. But the voice of the Gospel is far otherwise, as that Christ hath redeemed us from the curse of the Law, 
Gal. 3. 13.  being made a Curse for us; 
Eph. 3. 20  and that his mercy is above what we can ask or think; The promises of life are free and without condition, the Gospel declares what God works in us, and freely gives unto us; I will love them freely. 
Hos. 14. 4  If we listened more unto the promise, which is the voice of the Gospel, and not to the voice of the Law; we should enjoy more peace, and find less trouble.  
6. Means) Meddle not with the threatenings in the word so as to apply them to thy soul, 
Gal. 3. 13. 17.  for that they belong not unto thee, and are no part of thy portion; 
Gal. 4. 5.  they concern not the state of a believer (however they may be of use to prevent sin, yet are of no use unto him after commission of it; yea, it is a weakness in a believer after commission of sin, to apply unto himself the threats of the Law against that sin, because we are not under the law, 
Rom. 6. 14  but under grace. 
Rom. 8. 33 35, 38, 39  Who shall lay any thing to the charge of Gods elect? Christ being made a curse for us, hath made perfect satisfaction on our behalves unto the justice of God, 
Dan. 9 24  and brought in an everlasting righteousness: 
Rome 6. 7, 10, 11  Reckon yourselves to be dead indeed unto sin, but alive unto God through Christ Jesus our Lord. This to do, is indeed against carnal reason, sight, sense and feeling; 
2 Cor. 5. 7▪  but we are to walk by faith and not by sight.  
7. Means. Judge not your condition by false principles; some judge their eternal condition desperate, for that they want those things, the enjoyment whereof, would not prove their state good; as knowledge, memory, parts, sensibleness of sins, etc. Others account their state and condition very bad, for that they are encompassed with those things, which if they were freed from, would not prove their eternal condition good, as passion, temptations, discontentedness at the providences of God etc.  
8. Means. Take heed ye be not overwhelmed with sin; eye not so much thy infirmities; beware of such a minding and complaining of sin, as tends to discourage, oppress and trouble thy soul; David's experience speaks it sinful; 
Psal 77. 3, 4, 8  I complained, saith he, and my spirit was overwhelmed, I am so troubled that I cannot speak; to eye sin so as to be overwhelmed, and to have our spirits drunk up in the consideration of it, is both against God, and thy own soul; what thou seest and feelest, poor not upon; and learn to see and perceive what is not obvious to thine own sense and sight; 
Heb 11. 1.  faith is the evidence of things not seen, 
2 Cor. 5. 7  walk by faith, and not by sight.  
9 Means. E●e Christ al●ne, mind him, meditate upon him, the riches and freeness of his grace, and fetch all thy consolation from him, 
1 Cor. 1. 30  who is made unto thee of God, Wisdom, Righteousness, 
Ps. 116. 7  Sanctification and Redemption; eye not so much thyself, or thy sins, as Christ's full and perfect satisfaction, 
Isa. 53. 5, 6 11  which was offered by him, and accepted of by God the Father for all thy sins; oh therefore live in, and rest upon the Lord Jesus alone, and place all thy confidence in him who will settle thee, comfort, 
Rom. 4. 17  quicken, and uphold thee, and be infinitely better unto thee then thyself can be. 
1 Cor. 15. 45   
10. Means. Learn to distinguish between thy justification, 
Haec voluntatis p●rfecta impletio Sanctificatio est Christi, et hac nos sanctificat, quia nobis imputatur, saith Z●●chy.  and thy personal sanctification; the first is quite out of thyself, consisting in the imputation of Christ's righteousness inherent in him, who sits at the right hand of God, and far above the reach and sphere of sins activity, and is therefore perfect and complete; yea the foundation of all blessedness: The later is in ourselves, 
Justificatio est actio individua semel et simul.  and therefore weak and uncertain; he that understands not the true nature and doctrine of justification, cannot enjoy true, 
Rom. 5. 13  stable and constant peace. 
Rom. 4. 6, 7, 8  In the right understanding of this point, is treasured up a fountain of soul-reviving consolation. 
Psalm 32 2   
11. Means. Let not thy comfort depend upon thy own personal sanctification, because from it there can no stable comfort proceed; this is none of the least causes of much trouble in many weak believers, viz. to seek the living among the dead, to think to suck consolation at the breast of their own sanctification; whereas the spiritualised Christians experience tells him, that his sanctification hath nothing to do with his justification or salvation as any cause of it: 
Christus justificationem dicit esse Regenerationem. Melanct. i● John 3  sanctification also admits of degrees; but justification neither of rules nor degrees, and is abundantly more glorious than sanctification, nor having any dependency upon our apprehending, or receiving it, but upon what the Lord Jesus hath done for us; justification is effected by Christ, 
Heb. 11. 1  and apprehended by faith; The Spirit and faith do evidence unto us our justification. All that believe are justified, 
Acts 13. 39  etc. The Spirit also in another place intimates unto us, 
Heb. 10. 22  that it is possible to have a full assurance of faith; faith is an unquestionable evidence, and when faith is hidden and doubtful, Justification is not apprehended, nor sanctification evident, but doubtful; and so cannot evidence unto us our Justification; but rather induce us to call it into question. And that soul that apprehends its free justification by Christ Jesus alone, 
Rom. 4. 25  may live upon it, and thence enjoy unspeakable peace, joy, and strength (the sweet fruits and effects thereof) yea at that time, 
Hab. 3. 17, 18, 19  when he sees no personal sanctification in himself, since Christ is made unto him sanctification: Why may not a soul live by faith upon that at all times and say, I have sanctification in him that hath justified me; 
1 Cor. 1 30  and this is perfect? my own actual righteousness often fails me, saith such a soul, but Christ's endures for ever; 
Psal. 111. 3  therefore will I fetch all my comfort from Christ and from my free justification by him. And as we are not to conclude our justification from any effect of sanctification, 
Tit. 2▪ 14  so we are not to conclude, that apprehension of Justification to be from God, which takes us off the means, ways, or rules of sanctification; for when the grace of God appears, it teaches men to deny ungodliness and worldly lusts, and in our souls, bodies and conversations to honour and magnify the God of our mercies, who hath justified us freely by his grace.  
12. Means. Allow not yourselves in any sin, but in the strength of God hate and abhor, all sin, and the appearance thereof, yea, with the greaest indignation; it is better to die then to sin; there is that in sin, which strikes at a poor believers peace and comfort, and joy in God; it will damp and straighten the soul; yea is a let to our faith, and brings unsettledness and disquietness to the poor soul.  
13. Means. Mind seriously those promises that are suitable to thy condition, and apply them to thy own soul; God hath imparted himself, and engaged his faithfulness in the promise, and it is our duty, and would be our wisdom, to rest thereupon: in order whereunto, 
Prov. 18. 2.  separate thyself to meditate thereon; thou knowest not but that God may reveal the promise more and more in thy meditation of it, 
Eph. 1. 19, 20  and settle it by his almighty power upon thy soul; 
Psal. 19 20  let not the precious promises of God be strange unto thee, be not willing to leave a promise, 
Eph 2. 9  until thou art refreshed by it; 
Psal. 130. 7  yea, raised and ravished with thankfnlnesse for the exceeding riches of his mercy and plenteous redemption held forth in them; as for example, that one promise in Heb. 10 17. Their sins and iniquities will I remember no more. This is enough (if accompanied with the Spirit of Christ) to quiet and settle a troubled soul.  
14. Means. Treasure up experiences of God's goodness unto thy soul; 
* Philosophers say experience to be multipl●x memoria.  Remember the days of old, saith David. I have considered the days of old, and the years of ancient time; thou hast been my help. 
●sai. 77. 5  I was brought low, and he helped me; 
Psal. 63. 7  therefore thy God who is unchangeable, 
2 Tim. 4. 17.  will help thee still, 
Ps. 89. 49  and be thy refuge in the time of thy trouble. I tell thee, oh disquieted soul, that the calling of the experience of the goodness of thy God into thy mind, will be a notable means of quieting thy soul. 
Isa. 42. 23  This duty the Lord knows a poor believer is backward to; But who among you will give ear to this? who will hearken and hear for time to come? It is thy duty and privilege oh believer, to set the loving kindness of thy God ever before thine eyes: 
Psal. 48. 9  We have thought of thy loving kindness o God.  
15. Means. 'Slight not, nor refuse the consolations of thy God; let them not seem small unto thee; 
Job 15. 11  Are the consolations of God small unto thee? oh disowne not the comfort that God gives out for thee, lest thou live to complain as David, 
Psal. 77. 2. 10▪  my soul refused to be comforted; and to wish that thou hadst not despised nor refused it: be thankful unto the Lord, for what thou hast received, hold it fast, improve it to the glory of the Donor; and let nothing go that may tend to thy peace and establishment.  
16. Means. Rest satisfied in Christ's righteousness, 
Psa. 71. 15, 16, 19, 24  and add nothing to it: 
Ps. 119. 142  I will make mention of thy righteousness, even of thine only: Thy righteousness (saith the Psalmist) is an everlasting Righteousness, See Psalm 31 & 50. 6. Jerem. 33. 16. The perfection of Christ's righteousness is held forth unto us, and always lies before us for us, that we may be ever comforted in it, and rejoice with thanksgivings for it. Oh it is completely perfect, and full of divine consolation; yea it is a wellspring of life to refresh and satisfy all the Lords people to the days of eternity; so that we have enough, we need no other, nor any more righteousness to live upon.  
17. Means. Let not thy comfort depend upon God's actings or dispensations towards thee, whether inward or outward; for so doing, thou canst not be settled; for these are often changeable, and contrary each to other: one day thou mayst have peace, joy and strength, another none of these; to day perhaps God shows himself unto thee, and in a moment he may hide himself; to day perhaps thou art rich, and enjoyest health and many friends, and yet to morrow thou mayst be poor, 
Heb. 13. 8  sick and thy friends alienated; 
Isa. 45. 7, 8 15  Gods actings in us and upon us, 
Cant. 5. 6.  are not always as he is unto us, 
Isa. 8. 17  God is unchangeable, and ever the same, however he may seem to be, therefore make a good construction of all his dispensations towards thee, and know that his actings in us, or upon us, are the accomplishing of his will for his own glory and the good of his; that which I think worst for me, may be best for me; How ever it be, 
Psal. 73. 1  yet God is good, and good to me. Thou oh Lord art still the same. 
Heb. 1. 12   
18 Means. Frequent those whom God hath settled in the assurance of his love; these are able to direct and inform thee in the knowledge of the grace of God revealed in them; wherein is peace and joy unspeakable and full of glory; 
1 John 1. 4  many hear and confer with such as are ignorant of the grace of God, and find success accordingly.  
19 Means. When our spirits are never so much dejected and sadned, we should with Isaiah, wind up our affections, and stir up ourselves to take hold on God, and remember that Christ is our resting place, 
Isa. 64. 7  whose spirit whispers in, and unto us as it did unto David, 
Psa. 116. 7  return unto thy rest oh my soul, etc. If thou hast sinned thou hast done very foolishly; it being done, it cannot be undone; what shall the soul do, but remember that sweet and gracious promise, 
Heb. 10. 17  their sins and iniquities I will remember no more? and consider that there is not any sin a believer can commit, 
Rome 8. 1, 33  that should cause him to cast away his confidence, or so much as question the love of God unto him, for any thing he hath done, or can befall him; All that know the name of the Lord, 
Psal. 9▪ 10.  will trust in him, and cleave unto him for strength, yea▪ to be their strength against sin for the time to come; it is but a foolish conceit, that brings a poor child of God to cast away his confidence, and renders him culpable of the reprehension of our Saviour, 
Luke 24. 25  oh fools, and slow of heart to believe, etc. A poor believer is commanded to come boldly to the throne of his Father's grace; 
Heb. 4. 16.  he may not in any wise admit of such a disquietness in his sorrowing for sin, as shall discourage and hinder him in obeying another command of God; 
1 Thes. 5. 16  Rejoice evermore.  
20. Means. Know and remember the happiness of a believer in Christ, 
Gal. 3. 28  though never so weak; 
1 Joh. 1, 7  he is clean from all sin by the blood of Christ, they are removed from him, so that he is accepted of God in Christ, 
Ps. 103▪ 12  as perfect, 
1 Joh. 4. 17  righteous and comely, as Christ is; 
Col. 1. 28  saith Christ, who is on with his Father, unto a poor believer, Thou art all fair, 
Cant. 4. 7  my love, there is no spot in thee; go the ●ore in much assurance and confidence, unto the throne of his grace who having given thee his Son, 
Rom. 8. 32  cannot but with him freely give thee all things, that he in his wisdom and love sees fit for thee, whether for soul, body, or both: Having therefore Brethren boldness to enter into the hol●●st by the blood of Christ, 
Heb. 10. 19 20, 22, 23  by a new and living way, which he hath consecrated for us through the veil, 
Heb 4. 15 16.  that is to say, his flesh. And seeeng that we have not an High Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted, like as we are, yet without sin. Let us therefore come boldly unto the Throne of grace, 
Heb. 10. 22 23  that we may obtain mercy, and find grace to help in time of need; and let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; let us hold fast the profession of our faith without wavering (for he is faithful that promised.) 
Rom. 8 33 38, 39  Whe● shall lay any thing to the charge of God's Elect? It is God that justifieth. Meditate on these precious truths, until then sweet influence through the Spirit of him, who raised up Jesus from the dead, have warmed and enlivened thy soul  
21. Means. Lastly, know and remember, that though these means, tending so much to the soul's settlement: in, and assurance of the love of God, are to be used; yet means alone are 〈◊〉 sufficient to quiet and settle a tro●●l●d soul; it is the work of Christ spirit to answer all doubts and remove all discouragements. 
Isa. 57 19, 20  God creates the fruit of the lips peace, peace to him that is afar off, and to him that is 〈◊〉, saith the Lord, and I will heal him. 
1 Cor. 1. 21  In the use of means, we are to look unto, and wait upon him who will in his own time (which is best) free all his from all their discouragements, doubts, and fears, and satisfy their souls with his love, which is better than wine. These things I write unto you, 
1 Pet. 1. 21  that your faith and hope may be in God.   

A Collection of many the fears, doubts, and discouragements, that a poor weak believer, either in or about conversion, or desertion, takes up against himself, together with their several remedies, resolutions, and answers.  
Weak believers are like melancholy people, who think things far otherwise than they truly are; rightly smoking flax, where there is more smoke than light, more ignorance then true discerning; and thereby they expose themselves to manifold fears and discouragements, when there is not the least cause: as for example, Mary was troubled and afraid; 
Luke 1. 29, 30  all the matter was, the Angel saluted her and told her, that she had found favour in the sight of God; 
Luke 2. 9, 10  the shepherds were afraid even then when the Angel brought them tidings of great joy. 
Luke 5. 8, 9  Peter was afraid when he had drawn up much fish; by which their discouragements they highly dishonoured God, hindered their own peace.   

The fears of weak believers are usually of these kinds. Viz.  
1. They cannot be persuaded their sins are pardoned: indeed they would and they would not believe it; they cannot from the spirit that is in them, but close with Christ, and clasp about him for salvation; yet than they are not sure they have him; they may be deceived they think in that; in a word, They are, and they are not persuaded their sins are pardoned.   

The Remedy to this fear.  
We are commanded to believe forgiveness of sins in Jesus Christ throughly, 
Acts 10. 43.  and not in part: Through his name, 
Eph. 1. 7.  whosoever believes in him, shall receive remission of sins.  
2. If faith carry them on to believe a little more, or better of their condition; yet the pride of some sins will not down with them; some of their sins, which they have made their darlings, more than others, and cherished themselves in; oh these they think are either too great, or too often committed to be all forgiven and at once; the remainders of these sins are like dregs in the bottom, and their consciences cannot be satisfied that God hath fully pardoned them. Briefly; They are persuaded some sins are pardoned, but not some others, which they have most sinned in.   

The Remedy.  
There is indeed a large disproportion between sins, in regard of their causes, 
Isa. 61. 10  effects and adjuncts, yet the robe of Christ's Righteousness is so large that it covers the greatest sin as easily as the least; 
Isa. 44 22  And we are to consider that one sin cannot be forgiven but all are forgiven. 
Heb. 9 26  Jesus Christ hath done away all sins. 
1 Joh. 1. 7.  For this man, 
Heb. 10. 12.  after he had offered one sacrifice for sins for ever, 
Dan. 9 24.  sat down on the right hand of God.  
3. They look not upon God in the pure simplicity of his word and promise, but suspect and are jealous that God hath some reckoning still behind, because they see themselves sinful, and know that God is of purer eyes, then to behold iniquity; and they cannot believe that God can bear with all those corruptions and transgressions in them. Briefly, they fear still God doth not intend them such grace, as he proffers and speaks of in his word, and suspect the Gospel.   

The Remedy.  
We are to believe God in the plainness and simplicity he speaks in, in Gospel promises, the word of his grace, even unto our souls, as if he spoke out unto us by name from heaven; 
1 Joh 5, 10  he that believeth not God, hath made him a liar, because he believeth not the Record that God gave of his Son.  
4. They think, though God may be reconciled unto them, and love them at sometimes, (for they (poor souls) only reckon the seasons of the Spirits comfort and breathing for the times of forgiveness) yet God may be provoked again, and angry again for new sins and failings, and then they are as much troubled how to come at any peace again, as they were before; and than it must be only another sunshine of the like comfort must warm them into peace and believing. In a word, they think if God do pardon them, yet they may provoke him again soon after.   

The Remedy.  
We must know, 
Mal. 3. 6  that God is not as man, 
Num. 23. 19  that he should be angry and pleased, as we carry ourselves; I will be merciful to their unrighteousness, 
Heb. 8. 12. & 10  and their sins and iniquities will I remember no more; I will be to them a God, and they shall be to me a people. There is no condemnation to those that are in Christ Jesus, 
Rom. 8. 1  etc. The apprehension indeed of pardon and salvation is variable, 
Remissâ culpâ remittitur poena.  but yet the pardon and salvation itself is immutable; and as the Gospel needs to be given but once, so a man's sins need but once to be forgiven; once is enough because if once, 
Hebr. 10. 12, 14  then for ever.  
5. They cannot persuade themselves how they can sin, as they do daily, but that they are countable for all the breaches, and set up new scores of sin in their consciences; and keep reckoning for God, and disquiet themselves in vain; in a word, they suppose they cannot sin as they do, and not be accountable, and they cannot but be sinners in God's sight, as well as their own.   

The Remedy.  
We must remember, our sins are no more ours, 
Rev. 1. 5  but Christ's; and his righteousness is ours; 
2 Cor. 5. 21  God reckons and accounts us as one now; so though we sin, 
Heb. 9 26  yet every sin was accounted for in him: 
Jer. 23. 6  And now there is no condemnation to those that are in Christ Jesus. 
Rom. 10. 4 & 8. 1, 33  Who shall lay any thing to the charge of God's Elect? It is God that justifieth.  
6. They think every affliction or trouble that befalls them, 
Jer. 50. 20  is a punishment for some sin they have committed; and they look on them as messengers of wrath from God, sent upon them in judgement; 
Quod tegiur non videtur, quod non videtur non imputatur, quod non imputatur non punietur.  as if God were satisfying himself upon them, and pouring forth some wrath upon their heads to satisfy his justice against such sins. In a word, they think afflictions are sent upon them for their sins, and they cannot look upon God in them, 
Rom. 4. 7  but as angry, 
Jer. 50. 20  and so help the afflictions to afflict themselves. 
2 Cor. 5. 19    

The Remedy. 
Isa. 53. 11   
We are to consider, 
Heb. 12. 10  that although afflictions come in with sin, 
Isa. 43. 25  and for sin, and are the wages of sin; yet to the righteous and believers, they are not judgements, for every thing of justice against sin was spent upon Christ, so as to believers, they are only trials and temptations. 
James 1. 2  My brethren, count it all joy when ye fall into divers temptations: 
Rev. 3. 19  They are chastenings of love, to prevent and embitter sin unto us. As many as I love, I rebuke and chasten, etc. The rod of afflictions is a teaching rod; David found it good for his soul that he had been afflicted, and 
* God afflicts his own children. Non study nocendi, sed desiderio sanandi.  the fruit of affliction to believers, is the taking away of sin; And the Spirit tells us expressly, 
Isa. 27. 9  If ye endure chastening, God dealeth with you as with sons; 
Hebr. 12. 7, 8  for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Afflictions are (in a word) a divers way or dispensation of love and grace unto the poor soul, love working by that which is evil in itself. 
Heb. 12. 10  We know that all things do work together for good, 
Rom. 8. 28  unto them that love God.  
7. They mistake the Gospel in the doctrine of it; and every Scripture that threatens for sin, they apply unto themselves, because they have committed that sin.  
In a word, They interpret every curse in the law and new Testament for sin, their own, if it be against their sin.   

The Remedy.  
We are to consider, that though the Scriptures do often set forth the righteousness of God against sin, and his justice against iniquity; yet the justice of God being satisfied by him, 
Isa. 53. 10, 11  who made his soul an offering for thy sins, Justice itself hath no more power against thee for thy sins, than the pursuer hath to do with the murderer in the City of refuge. For sin shall not have dominion over you; ye are not under the law, 
Rom. 6. 14  but under grace.   

The Discouragements of poor weak believers, herein mentioned, are as followeth.  
I fear I am but an hypocrite, 
1 Discouragement  notwithstanding all the fair shows I have made for the Lord, his ways and people.  
It is contrary to the nature of an hypocrite to fear that he is such an one, and it is a Character of a sincere heart to see, and seeing, to bemoan its own deceitfulness, 
Psal. 26. 2 & 129. 23, 24  to desire sincerity, and to embrace and most highly to prise that word of th● Lord that is most searching in its own soul, to thirst after that word that is most powerful, 
Heb. 4. 12  and keen, and pierceth even to the dividing asunder of the soul and spirit, and of the joints and marrow, and to examine itself; it is the prayer of a David-like spirit, Examine me O Lord, 
Psal. 26. 2  and prove me, try my reins and mine heart. It is as dangerous for a soul to skin up its wounds before they are searched, as to press itself down with discouragements, and help the affliction to afflict itself. Take it rather for granted, that thou art an hypocrite; and if so, what is that but a sinner, though of a deeper die then an ordinary sinner is? 
Hos. 11. 12  We read that Ephraim compassed the Lord about with lies, and the house of Israel with deceits etc. and that he was a cake not turned, 
Hos. 7. 8.  that he fed upon wind and followed after the East wind, and provoked the Lord unto anger most bitterly: 
Hos. 12. 1.  and that yet Gods bowels did still work towards Ephraim, so that he could not destroy him. The Lord is exceedingly gracious unto such wretched creatures of his, though they compass him about with lies; 
Hos. 11. 4. & 14. 5  Let such poor believers consider, that a sinner can never be too foul for his Saviour, too much wounded, and too sick for this Physician to heal and cure, nor too filthy for a fountain opened to wash; and that the whole need not a physician, but those that are sick; and that Christ came unto the world to justify the ungodly, and to save the chief of sinners; he came not to call the righteous but sinners to repentance; and let such a soul that cannot as a Saint, stick close unto the Lord Jesus as a sinner: and his hopes in Christ through the enjoyment of his spirit within him, 
Jonah 2. 2▪ 4, 7  will lead him forth in the strength of Christ to purify himself as Christ is pure.   

Had the Lord Jesus by his Spirit wrought an effectual work of grace upon my heart, 
2 Discouragement  I should have grown in grace; but I do not so, my life is not holy, nor am I like unto the Lords children.  
1. Consider whether thou art a child, 
1 John 2. 12, 13  a young man, or a father in Christ; for as there is a great difference between a child and a man in Christ, so between a babe in Christ, 1 Cor. 3. 1. and a man in Christ.  
2. Consider whether thou art a babe in the womb, 
Heb. 5. 13  or borne; that is a babe that is unskilful in the word of righteousness; as a child being begotten and alive, is in the womb, before it is borne; so a soul is spiritually alive, and begotten from above, before it be born; 
Gal. 4. 19  Christ must be form in us before we can be new born babes, before we can desire the sincere milk of the word, 
1 Pet. 2● 2  that we might grow thereby.  
When thou art delivered out of bondage, darkness, and fears concerning thy eternal condition, thou art born and brought forth, for as the womb is a place of bondage, so is a doubting condition; and therefore thou canst not look for those attainments in this condition, as others find in another; and also in case thou art new borne, there cannot be that expected from thee, which is from a man in Christ; there is a great difference you know to be put between a child and a man.  
3. Learn to distinguish between the fruits of the Spirit, and the exercise of them; it is not the having of the fruits of the Spirit, but the exercise of them that attains an holy conversation: and know, that it is one thing to be the Lords, and another thing for God to convey his power into the soul, whereby to make it conformable to his will, 
Gal 2. 2. 20  and to live by faith in the Son of God: the first is where the later is not.  
4. Know that the time of doubting is a barren time; men cannot fight and work at such a time. And yet as trees in the winter season grow in the root (though not in the branches) so mayst thou grow in humility, love, etc. though thou mayst unto thyself seem to decay in those and other graces of the Spirit. 
Non progredi est regredi.   
But when a soul is delivered from its enemies, that is to say, from Satan's errors and its own doubtings, than it begins to serve; being delivered we serve; 
Luke 1. 74▪  there must be deliverance before working; therefore a time of doubting and of bondage is not a season of growing in holy services.  
5. Believers are of several growthes and states. 1. Babes or children in Christ. 2. Young men. 3. Fathers. Can babes work? Yet if babes die in that state, they shall not miss of glory; it is one thing to be justified, and another thing to be sanctified, as it is one thing to live, and another to be borne; and to work distinct from both. There is a great difference of degrees of the Lords own people, some are spiritual, but others are termed carnal, as appears by Paul's epistle to the Church of Christ in Corinth. And I brethren could not speak unto you, 
1 Cor. 3. 1  as unto spiritual, but as unto carnal, even unto babes in Christ: thou mayest be begotten, and yet not borne, not a new born babe.  
6. If thou be'st ignorant or in temptation, than thy heart is clouded and distempered with fears, 
Job 23. 8, 9  and thyself not a competent judge of thy own growth; is a new borne babe able to judge of its own growth? Consider also, it may be, thou dost not use the means, or not rightly, in God's way.  
And when grace is as seed newly cast into the earth, and a weak believer (while a babe) for want of exercise and experience scarce knows what he hath; then as the land newly sown little differs in show from other ground which was never sown, so a poor babe in Christ seems little different from the men of the world who lie in their sins; and as children's complaints are not always to be taken for rules, so the complaints of such babes, that they grow not in grace, do not so much evince their want, as the sensibleness of their want of the growth of grace, and of conformity to the will of the Lord Jesus, which is a certain fruit of the in being of the spirit of Christ in the poor soul; it is the spirit that convinceth of sin; 
Ne●em. 1. 11  and spiritual desires cannot possibly proceed from ourselves, but from faith.  
In a word. Let such a poor doubting believer hearken unto what God saith unto him; From me is thy fruit found. 
Hos. 14. 8.  The righteous shall flourish like the Palm tree, 
Isa. 48. 17  he shall grow like those Cedars in Lebanon. 
Psal. 92. 12 13▪ 14  Those that be planted in the house of the Lord, shall flourish in the courts of our God; they shall still bring forth fruits in old age, they shall be fat and flourishing; 
Hos. 14. 5. 6  And unto this end, the Lord hath also promised, I will be as the dew unto Israel; he shall grow as the Lily, and cast forth his fruits as Lebanon; his branches shall spread, 
Isa. 31. 15  and his beauty shall be as the Olive tree, and his smell as Lebanon; the Lord hath also further promised, that he will turn the barren wilderness into a fruitful field, 
Isa. 41. 18.  he will open a fountain of pure living water, and pour it forth upon the barren wilderness, and the dry ground. The barren, dry, and unfruitful ground of unbelievers, is by by the unction of the Spirit made the garden of the Lord, and being trees of the Lords own planting, shall be watered every moment; yea, refreshed and comforted with the stream of that river that makes glad the City of God, 
Isa. 35. 6, 7  In the wilderness shall waters break out, and streams in the desert, and the parched ground shall become a pool, 
Judg. 5. 31  and the thirsty land springs of water. 
Job 17. 2  I say, believers (however it may seem) do always grow in faith, love, or humility.   

My heart is so adamantinely hard, that I can be affected neither with the chastisements nor mercies of the Lord. 
3 Discouragement   
There is indeed much hardness of heart in the dear children of God, 
Jer. 5. 3  their hearts have been as hard as a rock, 
Ezek. 3. 6.  adamant, or flint, they and they only feel it, 
Ezek. 36, 26, 27, 31  complain of it, and mourn under it, and this is tenderness; or the effect of an heart of flesh. It is the frame of a new heart and the temper of an experienced gracious spirit to lament from the sense of its own hardness of heart; 
Isa. 63. 16, 17.  O Lord why hast thou made us to err from thy ways, and hardened our hearts from thy fear? Doubtless thou art our father, etc. Their hearts were hardened from God's fear, and yet they were the children of God.  
Poor soul I would be acquainted how thou camest to know thou hast an hard heart; who told thee so? art thou certain thou art not mistaken? if thou repliest that thou seest or feelest it. I reply, if it be so, than thou art happy, for thou ha●● the inbeing of the Spirit of Christ; it is none other than the Spirit of the Lord Jesus that discovers to a man his own darkness, 
Isa. 6. 5  and convinceth him of his own deadness, 
Eph. 5. 13  and hardness of heart, 
Gal. 5. 17  yea none but this Spirit lusteth against the flesh, 
John 16. 8.  and thou livest to God truly, 
Rom. 7. 9  though not so holily and sensibly as thou mightest and oughtest; for how should a senseless stone feel its own hardness, or he that is sound a sleep, perceive himself to sleep; or the dead man feel himself to be so? Sense or feeling is an evident demonstration not only of life, but of life in action. Consider thyself as thou art in Christ, in union with him, what is his is thine. Christ's fruitfulness is thine, in him is thy fruit found; and if he hath not as yet poured forth plentifully of the Spirit of grace and Supplication upon thee, 
Zech▪ 12. 1  thou hast his promise for it; he hath offered up strong cries and tears unto the father for thee; 
Heb. 5. 7.  thou daily committest sin from a body of death and corruption thou carriest with thee, 
Rom. 7. 23 24.  let thy glory and rejoicing be, that thy sins are forgiven, 
Heb. 8. 12.  and shall be remembered no more, 
2 Cor. 5▪ 19  and rest satisfied (in point of salvation) in what Christ hath done. Thy best works cannot save thee nor thy worst destroy thee. 
Rom. 7. 25  Thanks be to God, who hath given us victory by Jesus Christ, Fetch thy comfort from him, and not from what thou findest or possibly mayest find or feel in thyself. We are not to judge of our eternal condition and of God's love to us by the hardness or softness of our hearts, or by what works of righteousness we see and feel in ourselves; but to live by faith in the son of God, 
Ezek. 36. 29.  who hath promised, that he will take away the stony heart out of thy flesh, 
Ps. 114. 8.  and give thee an heart of flesh, 
4 Discouragement  and that he will turn the flint into a fountain of waters   

Because I feel not myself sanctified, I ●eare I▪ am not justified▪  
Believers must not say they have no sanctification because they see and feel 
* Et quod ipsi omnino nequ●unt, alius nimirum Christus praestaret & legi prorsus satisfecit, l●gis maledictio omnino perituris. Luth.  none. David cried out in the bitterness of his soul that his sin was ever before him, and then his sanctification was out of his sight, 
Psal. 77. 9, 10  and that God had forgotten to be gracious: but afterwards he said of it, This is my infirmity. You know in an house, when it is dark, there may be all things that were there when it was light; but you see them not till the candle be brought in: The woman's groat in the parable was in the house, but she found it not till she had lighted her candle; therefore say with David, Light my candle Oh Lord; 
Pro. 20. 27  and the spirit of man is the candle of the Lord. Sanctification, or the fruits and effects of the spirit in a believer, do indeed comfort our faith in their kind and degree; they are given to be a light in some measure to our own consciences and to others. 
Matt. 5▪ 16  Let your light so shine before men: 
1 Cor. 6. 20  And glorify God in your bodies and spirits; 
Jam. 2. 1●  Show me thy faith by thy works; they are the bracelets of the Spouse, they are the beams of Christ the sun of righteousness, but they are not Christ; now clouds may hinder the beams from enlightening a room, but the Sun is still where it was; the tree you know, is there where it was, when the Apples or fruit thereof may be blown down by the wind of Temptation, spoken of in the Parable; 
Luk. 8. 13.  yet than such promises as these are laid in for such a season. 
Isa. 50. 10.  Who is among you that fears the Lord, that obeys the voice of his servant, that walks in darkness, and sees no light? let him trust in the Name of the Lord, and stay upon his God. And the vision is for an appointed time, 
Hab. 2. 3, 4  but at the end, it shall speak, and not lie; though it tarry, wait for it; wait for it, because it will surely come and not tarry. But the just shall live by faith.  
Consider seriously, how can any good assurance arise from the change that is in any child of God in this life, or his sanctification, it being not such in any particular act or work, wherein is no spot of sin? is it not a mixture of flesh and Spirit? why then feelest thou after it as thou dost? Since the best and most through sanctification in any, is not pure enough for the eyes of the Lord; why then make you it any bottom for assurance? 
* Lex data est ut gratia quaeratur, gratia data est ut lex impleatur. Luther on Gal. 3. 2.  Observe, that all the while you or any others have so done, you and they, like Noah's Dove, 
Rom. 8. 4.  can find no resting place the soles of your feet; for the Spirit of Christ tells us, 
Luk. 17. 10  when we have done all we can, we are but unprofitable servants: and that all our righteousness is but as menstruous clothes. 
Isa. 64. 6  And while we gaze upon the work of sanctification in us, we find still a rottenness in every part of it, call all into question, and find fault with our repentance, mortification, 
1 Cor. 1. 30  new obedience, 
Haec voluntatis perfecta impletio, Sanctificatio est Christi, & hac nos sanctificat quia nobis imputatur. Zan.  etc. therefore let us be sure still to take Christ in here, who is a believers sanctification, as well as his righteousness.  
In order to the removing of this discouragement, consider a few particulars.  
1. If you suppose that God takes in any part of your faith, 
Heb. 10. 5.  repentance, new-obedience, or sanctification as a ground, upon which he justifies, or forgives you; 
Ni●i gratuita, non est gratia.  you are absolutely against the word, for if it be of works it is no more of grace, 
Rom. 11. 6  otherwise work is no more work.  
2. It must then be only the evidence of your being justified, that you seek for in your sanctification.  
These two things thus premised, I proceed.  
1. We must allow any believer to take in any thing of his sanctification to help his assurance, which the word allows of, as the Spirit and the fruits thereof, that is to say, repentance, mortification of sin, new obedience, etc. but than it must be done in the Scriptures own caution and way, the surest knowledge that any one hath, that he hath received the promise, is the closing of his heart with Christ, the real receiving and believing, and relying, 
Rom. 1. 17  and going out of the heart upon Christ; 
2 Cor. 5. 7  The Just shall live by faith. We walk by faith, 
Gal. 2. 20  and not by sight. This was the assurance of the father of the faithful, 
Rom. 4. 20  who staggered not at the promise, but gave glory to God. There is yet something in man, besides faith to be satisfied; reason will have more light to see by, and therefore the workings of the Spirit in new obedience; love, repentance, and self-denial; these may be compared to the tokens and change of raiment, whereby Jacob was persuaded that Joseph was alive. The word saith, that we are complete in Christ, 
2 Cor. 1. 22▪  and righteous in Christ: hereupon saith the soul (being a reasonable and discursive spirit) when I repent, 
Rom. 8. 16  love, 
The way for assurance.  or obey, I believe I am in Christ; and therefore my love, repentance and obedience are such, 
Eph. 1. 13  as I may believe (though not in themselves) yet in him, 
Eph. 4. 30  to be good and spiritual. 
Heb. 10▪ 22   
2. The Scriptures lay down these following things, that is to say, Christ's sanctification, or his true holiness to be ours, and faith about our own sanctification.  
1. Christ is revealed to be our sanctification: 
1 Cor. 1. 30  Christ is made unto us Righteousness, 
Gal. 2. 20  Sanctification etc. I live, yet not I, but Christ liveth in me. Ye are Christ's. 
1 Cor. 3. 23  But ye are sanctified, 
1 Cor. 6. 11  but ye are justified in the name of the Lord Jesus. 
Eph. 2, 5, 10 20  He hath quickened us together with Christ. 
Eph. 3. 17  We are his workmanship, created in Christ Jesus unto good works. 
Eph. 4. 24.  Jesus Christ being the corner stone. That Christ may dwell in your hearts by faith. The new man which after God is created in righteousness and true holiness. 
Eph. 5. 30  We are members of his body, 
Phil. 3. 9  of his flesh, and of his bone. And be found in him, not having mine own righteousness. 
Phil. 4. 13.  I can do all things through Christ that strenthens me. 
Col. 1. 28.  That we present every man perfect in Christ Jesus. 
Col. 3. 11. 3.  But Christ is all, and in all. Your life is hid with Christ in God. All these Scriptures set forth, and declare Christ the sanctification, 
Heb. 5. 7, 8  and the fullness of his; the all in all. 
Rom. 5 19  Christ hath obeyed perfectly, 
Quae in lege data sunt facienda, per fidem ostenduntur facta.  he hath mortified sin perfectly, and all are ours, and we are Chrsts, and Christ is 
* 1 Cor. 3. 22, 23. 2 Cor. 5. 7 Rom. 1. 17  Gods.  
2. The other thing is, faith about our own sanctification, we must believe more truth of our own graces than we can see or feel; 
Ephes. 4. 8.  the Lord hath in his infinite wisdom so ordered, 
Isa. 53. 4  that here our life should be hid with Christ in God, 
Isa. 26. 12▪  that we should walk by faith, and not by sight; so as we are to believe our repentance true in him, who hath repent for us, 
Isa. 26. 12▪  our mortifying of sin true in him, through whom we are more than conquerors; our new obedience true in him, who hath obeyed for us, 
Rom. 8. 37  and is the end of the law to every one that believeth. 
Rom. 5. 19  Our change of the whole man, 
Rom. 10. 4  true in him, who is righteousness, 
Eph. 4. 24.  and true holiness; and thus without faith, 
Heb. 11. 6  it is impossible to please God.  
This is the Scripture assurance, for a child of God, or a believer, to see every thing in himself as nothing, and himself every thing in Christ; 
Heb. 11. 1  faith is the ground of things hoped for, and the evidence of things not seen. It is our leaving out Christ in our Sanctification, that is the foundation of all our doubts, 
Luk. 17. 10  fears and distractions, and he that looks on his repentance, 
Isa. 64. 6.  love, humility, obedience, and not in the tincture of the blood of Christ, must needs believe weakly and uncomfortably.   

I cannot see God, 
5 Discouragement  and if I were one of his Children, he would not hide himself from me, 
Rom. 8. 24  as he doth: surely he hath forsaken me.  
Is Christ the Sun of Righteousness set in thy soul? 
Surgit post nubila Phoebus.  Remember the Psalmist, though sadness come at night, joy may return the next morning; 
Psal. 30. 5  And in the mean time, 
Syd●ra n●cte mica●●.  there shall be moon and star light, and these (though they cannot make day) are some comfort to travellers. In Christ's withdrawings you have faith, 
V●ra Virtus non apparet in prosperis, eminet in adversis.  the evidence of things not seen, and all the promises, as stars about her, a glorious spangled canopy over you; so that you shall live by faith, and adhere to Christ in such a condition; the seed of Christ remains in you; the sun's heat is felt when his light is not seen. 
Luke 24. 15, 16. 31  Saints may have grace when they want comfort from Christ; 
●ant. 3. 2.  the Spouse thought she had lost Christ, 
Non deserit etiamsi deserere videatur.  yet still she had a principle of love to him, and a resolution to seek him; thy love unto Christ shall continue; 
Isa. 60. 2.  he will be as good as his word. The Lord shall arise, and his glory shall be seen upon thee. 
Psal. 88 14.   
1. Sometimes God hides himself from his, 
Isa. 8. 17.  and seems to leave the poor soul for its sins, 
Isa. 64. 7.  and sometimes only to exercise his own graces in the soul; 
Isa. 49. 14 15.  But always in much love unto it; 
* Jsa. 45. 15.  Verily thou art a God that hidest thyself; 
* Cant. 5. 6. Jer. 51. 5. Jsa. 54. 7. 8.  I opened to my Beloved, and he had withdrawn himself. Behold, I go forward, and he is not there, and backward, but I cannot perceive him; 
Job 23. 8. 9  on the left hand, where he worketh, but I cannot behold him; on the right hand, but I cannot see him; yet he doth but hide himself behind the Curtain, he cannot forsake thee; for thy maker is thy husband (the Lord of Hosts is his name) and thy Redeemer the Holy one of Israel; 
Jsa. 54. 5  etc. The Lord in another place, to condescend unto the weakness of our capacities, holds forth his love unto us by the simile of a Father's love; I am a father to Israel, 
Jer. 31. 9,  and Ephraim is my first borne:  
2. When God hides his face, 
Jsa. 8. 17.  wait upon him, and look for him, for he will return again; But Zion saith, the Lord hath forsaken me, and my God hath forgotten me. Can a woman forget her sucking child? etc. yea she may, yet will I not forget thee, saith the lord 
Isa▪ 49. 14 15. 16.  Behold I have graven thee upon the palms of my hands: thy walls are continually before me: 
Jsa. 44. 7.  For a small moment have I forsaken thee, but with great mercy will I gather thee. And the Spirit of the Lord bears witness, that Israel hath not been forsaken, 
Jer. 51. 5.  nor Judah of his God, of the Lord of Hosts, though their Land was filled with sin against the holy one of Israel; And the Lord saith in another place, 
Hosea 2. 14.  Therefore behold I will allure her, and bring her into the wilderness, and speak comfortably unto her.— I have seen his ways and will heal him: 
Isa. 57 18.  I will lead him also, and restore comforts unto him, and to his mourners; Although the Lord absent himself from his, yet his love to, and care for them is the same as when he manifests most of himself unto them; when the Sun of Righteousness sets with us, he manifests himself to others of our Brethren and fellow Members, he rises in their Hemisphere; And what though thy sins have eclipsed the love of thy God unto thy soul? The Lord only bids thee to acknowledge thine iniquity, 
Jer. 3. 13▪ 14.  that thou hast transgressed against the Lord etc. What a poor recompense is this? Turn oh backsliding children, saith the Lord, for I am married unto you etc. Poor soul! the love of God remains still as sure and as great as ever, and in his due time shall shine forth again upon thy soul, the thick clouds will blow over, and the soul reviving light of his love will arise upon thee; 
Isa. 60. 2.  He will take away all iniquity, 
Hosea 14. 2.  and receive us graciously.  
I thought I had true faith, 
6 Discouragement.  but since I fell into an heinous transgression, I am persuaded that if I had been the Lords, he would not have left me to sin as I did.  
This is a deplorable case indeed, and the fruit of unbelief, and of the want of watchfulness: yet consider, the Lord hath suffered such, or as great (if not greater) spots to overtake his own dear children: 
1 King. 11 9  David sinned in adultery and murder, Solomon sinned greatly after he had obtained mercy, and Peter denyeth Christ with an oath: these examples are recorded to hold forth the glory of the riches of Gods free grace, that men may be acquainted with the mirror of his grace, 
Ephes, 2. 4 5.  long sufferance and forbearance; that so great sinners might not despair and faint under their sins. 
John 1. 2. 1.   
2. To despair of the mercy of God because our sins are great, 
Isa. 55. 8, 9  were to limit God in his mercy; which is to add sin unto sin, and a greater sin than the former: The Lord Jesus takes much pains, and le's out merciful power for the raising of sin-weakened souls, and for the gathering of wand'ring Lambs. Poor soul, know this, that the greatest sin a believer can commit, ought not to make him mourn without hope; for no sin can put him in the state of condemnation, 
Rom. 8. 1, 2 3▪ 4, 3●, 39  or bring him under the curse. While we live here below, God healeth not our sinful nature wholly, 
Rom. 10. 4  nor takes it quite away; the flesh lusteth: 
Gal. 5. 17.  God ever looks upon his, 
Eph. 1. 4  as they are in Christ, and not simply, as they are in themselves; saith Paul, 
● Cor. 1. 30  I myself keep the Law of God, 
Rom. 7. 15 17, 20▪  but with my flesh the Law of sin: flesh and sin do the evil. Consider Nehem. 9 16, 17. 
1 Jo●. 3. 9  The Spirit also tells us in another place, that he knows our frame, and remembers that we are but dust; 
Ps. 103. 14  God hath in much wisdom and love left sin in his to humble them, 
Gal. 5. 22,  and to exercise the fruits of the Spirit in them, and that we might long to be where we shall not sin; also that we might the more dearly love Christ, in that it is pardoned, and depend upon him to subdue it; and that we might not scorn, nor insult over any poor sin● weakened ones, but restore them with the spirit of meekness; and that we may admire the more that rich grace of the Lord Jesus whereby (notwithstanding all our provocations) we have access unto the Father by him. 
Rom. 5. ●, 2  The Lord's people are indeed taught by his spirit, 
Eph. 2. 18  not to sin that grace may abound, 
Eph. 3. 12.  but to love, and to love with the more vehemency of affection, 
Rom. 6▪ 1, 2 3, 8  the God of their incomprehensible mercy, 
Rom. 5. 20  and to use all means against sin, 
● Cor. 12. 9  and not to be over-pressed and sunk in despair under it. 
Rev. 3. 7, 8  They also know that they are the more happy, in that they were sinners; else how could they be capable of union with God, of mercy and heaven? If there were not evil, it would not be known what is good; Justice and mercy had not been known: the wisdom of God could not have been known in drawing good out of evil; or his love in sending the dearly beloved out of his bosom to die for us, & man had not come unto that happness in Christ which the Saints have, and shall enjoy.  
3. God is never an enemy to his, though they greatly sin against him. 
Psalm 51.  We are not beloved for our own sakes, 
Ephes. 1. 5.  nor for any thing in ourselves, but in Christ: 
1 Pet. 2. 5.  Who hath made us acceptable in the beloved; Therefore nothing we do can cause God to love us more or less; his love is as himself ever the same, 
Heb. 13. 8  therefore a belivers hope, joy and confidence is to be ever the same in Christ. 
Psal. 5. 11.  Hence it is that such are always to rejoice. 
Psal. 32. 11  Rejoice always▪ Rejoice evermore. 
1 Thes. 5. 16  Again I say rejoice. 
Phil. 4. 4.  Let them exceedingly rejoice. The joy of the Lord is our strength. 
Ne●. 8. 10  Oh there is enough in the Lord to satisfie● thee at all times, 
Psal. 40. 16  he is an unchangeable object of true joy, in him is all our hope and happiness, therefore let not thy fall cause thee to question the love of God unto thee; thy salvation depends not upon thy repentance and holiness. See Rom. 9 15, 16. Isa. 43▪ 24, 25. Ezek. 16. from 1. to ver. 9 See also and mind what the Apostle saith in this case, 
1 Jo●. 2. 1. 2  My little children, these things write I unto you, that you sin not. And if any man sin, we have an advocate with the Father, Christ Jesus the righteous, and he is a propitiation for our sins, etc. These things are written unto us indeed that we sin not. But as for such as turn the grace of God into wantonness, whom the mercies of God encourage in their sinful practice, 
Joh. 8. 44.  these are led by the spirit of the devil, he is their father, and his works they do; these are not at present in any wise to be numbered with those who through temptations and weakness are overtaken with the sin they hate; 
Rom. 7. 1●  if fallen, be not out of hope; If the Lords children have fallen into sin, they are to rise by faith. Shall a man fall and not arise? 
Jer. 8. 4.  Who is a God like unto thee, 
Mic. 7. 7, 18 19, 20.  that pardonest the transgression of the remnant of thy people? 
Heb▪ 8. 1●.  God subdues the corruption that is in his, not all at once, but by degrees; and thereupon saith, I will be merciful to their unrighteousness, 
Gal. 3. 13▪  and their sins and iniquities I will remember no more; 
2 Cor. 5. 21  God hath nothing in charge against those who are in Christ, 
1 Cor. 1. 30  and therefore commands us to go boldly to the throne of grace in full assurance of faith. 
Rom. 8. 33  
Heb. 4. 16.  
Heb. 10. 22▪   
If I were fitted with Qualifications, as humbleness, brokenness of heart, 
(7 Discouragement.  etc. and took delight in hearing, and praying, 
Opera ante fidem inania, ut cursus cel●rimus praeter viam.  as others, I could then entertain hope that God hath thoughts of love and mercy towards me: but it is not so with me.  
Such an objection in some, 
Rom. 14. 23.  may be the product of the sweet operation of the Spirit of grace, 
2 Tim. 1. 9  which hath showed them some amiable and desirable thing in the precious promises and ways of God, 
Quicunque salutem non ex mera gratia per fidem ante omnia opera percipit, nunquam attinebit.  so as they pan● after them.  
But more usually this is a whining because the work of preparation is more sensible than the work of faith, which is often greatest when feeling is least; and ●aith being more spiritual and heavenly▪ hath her work about another object, without and above the Creature; and the reason wherefore many poor souls plod so much about their own Qualifications, and feel after the breasts of their consolation, is because ourself love renders us most prone to catch at these, being plants in nature's garden, whereas the desire of a spiritual Paul, 
Phil. 3. 9  is to be found in Christ, not having his own righteousness; and a spiritual believer (if he had the greatest measure of inherent righteousness attainable) would not behold himself in it. 
Gal. 2. 20  I live, yet not I, but Christ in me.  
God's thoughts of love and mercy unto thee can possibly be no otherwise then through Christ; 
Isa. 55. 1  and he doth not sell his Christ; 
Job 9 10  he was given freely: 
* Evangelium assert remissionem per imputationem justitiae, 〈◊〉 vitam aeternam ●ine conditione legis aut operum nostrorumpunc; Melanct▪  Come, buy without money etc. Whosoever will, let him take of the water of life freely. The Lord is a great King; he doth great things past finding out, and wonders without number; oh therefore measure not the Lord by thyself. For my thoughts are not as your thoughts, nor my ways as your ways, 
Rom. 3.  saith the Lord. The wise will not fix their eyes so much upon their own baseness, 
Isa. 55. 8, 9  as upon his greatness, 
Isa. 9 6  rich goodness, 
Zech. 9 17  and faithfulness: 
Rom. 8. 1  And certainly while we walk after the flesh, after the law, we continue weak creatures (for flesh is here put for weakness) we shall tug, yea, and tyre ourselves, and when we have done our all, (which is just nothing) we shall remain not one jot the nearer heaven; yea, if such should continue here a thousand years, they would be no better than wishers and woulders; whereas one poor believer, that is truly implanted into Christ, and in whose heart the Gospel hath really taken place, hath more strength than five hundred of the others, because the Spirit of Christ dwells in him, works in him, and teaches him to say with Paul, 
Phil. 4. 12 13.  I can want, and I can abound through Christ who strengthens me▪  
Let the poor souls, lying under this discouragement, consider six things.  
1. It is but a delusion to think that qualifications can 
* Sola est Dei adoptio quae nos efficit idoneos. Calvin  ●it a soul for mercy: Poor heart, while thou lookest for, or restest upon such things as these, thou seekest the living among the dead; and if thou hadst them in the greatest measure, that ever any had, 
Col. 1. 12  they could neither procure thy happiness, 
Luk. 24. 5  nor stand thy soul in any stead, as to salvation; 
* Filio nato debetur haereditas, non ex merito ipsius eum nihil fit meritus; sed quia est natus ●ili● pa●ri.  nothing but Christ Jesus can do that, nor any thing but he and his righteousness truly comfort thee.  
2. That righteousness which justifies us in the sight of God, as it is not our own, so it is not in us; but it is Christ's righteousness, and in him. Surely shall one say, 
●orn. in Gal. 3.  In the Lord have I righteousness and strength etc. in the Lord shall all the seed of Israel be justified and shall glory. 
Isa. 45. 24. 25  The state of a believer in Christ (as considered in him) be the poor creature never so weak) is a state of perfection, 
Col. 2. 10 & 1▪ 28.  We are complete in him. The poor soul indeed hath no righteousness in itself; yet being united to its head, and married to its husband the Lord Jesus, 
Jer. 3. 14  it is perfectly righteous; 
Rom. 8. 4  As Christ is, so is a believer in him; 
Gal. 2. 19  and the righteousness of the Law is fulfilled in him, 
1 Joh. 4. 17  and he is dead to or free from the law; 
Rom. 10. 4  What is Christ's is the believers, and what is his, is Christ's. 
Ps. 32. 1, ●  The poor believer is as righteous and acceptable unto God through Christ, as Christ's righteousness can make him: God seeth no sin in his poor children; for saith Christ to the Spouse, 
Rom. 4. 7  Thou art all fair my love, 
Jer. 50. 20  there is no spot in thee; saith the Prophet Isaiah, 
2 Cor. 5 19  I will greatly rejoice in the Lord, 
Heb. 12. 10  my soul shall be joyful in my God, 
Isa. 43. 25  for he hath clothed me with the garments of salvation, 
Cant. 4. 7 & 2. 10  he hath covered me with the robe of righteousness etc. 
Isa. 61. 10  The weakest and the strongest Saints are alike clothed with this robe, 
Psal. 103 12  and are 
* Gal. 3. 28  equally acceptable, 
Dan. 9 24  yea perfectly righteous and glorious in the sight of God, as they are in him, with whom is no variableness, nor shadow of turning; see all that is in thyself as nothing, and every thing thou stand'st in need of, to be in him; for that he is thine, and thou art his; 
Cant. 6. 3  I am my beloved's, and my beloved is mine, etc.  
3. What qualifications (except sinful ones) had they in Ezekiel? 
Ezek. 16 3, 4, 5, 6  and what Qualifications had they for whom Christ died, 
Rom. 5. 8, 9, 10.  who were yet enemies, yea enmity against him?  
4. What need hast thou of Christ, 
Isa. 61. 1, 2 3  if thou hast what thou needest without him?  
5. As in nature, before they have life, so in grace none can work before he live spiritually; 
Heb▪ 11. 6  Christ must be in the soul, before it can believe, and the soul must believe, before it can find any work of sanctification▪ Consider also, that there is nothing to be done by the creature in way of preparation to sanctification. 
Rom. 14 23  See Rom. 4. 5. &. 5. 8, 10  
6. Thou goest the wrong way to work; 
Rom. 10. 3  thou goest about to establish a righteousness of thine own, and hence thou thirstest so much after qualifications: but it must be utterly renounced; it is a hard thing for a soul to be taken off its own works, and self concurrence: here strip a man of his own, and ye take away his life; he must and will have something, some humbleness, some concontrition, some tears; or otherwise he thinks he cannot be accepted, pardoned, and saved. But every poor creature unto whom, and in whom the mystery of God's rich love, and free grace is revealed, these cry, Grace, grace, 
Rom. 10. 4  Christ is all in all unto them; 
Col. 3. 11.  their prayers, tears, humbleness, brokenness of heart, and every thing of their own, 
Rom. 4. 5  is but dross and dung unto them, in point of acceptance and salvation; 
Psal. 8 19 96  these have seen an end of all perfection, and all their own works (in reference to attaining any happiness by, or from them) are vanished▪ yea drowned in the infinite ocean of God's free, and heart-astonishing love, that God may have all the glory, and that man might not boast, but obey and serve him freely; our works can be no sure ground of our own faith, 
Luk. 1 74  seeing it is proper to faith to vilify our best performances. 
Isa 64. 6  Therefore the best preparation for Christ, 
Ezek. 36. 31  is to see in ourselves no preparation for him at all: 
Phillip 3. 8, 9  for believers are most made and built up, 
Isa. 6. 5, 6  when they apprehend themselves in themselves most cast down and undone. 
Matth. 8. 8    

I cannot be persuaded that God hath wrought any supernatural work in me, 
Job 40. 4, 5.  because I have not so great a measure of sorrow for sin, 
Job. 42. 5, 6.  as some of the Lords children have. 
8 Discouragement   
Consider Eight things.  
1. It is God's method in his gospel to make the pardon of sin apprehended by faith, a ground of the deepest humiliation that can be expressed. I will save you, 
Ezek. 36. 29  saith the Lord, from all your uncleanness; what is the effect of this? 
v. 31.  then shall ye remember your own ways and doings that were not good, and loathe yourselves in your one eyes for all your abominations▪ 
Zech. 12. 10, 11  thus the Lord brings his people to repentance. And I will pour upon the house of David and upon the Inhabitants of Jerusalem the spirit of grace and supplication, and they shall look upon him whom they have pierced, and mourn, etc. That is, I will give them such a spirit as shall abundantly manifest unto them my rich love and sinne-pardoning grace and this produces mourning, yea bitter and solitary mourning, such as of Hadad rimmon in the valley of Megiddon, where the nobles of Israel cast away their musical Instruments, and clad themselves in sable or sacke-cloath and breathing forth their mournful elegies, 
Lam. 5. 16  cried out, our Grown is fallen from our heads; woe, woe unto us, we have sinned; Sorrow for sin in the glory of the gospel, proceeds from Christ's piercing, wounding, & melting the heart, from Christ discovering sin, pouring water upon the dry grounds, and dropping the dews of Hermon hill upon the thirsty lands.  
2. Consider that God deals not with all his alike; he knows best what is meet for us: Physicians know that such a physical potion is necessary for one as will kill another. All that believe have not the same measure of sorrow for ●inne; 
Act. 16. 14 29  Lydia received the word with joy; but the Jailor trembled being in fear.  
3. The greatest measure of sorrow for sin that ever any had, was not the least cause of their being loved or saved; it is a great mistake to think that God delights in fears or tears 
* Regnum coelorum non servorum stipendium; sed filiorum est haredi●as. Calv. Luke 5. 8   
4. A deep sensibleness of sin proceeding from fear and terrors, hinders the souls believing, and drives it from Christ, and makes it say with Peter, Lord depart from me, for I am a sinful man.  
5. If God deals with thee as with Lydia, more gently then with divers others, thou hast no ground for complaint against it.  
6. That sensibleness of sin that flows not from the apprehension of pardon and love, is of no value. And remember we to look to Christ and not unto our sensibleness of sin.  
7. Our best and greatest sorrow for sin is not free from sin, yea and deserves nothing but death.  
8. If thou hast seen thyself lost and fatherless, so as nothing could satisfy thee but Christ; this is a sweet supernatural and glorious work of the gospel, and such as is wrought upon none but such as shall be ●aved; by thy renouncing thy own sufficiency, it appeareth that there is a greater, a better come in places.   

I fear I have no work of grace wrought upon me, 
9 Discouragement.  because I feel not its power, and am not able to subdue my passions and corruptions.  
Thy complaint of the want of a sense and feeling of the power of the work of grace upon thee, and of thine inability to subdue thy passion and corruption, declares a weakness of grace, and not a defect of the truth grace in the soul. If thou dost what thou wouldst not, mind what Paul saith, 
See Rom. 7. from v. 15 to the end.  that which I do, I allow not; for what I would, that do I not; but what I hate, that do I etc. The strongest and most spiritual Christian is in himself very weak, 
Gal 6. 1  imperfect, falls often, and is not able to stand alone Among Christians, some partake more of natural choler than others, and they accordingly are more or less hasty and passionate; a wicked man may naturally be patient, and a child of God sinfully passionate; Elias was a man subject to the like passions we are. 
Jam. 5. 17   
2. Thou must not measure God's love to thee, nor the truth of his work in thee, 
Rome 7. 14 15, 16▪ 25.  by thy mortification of sin.  
3. God may for ends best known unto himself, leave thy passions and corruptions unsubdued, yea suffer them to be too strong for thee; it may be, that thou mayst be abased more in thine own eyes, and that thou mightest see thine own weakness, and be thereby the more sensible of thy necassity of Christ's strength, and depend daily upon him for it, and that thereupon we might love and prise him the more, in that we have such necessity of him to pardon and heal us; and that he might hold forth the glory of his power in keeping alive a ●mal spark of grace in us in the midst of the vast ocean of our corruptions▪ God may leave thy personal sanctification the more imperfect, that thou mayest the more mind and behold Jesus Christ and our righteousness in him, 
Rom. 4. 6, 7.  and live the more upon him and his fullness, 
Rom. 3. 24  and joy the more in our free justification by him.  
4. It is one thing to have thy sin forgiven, or not imputed unto thee, 
Psal. 32. 1, 2.  and another thing to have thy sin subdued in thee: the first may be where the later is wanting.  
5. The reason why sin so much prevails, is because we live so much in discouragements: Live in the apprehension of the love of God, and down goes sin and discouragements; but while we lie in our discouragements, sin prevails; as appears by 77. Psal. 2. 7, 8, 9, 10. verses.  
6. Thy comfort and happiness depends not upon thy feeling, 
2 Cor. 5. 7.  but upon God's neverfailing covenant and promise, 
Gal. 2. 20.  confirmed by his oath, and we are not to live by sense and feeling but by faith in the Son of God; we are not to fetch our comfort from our subduing of sin, but from Christ, who is made unto us both righteousness and sanctification. 
1 Cor. 1. 30.  Thanks be unto God who hath given us victory by Jesus Christ: 
Rom. 7. 25  when we are at the best we may not live in ourselves, nor by sight, but by faith; and when we are at the worst, 
1 Cor. 1. 6. 19  we are to remember that we are not our own, but Christ's, and that we ought to live upon him by faith, 
1 Cor. 3. 23  and derive strong consolation from him, and his leading of Captivity Captive.   

I find within myself no relish of spiritual things, 
10. Discouragement.  nor willingness to duties, and I often omit them.  
God may have begun his work in thee, although it be thus with thee; though this be an argument of much corruption in the soul.  
This distemper may arise from divers causes, 
Luke 1. 74.  as 1. From unbelief. 2. From doubting of the acceptance of thy person and duties. 3. From want of love to Christ. 4. From loving of temporal things, which deadens the heart and makes it carnal. 5. From weakness of grace. 6. From sloth and ease which slay the soul. 
Prov. 19 15.  7. From ignorance of the sweetness in spiritual duties. 8. From the soul's sickness and distemper; for as the body when sick, oft cannot relish its food, so this soule-distemper hinders its relish of spiritual things, and thereby brings weakness, a known enemy to action; 
Psa. 73. 26  My flesh and my heart fail, but God is the strength of my heart and my portion for ever. He never fails.   

I fear that that work of grace, 
11. Discouragement.  which I once felt, is now decayed.  
Poor heart, I would have thee consider these five things, viz.  
1. The ground of our faith is God in his word, 
Cor. 2. 5. 7  and not our sight and feeling▪ That is sensual; 
2 Cor. 5. 7  we live not by sight, 
Gal. 2. 20.  but by faith in the Son of God.  
2. Consider that as long as thou maintainest fears & jealousies of God's love unto thee; 
Ps 77. 5, 6  it is no wonder if thy condition be no better than it is: 
Jam. 1. 17  Call to mind the days of old. 
John 13. 1  And remember that with God is no variableness nor shadow of turning; 
●er. 31. 3  whom he loves, 
Ps. 103. 17  he loves for ever: 
Isa. 54. 8  his love is an everlasting love. 
Jer. 2. 2.  And remember that a poor believers consolation depends not so much upon his knowing Christ, as upon this, that we are known of him, and held fast by him, who hath taken the charge of us.  
3. A child of God may decay in parts, sight, feeling, and exercise of faith; 
2 Cor. 12. 10  these are sometimes more, and sometimes less, as God sees best, that we might rest and rely upon Christ alone. 
Cant. 8. 5.  The graces accompanying salvation, no saint shall ever lose; but a present sensible and continual exercise of any grace, God hath not promised: the exercise of grace in the Saints, ebbs and flows; the Lord often withdraws the exercise of one grace, that so another may shine forth with the greater lustre, 
Psal. 62▪ 7  and that we may in faith and humility depend up on him who is the rock of our strength and our portion for ever. 
Psa. 73. 26   
4. Consider, That it is a principal part of the new covenant of God's grace, 
Jer. 32▪ 40  that he will write his law in our hearts, and that we shall not depart from him. And the Lord also saith, The mountains shall depart, 
Isa. 54. 10.  and the hills be removed, but my loving kindness shall not depart from thee, neither shall the Covenant of my peace he removed. And in the Prophecy of Jeremiah, 
Jer. 33. 20.  he saith further, If thou canst break my Covenant of the day, and my Covenant of the night, that there shall not be day and night in their season, then may also my covenant be broken.  
5. Consider, that we ought to believe that which we neither see nor ●eel; 
Rom. 4. 18 19  we are to believe under hope, against hope. 
Heb. 11. 1  Faith is the evidence of things not seen. 
Rom. 8. 1▪ 2.  To live by faith, is to walk after the spirit, and to live by sight, sense and feeling, is to live after the flesh.  
Were it not a groundless thing in nature to fear that there is no sin in the firmament, because that at present its face is masked with a cloud, and we feel not the warming and inlivening influence of its beams?   

I fear that the opposition in me against sin, 
12. Discouragement.  is not between Christ and Satan, or the spirit and the flesh; but between my corrupt will and my enlightened conscience.  
It is granted that every opposition or striving in men is not from the antipathy between Christ and Satan, or the flesh and spirit; which reciprocally lust against each other; yet the difference between the antipathy of the flesh and spirit, and of the corrupt will and enlightened conscience, is very discernible.  
1. The natural conscience (though enlightened) acts only in a natural way; at the most it is but moral, as not to lie, steal, swear etc.  
2. It stirs not unless forced, and then unto that only whereunto it is forced; as a Justice of the peace having issued forth his warrant to a drunken constable to search for drunkards; this constable dare do no other then▪ search for them (though his heart be with them.)  
3. Conscience enlightened strikes only at the branches, but not at the root of sin.  
4. It sets one faculty against another, as the will and affections against the understanding.  
First, But the spirit of Christ causes an opposition in the same faculty, as in the will, etc.  
2. The spirit● of Christ makes a free, full, constant and impartial resistance against all sin.  
3. It discovers to the soul her secret corruptions in their colours; this spirit overpowereth the soul, causing it to hate sin and leave it.  
4. This spirit causeth the soul to be so much the more glad by how much sin is the more discovered.  
5. It teaches the soul to oppose all sin, even the appearance of evil, equally proportionably and orderly.  
6. This Spirit teaches the soul not to turn the grace of God into encouragement to sin.   

I cannot pray, nor do any thing that is good, therefore God hath not done my soul good; and I have many suggestions that I have no work of grace wrought in me, 
13. Discouragement.  which much weakens my confidence.  
1. Poor soul 〈◊〉 thy grace is weak, and thy weakness proceeds from infidelity, which deadens the heart, and hinders thy living upon the strength of Christ.  
2. It is thus with thee, 
Joh. 15. 5  that thou mayest see thy necessity of Christ's strength, go to, and wait upon him by faith for it, and live upon him who hath promised to be a full supply unto his.  
3. If God hath given thee a desire to obey him; say not, that it is nothing, God saith it is something; he that gives this, 
2 Cor. 8 12  accepts it; for if there be a willing mind, it is accepted according to that a man hath, 
Psal. 145. 19  and not according to that he hath not; and he will grant thy desire in his time; 
Isa. 42. 3  he will 〈◊〉 the desires of them that fear him, he also will hear their cry, and will save them; Christ will not quench the smoking flax; though we see no fire, yet we know there is some by the smoke; it is a Character of a servant of the Lord to desire to fear his name; spiritual or holy desires cannot be in a soul that hath no grace; 
Neb. 1. 11  desires after grace and of spiritual things is an act of spiritual life; an act is from a faculty, and a faculty is a concomitant of life; a man that is dead in trespasses and sins, cannot (while dead) have a spiritual desire; spiritual desires are the productions of faith and love, and many times a will to obey is all that a spiritual believer can find. 
Rom. 7. 18 19, 20, 21.  To will is present with me, but how to perform that which is good I find not, for the good I would I do not, but the evil I would not, that do I; the strongest saint is but weak. Paul was an eminent Saint, yet consider what he saith of himself, Rom. 7. from 14. to 25. Rom. 8. from 37. to 39 he had no power to do what he would; yet he lived by faith in the Son of God. 
Gal. 2. 10▪   
4. We should do all we can to obey God; yet we must know that our all will be infinitely too little to justify us in the sight of God, 
Eph. 2. 8, 9  for by grace are ye saved through faith, and that not of ourselves etc. not of works, lest any man should boast.  
Then as to the second branch, viz. That God hath not done thy soul good.  
Certainly, God hath begun his work in thee, if he hath convinced thee of sin and of righteousness: it is none other than the work of the Spirit to convince the world of sin, 
Joh. 16. 7, 8, 9, 10.  and of righteousness; to be convinced of sin, is for the soul to see itself utterly lost and undone by reason of its sins. They confess they are vile, and abhor themselves, they loathe themselves for their deeds. 
Job 42. 6  And to be convinced of righteousness, 
Ezek. 20 43  is to see that our own best performances and righteousnesses are but dung and dross, and as menstruous clothes; for a man cannot come to expect life and salvation from Christ alone, until his own righteousness be as vileness to him, in reference to the attaining of any happiness therefrom; this vision of God brings the soul to see itself, and to cry out, 
Isa. 6. 5, 6  There remaineth no strength in me, 
Dan. 10. 8  My comeliness is turned in me into corruption. Certainly, it is a principle of grace, that takes us off from nature, and an effect of our being born of God to be unbottomed from our carnal principles; and when the soul is taken off its own bottom, it must have another to rest upon, or it sinks. Therefore whensoever God takes away the poor souls sandy foundation, which is its false and groundless hopes of the mercy of God, he than gives it a better in himself.  
As to the last branch, viz. That thou hast many suggestions, that thou hast no work of grace wrought upon thee.  
It is Satan that tempts Christ's babes to cast away their confidence, 
Heb▪ ●0. 35  which to do, is directly repugnant to the mind of Christ; therefore if Satan suggest unto thee, that thou hast no faith, thou mayest answer, If I have it not in the act to my own knowledge, yet I may have it in the grace itself; and if he reply, that both he and yourself know that you have no grace at all, make this defence to his replication, that he knows not. And if I should entertain such a thought against myself, I may be deceived; for as fire raked up in the ashes, appears not either by light or heat; so grace raked up in the ashes of corruption may not for the present appear to others or thyself, 
1 Cor. 3. 1  though it may be there all the time.  
2. Evade the devil's suggestions further, as thus, If I have no grace, why lettest thou me not alone, as thou dost others, and as thou didst me, when I took my fill of sin? Then thou toldest me I had faith when I had none; I have found you a liar, therefore I will not hearken unto you; & I am the more confident that I have grace, 
John 8. 44  for that thou tellest me I have none; he is a liar, and the father of lies.  
3. And suppose I have no grace, there is no reason why I should despair; because every one of the Lords dear ones were once without grace, 
Eph. 2. 12. 13  and in the state of nature. At that time ye were without Christ, being aliens from the Commonwealth of Israel, strangers, having no hope, and without God in the world. But now in Christ Jesus ye who sometimes were afar off, are made nigh by the blood of Christ, Which in times past were not a people, but are now the people of God. Which had not obtained mercy, 
1 Pet. 2. 10.  but now have obtained mercy. Many are ordained unto eternal life which do not yet actually believe; put the case at the worst, there can be no ground for despair; 
Luke 18. 27.  But I will use the means, wait upon God, 
Jer. 32. 17  and trust him with my soul, 
Math. 8. 2.  if mercy come, I shall magnify his name: there is nothing too hard for God; Lord if thou wilt, thou canst make me clean.   

My soul is filled with terrors; 
14. Discouragement.  I have an Hell within me, I feel the wrath of God in my soul, and have for a long time remained in this condition.  
1. Consider, That though this be a very sad condition, yet it is no other than such as hath attended the dear and precious Saints of God; and it should not be a strange thing unto us, but expected and prepared for by us. Look back upon David (a precious and dear child of God) who, reckoning upon such a time, when by dismal desertions he should take a turn in the dark and damp valleys of the shadow of death, and be encompassed with dreadful terrors and sore trials; 
Psa. 23. 4.  treasures up a word of comfort in readiness; Though I walk through the valley of the shadow of death, I will fear none evil, for thou art with me; thy rod and thy staff comfort me; 
Isa. 50. 10.  and the blessed Spirit of Christ invites thee to stay thyself upon thy God; and we may indeed feel his almighty arm sustaining us, when we behold not his face shining upon us: And though Christ the Sun of Righteousness do set in thy soul at night, yet He shall arise in the morning: 
Psa. 30. 5.  and this Sun cannot suffer a total eclipse as the world's comforts often do, 
Sol nunquam totus obscuratur, quod Luna minor sit.  or as the Moon, because the Moon of our sins and corruptions, which interposes between us and Christ, is far lesser than Christ.  
2. Consider if Hemans, Jobs, Davids and Jeremiahs' condition did not run Parallel with thine; saith Heman, Lord, why castest thou off my soul? 
Psa. 88 15 16.  Why hidest thou thy face from me? I am ready to die, whilst I suffer thy terrors. I am distracted, thy fierce wrath goeth over me; 
Job 19 10 11  thy terrors have cut me off. Job cried saying, he hath kindled his wrath against me, and counts me to him as one of his enemies. And David in temptation judging himself according to the law, sense, and feeling, 
Psa. 31. 22  said, I am cast out of his sight, horror both overwhelmed me. 
Psa. 55. 45  And Jeremiah said * 
Ps. 77. 8, 9  He hath lead me into darkness, 
Lam. 3. 2. to ver. 19  and not into light; he hath broken my bones, and compassed me with gall; He hath made my chains heavy, he hath filled me with bitterness, thou hast removed my soul far off from peace; and I said, my strength and my hope is perished from the lord Some conceive that if God loved them, there should not be any tempests in their souls, but in stead of wrath and terrors, a sweet calm of peace and joy, not remembering that the Lord hath his way in the whirlwind, 
Nah. 1. 3  and in the storm, and the clouds are the dust of his feet; Some of God's people enjoy peace and comfort, and yet his righteous servant Job wants them: saith he unto God, 
Job 7. 20, 21  Why dost not thou pardon my transgressions etc. Thou hast set me as a mark against thee, so that I am a burden unto myself. Our comfort and firm consolation consists not in our freedom from terrors, 
Job. 21. 13 14, &c  but in the spirits revelation of truth unto the soul.  
3. The Angel of the Lord said to Gideon; The Lord is with thee. But Gideon said, 
Judges 6. 12, 13.  Oh my Lord, if the Lord be with us, why then is all this fallen upon us? etc. The poor soul is ready to say; if the Lord be with us, why then is all this befallen us? why then are we so full of terrors? The Lord may now be with thee, 
Luk. 24. 15 16, 31.  and thou mayest be as well mistaken as Gideon was.  
4. Consider, that the greatest peace any saint enjoys, is not any ground of encouragement for him to believe; and likewise remember, that no terrors that ever take any of God's Jobs, david's, or Jeremiahs, aught in the least to discourage them in believing; for our happiness consists not in any thing that we can ●ee, feel, or apprehend in ourselves, but in the word and promise of our God; and in that we are known of him, who loves us, and comprehends us in himself, 
Psal. 32. 1.  not imputing our trespasses unto us, 
2 Cor. 5. 19  but his righteousness without works.  
5. Harken what the Lord saith by his Prophet Isaiah, 
Rom. 4. 6.  and cast all thy fears of hell upon God in a promise, 
Isa. 26. 3, 4  and trust in the Lord; when thou art in the flames of this fire, 
Isa. 43. 2, 3 4.  thou shalt not be burnt. With God nothing is impossible; 
Luk. 1. 78. 79  oh troubled soul, the day spring from on high hath by the tender mercies of our God, visited us; and so it will visit thee also, and give light to thee that sittest in darkness and in the shadow of death, to guide thy feet in the way of peace.  
6. Consider whether poring too much upon thy sins until thou wert filled with despair, hath not brought thy terrors upon thee▪ consider whether thy omissions and commissions against conscience have not augmented thy horror; and look that thou skin not thyself again with thy performances and duties; and remember, that what is a great cause of mourning, is not the least ground of despair. Oh therefore cast not away your confidence; 
Heb. 10. 35, 37, 38.  for yet a little while, and he that shall come, will come, and will not tarry. And say with the Prophet Micah, When I sit in darkness, 
Mic. 7. 8, 9  the Lord shall be a light unto me. He will bring me forth into the light, and I shall behold his righteousness.   

I have no love to Christ, 
15 Discouragement.  I am an enemy to him, and not fit for him.  
1 The reason why thou lovest not Christ, is because thou livest not in the apprehension of his rich love because thou hast not the heart-breaking sight and sense of the pardon of thy sins by him, 
1 Joh. 4. 19  We love him because he loved us first, the manifestation of this love unto a poor soul constrains it to love him again. 
2 Cor. 5. 14   
2. Dost thou apprehend thyself an enemy to God? so were the dearest of God's children: 
Rom. 5. 8.  While we were yet enemies we were reconciled to God 
Ephes. 2. 12, 1●.  by the death of his Son, etc. Enemy's cannot deserve nor desire a Christ, yet God gives forth a Christ unto such.  
3. It is impossible for thee to fit thyself for Christ. If thou seest such a necessity of him, as that without him thou art undone; and hereupon pantest after him, he hath brought thee absolutely under his promise; oh than go to him, and thou shalt speed, he is faithful that hath promised. He will draw thee unto him with the cords of a man, 
Hos. 11. 4.  with bands of love, 
Jer. 31 3.  and with loving kindness. He saith also, He that cometh unto me, I will in no wise cast out. 
Joh. 6. 37  And Christ adds further, 
Joh. 10. 30  I and my Father are one. 
Isa. 40. 29. 30, 31.  And we give power to the faint, and to them that have no might we add strength. Even the youths shall faint and be weary, and the young men shall utterly fall. 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.  
Remember this, that if God hath wrought in thee to hunger and thirst after righteousness (that is Christ) he himself hath pronounced thee blessed; 
Mat. 5. 6  a desire after Christ and his righteousness is no other than the offspring of the Spirit and life of Christ in the soul; 
Rom. 8. 9, 10, 11. 14.  the best persuasion for Christ, 
Isa. 6. 5, 6.  is to see in ourselves no preparation for Christ at all. 
Isa. 61. 1, 2.  None but fitted or prepared ones will take Christ; 
Matt. 9 23  yet is no preparation to be forced on any as man's work, in any sense.   

There are indeed many sweet and precious promises in the word, 
16 Discouragement.  but those who have a propriety in them are believers, and I am none.  
Poor soul! Consider three things.  
1. Consider, that you may be mistaken in yourself, 
Ephes. 1. 18, 19  and think you do not, when you do believe; and herein may you err on the one hand, 
1 Joh. 5. 1●  as the carnal man doth on the other: he thinks he doth believe, when he doth not; and you think you do not, when you do believe; as a cheater would put off his brass for gold, so an honest man may suspect his gold to be brass. It is a great sign and symptom of faith, 
Isa. 6. 5.  to have a sight and sense of our own infidelity and unworthiness.  
2. I grant, that none may apply a promise of life, but such as believe; yet the promises are for all the elect, thou knowest not but that thou art one of them; when God shall give thee faith, thou shalt know thy interest in the promises. In the mean time, 
Act. 13. 48  stay thyself with this, that the Lord Jesus gave himself for enemies, 
Rom. 5. 8. & 4. 5. & 5. 6.  and to justify the ungodly. Be not dismayed, God may save you; harken unto what the Lord saith, 
Hos. 2. 23  I will have mercy upon her that had not obtained mercy, and I will say unto them, Thou art my people, and they shall say, thou art my God. Oh sweet place! then by no means yield to thy fears, nourish not jealousies against the love of God, 
Psa. 119. 49  but resolve in the strength of Christ to cleave unto him in his word, hold him fast with the Spouse, 
Cant. 2. 16  saying, My beloved is mine, and I am his.  
3. Consider, that if ever any of the light of God's soule-astonishing love, and sin pardoning mercy dawned upon thy soul, if ever he hath made any spiritual discoveries of his love unto thee, and in thee; remember, with him is no variableness nor shadow of turning: he changes not, 
Jam. 1. 17.  and therefore the Sons of Jacob are not consumed. 
Mal. 3. 6.  And though you find yourself unbelieving, yet you are not to question the truth and certainty of the accomplishment of God's promises, that are in him yea and amen, that are sure, and not grounded upon your faith, but upon his own grace, and upon his Son, and his righteousness and faithfulness; it is not thy unbelief that can make the faith of God without effect; 
Rom. 3. 3  if we believe not, 
2 Tim. 3. 13.  yet he remains faithful; he cannot deny himself.   

I have no assurance of salvation, I am not sealed up to the day of redemption, 
17 Discouragement.  and therefore have no faith.  
1. Consider, that faith and assurance are distinct; assurance cannot be without faith; but faith may be without assurance; assurance is not properly an act of faith, but an effect of it, 
Eph. 1. 13.  and indeed above it: After that ye believed ye were sealed with that holy spirit of promise; the seed of faith may be in the soul before the soul know it; and by how much the greater our feeling and assurance is, by so much the lesser is our faith  
2. Consider, that besides the illumination which wicked men and devils may have, as well as a believer, there is a twofold act of faith: viz. a direct act and a reflect act of faith. 1. A direct act of faith is to believe that Christ is, and that life and every good thing is treasured up in him; this is to believe the record that God hath given concerning his Son; 
1 Tim. 1. 15.  And that he came into the world to save sinners; and thereupon for the soul to look unto Christ that it may be saved, 
Isa. 45. 22.  and so to long for him, rest upon and trust in him for life, 
1 Joh. 5. 13  from an hope, though not from an assurance of mercy; 
Ephes. 1. 18 19,  a man may believe, and yet not know that he hath eternal life; yet those who have such faith as this are blessed: 
Mat. 16. 17  Turn ye to the strong hold, 
Zech. 9 12  ye prisoners of hope; and these are really possessed of Christ, though at present they themselves perhaps know it not. 
Ps. 147. 11  Those are blessed that hope in Christ's mercy. 
Psa. 33. 18   
The reflect act of faith, is to believe in Christ▪ the soul knowing its propriety in him; for thee to believe that Christ came to save thy soul from thy sins, 
Mat. 1. 21  this is to trust him from a knowledge of our interest in him, 
Rom. 8. 16  The Spirit itself beareth witness with our spirit, 
John. 6. 69  that we are the children of God. 
Rom. 8. 33 34, 35, 38, 39  We believe and are sure, etc. He that hath this act of faith, hath also the former; but there are divers precious souls that have the former, and yet have not attained this; though they are under the promises of it: They shall know that I the Lord their God am with them, 
Ezek. 34. 30.  and that they, even the house of Israel are my people, saith the Lord.  
3. Consider, that there are divers that have this direct act of faith, 
Heb. 5 13. 14.  who yet (being babes) do through ignorance, 
Heb. 10 15  unskilfulness, and want of experience of the order and manner of Gods dealing with his; call it into question whether they have any faith or not; yea, and when Christ doth not clearly appear, and faith not lively act in the soul, they resolve it in the negative: but when the Sun of Righteousness shines forth again upon this poor creature, with his beams of soule-reviving, and soul-raising love, then are these clouds dispelled, and the soul satisfied, and armed for the future with experiences of God against giving way unto doubts of such a nature.   

I fear that my faith is not the faith of God's Elect, 
18 Discouragement.  but a presumption, it being attended with so many doubtings.  
Poor heart, consider five things, viz.  
1. Consider, 
* certain in me de meipso cujus potissimum esse videar.  that though faith is not doubting, and doubting not faith, yet both of them usually lodge in one soul. Thy fears and doubts are indeed the effects of unbelief, but do argue only weakness of faith; and sure it is, that faith may be true and lively, when weak and small; yea further, there may be not only true, but great faith, 
Luk. 8. 47, 48.  where there is fear and trembling; so that you neither put faith for unbelief, 
Isa. 5. 20  nor light for darkness.  
2. Consider, that to doubt, because of doubting, is to rely rather upon our faith then upon Christ; it is not the greatness of our faith, but Christ whom faith receives and apprehends that makes us accepted; and this a weak faith may do, as truly as the strongest. Those that were stung of the fiery Scorpion, 
Num. 21. 9  and looked up to the Brazen Serpent, though with the weakest eye of faith, 
Isa. 45. 22.  were healed; Christ is the same to the weak, 
Gal. 3, 28  that he is to the strong in point of justification; yet the more of Christ, and of faith, that a man hath, the more strength and comfort he enjoys. It is our duty in the strength of Christ, 
Mark. 9 24  to withstand doubting (it being a weakness, and a fly in our box of ointment) and to endeavour to be strong in faith, 
Heb. 6. 18 19  and lay hold on that everlasting Covenant, which God hath made and confirmed with an oath.  
3. Consider that none is able to persuade a soul that it doth believe, but he on whom it believes. God shall persuade Japhet; 
Gen. 2. 7.  who can more principally, and with clearer satisfaction, persuade the Spouse of the good will of him she loves, but himself? Can all the love-tokens, or testimonial rings, and bracelets? They may concur and help in the manifestation; But it is the voice of the beloved, that efficaciously doth the work. My beloved spoke and said unto me, rise up my Love, 
Cant. 2. 10  my fair one, saith the Spouse.  
4. Consider, that we are to believe, that we may know we believe, 
Eph. 1. 13.  that we may be sealed with the holy Spirit of promise, for the witness comes by believing; 
1 John. 5. 6, 10.  The Spirit bearing witness. And he that believeth, hath the witness in himself. 
Rom. 8. 16  We believe and are sure; 
John 6 69  the way to be warm, is not only to ask for a fire, or whether there be one or not, and hold out the hands towards it, and away, and wish for a greater; but to stand close unto that fire there is, 
Heb. 3. 12.  and to gather heat: Take heed, lest there be in any of you an evil heart of unbelief in departing from the living God. 
Heb. 4. 6  They entered not in, because of unbelief. 
Heb. 3. 19   
5. Consider the happiness of a believer in Christ; feed thy faith with suitable promises; live upon Christ above; 
Luke 11. 23.  pray in faith, ask his Spirit, and thou shalt have it, which will revive and fill thy soul with joy, and peace in believing: In the same measure that God reveals his love to a soul, in that measure doubts and fears are cast out; perfect love casts out fear. 
1 Jo●. 4. 18    

I cannot believe that I am elected, 
19 Discouragement.  therefore nothing can do me good.  
1. This is a secret, and to be left unto God, and not meddled withal by us, 
Deut. 29. 29.  Secret things belong unto God, and revealed things to us.  
2. Consider that it is most certain, that these thoughts come from Satan, 
Gen. 3. 2, 3  being so directly contrary to God in his word; and Satan is most especially not to be harkened unto when he tempts to unbelief, the stalk upon which all other sins grow: saith Satan, if thou are elected thou dost believe, and this faith brings forth the pleasant fruits of righteousness. This is one of the grand polices of Satan, wherewith he nonpluses poor souls; for by this he sets on the soul for evidence of its justification from things, which he knows, can afford little but questionable assurance at best; as persuasion most upon marks and signs of our own sanctification or good works, which can not hold good without love to Christ, and without faith itself to bring down Christ upon them; we know that every piece of coin is valued according to the image and superscription that it bears; and if Caesar be not there (though it be silver still) yet it is not coin, it is not so currant, and he that hath it, cannot make such use of it, and so assure himself to trade with it, as otherwise he might; so there is not any thing of sanctification currant and of solid comfort to a believer, unless Christ be there and his image, which is righteousness and true holiness.  
3. Consider that it is a usual delusion of Satan to tell a poor soul that God hath no mercy for it, when the soul hath obtained mercy, and this mercy not far from it, yea at the gate as it were▪ and that it is the nature of unbelief to be inquisitive and curious to find out any colourable pretention whereby it may seem to do well, in excluding itself from grace, and in not harkening unto what God saith in his word.  
I would gladly believe, 
20 Discouragement.  but I dare not; besides I cannot believe.  
Consider four things, viz.  
1. Consider with thyself, and examine what reason thou hast or canst have to doubt or be afraid, since Christ cryeth saying, If any man thirst, let him come to me and drink; 
John 7. 37.  The spirit and the Bride say, 
Rev. 22. 17  come; and whosoever will let him come. Doth God invite you to come, and are you afraid? oh come, 
Mat. 12. 20  he will not quench the smoking flax. 
Psal. 147. 11  Hope thou in his mercy, and know that the Lord takes pleasure in them that fear him, in them that hope in his mercy. Examine thy soul why it would fly unto the hills of its own preparations, 
Psal. 11. 1.  seeing that God, who is a strong hold, hath invited thee unto himself; and indeed the first thing that a poor soul that sees itself lost and fatherless, 
Act. 16. 31  is to do; is to believe in the Lord Jesus; he expects no previous qualifications; 
Isa. 6. 5, 6  and indeed the best preparation for Christ, 
Matth. 8. ●  is to see in ourselves no preparation at all for him. 
Luk. 5. 8   
2. Consider, that if thou desirest to believe, thy will is in part regenerate, and thou dost in some measure believe, 
Mark 9 24  (though weakly) Lord I believe, help thou my unbelief. And remember, that the heart in a mystical and spiritual acceptation, is seated in the will, and in the understanding, but more principally in the will; so that that object, or thing unto which the will is most inclined, or the desires run out most after, unto that is the bend of the heart said to be; 
Rom. 8. 5, 6, 7  if our wills be renewed, our hearts are renewed: Saith Paul, to will is present with me: 
Rom. 7. 18 19 compared with 21 and 15 verses.  good I would do: so then, with my mind I serve the law of God: whereby it evidently appears, that the will is one with the mind, and that the heart is one with them, and that these three are one, and are alike spiritual; where your treasure is, 
Mat. 6. 21.  there will your hearts be also; there will be your mind and your affections, and by affections the heart is meant. Set your affections on things above; 
Col. 3. 2.  Gods servants are in Scripture described by a desire to fear his name. 
Neh. 1. 11  Those desires that work towards God, 
Psa. 145. 19  came from him; The Spirit returns to him that gave it. 
1 Pet. 2. 2, 3  If thy desires be spiritual, thou art spiritual; they flow from faith, and from the Spirit, and are a part of the work of grace in us, which he having begun, will perfect to his own praise. 
Ignoti nulla cupido.  A man cannot desire that which he doth not believe to be, nor love. To will to believe and repent, is an evidence that the soul doth believe and repent; to will to be regenerate, is an effect and testimony of regeneration. It is God that worketh in you to will, 
Phil. 2. 13.  etc. Spiritual desires cannot possibly be in that soul that hath not spiritual life; 
Psa. 145. 19  for to desire after Christ, or to a believe in him, is an act of spiritual life; 
Rom. 6. 20.  a dead man cannot desire, and nothing but Christ can possess the soul of a sense of its want of him; 
2 Cor. 3. 5  the depraved will of man being wholly enthralled unto sin, 
Gen. 6. 5.  can contribute nothing hereunto, but is altogether insufficient for, and averse unto it, 
1 Cor. 2. 14.  and also to the perceiving and receiving of the things of God, 
Deut. 29. 4.  they being spiritually discerned: God must give eyes to see and an heart to understand. 
Eph. 1. 17, 18.   
3. Considert, 
Eph. 1. 18 19  hat many do believe, and yet know not whether they believe or no, 
1 John 5. 13.  and thereupon they do as the blind man did, call their faith unbelief; 
Mark 9 24.  many give God their hearts and know it not, being ignorant of what is meant by the heart, and where it is seated, viz. in the will, understanding, desires, affections and delights, though principally in the will. 
Rom. 8. 5. 6, 7.   
4. Consider, that it is not in the power of the Creature to believe, 
Phil. 1. 29.  and that faith is not any condition of the covenant of grace required on thy part, but a grace of the covenant on God's part to be given; for this covenant is not made with us, but with Christ for us: 
Gal. 5. 22  to believe is a fruit of the Spirit of Christ; 
John 15. 4  we must be in Christ before we can bear fruit, therefore we must be in Christ before we can believe; 
Rome 8. 9, 10.  he that hath the Spirit of Christ hath Christ; we have the Spirit of Christ before we believe, therefore we have Christ before we believe; 
Acts 13. 48.  and men are ordained unto eternal life before they believe.   

I am afraid the day of grace is past, 
21. Discouragement.  and so nothing can do me good.  
1. You must not give way to such discouraging thoughts, 
Jonah 3. 9  answer them with Jonah; who knows but the Lord may return?  
2. For which of God's loving kindnesses and rich mercies hast thou taken up such hard thoughts of him, to nourish Jealousies against his love? 
Psa. 139. 17, 18.  remember what David saith; How precious are thy thoughts to me, oh God? great is the sum of them; If I should count them, 
Mark 5. 36.  they are more than the Sands: 
Luke 15. 1, 2.  and what Christ saith; Be not afraid, only believe: and what he did, he received sinners.  
3. If thou thinkest the day of grace is past, because thy sins are great; that argument will not hold; harken what God saith; I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face. 
Isa 65. 2. 3   
4. Consider, That if thou hast an heart desirous to return unto God, thy day of grace is not past; Christ knocks still; 
Rev. 3. 20.  If we confess our sins, he is faithful and just to forgive us our sins, 
1 Joh. 1. 9  etc.   

Saith a poor drooping believer, I fear that when persecution comes, 
22. Discouragement.  I shall not suffer, nor hold out unto the end, but dishonour God, betray his truth, shame and grieve his people.  
Cast all these cares and fears upon the Lord; 
Phil. 4. 6  In nothing be careful, 
Phil. 2. 20  he will care for thee; 
Phil. 2. 20  he that hath engaged his own faithfulness for the making good of every tittle of his promises, hath promised; I will never leave thee nor forsake thee; 
Heb. 13. 5  God will take care for his own glory, 
1 Pet. 5. 7.  truth and servants; his wisdom, power, Love, and faithfulness shall order all.   

I am discouraged because that of all the spiritual things I hoped for, 
23. Discouragement.  none are made good to me; I do not possess any.  
1. If thou be'st included in, and art under the promise of them, thou shalt possess them.  
2. Consider; they may be made good to thee without thy sensible enjoyment of them; there is neither faith nor hope exercised upon what we possess; to have a right in, or to a thing, and to possess it, are distinct; 
Heb. 11. 17, 18.  They died in faith, they possessed not what they believed they should enjoy; 
Rom. 4. 3. 17, 18.  Abraham believed he should have a son; here was his faith; yet did he not then possess his son; To make enjoyment essential to faith is a very great mistake, 
2 Cor. 3. 7 8.  we being united and married unto Christ do through faith by him bring forth fruit unto God, 
Gal. 3. 2. 1  yea perfect obedience, 
Rom. 7. 3. 4.  imputatively, 
Eph. 4. 22▪ 23, 24.  and through the operation of his Spirit.   

I have many discouragements, 
24. Discouragement.  for that I am not filled with joy, and comfort and peace in believing.  
Consider two things, viz.  
1. Faith may be strong, when joy is absent; 
Psal. 51. 12  David had faith, when he had not joy: 
Psal. 77. 2.  Restore to me the joy of my salvation; he had refused comfort before, but now he came to want it,  
2. Such as judge their condition good, because they are filled with joy, build upon a sandy foundation, in that they are not founded upon Christ alone. If some had joy, they would make it a Christ to them, they would live upon it, and thereby abuse Christ, themselves, and their joy: It is a mercy unto such poor creatures, that they have not joy, till they better know how to use it.   

I cannot believe that I am in Christ, 
25 Discouragement.  for that I fall back into sin.  
Consider three things, viz.  
1. That no sin can make one less beloved of God, 
Rom. 4. 2, 5.  or less in Christ; 
Isa. 55. 3.  for the mercies of God are called sure mercies; 
Jer. 31. 3.  his love an everlasting love, his covenant an everlasting covenant. 
Rom. 8. 35, 38, 39  I am persuaded (saith Paul) That neither death, 
Heb. 13. 20  nor life, nor principalities, nor powers, etc. shall be able to separate us from the love of God which is in Christ Jesus our Lord: So that to whom he is once merciful, he is ever merciful; whom he once loves, he ever loves; when he once takes poor creatures into covenant with him, he is ever theirs; 
Mal. 3. 6  I am the Lord, I change not.  
2. That whom the Father loves, he loves in his Son in whom he is well pleased, and his Son is always alike beloved of him: The same yesterday, to day, 
Heb. 13. 8  and for ever; and whom he loves in his Son, he accounts as his Son; 
1 Cor. 1. 30.  he is made unto us of God, righteousness, sanctification, and redemptiin; so as we being not beloved for our own sakes: nothing in us can make God love us less, because he loves us not for ourselves, nor any thing in ourselves, but in and through his Son, in whom he is well pleased with us.  
3. Consider, That if God should love us less or more, as we are less or more sinful; 
Numb. 23 19  then he should be as man, and as the Son of man; and if believers stood upon these terms with God, 
Rom. 4. 25  then how are these Scriptures said to be true? 
Rom. 8. 33 34  He arose again for our Justification. Who shall lay any thing to the charge of God's Elect? 
Rom. 8. 1.  Who shall condemn? 
2 Tim. 2 19  There is no condemnation to them that are in Christ Jesus. 
Heb. 7. 25.  The foundation of God standeth sure, 
Rom. 8. 26  he ever lives to make intercession for us; so as God is ever the same that loves, and his love is as himself, ever the same; and Christ in whom we are beloved ever the same, and our righteousness ever the same. 
Isa. 54. 17.  Thy righteousness is of me, saith the Lord.   

Saith a poor drooping believer, 
26. Discouragement.  I having lain a long time under, and used the means of grace, grow still worse and worse; therefore I cannot but conclude, That God will not do me good.  
Poor heart, 1. Dost thou know God's means, and the number of them? Have your ends been good, and rightly placed? Have you used the means in a right manner, measure, time, and in sincerity? Have you not rested in the means? Have you used them in faith, waiting for God's blessing upon them? 
Heb. 4. 2  The word they heard profited them not for want of faith.  
2. It is not good reasoning, to say, because God hath not as yet given me my request, therefore he never will: mind what the Lord saith; But ye are a chosen generation, 
1 Pet. 2, 9, 10.  a royal Priesthood, etc. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 
Isa. 64. 4.  They shall not be ashamed that wait for me. 
Isa. 8. 17.   
3. Consider, that it is just with God to blast the means, yea, it is a mercy to blast it, that yet still using them, we might look more unto Christ, for his blessing upon them, and to be all unto us.  
4. Consider, If thou hast a will that Christ should save thee, and rule in thee and over thee; he that hath begun this good work in thee, 
Heb. 12. ●  will perfect the same. Thou shalt one day know that thy sins are pardoned, and not imputed unto thee, and subdued in thee.  
5. Consider, God may have mercy for thee, though thou know it not; for men's sins are first forgiven, 
1 Joh. 5. 13  before they can know it, 
Eph. 1. 18, 19  believe it, or be assured of it; thy sins may be pardoned though thou knowest it not; faith believes the pardon of sin, but our believing neither pardons, nor procures the pardon of any sin, but faith brings into the soul the apprehension of the pardon of those sins which were pardoned before, though not by us known so to be till then.   

I fear that my motions Godward, 
27 Discouragement.  do flow from a principle of self-love, and not from pure love unto the Lord Jesus.  
Consider, though they do not, yet the Lord Jesus promised to his people Israel of old, who were encompassed with as many Aggravations of sins and infirmities as thou, 
Hos. 14. 4.  that he would love them freely; and as he loved his people Israel of old, 
Hos. 2. 19  so he will love thee freely, and betrothe thee unto himself in loving kindness and mercies; he hath also promised, 
Deut. 30. 6  and his faithfulness is engaged; I will circumcise thy heart (saith he) and thou shalt love me; he will give thee an heart-breaking sight and sense of the free pardon of all thy sins through the spirits manifestation of the riches of his superabundant grace and love; 
2 Cor 5. 14.  and thy apprehension thereof through faith engages thy heart, and constrains thee to love him again: 
1 Joh. 4. 19  We love him because he loved us first.   

Saith a poor deserted soul, 
28. Discouragement.  I cannot believe that God will pardon my sins, they being greater and heightened with many more circumstances of aggravation than the sins of others are.  
This is the effect of thy unbelief, and of thy low and finite thoughts of God, his grace and mercy, whereas they are infinite. Oh measure not the Lord by thyself, 
* Quod vitium per legem demonstrandū per gratiam sanandum.  but remember, that he, whose Character is, The Lord, gracious and merciful etc. He doth great things past finding out, 
2 Cor. 3. 18  and wonders without number. 
Isa. 55. 8, 9  Fear not, the Lord will do great things. 
Job. 9 10.  Worlds of sin, 
Joel 2. 21.  are in the vast Ocean of God's love, 
Luk. 1. 37.  swallowed up as nothing.   

But saith the poor soul, 
1 Aggravation.  my sins are many.  
So were Israel's and Judah's, 
Jer. 3. from 21 to 25  yet God notwithstanding pardons them all.  
But mine are great and heinous. 
2 Aggravation.   
So were Israel's, and Judah's, and Manasses, 
2 King. 21 4, 11, 16.  and so were the womans mentioned in Luke, so were Paul's, yet God pardoned them all, 
Luk. 7. 47  as he hath also many others; 
1 Tim. 1. 15.  if thou art a wonderful sinner, 
Isa. 9 6.  Christ is a wonderful Saviour.   

But mine are after the receiving of many mercies. 
3 Aggravation.   
So were solomon's, 
1 King. 11 9  his heart was turned from the Lord God of Israel, which had appeared unto him twice.  
But I have sinned against God's entreaties to return. 
4. Aggravat.   
So did Israel and Judah aforementioned. 
Jer. 3. 7  I said, after she had done all th●se things (saith the Lord) turn thou unto me, but she returned not.  
But I have sinned against the reproofs of the Lord. 
5. Aggravat.   
This was their transgression still; 
Jer. 3. 3. 8  Thou hast a whore's forehead, thou wouldst not be ashamed; when I saw how that by all occasions, rebellious Israel had played the Harlot, I cast her away, and gave her a bill of divorcement; yet her rebellious sister Judah was not afraid; but she went also and played the Harlot.  
But I have sinned not only against the mercies of the Lord, 
6. Aggravat.  but against his fatherly corrections and chastisements.  
So did they. In vain have I smitten your children. 
Jer. 2. 30.  They have received no correction. 
Jer. 6. 29.  Thy bellows are burnt, the lead is consumed of the fire: the founder melteth in vain: for the wicked are not plucked away. For his wicked covetousness. 
Isa. 57 17 18.  I am angry with him, and have smitten him; I hid me and was angry, yet he went on frowardly in the way of his own heart: yet for all this, the Lord saith, I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him and his mourners.  
But I have committed one sin often. 
7. Aggravat.   
So did they: 
Jer. 3. 1. 6  Thou hast played the harlot with many lovers.  
But I have continued a long time in sin. 
8. Aggravat.   
So did they: 
Jer 3. 25  We have not obeyed the voice of the Lord, from our youth unto this day.  
But my sins are against knowledge and conscience. 
9 Aggravat.   
So did David concerning Bathsheba, 
2 Sam. 11. 3, 4, 15, 17  and in putting Vriah to death; and so did Peter sin, 
Matth. 26. 70, 72.  when he said and swore, That he knew not the man, and that he was not with him.  
But I am fallen back from what I have been. 
10 Aggravat.   
So were they; 
Jer. 3. 6, 12  Return thou backsliding Israel.  
But I have willingly and resolvedly forsaken God. 
11 Aggravat.   
So did they: 
Jer. 2. 31  Oh generation, take heed to the word of the Lord. Have I been as a wilderness unto Israel? or a land of darkness? Wherefore saith my people, we are Lords, we will come no more unto thee?  
But I have willingly chosen sin. 
12 Aggravat.   
So did they, saying, We have loved strangers, 
Jer. 2. 2●.  and after them will we go.  
But I have seduced others and caused them to sin. 
13. Ag●gravation.   
So had they; Thou hast also taught the wicked ones thy ways; 
2 Jer. 33.  And King Manasseh seduced the people to do more evil, 
2 King. 21. ch. 9 11. 16.  then did the Nations whom the Lord destroyed before the children of Israel; 
26 Acts 11. 16.  and made Judah also to sin with his Idols; 
2 Chron. 33. ch. 18 19, 22, and 23. verses.  Yet Manasseh obtained mercy, when Amon his son (a lesser sinner) perished in his sins. That men may know that the Lord will have mercy upon whom he will have mercy; 
9 Rom. 15 16. 18. ver.  and whom he will he hardeneth.  
But I have sinned as much as I could. 
14. Aggravation.   
So had they: Behold thou hast spoken and done as evil things as thou couldst. 
3 Jer. 5.   
But my sins are committed notwithstanding many vows and Covenants against them. 
15. Aggravation.   
So were theirs; 
2 Jer. 20.  Thou saidst, I will no more transgress, but like an harlot thou runnest about upon every high hill, and under every green tree, thou wanderest playing the Harlot.  
But I have justified myself in all my sins. 
16. Aggravation.   
So had they; yet thou sayest, because I am innocent, surely his wrath shall turn from me! 
2 Jer. 35.  Behold I will enter into Judgement with thee; because thou sayest I have not sinned.  
But I despair, 
17. Aggravation.  having no hope of mercy.  
This is worst of all, yet so did they! Thou saidst, there is no hope etc. And saith Jeremiah in his Lamentations; 
2 Jer. 25.  when I cry he shutteth out my prayers; 
3 Lam 8. 18.  And I said, my strength and my hope is perished from the Lord; 
19 Job 10  and Job saith My Hope hath he removed like a tree. Abraham believed in hope, 
4 Rom. 18  against hope; Ye were sometimes without hope and without God in the world, saith Paul, 
2 Ephes. 12  to the Church of Christ in Ephesus; these had been in thy condition and yet found mercy; be therefore of good cheer: saith David concerning his and thy God; 
116 Psa. 6  I was of his low and he helped me; 
9 Psa. 10.  The riches brought grace is unsearchable: All that know his name will trust in him, etc.  
2. Consider that it is thy selfe-deceit, which dictates unto thee that thou mightest plead for mercy, if thy sins were fewer and smaller, or thyself better; the sicker thou art, the more stand'st thou in need of such a Physician as Christ is; oh make the more haste unto him; he came not to call the righteous, but sinners to repentance: 
Rom. 4. 4, 5, 6.  He will save none but the ungodly, and these without works, or any of their previous Qualifications.  
3. Consider, that God makes his grace to superabound, where sin did but abound; And if thou art a greater sinner than David, than art thou dearer to Christ then him, for he paid more for thee then for him. 
Gen. 29. 30.  As Jacob loved Rachel more than Leah, because he suffered and endured most for her; And as the Prodigals father rejoiced most in his lost and dead son, though he had spent his own and his father's substance with Harlots; Even so thou who art the greatest sinner didst cost Christ most, and art certainly become dearest unto him; we have an eminent example of this in the Prophecy of Jeremiah: 
Jer. 31. 20.  Is Ephraim my dear son? he is a pleasant child: for since I spoke against him I do earnestly remember him still, therefore my Bowels earn towards him; I will surely have mercy upon him saith the Lord.  
4 Consider, that for a regenerate person upon commission of sin, immediately and directly to have an eye to the covenant of grace, and to believe the pardon of his sins, is the way to get such assurance, as brings true and solid comfort; such a course was taken to heal men stung of the fiery scorpion, 
Num. 21. 8  they were to look upon the brazen serpent; if once, twice, yea seven times a day, so often as they were stung, so often looking, were healed. 
Joh. 3. 14.  This the Apostle Paul exhorted the Hebrews to in the like case; 
Isa. 45. 22  they had backsliden and come near to the sin against the holy Spirit, and the root of this (as it should seem) was infidelity, therefore he exhorted them to use all diligence to the full assurance of faith and hope unto the end, 
Heb. 6. 11. 18, 19  and to believe whatsoever is contained in the covenant of grace, of which remission of sin is one main thing; we must therefore (after commission of sin) fly for refuge unto the covenant by a true and lively faith, it being confirmed by an oath, and ratified to us in the blood of Christ; and thence fetch pardon, solid comfort, and strong consolation.  
5 Admire such wisdom and love as sparkles forth in that God, who made not a covenant with us for our good works, nor can it be broken or disannulled by our sins, nor is it in our keeping, nor stands it upon the rotten and sandy foundation of self and duties; but is grounded upon the word and faithfulness of that God, with whom there is no variableness nor shadow of turning.  
6 Consider (as concerning thy objection against thyself upon the account of thy unworthiness, whereof thou art sensible) that the Lord chargeth the Angels with folly, 
Job 4. 18.  and thou being sensible of thine unworthiness, Christ invites thee immediately to himself: it is nothing but ignorance and pride that keeps poor souls from coming to Christ, 
Rom. 10. ●  they will not be beholding to him for all, and therefore would stay till they have something of their own to commend them unto Christ; But if they will stay till then they shall never come to Christ; but now for that thou seest no good thing yea nothing but evil in thyself, 
Zech. 13. 1  thou shouldest the rather go unto Christ, who is the fountain set open for sin and for uncleanness, wherein thy unclean soul must be washed: 
John 13. 8  for Christ saith, unless I wash thee, thou canst not be clean, nor have any part in me   

Surely if I were not an outcast, and a reprobate, 
29 Discouragement.  I should not be left as I am, in a wilderness condition.  
Israel was accounted an outcast, yet God was then a God unto her, 
Jer. 30. 17, 22.  and she a people unto him.   

True, 
30. Discouragement.  saith the poor soul, were I a branch in Christ, and a true member of his house, than could I believe these precious truths and promises of his; but I am neither of both, but separated from him and his people.  
Be not arrogant in any false conclusion against thyself; but harken unto what the Lord saith, Let not the Son of the stranger that hath joined himself to the Lord, 
Isa. 56. 3, 5  speak saying, The Lord hath utterly separated me from his people; neither let the Eunuch say, Behold, I am a dry tree. Even unto them will I give in mine house and within my walls a place, and a name better than of Sons and Daughters.   

A believers comfort, hope, joy, confidence, etc. should be in God the same at all times.  
The Lord hath various dispensations of providence, as well relating to the outward as the inward man; 
Nah. 1. 3.  He hath his way in the whirlwind: 
1 King. 19 12.  And he is in the small still voice: his dispensations are many times contrary one unto another; to day perhaps thou enjoyest peace, 
Eccles. 9 1 2, 3  joy, strength, riches and honour, with health, prosperity, and many friends, and to morrow all these may be blasted; to day God unbosoms himself unto thee, and shines forth upon thee, 
Cant. 5. 5. 6  and there is a sweet intercourse of love between him & thy soul, but in a moment he withdraws himself, 
Job 23. 8, 9  as blessed Job and divers other of the children of God experienced. And we find that David reckoning of a day of desertion, saith, Though I walk in the valley of the shadow of death, 
Psal. 23. 4  I will fear none evil; for thou art with me, thy rod and thy staff comfort me: wherein he holds forth his resolution to encounter with such a wilderness condition, where by desertion, he should take a turn in the dark and damp valleys of the shadow of death, and be encompassed with dreadful terrors, and sore trials. God's actings in and upon his people, are not always as he is unto them, but he being unchangeable, is to his ever the same, however he may seem to be: his actings in us, or upon us, are the accomplishment of his will for his own glory; and the good of his people; therefore make we a good construction of all his dealings with us; remembering, that what we think to be worst, may be best for us; However it be, 
Psal. 73. 1.  yet God is good. God's children are to carry an even spirit through the various dispensations of the providence of the Almighty.  
In order to thy confirmation in this truth, peruse and seriously meditate upon the ensuing places of Scripture, and crave the assistance of the blessed spirit of truth in the opening and understanding of them, wherein is treasured up much of the marrow and fatness, yea, and of the glory of the Gospel.  
Hos. 2. 19, 20. 
Deus promittendo se fecit debitorem.  Jer. 3. 14, 1. Jer. 33. 8. Isa. 62. 5. Heb. 8. 10, 12. Ezek. 16. 62, 63. Heb. 3. 6. Jer. 33. 20, 21 Hos. 14. 5. Isa. 61. 10. Isa. 54. 5. Jer. 31. 9 
God in promising hath made himself our debtor  Hab. 3. 17, 18. Heb. 6. 17, 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28, 33, 35, 38, 39 Isa. 41. 10. Isa. 57 18, 19 Isa. 54 7, 8. Heb. 10. 19, 20, 22. Psal. 46. 1, 2, 3, 4. 
Isa. 6. 5  Rom. 8. 1, 2. John 13. 1. 
Rom. 3. 3  Zech. 3. 9 Isa. 63. 16. Josh. 1. 5. Psalm 89. 30, 31, 32, 33, 34. 
2 Tim. 2. 13.  Ezek. 16, 14.   

Six Reasons of the Point.  
1. Reason. Because that God, who hath loved thee with an everlasting love, 
Isa. 43. 25.  loves thee in his Son; thou art not beloved for thy own sake, 
Mic. 7. 18, 19, 20.  or for any thing in thee, but upon the account of the Lord Jesus, in whom God is well pleased; 
Mat. 3. 17  therefore no corruption in us, nor all we do, can make us to be loved more or less: believers are never the more just before God, 
Num. 23. 19  for their own integrity, nor the less just for their iniquity. 
Rom. 4. 2, 5.  God may well say of himself, 
Isa. 38. 14 17  I am the Lord, and change not; his love is as himself, 
Mal. 3. 6  ever the same; and Christ in whom thou art beloved, the same yesterday, 
Heb. 13. 8.  to day, and for ever; and hereupon thou art commanded to rejoice evermore, 
1 Thes. 5. 16  to rejoice exceedingly. 
Psal. 32. 11   
2. Reason. Because whatsoever thoughts thou hast of God, he is unchangeable; if he doth withdraw himself, if he doth allure thee into the wilderness, 
Hos. 2. 14, 15  it is, that he may speak comfortably unto thee; and all this while, thou hast his promise with thee, and his faithfulness is engaged unto thee; 
Isa 54. 7, 8  For a small moment have I forsaken thee, but with great mercies will I gather thee; in a little wrath I hid my face from thee for a moment, 
Jer. 51. 5  but with everlasting kindness will I have mercy on thee, 
Neh. 9 16 17  saith the Lord thy redeemer. Having loved his own which were in the world, 
John. 13. 1  he loved them to the end.  
3. Reason. Because God considers his to be in Christ, before they had a being in themselves, 
Ephes. 1. 4  and indeed they are never out of Christ, 
John 6. 56  they dwell in Christ, 
Col. 3. 3 ver. 4  and he in them; they live in Christ; their life is hid with Christ in God; 
Phil. 3. 9  when Christ, who is our life, 
1 Cor. 15. 17  shall appear then shall we also appear with him in glory, 
Act. 13. 39  and be found in him not having our own righteousness, etc. And also in the mean time, God ever looks upon his, as they are in his Son, and not simply as they are in themselves; For that which I do, 
Rome 7. 15 16, 17, 20, 25  I allow not; for what I would, that do I not, but what I hate, that do I. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me; with the mind I myself serve the law of God, but with the flesh the law of sin; sin doth the evil, 
Gal. 5. 17  the flesh lusteth. He knoweth our frame, 
Psal. 103. 14.  and remembers that we are but dust; God looks upon his as they are justified, or in covenant with himself; and they are pure in his sight as the uprightness of Christ can make them 
* Quia quae in lege data sunt facienda, per fidem ostenduntur facta. Ambr. Rom. 6. 14 Gal. 5. 18. , though impure and vile in their own eyes, that there might be work for faith. And indeed, 
* Deus non nisi perfecta justitia Remunerat●r.  were they not in such a perfect righteousness, they could not be beloved of him, who chargeth the Angels with folly, and is of purer eyes then to behold iniquity; or to love a sinner as a sinner.  
4. Reason. Because a believers happiness depends not upon his own doing but upon Christ, who is of God, made unto him righeeousness, 
1 Cor. 1. 30  sanctification etc. 
2 Tim. 1. 9  Who hath saved us and called us with an holy calling, 
Heb. 13. 8.  not according to our works, but according to his own purpose and grace. etc. If a believers faith fail, yet God remains faithful; when he cannot apprehend God, 
Isa. 53. 11  yet he is then comprehended of God. 
2 Sam. 12, 13  Our sanctification hath nothing to do with our justification, or salvation, so as to be the least cause of it, (but the effect of it:) sanctification admits of degrees, but justification neither of rules, nor degrees, being abundantly more glorious than sanctification, and hath not any dependency upon our apprehending, or receiving it. 
Rom. 5. 18  In a word; our justification is quite out of self, and consists in the imputation of the righteousness of Christ unto us; which righteousness is inherent in him, who sits at the right hand of God, far above the reach and sphere of sin's acttivity; 
Qui in nobis peccatores sumus, in Christo, et per Christum justi sum●.  and is therefore gloriously perfect and complete: though thy actual righteousness be but as menstruous rags, and often fails thee, yet consider * thou hast the righteousness of Christ; Surely shall one say, in the Lord have I righteousness and strength; 
Isa. 45. 24.  their righteousness is of me, saith the Lord; and this righteousness, 
Psal. 111. 3.  as it is ours by imputation, so it is perfect and endureth for ever, 
Rom. 5. 13  and is the foundation of all blessedness; 
Rom. 4. 6, 7, 8.  therefore rest satisfied with Christ's righteousness, 
Ps. 71. 15, 16, 19, 24.  and add nothing to it; let thy heart say with David, I will make mention of thy righteousness, even of thine only. And wait upon him in faith, prayer, and patience, who hath promised that He will be as the dew unto Israel, and that he shall grow as the lily, 
Hos. 14. 6, 7.  and cast forth his fruits as Lebanon.  
5. Reason. Because Christ and all true believers are one, 
1 Cor. 12. 12, 13. & 6▪ 17.  they are but one body, one spirit, flesh of his flesh, and bone of his bone; 
Eph. 5. 30.  what union is like unto this? 
Heb. 2. 11.  What 
* Joh. 17. 11, 23. Joh. 5. 5▪ 7.  union so full, real, entire, wonderful, glorious, spiritual, eternal, and infinite? poor believers by virtue of their marriage unto, and union with their husband and head (the Lord Jesus) have in him perfectly kept the whole law of God, perfectly satisfied every demand that the Law can make: and though they be not in themselves, yet in Christ they are just, and the Law of God can never come upon them, nor the sergeant (the Devil) arrest them for one penny or farthing▪ 
Rom. 8. 4  the weak believers may say with Paul, 
Gal. 2. 19  the righteousness of the Law is fulfilled in us: 
Rom. 7. 4  and we are dead to the Law; that is, we are as free from the Law, as a man that is dead; when a man is dead, the Law goes no further upon him: in this sense it is further said that believers are delivered from the Law, and freed from the Law: and hence it is that our salvation is put upon the account of the righteousness of God; 
Rom. 3. 25, 26  and believers are acquitted from their sins, and justified as well in the court of God's justice, as in the court of his mercy. Were our faith in Christ as full, strong and real as our union with him; we should engross and possess all that is in heaven, and nothing on earth could trouble us; yea the loss of our all on earth, if its all were ours, could not have any uncomely influence upon us  
6. Reason. 
Col. 1. 28  Because the state of a believer in Christ (as considered in him) is a state of 
* John 17. 23 Hebr. 10. 14 1 Joh. 1. 7. Isa 35. 8 & 38. 17 Ps. 103. 12 Dan. 9 24 Ezek. 16. 14  perfection: he is clean from all sin by the blood of Christ: they are removed from us; thou hast cast all my sins behind thy back. As far as the East is from the West, so far hath he removed our transgressions from us. Seventy weeks are determined upon the people, and upon the holy City, to finish the transgressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in an everlasting righteousness, * which shall certainly be accomplished, etc. Hereupon the soul begins to exult in God: 
Isa. 61. 10.  I will greatly rejoice in the Lord. My soul shall be joyful in my God, 
Col. 2. 9, 10, 13.  for he hath clothed me with the garments of salvation, 
1 John 4. 17.  he hath covered me with the robe of righteousness, etc. We are complete in Christ; 
Isa. 53, 11, 12, 5.  as Christ is, 
Joh. 17. 23  so are we in this world etc. Thy sins are all laid upon Christ, 
Cant. 4. 7.  and he is Jehovah our Righteousness, 
Psal. 45. 13  his righteousness is ours. 
Rom. 8. 33 38, 39  And hereupon, saith God, Thou art all fair my love, there is no spot in thee. 
* Christus ut solus justus est, ita suam justitiam in nos transferendo, justos nos reddit.  The perfection of Christ's righteousness is held forth unto us, and doth ever remain before us, that we might at all times suck the breasts of its consolation, rejoice in it, and be thankful for it; there is enough to refresh and abundantly to satisfy all the Lords children to the days of eternity 
* Heb. 10 19, 20, 22, 23, 35. Rom. 8. 1, 2. 33, 35. . There is not any sin that a believer can commit, 
* Matt. 14. 30, 31.  aught to be a ground for his questioning of the love of God unto him; nor ought he to cast away his confidence in God, for any thing he doth, or can befall him.  
I omit here to mention such reasons of the point, as might be deduced from the Covenant of grace, and the nature of the same, having written upon that subject in the former part of this Treatise.   

Four things, from whence it is that the children of God have not their comfort, hope, joy, confidence, etc. the same at all times.  
1. From living by sense; 
Gal. 1 16.  I say, from a sensual practice of consulting with flesh and blood, 
1 Cor. 2. 14.  which cannot discern spiritual things, and is condemned of God, 
Gal. 5 4, 5, 6  whereby they are led forth to weigh their state of grace, 
Gal. 3. 9 10  only in the scale of mortification of sin, as it is commonly taken for dying to particular Acts; and in so doing, they unavoidably come short of that comfortable persuasion (as to the eternal condition of their souls) which others, 
Jam. 2. 23, 24.  who place their assurance in Christ, and his free promise do enjoy, because sin hath a stronger side in us, than the Spirit; and for that the spiritual condition in this life, consists more in being justified from sin, 
Rom. 7. 24 25  then cleansed from it; and our blessedness more in having the curse of sin removed, 
Gal. 3. 13  than the corruption; our justification being more glorious than our sanctification; and our forgiveness of sin is far more glorious than our cleansing from sin, for the just shall live by his faith; 
Hab. 2. 4  which is not a life by sense and sanctification only, 
Gal. 2. 20.  but a life by believing for life in another, in Christ: and thereupon our life is said to be hid with Christ in God, 
Col. 3. 3, 4  and Christ is called our life; When Christ who is our life etc. I speak now to the weak and wounded believers for sin, not to the carnal and unregenerate in sin. God will have Christ to be our life, and our all, 
1 Cor. 12. 11  that our all, that man may be nothing. And as the light of the Sun damps the fire, and extinguishes its light, as not enduring any light, but itself; so when Christ (the Sun of Righteousness) arises in a poor soul, 
Mal. 4. 2.  outgoes all fire and candle light, yea and spark light of its own kindling, 
Gal. 1. 16.  wherewithal the soul had compassed itself about; 
Isa. 50. 11  it leaves not one spark remaining to walk in, or for the heart, to derive comfort from: Saith such a soul, what if all the fire which I have heretofore kindled and compassed myself about withal, be extinguished and annihilated? Christ is infinitely a better light, heat, and comfort, and sparkles with the brightest lustre, when alone.  
2. From ignorance of the ends, that God many times proposes unto himself, in suffering corruption to be strong in his dear children; 
1 Joh. 2. 1  
* Millemali species, mille salutis erunt.  God hath in wisdom and much love left sin in his, to abase them in their own eyes, and to keep them humble in the sense of their transgressions, 
Rom. 7. 14  and that we may know what we are, 
Ps. 89. 30, 31, 32, 33, 34.  and our strength, and that our God might thereby exercise in us the fruits and graces of his own spirit, 
Isa. 63. 7.  faith for pardon, wisdom, watchfulness self-denial, meekness▪ humility, etc. and that we might love Christ the more, in that all our sins are pardoned; which graces (had we no sin left in us) we should not have such occasion to exercise; as also that he might inure us to live upon him by faith, that we might long to be in heaven, where we shall enjoy perfect freedom from all sin, and that we seeing ourselves to stand in such need of Christ to manifest unto our consciences our pardon thereof, and to heal us, might love and prise him the more, and depend upon him for strength against sin, and live upon his fullness; and that the power of Christ might the more palpably appear in the miraculous preservation of a little spark of grace in the midst of the ocean of our corruptions, and that the power of his grace in subduing of our so strong and so many corruptions, might be made manifest. Saith Paul, 
2 Cor. 12. 9, 10.  I glory in my infirmities, not simply as they are sins, 
Cant. 8, 5  but in that the power and goodness of God, is the more seen both in pardoning and healing of them; if there were not evil, it could not be known what is good, justice and mercy had not been known. And when thou sinnest against the Lord Jesus, albeit he will tell thee of thy fault in thy conscience, to humble and abase thee in thine own eyes; yet he still remembers the grace that is in thee: The sinning Church in Sardis hath but a few good names (among many bad) and Christ records them; 
Rev. 3. 4.  thou hast a few names even in Sardis etc. And falling Philadelphia hath but a little strength, and yet Christ eyes it, and blazons it. Thou hast a little strength, and hast kept my words, 
Rev. 3. 8, 10  and hast not denied my name. Because thou hast kep● the word of my patience, I will also keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth. Christ will not forget thy weak grace, though mixed with strong corruptions, he turns all his children's sins to their good; he makes Samsons riddle a truth in believers souls. Out of the Eater, there comes forth meat, 
Judg. 14. 14  and out of the strong sweetness; Christ makes the devouring corruption in believers to become meat for their faith to feed upon; while he is killing of one sin, he gives ground to believe the ruin of another; and he brings forth sweetness out of their strong sins, in making his grace to superabound, where sin did but abound. The Lord Jesus kindles the Spouses love, 
Cant 5. 2, 8, 10, 11.  even by her coldness: doth he not cause her sleeping, while he knocked, to end in a healthful fit of love-sickness when she awaked?  
3. From their ignorance, or forgetfulness that they are in all their dealings with God, 
1 Cor. 3. 22, 23.  to draw near and come unto him, as having put on Christ and sonship first, and not as sinners and unrighteous. A believer is to consider himself thus in Christ in the first place; 
Isa. 61. 10.  and to put on the relation of Sonship and righteousness, 
1 Joh. 1. 7.  and to look at, 
Heb. 9 26  or consider sins no otherwise in himself then as debts paid and canceled by the blood of Christ; 
Isa. 53. 11  and never to conceive himself and Christ as two, 
Dan 9 24.  but endeavour clearly and constantly to see that whatsoever good there is in Christ, 
Heb. 9 26  is his own, 
Isa. 43. 25.  as if it were in his own person; and by this, all bondage, fears and doubtings are removed, and his spirit is free; 
Joh. 8. 36.  For the Son hath made him free indeed And now he comes in the Spirit of Adoption and calls God Father. 
Gal. 4. 6.  And here begins all faith, hope, confidence, love, liberty; when as others dare not believe themselves in such a condition, till upon terms of humiliation, sorrow for sin, and works of righteousness; they have (as they think) a reasonable price, or satisfaction to come with, and then begin to believe, hope, and be confident. And thus in way of compounding and bargaining with God, deal with him at all occasions; but such submit not to the righteousness of God, and the free gift of Justification by grace, 
Rom. 10. 3  and give not glory to God; 
Rom. 5. 15 19  we must either have all in Choist, 
Rom. 4. 20 22  or nothing in him; harken what the spirit saith of every true believer; 
Cant. 1, 5.  she is black but comely; he is clothed with the white robes of Christ's purity and holiness, 
Rev. 3. 18.  and therefore comely in the sight of God; 
Isa. 65. 10.  though in himself in the glass of the Law, 
Deus no● non nisi in ea perfectione, in quâ Christus resurrexit intuetur.  reason and sense, he appears black, yet in Christ through the Gospel▪ he ever remains beautiful, 
Olev.  and comely to an eye of faith, 
2 Cor. 5 〈◊〉  whereby he sees himself in the righteousness of Christ made perfectly and everlastingly righteous, yea presented in the body of Christ's flesh through death holy, 
Rom. 5. 19  unblameable and unreprovable in the sight of God. 
Col. 1. 22.   
4. From ignorance of their glorious Gospel freedom. 
Gal. 5. 1. 13.  Christ hath redeemed us from the curse of the Law, 
Gal. 3. 13, 14.  etc. that we might receive the promise of the Spirit through faith. 
Rom. 10. 4  Christ is the end of the Law for righteousness to every one that believeth; 
Rom. 3. 19  Now we know that what things soever the Law saith, 
Rom. 6. 14  it saith to them who are under the Law. But no true Believer is under the Law, but they are all under grace. In the first Adam we had to do with God only in a way of subjection and righteousness; but now in our second Adam, in a way of Sonship or adoption, free grace and love. For what the Law could not do, 
Rom. 8. 3, 4  in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for sin condemned sin in the flesh. That the righteousness of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit. The Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death. 
8 Rom. 2.  We are delivered from the Law, 
7 Rom. 6.  that we should serve in newness of Spirit, and not in the oldness of the Letter: 
2 Col. 14.  Christ hath blotted out the hand-writing of Ordinances that was against us, and taken it out of the way nailing it to his Cross. 
4 Eph. 8.  He hath led Captivity captive. That he might deliver the creature from the bondage of corruption into the glorious liberty of the Sons of God: 
8 Rom. 21  the Spirit saith that no Curse can come nigh our dwelling place. 
91 Psa. 10  The glorious beams of Christ's grace and love now shine forth upon the souls of his poor children, like the Sun in the spring time, which light carries a virtue, causing the earth to spring and blossom as the garden of the Lord. Christ hath delivered us out of the hands of our enemies, 
1 Luk. 74 75.  that we might serve in newness of Spirit, 
2 Cor. 3. 17  without fear, in holiness and righteousness before him all the days of our life; 
Rom. 8. 15  The Spirit of Christ doth indeed set a believer as free from hell, 
Gal. 3. 17.  the Law and bondage here on earth, as if he were in heaven, nor wants he any thing to make him thus free, but to bring him to believe that he is so; 
Gal. 4. 5.  for Satan, sin, sinful flesh, 
Hos. 14. 4.  and the law are all so near, and about him in this life, that he cannot so walk by sight, or in the clear apprehension of it: 
Hab. 2. 4  but the just live by faith: 
2 Tim. 1. 7.  and faith is the evidence of things not seen.  
Two ways for a believer to hold stable comfort, hope, Joy and confidence in God at all times.  
1. To live in Christ, 
Act. 13 39  and not in ourselves. A believers condition is twofold (yet as a believer, he hath but one) in Christ, in himself; yet he ought ever to consider himself in Christ by faith, 
Col. 1. 28  and not in himself. In Christ he hath perfectly obeyed the whole law, 
Rom. 10. 4  perfectly suffered and satisfied for all his sins to the justice of God, 
Joh. 17. 23  and in Christ is perfectly just and righteous; and thereupon it is said, 
Col. 3. 3.  that our life is hid with Christ in God▪ 
Eph. 2. 6.  And we are raised up with Christ and made to sit together in heavenly places in Christ Jesus, even already: but in himself there is a body of lust, 
Rom. 7. 24  corruption and sin; and there is a law revealing sin, accusing and condemning; so as if a believer live only by sense, reason and experience of himself, and as he lives to men, he lives both under the power and feeling of sin and the law; 
Vers. 25,  but if he by the eye of faith looks upon himself to be within the walls of that strong and impregnable City of refuge (the Lord Jesus) the law and divine Justice of God, cannot pursue him for his sins 
* Expiatio Christi viget in aternum. ; if he live by faith in Christ, and in the apprehension of his love, believing in the life, 
Heb. 10. 12 14  righteousness, obedience, satisfaction, and glory of him, whom the Spirit calls ours; 
Rom. 8. 1  Christ is ours, we are Christ's, 
1 Cor. 1. 3. 23.  and Christ is Gods; he than lives out of the power of all condemnation, 
Rom. 10. 4  and unrighteousness, 
Rom. 8. 33, 34, 35, 38, 39  Christ being the end of the Law for righteousness, etc. And thus a believer is blessed, only in a righteousness without, 
Ps. 143. 2.  not within; and all his assurance, 
Gal. 2 16.  confidence, and comforts are to flow in unto him through a channel of faith, and not of works, believing himself happy, 
Isa. 45. 24. 25.  for what another, even Christ hath done for him; not for what he hath done, or can do for himself; for when we are at the best, we are but unprofitable servants, and may not live in ourselves, nor by sight, but by faith; and when we are at the worst, we are to live upon Christ by faith, and derive all our comforts from God in in his everlasting and inviolable covenant of grace, 
2 Sam. 23. 5.  which is an inexhaustible fountain of divine consolation for a poor believer to have recourse unto, 
2 Tim. 2. 19  for the stability of soul●satisfying joy, and comfort sparkling from the face of God upon him; and indeed, 
1 Pet. 1. 3.  the glorious joy of a believer would be always unspeakable, 
Rom. 8. 1, 2, 5, 11.  did he always apprehend his happiness in, 
2 Thes. 2. 16.  and by Christ Jesus.  
2. To live by faith, 
1 Thes. 5 16  which consists in the souls communion with God in Christ, and the souls enjoying of Christ in his promises, both spiritual and temporal. 
Heb. 11. 11, 21, 16  Faith supplies all wants, it honours God, and God honours those most that live by it. 
Job 13. 15   
By faith we live to God a life of joy in him, our righteousness, as if we had never sinned; by faith we live above sin, infirmities, temptations, desertions, sense, reason, fears and doubts; faith sweetens the sweetest mercy, and the bitterest miseries; it renders great afflictions as none; it is the Bulwark of the souls strength and comfort. By faith we obey God, it makes the yoke of Christ easy and sweet; it states the soul in the possession of heaven, while the bodo remains on earth: Bianca saith we view the glory of heaven, and know ourselves to be happy, even then, when to a carnal eye we seem most miserable. By faith we can cheerfully part with, and suffer deprivation of the sweetest outward comforts and enjoyments, and welcome death, knowing that we do but exchange the worst place and things for better. Those that live by faith, live upon God, and are feasted in his banqueting house, which is plentifully stored with all desirable dainties, having this welcome; Eat O friends, and drink abundantly. It is, oh believer, thy portion, duty and privilege to refresh and exhilerate thy soul with his dainties, and to enjoy Christ in them all, that so thy joy may be full.  
To live by faith in effectual calling; 
Mat. 11. 21  and that is, 
2 Cor. 5. 21.  for the soul to cleave to, 
Mat. 21. 5.  and depend upon God in Christ for life and salvation upon such places of Scriptures as these. 
Joh. 3. 23   
To live by faith in justification; The Lord Jesus having spoken peace to the soul, that he hath paid all for it, 
Isa. 53. 5, 6,  and that its sins shall be remembered no more; 
Jer. 31. 34. 11  now the soul knows its happy, 
Rom. 8. 33 38, 39 & 3. 24. 28.  and enjoys the comfort of it, is filled with joy and peace in believing; his life is a life of comfort; beholding and enjoying Christ's righteousness as his own, 
Act. 13 39  lives upon it whatsoever befalls him; 
Rev. 1. 5.  he is comforted in his interest in the righteousness of Christ as sufficient to satisfy him at all times, 
Rom. 5. 1 & 4. 25  living upon such places of Scripture as these. 
Eph. 1. 6, 7   
To live by faith in Sanctification, 
Rom. 5. 9 10.  which is twofold. 
Heb. 10. 10 to 14.  
2 Tim. 2. 13   
1. For the soul to cleave unto Christ, its sanctification. 
1 Cor. 〈◊〉. 30.   
Secondly, 
14 Hos. 5.  for a Believer to cleave unto God in his promise, 
57 Isa. 18 19  to cleanse and renew his heart and life, 
7 Micah 19  and to be a quickening Spirit in him. 
17 John 17. 19   
To live by faith in Infirmities;  
And that is, for the soul to believe that God will be to us, according to his own gracious promise and Covenant, for ever a God of love, grace, and mercy, notwithstanding all our daily omissions and commissions, excesses and defects, according to that blessed word of his, 
89 Psal. from 30. unto 37. v 9 Nehem. 16, 17.  If his children forsake my Law, and walk not in my Judgements; if they break my statutes and keep not my Commandments, then will I visit their transgression with the rod and their iniquities with stripes: 
43 Isa. 25  Nevertheless my loving kindness will I not utterly take from him, 
42 Isa. 2 3  nor suffer my faithfulness to fail; 
1 Sam. 3. 10.  My Covenant will I not break, 
7 Characters of one that lives by faith in infirmities.  nor alter the thing that is gone out of my lips, etc. He that lives by faith in infirmities may be thus characterized. First, he will hear Christ and not the voice of a stranger. Secondly, he is not offended at whatsoever Christ requires. 
11. Mat. 6.  Thirdly, 
1 John 5. 3.  the revealed will of God in the Scripture is his rule. Fourthly, he will trust God, and rely upon his word, he eyeth the promise and saith, Surely in the Lord have I righteousness and strength, 
45 Isa. 24  etc. 
3 Judas.  Fifthly, 
20 Acts 31.  he will contend for the truth. Sixthly, he will do others good. Seventhly, his sin doth not sink him into despair, though he may have many doubtings; yea he is not by any sin or trouble reduced unto despair. He will (and indeed the weakest Believer ought in the midst of all his imperfections) say, I have as much of the love of God, acceptation and perfect righteousness in Christ as the best Saint ever had, 
3 Gal. 28.  my state is as happy as any of theirs: 
23 Jer. 6.  And say with Habakkuk, 
35 Job. 7.  Although the figtree shall not blossom, 
3 Hab. 17 18.  neither shall fruit be in the vines: The labour of the Olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation.   

Such as live by faith in infirmities, live upon Christ in his promise for strength against all infirmities in such places of Scripture as these.  
In deadness of heart 35 Isa. 5, 6. If fall'n by passion, not to sink under it 5 James 17. 14 Acts 15. 
17 Job. 9   
They rely upon God for ability to obey him, 
84 Psa. 7.  and for fruitfulness in season 17 Jer. 8. 
45 Isa. 24  1 Psa. 2, 3. 
40 Isa. 29, 30.  92 Psa. 13, 14. 
Phil. 4. 13.  61 Isa. 9 62 Isa. 12. Psa. 84. 7.  
If they are under temptations, 
1 Cor. 10. 13.  they have a promise, that no temptation shall be above their ability to bear; 
1 Jam. 12.  and to have a good issue.   

To live by faith for Protection, and supply of all wants.  
They who live by faith for these things, 
121 Psa. 8  rely upon Christ in such Scriptures as these are: 
36 Job 7.  if in sickness 41 Psa. 3. 
17 John 15.  103 Psa. 3. 
27 Ps. 4, 5  to be hid in times of danger, 3 Zeph. 16, 17. v. for a supply of every thing we need, 4 Phil. 6. 19 if in Prosperity, 29 Jer. 5, 6. till God see it good, we shall meet with no change: our condition may be changed indeed, but our God i● Jehovah that changes not, 13 Heb. 5, 6. If in adversity, to be contented in a hard or low condition, 13 Heb. 5. 18 Joh. 11. 4 Phil. 11. 12. it is appointed 1 Thes. 3. 3. John 16. 33. Joh. 7. 30. We stand in need of such a condition, if our need required it not, our God that loves us would not afflict us with it. 1 Pet. 1. 6. and the time cannot be long ere they shall be no more.  
And they live upon Christ and his presence in times of trouble, in such places of Scripture as these, Psalm 91. 15. Psal. 9 9 Psal. 37. 39 That the troubles shall not be too great, Jer. 30. 11. and that they shall profit by them, Heb. 12. 11. for deliverance out of them, Job 5. 19 Psal. 50. 15. for speedy deliverance, Psal. 31. 2. Psal. 69. 17. Isaiah 58. 8.  
To live by faith in glorification;  
Which is, 
Act. 26, 18  by the eye of faith, to behold hold the rest, 
Act. 26. 18  joy, peace, and perfect happiness, which is provided for us in heaven, 
1 Pet. 1. 4.  firmly believing that God will after this life, give us all those things with himself, which he hath promised his.  
For the resurrection of my body, 1 Thes. 4. 16. To have a spiritual body, 1 Cor. 15. 43, 44. To have a glorified body, Phil. 3. 21. The Sun in the firmament is not so glorious, as the bodies of the Saints shall be, because the Sun is but a natural body.  
To have fullness of knowledge, Eph. 3. 18, 19 To have fullness of joy and pleasure. Psal. 16. 11. Such as shall be internal, pure, full, spiritual, and eternal; no misery, hunger, cold, nakedness, pain, grief, nor weariness, but rest without labour, 2 Thes. 1. 7. In rest, tranquillity, in tranquillity contentment, in contentment joy, in joy variety, in variety security, in security eternity. To see the Lord as he is, 1 John 3. 1, 2. 1 Cor. 13 12.  
To behold his glory John 17. 24 with him in glory. Col. 3. 4. And to be changed from glory to glory, 2 Cor. 3. 18. To have fullness of communion with God, Ephes. 3. 19 Sight is a degree higher than presence, union then sight, communion then union, and full communion is more. We shall have as much of God, as we can desire; be filled with him, and enjoy the Quintessence of all sweetness, fullness▪ and goodness in God; yea, we shall be raised, inflamed, and ravished with him, in admiration of the perfection of his beauties; and this shall coninue without intermission, or weariness; this is our Summum bonum, our chiefest good, and the end of our being, viz.  
To be for ever with the lord 
1 Thes. 4. 17.  1 Thes. 4 17. and enjoy the things which eye hath not seen, neither ear heard, 
1 Cor. 2. 9  neither came into man's heart to conceive, which God hath prepared for them that love him; this transcends the expectation of the most enlarged heart. Faith in the midst of troubles and anxieties, believes these promises of glory, and sweetly inclines the soul to live in a comfortable expectation of the fruition of the glorious things promised, when faith itself shall be swallowed up of vision, and hope of fruition: and in the interim, as faith believes it, and the soul (through faith) in a sense enjoys it, so hope expects it, and patience waits for it, with an, It will not be long ere glory come Knowing that he who raised up the Lord Jesus, 
2 Cor. 4. 14, 15, 16  shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving of many, redound to the glory of God. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day.  
FINIS.