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 ttfffffftfffff-fffftftffff 
 
 m 111- ^ 
 
 ^; riumbled Sinner ^ 
 
 J RESOLVED § 
 
 "WS. What hee (hould do to bee Saved. 
 
 ^ f OR, ^t 
 
 ^ F^/V/? in the Lord fefus Chrijl^the only way ^ 
 of Salvation for fenltble Sinners. ^ 
 
 DISCOVERING ftl 
 
 1^ The Quality ,Objca,A(as,Scat,Subjeia:,inrepara- ^ 
 
 t^b ble Concomitants and degrees of Juflifying Faith. ||| 
 
 S^, The Agreement andDifference of a ftrong and weak Faith-^ ^|^ 
 ^^ Tbc Difficulty of Belceving,che Facility ot miftakc about it, 5^,^ 
 *^^ and the mifcry of Unbeleef. The nature of living by 
 
 £S^ Faithj and the improvement of it to a Full Aflurance. 
 
 ■^^ wherein fevcral Caps are Refolved^ and ohjelffons Anfrvered^ % 
 
 ^_y Obadiah Sedgwioh^ BmD. and UteMmiJIer ^g 
 cftbe Coffelin Covcnt Garden* ^^ 
 
 Matth. II* 2S, 
 ^2>i ^^^^ ^'^^^ '^^^ ^^^ J*^^ ^^^^ /^^p/ir <^«^ OH heavy Uden^ 4nd I m & 
 
 ^^ ^ }^o^^ 
 
 •^ LON'DONy m^ 
 
 iii Vdn^zdio^ Adomram Bj fields zl thcThree B hies xa C ornhtl^ ^^ 
 
 ^Ip^ next door co Popes-head Alley. M D C L X. ^S 
 
To the 
 
 William 
 
 EARL of 
 
 BEDFORD 
 
 Baron of Thomaugh. 
 
 ^adtah Sedgmck^ inTeftimo- 
 jny of his real Thankfulnclle 
 for all his fingukr Rcfpe<5t 
 unto him, and great incou- 
 ragement in the work of the 
 Miniftcry in Convent Garden^. 
 and of his Pious care in fettling fo able and 
 faithful a f ucceflbur, to carry on the work of 
 the Gofpel in the faid place^ PrcfentctK this 
 ^n(uing Trcatifc. 
 
 " A3 To 
 
1 
 
 TO THE I 
 
 READER. 
 
 Chrjftian Reader, 
 
 T » /uffieient commendation to the en- 
 fuhg Treatifc, to let thee how, that 
 it woiWritten and compleatcd by Mr. 
 Obadiah Sedgwick in the time of his 
 health. It hath now pleafedGod hj Death to take 
 him from Preaching, yet if the Printing what he 
 had formerly Preached may become further u/eful 
 to the Church of Chrift, as it will bee much com . 
 fort to mee, Jo J doubt not but it will bee matter of 
 much rejoycing, W^rwf benefit unto many Oo 
 thers. Thcfe Sermons handle the Dodrinc of 
 Juftify ing Faith, and if they (hall pro've Injim- 
 mental^ either to work or incrcafe Faith in thee, 
 let God harve aU the glory c ^ 
 
 Thy Servant in the 
 Work of Chrift, 
 BT>. CALAUr. 
 . To 
 
To the READER: 
 
 ^ 
 ^ 
 
 G sod Reader y 
 
 His Trcatife commendeth it felf to thy 
 acceptance upon a doulfle account^ the 
 one isjthe i5:«<7»'» w^rr^ o/r;^^ Am t hour ^ 
 the other is, the great uiefulncfs of the 
 fuhjett WAtter : The Aathottr was Mr. 
 Ohsdiah Sedgwick') no Novice m the 
 things of God^but one that for a long 
 time, both beyond the Ssas y and at 
 home^mCity QSidiinCoHHtreyy did keep iip'the vigour of a 
 convincing Miniflery, which the Lord did abundantly pro- 
 fpcr,to the converting of fome, and building up of others, 
 and no doubt to the convidion ol many morC) who fhall one 
 day howy ff^^f ^ *T79fhet of the Lord hath been amo»gH them : 
 Bcfides, hee was one of an exemplary godHnefs^ and oi long 
 exferUnce in the waicsot God ; oi who(e exced nt fplrit the 
 world hath had a fufficient tafte> inthofe chojfe Treat! f^s al- 
 ready publifhed under his name; Certainly,trom (uch an ^- 
 ifle heady and holy hearty nothing can bee expeited that is cheap 
 and Meatt, 
 
 It is a lofle, a loffe that cannot enough bee be wailed^ that 
 fo eminent and ufefuU an Inflrumentjis now by 7>eath taken 
 away from his publick Minifterial labours : there is no mur- 
 muring againft the band of God, but the wafting of the 0/i 
 fiock^oioiK able Minifters (hould bee more laid to heart ; a- 
 lafs ! wee that are to fuccced in the Lords Work (I am Cure 
 I can accufe one ) with what a w^^^and Hfteqnal pace do wc 
 follow their fr^^f examples } and being too too early, by the 
 removal of luch choyfe inftruments, put upon publick fer- 
 vices,no wonder if wee faint under the burden. 
 ItislomcrecompenfcforthislofTc, that this worthy fcr- 
 
 vanc 
 
I'd the Reader^ 
 
 vane ot God, did (to honoui: his own Miniftery, which was 
 moft conlohtory ) fmgle out {uch Treacifes as might bee ot 
 moftuCeiopublick bencfic and edification. . 
 
 The other reafon,is5 the Hfefnlnefs of the fHh]eU matter, Oi 
 all Gx2iCCsFmh is the chicfeft, of ^hc moft miverfM and con- 
 ftant con f Hence on the fpiritual life ; Wee v^ori^ by I#»w,but 
 wee live by F^nh, In the chain of Graces, defcribed 2 Pet,u 
 556,7. the firft link hFaithy ^s gmngflrength and efficacy 
 to all the reft ; what is the grace that yceldeth the Lord the 
 glory of his Mercy ^ F'eracitj^d.nd Powey^ but Faith } it ho- 
 nonreth God more thaji an ttmform^ entire obedience to the 
 vphole Moral Law in Innocency could poffibly have done,3nd 
 pleafeth him more than hee wasdifpleafcd with the fin of ^- 
 dam ; All graces keep time and pace with Faith^H Faith bee, 
 weak, Leve cannot bee ftrong, nor Obedience carried on in an 
 even tenonr^ the back ol Patience will Toon bee broken, and 
 Temperance tyitic\£Q but a weak aud feeble reftraint on our 
 lufts and pai!ions, till wee learn to counter-bal lance prefcnt 
 Delights with future Enjoyments, Faith is the £;^ of the loul, 
 to fee things to come, and the Hand of the foul, to receive 
 
 Jefus Chrift, and all benefits in him. Faith, , But I will 
 
 not digrclTc into the common place ; Certainly, no Trea- 
 tifeof frffVA can bee unwelcome ro a gracious heart, efpeci- 
 ally fuch a one as this is, where matters are carried on with 
 fuch evidence and demonfiration of the Spirit^ and, as to the 
 ftilcj wiih 2i fweet elegancy^ and yet tempered wkh gravity 
 and judgement. 
 
 1 could fpeakmore,but to avoid fufpicion oipartiaUty^znd 
 private affeSiion to my worthy Tredeceffour and Father : I 
 ihall only adde this, it were pitty that fo excellent a Treatifc 
 fhouid come forth in an Age pefteredwiih fuch a throng of 
 needle ffe Writers^ but that it is likely to bee found out by its 
 ^wn Itiftre and brightnejfe^ like a fparkling Diamond, among 
 an heap of Pebbles and common ftoncs. Reader^ 1 am 
 
 Thine in all Chrifiian OfficeSy 
 
 THO: MANTOR % 
 
 I 
 
.,-***— *^ 
 
 The Contents of the Chapters 
 
 and Sedions. 
 
 CHap.i. The dependance of thevpords, P*lg-i 
 
 Chap. 2. The words opened with thefeveral Do^rines, p.4 
 '^tA. I,. Change of heart breeds change of efiimatiou towards the 
 
 Minifters of the GofpeL p. 5 
 
 Sc(9:.2. Senfiblc Jtnners are ever inqulfithe. ibid. 
 
 Seft. 3 . The main and choke thing the trouhkd fonllookj after , is 
 
 how to fave it felf. p.6 
 
 Sea.4. T erf ons rightly fenfihle are as throughtj i^tfolved for the 
 
 means and way Si as for the end and f cope, p.9 
 
 Sed.5 , V^hen God doth throughly work^upon mens coHfciences^per- 
 
 fonal injuriofifnefs mnft he forgotten hy them who are to deal 
 
 i»iththem. p.io 
 
 Scd:.6. Troubled fouls mufl he dire&edto Chrifi. p. 1 2 
 
 Chap. 3 . Faith in the Lord feftis Chrifi the only way to falvation, 
 
 p.15 
 S^^,i,What fefus fignifes^ and what kjnd of Saviour Chrifi 
 
 is, p.14 
 
 Seft.2. What Chrifi figmfeth^ and of his anointing, p. 1 8 
 
 SeA. 3 . Vnto what Chrifi ^as anoint ed.and of his office of a Friefi. 
 
 p. 20 
 Scd'.4. Chrifi anointed to he a Prophet. p. 2 6 
 
 Sed:.5. Chrifi anointedto he a King. p. 27 
 
 Chap. 4»VF/?^/- heiieving in the Lord feftu Chrifi doth import, '^.zg 
 Ch^p»$. Faith in Chrifi defcrihed. p. 3 2 
 
 Sec^. I . The ffring or fo untain of Fait h* ibid, 
 
 Sed.2. The SuhjcB of Faith. p. 3 4 
 
 5eft,3 . The feat or hahitati&n of Fakb. p. 3 5 
 
 ^^^4. The proper and genuine a[i of Faith. p. 37 
 
 Chap. 6. The (rhjecJ: of jufiifying Faith. p.40 
 
 Sed.i. The immedi^ite c-hjeH: of Faith. ibid. 
 
 Sed'.2. The adequate and proper ohjcB of Faith. p.4 1 
 
 Sed.3 , How Faith doth exercife it felf about whole Chrifi. p. 42 
 
 W £ed.4 
 
The Contents. 
 
 Sed-.4. what is the exercife of faith InChrlftas a Saviour, 
 Ki^gy Prophet , Lord. p.4 ^ 
 
 Sed:.5. Five ^drticftlars abom taking andrereivingChrifl as 
 a Lord and SfiViopir. ibid. 
 
 Sed 6, The ccnfe quern otjeB of faith ^ remijfion of fins\& righ^. 
 teofffae/s^C^ how faith is coriverf^nt about remijfion of fins,^.^% 
 Secf^.j. How faith loohj on Chrifi for righteoufnefs . p. 5 O 
 
 ^^^p.7. How it m^.y appear^ that to believe in Chrifi is the only 
 . way to he faved. Where are [ome particulars prAmifed. p. 5 ^ 
 Sed. 1 ,7 he Argument for the confirmation of the J)o5irine.p. 55 
 Sed:.2. The fecond Argument. p. 61 
 
 Sed, 3-. The third Argument. p. 62 
 
 Se.d:.4. The fourth ^Argument. p. 6 3 
 
 Sed 5. The fifth Argument, ibid^ 
 
 Chap. 8 . ConfeElariesfrom this doElrine^ f^^ti^g &^^ thf Jittgular 
 ufe of preaching and hearing of the Gofpel. p.64 
 
 Chap. 9. Our fufii f cation to be found only in J efus Chrifi, p. 68 
 Sed. I. The word fufiification explained. ibid.. 
 
 Sed. 2 . fujlification defined and opened. p. 7 o. 
 
 Sed. 3. The perfon jufiified^ a believing /inner. p,.72 
 
 Sed.4. The Remiffion of fins belong^o jufiification. P.73 
 
 Sed. 5 . The righeeoufmft of Chrifi is that by Which we are ;//- 
 fi^ified. . - , P.75 
 
 ^ . 6.Thefufiificatidn of a finner is a graciow&jufi a5lion,p.yS 
 
 Chap. I o. The difficulty of believing, ibid. 
 
 Chap. 1 1 . The facility ^f error andmifiaks about believing. ^.84. 
 
 Chap. 1 2, The fure and dangerous mifery of unbelief. p. 87. 
 
 Chap. 1 3 . Rules for the dif cover j of Faith. p. 90 
 
 Sed. I . Pour things premifed for the manner of evidencing of 
 
 Faith. ibid* 
 
 Sed.2. ^ true love of Chrifi an infallible and effential evidence 
 
 Qf true faith in Chrifi, p. 96 
 
 Sed. 3. Inw.ard change and fanBity of the heart an. infallible 
 
 tefiimeny of a living faith. P.pS 
 
 S«d.4 T^ rue faith takes Chrifi & him only to be its Lord. p. I O I 
 
 Sed. 5. Ifaith.mfikesthe heart humble and: lowly . P-I03 
 
 Std.6. True faith is fruitful: P.104 
 
 S€ A . 7 . True faith dsfires & e ndea vors after encreafe, p . 1 07 
 
 Sed.8. J'^i/^ tn Chrifi & a mournful heart for fin go together. 
 
 P;|o8v Chap. 
 
 I 
 
The Contents. 
 
 Chap. 14. SifJgf^l^r comfort for all true Believers, p. 109 
 
 SeA. I . Thiy.are in the vpay to heaven, ibid. 
 
 Sed.2. There ii a real and ble^ed exchange betwixt them^nd 
 ChriJ^. p.iii 
 
 SecR:. 3 . They are in Jingpilar Covenant with God, P- 1 14 
 
 Sed.4.77?fj may now with boldnefs aff roach the throne of grace. 
 
 p.ii6 
 Chap. I 5. The Agreement ^.nd difference of a firong and weal^ 
 faith. p.iiy 
 
 Sed. I . The habitual unity of true faith ^ and wherein expref-- 
 fed in four particulars. p. 1 1 9. 
 
 SeCl-.z. The jntenfeve diver fities of faith ^ wherein there is a, 
 difference. p.i20. 
 
 Sed. 3 . Signs of a great and firong faiths p. 1 24 
 
 Sed.4. Signs of a we^.k^ fdth, , , P- 1 3 I 
 
 Std.^.Bemonfirations of the truth of faith, though weak.p. 1 3 3'. 
 Sq^.6. The concordance of all faith which is true , whether 
 firong or weak^, in fundamental comforts. P- 1 3 9 
 
 Sed'.y. The inequality of firong and weak^faith, in rejpe^l of 
 circumft^:nti,d contforts.^ and fome other ccnfequences,^. 1^6 
 Sect.S. Motives to greaten our faith. P-^S*^ 
 
 Chap^. 1 6. Exhortation to labour for faving faith. P. J 5 7 
 
 Sed. I . Motives to get faving faith. P- 1 5 8 
 
 Scd.2. Impediments, and hinderances to the getting of faving; 
 faith. p. 1 68 
 
 Sed.3 . Aleans by which God workj faving faith. . p. 1 76 • 
 
 Sed 41 ObjcBions that hinder from believing. , p. 1 84 
 
 C hap. 1 7. Of living by faith. p:2'l 6 
 
 Sed. I . What it ts in the gen-eral to live by faith. p.2 1 8 
 
 Scd:.2. To what flates cf life faith may extend. p.220 
 
 Sed:.3 . What it u to live bj faith on Chrift. p.22i 
 
 Sed:.4. Arguments to move us to live by faith. p.229 , 
 
 Chap. 1 8 . The imprc ve ment of faith to a fnll affurance. p. 2 5 9 
 S c d . I . Wh/. 1 1 he /Ijfura n ce of fa it his. p. 2 6 o • 
 
 Scd:. 2. 'Whether fuchan ^iffur^.nce may be had. P-2'65 
 
 Sed. 3 . H^hether every believer pjould Jlrive to the affurance of ' 
 
 faith. P.^67 
 
 ^Q^.^.'' Arguments to move believers to labour for affurance of 
 faith. p 269.' 
 
 Stct.5, Bj what means the foul may get up t J this affurance.. 
 
 p.280.. 
 
iM^^^^il-^?M^.^MilM.^M 
 
 Imprimatur^ 
 
 Edm. Calamy. 
 
 Wf^W^I^^W^W^ 
 
Chap. I. 
 
 THE 
 
 Humble Sinner 
 
 Refolvcd 
 
 What hce fliould do to bee faved. 
 
 Ads 16. 50, 3 u 
 Sirs! Wbatmuftldotobeefa'ved? 
 ijndtheyfaid^ SeleeVeon the Lord JeJuiChnfi^and 
 I ^ thou (halt bee (a^edy and thy houje. 
 
 CHAP. I. 
 
 The Defendence of the v^ords. 
 
 Anl and Silas (on their journey ) make a ftep to 
 
 Fhil(pf'\ a chief City in Macedonia^ verl* i2« They 
 
 hadafpecialcallforit, verf,^. Being there, the 
 
 ^ext Sahbatb^ they apply ihcmfelves to 'Tr^ying 
 
 and Preachmg^ verf. 1 5, and each of thefe was 
 
 crowned with a bleffed cffeft. 
 
 By the former, Ljdifi k converted^ verf. 14, i S« By the latter, 
 
 the Devil is difpofefed $Ht of a "Damofely verf. 16, 18. The 
 
 Word and Prayer arc the great power of God to change the 
 
 heart, and conquer SaRin^ 
 
 But if wee trouble the Devil, the Devil will not ceafe to trou- 
 ble us. It hach been the lot of the beft Minifters, to do moft 
 
 B good , 
 
The Humble Sinner refehed. C hap, I • 
 
 good, and finde mod affliftion. Look but in the 19. -i/fr/.and 
 there you fhall fee FanUnd Silas caught and drawn before the 
 Rulers. \ 
 
 Good God 1 That Paul {hould bee queftioned becaufe bee did 
 call out a Devil / But this is not the matter objefted, nor the im- 
 mediate ground of the trouble {Her Maftcr favf that the hofeof 
 their gains was gone.) How far will the love of the world thruli 
 a man agalnft Gods fervants ? even Vaul himfelf is brought to 
 the Bar, wliciyhee cuts off the gains which the Devil brought. 
 Covet 01^ beam and, good Minifters can never agrees They will ra- 
 ther Icll the Truths than lofc their Gain, 
 
 But being wjvf before the Magiftratc, what is their accufa- 
 tion ? What ! that Pafil and Silas did caft out the Devil ? No ; 
 That they who were the Mafters of the Damofel, were impair- 
 ed and difadvantaged by their preaching? No, though this was 
 the ground, yet fomethingclfe was the pretence. This would 
 fccm fomcwbat too bafe? and therefore they urge againft them 
 another allegation, which they knew would calily iTikcyverf.^o. 
 Jhefe being Jewsy exceedingly trouble our City, and v^r/. ai, 
 Teach cujfo^esy which are not iawful for Us to reeehe^ nor toob» 
 ferve^ bsing Romans. 
 
 As it they faid>theyarea couple of faftious and fchifmatical 
 fellows, men of a fingular fpirit, fjiven to innovation, fpeak 
 ftrangcthing:>ofone cl^rifl^ and oiBelcevif^g^ and oi Repenting^ 
 and wee know not what. 
 
 They need fay no more, prcfently there k an uproar, and 
 without any more ado> right or wrong, they have Juftice. The 
 Magi fir Ates rent their eloathesj and command to beat them y 
 verf.a2. 
 
 And this is not enough, befides the ^%, they mud to the 
 Trlfsn^ and be kept fafe and clofe^ ver f. 2 3 * Hatred ofgoodnefs doth 
 mayiy timts precipitate evil men t9 the aBs of injufiice ; and he who 
 hates a good man, will many times become a bad Jtidge. 
 
 But in the prifonand flocks they are, and the J<*ylor is zsfirilt 
 to execute, as they ^«j«i? to rd?w;»<«»^, verf. 24. H^''' did thru^ 
 them into the inner frifon^ and made their feehfafl in i he fi^ockj. 
 
 A ftrange Providence is that of God; Paul and Silas are fcnc 
 to prifon to convert a Jaylor, to unloofe him, who bound them, 
 tohealhim,whofcourgedthcms God hath fomc fpecial ends 
 
 ^ IB 
 
Ctiap. I. The Humhlc Sinntr vefohcd, 
 
 in the times and places of (lis fervancs fufFcnngs. Well, at 
 Midnight P4ftl and Si/as frajcd^ andfM^ fraifesto God, verf. 
 1$, No prifoncan bolt out our Communion with God, 
 Prayer ivill get up to Heaven in defpitc ot all oppofition, 
 and even a luff ering Chi'iftian may bee very chcartul. 
 
 Bjt now fee the confequents of this, their piayersfliook 
 the Heaven, and the Heaven (hook the Earth, fo that the 
 foundations efthe Prlfon werejhak^n^ and xmmediAtdj all the 
 do9rs vferc afenedy 4i»d every ones bandi were hofed, verf. 26. 1 
 do not marvelthat Prayer can break the bonds of Iron, when 
 I know it is able to break afunder the bonds of deach it felh 
 : The Jayloraroakssy fees thefrifon door> opefty and tor ought 
 liee knew, anefcape of all his prifoners, for whofe lives, pro- 
 bably it is, that heemuft pay his own; and therefore in a 
 paflionatc dcfpcratenefs, drarvs ont his jrvord to kilt hivi" 
 
 ?d«/efpieshim> and cries out with a loud voice (hold, 
 hold) Do thy felfno harmy for wee are aS here^ not a man of 
 uschachath ftirred. 
 
 Which when hee had fearchcd and found, O I what a 
 ftrange alteration is in this Jaylor ? V(?r/, ap. Hee c4me in 
 trtn^ling. What I hee who before made them to bleed, doth 
 hee now tremble ? hee chat before caft them into the flocks, 
 doth hee come trembling to them? What were they ? or 
 what could they do ? (hackled and fcourged, and imprifon- 
 cd perfons, that hee trembled before them ? But fo hee did. 
 S corners vfiH become Tr^wW^ri, when God hath once touched 
 their hearts. Yet this is not all; H^^ ^Ifofatts down before them. 
 Hcc is upon his kneesto ask them forgivcncfs, for his cruel 
 ufage. And then hee brings them forth. 
 \ Objed. But wh/tt of aH this f AH this may Art fe from fpark^s 
 cfpitty and humanity. 
 
 Sol. Nay, but there is a greater matter than all this : ^iru 
 (aid hee, iVhat (hall I do to bee faved > ( As if hee had f aid) I 
 am in a mifcrable condition^ 1 have lived wickedly, and done 
 wrong to many of the people of God, and in particular to 
 you; ©oodLord I what (hall become of mee ? you are the 
 MiniftersofChrift) I bcfcech you have pitty on mee, and 
 (hew unto mee what I may do to favc this poor foul of mine. 
 
 B a Whac 
 
The ofeningofthewdrds^ Chap. II. 
 
 What doth Tanl and Silas anCwcr him ? they faid, 
 Bileeve in the Lordjefus Chrifi, and thoptfhalt bee^avedt And 
 I befeech you mark it , how immediate their anlwer is to his 
 qaeftion; they do not fay, as the High "Triefts to afflifted 
 ^ftda^i Look.thGfi tathati they do not upbraid him with his 
 hard and cruel uCage; They take not that advantage) and 
 fay, Nay> now doth thy confcience trouble thee for being fo 
 wicked, and fcourgingus fo iharpely ? yea, and fo let it ; 
 doft thou come for direftion and comfort to us, whom thou 
 
 haft fo (hamefully abufed ? 
 
 No, they forget the injuries, and prefcntly pour in the 
 
 Oyl. They inftantly dired him into the true way of life, 
 
 Bdeeveinthe Lord Jefus Chrifi^ AndthoH (halt he faved^Bllt 
 
 more of this anon, 
 
 I have chofcn this text on purpofe, that I may proceed to 
 
 the next Article of the Creed (I heleeve in Jefpu ChriFh our 
 
 Lord)yov\ fee it is expreft in the Text. 
 But before I handle it,, give mee leave to Analyfe the 
 
 words^and to touch upon fome fmgular conclufions, and 
 
 then I will fct down upon the Article it (elf more fully. ^ 
 
 CHAP. II. 
 
 The ofeningofthewirds^ with the feveral 
 Doctrines in ths te^xt.. 
 
 He words of che Text do don tain two 'parts;- 
 
 I . A cfife of Confcience to bee profOHnded bj A 
 trGuhUd mdt^emhlingfinnerx The cafe is not 
 for anoibcr>but iov hmfelf^ what (haH /do} And 
 not about his riches,-or wealthy or his body, but 
 about his foul : And that not for meer peculation, but for 
 fra6licais; ic is a Cafe about his falvation, and about the 
 means which hee fhould take to attain it .* Sirs , Tvhatfhalll 
 do to beefaved I 
 
 Secoild]y>, Ihc cafe fully refoiv^i: (Bekevs in the hord 
 
- ■" ' ' " I I I I I ■ ■ ■■ — — . - J^. 
 
 •Chap. II. with thejever/il Do^rims in the Text. / 5 
 
 is the onely rvay to Heaveft^ ^ndf'iithis the only vf^ji to Chrtfi. if 
 Cod hath given Jefw Chnfl to finncis, and falvat ion in him ; 
 And rvhofccver beletves ttt him^ jhaUfiot perijh^ hn h^ive etern^-il 
 life. Now then, bcieeve in him, and you Ihall be Tavcd. . 
 
 There arc many conclulions emergent tron^ ihelc words.., 
 1 will omit mod ot them, and onely infift on the latter. 
 . I Change of heart breeds change of efiim^tion toward rk 
 Aiinifters of the Gofpel. The Jaylor a little before had a 
 bafe and unworthy opinion ot Paul and Silas^ but now, 
 Lords', SirSj whatjhdh I doe ? 
 
 As the H^nrt is, fo the Judgement is, and Newnefs o/jVk- 
 ;«r^, hath with it 'K^w«^/j^//-^^^^. Wee can now fee the 
 men> and their authority, and their office, and embaffage, 
 and the end of all their reproofs? and inftru6lions ; and there- 
 fore the vcr/feet of (hew ^ha bring good.tidiftgSy md fubllfh 
 peace and falvation^ are beatittfuU 
 
 It argues the heart to bee bafc and fordid, which can flight 
 and fcorn the Mcflengers of Chrift ; hce hath no grace, who 
 can contemn and vilihe a Minifter of grace. But two things 
 God ever works,,when hce confers grace> ('a?/c.) A love of the 
 word of Grace^ diUd an HoHOttrivg oftheA<fe]fe9Jgers of Peace, 
 
 1 Senfible fwners are ever inqutptivei Sirs, whatjhali I do f 
 and fo, they in AEi* 2. irj. J^'hen they were f ricked in theiir 
 hearts-^ they cryottttMen a^d brethreri.^whfit fhali wee dol : . 
 There are two forts of finncrs. -'V - '. . 
 
 Firfl:,Sorae are hardned, unleafiWe^> wholly^ over-grown 
 withfm:, ^nd 2L\:Qpafijeeii'f9gy Ephcf. 4. 18. Their finis in 
 them, like the waters in th^ Qccani under all which, \i a nian 
 doth lye, yet hee leels no weight nor burden, becaufc the E- 
 lements in their proper pLices are not fcniibly weighty: fo 
 where fin is in its center, men are ubfehfibie ot the burden of 
 it. They feel it not, nor their miferyj and therefore neither 
 complain nor enquire. »yri2.:h r^ji/iicupi. 
 
 Secondly, Otiiers are w/^Aj/cw^^/.^, not oticly by the ordi- 
 nary light of a natural confcience, but by tl-rccoiitrary prin- 
 ciple of new and inftifcd Grace : It is with them like as with 
 a man recovering out of a deep fickneff , his health comes in> 
 and makes him now fenfiblc of his wcakncfs, and com- 
 plaining? 
 
The Hnmhle Sinner refolved. Ghap. il. 
 
 plaining, and defiring help. So when God doth by his blef- 
 fed Spirit work the lively Tenfe of fin in tlic heart of a pcr- 
 fon, the bafcncfs of it, the danga* and mifery of it; Oh hec 
 cannot now remain thus, live thus? hec muft have a guide, 
 l\CQ goesto^ Mejfeffgery one of a thohjmd:, to inftruil anddi- 
 re£fchim. « 
 
 For firft, Confcience truly awakened, cannot bear its own 
 burden, its own divifions, tears, accufations, prcfcnc condi- 
 tion; and therefore the perion will enquire whether there be 
 m balm in Gilead. 
 
 Secondly, Again, fenfiblenefs of fin, is Opus refpeElivtim^ 
 it is a work for further work. God doth for this very end 
 makcusfenfiblcof our fin and mifery, that wee might en- ^ 
 quire after the means of grace and fafecy.. ^: -■ •■- 
 
 Thirdly, Oacemore^ (carfe one fenfible finner of many 
 thoufands that isabie to be his own Counfellor, or comforter; , 
 wee are not able alwaies to apply thofe ( weet dircftions » 
 thofc proper and heavenly comtoas, as God promifes, to our 
 own neceflities^ which yec wee may diftribute with a f u II and 
 tender heart to others in their exigencies t for there is a great 
 dirfercnce betwixt the propoff>sg efcomfert^ and the afy lying of 
 cQtnfort. Hee who is to propofe it , hath a medicine to deli- ■ 
 vers Hee who is to apply it, hath a medicine to take. There 
 be many contrary arguments and rifings of an unbelecving 
 andfeariul naturc>in theperfon who is to apply the trt^tk^ 
 znd £o$ditefs of Cods Promife to himCclf, fo that hec is not al- 
 waies able to fee the reacli and compafs of them to bimfelf ; 
 and therefore no marvel if hee feeks out for direftion in the 
 midfl:ofhisownconfufions,andforahelp to apply, in the 
 tnidft of his own fears and diftraftions. 
 
 3 The mttin and choice thing 'which the troubled foMl lookJ af- 
 tcTy is how tofave it felf (Sirs^ vhat fhaH J do to bee faved ?) 
 
 There be divers forts of troubles, and according to their 
 grounds and qualities, doth every perfon lay out for help 
 and remedy. Some are troubled with meer ficknefsi and 
 ^tf/iW is the thing which they would have. Some with po- 
 verty; and riches are the things that they would have. 
 Some with ignominy -and favour y and good (ffinion is the thing 
 which they would have. 
 
 Some 
 
Chap. II. The Humble Sinner refolved. 
 
 Some with OHtward affiiUlon and pamfhwent; and exemption 
 is the thing which they would have. Remote from mee this 
 PiiigHe onely^ (aid Pharaoh, 
 
 Some are troubled with meer terronrs cfcoiifcience; and 
 tjHiet and eafe is the thing which they Would have. 
 
 Ochcrsare troubled #»/'«W/orr^^/r/»/, by which God is 
 diflionoured, and their heart polluted; now howthefew^/ 
 befaved^ This is the thing which thefe would have. 
 
 Come to a foul? fenfibiy groaning undci: the weight of fin, 
 and fay, why ? Soul, hee of good chear^ thou hafl goods laid np 
 for manj^ years: O! laith that foul) mtfer able comforters are 
 they to mce; Lord be merciful to meeafimer. Come again and 
 fay, you have many good and kinde iricnds: Alafs ! faith the 
 fouL friends are Bhyfictans of m value to my troubled and per- 
 plexed foul ; Lord he merciful to mee a^mer. Come to that 
 foul, and difcourfe to him of the defec^t of fin, of the richnefs 
 of divine mercy, of the Gracethat God hath promifed to 
 give, of that forrow, of ttat repentance, of that faith, of chat 
 bloodofChriffjOh I now (aies that foul, fayon^ give not 
 over, Mercy is that which I would have, and Graccy and 
 Chrifi^zv^Salvation^\kvL%h it which I Would Iiave? how I 
 may be brought out of this miferable and damnable conditi- 
 on. Suppofc a man were very fick, and one Ihr>uld come and 
 tell him many merry tales, to delude the fcnfc of his fick- 
 nefsjthis were nothing to a man Ikk indeed; for it is nota 
 tale, but vpholefome Phjftck^ which would help him; hee had 
 rather by much hear the Phyfician difcourfing and counfcl- 
 ling5 and applying : So it is with the truly troubled foul, yea 
 that is it which hee defircs and would have . to beefet in the 
 right XV ay hovt? tofave his fonl. Shew ns the Father y faid P^^ilip$. 
 and that is f efficient -^ fo here, fhew mee the way of falvation, 
 and 1 defire no more. 
 
 And the reafon of it \s this, becaufe 
 
 There is nothing which f nits with the troubled fotily bnt the 
 way of falvationi the helps and remedies of it are not to bee 
 found, unlcfs in thefe waics. 
 
 Ifa man hath a burden on his back, take it oflf, and that is 
 the way to eafe him; ifa man hatli a feavour, cure him of 
 jiiat, and this is the way to help himi if a mans bone be out 
 
 of 
 
Tbc^ ofeningofthe words ^ Chap* II, 
 
 of joynCjfetic in his proper location, and this ischcway to 
 comfort him. In hke manner is ic here. The diftrcflfcs ot the 
 foul are fpiriiiul, andonely fpiritiul waics relieve (piritual 
 troubles ; 1 now fee God at difference with mcc,how may I 
 be reconciled to him ? I fee the dilhonour againlt him, how 
 may I pacific him? I feel the guilt of fin> who fhall take that 
 from mee ? I would be a cliangcd and new perfon, who will 
 work this in mee ? what courfe muft I take to get God to 
 look gracioufly on mee, co gee thcfc fins pardoned, this heart 
 tobelanJiified? 
 
 I cannot pais over this point without a word of Applica- 
 tion. 
 
 It {alvation be the main inquiry of a truly troubled foul , 
 life. dien veriiy many people have not yecbcen truly troubled 
 for their ixn-^ why f Bccaufc they flrive not how to favc thckv 
 fouls. 
 
 The Pfalmifl fpeaks of fome , that Ood rvas not in their 
 thoHghtsx and wee may fay of (ome, that Salvation is not ia 
 their minds. Hee who hath abundance 5 hath this queflion, 
 who wiilfhew us anj goU ? and hee who is in want? hath this 
 queftionj What (hall I do ? Bur, yvhat jhall I do to bee favcd ? 
 few think of this; it is a marvelous thing that fo noble a 
 creatureasman,who carries in him the fingular flamp of 
 Hq^uvcu i^afpiritftaU^dimMertMl foul) fhould fo infinitely 
 forget both him(elf and his errand into this world. lama ml- 
 fen^hlepnner (faid Saint Hierow) and born onel>i to repent. 
 Wee are born tranfgrefors front the womby and with Hell at 
 our heels; God is pleafed to draw out the tlireed of our life , 
 andto vouchfafetogiveusthishint, that wee are finners, 
 and muft dye? and it wee change not our condkion, wee pe- 
 ri fh forever. And befides that, hee hath addreffed the waies 
 of (alvation to our hands, fo plainly, that hee^who ains may" 
 read. Yea, and tliere is fomcthing implanted In men, which 
 feerctly inclines them 10 be afiFcfted with a general defirc of 
 falvation; ncverthelefs, to obferve men how varioufly they 
 flie off, how little they minde that which moft of all con* 
 cerns them; how infinitely one drudgethfor riches, howil- 
 limicedly another piufucs pleafures , fo riiat when wee conic 
 todicj wee have hardly thought wherefore wee were borm 
 
 There 
 
mth thjcveral marines in the Text. 
 
 There isafalvation, anda way tending thereunto, but wee 
 forget that allour daics, wee have other implpymcnts : buc 
 let us fobcrly. recall, our felves. jii';.'-.', /. \Vi»V 
 ' I Is there any thing better than, Saly^^^^ ". 
 
 ^^ Is there a hearc r thing" than the (biil ? 
 
 3 Js there njt anecefTuy to bee working in the way,if c- 
 vcr wee would attaiii unto the end ?* 
 
 then let this take us u jk , Ice Heaven take us xx^^y let oul* 
 fpuls take its up> but l^tjtiut our, fins, let not the vvotld cake 
 
 nbi genttor^fi^ amhitt^^ pibnargemt & aptri portdm immc^faim > 
 TrAnSent omlna, ab oculU eyu^-^mMtir reqtiiefare corpr^ ej'4i^ 0* 
 habitAtin tnferno Mma ejHS^ ^n^ltlplicavit agresy ^UntavU vi» 
 «^^,/>wp/^'Z'''f ^i?^*'^^! yet faith hee^ Si:^ite hismtie, Hecen- 
 largeth his Fields, pla^iteth his ViiKSy fills his Birns , lofech 
 his foul. The like faith Sauic -5. r;i;i^^. Die mihl ub:- (mt .t- 
 fnatores[€CtiltyqHi](iindtufHer:Mtf Dtc^cjiiideis frofa't tn^nis 
 aloria^ Brevn Ut'tttA } mun'ilptenti^ } Q^id cdrnt^ v^jlnptas} 
 eimd falf^ diVitU ? Ubl rJf^is } ubljocfuf] tibi jM^nt li ? HU:, ca^ 
 ro eorttm vcrmibHi'y iJHtc , Ar^ima tgnbm depmatpirinUrnMibus* 
 
 1 fay no more? but labour to fave char, which if it be loft, 
 the world cannot procure it ; and beleeve \x.y that the foul 
 can never bee favcd by that which is not worth a foul. 
 
 4 Another conc^ufion f torn chew Jids of the Text, may 
 bee this, Thatferfons rightly fnjiHe, Are at throHghl) refolved 
 fdr the means andwa^eSy as for ths endandfcofe^ 
 
 The J-^^/er doth not fay, I defire falvation barely, but 
 vfhdtma^ I dot.7beef4V:d> asitheefaid, Idefirc falvation, 
 and I doconjcdure thacicisan end, and therelore means ' 
 there are leading to it: No w> whatfoevcr chcy are, point 
 them out unto^mee, that I may apply my felf for the profc- 
 cutionofthcend. 
 
 There are two things which deceive a mans heart. 
 
 I One is prefumpcion, which is a skipping over the leifon , 
 and taking forch before we have learned our part; my mean • 
 ing is this, that it is an opinion of our happincfs, wichouc any 
 ufeoftheans: As if a man went to Heaven, as the Ship 
 moves in the Tydcswhether the Nlafter wakes or fl:eps. 
 
 Another is hypocrifie J which is an inequality of ciiehe*^rc 
 
 C to 
 
1 o The ofening oftht mrds^ Chap. II. 
 
 to all the waics of Salvation : No hypocrite will apply him* 
 felf to every thing which may indeed favc him. But where 
 the heart is rightly undcrftanding, and truly fenfible, there is 
 not onely a confideration of means> but an illimited ref olu* 
 tionforallthe waiesof falvation: whatfoevcr courfc God 
 doth by his Word reveal and prcfcribc, for that it is refolved 
 and puipofed, though they may be contrary to my proud 
 reafoning and capacity, though they may be contrary to the 
 bent of my affeftions, though they may require much time 
 and imploymenc, Sec. 
 
 What the Pr/>?f^ jfpeak with a dipmkUng hearty that the: 
 jfinner rightly fenfible of his condition, affirms with a plaiiT 
 fpiritj ot true intention* The Lordh a true and faithful 
 mtnefs between «//, if wee d^ net even according to aM things for 
 the which the Lord thj Godjhai fendthee to m. IVhether it iee 
 goody cr whether it he evily wee will obey the voice of the Lord 
 our 6 od to whom wee fend thee^ that it may bee well with nt 
 when wet obey thevoice of the Lord tnr God.. 
 
 Hec who will becfaved, muft come to this> to deny his 
 own will 5 ^ to crucifiehis own affe£l:ions> to captivate his 
 own imaginations , to refign up his own defires and: 
 pleafuresyio afflift his heart for his fins, to give up himfelf 
 to the rule and commando! Gods Word, to draw off his 
 heart from the world, to fettle all his confidence upcnjefus 
 Chrift, towatchover hisownfpirirjto love the Lord God 
 with alibis foul, and with all his might • Thefc and other 
 thingsarerequiiedasthe way to life, and nnco them all, 
 doth a finnerrighly fenfible, yeeld up himfelf with all rea- 
 dinefsand gladnefs. 
 
 Forasmuch as, though there may bee fome difficnlty in 
 thcfe> yet there 'is falvation by them; yea, and there is a An- 
 gular help for them, as well as afpecial re\Yard, but the prc- 
 (ent and former condition and way of finis ingraven with 
 much painS) and fore horrour, and death, and hell ; But I 
 pafson, 
 
 5 Another conclufion from the words is this, JVhenGod 
 dith thorowly work ^f on mens confciences^ ferfonal injurioptfnef* 
 (es muft- be forgotten by them who are to deal with them* * 
 You fee here that P^»/ and 5/7^ fpeaks not a word of this 
 
 cruel 
 
Chap. II. tvith thejeverdl Dclfrines /;; the Text. 1 1 
 
 - — • - ■ - ■ — — — — — ■■■■■■ • m • < • - 
 
 cruel ufage towards them, but fnftantly addrefs themfdvci 
 CO the diredionof his fakty and comfort, BeUeve in ihc 
 Lord Jefus Chrifi^ &c. 
 
 W ee read of chc Father of the Prodigal^ that when his fon 
 came humoling and bewailing his fore-paft miCcarriages of 
 Prodigality and Luxury? Hr/<iw him afar offy and ran to meet 
 bim.andkjjftidhimyaHd f fit the raiment on himiH^d 4 gold Riffg^ 
 Hec did not race and upbraid him; Nayi I will not loolc on 
 thee, 1 will not accept of thee, go now to thy H^irlots, a- 
 mongtt whom thou haft riotoufly wafted all tiiac goodly por- 
 tion which I put into thy hands : O iio, hce accjfcch not 
 him, whom hce hears to accufe himfelf, and reviles not him, 
 whom hec fecth to condemn himfelf, Ic is eriough chat 
 \\\sSoHwho was hfi^is now retnrmdy and that hee w ha was 
 deady u now aVve, 
 
 Wee muft imitate our heavenly Father in this, who In the 
 Covenant of Grace^wiWforgtveour irnqnities^ and nmemkr our J^"^- 3i« 34- 
 finf no more. So in another place, // the wicked wiH tarn from 
 a^ hisftns that hee hath committed, and k^eep dU myftatntes^&c, ^^^^ ^ ^ ^ 
 All hii tranfgrepons whtch hee hath committed , they fhali mot ^^ * * * ' 
 be mentioned nnto him. Why ? Brethren, // God forgives the 
 man all the wrongs done againfi him^ fliould not ^Ntc forgive 
 thefmaBer trefpajfes againfi- m ? and what have wee to do to 
 upbraid, when God is pleafed to forgive and convert f and 
 what (hould wee ftand upon our relpefts, when God hath 
 paft by all the indignities caft upon his honour and glory ? 
 There arc two fores of (inners. 
 
 I StoHt and refolntey who know how to flight mercy, neg- 
 led command, andtofearatthethrcatnings; A fevere de- 
 nunciation of judgement and wrath, a conviction and ag- 
 gravation ot their fins, arc the proper difcoverics for them: 
 For where hath God fpoken a word of peace, or comfort, ot 
 cafe to fuch ? 
 
 a Bleeding and apBed^ who tremble at threatnings.gafp 
 for mercy, taint for deliverance and change. Here now Mt" 
 nifters mu^ have eyes ofpittyy and tongues and hands of Oil ; 
 they muft not ^our infcorphns^ nor a<^d terrors to the affli£l:ed, 
 but preach liberty to the Captives ^ T ley muft binde up the 
 hoksn-hemed^ and give them beaut j for afhesy the Of I of joy 
 
 C z fir 
 
1 a 'The opening of the words ^ cjrci C hap. II. 
 
 for motirnings^ the garment of praHfe^ for the jpirit ofheavlnefs^, 
 that they may be called trees of rlghteoufnefs^ the flaming of the 
 Lord-) Ifa. 6i. 1,25 3. Inthefe cafes wee are not to look on 
 our fclves, but on our office, not on our own indignities, but j 
 oathcpaciencs necefficies; that way which God looks^ and 1 
 f peaks, that muft we [peak alfo; Now God looks on the C(?«- 
 trtte^ to revive them, and fpeaks comfort to the troubled 
 fouls; and therefore Vv'ee muft bee iilent to upbraid, and 
 ready to dired and comfort poor affli^ed f(nils. 
 
 6 Trotihledfo^Js muft he dtre5ied to Chrifi : For this is It 
 which P<^^/and 5//^advifeth the afflifted Jaylor, Beleeva \ 
 on the Lord Jefpis Chrifi^ ^c. They do not dired him to any 
 man or Angel, to any pilgrimage or SaintS) they fee him not 
 upon any l^lNlanding projed, but , Beleeve in the Lord 
 
 ButwhytoChrlft ? ^ 
 I Bccaufc none is appointed to relieve a troubled foul buC 
 Ghrift. H/»^ hath God the Father fealedy and hee was anointed 
 to preach gUd tidiKgs. 
 
 2 None is able to pacific and quiet a troubled foul, 
 but Chrift; whatfoevcr is finful or imperfegl, cannot be 
 a ftay to an afflided confcience; But Chrift hath perfect r/gh- 
 teoufntfsy hee hath wrought/-^// redemptkn^hcc is able tofavc 
 to the utmofi, 
 
 5 That whidi cannot fatisfie Gods Juftice, can never pa- 
 Gifie an afllii^ed 'heart jbut if God might bee hilly fatisfied, ii 
 hee might bee reconciled, then the confcience would be quiet; 
 now Chriit hath done this, hee hath tnadepeace^ and become 
 
 a ctirfe^ 2ilid is 3, fropittatiort- &c, 
 
 4 Hcc will relieve the afflifted heart. Hee is called xmerci- 
 fui High Frlefij and one who is touched with the feeling of 
 
 ' opir infirmities, SiUd hcc will not break,t he bruifed reedy and hec 
 cai^s the heavy Uden to come to him to bee eafed^ 
 
 5 There bethree things which would marveloufly eafc 
 and rcfrefii a troubled foul. One, if hee could get otf the guilt 
 of former fins. Another, if hee could get fuch arighteoufnefs, 
 as with which hee might boldly ftand before God. A third 
 is, if hee coulct get his heart and wales to be changed. Now 
 €hri{l can yecld out all this j his blood gets oft the guilt of 
 
 our 
 
Chap. 3, the onelyvpayto Sahatim, 13 
 
 our fins, hee is mAdejinfor us^ that wee mAj be made the right e^ 
 cufnefs of God in him^ and hcc can change our natures by his 
 blefled Spiric : Therefore the Apoftle faith, that hee is m^dc ^ 
 redemftion^righteoHfnels^aifidfan^ification unto m. 
 
 But I pafs over all thcfc conclufions, and come to thatup- 
 on which I mufl: fooiewhat infift. ^ 
 
 CHAP. III. 
 
 Faith in the Lord ^efus Chrift ^ the onclj 
 way to sdvation* 
 
 beleeve in the Lord Jeftts Chrifl^ is the end] 
 way to Salvation, The Text is clear tor it. 
 
 Parallel places are thefe> Mark^\6, 1$, Co 
 yee into all the worlds and f reach the Gofpel toe- 
 very creatnre^ 1 6* Hee that heleeveth and is 
 hptiz,ed (hall bee faved* Joh. 5. 16, God (0 
 loved the world^ that hee gave his onely begotten Son^ that who- 
 foever beleeveth in hlm^fhould not ferljhi but have everlaFi-ifig 
 life, A6I.4, 12, Neither is there Salvation in any other; f^t 
 there is no other uxme under Heaven gtvenj^ntomfl men wh^nb^ . 
 wee mull beefaved. .^7;5f i rl-j/} , r^ : • -^r (,'rj 1; --- 
 
 Forthedifcovery of this afTertionj Wec muft open thcfc 
 particulars. 
 
 Firft, The meaning of cachofthefc titles, (viz,*) ]c[uy^ 
 and Chrift, and Lord. . ; - y. 
 
 - Secondly, What the beleevingin the Lorii.]cfus.\Chfifi 
 doth import. . — . 5 < 
 
 Thirdly , How It may appear to bee the. on^ely rfay0fS4l- 
 vat ion, y, f .;■ , . ... . 
 
 Fourthly, The ufeful application of all thistooiir iclVcf. 
 1 What is thefenfe and (urn of thofc tjivec titles^ J'^/w^ 
 Chrifi^ lord / 1 &all refolve them diftinftly. ^ 
 
 C I Scc^. 
 
 
1 4 FMh in the Lord ^efus^Chrtfi Ch. 3 . Seft, t^ 
 
 ^-— — ■' " ' ' ■ ' ■ " « — I '■ 
 
 SECT. I. 
 
 IEfi^ fignlfics a Saviour : as k was a name impofed from the 
 pleafure of Heaven, by an ^«f w,Mac. i « 2 1. Than (halt call 
 % his name Jeftis* for hnc [ballfave his people from their ftns^ The 
 
 firft name that you read o\ impoled on Chrilt in the New 
 Teftament, is this name of Jefusj for the beft name that fin- 
 ners could poffibiy dcfire to hear, was this, that God hath 
 pr':"'Vided a Saviour tor them.Thc Prophet tfalAhy p. S. (aicb, 
 that hu name [hall bee called vfonderfuly and indeed Jciiis is a 
 wonderful name : It is a name which breeds juft wtindcr and 
 . admitacion to all the world, to men and Angels-, it may 
 
 Mmndm A" ^2kc our hearts to wonder at the hyperbole of Gods Uve (as 
 ^^^^* one of the Fathers fpeaks) that hce (hould ( no:with(iandiqg 
 
 our vile deferts) bellow a Saviour upon us, who eife had 
 been loft for evcr.^ 
 
 The Apoftlc faith J Thil. l. 9, i o. That it is a name above aU 
 n$mesy no name like it,eitherfof the authority which was 
 conferred on him, who bare that name; or for thccomforc 
 which that lume bears in it» for a iinner. 
 
 Therefore faid the Angtlt^ the Shepherds^ Fear mtyfor M 
 
 hold^ I bring joH g§od tidings of great joj which [hall bee to aU 
 
 What kindc of feople^ for nntoyou ie borm this day in the Citj4>f David, a Sa-^ 
 
 Saviour Chrift vtour yhuk. 2« 1 1 . yea, that is good news indeed* A Saviour 
 
 ^' forafinner; no fuch news as that. 
 
 Now here obferve divers things. The Son of God is afm^ 
 j^nUr Saviour^ No Saviour in all the world like him. J^fhuah 
 is called a Saviour ^ and the ^ndges were called fo, yet the Son 
 ofGodis a Savionr infinitely beyond them. For, 
 
 I They could fave bodies onely, they could not fave fouls, 
 not one of them, not all of them; to ranfome, to refcue, to 
 redeem a foul, requires more than an arm offlcfli: Flefh 
 may fave or proted flefli, but hee muft bee more than flefh 
 who can {ave a foul : Now J^f^s Ghrift is a Saviour offonlsy 
 1 Pet. 1. 9. Rev. ao. 4. the price of our fouls is in his blood, 
 with it hee bought them, and redeemed them, . 
 
 a They could fave from fomee^w^tt'^r^w/^r/, the tyranny 
 .andoppreflionofthe enemy, they have ott<imes put back, 
 
 but 
 
Ch. 3, Se<ft. I. the cnelj way to Sdlzfatton. 1 5 
 
 but from inwurdfervitudc and tbrdld^me they could never 
 fave; they could not deliver the perlons from the tyrAnny of 
 ri&Wr/«/, whom they have been able to deliver from the f/- 
 r^ny of fitful wen. But the SpnofCod can fave from-^inwaid 
 and fpiritual miferies,heecan fave from fin> ^^/. 11. 21. 
 Jlei [hall fave hu peoplt fr$m their fns. Sin hath guilt in it} he 
 faves us from that, by (heddmg his blood, and procuring re- 
 miflion, Efhef. i . 7. And fin hath pollution in it ; He (aves 
 us tromthatjby cleanfing the heart, ^h^n \. 9. And fin 
 hath dominion with it; but Chrift hath affurcd, that hee will 
 m^ks us free J Joh. 8. And thTXno ^njhdll have d^mim9» over 
 «», Rom. ^. nee can fave from Satan, Ilelf. a. 14. Hee did 
 through death deftroy him rvho had the power of death (i. e.) the 
 Devtly and verf* i j. did de liver them^ who through the fear of 
 death were all their life time fukye^ to bondage. 
 
 Hee can fave h'om the wrath ofGod, fo hee did, by becoming P" /T.j™J 
 acurfeforus, by fiiffering thefenfible and marvelous impre^ bukhf^^thz 
 lions of his difpleafure for our lins. Jfft*s (faith the Apoftle) curfc i fee Gal 
 \Thefi.\o. delivered HS from the wrath to come. 3'^3« 
 
 3. They were (uch Saviours, as did need a Saviour : Chrift 
 was die Saviour of diem, who were the Saviours of others :■ 
 Many they did fave, but thc'mfelves they could not faye. 
 
 4 Whiles they lived ,tbcy could fave, bur dying, they could 
 not fave any longer: but Chrifl Jefas (aved us by his death, 
 the lofingof his o\\'v\ life caufcd ours; wee are favedby his -^^^^^ iczSj. 
 death y the fen of wan c^we to give hii life a r^wfome for many* 
 
 Secondly, H^e is agenejut Mviour-i Joh. 4, 14.* Thi Savi-^ 
 our of the world : The Saviour efallmen^ I Tim. 4. 1 o. There- 
 fore Jude:^ verf, 4. calls the falvation by Chrift, die Common 
 Salvation. Miftake mee not,,whtn Tfay that Chrift is a gene- 
 ral Saviour, as if every man in the world fhould h^ favcd by 
 Chrift : Hee is not a general Saviour in refpeft of individual 
 perfons; but 
 
 Firft, Inrefpcft ok fuceeftons of perfons. That is^ there ne- 
 ver was any age fuccce ding a former age, but in every age 
 Chrift was a Saviour, J?/»i ChriJ^ the fame yefier day, and to 
 day, and for ever^ Heb. 13.8. Hee is the Saviour in the daies 
 of old, and in our daies, and in the times after us. ^ 
 
 a.Inrefpe£lofNacions. Hee is not the Saviour of the --^ 
 
 Jews 
 
1 6 Faith in the Lord ^'efa^Ckifi Ch. 3 . Seifi, i .^ 
 
 Jews onely, but cf the Gentiles alfo : Hee juftifies Circptmci^ 
 ^ion h) faith, And fincircumcijion throPtgh faiihy R.Om,3.30» 
 Tfie Jew cannot boafl", nou the Oentiic complain, but thcue 
 is Saivttion for.then:i both in Jclus Chiill. 
 
 3 In rcfpe£lol conditions. Hee is not the Saviour of the 
 great and mighty oneiy, nor ot the poor and dcfperate one- 
 ly, but the one and the other (hall bee faved by Chrift : The 
 Salvation of the rich is not in his wealth, but inhis Chrift : 
 Neither fliall the poor.perfonbce excluded, becaufe.ol his 
 poverty, bi,it all forts ot perfonSjhigh and low, rich and poor, 
 may finde.Qirlft to bee a Saviour. 
 
 4 In refj^d of relations. Hee is not the Saviour of the Ma- 
 iler pnelyj^ but even of his loweft fervantj not of the hr.sband 
 onely>bLitof the wife; not otc he father onely, but of the 
 childe;nqtof the Piincconely,butol the fubjc£t alfo. The 
 Apoftlehath faid enough, GaL 3. 28. There H neither Jeiv 
 ■fior Gentile, there is neither bond nor free, there is neither male 
 
 . mr fifffaley for yee areaR ore t^ Chrijlr ]eJHs, 
 
 Thirdly, Hee is a mighty Saviour; hee is die tofave to the 
 utmoft ^Wch, 7. ^S, And this appears,if you confider? 
 
 I Thcgreatnefs ofhufatisfa^tim. That hee w.is able alone 
 to ftand before the juftice ci hisFaiher, and to anfwer and 
 fuljfil it, even to appealmenc and concenration, yea^fo entire- 
 ly did hee anfwer it, that God is now pacified and become 
 propitious. . 
 
 i :i The greatnefs of his p^fstons.. That hee endured the uh- 
 Jpeakable wrath of God; O what a thing was this 1 that the 
 Lord Jefus could at once bee able to bear all our fins upon 
 him, and the mighty wrath of God tor them, and expiate all 
 of them. 
 
 Hee did ftand at the Bar, not to fufFer and fatisfie for one 
 fin onely) nor for all the fins of oneman onely^ nor for fome 
 fins ot moft men onely, nor for all the fins of all men in for- 
 mer ages, but for all the jfinsofall that (hall bee faved, from 
 the firft man that lived., to the laft man that flmll dye. Yet 
 though hee had all their fins to anfwer for, though hee had a 
 fcverc Juftice to deal withal) ,thongh he had a pcrfcd Law Co 
 fulfill, though four mighty enemies to conquer^ Sin, World, 
 Dcach.and Hell, yet hee went tfaorow all, fatisfied, fufiered, 
 conquered, 4 Hee 
 
Ch, j,Se<5t !• the onelj way tofdvation^ % j 
 
 4 He IS 4 ftrfe^ Saviohy^ the pcrfcdioo of hii faving con- 
 lifts in three things, 
 
 Firft, ill the 4/(?;;^«^/jf fj/zV; vvhacfoevcr was L-cquired meri- 
 torioufly to fave men, is \n him aionc> there is no other name 
 befide Iiisjior with his, but hce alone is a Saviour, there l^o^e 
 mediator bnxveen God and man^the mAnChrifi Jefti>s, faid the 
 Apoftlei I Tir». a.S.ThcreisnoconcuireiKc of any Angel, 
 nor of the Prayers ot any Saints departed, and glorifiedr nor 
 yet in the inherent fanftiiy in any man living, nor yet of a- 
 ny works JDetorc, or after grace, which comes in with Chrift 
 as a meritorious caufe of our falvation : But Jcfus Chrilt a- 
 lonc is fufticienr, andeffcdlnaltofavethe fmncr: asthe^^- 
 verttmcnt ts ufon his (hof*lder^ fo is our Salvation. Thou canft 
 not come to an AngeL nor co a Sainr, and {ay,fLich and fuch 
 finnes are tlie burden now upon my foul> do you by your 
 rightcoufnefs eate m^) fuch and fuch debts arc upon my 
 foul, do you fatisfic icMnee. Thou canft not come to G jd , 
 and fay, truly Lord, I Iwe finned againft thee, but here are 
 fomany floods of tearsWJ^ch I have fhcd,now for their fakes 
 wafli and pardon rnec; Src are fo many prayers offered up 
 unto thee, for their (a^^ear and hearken, and forgive ; 
 here are fo many charitsSle works by which I have cloathed 
 the naked, fed the hungry,, relieved the poor, for their fakes 
 look upon me, and accept of me. 
 
 It is very true,that thefc things are required of Chriftians, 
 and I fliall hereafter (hew unto you the ncceflity,ufe,and cfti- 
 cacy of them; but if we fpeakof the meritorious caufe of Sal- 
 vation, None b»t Chrifiy Chrlfi alone. 
 
 % Inthefulnefsofit.-from whatfoever we need to be fa- 
 yed, from that he can favc us, he is not a furcty, who under- 
 takes fuch a number of our debts onely, but he is an atone- 
 ment for al fmsiSnsof nature,8cfinsof life,{insofignorance> 
 and fins of knowledge, fins before converfion, and finnes 
 after converfion, yea bee will deliver us (at length) from 
 all theconcomitancy andprefcnceoffin, and intirelyfrora 
 alltemptations^andallforrows.and all dlfeafcs,and all death; 
 All thefc(in his time) will lie put under our feet. 
 
 3 Inxkicc^cacjof it : Being God and man,hcfuftcrcd, 
 and died, and thereby wrought the w^orks of our Salvation 
 
 R- at 
 
1 g ^aith in the Lord ^efm Chrifi C h. 3 .Scd, a , 
 
 — ■ •■ • — ■ • ' ■«' 
 
 at once ; hee doth not die every day to make our peace, but 
 having once offered himfelf, that was fo complcat and ac- 
 ceptable, that it fer ves for ever. The repetition of things(in 
 (omecaufes) imports impcrfedion, for that which isftill 
 in doing, is not perfectly done, as the Philofopher fpeaks 
 of things in motion, that whiles they are in motion they arc - 
 imperfedj but when they attain that end and form for which 
 they movs, then they reft ; now Chrift having once offered 
 himfeltfortofaveus, hee rofe again> and fate down at the 
 right hand §fhis Father : hee repeats hisfufteringsno more > 
 Me^^ 10.14. By offce offering hee hath ferfeSedfor evenhem 
 that are fmtlified'i Heb. ^» 28* Chrift r^as onc'e offered t9 bear 
 the f US ofntany^ and unto them that lookfor him^fhaU hee af^ean^ 
 thefecondtfwemthofit fin unto falvation. 
 
 Thus, tor the importance of the title Jefus, the next title 
 i5> . 
 
 SECij^. 
 
 CHrift. Meffiah in the Old Teftament, and Chrift in the 
 New? of the fame fignificatlon, Joh. i . 41 . Wee have 
 found the CMefftahywhich is by interpretation the Chrift y and 
 this is a fwcet word unc© us, that fefm was Chrift^ that he, 
 whowasour ^^^'jy/ijwr, was ^»^^"»r^<^. The Lord hath anointed 
 weeto pr€4ch geodtidings-'i Ifaiah^i. i. And hee was anoipt'^ 
 ted with Ofl ofgUdnefsy Pfal. 45. 7. Will yougive me lcar« 
 to let you ice much exeellencies in thisjhort word ? Wee do 
 fpeakmuch of Jefus-j and yet wee are ignorant of the form 
 of his faving ; aiid wee hear much of Chrift, but ^rhaps we 
 iinderftand not what force, what comfort, what happi- 
 nefs is couched therein ; therefore I will unfold unto youy f 
 What this anointing of our Saviour doth import, 2 Unto 
 what he was anointed » 
 
 For the firft^the anointing of him in whom wee are to be- 
 leeve, dothfignilie,. ^ ' ■; ^ 
 
 I Wis lingular and fiffnred ordination tb beour Mcdlikwr, 
 and to perform the work of our redemptfod. When that 
 the^^ Frofhei had fowred the Ojl en thehe0tdefJehf^^tb€f 
 
 prefently 
 
Cii.3»$e^ f» fkfimlfmj tofalvatm. 19 
 
 I 
 
 prefcntly hlfvf the trumpet, and faid, Jehi4 is King : fo when 
 Z^*^ the Priell cook a horn of Oyl out ot che Tabernacle, 
 and attoh^ed Solomon ,^^^7 hlevf the trfimpety and all the peo- 
 
 le lald^ (^od fave X/^^ Solomon, 1 iC/», i, 39. fas it hce, 
 aid) this is the very perfon whom God hadi appointed to 
 rule over as. In like manner, bccaufe the Son of God is 
 madeaChrift, because hee is anointed, wee may infalli- 
 bly conclude, that that perfon, who was God and man, was 
 appointed, andiingularly defigncdtobeeour Saviour and 
 Redeemer 5 fo chat wee may with Joh»y point at him, Be- 
 hold the l,dmb ofGody which taketh away thefmi of the werld* 
 And therefore it is faid, that hee was called, that he was fea- 
 led, that hee was (enc 5 it was the Act of the whole Trinity, 
 tofet the Son aparc, to become our Saviour: So now for 
 Chrifl to be our Redeemer, is no fidion, but a real thing ; 
 nor was it undertakenprefiimptuoufly, without a calling Jbut 
 by ordination, and theinftitution ofGod# 
 
 2 An ahnnd^nt qualification (that is) that perfon, ri^ 5'<?« 
 ofGody being anointed or defigned to bee our Redeemer > 
 was enabled with all the richnefs of Grace, and fitnefs ot 
 gifts, every way required to perform the work of our re- 
 demption; //)4t'^/«f/<;^M;>(faid the Prophet, /f^/. gp.19.) 
 CK one that it Mighty • f o IS it here, our Salvation is to bee 
 wrought by one who is enabled to compafs and perform 
 
 ir, 
 
 i^ .Therefore we read of thcp<?/^W«^/i?rf^ of the Spirit onhit^, 
 indthat n>ithot*t meafhre^ ina moft eminent fiilnefs, even jer. 31. 34. 
 to an overflowing. There was no wantofholinefs which Pral.4^ 7. 
 theLaw could require, either for nature or a6tions5 andno ^^-^o-ss- 
 wordofpowertofufferor conquer. Yea, hee was fo ador- 
 ned and beautified with abilities Co fave, that hee did not on- 
 ly at once go thorow the hard task of our Redemption, but 
 hee ftill diftills vercue down by his Spirir,to fave us more and 
 more from our corruption, &:c» 
 
 5 Afrveet audpieafant acceptation both to God and nf^n JuOok 
 as thqanpintingOyl which in the Law was referved, and 
 beftoWed by Gods appointment, was compounded of the 
 moft fragrant and exquifitef pices, to intimate thcftveet com- 
 pfttion of Gifts 4»d Gucesy lo when it was poured forth. It 
 
 Da did 
 
20 J^^ith inthc Lord ^efusChrift Ch.3.Scft. j, 
 
 did csfi Abroad ^ wpfl delightful favour. In like manner doth 
 die anointing of Chrifl: imply, a wofi warvelpw and graciofif 
 acceptation, 
 
 1 fVith God : and fo his Sacrifice tvas a fweet fmelllng ffdoMr, 
 k Was the Golden t^4ltar with Ittcenfe^ R.ev. 8, g^. which Went 
 up to heaven, with a fweet and delightful wcU-pleafingnefs*^ 
 i With men 'This is afaith\ptl faying^andvfdrthy of attac 
 ceftatioH'i that J eftis Chrifl came into the world to fa.'wt fimersy 
 1 Tim. I .How much is the Church (in the CanticUt) affec- 
 ted with the favour of this precious ointment \ 
 
 O how much more precious than gold, more delightful 
 dian all the rivers of carnal pleafures, is that Oyl of gladnefs 
 wherewith the Son oi God was anointed! anointed to be-^ 
 come the Saviour of my fintul foul I 
 
 Solomon Cpeaks oiOyl whichdidgive a cheerful countenance: 
 fure I am, if there be any^ thing which can revive tke heart of 
 a drooping finner, which can chear or quicken his fpirits, 
 which can put life into him> it is this, that (Bod hath appoin- 
 ted his Son to dye for him, and tofave him* ^ 
 
 SECT, III. 
 
 NOw for the fccond queftion, (viz..) unto what wasChriJt 
 anointed} For a fatis faftion to this demand, wee muft 
 know>thatthofe who were anointed by Gods command,werc 
 feqtieflred to fi^gular andfpecial offices thereby yZnA there werc 
 three forts of peL'fons,who were to execute three forts of offi^ 
 ces, who were anointed. 
 
 Firft, die PrieUy as wee read of Aaron and the refl of that 
 order. 
 
 Secondly 5- the Prpfhet^ 2iS EUjhah by Elijah^ i Kings ip 
 
 Thirdly, the King;, as David by Samuel, and Solomon b) 
 Zadoc\. 
 
 Now Ci^£^ differs from all others who were anointed i 
 wcicad that fomc were anointed to hzKingSy but not to be 
 Irlel^s nor Prophets ; others were anointed to be Friefis, bu 
 mi^her to be Prophets ^nox Kings y pthers were anointed tc 
 
 b( 
 
Ch.3» Se<ft.j. the onely way to sahat/o^. ^ i 
 
 be Profhetsy but neither to be Kings ^ nor Friefls, 
 
 Again,we read of (ome who were to be Kings ^^luA Priefs^ 
 SisMdchifedccl^yOlhcvstO be Frofhets, and Kings ^^ls David^ 
 ifbme to be FnVy?j,and Pr^/^^^f/^buc not any one was anointed 
 a Kifjg and a Prlefi and a Prophet conjunftively . Now here 
 IS the excellency and the eminence ot Chrifts anoint i^g, Hec 
 was anointed to all thofe three oftices,not only to be a Phefi^ 
 but a/lfo a Prophtt^ not only tabe a Trophety but alfo to be a 
 
 Kiftg* 
 
 Had he been a Priefi only,he might have offered facrifice? 
 for our finful guilt* But who fliould have then been the Pro- 
 phet^ to have opened the eyes of (he blind^znd to give the igno- 
 rant knowledge ? 
 
 Had he been a Priefl^ to//^jfi?r>and a Prophet to inftruS: on* , 
 ly, who (hould then have been a Kmg^ to have abolifcei the 
 confufions of the Heart, and Life, and to have lubdued ous 
 fins, and (o to lead captivity captive ? 
 
 Nay,that he might be a compleat Saviour and Mediator, 
 Wt^zs^f^d^^tedtohe Prie^^ Trophet^ and King ^ I will open 
 fomething in every one of thefe. 
 
 He was anointed to be a 'Prtefl. Than art a Priefi for ever 
 After the order of Melchifedeckj^ViA. 1 1 0.4X0 Heb. 3 . i .Jefns 
 Chrifi is called the Apoftle, and High Priefi of our frofeffiony* 
 a.He was faidiful to him that appointed him /ee //f^.4.io,7i 
 26.Thcre arc thefe things implied in his anointing co be our 
 Prie/t. 
 
 1 That he was defgnedp^rfeEily to fulfil the Law of God for 
 w« He was a fatisfaftory Prieft, there was the Ceremonial 
 La WjWhich he fulfilled by abrogation^and there was the Mo^ 
 ral L<«»P, which he fulfilled by obedience. Whatfoever the law 
 of God could require, cither for the holinefs of nature, or ot 
 life, that was to be found in Chrij ft : Andfuch a High Priefi 
 hecame tfs , who u holy , harmle s , ftnde^ledy feparatc from 
 fnners^ ^^.Heb. 7. 26. Hence is he often called the holy and 
 i»fi onci Aa.3. 14, and chap, 4.a7,3o.and is faid to be with- 
 out fin. He had no fia at all,ot which he was pcrfonally guil- 
 ty ^but he was every way a righteous perfon^ . and fulfilled all 
 right eoufnefs, 
 
 I fay, fulfiilled it,noc for himfelf only, but for us^ fo that if 
 
 D 3 you 
 
.2 % FdUh in the Lord ^efm Chrift Ch. 3 • Seft. 3 . 
 
 you would now look for a righteoufnefs which can every 
 wayfatisfie, and which is cv^ry way punaually exaft, and 
 unblamable,you muft look out of your (elveSjUnto the righ- 
 teoufnefs 01 Chrift, as /"^^ Mid 3 P/?//. 3. and theretore Iiefaich, 
 thdJiChrifi it the end of the Law for rtghte$H[iiefstint9 every 9ne 
 that beleevethf Rom,io.4, 
 
 To make expiatfofi for Jl fines : He was an expiatory Prieft. 
 There was in the Law^ facrifices offered by the Prieft, of 
 which fome were Gratnlatory. wherein God was praifedj and 
 others were Exfifitory^ wherein God was appeafed ; as in the 
 oblations of the LambjScc thus it ftands with us. As y^c arc 
 creatureSj we are bound to obey God, as rational attdn'gh^ 
 teom creatures , we were bound to obey the Moral Law of 
 God, and now as/»/«/ creatures ^ we are bound to anfwer the 
 trafsfgrejfions ef that Law^ by expofing our perfons to the en- 
 durance of the great curfe ot thatl-aw,and the wrath of God: 
 The Lawis broken by usj Gods Juftice is wronged, his in- 
 dignation moved5Sc our own guilr,like f o many cords, holds 
 us faft,and delivers us bound hand and foot to the vengeance 
 and punifhment of Gods pure and righteous j uftice. 
 
 Nowfuppofeyoufaw a number ofMalefaftors going to 
 execution, the Kings Son meets tlicm? they arc heavy, wee- 
 ping, and (obbing, becaufe death is approaching; Why^ faith 
 the Kings Son, weep not, you have provoked my father, and 
 have defer ved death, but fear you not,I will take a courfe 10 
 prefervc your lives : How fo? Thus J will lay down my own 
 life for you, I will die for you, to deliver you. It is even thus 
 betwixt Chriftand usjWeall have finncd5and by reaton of fin 
 arc bound over to death and hell, -how now fhall we efcape? 
 Thus,God did give his own Son, and he did take our fins on 
 him, and did dye and fhed his blood to expiate our guilt) and 
 procure our pardon. Hence is he called a (acrifceforjt^, and 
 % Cor. 3 . he is faid to Be made fin for ns. And iq har om fins tn hu own ho- 
 
 1 Pet. 1. dy en the tree, and that 9t*r ifsiqiitties t^ax laid on htm^ and that 
 
 E^»y 13 • the chafilfement ofoptr feace was upon him, and to be delivered 
 
 Rom. 4, ^^ death for o^rftHS,2ind that Chrift^ opir Paffeoverwas facrificed 
 
 prHs^ I Corlg.y. And obferve the phrafe, (^^nj? <?/<r Paffe- 
 over, &c. You know that the PalTeover had a Lamb, and the 
 Lamb loft hi$ lite and blood ,and that blood was ff>rinl^led upon 
 
 the 
 
 I 
 
C h . 3 ^ S ed. J . the ontlj way to Sd^attcn, 
 
 the doors of the Children of Ifrdcl-^ and the deftroying Angel 
 did pa(s by the doors where it was fpnnkled, and their lives 
 were prcfcrved : fo it is here, we ftiould have been deftroyed, 
 bwc Jcfus Chrift our Paffcover was facrificed for .us (/>.) hec 
 did pour out his own blood> which did an{ wer for our guilt, 
 and fo prefcrved our fouls. 
 
 Now concerning his Prieftly expiation of our finnes, ob- 
 ferve, 
 
 Firft, the Prieft who did offer this expiatory facrificCo 
 
 Secondly, the facrifice it felf. 
 
 Thirdly, the Altar upon which it was offered, 
 • Fourthly, The dignity and efficacy thereof, 
 
 1 The Prieft was Jcfus Chrift, as God and man, as our 
 Mediator, for that did belong to the Prieft, who was to offet 
 facrifice,to be a middle perfon : Aayoh was to bear upon htm> 
 the lins of the people, and to offer for chem ; fo Jcfus Chrift, 
 as God & man, was he who did offer up that facrificc,which 
 did expiate our {inSjH^^.jf, 5, He that faid unco him,f^^« Art 
 my Sonata day have I begotten thee fWQxL 6. He faith alfo ina- 
 nother place, ihou art^ Priefi for ever after the order of Mel- 
 chifedeck^ 
 
 2 The facrifice it felf, was Chrift, as confifting of foul and . 
 body : byrcafon of our fins we had forfeited both our fouls 
 and bodies to the curfeof thc.Law, and to the wrath of God; 
 The arreftand atcatchmcnt was out againft both,biKnow Je- ' 
 .{us Chrift- became our Prieft, and offered his foul and body to 
 quit andtclcafe ours.Thcrefore it is faid, that he wade hUfoul 
 4n offering for fins^ Ifau J 5.10. And that hu font tvas exceeding 
 forrovpful^even ro^e^:^, Mat. 2^.3 8.1n it hefelt the bitter an- 
 guilli,and wrath5which made him tofT^eat^even drops efhloo^i 
 And as for his body , that was prepared for him to fuffer for 
 US; hence it is faid^ that he bore oHrfnt on hi§ ov^nhodj on the 
 treeyi Pet. 2.24. It is very true,that the God-head formally, 
 was not the facrifice, that could neither fuffer, nor be afHic- 
 tedi onely it did aid and afTift the humane nature, which was 
 offered up as a facrifice, 
 
 3 The Altar on which this facrifice was offered ,wh ich did ^ 
 expiate our fins, was Chrift as Godi asthc fuffering did pro- 
 X^erly belong to the humane nature? fo the efficacy ot that 
 
 fuffering 
 
 2| 
 
^'^'ff^ jTttfh the L0rd ^e[m Chri ft Ch. 3 . Sed, 3 ] 
 
 " fuffcring did appcrtainto the divine nature;had he been God; 
 
 only, he could not have fuffcred, had he been man only ,hec 
 
 c x\\d not have merited : ihe AU^rfana fiuh thegift.noi the 
 
 gift the Altar ; for here that which did make up the high elfi' 
 
 cacy of the facrifice, was the divine nature oi Chrill. 1 hat Jc« 
 
 fus Chrift who was God and man, did offer up himfelf as ; 
 
 facrifice for fins, was more than if all ti;e holy Angels and ho- 
 
 ly men in the world bad fuffered ; there is now, by reafon of I 
 
 the divine nature, an infinite dignity to anlwer lor ail ourj 
 
 fins, which elfe had flood uncancelled. 1 
 
 4 The efficacy of this facrifice, which is this, that he tookl 
 
 away our fins, blotted out the hand-wricing, nailed them 
 
 his crofs, buried them in his grave. 
 
 Heb. p. 28. Chrifi vpas once offered to bear the fins of ma- 
 ny, lO, II. Every HighPrtefi ilandeth daily, miaiftring and 
 offering oftentimes the fame facrifice^which can never take a- 
 way fins. I a. Bt*tthis man after he h/d oferedone facrifice f@r 
 (tftSyfor ever fate down oh the right -hand ofGod, 
 
 He did by his facrifice take away all the guilt of fin,and all 
 thefatisfaftory puniflimcnt, for all this was ciiarged upon 
 himas our Mediator, our Prieft, and our (urcty,yea, and hcc 
 made a per fed reconciliation betwixt his father and us, and 
 therefore as our prieft,he is our propitiation, i Job. 2.1, and 
 our reconciliator and peace, Efh. 2, 14. and our atonement. 
 Rem. 5. II. 
 So that to give the fum of all this, Je/«« Chrift 'was anomtedy 
 that is 5 defigned by God the father to bt our Priefi-y{i.t.)io c ffcr 
 up himfelf, as a perfeft fati^faftion to divine Juftice, for the 
 remiflioD of all our fins, and punilhments, and this he did 
 perfeftiy perform for us,S^ this was accepted of God for us. 
 I fay, for usjhe was made fin for us^that we might be made 
 the lighteoufnefs of God in him; and who is maderightc- 
 oufnefs, redemption, and fanSification, andwifdom to usi 
 and that of God; whatfoeyer he did, or fuflered from his Fa- 
 ther, it was as our f uret>^, in our (lead , and fo it is reputed. 
 
 A third part of his Prieftly office, is this, that hee doth 
 majce interceflion,//^. 55.1 2.H^ bare thefim ofmanj^and made 
 ffiterceftofffor the tranfgreforSy fo Rom. 8. 34. // // Chrifi thdt 
 dted^ §r rather that U rlfen agai», and is even at the right hand 
 
Ch, J. Sed J. the melj my tofalvatm. 
 
 0fGody who alfo maketh intercejjiott for f^. And therefore he is 
 csiilcd oni: Advifcaccy I JJi. z.i. auJ is (aid co appear for us, 
 /f J. p. 24 He is as ic were, the Deputy, or raclicr our Ac- 
 toi ney? 10 ncgociace tor us WJch the Father. 
 
 There is a two- old inccrccllija oiicby vv.iy of duty,a- 
 noch.:r by way oi merit, oncot charity, another of dignity* 
 VV Kii 1 pray tor any man in dhfrefs, I am faid to be an in- 
 tcrccd )r, to deal for him wich God, as a mattec of my dury, 
 and out ot a charitable ucfped ; ButChuift he only intercedes 
 mcritortoHJlyiZnd by way of ^/^w/r/.His intcrcefTun as I con- 
 ceive, intimates three chii)gs, 
 
 I The exhibition of hi4 per fan before the F ather^diS our Sure- 
 ty, our Redeemer, our M:diaior, 1 am he, and I am here to 
 anfwer. ^ 
 
 3 ThceKhth-tioH of his gkriotM merit s:[o^ he doth not naked- 
 ly appear, who appears as an interceflbr^buc he mud: aftive- 
 \y appear* and fo doth Chrift He vcent up to heaven wi:h the 
 price of hu blood^y^ilh the r^nfom which hepurchafed wl h the 
 righte§iifnef$ andf<itisfa^ton made with the merits ofh'S o(fU^ 
 tio4 ^nd (^crifice^ and there he prefents them continually be- 
 fore his Father, asifChriftthojldftilKay, Father, lam hte 
 ; thut died for to get p4rd9Hyto get favoHr^ ^^S^^ g^^^^i ^^d to get 
 fuch or fiich good things, this is the ^/#<7^ that f (hedytheprrce 
 thaf I p^id^ to fdtisfie thy jufiice^to ffilfil thy Law^to remtt thefe 
 finsy to confer i he fe graces, &c, 
 
 . ^ The ingr at: at iHg us ivtth the Father: which he dochby 
 
 the continual application of bis own merits \ when fin geis up to 
 
 accufe our perfons,and our prayers « then Chrift llicws him- 
 
 i felfour interceCfor, by putting ahde the force of the bill of 
 
 complaint J and anfwers for our perfons, and for our Cervices* 
 
 True O Father,this man hath finned chus agakift thce,buc 
 
 ' I am his furecy, to facisfic for thcfc his (ins^and I did (hed my 
 
 blood for them? therefore now look not on him, bur on me, 
 
 and for my fake accept ofhim, and be propitious to him. 
 
 j So for infirmi.ies, true O Father 1 his imperfeLlions in 
 
 j duty are many, but I am to b^ar the inqnlty of the holy ^fc 
 
 I rings : and my rtghteonfnefs is prfep, and that i prefent unto 
 
 thee for him; nownotwithftandinghis weakneff s.for my 
 
 merits, accept of his perfon? grant him his rcqueft, do him 
 
 E good. 
 
2 5 Faith in the Lord^efm Chrift Ch. 3 ,Scaj.4. 
 
 good. ThusChrift is the Angel, who offered up the prayers of 
 the Saints withincenje^ R.ev.S.3r4«Nay,Facher accept andin- 
 cline thine ears , 1 have deferved accepcance,Sc audi€fl:ce,3tc. 
 
 SECT. IV. 
 
 S'Econdly Chnfi was AmiHted to he a Trofhet^ foP^//M8.l8 
 / win raife them ftp a Prophet from among their hrethren^thc 
 which is exprefly interpreced co be Chrift, by Peter^ in A5i.^. 
 20,22. Thcrcfoie Chrift is called Counfellor, Ifa, g^^. onc' 
 who doth advife, and dired his Church; and tht'DoUor or| 
 7>/icJb^r, Mat.23. 8.- andthe Apoftleofourprofeffion,Hf^j 
 3. 1, andthefaiditul witnefss Rev.i,'^, anda witnefs tothe 
 people, //^»5^.4.*a Leader and a Commander, yea, hee i< 
 called the Ughc of his Church, Jfa,6i, i, and the light of th( 
 world, Luy a. 32, (that is) it is he who did reveal tothc| 
 world, the true Do£i;rine-of eternal life, and the ^»ge/ ofthtl 
 Ccvenatit^M^U'^.t'SLnditie Bifhop of our fouls, 1 Pet.2e2%,\ 
 and the wifdomcof God, j Cer^ i* 24. 
 
 The anointing of Chrifif to be a Prophet, implies, 
 1 That he was to reveal the will of his Fat her ^ and the wayi^ 
 of Isf e^]oh. 15.15. All things that I have heard of my Father^ 
 have I made k.norpn unte )oH^{o hieb, i, 2» In thefe Ufl days he 
 hath ^eken to tu hy his Son^ Joh. 6. 68. Mafier^ to ^homfhould 
 rpego^ thou hafi the words of eiernal life> fee Ifa» 61 , a. Mat. 
 31.27, 
 
 There is no per (on, who muft dare to prefcribc any other 
 dodrincbut fucij as Chrift hadi dclivered.He may not coin 
 new Articles of faidi^nor of obedience; Chrift is appointed to 
 be the Prophet of his Churcli, (that is) to deliver unto them 
 all fuch truths from his father, which fhall and do concern 
 . their everlafting falvation. 
 
 ' 2 That he is to make us know effe£i:ually the things which 
 he doth reveal in his word. T here is no Prophet able to con- 
 vey his doflrine beyond the ear,though it be as true as truth ic 
 felf; and as good as goodnefs it felf | we cannot make men to 
 underftand it,nor to believe it, nor to yield unto itjbur Chrift 
 is that Prophet^ whofe Chair is in heaven^and whole ipeaking 
 
 can 
 
Ch.j.Se^S' theomljrvdpofalvMion. 2<j 
 
 can yet pierce into the hearts of men : He can make us to 
 kiiovv wifdom? he can teach ouv reins, &: truth in the inward 
 parts, there can he write his Law in our hearts; though the 
 
 ^ind be as dark as darknefs it fclf, yet he can make the light 
 of knowledge to arifcin th^thickcft darknefs of the mind; 
 though the judgement be corrupt, 6c full of errors, yet Chrift 
 can ereil ^ throne of truth, and dircd us into^the paths of 
 rightcoufncfs; though the heart be dull, yet his words are as 
 fire to qaickcn that heart; though it be as hard as the rock,yet 
 
 1 his word can be as the hammer to break that ftony hcart:His 
 
 : teaching c^n foften the mod unflcxible adamant, he is able 
 to convince, and bend, and alter,and bow itj the very dead, 
 (hal'hear his voice ^and live, So that if any perfon doth need aay 
 dire£lions» any enablement for heaven, or the way thither, 
 he mufi know that Chrift is the Prophet anointedi whatfoe- 
 ver belongs to an heavenly inftruding, and to an heavenly 
 
 , drawing, atid obeying, that is to be found in Chrift, and had 
 from him who is anointed a Prophet, that is,defigned to teach 
 tlie Church, and f urniQicth with all the trcafures of wifdom, 
 and knowledge, and ability, &c. ^ 
 
 SECT.V. 
 
 LAftly, Chrtft was anointed to he a King\ therefore V^M. 2. 
 2. he is called Gods anointed; and vcr.6. the Kmg whom 
 hcdidfet HpQnhi$ holy hilhfSion.The King of Kmgs^Kcy.19, 
 1 5. He fhall reign over the houfe ofjacoh^ Luk. i .5 3 . fo Mat. 
 aS.i S. AU power U given to me in heaven and inearih. He hath 
 : the Scepter of Royalty ^znd the Rod of authority, and die Iword 
 ; of power, and ths throne of judgement, and the Laws of his 
 i lips , and the keys of life and death. 
 
 Now this regal office of hiS)to whicli^he Wsls anointcd>im- 
 ports many things. '^^iU^ v.- 
 
 Firft, that he is to bear rule over all the Nations ; and 
 indeed his natural Kingdom- reachcth over all the worlds 
 from the higheft Angel to the loweft Devil. V 
 
 ^ Secondly , that he is to Govern and rule the Chare^iwhich he 
 'kath pHrchafcd with hn bhodfThe Government is upon hujhou!" 
 
 E 2 ders. 
 
28 Faith in tk Lord ^ ejus Chrtfi &€. Ch.3,Sccl.5. 
 
 ders^ Ka. p.6. And therefore he is called the Lavf^giver^ Jam. 
 4. 1 a. and AUjndgement is committed to hu harta^Joh 5. 2 2, 17. 
 to this end, you have the rod of his Scefter^this holy aiffd righ- 
 teom Lavps^ and his mighty and bleffed Spirit, to give torce 
 xinto them, even into our hearts, and there to b.ing everjf 
 ihoHght into captivity to the oi^ednnce ofChrtfi. 
 
 Thirdly ,rhat he is to wAwtalKAtid uf hold his Church^xhcvc 
 
 iore he isidid.to gird htsfword t^onhis ihigh^ Pfaj. 45,3.and 
 
 to ride Hfoiti a horfe wti h his garment dipped in blooz'y and urmed^ 
 
 as if he were rea jy to fightrHe is the mighty redeemer ot his 
 
 fervants, againft all who intrench upon their peace and fatc- 
 
 ty; Sc he ftrikes down P^alxo the earth for pcrfecuting him* 
 
 Ic belongs to the King to be the defence of his fubjeSs : fo- 
 
 herc,God hath appointed all the Proteaions,and faieties^and 
 
 deliverances of the Chtirch, to be in Chrift. \ 
 
 Fouith!y,he is to conquer all his and our enemies;God hath 
 
 given Chrift a Kingdom, but iris fuch as he mull: fight for ; 
 
 Not a Subject: which he hath, which comes in unto him, but 
 
 byconquelt; It we be in our own hands, feccatumHoftis eft 
 
 quATKdtH <r/,raid Saint ^»/^//;?,and if we be in Satans hands, 
 
 wee arc in that enemies hands. 
 
 More plainly, there are thefc enemies of Chrift and his 
 Church, which he is to conquer for himfelf and them. 
 
 Firif hell, and wc read that he h,uh fpoiled priMcipalittej and 
 powers^ ard m^.de a fh^w ofthemcpey^lj^ apid triumphed over 
 them C0L2. 15. 
 
 Secopdiv death, fCt^r. 15, 'y^^Veath is f< allowed up tn vie- 
 tory^ 55.0 death where is thy ^ing^ O ^rate where is thy viHo' 
 rj I crc,^6^$y. But thank^ be to Goa ivhichgiteth us theviBory 
 through our Urd ]ifu4 Chrift, 
 
 Thirdly (in, and this is Chrift alfo to conquer; he is to ca^ 
 down a^ the ft r org holds of lufts^nnd a^ imaginations ^4fid to cap' 
 tivAte the rvhele man'.Ht is to fubdue our iniquities for us^and 
 iiottofuffer fin to have dominion over us. 
 
 Fourthly, PVtckedmenihe will ftick hisarrows in the brefts 
 of Princes, and in the hearts of the mighty, and terriblejhe is 
 to hrutfe the Nations r^ith a rod ef Iron^ and to daft) them in 
 pieces like a potters vejfel : He will execute judgement upon 
 all of them, and caft them all to the duft,who role up againft 
 
 his 
 
bispcrfonjOr Government, or people. He will fee his people 
 at reit from them that rife againft them, and will wake hii e^ 
 ntmies his foot -ft ool, . 
 
 CHAP. IV. 
 
 What Beleeving in the Lerd ^efus Chrifl doth tmfort, 
 Queft.3. 
 
 Hat doth the (relieving in the Lord Jefus Chrtfi 
 tmfort > 
 
 Jefpu Chrift is like a ring, and faith is like 
 the finger which wears it He is like a trcafu- 
 ry, and faith like tlie hand which draws out 
 thence. As BaVid fpake \n another kindf,.'^?^^^ 
 ^ndl wiU teUpHVphat the Lord hath done for mjf fouilor as Phi" 
 iip to Nsthsuae/^fAH there ^nj good thi?7g come out ofJ<[^K^ti,reth\ . 
 fhilii^ faith, come And fee. The fame is to be (aid ©f faich^God 
 hath done great matters for fmfui man, fai'h faichjWhyfbut 
 can any good be brought by any to us who are fo bad ? ye.^, 
 fays f ai.h, Cv^me and fee, Cbrift i^ very ^ocd, he \^ a Saviour 
 for a poor linner,kit: it is faith which finds him fo. 
 
 Mark tlieanfwcr of the Apoftks here in the icxZy^hdt fhalL 
 / <^(7f5^<f/4'z/<f^, faith the Jayk)rr ~ , 
 
 They do not anfwcr, there is a Jelus Chrift? take thou no 
 more care ; he did dye ior finncrs, and thou (halt do vvelle- 
 nough: Nay /.his they anfwer,thou maiftbefavcd by Cbriff, 
 but thou muit bclceve in Chrift. Not a medicine is the reme- 
 dy, buc a medicine applied. Not the man, but the man taken, 
 becomes the husband; So the taking of Chrirtv the believing 
 in him, is the way to heaven. 
 
 Becaufe this is an excellent point(for onr life lies in it)givc 
 tne leave to fpcak fomcwhat ot faith. 
 
 Firft, in the general, and there I will be brief. 
 Secondiyjin fpecial, otjuftitying faithjor kith believing 
 in Jef us Ghr ift our Lord . 
 Firft, Generally, 
 
 E3 Por 
 
JO what Bekcmng in the Lord ^efm Ch,4. Sed. 5; 
 
 For the general nature oi believing, obferve thcCe propojQ- 
 tions. 
 
 Firftjihac bdieving is an cifftnt toftich matters as are h^QVPM 
 onely by reveUtton from another ; there are in the foul of man 
 three qualities by which wee come to finde out, or perceive 
 things. 
 
 Fir ft, one quality is, Sci€ntia^ot\mrvledge, which is a firm 
 affent unto a thing which may be evidenced to the under- 
 ftanding by foliddcmonftration of infallible principles, or 
 elfcbytheundcniablcevidenceolfenfe, and experience : as 
 thus, that every natural body hath power to move, or that 
 the Moon will fufFer an Eclipfc, or that the fire is naturally 
 ape to afcend, and the water to moiften, &c. t^ 
 
 Thefe things have both a natural certainty, and truth in 
 thcmlelvcSa and there is an undoubted evidence and certain- 
 ty in the mind of the perfon,truly knowing them^ and To cer- 
 tain and full is the per fwafion of the mind about them, that 
 there is no fcruple of doubt remaining to difcufs, as any unr 
 certainty whether the things be fo or no. 
 
 1 Another is,opinion,which is an inevident evident affent, 
 if I may fo phrafe it : My meaning is,the underftanding doth 
 (o aflent, and yield to the things^) as that yet it fees fome con- 
 trary reafon to fufpeft and queftion whether the thing befo 
 or no; for as much as(in opinion) tiie grounds are not fully e-> 
 videnc to the mind, but they arc onely probable, and there- 
 fore the affent by opinion, is but con]eUnral.h% cake a man 
 m a cafe of a fcrupulous confcicnce,chere h> to chat man fome 
 evidence of argument which doth feem to warrant his aSion 
 or attempt, 5C yet that argument is not fo entirely convincing 
 ofhisjudgcmenr,but on the other lide,thercrrarcs up a medi- 
 um or argument, which renders -the praftice probably fmf ul • 
 whereupon if you cometo demand oi him,May you do fuch 
 a thing? he anfwers, I do not certainly know,that is,I am not 
 entirely and abfolutely refolved ofir,yet I think I may, I 
 think it is lawful ^ and this thinking (which is opinion) is al- 
 ways accompanied with fome fear and fufpition; fo that the 
 mind islike a pa:ir ot fcaleSjCottering and tilting to either fide* 
 Things are partly clear, and partly obfcure, partly evident, 
 and parcly inevidcnt,and therefore the affent of opinion \s al- 
 Af ays doubtful, 3 Ano- 
 
Ch.4*Se(ft.5. Cbrtfl doth import. 
 
 5 Another is, belicfe, which is an affenc unco things, not 
 from any evidence of the things themfclves, but oneiy trom 
 the relation > or teftimony of another. 
 
 It I feel the fire to buni my hand, I do not call this a belie- 
 ving, but a fenlui^^ knowing, if Ahmaaz. ccmes and tells 
 'David^ that his Scn^Abfotom is hanged a^djlaifiy though ihi^ 
 be knowledge in him who {aw it,yet it is belief inDdvid^who 
 did hear and credit the tidings; fo that (to be brief' belief dif- 
 fers from knowledge in this, chat knowledge depends on the 
 evidence of things them(elves5 but belief, though the things 
 be certainly true CO which it doth alTent, yet ic afTents unco 
 them for the tefltmony er authority o\ him who reiates ^trd re* 
 ports them. Though diis be moft true. That JeftHChrifi was 
 horn of the Virgin Mary ^ and that he is the Mefjl^ rndSavi' 
 Gur^ yet I believe It to be true, becaufe God hai^ p^tt tefii- 
 mon^ or report thereof tnhU Word unto me. ' ' ' '^ 
 
 Again, 5^ //>/diflcrs from opinion in this, that opinion is 
 an tfidifereKt^ frcbAble^ haTjardtrg md difficultly inclinable af- 
 [ent^ but in believing^ the ajfent is fir ^-y certain^and fixedyCi^Q- 
 cially where teftimony and authority is fuificient. 
 
 2 Believing as it is reflrained to a theological and divine 
 confideration, that is(in the general}an4/(f»^ of the foul to the 
 truth^ and geodftefsy of all dtvtne revelations uf on divine teftimo- 
 »;.Hcre much might be faidj asior intlance. v 
 
 Firft, that all divine revelations ar^ theobj^(!t o£ belicf,as 
 fupernaturallyinfpired. ^ ^ ^^. f^r 
 
 Secondly, that the ground of belkving them is Gods own 
 teftimony- Faith hath fufhcicnt reafon to believe all things 
 there to be true, in their relacion;becaufe of his truch and au- 
 thority who doth-fay fo {vix.) God himfelf. 
 
 Thirdly , of the gcaeral nature of believing, which i« 
 anaffcnt unco all fpoken by God, asmoft trueand credi- 
 ble. 
 
 Secondly, particularly, of juftifying faith. 
 
 Faith (as you well know) hath a double afpcd, one is to 
 the whole revealed Word of God, another is to God in 
 Chrift, ortoJefusChrift. 
 
 I am not now to fpcak of it, as an eye which may fee all 
 colours, buc as an eye fixing ic fclf on fome Angular and fpe- 
 
 cial 
 
3^ 
 
 Faith in Chrtfi.what , dcjcrthed. Gh. j . Sed, j; 
 
 $mfd. 
 
 ciaIobjea(v/«,.>on Jefus Chnft, in refpeft of whom, ic is 
 called jiiftitying iauh : The bekevingoii whom may be thus 
 
 dcfcdbeci. ^ 
 
 CHAP. V. 
 Faith in Chrifi^ what, defer ikd. 
 
 T ts a (inguUr Grace ofGod^v^herelfy the heart and 
 
 ^ VPiHofafe^Jihle ^nner^ doth tal^e and embrace Je- 
 
 [pu Chrtfi m hu ferfettAnd offices^ and doih whotj 
 
 or onelj refl 9n him for pardon ofJi»^ and eternal 
 
 'life. 
 
 There are many things to be opened in this defcription , 
 forafmuch as all the force of true faith, cannot at once in a 
 few fliort words be clearly expreffed, . 
 
 SECT, I. 
 
 COnfider therefore, ihz ffnng or fount Ainoi this faith is at 
 heaven • Gods eteru^l decree is the radical caufe of it : fo 
 AEis 13. 48. As many as were ordatnedto etern 4 Ufe^ believed • 
 and the inftrumentAl caufe of it is the fVord ofGod, Rom. 10' 
 ly. Faith comes hj heaying^anl hearing IfJ the Word ofGodyind 
 the immediate a»d lingular cattfe ot it is the Spirit of Godr^Gzl. 
 5. 21. there it is an exprefs fruit.SoJ.s'i&.i.iJ.f peaking parti- 
 ailarly of helleving on the Name of ChriB^ he addcth, verfe 1 3 , 
 mett come to this ^ not k ing horn of blood^mr of the wit! oftheftefht^ 
 nor of the wtllofma?i^ hut of God, 
 
 That the will or heart of man (hould be brought off from 
 it felf,and to abhor its own condition and (ufficiency, and to 
 take Chrift as God propounds him, to be the only rock upon 
 which I muft build my Salvation, to bee the only Lord, to 
 whofc Law and Will 1 rauft rcfign up my whole foul , and 
 tocieaveunto himinac<»;fj«t^<«/;i;7/<;»4»^ affiWon; This I 
 
 fay 
 
Ch. J. Sed. I . I4ithin Chrtft^ vphatjefcrikd. 33 
 
 ' fay arifcth, noc from natural principle^, nor fronn the wif- 
 
 .! dom of a maas free will, nor trom any endeavour or action 
 
 ; which can tind tooting in oiaa himfcil. 
 
 : It is obfervcd that there arc two (ores ol habits. Two forts of 
 
 1 Some which «ire acqi^n^d by the induitry ui the perfon, Hab.u. 
 and through a rij^hcufcot a lagaciuus Siundcrftanduiii mind, 
 
 and Uicn may be purchafcd by pra£ticc» a'ld ufc;as die Scho- 
 , lar by wi'icing, gets the habit ot writing, and tlic Apprentife 
 by his WiCeand honeftoblcrvatiunjand induitry) gees into 
 the skill o(- his trade and cailing, Now taith is no Tuch quali- 
 ty) we can fend fcmh no (ucii iingnlar afts or operations, 
 , which are able in time to ripen or beget fo excellent a Grai:c 
 intheiottl. 
 
 2 Others are plainly and entirely infu(ed«Faith is not wa- 
 ter in the Earth, which a man may pump out. bit ic is even 
 in the tuinefe or littlenefs o; it,in the allnefs ot it ,as the drops 
 or fhowers of rain, which come from heaven.* Though the 
 fubjeil of ic be below, yec chccaufc of ic is above; it is man 
 who doth believe, but it is Gv)ds Spirit alone who gives him 
 that faith CO believe; it is the will of man which doch take 
 and receive Chrift, but it is GodsSpirit who doth bcltow thac 
 grace of taith, by which he doth take and receive* 
 
 Thatamanhacha will none can deny, who know ihac ' 
 chey are men ; Nay, and thac the will is able to fend out its 
 own anions, it is willingly confelled ; but infinite is the dif- 
 ference 'cwixr thcnaturalaLiionsof the will, andchefiper- 
 j natural qu dities and operation of Gods Spirit in the will : Ic 
 |is crue,a dead catcafe is able of it fclf to [end forth a {linking 
 ifmell, but ic is noc able co quicken and enliven i: felf. . Thac 
 cbc will can,wU 1 grant,buc thac the wM can(of ic f df ienl; veti 
 litfcif 5 CO that grca: pare of life, I mean believing, it is not 
 only a vchemenc injury and diflion our to the f >Linraia and 
 frccnefs of grace, but alfo a moil foolifti and fenfelcfs error ; 
 chc will of man being naturally fo oppofitc co believing, and 
 believing being an act fo every way unfiiitablcanJ difpro- 
 iportionablccoche inclination and ability of chc will.No ve- 
 jrily, faith iu God comes from God. and f) faith in Chrill, 
 ifrom Chrifti none ever could fee Chrift in a juftifyingand 
 ifavingway, whohad noc thac eye offaich pucintohim by 
 
 F the 
 
34 ^^^fh i^ Chrifi^f»hatpdefcrikJ. Ch.5,Sc(ft,3, 
 
 the Spirit of Chrift : no grace comes from any, but the God 
 of Grace, Vntoyon it u givettto belteve^VhW* I. ip. ^ 
 
 T! 
 
 SECT. II. 
 
 'Hc/«f j^^ ^fthis Faith J u a fenfibUjimer • I do not aS yet 
 
 _ fpcakot the immediate fubjeft of inhefioo, which ref- 
 
 pcftsthofe parts of the foul, wherein this grace is feated; of 
 
 this I (hall [peak anon: But of the fubje£t of denomination, 
 
 and this fubjcft is a fcniible finner. 
 
 Twe forts of There are two forrs of fmners. 
 
 ilnners. I Some generally Corrupted, both in their natures, and 
 
 in their lives, and they are as unfenfibleasthey are finiul. 
 They do not know in any powerful degree of true reflexion 
 and feelings their own vilenels, accurfednefs, and miferablc- 
 nefeofperfonswbeingfo, and remaining fo in an unfenfiblc 
 condition of finfulnefs.I dare confidently aflirm,that though 
 they naay have mofl: able and flrong prefumptions, yet they 
 have not (as yec)thc Icaft degree of juftitying & faving faith. 
 How can any man by Faith look ftpon Jefta Chrifi as his Phy 
 ficiA»y vfiho is whole i» his own ofini$n > The HMfenfible jinr.er, as 
 he cannot clofe witli Chrift, (o he will not care tor Chrift jfor 
 whatfhould now move fuch an heart? is it this holinefs of 
 Ghiifts pcrfon ? Good Lord ! How ridiculous \s that motive 
 to a prophane and gracelefs heart 1 or \s it the fuiiablcncfs of 
 Chrifts Officef Why, what is Salvation to him by another > 
 who as yet fees no ground or rcafon of condemnation in 
 bimfcK?' 
 
 2 Others (enfibly expericnccd,who know thus much,thaif 
 they in particular are fintul,and there is no falvation ,no hope 
 of it from themfelves, but it is to be found onely in Jefus 
 Chrift, 1 confefs there are fever al degrees of this fenfibicncfs; 
 pcither dare I toaffign the height and latitude of it unto the 
 terms ot horror and terror, f that is) that a pcrfon muft bee 
 al vi^'ays and ntceffarily anguiflied with extremities of amaze- 
 ment and dejcaionj, before he can believe in Chrift.- No> 
 though thefe (harp throws are manifcft in feme, yet I dare 
 not make thorn a rule for alls onely this I fay, that the heart 
 
 be- 
 
Ch.JtSe<;k.^ JFaithin Chnfii^wbat.defcribed. 35 
 
 believes not, ic looks not towards Chrift, till kfee/^tfifto 
 hefinf^l, dftd loft bjf reafon off» ; and that theic h no poffibi- 
 lity of fubfiftcncc m ic Iclf : And now there is room tor ^anh 
 when I feel mylelfafmner : now there is reafon for me to 
 look upon aSaviour^nd when 1 zmft»fihleoi my own vile- 
 ncfs'i now IS there rcafon co look upon another righteoHfreJs-^ 
 and when I perceive my own loft-itefsy now is there caufe to 
 look aher that /4/«/^^>« ffhichOodhfithpminthe Ltrd Jefpu 
 Chrift. 
 
 Me thinks that of Oxipi.hecame not to callth^ righteomjfnt 
 pnners, that he is fent to findethnt which h lofl^ that the whole 
 need Mat a ?hypci^n^ hut the [ic\^ that he \% fent to preAch Itber- 
 tj to the C4pttvei , do abandancly confirm this truth : Yea,and 
 our ownexpcrience<;give ina clear evidence, that not only 
 in the beginning, but \n the progrefs of our converfion, our 
 eyes are then mod upon Chrift , to look after hii», and to 
 prize him, when we arc moft fenfibly acquainted with oar 
 own (infuhiefs,and mirerablencfe of condition. 
 
 M 
 
 SECT. III. 
 
 THe Seat or habitation ofFaith^ is the heart or will: Scrip- ^^^^^^ 
 tures are copious in this, Rom, 1 o. l o, with t he heart man 
 belteveth unto rtghteo^fnefs^ A£fs S.jy.And Fhiltp (dilAyifthoH 
 btiteveft with alt thy heart^th^n mayefl^ and he anfwered and 
 (aid,/ belie ue that Jeftu chrJft is the Son ofGod.K,cw*2z.W,i I« 
 whofoever wiS, let him take the jvater ofltfe freely. 
 
 There bee who diflinguifli 'twixt three kindes of 
 Faith. 
 
 , Fkll)€r^ere D<fi;^w which is an univerfal and large concep- 
 tion of a God,when the underflanding is perfwadcd (oeyond 
 Athcifmj to believe that there u a God. 
 
 Secondly, Credere Deo^ and this is Gich adifpofition of the 
 underftanding , by which it gives credit or belief to that . 
 ®od,fpeaking and revealin g, as to one who is truth,and can- 
 pot lye. 
 
 Thirdly, Credert in Deum^ which is not oncly a credence 
 CO God, as true in his Nature and Word ; but a reliance on 
 
 Fa him 
 
26 Faith in Chrifi^whatfdefcrikd. Ch.5,Scd.3, 
 
 him with the wiH, and erabracing ot him and his troth and 
 goodnefs with the affedions. . 
 
 Now JLiftifying faith, or faith in Chrift, Is comprehended 
 5n this latteu kind of believing.For the better apprehending of 
 this, obferve a few things (viz..) Firft, the things which God 
 doth propound unto us> are ot different ends and ufes; Some 
 are propounded mecrly to be known,of whic4i fort fome con- 
 jc£lure many htftoricalpafa^es in the Word, and many pre- 
 d0ioKS, and many Gchedio^ies-^Sotnc^xc propound.ed,»of. £?»- 
 /; to hi /^«^?*»,^«f aJffi to he done^as the Divine PrmptSyorCofn^ 
 ncafidments) ^mcarc propounded to btk^own^ andto be avei» 
 dtd^ or declined^ as all the commtnatiof}! and threatvtngs in the 
 Word agaiiift finners;Somcarc propounded tobei^»«»»,rf«^ 
 to be embrMced with the XPtllAftd affect ions yoi'^Hch lort are ar 
 the Promifes ofGod^ and Jens Chrifi our Lord, AH thofe part^ 
 of the Word which contain our good, and our good to bee 
 -embraced they have a ncceflary and natural reference to 
 the will of man, which is planted in ns by God,to be conver- 
 lant abv)Ut ail that which rcfpefts our good. Since then Jcfus 
 Chrift is ourgood, bc^th perfonaliy coniidcred, and alio vcr- 
 tually confidercd; Faith therefore as con verfapt about him, 
 mtift naturally be planted in the will. 
 
 That there are two parts(as it were) of Faith. 
 One is imported and incompleatjyct is k a neeefsary in- 
 gredici^t untoFaith.and rhisrefpefts the underftanding,whcn 
 we are fupernaturally illightncd, to fee the Gofpcl and Jefus 
 Gbrili in it revealed to be a Saviour ; yea,ar-d we do afient or 
 acknowledge the fame Gofpcl to be a word of truthjand that 
 whatloever yet it doth afKrm of Jefns Chrift, it is infallibly 
 true^and divinely certain. The Gc;{pc'5as the Word of truth, 
 istiie.objedof rhisj.iind therefore the 'unddVftanding is to ap- 
 prehend and aeknowledge it. -" 
 
 Another is f^r/^r^, (Ifpeakofan cffentialperfc£i:ion,not 
 of that whichris gradual and inten five,) which takes in the 
 formal and vital macurcof Faith, as jufl:tiying:Now this doth 
 -not reft inaayopcratioti of the minde, or undcrftanding , 
 but immediately in the will, for the Gofpel contains both 
 truth and goodnefs? It is the Word of truth, andthcGof- 
 |>cloi Salvation. It doth not oncly make known a Savio r? 
 
 and 
 
Ch. 5% Sc^.4. JParth in Chnfi, iphat^ defcribed. 5 7 
 
 ^nd that it is moft certain that he 1$ God and man, and died 
 fcr finners, but it doth ofter the goodnefs of this Saviour un- 
 to me> which to accept, appertainsdire£i'ly andinnmediate- 
 Jy tothewill: That of the Apoftleme thinks gives lome 
 light to tlxr matter in hand, i Ttm, i. 15. This is a f^tthful 
 f^yingy a»d worthy ofaHacceptattsK, that Jcftts K^hrift came tnt9 
 the World to (ave finners^ 
 
 That Jelus C hrili: came to fave finners, is ainirb not to be 
 queftioned, and therefore the undcrftanding is to acknow- 
 ledge the (ame ; And thathecamc tofave iinners, isnotcnly 
 a truth revealed, but a goodnefs offered, and therefore it is 
 worthy of all acceptation; New as credence o\ the truth oi it, 
 appertains to the underllanding^ (o the acceptance ot the 
 goodnefs of it, doth appertain to the will ' Yea, one word 
 more : it is the proper work of faith to conjoyn rhc foul with 
 Chrift,to contradandefpoLitcit, (as it were) but the foul is 
 not conjoyned with Chrilt by the mcer operation of the un- 
 derftanding, but by the confent of the will; Erco Faith as juf- 
 tilying,is immediately and formally in the will,and not na- 
 kedly in the under (landing, 
 
 SECT.IV. 
 
 "Y" ^^f^<^f^^^^dgenuinA^ ofFAtth^zs juftilying, or as con- ^^j^^ 
 
 I verfant about Jefus Chnd^is ace eptance^or receivijj£.This 
 Doiirine '- -htift himself doth teach, and therefore it is true, 
 and fure, Joh, 1,12, To as many m receivedhiw^ he g^ve p$^er 
 to ^^ the Sons of God^ even to as man) oa believed in hu Namt, 
 'There you fee cxprefly that believing is the receiving of 
 Chrift. As if God came in thefe terms, I have appointed my 
 Son to be made man, to be a Mediator and Redeemer, and 
 he did live and dye for finners,to procure their peace and (al- 
 .vacion ; Now I offer his perfon unto you, and vyith it aU the 
 merits and bencfi s purchafed by him, take him in his perfon, 
 in his offices, and in all his vertues. If the heart doth now ac- 
 cept of the Lord Jefus, This is a lively, and juftifying, and fa» 
 ving believing. There are three a£bof the foul which 
 are convcrfant about Ghrift. 
 Firft, one is,Iknow affuredly,rW Jefns Chr/fi the Ltrd 
 
38 
 
 Credetice, 
 
 Acceptaut 
 
 AJfuYAnce. 
 
 Faith m Chrifi,what , defchked. Ch. 5 • S€ft*4^ 
 
 ~i7tbe^S4vt0t(y offnncr\ The Papifts generally make this the 
 Royal Aft of Faith, buc this cannot oc juftfiying hiich : 
 
 r Firft, this*as fo, is but a truth apprehended, and 
 bccaufe^i^c>t a good received. 
 
 S Secondly, unbelieving hearts naay enjoy this hlf- 
 Gorkalaffent nacerly asatlcm. 
 a Another is, / ta^ethts Jeffts Chrifi toh tny LtrdandSa^ 
 vffiur;l know affurcdly he is a Lord and Saviour, and he of- 
 fers himfeltunto poor iinners,of whom 1 amchiet,ai.d I do 
 accept ot him to be my Lord and Saviour : I caft my foul on 
 him,Jrcfimyfelf on him, my will and heart doth embrace 
 and accept ot him, onely to be Lord and Saviour; him idoy 
 and none but him I do accept, 
 
 5 A third is, / ii^^^w' ajfuredlythat J^ftuCl^nft is mj Lord 
 attd my Savieur, Many of the L9thera»s (and fomc of our 
 own) bend this wayjthat the effential and proper aSk of Faith 
 asjiAifying, isaffurancc> and fo they do define it, that it is 
 an affHrance, a full affnYtmce^ s fuU ferfwafioKy whence it fol- 
 lows, 
 
 That no man believes, until he can truly fay, I know that 
 Chrift is mine, I know that he died for me, I know that my 
 fins are pardoned. 
 
 Itis not meet to take Arms, and flrike our own brethren; 
 who I think in this, rather aimed to give us Faith in its per- 
 feflion. thanin its proper and fubftantial nature. 
 
 Thefc things muft needs be conieffed. 
 * I That the 4[fttr4f7ce of Faith may be fe0ly attained untB. 
 God hath exhorted Chriftians to ftrive after afurattce, yea, 
 fpillaffurancey yea, ihc riches vfffiOalftirance^ and nodoubt, 
 that not only faul^wx. many a good Chriflian can fay((om- 
 tune or other) I am verily perfwaded, that Chrifi levedme^ 
 and gave himfelf for me, 
 
 » That the ajfUrance of faith is amojh heavenly a^d comfor<» ■ 
 table condition, O the heavenly fweetnefs, and divine folacc, 
 contentment, affcdion ! W hen I do not only poffefs Chrift , 
 but I know that I do poflefs him ; when I do not onely take 
 . him to be mine, but fee him to be mine^when he faith to 
 me, Be of good cheery it is /, or, ^* ^fgood comfort ^ ^hfiV ^^^ 
 
 Third- 
 
Ch. 5, Se(ft.4 , Fatth in Chnjt, what^ deferihd. , ^ p 
 
 Thirdly, that believers (houldftrive after this allu ranee, 
 they ftiould not reft in the mccr acceptance, builhould con- 
 tend in prayer, tor the evidence and reflcftion of this Faith, 
 that Chi'itl is theirs, &: they know him aflurcdiy to be iheirs. 
 For though the cftate ot meer believing is fine, yec that of af- 
 furance is comfortable. That is a true day, when the Sun is 
 rifing, bur wlicn it comes to the highcft^ the day is now glo- 
 rious. Yet this I de\iy,that aflurance, (I mean,that reflexive 
 perfwalion, chat Chriil is mine) is the effential or proper a6t 
 , of Faiths that Faith \s not Faith uniels it be affurance. 
 
 There are two afts of Faith. 
 
 One wiihout which Faith cannot be juftifying Faith, and 
 this is the acceptance or embracing of Chrift,or that which 
 fome call reliance and recumbency. 
 
 Another, which in time Faith may produce^ and (o aflli- 
 rance is an aft oi FaIth,not the neccflary aft, but the circum- 
 ftantialaft, as it werc^ not the vital aft, but the eminent aftj 
 affurance of Faith, is fire blazing, the acceptance of Faith, is 
 fire truly burning,though not highly flaming; the more high 
 faith doth rile at any time, thelcfs doubtings there are, and 
 the more affurancc. And yet faith may be in truth, though 
 it hath no reflexive affurance,but many doubcingsiW*^ dU^ 
 thou dofi^t((:i\d Chrifl)^ than ofCtttle Faith} Faith,though lit- 
 tle faith, and faith, though doubting, as fire, though mudi 
 fmoke; and yet no doubting, it Faith were efTentialiy afTu- 
 rance. 
 
 O how many fouls are there who pri^e none in the world 
 likeChriff, who love him with all their hearts, who honour 
 him with the higheft regards of a Lord, who hate the ene- 
 mies of his SceDter with a perfeft hicrcd , who would 
 not willingly offend, and grieve him in the leaft meafure, 
 who cleave unto him as the only rock of their falvatlon, who 
 would not rcUnquifo their intcrefl in him for millions of 
 worlds; And yec they weep with Mary^ (becaufc) they can- 
 not fee their Lord;they conflift day and night with fears and 
 doubts, they have not this reflexive evidence and aflurance, . 
 that Chriftis their Chrift, that Jefus is their Jefus, that this 
 Lord is their Lord; yet ask them, are you willing toac- 
 ccpt of him? Onone in the world rather, or more : are you 
 
 wiUing 
 
40 
 
 The 9b]cii oljufitfp^g ^ ^^th. C h.^>SeCt>u 
 
 ■^viUbTchat he fhnuld 'ae your Saviour? he oiily Is falvaciorv' 
 can you iubmit co have himto be your Lord airiit? O bieU 
 led Saviour (faich the (oui) none to ruk me duc ciiou; noae 
 to lave mc buc chou, thy blood is precious, and ihy Laws arc 
 righteous, and 1 could bcftcw a thouUnd hearts, and a choii- 
 fand lives it I had them, on thee,to be changcd,guiJcd,ruled, 
 ordered by thee. . . 
 
 And thu:> the foul, though it cannot tee him, yet it bcheves 
 on him; it believes on him, though as yet ic cannot fay, f^-r 
 
 beloved is mincy and I ^m his. 
 
 ^ 
 * 
 
 CHAP. VI. 
 The cbje^of ^ufiifjhg F^tth. 
 
 i ^^S^^ Ow I come to the cbj^Sl ^f j^y?/;% Fanh^ and 
 
 I ^^^S^ that is two-told. Fir(l,Zww«?^/W^,vvhich is Je- 
 
 I Objeiim. 1J|^||E fus Chrift our Lord. Secondly, c:^«c^«^/r^«r, 
 
 I ^It^^^ oxCofffe^uerttyWhkhis Remtfioyj^ Sind Ktgh^ 
 
 i -^^^^^^ ttoufnefsyd^cA SaivAtten: for faith firft cakes 
 
 ] '^^^^^^ Chrlft himfelf ,and then thcle.in &: for Chrilr. 
 
 SECT. L 
 
 T He immediate objeB (?/f^/?/',as juftifying,is JeJmChr)0- 
 himjelfi^s it is in Marrtage^ marriage is an adion 'twixt 
 perfon and perfon, not 'twixc perCon and eflate, thnt is a re- 
 fulting thing, fo is ii in the nature of faith and Chrift. Faith 
 doth not match the foul to the portion, to the bencfics, but to 
 the perfon of Chrift. . . ^, ,^ , 
 
 You hear that God hath piufalvation into Chnfis hand, 
 he hath put remiffionot fins into his blood; there is eternal 
 lite to be had by him. Now if a perfon faith, 1 will have 
 this falvation by Chrift, whidihe hath purc]iafed,but I will 
 
 not 
 
Ch.5.Se(ft.2, TheotjeS ofjuftij'jing Faith. 41 
 
 not have his perfon, I will have the rcmiffion of fins by his 
 bloodjbiu 1 care not toi" his pcrfon, I will have his lighteouC- 
 iiefs, by which I may (land before God,but 1 care not for his 
 perfon; this now is no faith, k isno JLiftifying faith.For faith 
 JLiftificth us when we take the perfonofChnft. Ic is t'ruc, that 
 we may, and fliould have an eye to the purchafe and benefit 
 by Chrilt, but Chrift himfclf is that which faith looks upon. 
 
 But wherein is the perfon of Chrift the objcd of juftifying 
 faith? 
 
 For the refolution of thiS) I will open two things. 
 
 Firff, that whole Chrtft is the proper thje^t offdith. 
 
 Secondly, how faith doth exercife It felf about whole 
 Chrift. 
 
 SECT.IL 
 
 WHole Chrift is the a<ieq'4ate dttd proper oh\eEl^ Chrift you 
 know (in refpcdof his perfon)is GodaHdman^^nd he 
 may be confidered as a Prleft^ or as a Prophet^ or as a Ki^z^; 
 we ufually fay, as a Saviour, and as a Lord. Now he offers 
 himfelt in all thefe to (inners : faith Chrift, there is to N^me 
 under heaven by which yon can befaved^km by mCy no Jcfus but 
 my felf, aud 1 have been the Priefi y who have ofiered my 
 heart Jplood to procure the pardon of your fins,and falvation: 
 2 have f Sit 16 fie d my Father to the mmofi^ and have fulfilled aft 
 r:ghteofi[nefs. Now lam willing tobeftow my felf on you> 
 as onewhocan and willaflurcdJy fave you. But it you 
 would have me to be your Pr/V/, to fa ve you, you m.ift al- 
 fo be willing to have me to be yo- ir Prophet^ to inftrufl you, 
 and dired you; and to be your Kwg and Lord^ to command 
 you, you muftrelign up your feU to my Scepter and Go- 
 vernment; for I am a Lord as well as a Saviour, and I will be 
 taken inboth,or elfe you fhall have part in neither. 
 
 There bediree things which lyz hard on us. 
 
 One is, the |«i/f offiny which expofeth the foul to hell, and 
 wrath, for which Ghrift is a Saviour and a Prieft. He bicawe 
 a curfefor i«, (ind hire otirfi'is^ (that is) flood in our ftead,and 
 under- went that indignation, which elfc fhould have lighted 
 on us. G Ano- 
 
41 tbeobjeaefjupfpngFaith. Ch.5.Sca.3. 
 
 Anotlieu is,the corruphn orfoHmion of /?»; which breeds in- 
 contormity to Gods Will5and deprav^es the whole naturc,for 
 whlchChiift is a Saviour and a Prophet,(thac is)he is appoin- 
 ted CO inform the mind, and reform the heart. 
 
 Achir3is, chertf^^/^/tf»(?//7»;rifingin fintul notions, and 
 fordid delights and ways, for which Chrift is a Saviour and a 
 King,(chat is) he is lo fahdne thofe in'f^mtlcsyto give them the 
 . \yn\oi iliVOXiQC-ito captivate all imagimnofis^ and to bring the 
 whole man into the fubjeclion ot hinifelf; but tiien he will be 
 Jefus and Lord too ; thou maift not think that Chrift mull 
 lave thee, and {in (hail rule thee 5 thou mull not think that 
 he will pay thy debts- if tbou wilt give thy heart and fervice 
 to fin and the world. Howyidiculous is ic to conceive that 
 God ftiouldraifc up Chrift, as the Pope raifechup his indul- 
 gence?, onely to keep or fetch fouls out of Purgatory? as ii 
 Chrift were given only to pay our fcores,and not to rule our 
 hearts, for no other end but to keep us out of prifon, that we 
 might do nothing but fin againft God, becaufe Chrift can 
 take away the guilt of fin. 
 
 Nay,^/;^/^ Ckrifi is ejed byfaith^tahjn afidrece/ved by faith. 
 Do I feel my fintul guilt? I now by faith m^^ Jtfiu Chrilf^ 
 whom the father hath appointed and offered to be my Prieft, 
 to be my furety ,to bear my fins>to ftand twixt God and me. 
 Do I feel mv finful nature oi motions?] now t^ks Jefus chnflr 
 whom the Father hath appointed to be my Prophet and K.»^; 
 He hath undertaken to be the teacher of hearts, and conque- 
 rer of fin; asfo 1 do takehim to be my Lord. ^ 
 
 SECT. III. 
 
 'T Hereforeconfider in thefecond pkce, How faith dot hex* 
 ( rcife it felf about rvkoU Chrtfi : if you pleafc I will difco- 
 vcr it in the particulars. 
 
 For Chrlfi^ as a Savhur a»d Treft : Thus faith looks on 
 
 himt not oncly char he is fo, but to befo to me; he was God 
 
 > ^ ardman,and died, and fatisficd, and took av/ay fin^ God 
 
 proclaims thus much,&: offers him to me, here is the SAvionr 
 
 cfthe world ^ thu u m} vpcH bshvsd S^n^ here IS the blood of ^- 
 
 tonS'* 
 
" ■ ..< ^ - ■ - I ■ - 
 
 Ch.5,Sed.3. Theobje^ofjuftifjing Faith. 43 
 
 tonemsKt <«»^p^4<rr.VVhar doch faith now?0 faith takes hold 
 on him, I acknowledge him, 1 lecci ve him^O Lord)to be my 
 Saviour avid Priefh not I .O Lord, not 1 could have ever have 
 fiiftcined thy wrath, or (atisfied thy ju(licc» I could never 
 have made my own peace,! could never have blotted out the 
 handwriting, I could never have paid my debts, but thou 
 b^dfet forth Chrlfi to be the^ropnUttonforftJi.O Lord, I em- 
 brace him,my lifeis in his deatb,my healings in his fufFcrings, 
 my fatisfadion in his obedience 5 in none but higi; Irelton 
 none but him, on him 1 do believe^ hee hath fatisfied to the 
 ucmoft, and 1 rcuft on him that he hath done it for me. 
 
 Brethren) the Ca^Ic (lands thus, a man is born in fin, and he 
 ^0Q% on ni much {in^a long time) at length God awakens his 
 confcience,makes him to pojfe/s the iniqmttes of his heels ^oi his 
 birth, of his youth) of his age, of his lite, and perhaps bc(ets 
 the foul round about with fomc fenfible dread ot his infinite 
 difpleafure.Nowtheman knows not what to do:good Lord 
 faith he, what a miferable creature am I? here's fm commit- 
 ted over and over, the Law broken^ God provoked, confci- 
 cnce raging, hell gaping;! am violated faith the Lawj wrong- 
 ed Caith Juftice, thou halt finned faith Confcience, 1 will be 
 fatisfied faith the Lord,faith the poor f ouLwhat (hall become 
 of me? what have I to quiet God? lean findc nothing, what 
 (liall I do to pacifie him? I cannot imagine it : If I fay that I 
 have not finned, my confcience tells me 1 lye. If 1 fay I will 
 not fin hereafter, Why ? yet how will this fatisfie for former 
 guilt ? I tell you brethren, that a heart brought to this fenfi- 
 ble experience, is marveloufly opprcfTed, the very heart 
 cracks, and the fins of that foul f nap afunder,under the fcnfc 
 of manifold guilt, and Gods difplcafurc. 
 
 But then God comes in the Gofpel) and calls out to the 
 poor and diftrefled finner, come hither faith God,I will (hew 
 the a way of falvation.O how the (oul liftens to (uch a mef- 
 fage 1 but how Lord can this be? what am I?or what can I do? 
 Nothing faith God, for thou art an enemy, and thou art 
 without ftrength t But I have laid Sdvatidn a^onone that u 
 Mighty*, Who is that Lord? h is my own Sony whom I have 
 out of my love fent into the world to be made man, and to 
 die, and latisfic for finners, to bear their iniquities, to an( wcr 
 
 G 2 for 
 
44 The ol^je^ tfjupfpffg Faith. Ch.6.Scci.3* 
 
 foraUtheiirtranrgreflions, andheisbccomea/wr^r/, and a 
 Triefii and hath fdcnficed his own CoiiU to be an ottering for 
 fm, 5c I oftcr him unco thee, to be thy ffiretj.to be thy Priefi, 
 to cake away chy (ins : Now take him faich God co chc foul, 
 and with him che difcharge of chy fms.Hereupon the foul be- 
 ing peiiwadcd of chc cruch of chis good ccftimony, and with 
 many tears admiring at the riches of divine love and mercy, 
 it dock now hy faith c/ofe m with C^r//,put icfell upon him> 
 embracech him with all che hearc, as a (ufficienc and perfect 
 Saviour. A* if che foul now faftning ic felt by faith on ChiMft, 
 in this refpeft ihould thus bcfpeak the Lord. 
 
 O Lord^ thou arc plcafcd jufUy to charge my fins upon 
 my confciencc,! conkfsand amafcamed thatl have thus fui- 
 ncd againft checyea^and I acknowledge that I am never able 
 to anfwer thee for thofe fins : But chou hafl: appointed chine 
 own Son CO be my Saviour and "Pnefl^v^hoic ofHce ic was co 
 bear thejinf oft he people; chcfe fins thciefore which confcicnce 
 DOW chargech upon me, I do by faidi charge upon thine own 
 Son, for he was made fm for «^; thou didft ordain him to be a 
 furctyjand therefore ] befcech thee Lord look for fatisfaffion 
 of my debts in his precious blood? and take away chy curfc 
 from my foul ,for he was made a cuife for i^jhe did fuftcin thy 
 wrath in our (lead to deliver from wrath : Nowchcreforc,0 
 • Lord, I put my foul only upon thy only Son,whom I take to 
 be my facrifice, him I offer up unto thee as my propitiation; 
 I have finned, biic chy Son hach died for my fins; 1 have pro- 
 voked chee, buc chy Son hath pacified thee; I have wronged 
 tliccbut thy Son hath fatisfied thce;be did not die for his own 
 fins, but for my fins^ he Was noc made a curfefor him'"elf,but 
 for me; I lay held on his blood co be my pcrcjjand fatisfacli- 
 on, and (alvation. As if a man were like to be carried to pri- 
 fon for debt, and hunting up and down for a friend toffand 
 f jr him, at length he finds one only man^ and him he brings 
 to che creditor and (aith. here's a man will pay you,and ran* 
 (ome mc; To faith for atroubled and obliged (inner co God, 
 it finds cut Chrifi, and faith, Lo Lord, here is thy Son, who 
 kw.y furetyj he will diCcharge,he is my ranfome. 
 
 Seft* 
 
 I 
 
Ch.6* Se(ft.455. The ebje^i of\u^jfjtng Faith. 4J 
 
 SECT. IV. 
 
 FOc Chrift as a Saviouisand King,ind Propher, a\id Lord, 
 what is the cxeixifc of faith there? 1 tell you what i think 
 ot ic. 
 
 It is a work ofa believing hearts whereby ic doth accept 
 of Chrill, to be the fole teacher and ruler of heart and life,and 
 refjgn up himfelf wholly to him,to be fafhioned as it were> 
 and guided by him. A man never comes to the truth of be- 
 lieving, but he Ihall find zhiSythat fait h-> will change hu Mafier: 
 For faith changcthche heart, and the heart being once chan- 
 gedjwil! qiickly change its Lord.So that to believe on Chrift 
 as a KtKgySiS a Lord piS a Prophet^ it is to admit him, to give 
 him up the whole man into his hands to his holy and fpiriai- 
 al Government. As ifihe heart (hould fay thus much, thou 
 art a Hol)^ Chnft^znd thou art he who art to reign, now I cake 
 I thee to be my Holy Lordjand 1 refign upiiiv lelf,I pafs over 
 ' my felf unto thee,I will have no Lord bnt rhcc,and I do with 
 1 all my heart accept of thecto make me Holjy^ thou art Ho^ 
 /y, and to fubdue this vile heart of mine, and to rule in me by 
 thy blefTcd and-mighty Spitit.. 
 
 SECT.. V. 
 
 T-Hus briefly of the immedUte ob]cU of faith ^oi\ which faith 
 immediately i joks (t//^.) th: perfoa of Jeffu Chnfl : to 
 take and receive Chrift as Lord andfavionr^hxs is true faich; 
 yet by the way note a few things. 
 
 Fkft, fhat th's t.k^ng it ^^nh all the he\rt^ it is not a preten- 
 ded taking, ad iflemblcd work; there is a taking of Chrift 
 with the tongue, and a taking of him with the heart : O wo^ 
 when true taith takes Chrift, ic brings in the very ftrengih 
 of the foul: O Lord Jefus, I do embrace chee, accept of 
 thee with all my (oul, with all ray might, and with all my 
 affeftions. 
 . Sccondly,thisMJb'«^^/C^r// is of a^ Chrifi ^oi Lord 2lS WzW 
 -^Jeffu: when the [x:art is made fcnfiblc of fin and S^^an, 
 
 G 5 and 
 
45 The 6h]e£i ofjupfjing Faith. Ch. 6. Seft. 5. 
 
 and would, and Chrift, and now falls off fuonn them, 1 will 
 have no more CO dowidi you, I will fervc you no longer, 
 Chrift onely fliall be my Saviour^ and hcc onely fliall be my 
 Lord. 1 will put my foul under his Scepter and Governmenc. 
 
 Thirdly, this t<^kif^g ofchrifl ismdy of Ckrifi. For ic is a 
 co'^ingdltaiing^ which confifls of unity : one (they fay in the 
 Metaphyficks)is undivided in it felf^and divided Irom allbe- 
 iidesitleU; fo is ic in faiths taking of Chrift, OneFaith^One 
 Lord^ faidthe Apo(He,Efi&.4. Ic takes Chriitfo as none with 
 Chrilt, or liefidesChrith The Patriarchs had moft of them 
 a wife^anda concubine^it is not fo here :. iF^/>/? doth match 
 wiihanabloluteexclufionofall other matches. It is not the 
 foul, and Chrift, and fin : nor the foul, and Chvift, and the 
 world : nor the (oul, and Chrift^ and the Devil : it is not the 
 foul, and Chrift in chief, and fin in fervicc as a deputy, or a 
 coriival, a fccondary thing, 8ic. 
 
 Fourthly, this tahl^g is freed from miflakif^g. Faith knows 
 whatitdoth,itfees.itsway, icunderftands, I Who that is 
 whom it takes, a Upon what terms he will be taken, 3 Its 
 grounds of taking, 
 
 Firft, who it is, (t//«,.") the Sok ofGody God and maff^ a moft 
 holy perfon, a mighty Redeemer, and Saviour, 
 
 Secondly, upon what terms, {'viz,^ He will not come in 
 by the by, he will not bee taken as a vaffal, as a captive, as a 
 drudge : he will not bee taken for bafe and changeable rca- 
 ions, mcerly to ftop a gap in the confcience, or onely in fair 
 weather^buc he will be taken as Lord and Kwg^ to command 
 all the heart, to difpofe all the ways, tortile our very 
 thoughts, hee will bee taken tor his own fake, out of a ju- 
 d!icious love and eftimation of his perfon, hee will bee 
 taken with all the eftares and conditions that befall, on the 
 crofs crucified, as well as in the way to Hierfffalem magm-' 
 fied, as one perfecuted and diftrefted on earth, as well as one 
 raifed and glorified in Heaven ; and thus true Faith takes 
 Chrift. 
 
 Thirdly, upon what gvoundSiViz.upon Gods offer ofchnfl, 
 atid promt fey th^Ll KvhofQeverhelieves onhim^ &c, and o» hi§ 
 commandme/tt^ that Wee ftiould helievc on the 'Hame of his Sok'^ 
 whereupon faith brings in the fouho Chrift, ic bclieveth 
 
 that 
 
Ch:6^Scd.$. T he ohjeff (^fM^fj^^g Faith. 47 
 
 that God faicb true, that hee doth not call upon men, hcc 
 doth not command men, hce doth not promile men,aiid all 
 this to delude men; Co that if you (hould ask iaith what war- 
 rant had you to biinginfuchafoulto Chrid? Why faith 
 faith, God revealed, and offered his Son, and commanded 
 me to believe, 6^ promifed not to caft oflPany chat come,scc. 
 
 Fifthly 5this takiKg is refolvcd againfl: Hntnkjng, (s\\ takings 
 are not of the fame torce and power ; \i I cake a fcrvant, I 
 cake him fa, that upon good rcafons and occafions I can put 
 him off again; but if I takea wife, there can bee no unca- 
 kingon my part, unlefs Cod takes bervlmuft never forGike 
 her. Faith takes Chuift this way, to bee a Savionr forever^ 
 to be a Head^ an Hs^iband^ a Lord for ever : I obfcrve that 
 thereare twokindes of taking Chri} to bee a Lordy one is 
 comfuljory and violent, as when an enemy is madetorule; 
 aman inaficknets, in a terror of confcience, in a day of 
 wrath> in an expectation of death, hcc will take Chrift to be 
 his Lord) hce willlay. Oh! fm is vile, 1 abhor it, I will 
 become a new mad, I will have none bat the Lord Chrift, 
 and he onely fliall bee my Lord; and hereupon the man fct^ 
 about the work of (hewing that Chrifl ishisLord, hce will 
 command his fcrvants to pray, to hear, to read, to keep the 
 Sabbath, &:c. Yet this man as foon as Gods hand is oft, as 
 foon as ever hee is freed from his bands, hec will like a lewd 
 Apprentife, break loofe from his Lord and Maftcr, hee will 
 fcrve Chrirt no longer, he will to his fins again, to the world 
 again, to his bafcfocicty again. Sec. Why? bccaufe this ac- 
 cepting was onely violent, and no aftions are ftedfaft, or 
 conftanr, whofe caufes are compelling and violent. 
 
 Anothci: is ^iftgenioHi of faith J and this taking of Chriflis 
 grounded onely in Chrift> in its excellencies) bcauties^pcr- 
 lefilions,wbich are not like the iight of a candle^ this hour ve- 
 ry clear, anti the next none at all, but like light imhe Sun, 
 ftill abiding and remaining-, and therefore when a man doth 
 by faithtak^Chrifi, he takes him forever : for (alth can ne- 
 ver change for the better) and it fees ftcdfail reafon in Chrift^ 
 to cleave to Chrifi* 
 
 Now I come to the confeqnent ohjeti offalth^ and hat is, 
 YtmijfionoffasAndr^ghteofifnefsj, a nd whatfoevergoodcomes 
 from Chriih For 
 
48 The ehje^ of jupfpng Faiths Ch. 6.Seft.6. 
 
 For thus it is, fAith doth order Its motions, oi aftions ac- | 
 cording to the roord*^ Now the word reveals and o&ers Chrift \ 
 firrt^and then the benefits next. It is not, whofoever beleevcs i 
 eternal life, (hall have Chrift the Sonot God, but whofoever '\ 
 hieeves ojt the So^ofGed, jhall have eternal life'. Nor is it, \ 
 whofoever beleevcs the remiffion of finnes, fiiall have Chrift, ■ 
 but whofoezer beleeves in Chrtfiy fhali have the Remiffion of i 
 fns. 
 
 Yet when faith hath made the foul to take Chi ift, it goes i 
 then from the ferfon to the portion ^kom Chr.fi to the good in i 
 Chrift, and by himj for if Chrifi be ours^ aH u <7«ri,faith the . 
 Apoftie? I Cor. 2# \ 
 
 SECT.VI. \ 
 
 1 Will therefore fpcaka word of faith, a<; converfanc I 
 about, ¥k% Remiffion of fimes ^ Secondly, Rtghteonf-A 
 nefs, 
 
 Forthefirftofthc(e, -z//-^. the pardon or remiffion of fins, 
 Confider, 
 
 That remiffion of fins is an aUlsOn of God, ac^tsitt^ng the guilt 
 and the pfini/hment, fo that he will never recl^on with the foul a- ' 
 ny more in injudicial way for thofe fins vphich are fardoned, As ; 
 whcniheKing throughly pardoncth a Malefactor, hce dif- i 
 chargcth h/m, and rakes off the guilr, fwe fpeak ot it in re- ; 
 Iped'of redundancy) tliat it fiiall not now preiudice the per- j 
 [jnany longer; fo doth God when hee pardons finne^ : ' 
 Though hcedoth notin this annihilate the finne, (that is) ! 
 make that to bee no iinne, which was finne, yet hee doth \ 
 prejudice fin(that is) hee takes ofFtheguiltjthat it (hall never ' 
 rewound to the damnation of thefinner, no nor to his dam- | 
 mage. • J 
 
 Jefm Chrifi hath procured remiffion or pardon of fin for 
 US5 hence, £f^^/» I.7» /» rvhompp* have redemption through 
 loi6 bloody even the forgivenefs of your fins, Ht6 blood wasfhed ] 
 for many^ for the remiffion offins^ Mat. 26. (that is) he did die, i 
 and by his-death hath merited and procured our pardon and I 
 difcharge: God of ering Chrifi^ offers with him the ;^rr^^/^: 
 
_ _^__^..— ■— — i— r — mill I 1 . ■ .., "' 
 
 Ch.6.Se(ft.d. 'The ohjeB of jupfjirig Faith. 49 
 
 ofChrtfiyViz. thelpardo» of Jt»S'li you will take my Son, I 
 will pardoayour Cms. Now faith inclines the foul, which is 
 fcnfibleot its fintul-guilt) to put it felf on Jcfus Chrift for the 
 difchargeofthem.- As the wife looks for none, and goes to 
 none but to her husband to difcharge her debts, fo faith goes 
 to none (or to procure remiflion of fins, but only to Chrifl, 
 and on him doth it reft. O Lord Ckriflyhiih faith ^ thou 
 didft take thcfc my finful debts upon thecjand thou didfl: un- 
 dertake to facisfie for them, and to get them to bee blotted 
 out, yea, and I know that thou didft make a full fatisfa- 
 Scion. Now I renounce all hope of pardon from anything 
 i n mce, and do reft my foul on thy precious blood, trufting 
 that it was fhed for the remiffioa ofmy-finsi I have taken 
 thee to bee my Chrifl, and therefore I commit the anfwe- 
 ring of my finful debt, to thy full fatisfadion and fufferings. 
 Put the cafe to a beleeving heart, you have many finful 
 debts to anfwcr for, fins before converfion, and fins after 
 converfion ; fins of ignorance,^ and fins of knowledge; thefe 
 fins have that in them which bindes you over to wrath and • 
 curfej now to whom doth it belong to pardon thefe fins ? 
 your foul anfwcrs, to God, ivho can forgive JIks bm God. o«^- 
 //? And I^even I am heethat hlotteth opttthyfinnes, &c.yt2i^ 
 but for whofe fake will God pardon them? the foul anfwers, 
 oncly for Chri^ Jeftss fakcy for hee did (Led his blood for 
 theirremidion, and therefore Faith goes with the foul to 
 Chrift, and faith, O blefTed Saviour , thy blood was fhed 
 fortheremifltonoffinnes, and thou haft invited all that are 
 heavy Uden to come unto thee^ And theu wilt eafe them : Thoix 
 fayefl, ifanymanfin^ heehnthanadvocdtewith the Father : , j^hni x. 
 Jeftu Chrifi therigbteofis, and heeis the propitiation for JtKnes* 
 Now I am thus and thus finful, and thefe guilts lie upon my 
 cpnfciencc, I am never able to get them to bee pardoned for 
 any thing in mee, but I do put my foul upon thee, and do 
 truft to thee to get oft the(e finnes,! put them on thy account, 
 yea, all of them, and do bcleeve that in thy blood they (hall 
 be pardoned, 6cc. , 
 
 H SECT. 
 
50 The objea ^fiufitfjing Faith. Ch.g.Scd.y. 
 
 n; 
 
 SECT. VII. 
 
 Ow for the fecond thing which taich looks on in Chrifl-, 
 and that is, Right eouJH efs , 
 Beloved, this know, that Cod doth never Ju^ifie a man, 
 nor will ever /^v^ a man, who hath not z f erf e^i Ri^hteouf^ 
 rjefs'jiot he is a Righteom Gt>^,and will not pronounce the fin- 
 nergufltlefs; bisL^w^and JuBice muft be fatisfied in all 
 points, or elfe the finner (hall never come to heaven. 
 
 Now the foul of a pcrfon is marveloufly diftrcffcd, when 
 it fcrioufly thinks of this ; How (hall I ftand before the great 
 and holy God another day, being by nature fo wholly finful, 
 and at the bcft being but defeSively and imperteftly good? 
 But faith in this cafe brings the foul to Chrift, and in him ic 
 findesa moft perfe^ and abfelute Righteoufnefs : For whom 
 faith the fcrupulous foul ? for thee, faith Faith; what for me ? 
 tCor. X. $0. yea, for thee, for the Scripture faith> That Chrift was mAd9 
 z Cor. < . i I. ^^^ ^^^^' eoufnefs of God for m^ and that he was made. (in for w, 
 that ive might he made the righteonjnefs of God in him. So that 
 if thou wouldcft have fuch a righteoufne(s,as may anfwer the 
 Law, and(atisfieGod, and which God will accept for ju- 
 ftificacion, thou muft by faith get out of thy felf, and lay 
 hold on that rightcoufnefs which is in Chrift. As Paul^ I 
 account all thiKgs hut dung that I may win Chr/fi^ and he found 
 in htm^ not having mme own right eoufnefs which if of the LaWy 
 hut that which is through the faith of ChriJ^y the right ioufnefs 
 which « of God hy faith^ Phil. 3. 8, 9. 
 There is a two-fold righteoufi)efs. 
 One inherentywhkh is i» HSy and this imferfe^, it can never 
 juftifie us in the fight of God. 
 
 Another is /wp«f f ^5 which is not /««y, yctiusforfU; And 
 this is the righteonfnefs ofjefus Chrtfl^ both in his nature,and 
 in his obedience; AElive^ and Pajfive • which God reckons 
 unto him who doth beleeve in Chrift, of which the Apoftle 
 abundantly in Rem, 4. la.c. 5. and on this doth faith reft: 
 onely in the matter of juftificat'on. Though inherent righ- 
 teoufnefs be abfokitely required to falvation. yet no rightc- 
 ouIne&liutthatonlywhichisChrifts, andisimouted to be- 
 
 leeversj 
 
Ch.7» Theohje3 ofjufttjjhg Faith. ji 
 
 Iccvcvsy is the matter of our juftification. When a {inner 
 comes to account it with God, hee can never fay, Lord, Lo 
 here I am^ lee il there be any tin in my pcrCon, or defed in 
 my holinefs, I will expoftulate with thee upon bare terms;! 
 have not oftended thee, or if I have, here's grace enough to 
 anfwer for mec; my heart is wholly clean, my duties at all 
 times in every refped, for matter and manner, have been 
 performed juft as thou required in thy holy Law* enter into 
 judgement with mec ii thou pleafcft; I will bee tryed by my 
 ownholincfs, by my own goodnefs, O no, there can be 
 no fuch thing, no finnercan bepronounced jufl this way, e- 
 yct the Ssiints muHcafi their crowns to the ground^ a fid give 
 glory to the Lamh^ who onelj is worthy. For when we come 
 tothepoinrof jultification before (Sod, weemuft renounce 
 our own righteoufnefs m filthy raggs^ wee muft cry out, enter 
 not into judgement with thyfervrntyfor in thy fght (hall no fte(h ii» 
 ving heJHftifiedi 
 
 But as ihey who were in danger, J2r^ to the horns of the Al- 
 tar for their lives y fo muft wee^ it wee would bee juftified, fly 
 by faith to the Altar of Chrifts perfcd righteoufnefs; and fo 
 doth faith, when it would prefent theperfon of afinner per- 
 f e£fc and unblamable before God , It doth bring him unto 
 Chrift, and faith before God, I be leeve in him to be the Lord 
 mj righteoufnefs . 
 
 CHAP. VII. 
 
 [_ Hci^ it way af pear ^ that to Belecve inthe Lnd 
 ^efus Chrifiy is the onely vpay to be favcd. 
 
 Eforc I give you the Arguments or Reafons to 
 evince this, Imuftpremile fome particulars, 
 viz,. ^■: 
 
 Firft, Thatbelecving, or faith, may be con- 
 
 fidercd four ways; cither, 
 
 I t/ibjoltitelj^ as a fimple habit or quality of gtace, ape 
 H2 to 
 
5 2 H&f^ ta believe in the Lord ^ejusChnft Cb.7. 
 
 to change the unbelievingiiefs oC the heart, and to fend forth 
 
 the ads ot tralLing and acceptance. Thus Faith is not the 
 
 only way of falvation, partly becaufe other habits arc requi>- 
 
 red as well as faith, and partly becaufe therejsnot in faidi, 
 
 (abtokuelyeonfidered) any meritorious dignity (ot it felf) 
 
 to chalcnge falvation.. Wee fay, that a Ring is worth a 
 
 hundred pound, not ablolutcly confidered, not that the gold 
 
 which makes the Ring amounts to that value, but in re- 
 
 fpe£l o\ the Diamond let in that Ring, iof^nh u a grace of 
 
 rvondtrf^l price (much wore prechus than gold) Not fo much 
 
 inrefpeftbfitfelf, as if it did by its own natutal dignity, 
 
 caufe our Juftification and Salvation, but in refped oi 
 
 Chrlft^ whofeperfon it takes;, and on whofe righteoufnefs 
 
 it doth rely; fo though this be true, vve are jufiffied hf faithy 
 
 yet this is as true,vvc arc not jtffiified for fan hybiK for Cbrift^on 
 
 whom faith doth trufr. -- 
 
 2 AEiuaUj^ (that is) for the very aB ofheleevmg'i Arml- 
 mf^^TLnd Birtif^^ andfomeolthat cut, do fay. That JiHthe 
 r/^^rf«?^/»f/f (?/C/:r// is that which juftifictb, but the a6t oi 
 beieeving on it is that which is imputed in our Juftification. 
 A Righteopifrscfs ofChrlfi^ihcy do graat> but it h the ad; of oar 
 heleevirg on this, which (,by divine acceptation or favour) 
 is imputed for righteoufneiTc ; but this is a rotten opini- 
 on. 
 
 Becanfe,firri,it makes void ihe righteoufnefs of Cbrift : by 
 hi^ b',ood wee are ']Ptflffied^ Rom. 5. 9. By his obedience are v^e 
 made rjghteoni^ verf. Ip, It this doth jufiifie us, then faith as 
 an acl cloth nor, u.ilefs we w:ihbc doubly juftified. 
 
 Secondly, no works of ours before or alter gracc^do jufii- 
 f.e us i but the a£t of faith is one of thefe^r^f?, 
 
 5 Correlativelj^ (chat is) . with relation to Chrift and h^s 
 rightecufi^iefs, and in this refped taith^s the onely way : one 
 •^Hzer. faith wel), faith doth not juftifie as an ^B^icn, but as a p^ffion ; 
 
 his meaning is this, not fadh apprehending^, but the thing-^f- 
 prelnnded bj fmth doth jufltfiei It i^ true, I mnft by faich ap- 
 prehend Chrift if I will be faved ; but it is not the apprehen- 
 fionwhich faves^. but bee who is apprehended, is theeaufeof 
 my falvation. If I were like to be drowned in the water, 
 imufl put forth my hand to him, who flands and reacheth 
 
 out 
 
Ch.7* theonlyrvay to befaved. jj 
 
 out his hand unco nic,* yet it is not the mcei: putting forth of 
 my hand which favcs niec from drownings bvc his hai^d 
 which is laid hold on by mine, which draws me foi-tb, and 
 fol am prefcuvcd; both miift meet, but the can fc is m 
 him. 
 
 4 InflfHrnefitally^ or ill rcfpeiJ: of oifice ; you know well 
 how rodiflingLii(h*twixt^^/o«jamandoch asawaHy^ind a- 
 ^/<7«j which a man doth ^i^^«<?#^^r : If a man be condem- 
 ned, and ready for cxcciia'on, and one comes from the King 
 with the mcilage of pardon, the delivering of this mcflfage is 
 an aft of his employment and office, not of his abfolute na- 
 ture, as a man only. Thus it is mihfaith^ it fends out fomc 
 aclions,asan^Ap/^^^^>''?c'f5and it performs others as ^ grace 
 i» office^ asaninflrumentdefigned and deputed; It juirifics 
 us in this latter rcfpefl ; not that it is the matter or caufe 
 which clears all for us with God, but becaufeic is the inilru- 
 ment, laying hold on liim who doth this for us: As the hand 
 is faid to cloathe the body^ not that the hand is any cloathing 
 (for a man doth not wear his hanJ) but becaufe it is the in- 
 ftrumcnt to put on o'jr cloathing : or as the cup is faid to 
 quench our thirft, not that the metal oi the cup can go down 
 and fatisfic that natural appetite , but becaufe it holds that 
 wine or liquor which doth quench; fo doth faith julb'fie a 
 (inner, not as the o^;^^, not as the t?^/^/^, but as the raftrH^ 
 vicnt (ihatis") as the hand of the foul? laying hold on the 
 Koikes ofchnfls nghtiofffftefiy putting Oil that garment of his, 
 and as an inftrument , receiving , and holding , and 
 bringing to the foul that precious blood of Chriff, which on- 
 ly can(iaimediately) fatisfie Gcd,and appeafeathirfly cori' 
 fcience. 
 
 2 Again, we rrluftdirtinguifh of the manner and pecuH- 
 ar habitudes, or refpe£l of things unto falvation;fome things ^"^ '^^•oroia ref.- 
 h2.\C gireferfnce to fdvMion by wnj off roper caH[:i/ity^ which '^^"^^ ^^'^'"=^' 
 have in them a meritorious rcafon, for the proper dignity of 
 whichjapcrfon isjuftificdand faved j And in this rcfpcCc 
 we fay, that helecvln-f^ In Jefm Chrifl U the endj n^ethod^ cn3. 
 •tvAj of [alvmon. Not that faith can (from its own worth) 
 difpute and challenge from God, but becaufe Jcflis Chrifl, 
 ( who is the object of faith) hath as a caufe merited cur par- 
 don, juftification^and (alvatiouo. H 3 Ochc^- 
 
5 4 How to believe m the Lord ^e(us Chr^Jl Cii. 7 • 
 
 Other things have a reference hy way of orders As fuppofe 
 a man were to be knighted by the King,to obtain this Knight- 
 hood, hee mud come to the Court, and ft )op down on his 
 knee, and fo receive that honour; This accefs to the Court, 
 and humbling on his knee, is not a matter of merit or caufe> 
 butonely of order arad condition: In this latter refped, we 
 deny not but good works look towards falvatfon, and are re- 
 quired thereto. Not as any catif^^ (Chrift cnly u the caHJe) 
 but as conditions i and orderly fteps^ and ways, which wee 
 Bernard, tnuft tread, if wee will be (avedi via ad regnum^ non cattfa reg' 
 
 nandi^ 
 
 When we fay) that bdeeving in Chrlfi Jefns is the only vpaj 
 to bee faved'^you muft not underftan^l it to5as if no other grace 
 wetc required from a man but faith only, but thus? There is 
 no other grace which lays hold: on Chrift, (who isthecaufe 
 of falvation)but faith only : As it w-is with the Father of the 
 Prodigal^ when he met his Son falling down on his knees, he 
 prefently forgave him ; but before bee brought him inio his 
 houfe, he did cloath htm with other garments : So doth God onr 
 Father^ Upon our humbling and belie ving,freely confer on us 
 remtjfionof finsfor his Chrtfi-sJake^yQi before he brings us to 
 heaven, he doth inveftour fouls wichthefiiigular^r^rtfj of 
 his holy Spirit ; yea, though jnfiification bee not fanEUpcati- 
 on^ yet where God doth the one, he ever befto ws and works 
 the other. Therefore I pray you remember to diftinguilh 
 \wixtthcfetw05 juftification? and f anSification, Tbeper- 
 fon jiiftified,and to be faved* Though this be moft true, that 
 there is no other meritorioHs caufe of our ]tiftification and /^Z- 
 vatlon^ but only Chrifi^ and there is no other mftrnment to 
 lay hold on this, but faith, yet this is astrue> that the per- 
 fon juftified, and to be faved, hath more greets in himbe- 
 fides his fatth ; though there be not a co-operation offatth^zni 
 other graces^ to i^fiifie 5 yet there is a co'exiften^e of fatth and 
 other graces in the perf on j ft l^ified. Thou muft have Zgood heart 
 as well as 2igood Chrifi^and an holy life as well as a precions 
 faith, or elfe thou ftiait never come to heaven. You know 
 that in the body of man, there be Eyes to fee, and Ears to 
 bear? and Bands to take, and Feet to go, of all thefc which 
 are in the body, yet do members are deputed to fee, but the 
 
 eyes? 
 
- ■ ■ " i p ' ' 
 
 Ch.7^ Se<ft. I . the only tvay to befaved. 5 5 
 
 cy^^, nevcrthelefs thccyemuft not fay of thccarsi / have 
 fjof^eedof thee^ nox. the hand to the foot,/ have no need of thee : 
 it is granted, that no member fees but the eye, cats but the 
 niouth, walks but theteet, lays hold on but the hands* Their 
 offices are fingular>yet their con-corporation is ncccflary.So 
 no grace but taith, pitchcth on Chrift, lays hold on him as 
 thecaufeotfalvation, yet there is need of other graces in the 
 perfontobc faved. There muli: bee love^ and repentances 
 Znd godljf forrow^ and tmefear^ and lively hepe^ and patience , 
 and z^ealy &c. The efiate is changed^ onely by the blood of 
 Chrift, but if wc will be faved, the ferf^n mufi alfo be changed 
 by the Spirit of Chrift. 
 
 SECT. I. 
 
 THefe things being thus premifcd, I (hall now give you 
 fome arguments, by which the truth of the affercioii 
 Ihall appear. 
 
 Firft, there is no other Way to be faved, but this, (viz,,) to 
 believe on Jefns Chrtft, Er^o it is the on/j ^ay. Three things I 
 take as granted Hypotheles, ^ 
 
 Firft, that there is a Salvation for a /tnner. ^ Arguments; 
 
 Secondly, that there is a vtay tendmg thereto^ ^iszweritorioM 
 CAufe of it^ 
 
 Thirdly, that every man is a firmer y for all have finned^ and 
 come (b«rt of the glory of God, Rom. 5*22. . 
 
 Now then know, that there are but two ways of life, ac- Jj^ ^*)'* "^^i 
 cording to which there is a double^ Covenant, Firft- one Le^ ^ ^' 
 gal, Secondly, the other Et/^w^^//^^^/. The Legal Covenant 
 hy do this and live; the Evangelical Covenant is, belteve and live. 
 The Legal Covenant grounds falvation ivionr oren ferfons-, 
 and the EvangelicaUin the righteonfnefs of another ferfoyf. And 
 thcfe Covenants are oppofite, that one cannot confift with 
 the other. For (and mark this) though the L^wand the Gof- 
 p^/ may, and dc, and (hall confift:» as the Law is a word of 
 rule for obedience, yet they cannot pofliblyconfift, in the 
 Ccvenant of Juftification, and falvation : (thatis) wholq- 
 cvcr will ftand to the Covenant of works , to bee jufti- 
 
J 6 How to beliei)e tn the Lord fefus Chnfi Ch. 7 .Sect, i . 
 
 «* 
 
 fied by ir, -bee rejcds the Covenant of grace, and fo e con- 
 tra^ 
 
 Well then, this being tiuc, that our life is to be had by the 
 CAvenmt ofvvorhj^ or of Grace ^ I will briefly {hew unto you 
 that wefioncrscan never be juftified and faved by the Legal' 
 Covenant, which if 1 clear, then it will be evidenc, diac our 
 [alv alien is cnly hy f^ith in Je\t4s Chrifl. 
 
 Thus then, all the poffibility to be juflificdand fav-cd by " 
 die Legal Covenant, ariteth from one of theie grounds, viz. 
 cither becaufe, 
 . That there is a fulnefs and exadnefs in inherent hoh'nefs; 
 
 I Things. y|,^^^ jI^^j.^. j^ ^ dignity and efficacy in a^ual obedience, 
 which they call ^o^-^^'e^y-^j; That there is a latitude, or fuffi- 
 ciency of duty, to fulfil the Law, which may beconceivcd to 
 be in a regenerate pcrfon; but none of thefecanjuflifie and 
 fave; Ergo^ 
 In^KL-em holi- Forthefirfl:, 'vi^. inherent holinefs^ this holincfs is that 
 nefs whicfiis wrought in our whole foulj by the Spirit of God 
 
 w'hereby ot wicked^ he makes us good;5^ of unholy, he makes 
 us holy 5 and according to the fevcral degrees of ic is the per- 
 Cannot juHifie fon lc(s or morc holy. Now this we fay) that though the /«- 
 and lave. fiiped perfon hath^lis infufed inherent hollnefs^ yet this is noi 
 
 ■ that whichcanjorrifie him before God,(thatis)for the dig- 
 nity of which he can (land fo before the judgement of God 
 as to be pronoimced juft and righteous, and fo acquitted^ 
 which I prove thus. 
 '^Ueafcnscfit. ,^ I That Can never be the caufe of our juft'fication, which 
 is defeBive and ir<perfe5i^;ind leaves yet the per fen in feme mea^ 
 furefifip}/; I cannot in the Court of Jufticc be pronounced 
 ferfeclly ]&//, for that rigbtecPifneJs whxh Is smpcrfeB'y ju^.no 
 more than he can in a itrift court be reputed to make lull fa- 
 tisfaGi:ion,who hath not half paid his dcbtjor 10 be tljrough- 
 ly well, w^ho is fcarce able to walk three turns in the Cham- 
 ber : But that holinefs which is 1 n ns, inhe rent koUnefs, is very 
 imperftB^il fpeak of that which is inus here on carth)it is ix)t 
 adequate or parallel to the i<^/'(7/^iv///<>/G'^^j which requires 
 ferfetlton of degrees^ as Well aS oi^arts. 
 That ic is imperfeiS:, is as clear as day. 
 Firfl:, it is at cofxhte with Jin; Ergo k is not pcrfefl: : the ar- 
 
 gu- 
 
Ch.y.Scft.i. the enly wapebejaved. J7 
 
 gument is good, for whiles one contrary is mixed with the 
 other, there is ftill impcrfe^lion; Sin and GvAce are contra- 
 ry, and conp^ifjgs (hew fmferfetihn, as vl^orj notes ferfec" 
 
 tiOH, 
 
 Secondly, that which may be encrcafed? is not perfe^ : but 
 our inherent holincfs may receive more eiicreafe ; Hence 
 thofe many exhortations to ^erfeUhollnefs^ 2 Cor. 7. i. and 
 to labour after per feB ion ^ 2 Cor. 1.3. 
 
 Thirdly, dlithc parts of hoi i fiefs are imperfefl. Faith is not 
 fo clear an eye, nor Hope fo fixed an Anchor,nor Love fo pure 
 a ftrcara, but that each of them need additions of degrees ? 
 of ftrength, of help- The Moon when it draweth into ncarefl 
 conjunSiion with the Sun, and is filled with the longetb 
 beams of communicated light, it hath yet herfpots, which 
 like (o many reproaches, ftick in the heart of her ;fo is it with 
 the holieft perfon on carth,with the largeft meafures of inhe- 
 rent graces, he hath >;et great meafures of fm, which like fo 
 many fpots, do blemifh and difable the foul to (land perfedly 
 pjre and juft before the eyes of God. 
 
 2 That righteeufnefs by which we are j^Jfified^ is manifefled 
 without the Law, Sec Rom* 3, 2 i. and what that righteoufnefs 
 is, hee exprefleth in ver. uneven ttnto the righteoufnefs of God 
 vfhich is by faith ofjejus Chrift unto aH^ and upon ah them that 
 heleeve : But inherent righteoufnefs is not manifeftedvfithout the 
 Law^ Why ? becaufe the Law commands this inherent 
 righteoufnefs, {vix,,) To love the Lord our God rvith ad our 
 heartSy drc, 
 
 . That cannot be the caufe of our juflification and [alvation, 
 upon which xhtconfcience dares notto reft in the Cecret agonies 
 of conflid, or in the eminent hours of death '4 when the foul 
 is to enter conflift with the wrath of God, being Wounded 
 with the fenfe of fin, and cited as it were before the tribunal 
 of Gods holy and ftrid juftice, dares it then to put it felf feri- 
 oufly and in good earnefl upon its own hoirnefs^ to make its 
 peace y to be its propitiation^ to fatisfie the trials and demands 
 of Gods Juftice ?One well obferveth of the Papifts,that when ^^^f^if^^' 
 they are to dlfpute with men^ they will plead for inherent /?#- 
 linefs^ but when they are to contendwith Gody they will pe on- 
 ly to Chrifi: tHtifmnm efiy {did BcB^rmiff. It was no ill me- 
 
 I di- 
 
58 How tohelkve in the Lord^efus Chrtfl Ch.y.Sed* !• 
 
 '^nfm^ ditacion,thac of Anfelm^ Confcientia wea merm damnathmm^ 
 
 ^ PdnitenHAmeanon ff^fficip adfatufa5iio»em^fedcertumefi, 
 
 fuodmtftricoYdtatu^ fuferM omnemojfenfiortem (that is) O 
 -0L*d, my Confcience tells me? I have defervcd damnation, 
 all the repentance that I have or can perform, comes (hort 
 ot fatista^ion, but thy mercy (even thy mercy only)can par- 
 don, and fo exceed allmy tranfgrcffions. 
 
 4 The moft holy pertons do every day fin, and need day- 
 ly pardon, and dayly mercy j how then can we be juftified 
 or (avcd, for the merit or dignity of any liolinefs in our 
 fclves? How ridiculous were it, that hee fliould think him- 
 fclf to ftand in great favour Sc acceptation before his Prince, 
 for the (ingularityofhis continued vcrcues and performan- 
 ces, who every day breaks out into fuch aSs, which need the 
 Kings gracious mercy and pardon? 
 Adual hoRnefs 2 There is no dtgnny or meritoriotu efficacy i n aClnal hoU- 
 
 orgoodwouks ^gfso^i^ ffesdworkj^h reafon whereof we can h JH/I-ified and 
 cannot juftifie.^^^^;^^ / v> / J i J J 
 
 I know this field is very large, I will not expatiate, but 
 fpcak in a word of it, wich a proper rcfpeft to the thing in 
 hand, I prove the thing thus. 
 
 I Noman(fince Adams iz\\)c an f erf ormvrorks in that fer^ 
 feBion whtch the L^w of (jgd re^ uir es^undcr the pain of eter- 
 nal damnation. The perfection of good works (according 
 to the ftri£l exigence of the Lawj confifts cfpecially in two 
 things. 
 % Reafons of ir. . » One is, that a man be able to perform them with all of 
 * his heart, and with a plenary love^ without the intervening 
 or fliping in of any evil inclination, or motion which abates 
 that due and required intenfion, or in any mcafure fprinkleth 
 or tai nteth them with any defilement. 
 
 % Another is, that a man is to perform good works in that 
 lafianner, with a perpetual andcoijfianttenour or courfc all 
 his life. Thofe two are the ingredients of p«rfc6i:ion, as ap- 
 pears by that of Ghrift, Thon [halt love the Lord^ ^c. And 
 V that ot Paftl, Hee is cpirfed that doth not comni^e in aU that is 
 
 •xfritten^ &€* Gal. 3. iQ. Thefe are the conditions of works 
 legally good, and which muft juftifie a man, ii he will be ju- 
 ftified according to the LtgalCovenam. But who can per- 
 form 
 
Ch.y-Seft. I. the only way te bejaved. jp 
 
 form fuch perfc6l and good works ? Adam might have done 
 them* and Chrifi did; but what one finner can? vfho can fay ^ 
 f»y heart is clean^ and that We do not in many things of end all f 
 'Panl cries out, I am carnal-^ but the Law is jpirituali The good 
 that he would do^ he coaid n9t Ao^ and the evil which hee won Id 
 not de^ that did he d9. Good Lord I how often are wee at a 
 lofs in our moft retired meditations, and how our hearts lye 
 flat on earth, when our eyes look towards heaven in prayer? 
 Foronegoodworkthatwedo, how many bad which wee 
 fhouid not do? like boys, for one fair line, twenty with ^ 
 blots and blurs ; or like the Archers, whereas they hit the 
 mark once,they mils it a hundred times: Let us but cad the 
 accounts of our ill works with the good , and wee (half 
 finde with fliame and forrow, that our good works are not 
 equal with our bad in number J notloftrong in dignity to • 
 wipe out the bad; but the bad, as they are more for number, 
 fo their cry of guilt is more meritorious, to caft both our 
 perfons and all our works before the judgement feat of God, 
 than the good to ingratiate or merit for us. 
 
 2 Wh^Zfroponion Uwixt our workjy and 'twixt our far don 
 and falvation} If Jacob belefs than the leafl- of outward benefits , 
 Good God ! how far more unworthy are we of the f piritual, 
 yea of the Eternal? When wee have done all, wee have not 
 done more than duty, and that can never be men'ti which is 
 but duty, nay, when we have done all we can, we have not 
 done our dutv,we are but unprofita6le fervants^znd that which 
 fails of duty , comes (hort of dignity or merits j 
 
 It is true, that God commands, accepts, delights in, wil^ 
 graciouflv reward good works ; what, for their own fake* 
 No, for his mercies fake, he will fave the man whofe hear^ 
 is holy, and whofe lite is fruitful; What, for the workj fake ^ 
 No, but for his Chrifisfake ? . , ^. 
 
 It cannot be denied, but that there is fome relation 'twixc 
 good works and falvation, as between the ntea^s and the end; 
 but there is not that relation as 'twixt an efficient caufcyznd an 
 effeEt; fcr the efficient caufe of our falvation is onelyGods 
 grace and favour; Nor, as 'twixt a meritorious caufe and the 
 rewardy for the meritorious caufe of our falvation, is onely the 
 obedience ofjefus ^hrifi', Nor, as 'twixt an apprebenfive caufe, 
 
 1 2 . (may 
 
60 H&w to believe in the Lord^efus Chrift Ch.y. Sed* i 
 
 (may I ufe fuch an improper fpeech)for that only is faich)thc 
 No ability to ii^ftr^™cncof ourfalvatioii, Sic. 
 
 keep the whole 3 Thcrc is HOC ill regenerate men fuch an adequation or 
 Law wholly, full anCwerablencfc of duty, as to ks^p <«»^ f^^fi^ the Lawy as k 
 
 is the Covenant of life andf^vAtioK, 
 3 Reafons, There are divers Arguments to clear tliis,I vvill touch one 
 
 or two. 
 
 I ImferfeU ^Bions do ffotfalfll A perfe5i Rt*le jXiO more thait 
 aftiortline anfwcrs a long copy, or a line partly crooked, 
 doth that which is ftreight : But the duties which regenerate 
 men perform are imperted actions, for as miieh as they flow 
 fromanimperted agent, viz,* from the foul ofa Chriftian , 
 jvhich is partly fpiritual, and partly carnal, not wholly fpi. 
 iicual,nor wholly carnal; even from this doth the Apoftle 
 conclude the impollibility (for us) to fulfil the Law, RomJ^. 
 ^*W\Z. fromthe weak^efs or infirmity of (he fiefh, {ihsii is) of 
 the old man not yet fully purged and changed. 
 
 2 Ifanytn^nconUferfetllyftilfiltheL^w^ thzn fome pt.in 
 had MO need ofCkriftyckhci'iohchls Redeemer^ or to bee his 
 I»terce[for» for a Redeemer and Intcrceflour is, in cafe of 
 tranfgreffion and failing,, and fo Chrift fliould be lo a rege- 
 nerate perfon, at leaft an idle and fruiclefs intcrceffor , for as 
 much as it doth appertain to his interceflion, to pacifie, and 
 reconcile* and ingratiate : but what ufc of this, where all 
 things and (erviccs are juft already, as they fhould be, wiih- 
 out any animadvertency of the Law againft them? But Chrifi 
 ii An IntercejfoYy cVCn for the Sfihts. Hee m^kes Intercefflon 
 fcri«,faith P^«/.Rom. 8, and Saint John implies, that an 
 Adiocateis for Afinneryonlj for him^ I Joh. 2. I. // Any man 
 fn^ we have .» Advocate^ &c. It for a finner only,then for 
 atranfgredorof theLaw,and if for atranfgrefToroJ thcLaw, 
 the« not for one who doth pertcftly fulfil it. 
 
 #Ii e>he jufi mujir live h^ faith ^ then he cannot perfedly ful- 
 fil the Law ,. for then he might itve hj hu work^s-, but the jfifl 
 jhali live hyfaith^ Gal. 3. H . That no man U jftfiified by the 
 L(iyi> in the fight ofGed^ \x. is evident, for the jujh (hall live by 
 /^n/j; Mark the place (jhA^Uvt by faith) If it comes to the 
 matter of life and death, then farewcl works, Curfed it every 
 ove that Mh not continHi in ABth^ij yftittcn t$ do themi If he 
 
 will 
 
Ch.7» Sed. Q« the only may to befaved. 6i 
 
 will [ave his life, he mufl: gee him faich to fly co mercy, and 
 Ghrift: yea, and mark of whom he fpeaks this, Ic is not of 
 a perfon unconverted, but it is of the ;>/, even the jttfi ntnft- 
 Itve hyhU f/iith, (that isj by Chrifi , on which faith doth reft, 
 not by his own mofits, works, obedience. 
 
 Now put all this together, there are but two ways to fave 
 a man, either by faith in Chrift, or elfe by the obfervance of 
 the Law : But none can obferve the Law, fo as to be juftified 
 by it; BccauCe, I Hisholinefsisfhort, 2 His works inef- 
 fcftuaU 3 His pcrtormances unanfwerable;£yx<? to believe 
 in Chrift, is the only way. 
 
 Every month isftoffed{by the Law)and all the world is to he^ 
 c9me gutUy before God; Therefore by the Deeds of the Ld^'^there 
 P^aU 990 flejh be jii^ified m his /ighty for by the Law u the ^now^ 
 ledge offiyj^Kom* 3 . ip, 20, Suppofe a man had many great 
 debts, and (everal poor friends,and he feeks to one of them. 
 Good fir be bound for me, Alas faith he, all my eftate will 
 not reach or extend to fatisfie half of what thou oweft; Then 
 hee goes to another ; Sir be you pleafed to engage your feif, 
 Alas faich he, lam fo poor that the Creditor will not take 
 my word ; Even thus it is when a man will run to fome- 
 thinginhimfclf, tojiiftifie him before Godj Alas faith ho- 
 linefs , I am not able enough , and faith good works, 
 God may finde reafon enough to difcard us ; Therefore 
 faith Faith, ToChrifi, To ChrtJ^, None but Chrifi. 
 
 SECT.IL 
 
 CEcondly, AEthdt €an)ptfiifie andf^ve ansan^ is onelytohe 
 ^foHfid in Chrift^ 2.% \ni\\Q meritorious caufe; Ergo the only 
 way to be faved, is to beleeve in Jcfus Chrift. Hence is 
 Ghrift called, H^^. 2. 10. TheCaft^tnofttir [alvMien.Hdo. 
 5» x8. The Anthor of eternal falvatiofs. 
 
 There betwo things, which if a man had, he fhould bee 
 
 laved, one is the forgivemefs §fhis fas. Ergo faith David PL 
 
 52,1. Blejfed is the mnn rvhofe transgrefflon is forgiven^ vphofe 
 
 [in is covered^ vcr. 2. Bleffed ii the man mto whom the Lord im- 
 
 fHteth not iniamty^ 
 
 I J A- 
 
6i Horv to believe in the Lord ^efus Chrifi Ch, y.Scd.j. 
 
 Another is the jofejfionof amoft comfleat righteoHfnefs^hy 
 which he might ftand and appear perteftly juft before the 
 judgement feat of God ; fo that if divine juftice (hould look 
 on it, with the exadeft eye, yet it were every way unfpotted 
 and full, Nowthefe twoaretobefounddnly inGhrift^and 
 byhim? 
 
 Firft, Remifjioitofjtns. Itisthe purchafeof hisblood one- 
 ly, and therefore often in Scriptiue affigned thereto. Thou 
 canft not with all thy tears wipe off (meritorioufly) the leafl 
 of thy finnes, nor with all thy grace, buy out the pardon of 
 tiay prcfent failings, AH Kemijfion is by blood^by the only blooi 
 of Chrifi. 
 
 Secondly, t he r/^^f^<7»/»f/> which juftifies andfavesus, is 
 onely in Chrift; He is made righteonfnefs to us, 1 C or. I . ^o. 
 and RoM» 5. ip. A: by one m^m di\obedieftce^mAnj vfere made 
 ftmers^ fo bj the obedience ofone^ (hail many be made righteons* 
 Seevcr. 2i# Grace reigns through rlghteoufnefs nnto eternal 
 life by Jefsts Chrtfl our Lord. 
 
 I know that this Point oi imputed righteoufnefs^ls the great 
 quarrel *c wixt us and the Church of Rome^ I fliall therefore 
 rcferve the handling of it to the Ufcs, where I may more fit- 
 ly clear our do&ine. 
 
 Now putthingstogethcr, Whatfoever willfave us, is in 
 Chrift, A nd faith i^ the onely grace to con joy u us with Chrift, 
 and thereforej To believe in Jefus Chrift is the onely way to be 
 faved, / 
 
 SECT.III. 
 
 THirdly^ Salvation is by grace onely ^Bph* 2.5. Rom.i i.^. 
 And it is zfreegift^Kotn, 5.15* The free gi ft ^ the grace 
 of God.and the gift rfgrace^whkh is by one man Jefm Chrift , 
 hath abounded unto many-, and v% \6. the free gift is of many of- 
 fences to ]uftifieation^ and V. i8» the free gift came uponaH men 
 to iuftification of life. Nowif it be fo, then here's room for 
 belec ving ; For Faith brings nothing of its own, but receives 
 ^5 as gift from God. It is the receiving grace. Lord give me 
 thy Son, Lord give me the pardon of my fins, Lord give me 
 
 a 
 
Ch.7% Se(a.4,5'^ the only tvaj to hefived. 6j 
 
 a rightcoufnefs. Lord give me eternal Jife,all thcfe things arc 
 gifcs, and faith oncly receives thefe gifts, Erge. ^ 
 
 SECT. IV. 
 
 Fourthly, SalvAtion i4 only conferred infnch a way^ wherelrf 
 God only may have the glory of it. Though God doth bcftovT 
 great matters onus for our good* yet all the end of them is 
 for his own glory* To commend the riches of his grace and 
 mQncy I Efh, ^, 7, 8. fo v-, 9* Not^ of works') lefi Any manjhould 
 Ifoafi; (that is) he fhould vaunt, and fay, I have got heaven 
 by my own merits, I have my wages for my labour, and my 
 happinefs for my pej^ny. 
 
 Now the way ot beleeving is the only way of acknowledg- 
 ing a GoAaj^of ettipty ing of our proud imaginations^what- 
 (oever faitl|pith, it hath taken the fame out of a gracious 
 hand; All is alraes which comes to faith, and it will confefs, 
 I have nothing, and am nothing, but what I have received, 
 and what I expefl:, I expeft It for his fake tvho promt feth /i,not 
 for my fake vfho receives it^ and thus faith puts all the glory o» 
 Cod. 
 
 SECT. V- 
 
 Fifthly, neither would outjalvatUK he fure^noi out comfort 
 fure^ if we were to be faveiany other ye ay than by btlievmg 
 in Jefta Chrifi,' 
 
 1 ^^/'z/^^/t?^ would not be //^rf, bfcaufe,Firft, our happi- 
 nefs would be no more fure, now being in oftr orvn hands^ out 
 oiChriftsy than was Adams^ left to him f elf. 
 
 Secondly, we could never be fure of fal vation by any thing 
 againft which God might take juft exception. 
 
 a No fure comfort ybQC^uk confcteme troubled with the 
 [enfe «>//7», could never be pacified with/ w^^r/ri^/V^wyand/i J. 
 That which will not fatisfie God^ can never paclfie confadnce, 
 BucfaiththeApoftle, Row. 5. 1. Beingjufiifiedbyfaith^ -wee 
 have teace with God : Faith findes one who was delivered for 
 
 9P 
 
64 The freachiug and hearings &c. Ch, 8^ 
 
 eur ofences^y^'hopaclfied Godto the utmoft^ who Was without 
 fpoty whofe rlghteoH[ne{sisfHll^ impfsted to us, accepted {oi us, 
 and fo hereupoQ doth gracioufly quiet and ftill the heart. 
 
 We muft diftinguifli 'twixt the root Sc fountain^ znd grotdnd 
 ofotiY comfort, and between the teftimonies of our mterefi inthe 
 root oj our comfort ; only Jefus Chrift is the ground of a Chri- 
 ftians comfort, and therefore faith Paul^ God forbid that 1 
 (ho f^U reioj coin Any things hut in the crojs of Chrtfi, If at any 
 time we behold holinefs, or any part ofit in our hearts, wee 
 take comfort in it^not as the ground,but as in the teftimony, 
 bccaufe it doth manifeft our intcreft in him, who is«?«r com- 
 fort^ our peace^ our jfl/, our fa/vatiof^y our all in aS, 
 
 Thus much for the Explication and Confirmation of this 
 great afiercion, viz„Th^t to beleeve in Jefus Chrift is the only 
 way of falvation. Now I dcfcend to the ufeful Application 
 of all to our felves. ^ ^ 
 
 CHAP.VIII; 
 
 The f reaching and hearing of the Goj^el ef ftngular ufc. 
 
 He firft Ufe fliall bee for Information, 
 which confifts in many profitable confcGa- 
 ries or inferences , which will flow from this 
 truth. If bcleeving in the Lord Jefus Chrift 
 be the only way to be fayed. Then firft^hence 
 it will follow; 
 That the preaching theGo[pelu vporthy the wh'ih^ it is of 
 mceffarj znd fingular confequence, Perufc that place, -^(?»;, 
 I. \6/lamfJ0t afhamedoftheGofpelofChrififorit isthepmer 
 of God unto falvation to every one that heleeveth, verfe I7, for 
 there is the righteoufnefs of God revealed from faith to faith y as 
 it is written, thejuflfhall live by faith, ^ The Apoftle prefents 
 two arguments of his honourable cftimation, and confident 
 preaching ot the Gofpel, 
 
 X One 
 
Ch.8. Th€ f reaching and hearings &c. 6y 
 
 I One is, that it is the fotver of God te fdvAtioH (chat is) 
 itistheinftrutnent which God uteth, and into which hee 
 doth imprint a power to fave mea .* It is called the power of 
 God tqfdlvatloH^ not oncly in refpeCt of revelation, bccaufe 
 itdothmaniteft and declare the fole means of reconciliation 
 *cwixt God and man, butalfo in refped oi operation and effi- 
 cdcjy becaiifc it doth communicate and produce that ^anh in 
 Jefus Chrifl by which we are faved. 
 
 a Another is,that it comprehends the right eonfnefs of Gody 
 which faith oHeljf dtfthtake : By the righteoufnefsof God, he 
 undcrftands that rt^hteOHfnefs whereby a man is jtiftified in the 
 fight ofGody and it is called the r ightcoulnefs of God,bccau(c 
 Codiethe AHi;hoHr^^[\A%\.^Ci of ic, ic is wrought and given 
 by God in Jefus Chrift; and alfo becaufe it is approved, and 
 of force with God at his Tribunal and j udgement (cat. See a- 
 nocher place, Ephef 1. 13. /» whomyee a/fotr»fiedafter that 
 yeeheardthewordoftrnth, the (jo^elofjour [alvationy He in 
 the precedent verfcs doth enumerate many Angular and hea- 
 vcnl)r bleffings, amongft: which Chrift was oncjand he doth 
 in this vcrfc exprefs the order and manner how they come to 
 bee intereffed in hina, t/;«. by trufting^ or believing^ and they 
 come to that trufting and believing^; the Go^el^ which hec 
 fiiksTLWord <>/rn*f /r, and a mcffage of falvation. 
 
 Tell mee ferioLifly, is not (alvation the great fcope and 
 aim of your moft choice and tober thoughts? andean any 
 attain that but by Chrifl ? and can you have Chrifi without 
 faith} 
 
 How precioufiy dear (then) untoyou fhould the Mini /fry 
 of the Gofpel be, which is the inftrumcnt ol God, to produce 
 thatfaithj which lays hold on that Chrid, by whom oncly 
 wee are faved 1 Faith contes by hearing , and hearmg by the word 
 c/C7<»^, CotheApoftle, ^<>w. lo. I7. and John 6. j^$. Every 
 man that hath heard^ and learned of the lathery c^mmethto 
 
 Hee IS an enemy to his ewnfahatiof*^ who flights theprea^' 
 ching of the Gofpel*^ and hcc is an enemy to the falvation of 
 ether Sy^fJho\2ioQ\^ls to opprefs zndextingHi(bi$ : for if falva- 
 tion be by faith in Cbrifti and that faith depends on the Gof- 
 pel, Thcn> 
 
 K For 
 
*^ The f reaching and hearing Ch.8. 
 
 For our parts, let us bltfs God for hts Gofpei, Let us for e- 
 ycr honour Aftd re^e^ the me f age of the (^ffipei, yea. Ictus 
 heartily embrace the I><>^r/»f, and ptfweroftheGofpe/: Let 
 the feet of them which brin^ the glad ty dings offalvation^ be ac- 
 ceptable ftnto H3^ for as much as falvmojsymd ChriJ^^zXidfaith^ 
 are all of them annexed unto the Gofpel. 
 
 a Then hence it will follow, that a meer hearing ofChrift 
 Andhis doBrittewillnot fave^MbeUevittg be the oniyg^aj^ 
 There are divers forts ot hearing. 
 Three forts of One with Incogitancj^\vhtn perhaps the£rfr // open^ but 
 hearing, the minde is ajleef^ and heeds not that precious objefl: reveaU 
 ed. 
 
 Another with i?^/»f?<«»f;, when the ear is opertyZnd the mind 
 attentive^ but iht he art f riving againft the trnth And goodnefs 
 of the word. 
 
 Another with Conformity ^whcn the ear hears^znd the »«- 
 derfianding yieidsygind the heart embraceth.]<low it is this lat- 
 ter kinde of hearing,which brings to falvation.That hearing 
 which confiftsonelyinthe delivery of the mcffage, which 
 brings fomething from God to us, this will not favej but fiich 
 an hearing as brings back^ fomething from us to Gody which 
 is accompanied with ^^/^ev/>7f, which turns home the foul 
 to the acceptance and embracing of J ejus Chrijt, this is the on- 
 ly hearing to fave our fouls. A motion made and teildred 
 doth not conclude a match,but a motion confentcd unto and 
 embraced. 
 
 5 If belce ving in Jef us Chrift be the only way of life, then 
 Jefus Chri/l (kould be the main f cope and^ark^of all our prea^ 
 ching and fltfdying^ I Cor. 2. 2. 1 determined not to knorfi a* 
 -ny thing among you, fave Jeftts Chrifl: and him crucified. It? 
 was the main theam and fubjeft upon which that blefled A- 
 poftlc did fpend himfelf. Look as it is with a Phyfician,that 
 though hee doth fometimes lance, and fomettmes make ve- 
 ry fick,and fometimes reftrain to ftridnefs ofdiet,a nd fomc- 
 time binde and trouble the patient, . and fometimes relieve 
 bim with precious cordials; though thcfe anions are diffe- 
 rent among themfelves, yet they do concenter in one end, 
 which is health and life : So whether Minillers preuh the 
 knowledge of finne, cr whether thcy.ftrive to make mca 
 
 fcnfible 
 
Ch.8. efthcGoffel^offwgHlarufe. 6j 
 
 fenfibJc of finne> oi* whether they let flic the ari'ows of Gods 
 threatnings upon the coufcience of (inncrs, or whether they 
 touch on ihc mercy-Seatj all the end and fcope ij>, or (hould 
 be, tc brtng men to Chr/fiy to make Cbrift more glorious in 
 the eyes of linncrs, and to inclinethcir hearts to accept and 
 embrace him, 
 Chrin may be preached two ways. Chrift preach^ 
 
 LiihctExfltcttlYi when he in his perlon, or offices, or cd two ways. 
 benefits, is the onely matter which is handled andpublifli* 
 cd. 
 
 Or VirtnaUj^ when he is the end of that matter which is 
 delivered. Oneofthefeways> Chrift is flill to be preached; 
 Do I meet with a broken and afBiftcd fpirit, groaning un- 
 der the load of finful Nature and life, panting after the Prince 
 of life and pcacc^ willing to yield up it fclf to all the conditi- 
 ons of God in Chrift ? Here now I am to lift up Chrift on 
 his Crofs, to fpcead his arms, to (hew unto that broken Spirir, 
 the very hea rt blood of Jefus Chrift poured out for the remif- 
 fionoffinncs, to be a propitiatory Sacrifice for his foul. Do 
 I meet with anobftinatc and proud fpirit, which dares to 
 defie ifffttce^ and freftrnftH^Hfly to arraign merey} Here I open 
 the indignation ot God againft finne, of purpofeto awaken 
 theconfcience, to cafldown the high and lofty imaginati* 
 ons, and for no other end butthis? Thatfuch a pcrton be- 
 ing nowcoRje to the fenfe of his mifcry, may fitly be dire- 
 cted, and feafonably encouraged to the fight and fruition of 
 his remedy in Chrift* 
 
 Ki - chap; 
 
 
tf8 ^Hftificattmnnljin^efudChrift. Ch.^.Seft.i. 
 
 CHAP.IX. 
 
 purification onely in ^efm chrifi. 
 
 Ouirthly, If that believing in Jefus Chrift bee 
 the onely way tobefaved, then this informs 
 uswheretofivdeoftrjfifiificatiofty viz. onely in 
 Jefm chrifii For there only is the righteouf- 
 ' nefs which can fatisfie Jtifiice^ and in his blood 
 ^ only is romijfton of fifts. 
 How, bccaufe this is a fundamental point 'twixtus and 
 thePapifls, and it is the great bottom of comfort to a be- 
 leevingfoul; givemee therefore leave to improve the re- 
 mainder of the time in a brief and diftinfl: explication of it: 
 Where 
 Firft, of the word and title (Juflifkation.) 
 Secondly, of the nature and definition ofit: together 
 withfome Arguments to evince, that it is onely by and 
 for Chrifi 5 and fome Anfwers to the choiceft Objeili- 
 ons. /^ 
 
 SECT. I. 
 
 FOr the word (JjHfifpcathn) it hath a double acception a- 
 mongft Writers. 
 
 I One IntrinficAl^ and fo it fignifies to maks a wAn juft by 
 an^B of infHfion(^\\2xyb) by the implantation of fan- 
 ctified or holy qualities* 
 1 Another: Forifsjecdly and fo It fignifies to refute or fro^ 
 nonnce a main jaj} by an a[i of }ur if di^ to ft ^(ih^it is) a judi- 
 ciary fente nee toprijiounce him righteous > and free 
 from guilt and condemnation. ,i 
 
 And thus is it (for ought I can learn) altogether ufed and 
 fcnfcd in the Scriptures, which fpeak of our juflification be- 
 fore 
 
Ch.^^ Secft. I i Nullification onelj in ^efns Chrijl. ep 
 
 fore God, (-y/^.) for filch an a6lionotGod, whereby after 
 the manner of a Ji*dge he abfolveth and acquitteth an accu- 
 fed perfon, Rom. 8. 53 . fyho (hall Uy any thwg to the charge of 
 Gods EltU ? it is God that jtiftipeth^ Verfe34, ^^^^-f hee that 
 eondemneth f where you have a maniteft Antithcfis', or op- 
 pofition'cwixc ;«//^c4/i>« and condemnation i now as con^ 
 domnation{s2,n aftionof the Judge, a {entence of his pro- 
 nouncing the perfon guilty and obnoxious, (oJHftification 
 Cbeing contrary to ii) mull import an adion or fentence ac- 
 quitting and abfolving. Yea? and again, as condemnation 
 moft improperly and abufively muft bee interpreted, if wee 
 expound it to be a making ot a man fo, and fofinfiil by 
 infufion ; fo is juftification unrightly conceited , when 
 men make it to be a making of a perfon juft by infufion of 
 hoHnefs, 
 
 It is obferved, that in this kind of juftification,^'/;^,. which 
 IS ]Hdicial\ There are four perfons as it were. 
 
 Firft,the^^tf«r. One who begins the fuit, accufeth, lay- 
 eth fuch and fuch things to the charge of another, the A- 
 poftlefaidir, Kom. 8. H^Who^all lay any thmgto the charge-^ 
 &c. 
 
 Secondly,the Paiient-xhz perfon accufedand charged with 
 default, and offence, and guilt. 
 
 Thirdly? the ^^z/i'f««r^, who endeavours to vindicate the 
 party fo charged> from the accufation, either by declaring 
 the innocency of the perfon, or impleading fatisfadion. 
 
 Fourthly) the Jpidge^^fJ]^o\n juftification of that perfon, 
 gives fentence for the perfon accufed, according to the va- 
 lid plea of the Advocate, and fo abfolveth him. It is thus 
 in the point of our juftification, there is Satan accufing, and 
 fomethingelfe. There is man accufed of fin and guilt; there 
 isChrift interpofing and pleading 4;^ 4»e/^^t/^r^r^, by his 
 blood and righteoufnefs ; and there is God as a J W^^, for 
 Chrtfts fake acquitting^ and ahjolvtng^ and pronouncin g righ- 
 teous, and accepting to everlafting life. So then, the pro- 
 per and punftual acception of the word j^///f^^/<?», is not 
 according to f^apony but according to ahfolution ^ndpronnn* 
 cUtion : Ii is not Fhyfcai^ as when a man is made whole, but 
 it is jf4diciaL as when a man is cleared at the bar. 
 
" ■' " ■"• ' l . l«lll«<—— >i^i||lll I II I ■-..■illl II III !■■ Ill Ill , „ | I I ^W^^,.— — — I I . ■! .^ 
 
 70 ^ufiificatton oncly in fejus Chrifi* Ch. ^.Scfto^ 
 
 Beethat juftifeth the mch^dy aied hee that condemneth the 
 ]ufl^thejarehothanAb6minationtothe Lordy ProV. 17, X5» 
 There is the word again. Not I truft to be expounded by 
 way oimfH^on (that is) he who makes a wicked man a good 
 man, by impreflion ot righteoufncfs, is an abomination to 
 God, but it is to bee expounded by way of judicial y (en- 
 tence (chat is) hee who pronounceth of a wicked man in 
 the Court of Juftice, as it he were juft> and reputes him as 
 fo, and accepts him as fo, this man is an abomination to the 
 Lord; Now, take one diftinLJ:ion> and then I will to the 
 nature of Juftification. 
 
 Atwo-foia Ju- There is a two-told Juftification* 
 
 ftification. O^^^ ofthecaufcy and this is a particular kinde of acquit- 
 
 tance^ touching fuch and fuch things which are laid to a 
 perfon, perhaps (omecimes very unjuftly. 
 
 Secondly, znoihcx. of the ferfon.y^htn he is throughly pnr« 
 ged and abfol ved ; now in this refpcft wee fpeak of juftifica- 
 tion^ which I think for the nature of it may be thus defi- 
 ned. 
 
 i SECT. II. 
 
 IVfiificathn dfajtftfier^ it u a gracious andjpffi aBionefGod^ 
 
 ) where h he impftting the right eonlnefs ofChrifi to a believing 
 
 • pnner-i ahfolveth or acq'uitteth him from his fins y andacceptethof 
 
 htm as righteoHS in Chrifty and as an heir of eternal life. 
 
 There are divers things confidcrable in this defcripti- 
 
 3 Things IB QQ^ 
 
 ^hisilefcnpuon ^\^^^ Juftification (^xmmtAlMly) helonp to God,\z\sKiS 
 aftir n. h is God that ]ufiifieth^ faith the Apoftle, Rom. 8. 
 53. hnArfhoeanforpve fins but God only} Luk. 5. 2l« Wc 
 well diftinguifh *twixt offlcia and beneficial 'c wixt duties and 
 "'twixtblifings : ^»nVi belong to us, b\xt blejfings belong to 
 God : It is ©od who is offended, and therefore condemnati- 
 on and abfoliition belong to him, to the Judge^ not to any 
 other; hence (aith the Apoftle, Godivae inChrtfireconcH/itg 
 the world to himfelf ^zCov. 5. I9, wtimfuting their fm. You 
 do well to dift »n^iih of the caufes of our Juftification. There 
 
Ch.^^ Sc£t.24 ^uflif cation onely in J>tfttS Chrijl. 7 1 
 
 is firft the prime caufe^ihc Auchor^ and this is God the Father^ 
 who^^'Z'^ his ofily begotten Son for us, and [ct him forth co 
 bee a propitiation for iinne, through tairh in his blood, that 
 all who do beleeve in him (hould be ju(lified;i?£?w, 3. 2 5. And 
 who is the Judge abfolving all that believe, and pronouncing 
 them jaft in Chrift. 
 
 Secondly, The merltorioM caufe^ fo the Son of God our 
 ^Mediatory is faid to juftific us, both as ouxff*ret/y in paying 
 our debt, and laying down the full price of our rcderaption, 
 Jfa. 53. !!• thereby affording unto us the«?^^^^rand mertt 
 of ouii)ttfii^cMion\zn6 as our Imerceffor and Advocate^ plea- 
 ding efteftually for us? that his merits may be imputed to us. 
 Henceisit, 7/^.53. ir. Mjirighteons Jervant[ha&i(tfti fie ma- 
 ny. God r^tfP<ir/?<?rjuftiiies as a J>/^^tf by way of prime au- 
 thority, and God the 5i?» j uftifies zsz Mediator. The Son ju- 
 (lifiesasa/«r^^)', paying our debt, and giving fatisfaftion 
 to the Father for us to the utmoff, and the Father jullifieth , 
 us ^Sd,Credttor, fully accepting of that price and fatisfadi- - 
 on. 
 
 Thirdly, the applying canfe^ and thus the Holj Ghofl may ' 
 befaidtojuftific, in as much as hee conjoyns Chrift and 
 the ionl (by taith) together, whence arifetn a participation 
 ofthcrighteoufncfs of Chrift, and tlic pardon of fin by him. 
 Once more diftingulfti of juftification, it may be. taken two 
 ways, either ^^Uively^ as a judiciary fentence , abfolving, , 
 acquitting, ^c. and fo wee fay, Godjnfiifiethi Or Pajfively^ , 
 as a thing apprehended and refted on, and fo wee fay, that 
 Faith jufi-ifieth; notasif faith did acquit, ^but as it takes and 
 rcceiveth the acquittanccj not as if faith did impute a righte- 
 oufnefs, but becaufe it receiveth and reftethonthe righteouf- 
 nefs of Chrift, by God imputed to us : now when wee fay, 
 that Juftification is an Aftion of God, it is meet for yqu to 
 underftand fomewhat of the kinde of this aSion; For thea- 
 aionsof God are of different forts. , 
 
 Some which are produced within w, and naake a real alte- * ^°^" ^^ ^^^' 
 ration and change in the (oulof man; thus fanUtfic^tiou is ^"** ' 
 ^na^ionofGod-, uhatis) fuch an action of God as is altering 
 the inward frame, and qualities of the foul, of unholy, ma- 
 king them holy> of unbelieving, makiligthem believing; of 
 
 hards 
 
7* ^ufitpcation onely in ^ejus Chrift. Ch. 9,Sed.3^ 
 
 * hard, making them foft; of earthly, making them heavenly, 
 sec. 
 
 Others are wrought for tu^ but not in usy and though they 
 import a change ot the condiiion, and flate of the perfon, 
 yet properly, and formally, they imprint no change in the 
 inward difpofition; And thus jufitfication u an06ito» efGody 
 not an a^lion changifjg the inward frame of the hearty but an a^ 
 Bion changing the great eftirnation of the ferfon; aS when one 
 of a bond-man is made free? this alters the ttatc, but not the 
 nature of the pcrfon; when a guilty perfon is pardoned by 
 his Prince, this alters not his nature, but it doth alter his con- 
 dition; hee is now in the (late of life, who before was in the 
 ftate of death. So is It in J uftification, it is (uch an adion, 
 which alters the ftate, (that is) the man who is in the ftatc 
 of wrath and condcmnationj being juftified, is now acquit- 
 ted , and (b pafled into the ftate of life and fal vation. 
 
 A man who before was guilty of fin and damnation, the 
 fame man f remaining a (inner inhimfelf, and in himfelf 
 worthy of damnation) is in his juflification abfolvcd from 
 the guilt of finne, and accepted as righteous in Chrift, and is 
 pafTed into the ftatc of falvation. Wee deny not but the 
 biood and zhe water goes together,^ (that is) whom God ju- 
 ftifieth by the blood of Chrift, him alfo hee (an£tlfieth, and 
 wa(heth by the Spirit of Chrift, but the aftion of the blood is 
 one thing, and the aflion of the water is another thing. The 
 light and heat in the fire go together, yet the aftion of light 
 is not the action of heat : So here, TheaUtonofthehloodk a 
 jtijf^ifjing aOiony and this is without tu^ yet \or m^ and ofm*^ 
 I'heaUionofthe vfttter is ^ f^n^'tfyi^gaiitony and thisis/<rr uty 
 and in H4 too. y 
 
 SECT.IIL 
 
 T He perfon jti^iped^ is a believing (inner : the Apoftle iS 
 clear, Rom^^. 5. To him thathelieveth on him that ]Hfii- 
 fieth the Hfsgodly^hti faith is counted for righteoufnefs. There IS 
 great dilpute, which Is firft, of Faith or Juftification; tome 
 J30W it feems a fruitlefs trouble to moleft ourfelves with pri- 
 orities 
 
C h.9.Se<a.4.> . Nullification onelj in^cfusChrifi. y^ 
 
 critics in this k inde, I conceive wee may diftingnilh 'twixc 
 thcpHrchafe of ofir Jn^lficatm, whkhw^s long agoinche 
 i^Uod ofChnfl. Hce Was a Lamh flain long pnce for to merit 
 the remljfion offtHms^ neither doth hce now begin his mcrir, 
 wiao hath heretofore pcrtormed it. 
 
 Secondly, 'c wixc the imfmation of that pur chafe. It is true, 
 whiles lam an unbelieving perfon, my juftification is al- 
 ready as a purchafe, but untili I beleeve, God imputes it 
 nocunto mee. My meaning is this, ihQ\ic\s^righteoufnefs 
 9fChrlfi^ which hathdeferved pardon of fin ^^/^/-^ ^z/^r Z^^- 
 //Vz/^i nay, before evsr I was borf$^ but God imputes this over 
 to mee when I believe^ as fopn as eyer \ take Chrift by f ai th, . 
 G9dimpHtesthe rlghieotifnefs of Chrpft Hntomee^ and will not 
 impute mjfmes unto mee : And Scripture is open enough for 
 this, wee reading foconflantly in the New-Teftamcnu for 
 men to come in and belieyc that the; may have remiffioft of fins, 
 in the blood of Chrifi^ and through him alfo eternal life, 
 
 I only propound this fcruple, whether faith be to deal with 
 ihc perfon of ChrififirBj or Wiih hisberte fits firfi-^ Surely We 
 lay with his perfon, and then with his portion; well then, 
 if faith deals with the perfon of Chrift immediately, then k 
 appearsthat a man muft believe, and fo be juftified^ for as 
 much as iuftificationis anaElion efGod imputing the right eoptf* 
 nefs of Chrift^ and^ot mputing /;»,which are the general bene-- 
 «efits(as I may fpeak fo) of Chrift. It is not handfom to con- 
 ceive that God fliould firft pardon mee,and then I believe,or 
 that 1 (hould have the righteoulnefs of Chrift before I have 
 Chrifthimfelf, which muft be if there be a priority of juftifi- 
 cation before Faith. For my part, I conjefture that they are 
 fimultaneous things (that is) they go both together. If yet 
 any men will be acute, let them be fo : The perillis little on 
 either fide, fo that I have faith, and then am j uftified, or fo - 
 that I am jufti(ied,and then havefaith,or fo that I have faith 
 to be juftified,wil in the fubftance 5c event,redound all to one^ 
 
 SECT. IV. 
 
 REmlffion of fins belongs to juflifleation^ (that is) when God 
 juftifieth the perfon,hee doth abfolve or forgive him his 
 fins, 
 
 L There 
 
74 ^ufiificatien §nlj in ^e[us chrift. C b.^,Scft.4. 
 
 Two things ia Theuc be in fin two things. ;'' 
 
 ^1^* One is, thcfiainj follmioK^ defilement of i>, androrrupt in- ^ 
 
 clinacion; with thxsjdfiification deals not, but S^nBi^cAtlen. 
 Another is, the gmlt and ^HHi(hment'^ and with this doth yvff^ 
 ftificAtiofi deal. i>Lippofe you faw a fick thiei-, there are two 
 forts of perfons to deal with hin»; aP/?;/?^/V!«,becaufe hee is 
 lick, and a Jfidge becanfe heeisathief; Itth^ Jt^dge ac- 
 quit or pardon him, this clears him as a thief and guiky per- 
 lon;ifthe7'^;'/^/^» heal and cure him, ihisrefpeashim asa 
 fick and difealed pcrfon; the cafe is our own. Now 1 fay^that 
 God In juftification remits or abfolvcs the finncr.Two things 
 are hereconfiderable, Firft, q'^tdyCccondlyi^^oufque, 
 
 Firft, e^fiid^ what this remiffion is; I anfwer, it u an exemf- 
 Remiffion ^i„g of the ftnfserfrom gHilt redounding to pptnifhment : If any 
 ^ man fin, guilt cleaves iiniverfally to the fin, but then in Ju- 
 
 ftification it foallnot bee imputed, it ftiall be taken away in 
 refpcft of efficacy and redundancy. Suppofe a perfon ar- 
 raigned,and caft for a murder, and the King gracioufly ft:eps 
 in and pardons him; though this pardon makes not the mur- 
 der formally to be no murder, and though it makes n^t the 
 murder now meritorioufly deadly, yet it doth hold off the 
 efficacy ot that guilt, that now it fball not prove death to 
 this pcrfon, becaufehee pardons him. So \n J afiifi cation^ 
 where God pardons the fini^er, hee doth not make fin to be 
 no fin, or that there fhould not be any natural condemn Ability 
 in fin, but chat it (hall not effe^ndlj redonnd to the death and 
 damnation and hell ot the perfon, whom hee hath acquitted 
 fcrChrift, 
 
 Secondly-.^'-^^JAf/^^^jHow far remiffion of fins extends in ju- 
 Atvvofoia ie-fljg.^^j-;Qj^^ There is a two-fold reniiffion. 
 mifliOB. One p^r^/V/^/^r, which is circumfcribed to fi3me particular 
 
 fafts, and is ordinary in the Courts of Iiumane Princes, wlio 
 limit and refirain their difcharges of offenders. 
 
 Another mlverfily which rcacheth to the whole eftape of 
 
 guilt; nowthisltakeasfiire, thac whomfoever (j<7^ j»i^'^- 
 
 je- 3^ u. ^^^^ l^^g ^jjj j^^^^^^ ^^^^ hinsaUhufim* AlHiis^^fins before 
 
 converfioii, andall his fins after converfion: But whether. 
 #his fargiv?n3 of all,be once for oAyJirml & femel^^ they {peak* 
 Mm notable tofpcak my thoughtsfully. 
 
 It 
 
Cb. j,Se(ft* J. ^uftificathn onelj in^efus chrijl. 75 
 
 It is true, I confefs, and embrace that opinion? thacj«- 
 fi ideation is not a divided aB^ it is not repeated over, and o- 
 ver , and over> but it is one a£l: oncly; but whether it bee 
 one trax fern ati^ (as if all were dafhed out with a pen) or 
 whether it bee one continued aBy is very difpucablc The 
 Scripture leans much to this latter, and therefore defcribes 
 God lohcdL God forgiving iniquity y irAnJgreffiony andjinnes^ 
 importing a courfc of pardoning,and not a momentany act. 
 
 Again, it is hard to utter how ^od jitii forgive a finncr 
 before he hath finned, which muft bce^pardJlfor all fins 
 be a momcntany aft. 
 
 Yet I had rather captivate my judgement, than occafiotf 
 difputej only remember two things. 
 
 Firil,no doubt but the jaftffiedperfofifijaH have ever j(ift far' 
 doned; not fome onely^ but all. 
 
 Secondly ^ jfifi^ficAtion doth not admit degrees; thongh ic 
 may a coHtinnance : The righteottfnefs and merit of Chrifi 
 >yhichisour juftification, is not more or lefs, but is at a 11 
 times one and mod perfeft. 
 
 SECT.V. 
 
 THtrighteoufftefs of Jfftu Chrifl is that by rvhish only vft 
 are juftified, 
 
 Therighteoufncfsof Chriflis the matter of our juftificati- 
 ou; not the eflential righteonfnefs of his God-head^ bur the 
 righteoHfnefs ofChrtfi, as Mediator both God and man^ which 
 was either. 
 
 The habitual holinefs of his ferfon , in the abfencc o[ all fin, 
 and in the lichand plentiful pretence of all holy and requi- 
 fite qualities. f *^i i 
 
 Or the aUital holinefs of his life and death by obedience; 
 the one perfeSly fulfilling the commands, and by the paflive 
 obedience of the other ,voluntarily fuffering the penalty,and 
 commination of the Law fdr tranfgreffions. Now all this 
 righteoufnefs is imputed to *^ in jxfii^cation.fot 
 
 Firft, no other righteoufncfs can juflific. 
 
 Secoixllyi^ Chrifi was made Cm for ttSyCo WC are made righ- 
 tiiufncft bjiimjsh* only by imputationt 
 
 La The 
 
76 ^ujlificatien only in ^ejm Chrifi. C b.^. Se^. j , 
 
 ThePapifts call upQiius for a righceoufnefs in Jnflificad- 
 on; they will bring one torch of their hearts and good works, 
 Men^moHs cloathsy faith the Scripture, but wee produce a 
 righteoujfiefs mofif^lly perfeUy every Way exa6t, not /« fu, but 
 wChrifly yet tnfpmed tQtaby God, 
 
 How clear is the Scripture for us? a Cd?r, 5,21, Hee hath 
 made him to be ^n fortis^ who k»evif no /*«, that we might bee 
 madetherighteoiifnefs of ^od in himy jci', 23.6. The Lord • 
 eHrrtghteoufHefs^ iJiff^* 1.30. Chrift ]efus u made unto Hi 
 of God^ (fr^ighteo^efs, HoW often doth the Apoftle pe- 
 culiarly intereit iniiputed righteoufnefsjhandling th^ doftrinc 
 oPJuftificatiou? ^(?w..4, But the Apoftle clears all, Rom. 5. 
 Tp. j4s by onemans difohedteHcey many were made finmrs^ fo 
 by the obedience of one ^ (hall many be made righteous, Ad£ pec- 
 catum imfHtabittir mthi^^ Chrijli jfiflipta non fertmeblt ad me} 
 faid Bernard. 
 
 Objea, But Chriftsrighteoufnefsis^Hi'/, andhow can it 
 prcfent ^righteous before God ? Ic is Koneofours, 
 
 Sol, Firft, it is his in rcfpe6t of Inhaftqn^ but it is ours m 
 refpeftof Imputatiofn; Wisperfomlly^outsmerttoriottfly. 
 As m©ney paid Scco/id ly 5 wtf may be confidercd two ways,eitbcr abfolute- 
 for me. ^^ ^^^^^ alone, or elfe as conjoyjsed withChrifi : and thus be- 
 
 ing by /^// h made o»e with^ Chnfi, he makes over his righce- 
 oufnefs unco us, upon which God looks as oHrs^'m the mat- 
 ter of juftification. . : 
 
 Ob, But if Chrifts right eoptfnefs becomes optrs fo by impu- 
 tation, that wee may truly be accounted and accepted or as 
 righteous, then by the likcreafon, b'zcz.vi{Q: redemption is made 
 iinrs^ wee may likewife bee reputed rr/^^ Redeemers and Savi"- 
 turs^ ■ ; ■ ■■ ' ■ '■ -■; 
 
 Sol. This is one of the arrows which BeUarmffedji^LV^sout 
 of his quiver againft the imputation of Ghrifts righteoufnefs, 
 but it is of no force. 
 
 For hee is to bee termed a Redeemer and SavioHr^ not who 
 doth receive J d.ndtake the redemption andfalvation procured 
 by another, but who brings tedev^ption^nd falvation\ we are 
 by the Redemption of Chrift truly faid to be redeemed, 
 though not our Redeemers, aixl fo by the imputation of 
 Chrifls righceoufnefs, are we. truly accotuited righteous per- 
 
 fpllSa : . Ob. 
 
Gh.p. Sed. 5. fufiificatim ofiely in J^Jus Chrifi. 7 7 
 
 Oh. Again, if the rlghteoHfncfs ofChr'tfi be fo imputed to 
 us in Juftification, th3i,i{ot'VLwe are^ccotinted perfe^ly righ" 
 teousy as if it were our own mofl: perfcd and inti'infecal; then 
 wh)^ may not we be accounted as righteous asx:hrifi}ycd',^nd 
 having Chrifts righteoufnefs, why may we not be the Savi- 
 QHrs efmen} fmce that is the nghteoufncfs which doth (avc all 
 chat are favcd- 
 
 Sol* I anfwer, 
 
 To compare the fame rlghtcoiifnefs with the famc,is illo- 
 gical and grofs, for it is one and the fame righteoufnefs 
 which is inherent in Chrift, ^nd imputed to the believuig 
 
 Secondly, the rigfiteorfneft'of -Ghrift f^ hoifimpSedto a- 
 ny particular beleever, according to the' whole UtitUJe of its 
 efficacy^ btU according to the pardcfi/ar exigeyice of the ferfon ; 
 It is not imputed to 'Pa^i as the genera! price of redempti- , 
 
 on for all, but as the price by which his foul in particular is 
 redeemed. ■;''' -•■ --^^ '.'.^;i-. /*^/' i ■'*^r,r' .;:' 
 
 TheCe things being difpatched, there Ts 'a difference a- 
 mongft fome Divines, about that righteoufnefs which is im- 
 puted, fome hold'mgihc p^Jft-veoftsijy others the a^lve and 
 f^Jfive, 
 
 ^^SoL The latter feems moft folid; Rcafons thefe , 
 ^ ' Firft5there is no Jpiftlficatlmmthont ihcffslfillwg the whole 
 Law, but now to the fulfilling of the Law, (^fince the fall of 
 jidam) two things are required, one is, jerfeB a»d perfofial 
 conformit)totheLaw^ in anfwering that aftive condition of 
 It, Bo this and live, Auochcr is>a plenary fat ^faCIioff to the fen^ 
 tence of the Z/;iB',by bearing the penalty therein denounced ia 
 regard of fin? already committed. 
 
 Secondly, Again, /aiV/? doth not abrdg^te the Law^ but eFta- 
 yii(h /Y,but if it (hould teach juflification without Chrifts ful- 
 filling of fhe Law^it' flionld abrogate the Lawv 
 
 L^ -^gaidiu SECT. 
 
78 ^upfcation only in ^eJusChnft, Ch. i c. 
 
 SECT. VI. 
 
 ' He laft thing which I (hould have inferred bcfore,is this. 
 That the jufitpcAtlcf! ofafiffner is a gracious and ;></ a^- 
 OK. h\S2igradosisa5}:i9My{zhsLtis) the gr^ciofss Uve gtnd fa- 
 vour of God was the caufeof it; It was his own free jrrace 
 and favour that gave Chrift his Son to be our righte(3ufiTefs 
 and icishis/rtf^^r^^Ttf togfve us faith to beiecve on his Son* 
 and when we do beiecve, it is his Grace which m^Hteth untl 
 »s the righteoufnefs of Chrift. 
 
 Secondly,itisa;»/?andr/^^f^<7i«<«^f(7«,Rora. 3. 2j ^C 
 That he might be)Hfly and the Jufiifier of him that beleevltb in 
 Jefus. Gods jufiice b fuch, that hee will forgive no man his 
 fins, for which he is not ferfe^ljifatidfied^ neither will he ac- 
 cept of any as righteous^ who hath not a pcrfonal righteouf- 
 nefs, but having received a perfeft fatisfafl-ion, hee will ac- 
 quit the fmner bcleeving, for he is juft and righteous and 
 his Juftice will not make a fecond demand: yet here is-the 
 gracioufyiefs df God which will admit of the fatisfaftion, and 
 of the righteoufnefs of another for u^. ^ 
 
 CHAP.X. 
 
 The difficult J ofbdecving in Jefus Chritt. 
 
 "^g^^" Second life from this great affertion,fliall be to 
 ^>^\^^ put our fel ves to a Tr;^ and £Ar^i»/>^4r/^^^ 
 Ufc 1. ^^^^ to bcleeve in Jefus Chrift our Lord be the only 
 
 Jzl^^j^ ^^y to be (aved.thenit doth much concern 
 M^^9^ us to fcarch our fel ves, whether we do beieevc 
 indeed in Jefus Chrifl, 
 There are three things which -I will premife asfo many 
 ^ grounds, why wee ftiould put our fel ves upon this enquiry 
 and then I will give unto you the difcoveries themfcl vcs The 
 prf.mifesare thefe. pj^^ 
 
Ch. I o. The elifptdty ofbdeeving in ^c[hs Chrifi. 79 
 
 Fiifti the difficulty of bcleeving in Jcfus Chrift. 
 Secondly, the facility of errour and miftake about bclee- 
 ving. 
 
 Thirdly, the bitter danger, and fare mifcryofnot belee- 
 ving in Jcfus Chrift. 
 
 I The difficulty of beleeving is incrcafed by the fiugala- 
 rity offo/r^«^c and rvonderfnlagoodnejs. It isfo great and 
 fo unparallel'd, that a man can hardly believe it to be true. 
 To have an eftate i» Chrifi^ in God, freely, all at oncc; How 
 can this be? The depth of guilt, lam an enemy, Godis juft; 
 I have run into fuch high forfeitures, fo unnccefTarily loft my 
 felf, provoked God fo often,and the threatnings are planted 
 againft finners, there is no hope, no probability, (ifafmall 
 dcbt,6^c.) 
 
 But for the difficulty of it, that it is not fo eafie a diing to 
 beleeve in Chrift Jcfus, this {hall appear in divers parcicu- 
 lars. 
 
 Firft> there is no naturai frmcifle ofjftfiifjiH^faith fj»w in- 
 mun. An ad, or motion, or quality, which hath a rife and 
 bottom within the fubje6l, may fpring torch with fome eafe : 
 A ftonc having a natiH'al propenfion and impetus to defcend, zmm,. 
 if you do but quit the hand of it, it will down; but now to 
 make a mighty ftonc to mount the liill, to get up into the 
 air, there being-no natural aptnefs to this, itisahard and 
 dinicult attempt. ' ■ 
 
 <?^.'Tis tructhat a man hath an mderflAnding and WiS'jbut 
 the M-jftcYj ofjeffts Chrift is a riddle to the natural, under- - 
 ftanding. 
 
 Sol, The/'^^«/^/>jnatnrally confideredj have no elevati- 
 on to this objed,unlefs the Lord by his Almighy power begets 
 and works faith in the foul. The foul thinks not on him, 
 neither can it draw it felf to him. Like the needle, until it c;;^/^ 
 be touched, it will noi ftart up towards the polc;fo unleft the ^ ^ * 
 Lord doth touch our hearts by his blefTed Spirit 5 we (hall ne- 
 ver clofe with Chrift. 
 
 So then,tliis is one thing to (hew the difficulty of believing, 
 the habit of it is out of oiir power j outofour fphear; it can- 
 not be produced by znyftrength of nature^ but by the/i/^ arm 
 isfGod, Hence that of the Prophet, /p. 5j. ^- Unto whom is: 
 
 The ^ 
 
So The difficulty ofhelecvirg m ^ejus Chriji. Ch.-! oV ; 
 
 the ^rm of t'he'Lcr drove aiej}Mh^ hath^JbeTeeveToUrreB^ri'} 
 The teftimoiiyof the tjoipelccncerning Clirifi^w 
 lieved, unlefs the Lord doch reveal his own Arm, (chac is) 
 until he doth put forth his own Almighty ftrength. 
 
 There is a Katutal frinctple ofwfdclity and unbelief m eiefy 
 me.'^s heart, \i the paper were fair, if there were no precedent 
 blurs and blots, then it were not io hard to imprint feme ic- 
 gibJe Characters; Or if the wax were foft, and the iron hea- 
 ted, nowit were eafie to engrave what kinde of armes the 
 Artificer pleafeth ;^ But when the wax and the iron are hard 
 and cold, now the impreflion IS difficult, becaufe the refi- 
 nance is ftrong;tf there were in our hearts any ebedientldprln' 
 cities, which could before hand tetnper themindcand frame 
 the will, then when God offers Chrift, little ado would ferve 
 the turn; But our hearts naturally bend the other way; there 
 \i in us a natural unaptncfs, nay, an enmity, to beleeve. En- 
 mil J to tlie habit and nature of faith, blindnejs^ err our ^ fridey 
 finhborrii^^fs^ difobedience in oHr hearts. We have fuch flow 
 and untoward hearts, fo armed with all forts of corrupt rca- 
 fonings, fo confulting with fenfe and rational evidences? (o 
 ready on every inevidence, to miftruftjdoubt, queftion, gain, 
 (ay, that all Arguments will not perfwade us that God will 
 give us Chrid, and pardon our finncs. You know thac 
 when the Lord Je(us was perlonally on earth, and did preach 
 himfclf. ai:d m that manner, that mr3efpak<^ mth tha Amhc^ 
 ritj 2s be, and confirmed the truth of his Divinity and Medi- 
 atorfhip by Serif ture and miracles ^ yet very few believed, (hi- 
 ftoricaliy) that he 1^04 the ChriB^ that hee was the Sen of God, 
 Take me now a perfon.vvhois fenfibleofhis foful guiks; 
 Tcllhimof thcneedhebathpf a Saviour, hevfillgrant it; 
 reprefent unto him the fnff erings, the excellency,the tender- 
 nefs of the Lord Jefus j that he is the Medunor, the fropitiati- 
 CfjfQffins^ ihzx. Rerni [[ion of fins is iia his bleod^ hoih int en five^ 
 l]y for the great degrees and aggravations of finne, andf;^-. 
 rf ;?/^^'f/;^, for the {evcral kindes of fin. Tell him, that the 
 Lord jeftis cawe to jeel^fuch a loft per [on as he, that he came 
 to hofefnch a captive as he, that ne came to binde up fuch a 
 brc\en fpirit as he isjthat hee came to eafe and refrefh fuch a 
 hmdcned and laden fouh^ Yea, and anfvver objcftion after 
 -. ob- 
 
Ch, I o. The difficulty ofbcleeving in ^efus Chrifi^ 8 1 
 
 obje^Hon, doubt after doubt, fear after fear, that thepcrfon 
 cannot put by the ai-guments, why he (hould bclecvc, nor 
 urge and re-inforce his realons, why he (hould hold cQ. from 
 cloiLig wich Chi'ut, and pLicclng his (oiil on hloi , yec 
 this we hnde, he cannot (yjhQn all is faid> he cannot bch'cve. 
 . /^«^£'/re'/ doth dirow up fo many mifts, and fo many fears, 
 and is (manytimcs) fo unreafonab!e,that yet It will hold off 
 the lieaiT. Neither i\'\Qgot>dm[s ofGcd^ nor the truths ofCjod^ 
 nor thcmerciesofGady nor the freenefi of them ^non the per fon 
 ofChri(t\ nor the merits ofChrlft^ nor the tendernefs ofChrifi^ 
 r\ox t\\cgrAcioH4 9pr^ invitation, comnfiand, threacning oi 
 Chrift, will make the heait to come in unto him. 
 
 ^ There is a natural efpofition in the Heart againfi Chrift^ 
 and thcretore it is hard to believe on him. The oppofition is 
 manifold. 
 
 Firft, to6« Perfo»;thQ Lord Jefus Chrifi is znho/jr Perfon, Afour-foU 
 aiiinone can take him in truth, but mult cake him fo, to h oppofition. 
 hol^ as he is holy. He is the holy one of God, and he is called 
 \}azholyChilde Jefus^ and an hol/^ undefiled^ High Priefl^ /<?- 
 farntedfrom (i»Mers. Now the heart (naturally) is in love 
 with fin) and Chrift tells us that this very thing is a caufe 
 why men beleeve not : See }oh» ^,19, This is the coHdemna- 
 tioJ^y thftt light is come into the world^ nnd men loved darj^nefs 
 rat her than lights Chrift comes thus to a man, I am he who 
 will fave thy foul ifthou wilt take mee; but then know,thac 
 I am an h^ly perfohi if thou wilt have mee, thou muft let go 
 thyfinnes; Now this breaks off the match, hinders the bar- 
 gain, this goes to the heart.* A man naturally will as foon 
 part with his life, as with the fin of his love. 
 
 Secondly , to hit condition : There is a double condition of ^ ^^^^^^ ^^^^ 
 Chrift, one IS Trifimpha^t^ another is Militant-, Gloria in ex- of chVift. 
 ftf/yj>, that is, the triJInphant condition; TriynLitlones InTer* 
 rftf, that IS5 the militant condition; the Crown of G 'or/ ^ that 
 is the triumphant condition; the Crown of Thorns^ that is the 
 militant condition. ^ ^ ^ ! ^ ' 
 
 Now the heart naturally is unfuffering : It is a tcrroul: 
 toictofpeak of affli^ions, forrows, reproaches, lofTes ; 
 Wee are willing to enjoy the world, totafteof pleafures, 
 to handle profits^ to reft in eafe , to walk at liberty > ^ 
 
 M to 
 
82 The^ifficultjofbeleeving Ch. lO.SeiSfc.j 
 
 *to rejoyce with onr friends , to be fpread abroad with high e- 
 ftimations. The young «w/i»,when Chrift bade him fell alt that 
 he h^d^Afidgive it to the foor^ (Itwas fraceftum exferimentalc) 
 he goes awAjforrowfuU 
 
 Thirdly, to the Scepter md Government ofChriB. Wee 
 
 r^lll not have this man to reign over m^ fay they; and you , 
 
 read in ffalm 2, How they did conjult to break^ hu hands 
 
 afmder. The Scepter of Chrifi is Heavenly, and his 
 
 Laros are Spiritual ^ and his iVaies are Righteous and 
 
 ftraight, they lay injunftionson the inward man, as well 
 
 as on the outward converfation , and binde the though tj^ 
 
 and the intentions, and ^ffedions. Now what do you mean, 
 
 to pin up a Spirit which would have elbow room? what, 
 
 would you have a UcenUow heart , and a turning and 
 
 winding confcience , to bee preci(ed > and narrowed , and 
 
 reftrained , and to every way ftraightened ? You muft 
 
 give it leave to break the Sabbath, to improve itsjg^ins 
 
 diftioneftly , to fwear now and then, and to comply, 
 
 sec. 
 
 Fourthly, to the Right eoufnefs of Chrifi. O what ado 
 
 had that Heffed Afoftle with the Romans^ with the Gala-' 
 
 tianSi with others> to break them ofF from Juftijlcation by 
 
 ^ Works'^ And to taften upon their hearts the Juftification by 
 
 Faith? r 
 
 Wee are apt to (land upon our fclycs, and to look for the 
 matter of our acceptance and acquittance- in our felves on 
 man ; Hce thinks that his good msanlng (hall make him; 
 fpccd ; Another thinks that his doing no body any harm will 
 let him into Heaven, or elfe God help us ; Another ftands 
 on his devout Sacrifices; Another on his charitable boun- 
 ties; Yea? andthofe who (hould know better in the Do- 
 drine of Juftification , how extreamiy do they cling to 
 their inherent Graces ? Much ado, before they can bee 
 made to caft their Crowns to the earth , and to give the glo' 
 ry onely to Chrijfr who is worthy^ What pains is (5od for- 
 ced to take to break us off frdm our felves ? Wee are 
 io proud, andfo unwilling to bee beholding to Gods free 
 . gtace, and Chrift, that God is fain to break our heart to 
 
 pie- 
 
Chao.Sea.j. mifefusChriji. 8} 
 
 pieces? and to fplit our (hip into Ihivers, that We might one- 
 
 Iy cleave to Cbrift. 
 
 "He muft imprint the holy and mighty vigour of the Law 
 onoiirconfciences, to^fhcw us our utter impotency, and 
 fenfibly acquaint us with our marvelous impcrfefilions in 
 graces, and interruptions in duties, and excurfionsot daily 
 linnings, and all to fetch us entirely, to call our fafecies one- 
 ly on the righteoufnefs of Jcfus Chrift* ^ 
 
 m^ 
 
 M» Chap. 
 
84 
 
 Ch.il,. 
 
 *^ 
 
 ^ g#f ^f ft ^f f f ¥#¥f ¥i¥¥if 
 
 CHAP. XI. 
 
 Thefdcilitfof error and miftake 
 about helie'vtng^ 
 
 Econdly, as ic is hard to believe^ fo it is tape tomi- 
 ft^kf^ and delude our felves in the m^itter ofbeUe- 
 ving ; Four things make it to be fo. 
 
 f I One is the various kindes of faith. 
 
 2 Another is the confimilitude of one oi 
 j the excreatns of faith. 
 r 3 The eafinefs of both. And, 
 I 4 The aptnefs in our hearts to bee fatisfied 
 ^wichthefe. 
 
 Firfl-, there are divirs kindts of faith : As the Apoftle fpake 
 oi bodies^ all bodies are fiot the fame bodies^ but there are bo- 
 dies Cce/efiial, and bodies T^rrf/?r/W; folfayo} Faith^ all 
 faith (Ifpeakof habitnalfaith) is not the fame.kinde of 
 faith? we read of a Faith which the Devtls have^gmd we read 
 of a Fatth which the Hypocrites have^ and we read of a Faith 
 which cwcnChri/^s enemies (whom he did not dare to truft) 
 had, and wc read of a FreciomFatth^ a Faith of Gods E' 
 leB^ a i^ftifying andfavrng Faith. Divines ordinarily diftin- 
 giiifh.of faith. 
 
 There is an B^f^oticd faith, which \izcreditiKgi\\t word 
 rel.^Xmg^ but not an embracing of \ifromifing\ it is like the pal- 
 ling through a Garden, and obfcrving, and fmelling, but nor 
 a fJower is gathered; (o In Hift-cricaifaith, the eye of the un- 
 derftanding goes over che Word of God j and hath fomc ar - 
 prehenfioDs, and general grants, and intelkdual fubmifli- 
 ons^tbatGoddoth not !ye,but whathe (aith Is tiue.Neverthc- 
 kfsjtherc is not that quality of Juftifying faith in this, which 
 
 - makes 
 
Ch. 1 1^ The facility of error about l?eleevi/7g, g 5 
 
 makes the heart to clofe with the goodncfs of truth, and to 
 embrace Chriil. 
 
 ^. Thcvc is 2i wonder fpti fa kh^. a faith of miracles^ to re- 
 move moil iUains, to raife the dead, which had fome fpccial 
 and immediate promile, and yet it was a gift beftovved on 
 thofe who had no taith to fave themfelves : Many who have 
 cafi- otit devilsy may at the /<«/? day he cafl amo'yig the devils : 
 LordjLord, hsLVcnotWCProphe/iediftth; Name^ and'm thy 
 Name caft: out Devils ? And yet Chrift bid them depart, Non 
 novi vos. 
 
 STi'^erc is 2 temporary faith', wlikhhathinit fomc f^rcac 
 apprchenfions of thetruths of God,yea, and reverent aflcnts; 
 yea, and fomc delightful con tent-at ions in the fame; yea, 
 and fome fruitful expreffions; and wich a]lthefe,a finguiar 
 degree of profelTion^ even to a zealous forward ncfs, and 110- 
 torioufncfs, to that a man may be in the eye of others like a 
 tallShip>.and yet there is a Leak in the bcttom> which on the 
 fudden finks all* 
 
 Thisr^wp^r^r^/^/f/?, thoagh inmany refpeCls ic handles 
 thefameobjeft with faving faith, it is tampering much a- 
 boutChrifl and thepromifes, yctlt is intrinfeally, andex- 
 treamly different from it. . 
 
 It doth not differ from fc in refpeil of emingncy or degrees^ 
 nor in refpadl of extfter.ce or duration oncly <for th^)ne 
 is a living Spring,and the other is a decaying Ficodyout 
 in refpeft of formal nature alfo •• The temporary faith 
 doth not indeed bring all the heart , and fettle ic on 
 Cfarif}. 
 
 4 There is this l^fiifyi'^g aridfaving faith which bcfiows the 
 whole hearc on Chrift, and takes Chriftunfeigncdly to b:c 
 Lord and Saviour. Now where there are fo many forts , i^ 
 isnota greatdilficulcy,nor animpoflibility to miltake, ^rr(?r 
 ismayifold^ (faid the Philofopher) hnz the trnt h u ft^g ley :ind 
 there is but one line to hit the mark^buc many to mils ir. 
 
 Nay, fccondly, there is a great confmilitHdc of one of the ex- 
 tr earns $f faith ^ with faith it felf^ viz. credulity. It is (Irange 
 (yet ordinary>hat a man fhould make a heaven of his own, 
 and a God of his own, ^nd a Chrifl of his own,ind a faith c;f 
 his own 6c a way to heaven of his own. Fref»mnicfi is a work 
 
 M z m ucii 
 
8 6 The facility of errer about believing. Gh. 1 1. 
 
 much of an idkf^ncy^SLnd si^rac^iefs heart; like a thief ^vQ>xy 
 apt to finger the Kings coyn, but without a warrant. But to 
 the thing; h ihcnc know ledge in fatth^Vfhy^ frefumpt Ion pre- 
 tends to that : is there confidence in fatth}\\h'3it more bold than 
 frefpiwftton} is there any frveet ^Jj^raKce in faith} why?f?r^- 
 fHmftionmver dotthted'^hutco\Ji\d^^'^^tvt ever fince a man 
 was born : is there any jo>i tn faith} why? frefuwftion is as 
 ]ccond and carelefs^ as if there Were no heaven to be gbtjno fin 
 cobe bewailed, nor courfe to be reformed* 
 
 5 Laftly, theje are eafe^ and vce are apt to content oHr fehei 
 VPith thefe^ inftead of^ true beleeving in Jefm Chrifi. To get 
 a little fceming knowledge, to carry Religion upon the lip, 
 and Chrift on the tongue, to be bold upon Gods mercy, and 
 Chrifts death, and with all thofe, to have a heart glued to the 
 woridjfolded up in thelove of fin,refolved againft al hazards^ 
 tofhiftoflFallprofellion rather than to endure any ftorm? 
 what is this fo great a task ? But to have a minde taught of 
 God , and to have an under (landing bowed with the ftrength 
 of Divine light, and inward change to ihe obedience of 
 truth, and to have a will fweetly renewed, and with an holy 
 trembling, hum.bly receiving Chrift in his perfon, and offi- 
 ces, and bcftowing the whole foul and body on him again $ 
 here the work flicks. ^ 
 
 ■ ■IMI 1 
 
 CHAP. 
 
 ■-m 
 
C h . 1 2 • The fur € And dangerous mifery g j 
 
 CHAP. XIL 
 
 The fure and dangerous ml fern/ 
 
 of unbelief [ 
 
 ^ He laft thing which may ftir us to try our fel ves 
 is the confideration of that amazing danger, 
 and unCpeakable mifery, to which the (oul is 
 affuredly obnoxious in cafe of unbelief. 
 O^j. Why, will you fay. What danger if we 
 believe not? 
 I anfwcr, there are three fpecial dangers. 
 Firft, W/ thj pnnes P^and Hfon record agamfl thee^Ulsic (o many 
 fad debts, which thou haft run thy feU into, from thy concep- 
 tion to this very day. They are all written with the pe>9 of a 
 DUntondith^c IS no blottir^g out of a mans finsjbut by the blood 
 ofChrifiy and the unbeliever hath not his portion in than 
 blood, and therefore there are all thy fyines uncancelled,thy 
 finnes of nature, and dWihyfmHes oflife',i\XQh a fin, and fgch 
 a fin, then and there, andagain^ committed, &cc, O how 
 great is the volume of them, the number of them cannot be 
 numbred, and the guilt of them cannot be conceived^, if one 
 fin bindes thee over to hell, Good God / To what flames cf 
 vengeance and horrible degices and intenfions of mKery and 
 wrath do all thy fins oblige thee ? 
 
 Yea, and as *^<7^w^»faid in another cafe, Prov. p, it. If 
 thou fcornsft-^thou alone (baH bear it', fo I (ay here, if thou re- 
 main an unbeliever, thou alone muftanfwer for all thy fins. 
 Whatfoever the wrathful difpleafure of God is;whatfoever the 
 horrors ef conscience are;whatfoeVer the gnawings of that worm 
 arc; wiiatfoever the ^^««^ <?/ ^^^ flawes 2iVc; whatfoever the 
 doleful feparation from God is; •whatfocver cur^e the Law im* 
 flie''sforftK^xh:xi rnaift thou expeft, who wilt not believe in 
 Chrift. O I if that wrath was fo ho:, when it {obliquely 
 
 > as 
 
g g The fure and dangerous mifery Ch. 1 2 
 
 as Ir were) fell 0-^7 Chrift (where it had no unholy and felf- 
 guiityquuiiy CO admix with it {cU) tlnthccfr eat drops of 
 tujdyzud aycdGv.Xy Mj god^&c. How wilt thou wiiha- 
 ny patience^, ealc, pcffible quiecncls, (u(\cin the-extream 
 vvraihoiCheAlnaightyJudgc^ who ai'L vile, and filthy, and 
 halt a coniacnce vvith ail thy tornacnts, to gall and vex thee 
 widicheitings of mifery, guiUs, and felf-acciifations? tell 
 mee how art thou able, what canlUhouf^y, how canft thou 
 beai* up before the Lord, it h: fhould arile, it he fhould ter* 
 libly arifc to judge the nations? He is the Holy Cod and Jfifi, 
 2l nd is Tr;/^ and Grest in fower. What latisfafl:ion canft thou 
 bring, where are thine oblations, or with what wilt thou re- 
 concile thy feUunco the Lord? \Vhereby canft thou either 
 rx5ake thy former fins to be no fins, or perfwade the Lord to 
 be propitioiis to thee-without Chrift ? 
 
 5 Nay^vcrily^hewillj/^^^^/'/^e^ 4* an uKrlghteotis perfon^ 
 for if thou haft not Chrift, what righteoufnefs haft thouPthere 
 is Ko hofe for thee to be acquitted^ndLyyUOt hope to be favedyUSLy^ 
 xhowTXlfttreto be damned, 
 
 Mark l5.l$. C9yoti into all the world and f reach the Gofffel 
 to every creature. 1 6. He thatielieveth and is b^ptiz^ed jhall 
 be faved^bat he that belteveth not jhaU be damned. 
 
 John 5. 18. Hethat belteveth not u condemned already y be- 
 
 CAuft he hath not believed in the name oft he onely begotten Son of 
 
 Cod, ^6. He that beleeveth on the Son hath everlafthg life^ 
 
 : and he that beleeveth not the SonfhaHmtfee life^ bnt the nvrath 
 
 of^cd db ideth on him. 
 
 Rev. 2. 8. Thefearftiland unbetlevivg are caft into the lake 
 of fire and hrtmHone, 
 
 Ob], But you will fay. Why? This is ftrange I Whyfuch 
 cxtream rhifcry for not believing? what fin is it? 
 
 Sol, It is one of the greatefl- fns of the rvorld, not CO believe, 
 (that is) not to receive the Lord Je(us Chrift. Bccaufe, 
 
 It is a fin againft the great efi love to the worlds Job. 3. 1 5. 
 Codjo loved the worldythat he gave^&c. Rom. 5Ȥ. Bm God 
 cemmtndeth hi^ love towards ttfy that rvhi/es we were yet finders 
 Chr'ift diedfoY t^ , 
 
 God fticwed the greatnefs of hu love , to bejtorv hit Son^ 
 
 and 
 
Ch.il. :i , of thdelief. %9 
 
 and Glirift ftcwcd \:\\^ grcAtnefs ofhi4 hve^ to dje for m, Great' 
 tr love (falj ChriftJ ^^« ffo man jh^Wy thAn to iay donnhn Itfe^ 
 C^f. Now for.rhc Lord cofirideojt ^ w.iy of SdlvattoKj and 
 in love CO OLii fouls zo offer this Son of his unto us, and to he- 
 feech Hi to be recoMctlcdy and theii for us (like them who were 
 enviccd to the Iuppe«) wee tannot come, wee will not come* 
 Ochis,&:c. _ , ^ V .X 
 
 2 It is a fill for which there can h no remt&j\ for as much 
 as it is 2ifin awaits ft the onelj remedy of a finful foul. The fen- 
 tence ot the Law may be repealed by the Gofpcl, bur not e 
 6«?^f ry^There is no plaifter for the foul but the blood ofGhriftJ 
 wh^ yet iinbelid will ncjt take and receivei ; ' - J S^^j 
 
 3 Icisa f:n which ,(aS much as in it lies) makeiVoia! 
 and Vain all the .Cuvenanr of (jr»^^^,^ turning alUthc gobd- 
 nefs of it into nothing, and all the 'truths of it into lyes, and 
 makes the blood of Chrifi to befhed in VAin, Hi that helievetb 
 not maizes God a IjarJbecAufe he believethnot the record that God 
 gave of hit Son^ I John. "ymlO. 
 
 4it is a fin which ^/rr^/y murders thofotil : becaufc it doth 
 wiltuUy hold it off from (Shrift, who would upon believing, 
 pardon, and juftifie> and fave. 
 
 "All thefe things being prcmifed, let us now defcend co- 
 Wards the trial or evidences of tru^ faith in Chrift, where I 
 b?feechyouobIerve, . !:.^ -: 
 
 ji.n^»iT ii i ./jT)" i i . iii l i. i 1 '^ "in I ;,[ii^ ia 'i i*" 
 
 N CHAP. 
 
50 Ch.i3» Seft.i 
 
 CHAP. XIII. # 
 
 Rules for the difcovery of faith. 
 
 [Irft/ome Rulis ofT>ire[iiony{ot the manner of 
 
 ef idence and teflify ing of faith, that you may 
 
 1;W« chif gs. I ^S ^^HB| neither be deceived by frefrnfffttan^noc fCffUi^ 
 
 td fcy ^xr tf r ^»^ donbtingv \ i 1 / / f \ i\ ^ - ? 
 • Secondly ,/tfWf lively wfimfesol trtitf faith^as 
 i^he word oi God doth clearly reprcfent them* 
 The Rules of difcovery and fiodbg out faith, which are 
 
 T ''^^^'^ •^"'^ '•^^^ things without which faith cannot be in 
 X the heart>. and yet they dq iwui^<;cj[laril>andinfaliibly 
 
 conclude that a man hath taith. .., . r^\^ ^ . - : ■ 
 
 They do well diftinguifti in the Schools 'twixt an Antece^ 
 dent^ and a Gaufcja Cm[e is fuch a thing as is before the effed, 
 and which being pur, the effect alfo is^ pur, one will not go 
 without rhc othev; But an Antecedent is that which muft go 
 before another thing; yet it is not neceflarythat ifitbc» 
 tliat thcotheMhittg flioirid follow* ^irc-rtfiffg^efrheSft^h 
 Sirmil zcaufeof dajy and therefore this will always hold, If the 
 
 Sun bee up, it is Day; But this now. Learnings is (or fhould 
 be) an v^«f^^^(i^«ff*p^'^/^rw^^f,it{houldgobefore it, yet it 
 is not an infallible truth, that every one who gains learningf 
 &QI1U enjoy preferment : Thus is it in the nature of faith^ 
 There are fome Antecedent sy there are Come things which 
 muft of neceflity go before faith, yet thejf alone do not for- 
 mally and affuredly conclude that a man hath faith ^ as 
 forinftanccc 
 
 ^ A 
 
Ch.i3»Se<^»i. Rules fer the difcovcry of fmh. 91 
 
 AtmacsLmiotheleeveirtChrlfiyhQC cannot receive fefud 
 Chrtfi with all his heart, he hath fome htfy^cai evidence of 
 Chrift, he mudh^vctomQkitowleei^e of cMrtfiy what he is, 
 and what he hath done, or elCc hce cannot take him to be his 
 Lord and Saviour ;yet^^^ i^nowlediedozhnot infallibly con- 
 clude /*y??/;^'^ andfavingfahhiioi: as much as the Devils and 
 Hypocrites may fee much of Chcifti dicy may have 'a high 
 degree oi iucelleclual apprehenfion. 
 
 Again,a man cannot by faith t^ke Chriji to be his Lord and 
 
 *viour, unlefs lie hach {bme/^»/^/^;f^//ofhis fuiful condi- 
 D, our heart will not look towards Chrift, it cannot con- 
 ceive of lais excellencies, nor ot his own neccflity, until wee 
 feel our finfulncfs, and loftnefs, and vilenefs ; The whole 
 miihzincedy noz look fir a Phy ft ci^H^ yet a perfoii may bee 
 finjile ofhujinffil coftdition; he may not onely by the light 
 of ffaturdl c0n[cie»ce apprehend Ibme broader and (lirring e- 
 normitiesj butlieemaybyafmart and f«/ViS:.//^^t,let inby 
 the Mimftry of the ^#ri,di(cern heaps of wickedncfs in his life 
 and hstirt^iox, which his confciencc may fting him with won- 
 derfully bitter accufations; andyetfuchaperfon (poflibiy) 
 may not rife from trouble to faiths as is evident in C^in and 
 Judas. So then remember this, that in the fearc^iogs and 
 trials for faith, you do not conclude the frefe»ce ofthe habit 
 from the common antecedents off ait h^ for as much as faith is 
 but a contingent confequent of them, fometimes it doth fol- 
 low* (ometimes it doth not. ^ As in i^i'^rr/^^^, fometimcs 
 it doth follow the motion which is made, and fometimes it 
 doth not; fo ih%e ^oujiffg ofmrfoHls toChriJf by taith, fome- 
 times it doth follow ^^^'w'^^^^!. fometimes it doth notifome- 
 timcs it doth follow the preaching of the iVord^ and yet fome- 
 times it doth not} ioz^have heard^ yet who hath beleeved ? 
 faid the Apoftle, Rom, 10. fometimes ic doth follow the 
 motions ^ aiid inward txeit4ti$m ofthe^Spirity and fometimes ic 
 
 doth not. :^-.-r:^^HV 
 
 a There are fome things which /4if^<7»f/; dothproduce.ytt 
 bccaufc it doth not produce them always^ a man therefore mu(i 
 not negatively conclude from the abfence of them, the ab- 
 fence of faith. 
 
 You know that holy andlpiritHaljty^ it is the fole fruit of 
 
 N2 faith, • 
 
p2 Rules for the discovery cffMth. Cb, 13 $^7i. 
 
 faith, therefore faich tlic Ag^ttle, i^^ti i, 8, BeleevrKglyee 
 re'yoyce voith ) oy ui$heakaJ? le and g lyflsHs, : There is nothing 
 which can prefe^to the heart ot a Chriltian, fuch full caule 
 of J7, 2iS frit by fuch a God, fuch a Chuili:, {uch a love, fuch a 
 blood, fuch a mercy, fiKhhappinefs, fuch unmixt, and pro^ 
 pcr,and fuitable good* There is a carnal jay, which fparkles 
 Irom the cup of pleafure; a^d there is 2igltfierwg \oy^ which 
 the rays of gold may produce; and there is a heaftlj joy, which 
 the fulfilling of finful lufts may fend forth ; and there is a 
 fiajhiHg and tranfient joy, which the pride of Hypocrites ma^ 
 dart out; but found^ and yf^eig^tyy and hsly^ and fHre^ and /pl^ 
 r///<<i//<?7, which is a well-grounded) and; not to. be repented, 
 affeaing of the heart, that comes onely from faith: Yet it 
 comes from taith as a feparableefie(S^5 look astroiibk and* 
 forrow is a Contingent antecedent? fo even /»^^// mperato^ 
 true joy is afeparable fruit of faith. Though the branches 
 and green leaves do fprouc out of the living root onely, yet 
 this colottr doth «ot appear at all^ timesj Though the blade 
 comes onely from the grains cart into the eartb,yet you can- 
 not always obfcrve the blade. Tliough theHefh and natu- 
 ral complexion flows only from health, yet there may be fad 
 occafionsv which though they do not cxtinguifh health, may 
 yet fouKliIti blubber the complexion. So even the belecving 
 perfonmay fometimes have a tear in his eye^an handkerchief 
 in his hand, a figh lo his breaft,and yet have faith inhis heart. 
 He may y?^ dowh in afhes^ and feed on tears^ as David did, and 
 for all this he may be a true beleever : He is not always able 
 to feethecaufesofhis joy, nor to break through the control- 
 rietiestohisfaith> nortoremovethequaftiingsof his com- 
 forts* fherefore when you arc to try your f elves about your 
 fa'tth y do not m^kcsL negative mfere»ce {lomfefarahUevi- 
 dences, 
 
 3 There are fome things wh\d\fAith onely doth frodffce^not 
 ZSejfenttal properties , but as magnificent teftimoKtes* 
 
 The moral Philolophersdifiinguifh/twixt the effe^s and 
 aEli of liheral'ityy asitis abfolutely.confidered, and as it is c- 
 minently confidered, being raifed to magmficence. To give a 
 farthing according to the rules and circumftances of morali- 
 ty, even this is an aft of liberality- but to build a Colledge, 
 
 ' ■ this 
 
C h . 1 3 . Seft. I . Rules f§r the discover) offdith. 9 ^ 
 
 this is now an aft of llbsrality grown inzothcgrearxe/s of 
 magnificence. So is it in the matccrof/*</r^3 there are Ijme 
 frmts offmth which comclrom ic, abfoltttely confidered ac- 
 cording to the t/ir^/conftirution of it .* And there bee other 
 fruits which come from it emimntly confidered; faith is come 
 to an height, to a ftrength, when ic fends them torch. Thoug h 
 a childe cannot bear a burden of an hundred pound weight , 
 yet hec can defire the breaftand fuck; the bearing of fnch a 
 burden belongs to flrength, and yet the very fucking fhc ws 
 that he hath life. Though a Chrrflian be not able in all re - 
 fpecb, at all times, with ail modcracijn and ^il^acc, to- pa % 
 prefently through every heAvj occurrence ^^[vxh (hcwsjfren^th 
 of faith ^yct his heart may moft a^cil.on.vel/ clwg ahom Chrifi^ 
 which (hews the trnth of fan h, 
 
 AfluroKce is a fruic of an eminent faith, and fo is a more 3 Eaunciic 
 hahittMl fiedfajlnefs of quiet [nbrnifion^ and COnfidciKe iii all f.uks. 
 ^ates and conditions,and fo \s that maintenance of the heart 
 upon (jods f>romifes in the times offirong coHirarieties, N JW IS 
 Divines fhould warily open their lips, (o fhould you wifely 
 diftinguifh of the evidences of a true faith, fomc being (if I 
 may fo term them) ejfeynial^ and others being cmtnent^ fome 
 there are which difcover the /r«rA, others which tcflifie th; 
 ftrength of faith : It is one thing to fhcw unto you ihn proper-- 
 ties of a MitHj another thing to (he w ufuo you the properties of 
 Afirongmtin^ Many a^pootChriftian hath been deeply gra- 
 veird By others, and cxtreamly affiifled by his own fpirit for 
 want of this diftinftion of the propetties of faith. Bccaufe he 
 rcads.and hath heard what admirable and lingular frjits^and 
 effects, faith hath fent out,as Afftim-ce, giui fill ajftirance^zni 
 with thcfe fome^/or/o/» a^s ofje/fdemai.^s ill Abraham and 
 hxsar.flaggerixg embracing of a promlje^ agaiiift which both 
 reafon zuAfenfe^ and nature might have difputed and urged. 
 O fay they, wee hive no faith, Abr.^hams faith wrought fuH 
 afarance^ removed all ftaggcrings, our hearts are (till dofibt- 
 itg-i we can hardiy beperfwaded, we reel and f^aggcr like the 
 waves, now on the (hore, and then inftantly cflf; now we be- 
 lieve, anon wee let go our hold, and doubt ; And hence they 
 uncomfortably conclude againft their own louls, the u:rcr 
 abfence of faith frc)m the ^^/<?^ of fome particular and fw^^'jf 
 
 N 3 f>^' 
 
jj 4. Rttlesfer the di[c$verj of faith. Ch. i j^ Se6t, i • 
 
 exfrejfions effH/th^noi abfoiutely atfaith^bnt of faith asfir0t?g 
 Afid exceedingly ripened : wc muft HOC conclude negatiyely , 
 komthz degrees to xht habit. ^ 
 
 As if one (hould conclude that he hath no filver in his purfcj 
 becaufe another hath a bank ofmany thoufandsj orthathee 
 hath no legs to go, becaufe he is not io fwift as Jfahei-^ox that 
 the Spatrow flies not, becaufe hee cannot mount up to the 
 Sun with the Eaglej or that a childe is no man^ becaufe hce 
 cannot exprefs the ads of a flrong man* 
 
 4 There are and will be many/»»'^r^ contrarieties to the 
 intrir^ficalAEis SLiid frff its ef faith y iiotwithftanding faith bee 
 truly in the foul, and works there. Falth^zhoiigh it hath the 
 frehemifscffce of other graces innd^cQ. of its office^ being the 
 only Embaflador (as it were) ofthefoultoChrift, yet it 
 hath nofriviledge above them in re^e^ of the fubjeEi^ (that is) 
 in rdpeSofthea^ and workings of it there; but lookaseve- 
 ry other Grace hath fomc or other particular cor rnftion oppo- 
 fite to its particular nature^ and its f articular aH^ings; So evai 
 faith it fcff hath infidelity, andunbelief oppofing it, both in 
 the ^«4//>7,and in the feveral exercijings or ablings of it. There 
 may be flame of the fmoak, and a hand with (baking, and a 
 tree trembling, and a faith of doubting. 
 
 Yea, if any grace hatli the hardnefs of a more general and 
 ftrong oppofition, then faith is it, it being a grace of gmQt^i 
 help and ufe to fetch in more grace, and more flrength a- 
 gainft all finnc. Now in out trial* f or laith ? it will be with 
 us as with the Artificer, inhisfcarch for the little raysot 
 gold; It is true, heftiallfinde much dipfshere and there, 
 [ and yet it he can findc a very little piece of gold, (though a- 
 1 midft an heap of drofs) he will fay, this is gold, and will pre- 
 cioufly cftcem of it,and lay it up. So when we are fearching 
 our hearts by the light of Gods Word for true faith, without 
 all doubt we fhall meet with many doubtings, much unbe- 
 lief, yet if we can finde any one degree of true faith (which is 
 moxQfreciow than gold) we may not caft it away, becaufe it 
 is found amongft iis contraries,but we mufi cherifli and em- 
 brace it, becaufe the touchftoneof the Word hath approved 
 it to be a precious faith. For (and mark tfes) we arc not a- 
 bletagivc you any evidences of faith, or any other gracci 
 
 by 
 
n 
 
 Ch. 1 3, Se<5l, I , Rules foOhe dijcovctj of faith. 9 j 
 
 byvvay of abftraftion, but by way ok cxiftcnce, (that is) 
 not whac vmy difcover falch in a notional, and the moft fi n- 
 gularly conccwableprofeflionofit; but fuch tcftimonie? you 
 bave to difcovcr faith, as faith is now abiding in finful pcr- 
 (onS) who though they may have true faith , yet as long 
 as they live in earth, will have many things in them contrary 
 to faith* - . , , 
 
 There is a double contrariety to faith. . ^^g;' ''^■ 
 
 Ond is natural J and this more or Icfs will be i n the foul of ' 
 any beleeving perfon, till you can utterly raife the heart, and^ 
 ejeftfmne by the alteration of glory: So long as wee fiave I 
 p^2.nifpirity there will be a confliding 'cwixt faith znd \ 
 »fij^pli^f» As there was a mixture ofj<?; and /i'rr^w' at the^r^- ' 
 iiffig of the Tern fie. 
 
 Another is affroved^yjijhzn a man neither doth, nor will be- 
 lceve,he neither doth accept of Chrifl:,nor will he have Chrifi 
 to reign over bim^ and he hkss his unbeleeving condition^ this is 
 a fearful eftate : But though the contraries to faith do arile , 
 yet if they be not af proved:, yet i \ they be refiftedy we muft not 
 conclude that we have no faith, becaufe of the oppofition,but 
 rather ajfpire our felves that wchave it, becaufe of the refiB* 
 ancfofthatofpofltion: ^ We muft not conclude" againft faith, 
 becaufe of oppofition Inward or outward. 
 
 This inequality of a£ts conclude not an abfeaceof the ha-: 
 bit of faith. Diftinguifti of, 
 
 1 Radical habits. 
 
 2 Aftualexercifings, which are, fometimes mere, fome- 
 timeslefs, fometimes clear, fon^etimes interrupted, (ome- 
 times^the foul is free, fometimes opprcfTed^and violerkly car- 
 ried by temptation to mif- judge the condition. 
 
 Tlieccnfurcotourfaithmuftnot be allowed ^ as is given 
 ia the time of our temptation aixlpaffidij&c. I [aid in my 
 ^4/?^,PfaI.ii(^. 
 
 Oh]^ But you will fay, we grant all this; But how may 
 a man know that his faith in Jefus Chrift is a true and lively 
 faith? 
 
 5<>/. 1 anfwer. ; 
 
 SECT. 
 
^6 Signs of a true an^livdj faith, C h. i ^.Sed.a . 
 
 SECT. IL 
 
 Fir ft) 4trttelove ofChrifi is art infaUihleand effenti^l evidence 
 of a trptefMth in Chrifi, 
 
 T hcLvaix four things which will clear this, as^ lively tc- 
 ftimony of true faith , If wc can proven ^ '■ / -^ 
 
 Firft, that Jove is not feparated from faith, 
 
 Secon^^y , that there is no believer in any degrees of faith, 
 but he hath a love ot Chrift. 
 
 Thirdly, that there is no time, or circumftancc , into 
 which the beleeving foul is cafl? but flill he loves Clu'Jft.'' . 
 
 Fourthly, that no unbelieving heart can, aqd cfoth^v^i^<^e 
 
 Chrift; I fay, if we can prove thefe four conclufions, ttilrftt 
 
 will be mof^ evident and certain, that the love of Chrift is an 
 
 . infallible Argument or Teftimony of a true faith in Chrift : 
 
 Thus, then, 
 
 I Love ii not [efarated from faith; If you perufe the Scrip- 
 ture, you fhall finde them go hand in hand. Gal. 5 , 6,- F^r 
 in Jefm Chrift neither circHmcifion availeth Anj things nor un* 
 circHmctfton^butlaithvehichrvorkslfy tovey (that is) Chrift is 
 not mine, beqaulelama Jew; nprishemine,becaufcl am 
 a Gentile; but he is mine, becaufc I am a Sefeeven and if my 
 Faith In him be true, it will cxprefs it felf ,by love ^ 1 Thel. 
 i. g, Tottrrrork of faith y and labour of love inoHr Lord J e*^ 
 ^t^ Chrift \ F^tV^^w^^T/.^arelikeawarm hand; faith is the 
 hand, and /o'J/^ is the warmth in it; f^/V^ cannot be the hand 
 to take Chrift , but love will be the warmth to heat our af- 
 {eGio^if unto Chrift. i Tim, i. 14, The grace of oht Lord 
 rvas exceeding ahnnd^^nt^ with fatth and love rvhlch it in Chrift 
 Jefu4. Faith and love are like the husband and the wife, 
 ^nd faith a.adIove are like the mother and the daughter ; Sec 
 2 Ttm, 1. 15. andPW. 5. And indeed it ftands with unari- 
 fwcrable reafon, that faith and love cannot be divided; for 
 as much 2lS faith in Chrtft , 
 j F irft, reprefents the abColutc and cflfcilual caufe of love to 
 
 Chrift, I c doth (ee (uch a meafure of goodnefs and mer'cy 
 from God through Chrift^, and fuch a height, and depth, and 
 
 breadth 
 
Ch. 1 3 . Se^. 2» Si^ns efa true and lively faith. 97 
 
 breadth oftove to its in Chrill, and fuchan excellency of ho- 
 ly pcrfc^ ion, andamiablcnefs in Chiill, which draws the 
 ioiU with (ti'ohg affections of love to Cnrift again. 
 
 Secondly, if taith n^ighc be without love, then a pcrfon 
 in Chrift might be Andthewa-marAnatha^ for as mjch as he 
 vpho loves not t hi Lord JefwChrifiy \Sy &CC. but it is a mon- 
 ftroiis wickediiefs to conceive that a believer in Chrift fhoiild 
 bcfo. 
 
 Secondly, there is no believer in any degree offaith^ but he 
 hath a love of Chrift. The weak, ChrlfiUn as well as the 
 firofi^^ the fUnt as well as the cedar. The Father of the ehilde 
 whocryedout, / believey helfmy unbelief*^ as Well as Abra- 
 ham the father of the FaithfnL Though one Chriftian may 
 produce fome teftimonies which another cannot : though c- 
 very one cannot fay with Fatily I amfnU) perfwaded^ yet eve- 
 ry one can fay with P^f^r, when Chrift demanded of him, ^/- johnii. 17. 
 monSoftcf Jonas ylovefithoH wee f Hce faid unto hirp, Lord 
 thou kjforvefi aU things^ thoH k^oxveft that I love thee* 
 
 Yea, thirdly, whatfoevery?r*</^A^/ the believing fonHsc^Si 
 into, when it is in death, in flames for Chrift, yec it can love 
 Chrift, when it is under the crowd of tenaptations, when it is , 
 in the bitter days of defertiori. When the Skirmifti of rea- 
 fooings do prevail upon the foul fo highly and ftrongly, that 
 the heart is ready to conclude againft it f elf, that God looks 
 not on it, Chrift will not bee mine, yet even then however, 
 / love the L»rd Jefas Chri^y I love him, though I can fee no 
 fenfible teftimony of love from him,my heart is ftill towards 
 him, he is my Center and Loadftone. 
 
 Fourthly, No tncerlyptnbelievingperfoncmlovethe Lord 
 Jefpts Chrift^. For, what is love? Love (you know) it is the 
 fettliffg and tranif laming of the heart : Ir is fuch an affe6lion 
 as klfitsthefofilto ChriJI-y bntit is impoflTible that this (h:)uld 
 be whiles the heart hath no faith. So then love of Chrift is 
 an infallible teftimony of faith in Chrift. 
 
 O^/.But you will fay, this is ftrange^ th2Li love of Chrifl 
 (houldbefo lively? and fodifti iguidiing a teftimony of true 
 faith J why doth not many a man,yea,every man pra^efs that 
 he loves Chrift? 
 
 5<?/.BelovcdiWhat men profefs is one thing,aiid what they^ 
 
 Or affea 
 
A/ 
 
 98 ' Signs of a true and lively faith. ChTiJleaTs, 
 
 aftcd and love may be another thingi ihtlembUnce of love is 
 a thing diftinafrom the fineere affttiion ofhve. If your Uve 
 h€ true and fifjcere^ never queftion the matter any further, af- 
 £vvicA\y\}c\y faith u right. 
 
 Ob). But this is the doubt, this is it we queftion as miKh as 
 the former, whether we truly love Chrift or no? 
 
 Sol. A word to it, and fo an end of that trial. If the love 
 be true which is to Chrift, Then 
 
 1 It will beftow our hearts onChrifl ondy : Nothing \^ too 
 good for him whom wee heartily love : in true love the heart 
 IS in him who is loved, and not in him who loves. AnimA eft 
 nbi amat^Kon ubi awmahznd which way the heart goes,all (hall 
 go that way. 
 
 2 It pitches on the f erf on ofChriJiiLoyc is bafe,i£ it be 'cwixc 
 perfon and eftate,buc pure love is \wixtperfoH andperfon i 1 
 confefs that a wicked man, aii unbelieving perfon may have 
 a tooth ac the portion of Chrift, he may marveloufly dcfirc 
 the werits ofchrifi^ pardon of fin, exemption f ro«> hell, but 
 faith is it which draws out fuch a Iqvc, as makes the foul to 
 admire it, and to cleave unto the perfon of Chrift. 
 
 5 Jt is f^cc re znd cofsjttgal : it 'is not an adulterous love^ 
 which is divided among Teveral Paramours; O no; True 
 love of Chrift knows no hmbA^d but Chrift, and no Lordhxxt 
 Chlii\hQ is the coverifsg of oMr eyss. ^ 
 
 SECT. III. 
 
 A Second trial of our true faith in Chrift Jefus, is this, <«- 
 ward change andfanEiity of the hearty is an infallible tefti- 
 monyof a Itvir.g faith. Divines diftinguifti oizeommonfaith^ 
 and of a jpedalf^ith^znd according to their nature fo are their 
 effefts; heemmon faith may elevate the minde to fingular 
 apprehenfions, notable expreflions, outward conformities^ 
 in matters cither not difficult or dangerous; But fpeeial faith 
 hath a diftinguiftiing operation, it works that which no falfe 
 or pretenfive faith can;What's that?This is it, it doth change 
 the heart, and is ever a companion with inward holinefs. 
 
 There 
 
 1^ 
 
Cn . I 9. Seft. 3 . Signs ef a true and lively faitk 99 
 
 There be three things which I will (hew you about this. 3 Things. 
 
 Firftj that true faith doth prodnce a change, there is a two- 
 fold change, i One ot the ro^^/ViW, which is,whcn a man once 
 in the ftate oideath^ is now paffed over to the ftate of lifr ^ 
 once in the terms ot condemnation^ is nov^ tranflated to the 
 ftate oI^^/<?/«f/^«j and this change faithfindestorusin Jefm 
 Chrifi-^ the impmation ofvrhofe right eon fnefs in JuBificAthn^ 
 changeth the ftatc,(o that our guilty debts are taken oft, and 
 we are reconciled. 
 
 Secondly, which is of t6c perfon, and this change is the al- 
 teration of a mans nature, for fatth is notonely a it^fiifpng 
 graceybui kis2L\[o Si fan5tifpng grace: Hence thcfe phrafes, 
 w^J 1$. 9. ff*rifying their hearts i^y faith^ ASts26.lS.that 
 thej way receive forgivenefs of fins y and inheritance among them 
 y^hich artfanBified by faith that « in Chrifi. As the blood of 
 Chri^ is Zf»re blood 2SWC\l2iSZfreci0H6 blood t and as it is a 
 cleanjtng blood as well as an expiating blood; [o faith is a grace, 
 not onely to acqt^ity but alfo \opHrge and renew; It is not only 
 an f«f/f/'«^^r4rf, (that is) that grace which doth intereft us 
 into Chriit and his benefits, but it is alfo a confermiKg grace ^ 
 (that is) fuchagraceas works into us the virtues and holy 
 qualities ot Chrift. And therefore you read that it doth en* 
 graffe tu into the JimilitHde of hit death^ Rom. 8, and into the 
 fehyvjhip of hi^ fnferings and refurreB/on, Phil J, 10. 
 
 Secondly, obfervc, that every believer hath a changed and 4 
 holy hearty 2 Cor. 5. ij.lfany man be in Chrift (and you know 
 that it is faith which unites to Chrift, and plants us into him) 
 he k a new creaiure , ( that is) that mm is altered in 
 his inward frame, in his faculties, in his inclinations, all 
 over. 
 
 I There is a change, cither in the ce fat ion offomeparticn^ 
 UraEi'tonsy which an unbeliever may attain; and^there is a 
 change in the newnefs of nature, when the foul is turned, and 
 bialTed, and enclined quite another way. I confcfs, the Apo- 
 ftle doth not (sly ^if any ^^^ ^^ '^ Chrifi he id a strong creature ^ 
 yethcfaich,heisa»^tvrrf/ir«rtf5 for though every believer 
 hath not that maturity, and ripenefs,and ftrengih^yet he hath 
 a newnefs in his nature, an holy change wrought in him 
 throughout. Look as zhc firfi Adam derived guilt and cor- 
 
 O 2 rupti- 
 
lOO Stgnsofatrticandltvtljfdith: Ch.ij, Sc6i. 3. 
 
 rupdoii to his poftcricy, fo the fecond Adam derives pardon 
 andholincfs, therefore he is called a ^«/V^«/»^/p.'nr, i Cor* 
 15. Ic is not 'twixc Chril't and believcrs,as 'cwixc a root and 
 a dead limb, which hangs on, but hath no li{e5nor (ap: Chrift 
 haih really no fuch jnembers in his body, he is not like Ne- 
 b>ichadtiez,z,ars image,who{c headii ofgeld^zni the/r^r of clay; 
 ioK a man to boail nouch of his head) of Chrift, ot gold, and 
 yet he to remain a piece of clay, he to have a nature utterly 
 heterogeneous untoOrift, this man deceives himf elf. For * 
 every plant, every graft that is infer ted into Chrift, hath 
 the aliquality of his nature. Hence thofe who in Johft i.i ^» 
 are [tiled BeUevers^thcy are faid in the next ver. i-^.tobe hotn 
 ofthefVtU of God; Now as in the natural birth there is anew 
 torm, (o in the heavenly there isa fupernatural and holy' 
 frame of grace ingenerated. 
 
 Thirdly, No man hath a changed nature but a Believer. 
 Why? Becaufe no man hath grace but from Chrifi^ and none 
 have Chrtji- hut Believers : Again, it is impoffible 'for a man 
 to be lovely in the eyes of God without faith", but if any man 
 might have a changed and fanftificd heart, and yet wane 
 faith, then one might be lovely in Gods eyes wanting faith, 
 tor as much as God loves and delights in an holy heart. So 
 dienthis is mo(t evident, that if faith goes not without a 
 change, and if every Belecyer hath a change,and no unbelie- 
 ver hath it, I fay, this will follow. Therefore if a man can 
 findea change of his heart, he then hath the truth of faith. 
 Now then enquire; is there virtue gone from Chrifl to 
 make thy dark minde feeing, thy ftubbom judgement yiel- 
 ding,%nd piizing,thy proud heart humbling, thy filthy heart 
 cleanling, thy hard hearc relenting and mourning, thy car- 
 nal aftc6iions to be heavenly, thy finful foul to be holy; be 
 confident df this that it is found faith? Though there be yet 
 remainders of corruption, yet if the inclination of the foul 
 be changed by grace, donbt \t not .thou haft faith:But tor fuch 
 as talk of a faith which ftands in oppofition to holinefs, and 
 pleafc themfelves in zgracelefs falth^in fuch a faith as hath no 
 fcciety or company of graces in the foul;0 far be fuch a faith 
 from any oj ic of us. An uvho/j believer is as proper a phrafc 
 as an boiy Devil, frefnmpicn is a m$ft cenfdent w$rKy buc it 
 
 is 
 
Oti. i 3, Se<il. 4. StgKS fifa true atid lively faith. i o i 
 
 is a very loofequality^ i Cor .6.9. i?^ »<?? deceived^ pieitherfor-- 
 nlcMors^ nor idoUters^ ttar adHlterers> nor ejfeminaUj nor ahufers 
 of them/elves with mankjnde^ Ver, io« Nor tke eves ^ nor cove- 
 toM^nor drftnkards^nor revilefSj nor extortiomrs [hAll inherit 
 the Kingdome of God. Ver. 1 1 ♦ And fach^ vperefome ofjou-^ but 
 yopt are wa^edy hut je are fanEitfied^ but ye are JHJiified in the 
 Name of the Lord Jefm-t and by the Spint of onr God, Do HOC 
 abufe thy foul with a conceit oifatth andjuftificatGn, if thou 
 h2& no change of heart by f^nUificAt Ion, ^ 
 
 -. ' - * V f 
 
 THirdly, a third trial of true faith inChri(y[cfus is thiij. 
 It mllfiaopto Chrifiy2swc\\^srife to hit^*^ It enters the 
 foul into a new fervice^ it takes Chnfi and him onsly to be its 
 Lord. You read that there was a Marriage feafi^ to whicli 
 Come did come, and there wasclie i^riv^z/^wfenDout to rtife 
 and reign, but few yielded unto him. Many men will come 
 loChrift tofindeateaft, but few come to Chrlft to bear hii 
 Scepter; they would come under the fafe-gnard of his kbod^ 
 who Q.y x\\t Authority and dominion oi his fword; they, like 
 Chrift- the Friefi-, but not Chrift the Lord, .a j.r .i 
 
 I wilibriefly flicw you two things to clear shiscrial* 2. Things. 
 
 Firft, no unbeliever will accept of Chrift tabe his Lor don* • 
 //ibecaufe,. 
 
 1 His heart hath another Lord; Ithathfecupfomefinne 
 orother^or fomepart of the world orother^to which it gives 
 (ervice as to his Lord, He is our Lord to whom we giyefer- 
 vice^and hU fervantlrveare rvhom we do obey; Now the unbe- 
 lieving he^rt cither ferves»the world, or obeys finne in the 
 lufts thereof. Let the commands of finne and Chrift come 
 into an ordinary and ufual competition; let the com- 
 mands of profit, or pleafure, and Chrift come into com- v 
 petition : Now you (hall fee^ that the unbelieving heart will . 
 go after its Lord, it will not hearken to Chrift, it prefers da 
 before him^ it will eafily adventure Chrifts difplcafurc to fu\-- 
 fil its own lufts, 
 
 O 3 2 Again, 
 
loi signs of A true iutd lively faith » C h. 1 5 .Se(Sf.4, 
 
 2 Again, his heart cannot ^/^dtf/^C^ri/?, ic cannot like him 
 foL* a Lord, Why? becaufe the domimon ofChrtft is holy and 
 heAvenlj^ and dirCiSly oppoficc to the fordid principles and 
 aftcotions, and ways of an unbelieving heart : It is a burden, 
 yea, a very vexation to fucii a heart? to hear but the report of 
 the holy Laws of Chrift) and of their power and authority 
 to oblige the inward man, and the outward converfation. 
 
 Pf^l. >. 2. They takj connfelagAinft the Lord^ AndAgainfi his 
 AnotHtedyfapng^VQX. '^. Let Hsheaktheirhfids afrnder^aftd 
 cafi Away their cords from m, 
 
 Tistrue, whether wicked men will ftoop or no, C^ri/? Is 
 a Lord in refpefl: of defignmon^ but he is not their Lord iij re- 
 fpe6l of approiatioft; TheywiH not have thii man to rule over 
 them, ^ 
 
 Secondly, Ev^r j' believer admits ofChrtB to he his Hord; as 
 - Thomas [^idi A^y Lor d^ a fid My g ody John 20. 22. fee, See, 
 and(o ^ 
 
 I Faith fets up the Scepter of Chrijl; and fwectly frames 
 the foul to a mUwg fubjcEiior}. 
 
 % hgzxWffaith takes vphole Chrifly and therefore Chrifl is thc^ 
 only Kiftg and Lord to faith. 
 
 5 Again, faith knows that the whole perfo^ at Chrifis pnr^ 
 chafe^ hii^ blood hath bought Us, and fo paffed us into the en- 
 tire dominion •tChrift; ye are bought with aprice^ye are not 
 ♦ yonr own^ faid the Apoftle, 1 Or. 6. 19, 20. 
 
 Now then try your felves in this, who is your Lord? why 
 brethren? Thusitis> faith gives the propriety, and title, and 
 dif po fition of our hearts and ways to Chr ift. 
 
 Ot). Tis true, before we were callect to faich in Chrift, 
 we were difobedientyVfe ferveddivers Inftsy we fet up our fins 
 and the world. 
 
 SoU But now being made partakers of rich mercy and 
 grace in Chrifl-, we fhall furely rebellagainft other Lords 
 but Chrifl-,(that is)againfl: all other Lords whofe commands 
 are contrary to Jefus Chrift ; Our hearts are his, and our af^ 
 fe[lionsh\s^2ini our ]trengthhiSy andoUr fervice ^nd fftb" 
 miffloM his. 
 
 Obj, I deny not but finne will bee ftirring , even in a bc- 
 Iccving hcarr,it will be aflauking, it will now and then ufurp 
 
 upon 
 
Ch.i J.Sed.y. Sigi9s of a true and lively faith. 105 
 
 upon the foul, and vex,and captivate ic. ^ ^ 
 
 Sol. But the Tihetlion of. a ftnful nature is one thing, and the 
 domiftioft of it is another thing: Sin will ftir as an enem^f where 
 Chrift doth reign as a Lord : But it is one thing foi thee to be 
 a combatant with iinne, another thing for thee to be ^fervAMt 
 •ffin. Not who affauks nae, but whom I love and (crve? he 
 is my Lord. 
 
 When the heart goes off from Chrift to the approbation ^ 
 and love, and habitual obedience of fin; now fin is thy Lord: 
 But if by faith thou haft fworn fealty to Chrift^ then though 
 all teiiiptations begirt thee, though theinfolencies of corrupt 
 nature break in upon thee^ to captivate, or to alienate thy 
 heart froQi fervice to Chrift, yet amidft allopprefiionsv yea, 
 under all the knocks and buffeting!?, and interruptions by fin, 
 the heart cries out, I acknowledge no Lord but Chrift, him I 
 would obey, him I honour, I love,his I am» and I yet hate 
 thofe fins which yet I cannot conquer. ^ 
 
 sEtT. y; 
 
 Fourthly, a fourth tria«l of true faith is this. It makes the 
 he Art humble and lewly. Every tinbelieving heart is proud 5 
 and hath high imaginations, and ftands upon its own bot- 
 tom ; It hath no found experience, either of God or of it fclf. 
 But true faith cafts a man quite out of himfelf , it fees no 
 ground of confidence and excellency from any thing in our 
 felves. 
 
 Faith hath a double afpea, 1 Onclsuponta, 2 Another 
 is ffpon God and Chrift ' W hen faith looks dewn apo^ w, alafs \^^''}'}^^ ^^ ^^ 
 it findes no matter of boafting in the wprld,for either it findes ^ ' 
 y?i?x, which ftiould abate our heartS5or elfe Imperfe^ioffSywhich 
 ihould curb our pride, or wattts^ which (hould fhew unto us 
 our indigence and dependcnce.The EvU which it findes may 
 confoundMs-^ and the/^fl/ji which it findes may m7ikQ,^^s afha- 
 Med\ not only becaule it is fo ftiort, and defective in what we 
 ought CO have,but alfo bccaufe we have not anfwered the gi- 
 ving of that good with juft thanks, or wee have not impro- 
 ved that good to the advantage as we might have done. 
 
 When 
 
104 Signsof a true AT'dlivd^JAith. Ch. ij, Sccft. 6, 
 
 When/<«/>^ looks ffpT^^rd to God andChrtfly there k fees all 
 the caufes of ail our mercy, and of all our liappinefsj have we 
 pardon of finsj^ why, faith faith 5 the caufeot this is in Gods 
 love. Have wc righteoufnefs? why, faith faith, the caufe of 
 this is mChnfts wm^f.Havc we any ^//r/^any acccptance,any 
 remembrance from heaven? why, lakh faith,the caufe pt: this 
 is onely in ChriflshUod. All that 1 have is given .me, and the 
 caufe ofall that giving, is utcerly out of my felf ; fo that the 
 foul fits down now, and fays, O Lord, in my feU I am no- 
 thing; nay, of my felf worfe than noi\\mg\ but what I am, I 
 am that by thy ^r^c^.All I have is thine,my bread,my health, 
 my life, my body, my foul, all thine; If any love, if any mer- 
 cy, if any Chrifl* if any grace,if any comfort, if any ftrengih, 
 if any ftedfaffnefs, if any perfortpances, if a good work, if a 
 gooa word, if a good aneftion, it a good thought, why, all is 
 thine, thou only art the caufe; I am lefsthaftthe hafi of thy 
 merciesy and vphat u thy fervsnt th^t thoHJhouldeft lookon fuch 4 
 one as I am} Thou madeft me, and thou boughteft me, and 
 thou cailedft me, and thou juftificft me, and thou faveft me. 
 Though fatth makes thy condition high^ yet it makes thy per^ 
 follow I Tho» (hoHldefi ly faith, l^e not high minded^^ hm fear^ 
 Rorhfi 1.20. why,not htgh minded^bcoLuk (landing by faith: 
 Becau(e this (landing of faith is not of our felves, but in God, 
 but in ChnH.Faith is the f^^^^r of the foul,but heavcn,the grace 
 of heaven,thc ftrength of heaven is ihcgrQund upon whlehthe 
 foot dothfldnd.^ 
 
 SECT. VI. 
 
 Fifthly, true faith u fruitfHliJ^tncs 2. l2,IvoiUjhewtJje£ 
 mj fatth h ^y^ or l^yVQU. 21. fVas ?30t our Father pAhra^ 
 ham jft/lified by worh} vcr. 22. Setfl thoH how faith wrought by 
 his workjt and by wofks was faith made ferfeUf The Apoftle 
 /-, doubk faith, in that chapter fpeaks of a double faith. 
 
 One was a counterfeit fan hi a (hadow as it were, which 
 bad the looks,but not the lubftancc* it was a dead faich,which 
 hath theJimbs, but not thefoul and life. 
 
 But 
 
Ch. 1 3 .SeA.d. Signs efatrue and lively faith. 105 
 
 Buc how did it appear that th]s/'«/>/^ v/isdead} did it not 
 fpeak many gooA woxds> Yes/aiih Sa' nc J.^.m^f^\z gave good 
 words, & pr^iterea nihil, no good works; It could lay to th: 
 1^00^^" he ye cluat he d^ zndhe ye warm^ buc gave iiothinp {;,> 
 cioathc or to tccd, wh} ? faith he, th^ mjinsfanh ii vcun (chat 
 is> he hath not il^ true quality of taith, and it will Itand him 
 in no ftead. 
 
 Another was a UvtlyAnd jufiifywg faith , h had in ic tie 
 true nature and property of faith, but how did that appearj^ 
 The Aportle anfwersj ^7 f^orkj. You know that there is 
 a great difference 'twixt thcfe two, viz.. the j^l^ifyi»g of a 
 nsAns per fon before G9dy znddic J^fi If jfing of a mans fan h he- 
 fere the -world : That which juftifies my perlon before God, is 
 ondy Faith in JefusChri^, znd thsit which J fsfii fie s (as one 
 particular) wy f^^^^ before men^ not to bee a dead-i but a UvUg 
 /fl/f/',istheadingof^^(?^»'<?r^/. Hence that of P<««/, Tit. 5. 
 8, Thut ti a faithful jaji»g^ and thofe thmgs I will that thott 
 affirm c&nft ant ly^t hat they which have l^sUevsd in God might be 
 careful to maintain good work^s^ thefe thitsgs ate good and frofita^ < 
 blennto men. Right is thefpeech of Saint AUgnIhine^ fecjHttn" ^^/?/^ 
 tf^r jftfiipcatumyihoughnonpraceduftt jufi-i^caudum. As in a 
 clock, the finger makes not the clock to go, but the clock it, 
 and yet the motion of the finger without, Ihews w/ietherthe 
 clock goes within. 
 
 So although works do not caufe or infufe juftify ing faith , 
 nor yet caufe our Juftificatioii, yet they doclearly manifcfl 
 whether wee have fuch a faith as doth indeed juftific , or 
 fior. 
 
 Objeft. Tou will J ay ^ th^ work^of faith is to look^ up^ and t§ 
 come and to deal with God onely • and therefore to breathe 
 out good work,s which refpeB men^ feemi not to bee any tefii- 
 monj of Faith* 
 Sol. lanfwer. 
 
 1 ThcApoftle there exprefTely diftinguiflieth the live' 
 if and the dead faith by wer^s ( as if hee hadfaid) it is 
 fo. 
 
 2 There is (\{ you will let mce diftinguiih fo ) as it were 
 a double aft of faith. 
 
 One \%profer and ferfonal, and this is circumfcribcd to that 
 
 P hea- 
 
1 G^ Signs efa. true and lively faiths Ch. 1 3* Sed.d. 
 
 Heavenly employment of receiving or prefencing in and 
 through Chrift. 
 
 Another is Gr*?^^////, and this is extended to the fending 
 forth of good works. Not as if it were a work of fafenro^ 
 gation-, for faith findes die doing of good works under ma- 
 ny commands, and alfo the rewards of them under many 
 promifcs; but becaufe faith fees alfo afweetand reafonabie 
 equity, that if God begoodtomeeinChrifl:,! (houldbegood 
 to fome tor Chrifts fake. And verily, as the worklefs pcrfon 
 doth not now own Chrift by faith,fo hereafter Chrift will not 
 own h im by mercy, depart from mee. 
 
 Oh], But yet you will reply, good \yorks cannot be a fure 
 teftimony of taith, becaule many evil men may perform 
 them ) and fome belecvers have not where-withall to do 
 them. 
 
 Sol. I anfwer. 
 
 I G^(?^7^(?rl^xmay befo ftiled, either, Firft, mAtetiaHy^ 
 becaufe they arc f uch things as may do good. Secondly ' 
 forma^j^ being fealcd with all the circumftances which are 
 required to ma ke them good , both for fpiritual comp^ 
 Jiticn y and Divifie acceptation. Now though wicked men 
 oi^y perform works good materially, yet formally they 
 do not, for to make a work fermaUy good^ there mufl be 
 [he coacnrrence of aU circumf^ances-i the perfon muft have a 
 goo^ heart ^znd ^goodgroHftd^SLud zgo^d ^w^^and ^good Ckri^y 
 
 1 Though every beleever cannot aftually do every good 
 work, yet lomc good works or other he can do: though he 
 cannot give mony^yti he can give frayer^&c. Now think on 
 ibis ye who have riches and wealth, and profefs faith on 
 Chrift, and yet fcarcea perfon, a poor diftrefled perfon can 
 blefs God for your /r«/f/W//^/f^5 nay, the very doing of a 
 final 1 good work,fometimes doth even try all the faith in the 
 ibuU a ^^" ^^^h many times believe he (ball furely want, 
 ^nd impoverifti his eftate if he ihould be rich ir>good works. 
 
 SECT. 
 
Ch.i 3.Se<5t.7. Signs pfa true and livet] faith. \oj 
 
 SECT. VII. 
 
 Sixthly, true hkh doth defire and endeavour after hcreafet 
 Help my ntibeltef^ faid the imbcleeviiig father, O Ltrd /«. 
 creafeofir faith ^Uid the DKcipks.I pray obferve a few things 
 
 1 Th^irruefaithbcgxns'mweakyieff. Like achiidcat the 
 firft, very tender; or like the light, at the firft veiy bi oken. 
 Prefumption being a work of tancy, and born with its 
 firength and perfeftion, it i^ fully alTured and utterly confi- 
 dent at firft. But Jaeehs ladder hath many ftcps. 
 
 2 That though it hath weaknefe, yet it haih life : as the 
 fparkotfire, though it belittle, yet it is hot, and though 
 the childc bee weak , yet it can fuck; even the weakejt 
 Faith in Chrifi will bee much about Chrift , it will bee 
 weeping at his grave,or waihing of his f eet,or looking on his 
 perfon. • ^ 
 
 3 There are yet fffanjf decrees v^ anting to faith^ either thou 
 canll not be perf waded, or not fully perf waded, or not con- 
 ftantlyperfwaded. 
 
 4 If the faith hetrue and living, it will bend after a rifw^; 
 and that, ^ 
 
 Fird, inrefpe£lofitS4^/, oi receivings truFting^ ferfwa^ 
 
 ding* 
 
 Secondly, in re(pe<9: of its o^je^, It would yet apprehend 
 morejarid feel more of the communion and virtues of Chr ifl. 
 All the preaching in the world doth not increafea falfe and 
 prefumpcuous faith, nor doth the admin iftration of the Sa- 
 craments addethereto.But the living,thcy grow,and he mud 
 have more faith, who hath any; Pan! would apprehend even 
 as he is apprehended. The foul which hath true faith, would 
 have yet more viilorious yieldings, more fledfaft embra- 
 cings,more confident reftings,8cc, like the childe whicji tucks 
 and thcivest ^ 
 
 Pa SECT. 
 
log signs efa. true and lively faith, Ch. 13 Se^. 8. 
 
 SECT. VIII. 
 
 SEvenchly, true/<*/>^ iuChrifiyZnd a tnonrHfulhenrtforfin 
 g0 to£ether jTlzch* 1 2, lo. They (h^k look, f*pon me whomthef 
 havepiercedy undfhdHmoHrn for him 4S one moHrnethfor hit one-- 
 ly fon. 
 
 There are two things which faith will fetch up in the foul , 
 one is love to Chrift^ another is forroxv for fjt. There may be 
 a terror withom faith ^ the confcicnce may be crackt and 
 wounded, but till faith comes, there is no forrow-, the foul is 
 not altered nor melted; that which mclcs the foul is kjndnefs 
 and mercy ^ and that which fees them is/<^<r^;if thou doeft caft 
 2,n eye oi Faith onChriJ^^ that eye will have (ome tears for 
 forced finning againft Chrilh You (hall finde in Scripture, 
 that true heleevers are characterized by xhxSithat they be moHf 
 ners in 5/i?w,and they return with weepings 2Lndfftpph'cAtioHS,a»d 
 they pd'^r om waters before the Lord : and unbelieving ferfons 
 are defcribe J by hearts of Adamant ^ of recks ^offloney by hard- 
 ntd, by unfenfible, by irrelenting hearts; The text faith, that 
 when Chr/fi looked on Peter ^ he v^ent out andwept bitterly y there 
 IS a piercing virtue in ^graciotu look^ from Chrifl-, The foul 
 which hath been long humfch'ng itfclf ^ and much in (eek- 
 Vng for mercy, and a good look from heaven. It is (when 
 any gracious manifeflation of favour darts down) even refold 
 'vedinto tears : never didthechilde weep more foberly upon 
 his reconciliation to his loving father, than the beleeving 
 Chriftian doth nciourn in fober fadnefs, when his faith gets to 
 fee God r econciled co himinChrift, he reads his pardon with 
 tears of joy; 
 
 There are two parts of forrow- 
 
 One is f^^^rM/j which conCids in Sifl-rong difpleafureoi tht 
 will againft the foul, lOr finning againft a good Qpd/ 
 
 Another is contingent^ which confifls in thofc dreary tears 
 flowing into the eyes ; now this is contingent; for when the 
 hear I is many times filled with tears, like Davids bottle^ yet 
 it may fo fall out, that the eyes may be filenx in fuch exprcC- 
 fens> Sec* y 
 
 ^ CHAP, 
 
10^ 
 
 Ch,i4. 
 
 C H A P.XIV. 
 
 Singular comfott' for a^ ttm^ 
 
 F to bcleeve in Jcfus Chrift face the oiitly 
 • way to be favcd, ,t(ieiiherQisy%jW>-row- ^Ag. 
 fort to all tYHfi 'heltevers\ , What 'Solopian 
 jfpake of Vi/^ifw^, that I hy oi faith ^' her 
 wAjs arewAys ofpleafa^tnefsy f.nd aH her"^^^'"^' '^'^' 
 paths are peace. She is a tree of hfe toifjeth 
 that lay hold ttfon her , and happy is every one that reteimtb 
 her. If this bee a happy thing to have the Lord to bes 
 our Gody fand TDavid judgedic to be a (upcrlativc happliiefs) 
 If this be a blcffed thing not to be offended at Chrift^O how 
 fwcetly and greatly bleffed is the condition of, a beleeving 
 foul, which hath God to be its God^ Chrifl to be its hmh^ndp 
 and heaven- to be its poition^. Faith 4»^ C^r//?^ why ? they ate 
 the rw£znd the diamond; they are the ^^7 aqd the ///^ ^ the 
 foul cannot have fuch a py/Af as C^?"//?, nbrfucji ai^^wj as 
 faith; [iichzmatch as Chrifiy nor fucba^ r^c^ to contraftit as 
 faith. Now let te ft thoti thy fervant depart in peace^ for mlxe 
 eyes have [een thy falvntion^ faid Simeon i He may cheerfully 
 lay down hisbodyintheduft, whohath by faith given, up 
 his foul to Chrift. 
 
 But to defcend tofome diftinft particulars of comfort 
 to the (oul which beleeves truly in the Lord Jefus Chrift, 
 obferve. ^ 
 
 -'.f /'■:. ■ ~. 
 
 SECT J. 
 
 FIrft,thjsisonecomfortin the Text, that they are in the 
 way to heaven. Naturally v/e are ou t of our \Hy as foon 
 
 P 3 as 
 
I iQ CcmJQYtjor alt true tekcvers. Ch. 14* Seft, !• 
 
 as we enter into the world, zs focn at they be bcm they go 
 AJidey faid DavUy and, the way sf feace they h^ve not know^; 
 and nothing fets iis in the right vviy but faith,for Chr-ffi is the 
 wayy and it is f^nh which findes a C^r//? : It was not Philips 
 natural eye, but his fpiritual faith, which fpied ikcMe/fia^ : 
 Chrlft is thzvf^yiohea'ven^ 2Lnd faith is the way to Chrifijal- 
 vMion^ it is the great objeB of the greate fide (ire, and indeed 
 I know no more excellently defirable thing than God, in a 
 glorious union,with whom is the perfection of our falvation. 
 Now if thou bee a true beleevcr, thou art in the way to fal- 
 ■Ration. 
 
 I Not in a^/ vtay, in afalfc way, but in a true and dk^ 
 way : if God doth skill the way to heaven, if he hath hid 
 out to finnersthe rightway^ then hsUeving h it, Eph, 2. 2»By 
 graayou are faved through fait hy Hcb, lo,^^, H^e are Kot of 
 th^m IX ho draw hackjinto perdition^ ^Ht of them that teleeve to 
 the fav wg of t he fouL '>"* ^' ' ^ -^ 
 
 I Not in an uncertain, but firm way; Ii*s an infallible 
 
 way of falvation : Heaven is the a f tired manfton for thy fouf, 
 
 \i'^yhQ2LXlbz^Q.trHclodgivigoffaithy I Pet. 1.4, Toanin^ 
 
 -heritartcc incerrttpihle andptndefikdy and that fadeth Kotan^ayy 
 
 .referved in heaven for yott, 
 
 ' 'Obi, True, that may not fade away> but we may fall awayj 
 that may remain, but we may be loft. 
 
 Soi, No faith the Apoftle, bat as that is refer ved for you, 
 foyou fhall be preferred t^ntothati^s mercy and truth will 
 keep your portion (iire/o trmh and power Ihall keep your pcr- 
 fonsfure. ^^r. 5. ivhoareksftby the power of God through 
 faith ufttofaivation, therefore he addcs a word more, ver,p, 
 deceiving the end of your faith ^ even the falvation: of your fofsh^ 
 Now is not this a comfort to a man,^ that he is in the true and 
 fure way CO heaven? Every man is in a journey, in a way- 
 wicked men have their ways, but the end of them is bitter- 
 nefs, and hell after all their jollities and pleafures, yet their 
 ways are the paths of death. But the beleeving foul is in the 
 Tfvay of life, and therefore he is faid already to have eternallife^ 
 V-"^ 3 . 2nd to be faved. O what is this? I am going to my God, to 
 
 my Father, to my inheritance* j 
 
 SECT. 
 
I 
 
 Ch. 14^ Secft. 2. Comfort for aU true Beleevers. m 
 
 SECT. U. 
 
 SEcondly , here is another comfort t o true belcc vers , there 
 is a real and hleffed exchanged vQixt thzm and Chrift. As 
 upon the cdnyAgal knot^ there is a mutual refuhancy of com- 
 munion : The wife partakes of the eftate of her husband , simlle. 
 and the husband (interchangeably) oftheefl-atcof his wife; 
 tor the perfonai Hme»dii2LWS with it the real Hnion\ If thou be 
 mine, thine cftate is mine : So is it m the fpiritual efpoii« 
 fingof the foul and Chrift by faich, Chrift partakes of our 
 eftate, and wee iliall partake oi his eftatc .• Hee is ours, 
 and all his are ours, wee are his> and therefore ours are 
 his, 
 
 This exchange confifts in thcfe things. 
 
 1 Chrift doth take our fins and debts upon himfclf. Look 
 as the man who marries the woman, if he take her pcr[on,he 
 muft take her debts, and fatisfadion too : So doth Chrift, 
 when he takes us tobehis^ he takes our fins alfoco be his ; 
 How to be his? not by way ot infufion and sf/feBio»y as if our 
 finhil qualities were tranfmitted from our peitons into his na- 
 ture(0 no,he never takes upon him our Ins to make hi^ na- 
 ture finful,) but by way of im^utaupj^^zni oi fatkfaliionJlhc 
 guilt of our fins is mpmed unto him as to a wiiUjsgf»rety ^who 
 dothprefenthimfelfinourftead, to make payment and fa- 
 tisfa^ion. AsP<««/faid to Philemon concerning his fervanc 
 Onefimu4^lfheh4th -wronged thee, or orvetb thee ought ^ futthat Philcm, xS. 
 upon mif^e accoftnt . So faith Chrift to the penitent and^ belie- 
 ving [otil^ if thou haft any guilt and debt to be anfwered for 
 unto God,put them all upon my account^if thou haft wrong- 
 ed my Father, I will make the (atisfadion to the utmoft, tot 
 l^oi made fin for thee, 2 Cor, 5. 1 9, 20. / poured om my foal 
 for thytranfgreiTion; Itcoftme my heart Wood torecoKc'ik 
 thee to my Fatherj and to flaj enmity. And as RcM^ah faid 
 to Jacobin another cafe, i^/?^« nte^ my fon^he the cnrfe^ (o faith 
 Chrift to the beleeving {oulAVhy ? thy finnes did expofe thee 
 unto the inrfe of the L<iw';but / voi made a cur fe for thee, I did 
 bear that burden my felf upon the crofs^an^i upon my (boul- 
 ders were all thy griefs, and fokows bornj I vvas woffndfdfor 
 
 thji 
 
112 Comfort for aU true heleevers, C h. l4.Se(5l.2 « 
 
 thitr>injgr€ffioni^ znd I wa4 hrnifed for thy iniq^tties: And 
 fliCixiort weare faidto have redemption and rcmifiion of 
 fins in bis bloodi^/^i^. 
 
 N jw wliat a comfort is this to a Beieever^ that Chrift hath 
 eafcd him of his great dcbts,chat he hath laid down the price 
 ioL' him, he is his furety? and hath dilcLiarged and hath cap- 
 Ct\\z(^ ihcLaw ofOriitn(iNces^zni^\\2^\\\hlott;€d oHt the h^nd-^ 
 \. Cot. <i). ^rithg} Godwas'tnChrlfi (taith the Apoliie) rffowc///'^^ /i?^ 
 rporld to himfelf^Hot imputing their fi» pinto tkenfy mark ir., not 
 imputing their trefpajfes unto them; what is the not impiuiijg 
 of fin? but the not charging of it, the not reckoning tor it.' 
 And what is it which he faith (unto them) trefpaffes were not 
 imputed unto them^ as It God ihouid fay,let them go, 1 h^^ve 
 nothing to fay unto them, my Son hadi fatisfied my juftice 
 Rom 8 iully for them. Now, faith P^^/ (out of i^^^'/W) Biejfedi& 
 ^' ' the man unto whom the Lord rvillmt impute fvfie. Yea, he is 
 bleifed indeed ; for if the Lord fliould fmgle out the moft 
 able tratifgreffourforthe lead moity andfcruplc of guilt, 
 and arraign his confcience with a judicial and ftraighcfeve- 
 rity; O how the fmewsot the foul Would flieafunder, and 
 eternal defpair of ever fatistyingfo great, and pure,and infi- 
 nite a juftice, would fwallow up the thought and imaginati- 
 ons? Till a man knows where to lay d mn his fmful, burden, 
 hisfoul willbemifcrably afflided; but now>itaman hleeves 
 in ']e[fii C^r/y? Chrift wiil take oft his biu'denS; I will anfwcr 
 for thee faith thrift, I will fatisfie for thee. As D(ivtd (pake 
 in another cafe, when Goliah prefented himfeif againft the 
 Hojl of Ifrael^ Let no mam he Art fail beca ufe ofhlm^ t hy fer^ 
 i Sam. 17. 3 2-- va^t will go md fight rvtth this thy It ft i an, So t2L\x.\\ Chrift to the 
 believing {oul,be not de|e£ted,do nocdefpair,though thy fins 
 be many and great, yet I have overcome them^ Ihavedif- 
 chargedchem, my Sacrifice was prefented, it wasfuflicieutait 
 •was efieftual, it was accepted for thee. 
 
 Secondly ^Chrjft doth he flow his rlghteoufnefi upon «j.ThlS is 
 agrearcomfortco a fcnfible and underltanding foul? that 
 there is a righteoufnefs tor it, vyhich it may fafely and confi- 
 dently prcfent unco Gods juftice. 
 Thcfe things are mofl true* 
 
 Firft, 
 
Ch. i4,Sc(ft.^. Comfort for aU true bdeevers, 113 
 
 Fird, that wc arc by nature all of us vorerched fnnzn^ iht R^m. f. '9 ' ' 
 rpheifvporid is^r^ilt)- hfore C/od- 
 
 Secondly 5 ^iV'»e J^Jtice loMh a qtiwrrel a^airtfi ivery 
 £f4iltyfoftl^' and will have csmpleat^ ai:d frL\ ana f '^/^'^^ f'^- 
 
 Third ly, no, not oiU" 1^<?,^ f ^^^ces and ^erformaytces are ^'.'>?j^- 
 f^e^jHrate^ and Iquai'c payment /« f/?^ ^;^j ofpftrejnfl-ira.-^ii ot 
 tiKm2.si*thcref7t iiius, aiid^^^^ by us, arebi t imperftcl ex^ 
 -eeUtnctti '- No man hath fo m;.di holinefle as is required, nor 
 doth hec fo nauch as hce is obliged. Every particuiar grac? , 
 ihough ic bceot an hcavcnljf and diviKe orlgwjily yec is it lik^ 
 ihc harres tvvinckling, though placed in the heavens; and 
 every duij-i though it bee a motion, yet is it like that of y^- 
 cebs thigh, which was tcnchedf and halted to his dying day. So 
 xhdXiiGedjhoHld €Mttr ij9to ittdgemeatrnthxht righteous per- 
 fon> even the righteoufnefle that is in him, would not, bee 
 fatcty and defence unto him. As a man that hath a precious 
 lading, dares ot to adventure it in any crackt and brokcu 
 vciTel, fo no Chrillian may or can dare to adventure the 
 fafety of his foul upon the leaking veirels and bottoms of his 
 own holinefle or fervices. This very fmo^k of donhings 
 which ftill mount up with om flames of faith, and the 
 grofe afeUions which cling to the root of our mod heavenly 
 iovcy and part of that rock, ofhardnefe^ is featcd and complan- 
 tcd with the frejhefi fpring of [ofneffe^ and mournings, and 
 thole infinite and frequent intermiftoMs^ both of our prayer/^ 
 and heartfjgSy and readings^ and- any kind of dutiful doings, 
 thar we arefo (huflcd away from our devotions, by the in- 
 valions and entertainment of ftrange thoughts in the times 
 of our devotion : I fay, thofe and infinite cmaculations or 
 fpotSjdo fo adhere and cling about, and defile our felves, 
 and that which ccftnes from us, that ( in proceeding of pure 
 juflice) wee may caft down our (elves on the ground, and 
 beg for Tw^rf/, much rather than to ftand at the barrci and 
 f lead for renvardi But now here is the great (fay of a beleeving 
 foul, ( which hath truly received Chrift ) that Chri^ wiR find 
 MffiB, exad^ comvUat, mofi acceptable righteoufneff; for it. In 
 whicli the foul mall ftand boldly before the Judgement 
 Scat. 
 
 d Rom. 3. 
 
7i4 Comfort for aJl true Beleevers. CJh. 14. i^efirj. 
 
 ^^ ^ — ^■^— ___ 
 
 Rom. 3. 1 9* Bjf the ckedtence of one jhaS many bee made 
 rightsoM^ 2 Cor. 5.21. ^ee are made the right eoufnefe ofGoi 
 inhim^ i Cor. i.. 30. Tee are of him in Chrifi Jefw, who of God 
 is madetintotu wifdome^ andrlghteoafneffe^ C^c. Jer» 23^. <5. Jn 
 hi4 dayes Judah^^itf hee faved, and Ifrael/^^// dwell fafe If y 
 and this U the name "whereby they (ball call him^ The Lord our 
 rlghteoufneffe^ 
 
 ThcrighceonfncffeofChnftis thereiorc called the righte- 
 §ftf»ejfeofGod^Kom*^.ij. bccaufe ic is it which G<7^ hath 
 dcfigncd, and which Ci)^ doth accept for «* in 0111: juftificatl- 
 on ; and for, and in which hee doth act^uit sitid prououBce us 
 rightcoHi, Now in this lies our comfort thus, viz^^ 
 
 1 That though our inherent holiaeffc bee imperfeclj yet 
 Chrtfis rtghteoujnejfe is ahfolute, 
 
 2 That as ic is 2if»ll righteoufneffe^ and every way anfwer- 
 able, fo it was defg»ed by God^ to be that which fhould jf^fii' 
 fezho. beleeving finner. 
 
 3 That God accifts of that righteo'^fnefe , and Will clear 
 any who hath it. 
 
 4 Thatjif by faith wee have taken Chrift>CAr// doth aflti- 
 rccily bijiow his righteoufttefe on us, not by putting it into our 
 pcrfons, butby^improvingictoourgood J It is, though not 
 infufed intaus, yet />»f//f^^ unto us> and God will through 
 it pronounce us clear. 
 
 SECT. III. 
 
 THirdly, a third comfort to a beleever in Jefus Chtiftis 
 this, That hee is in fingular Cevenant irith Gad : for the 
 Covei-iantis with faith in Jefus Chrill, it was to Ahabsm 
 and to his feed ( that is ) to ^^ the faithfttL 
 Obfervc a tew things here. 
 
 1 The CoVin^nt of grace ( in the oSer and revelation of it) 
 is the treaty of eternal haffine^e betvfiict Godavdfnners ; whaft- 
 foevcr good a fonl can deiire to exempt it itommskiy^ aad 
 to make it truly happy, there it is. 
 
 2 Thz Covenant ifGrace^ \n re{pe»S of our entrance and 
 admiiTion into it> is a moftgraUQW^ anifpritm^l'^ and firm /«- 
 
 gagement 
 
Ch. 1 4.Se<ft. 3 . ComfmfoT Ml true Beleevers, 1 1 5 
 
 gagement of God to be our God^ and to perform ati che good 
 which he hach there undertaken. I will be a God ui!t(3 you, 
 Iwill (hew mercy unco you, you fhall have loving kindnds, 
 1 will give you grace in all kindes, I will notfailco alTilt, 
 and guide, and lead, an(?^uphold you, I will bee a fa". her to 
 you, a rock to you, a San<9:wary, an all-Iulificiencyi an 
 txcfedmggrifit reward. So that if you need any thing, come 
 to me, i have ic for-you, and doc not tear to come, for I 
 will aUtiredly doe you good, lam willing to doc it, for I 
 havepromifedit,and be you confident to pailefs, for I have 
 obliged my (elf by Covenant to perform. 
 
 I Hccih:!Lt beleevfs in jefHs Chrifl is ajfaredly tnthe O- • 
 venAttt : for Cbrifl t on whom hee bcleeves ) is the Me^en- 
 geroftheCovenaMty and hisbloudis the bloud of the Cove^ 
 nant, and in him all the promifes of the Covenant are Tea, 
 and ^iw«. If thou halt given thy rdw/<?«f to Chrift, if thou 
 haft beftoWed thy heart on hitny if thou haft tally received 
 him t0 btt ihj Urd and Saviour, undoubtedly God is be- 
 come ^^/ Gody andallthofe ample, and rich,* and congru- 
 ous, and blefled undertakings in his Covenant , they are 
 all tor thee» thou art the man to whom Sod faith, / y^ili 
 fMrily have mercy m hinty and to whom hee faith, Sm /had 
 nst have domimon wer him^ for hee is under grace^ and to 
 whom hee faich> I vflU hear hiwy ami heal hiw • and guide 
 him, and keep him. Thou mayeft goe to all thole Trea- 
 furesofDivinepromifes, as to thy own garden, and take 
 of any flower, lay hold on any promife, refpeding thy 
 patti^cular exigence, and fay, this Is mine. When thou lookeH: 
 down into thy felf , thou mayeft read many wants with wet 
 and fad eyes, but then if thou look up to the Covenant, thou 
 mayeft by faith cfpy all thy fupplies with a glad heart. Why? 
 God did put thy good into the Covenant, and there thou 
 flialt aflurcdly finde it : Doeft thou read of any altering 
 fraoe^ of any far ioning graces of any enlarging grace y of any 
 freventing grace^ of any afflfting grace y of any prefervwg and 
 Hfboldiftggracey of zny recovering and raftng grace^ of any 
 faclfy ing and comforting grace ? why all this is for thee, and 
 aU that Cod hath there undcrtakon is thine. 
 
 0.2 SECT. 
 
II 6 Ccmfertfor aH true lehevers. Ch. 1 4, Sc(ft.4, 
 
 SECT.IV. 
 
 Fourthly, if you do bel eeve in the Lord Jefus Chrift, you 
 may then with boUnejfe appro4ck-the throne of grace. 
 
 Ephcf. 2. 18. For through him wee both have accefsby ons 
 Spirit to the Father, Heb. 10. 2i, Havwg an High Frieft o" 
 ver fife~Hoft[e ofGod^ Ver. 2.1. Let us draw neer vfith a tr^it 
 heartinft^Uaffirafice of faith, i Joh. 5. 13. Thef4 things I 
 write HMt&joH that beletve In the Name of the Son of G^d. Vcr* 
 14, Andthii is the confidence that T»ee have in hiWy that if wee 
 ask any. thtng according to his will^ he heareth us, 
 
 Obj. You fliall finde in your heart many finful modefties ; 
 you are atraid to be fo bold with God, and whether God will 
 do fuch great matters for you; yea, and there are many unbe- 
 leeving tears, our broken Cervices Ihall never be.acceptedjand 
 who are we that the Lord fbould regard our prayers ? 
 
 Soi. But if a man doth truly beleeve in Jefus Chrift, 
 
 1 His way is open to Heaven, 
 
 2 Hce hath a friend, and not an enemy to deal with : It is 
 thy Father to whom thou art bending the knee. 
 
 3 Hee hath a mighty Intcrceflbr ; look as Jefus Chrifiis 
 xhcmightj Redeemer tor the perfons of men, fo hee is the 
 mighty metceffor for the (ervices of men, and hee ever lives to 
 maKe inter ceffion,. If thy wantsht never fo great, yet thj God 
 is able to fupply them 5 and if thy infirmities bee never fo 
 many^ yet thy IntercclTor is able to cover and expiate them* 
 Thy Icrvices ( as thine ) carry with them a prejudice; there 
 was inicj'Aitj in the holy offerings^ but then Aaron did bear the 
 
 .skiquityofthem :fothy ?rieft, thy Chrifl^ thy Inter ceffor^ hee 
 . doth takeoftby the Application of his merits, whatlbever is 
 amide and pftenfivc, and he doth ingratiate thy requefls^^nd 
 procures audience and acceptance for thee. 
 
 Therefore now,if thoubeea beleever^ thenin thy pray- 
 ers come confidently to God ; if thou canft finde a proroife, 
 arjd a Chrift, and a faith, thou mayefl cheerfully put up thy 
 petition^ to Heaven* VVhat fhould hinder us from being 
 confident? Is 6 od unwfllingf No> he bath engaged himfelf 
 umothee. hCodunMe^ Why, Hee uabletodofatrndam' 
 
Ch.iy. of (Irong and weak faith. 117 
 
 Ij ahveallsh*t we Are Able to a^k, or tht»kj, Docft thou fear chy 
 owndiftance? Why, but thou comeft to a Father, and thou 
 comcft by the bloud of a gracious, of a beloved, of a power- 
 ful Mediator and Intereeflbr. Hebrews 4. Having Jptch «tn 
 High Priefh, we WAj come boldly to the throne of grace. See 
 Heb. lo, Doeft thou fear becaufe of enmity ? Chr^ft 
 hath jlaim that 5 or bccaufc of infirmity? Chrifi will cure 
 that. . 
 
 CHAP. XV, 
 
 7he agreement ^nd difference of flrong and mak faith. 
 
 lit now fome may reply,Thefe are fweet com- 
 forts to beleevers, but as the Bumch to Philip^ Ol^j. 
 ofrvhow Q>eakj the Prophet thi^y ofhimfelfe^ or of 
 feme other ? So here, why? to whom arc thcf c 
 comf<Mls, to all, or to fome choice beleevers f 
 are tbifcommon comforts to every beleever, 
 
 or peculiar to the eminent and ftrong only ? 
 
 Sol, This fcruplehath made way tor a fingular point; I 
 
 will fatisfie it by opening four particulars. 
 
 1 The common unity of all true faith, in refpeft of the 
 habit, yecthcintenfivediverfity, inrcfped of afts and de- 
 grees. 
 
 2 The proofs of a ftrong faitb,with the inftanQcs of a'weak 
 faith in truth. 
 
 3 The concordance of faith in all fundamental Con^forts. . 
 
 4 The inequality of ftro/ig and weak faith in many true, 
 yet not effcn tial confequences and confolatioiis. 
 
 Concerning the firft, which ref pedis the comnfon unity of faith 
 in refpecl of the habit, and the dtverfity ofity m refpcft of the 
 nBs and degrees, 
 Obfcrve thcfe things for the unity of faich. ^ 
 
 0^5 SECTi^ 
 
"1 1 B Tin agreement and diffenr^ce Ch. 1 5 . St^^ 
 
 F 
 
 SECT. I. 
 
 Ir(l,ihac all rr«tf/k/J;,thGUgh in a compaiifon of fa lit with 
 
 faich m fevcral lubjeds, ic may admit of teveral diverli- 
 •tics 6^ difFcicnces,yct tbey conleat Sagree in chcie chings,t//«. 
 
 Firftjiii the iwmediMe And fp€cial a^ufe : weak.fai£b,as fairh, 
 " comes not from one caufe, and ftrong \w\\ from another 
 caufc, buc both the one and the ocher/rc7»? one and the [arM 
 £"4«/if^viz.the blelTed 5/?;r/> of God* Notonelyche flames,b;ic 
 the ipaiks of fire are kindled by that Spirit wiuchblows where 
 it lijh. As in the Orchard, the tree which ftands llrong ^and 
 the tender plant which ftands trembling, both of them were 
 at firft fet by one and the fame hand,fo the faich which is now 
 well gi'oWn, and ihatfaich which is as yet tender, and full of 
 doubcings, both of them are the peculiar fruits ot GodsfAn^t* 
 f)'tKg Sfirit. 
 
 Though this childe in the cradle cannot run and move as 
 well as that in the field at work, yet the father begat the 
 > one as well as the other, and owns them both by virtue ot 
 one equal relation. The day of fmall things are not Aeffifed 
 by God , who fees ifeak»efs in th$/firo/jgeJl Faith , and 
 Truth, in the Vfeak^eji: ^^ndiis the Parent both ofdiisaad 
 thar. 
 
 ^ In the remote and ftngnlar caufe^ You know that Gods 
 free grace and love is the firft wheel of alj fingular good un- 
 to men ; out of it came that git2Xgtft of ChriJ^ ^^nd that great 
 Wo rk ot E/eEiicn^kom whence doch flow all the graces which 
 fanftifie and bring to glory. As mAny as were ordained to e- 
 A^. 13. 4S. tern^l life believe d. Now all faith 15 a drop out of this foun- 
 tain? the weak faith is a fiuit of that great love of Godj 
 €l(Llifig u* in Qrijl-'i as well as the ftrong, and is, though not 
 fo fenlibly cvident,yet as realtj a true tefiimony of our eleBion : 
 The rcafon whereof is ihis^not grace reftriftively confidered, 
 biu grace in the whole latitude of it is the fruit of Gods ele^ 
 ft ion : my meaning is this, not only Graces as eminent i2iS rai- 
 fcd and elevated to fome more perfect quality and pitch, buc 
 grace in the whole compafj of it, from theconception ot it to the 
 perfeftion of itj from the dawning to the full day; from the 
 
 njiturc 
 
C ii , 1 5 . S ed. 3 • 9fftrerfg and mak faith. i f g 
 
 nature to the aft; from the ads to the degrees; all of it in na- 
 ture, in parts, in tetum &folidtim^ all ot it whether more or 
 leCs, ftrong or weak, all is out of the fame grace ofElcfli- 
 on. 
 
 Jt was not cue love which elefted him> who is therefore 
 nowfirongin belceving with Abraham^ Oiud, another love 
 which cle^Sed him, who is now weak in believing with the 
 father of the childe; Noj but it was one and the felt-fame love 
 which produced this and that faith; yea, that clcding love 
 was intenfivcly one in producing of both. It was as eqjally 
 high towards this perfon as towards that, and was as equally 
 caufative of the faith that is weak, as of the faith which is 
 fhongjbeing habitually confideredjand alio in relation to th,c 
 grace of Gods love in eleftion. 
 
 3 In the ^r^/»^r7 andttfual itsfirHmintalcaHfe : the fame 
 womb of the word brought chem both forth ^ being efficaci- - 
 oudy ajftfied by that Almighty Spirit. That word which dif- 
 covercdmi(ery, andimpotencyjandneceffitytotheone, did 
 fo to the other. That word which revealed the Covenant of 
 grace and mercy in Chrift to the one, did fo to the othrr be- 
 leevcr alfo. That word w hich did affiirc the one, that if hee 
 would come in and accept of Chrift, he (hould befaved^ did 
 alfo of this aflfure the other. That word which did encline 
 the heart of the one to truft upon Gods promife^ and fo to ac« 
 cepc of Chrift>did like wife fi*^/»^ ^uich^n^d with the [an^ff 5f/- 
 rtt) draw, and perfwade the other. 
 
 4 In the lively nature of belecvingr look as the ftrong 
 and weak raan,though they do differ inthe meafureof po w- 
 er,yet they do agree in the nature of man; though they dif- 
 fer in refpeit of working, yet they agree in refpeft ot be- 
 ing. And as the fickman, and the healthy man, though 
 they vary in their temper, yet they agree in their nature; 
 though they differ in livelyhood> yet not in lite .• So, though 
 the ftrong and weak faich differ exceedingly in refp^S: of 
 particular abilities and cxercifes, yccrherc is a true nature of 
 faith in the weakeft as well as in the ftrongeit. There is as 
 true a knowledge of the finful and mifcrablc condicion in 
 ourfelves, and of the bleffcd condition in Chrift, in the one 
 as well as in the other. There is as true an affenc to the 
 
 w&rd 
 
1 2 o ihe agreement und difference Ch, 1 5 . Seft, ^f 
 
 Vfardofgrace^ theGo^elo[ falvatiotj^ revealed in che oiie as 
 u'cU as 111 che othcrj I lay, as true, though perhaps not e^ttai 
 and ffi //. There is as true accepting and embracing oi v. i-,i:[i}^ 
 iobc LordAKdSdV20Hri the Will doth as truly receive Chiifl 
 citcredjCho^gh periiaps there ce not fuch a Itren^di ot adhe- 
 rence atihc hi ft. There isio much in the weakell faith as 
 makes up the match *cwixt Chrift and the loulj nay, there 
 i^ not any thing in the ftrongelt^ faichj which is an eftc£tuai 
 ingredienccoelpoufc che foul with Qirili:, but the fame alfo 
 is m che weakeft faitb Doth ftrong faith cake Chrift ? fo 
 doth the weakeft ; doth it acknowledge him the only Savi- 
 our? fodothtlieweakcft; doth ic embrace him as icsLord? 
 fo doth the weakeft ; doch it breed union? fo doth the wea- 
 keft ;dothic make a man. 'a member of Chrift,and heir ot pro- 
 mites ?fo doth the weakeft, ^ , 
 
 Thus you briefly perceive the habitual unity of all true 
 faith. ^ 
 
 SECT. II. 
 
 SEcondly, now a word of the intenfive diverfiies ofjaitifi 
 How faith differs from faith.* I do notmeana^r//^ faith 
 from a /<*//(?, but a true J^/r^ ir:omtrug faith. As one man 
 truly living may differ from another truly living, not with- 
 ftanding they agree in the common nature of man? and life* 
 Or to ufe the Apoftles Simile, as omfiar may differ from 
 anothsrfiar'wiUry^ though all bee in the heavens. The 
 rounds in J^ohs ladder are not all at the top, yet are they e- 
 vcry one of them fteps co heaven; fo of faich, every faith is 
 not (rinmphixig^ yci every faith is mounting up to 'die Lard 
 of life, and King of glory. 
 
 The feveral and particular habits of faith, though they 
 confcnc in one truth of nature, yet they differ in many 
 things. 
 
 FitH/m thzBre»gth of the parts and a^s : As in the eyes 
 of me^i, though the vifive faculty be equal in all, yet vifion 
 or the act of feeing^ is diverfe, one fees the colours more 
 clearly than another. 
 
 So 
 
Ch. I j.Seda. efjirvng and weak fahh. 121 
 
 So is it in faith, f which is the eye of the foul J Though the 
 nature be commou^^ and equal, yet the ai^ oibchc ving is dif- ' 
 terent. 
 
 There arc three aEl>^ offalth^ and in refpeO: of all of them, Three aas. 
 there may be a diverfuy among believers. 
 
 I Kfjcw/ed^e andapprshenffofJs this is as it were the ground- 
 work ot taich; ioiyeltevtng is not rooted in ignoranGe^ but in 
 light. Now every believer hath not fo full anddiftin6l a 
 knowledge as another. Divine revelations (which arc the ge- 
 neral objeds of faith)are not clafped alike by ail : No^ nor yet 
 the from'ifes^ (which are the fpecial obje£ls of faith) they arc 
 notfo equally apprehended. There are feveralpromi{6S,and 
 in them feveral parts, and degrees of goodncfs and truth; 
 now, it is poffible for feme beleevers not to be acquainted 
 with all their treafuries;thcy have not been fo long acquain- 
 ted with the Word, as to know all the good which doth 
 concern them; And that fpecial good which thcy^do ap- 
 prehend , one believer reacheth the large compafs of it 
 more than another : All (even in Chrift) is not equally 
 known by all, who believe \vx Chrifl. Hence it is, that age, 
 and time, and communion, andftudy, andufe of means, 
 and experience, doraife the apprehenfijn and knowledge 
 to far more degrees and ftrengththan at thefirft; and the be- 
 lieving foul, which at firftfaw things (asthew4« whofe tjes 
 were tenched bj Chrift) dimly, at length rifeth by degrees 
 to a more pcrfed light of the fame truths, and to a more full 
 and enlarged apprehenfion of other truths, which he was ig- 
 norant of before. 
 
 2 ^ffent 5 even in this alfo may one belecver differ 
 from another: Icontefsj the ufual and palpable diverfi- 
 cies ot faith be moft in things asgW, rather than in things 
 asrr«^, 
 
 Nerertheicfs every bclievcr,asfo,afrents to all revelations, 
 as in particular to thofc of Chrift^ as trt$e^ yet the affents in 
 believers may very much, not onely in the circumftances of 
 thcaflent^but alfo in the immediate workings ot the afTent, 
 differ. The Judgement is not equally captivated in all? or elfc 
 v/hydofome believers queftion and fcruple more than o- 
 ;hcrs? yea/Andvyhyelfe needs there a further eyidcnce and 
 ' ^ ^^ R de- 
 
imile. 
 
 122 "The agreement anddiference Ch. 1 1 » Sed. 2. 
 
 demonftrations to eftablifb fome in doctrinal triuhs> if allbe- 
 Uevei's were equally grounded) and rooted in the word ? 
 
 Yea, and whvare fome good people more apt to errors 
 than others? no plauiible error can be taughr^or fpread with 
 tfee fpeciounufs of taking rcafon,but prefencly they are que- 
 iiioning their cUtrHths^iot mw oplmons^ which (hews, that*^i? 
 nfeMts to divwe truths y ars Kot ^iik^e m all hlievers. 
 
 Nay, and this appears to be fo by the feveral inftances of 
 diaMcal umftmioKS^ which in iome are of that great force, 
 as to make them not onely qaefiio}'} their particular imerefts in 
 G^dmd Chrifr, {which may befall the highel^ believer) but 
 alfo to queftion the fir ft principle f of Religiony whether ^/?^rff 
 he a Codj and whether the Sertpt^i^£s areh^ f^'erdySLnd whether 
 trneorfalfe. 
 
 3 Recepttofjy embracing or confent : though it be hearty 
 and fincere in all? yet one belccvcr cannot (o reft on Chrift as 
 another, nordothevery one take Chrift by the hand alike. 
 Like a childC) who gives out a trembling hand with fome 
 fcruggings,even co his Fatlier, fo the believer may put forth 
 his hand offaichj even to Chriil, with many fears and fha- 
 kings; O that I may have hina> that 1 might receive him> 
 that he would be mine, that 1 could lay hold on him! O that 
 God would pardoa my finncs, faith one; yet another raifeth 
 up the foul, I will reff on his promife in Chrift co pardon all. 
 2 \i\ the me (iftir e ef degrees.: Hence you read of (hat by 
 Chrift, I h five fi9t found je great fmh^ no not in Ijrael^ andjO 
 Tfvonf^n gre^t is th /^i^i?. Abraham ^ro»g infaith^^vX perfwa" 
 dedy&c. and Joh-^Iki^owthat n^j^&c. In a comparative oppo- 
 fition to which, you readthofe ipi^v3iks^0 je of little fahh.gind 
 -why diMfl thofi dofth^O thvtt of little faith } and of the wefil^ in 
 fatth, , : . 
 
 The degrees of faith are m^iny {viz.) the hi^hitHdincUnati* 
 en of the heart toward Chri(^^the a^a^i i^yiftg hold on hiw^thc 
 ftrong embtAcing ot himj reflexion of the ^By that I know • I 
 take him as Lord and Saviour; nflfiUion of th^ ohjis^^l know 
 tliac he is my Lord and Saviour ;ithen,a/«/»<?/> of this repx- 
 iveaffurAnsCi Idoubtitnot; thcn^the reafontofthisftittaf" 
 furanccy (which, whether it mean the great continuance , or 
 the great abundance of the meafuic of affiirance,- is dilpuui- 
 
 " ble)v; 
 
Ch.i J. Sad. 2. efUrong and weak faith * 123 
 
 ble) hgi'mi^ht longer dfir^ttofi o{ this full and great aiTu- 
 rdnce. N • w in all thcfe rcfpccts (except the firft) , iaith in 
 onemaydiifcr Irom faith in another; How many hearts- 
 are fcconely cowards Chriilr O diai: I could apprehend him, 
 buc I cannot bciirvc : H )vv nuny fouls do apprehend him ? 
 yet, O that we were apprehended by him r How many are 
 appreiienciedby him? (d;at is) know him to be theirs, by 
 fome gracious and fiim evidence? yec by and by with Mary 
 weepifig^ thsj have takjn arvaj my Lord, 
 
 Yet fome c?thcrs rife high, and (tay long in reftings,in per- 
 f waiions jn aflirmings,that it is heaven with them many days 
 together. 
 
 You may fcconcChriflian look up to heaven v^lxhtears 
 of'jojy (^^sjoby I kiiow that my redeemer liveth.) Anotherloo- J°^* 
 king up with f^^^^*^ ^^f^y*/*?/, (Lord h mere// a I towe a fi filter, )^^^^^' 
 You may fee one ficcing down with thanks^ (who gave him- 
 feiffr w^,) AnochGT falling down in Prayer, (I he/t'eve, Lord paul the father 
 heip my unhelief.) You may fee one triumphing above all fears 
 and [cmip\cSy{I ^^perfi»4ded that nothing [h all feparate me from P^"!. 
 the love of God m Chrifi^ and yet another combating with ^s -j 
 many fears, (btitwiH the Lord be favoHrable unto mee}) One 
 ■hltfeth God for affurings, another cries unto God againft 
 doubcings : one is Ijke M^ry^^ rejoycing in God my Savioftr^ a- 
 nochcr like Efiher^ in venturing towards the Scepter, and:, if 
 I per'ilhylperijh. One faith, fhofi /irt mj roc\y my fortrefsy my 
 ftrong toiler, m) ^ortisnfor ever^-ind the horn ofm^ifalvation^Z" 
 nother fighs and breaks out, O thjtt falvation -ivere come cm of 
 Sioiiy O that I could believe, O that I were once perf waded* 
 Thus it is with feveral believers, as with feveral chil- 
 dren : one lies in the cradle, another is. led by the nurfc, ano- 
 ther is goingl)y the chairs, and anodicr can run. Or as it is 
 withaflockoffheep, fome are ftrong and bearing, others 
 are young, and muft be gently led or carric !♦ Ot as with an 
 Orchard, fomcptrees are able and well limbed, others are ten- 
 der plants,'and are weakly rifing. ^ - 
 
 Reafons of which diverficy , mny be either the dlffeycntages Caufc^ of it. ^ 
 cffaith.ln fomeit hath had a longer time ot flreng(:hening,in ^^P* 
 others It is but feed newly fowi; or clfe difer^^ extnn^n'^''^''''' ' 
 bcljs\ £omc believers arc brought up in a more fertil fjyl, 
 
 Ri un^r 
 
124 
 
 The agreement and difference C h • 1 5 • Seft . 5 , 
 
 Services. 
 
 under powerfulMiniftries which are experimenrally acquaLn- 
 ted with inward conflids, andtherelore are morcfuitedto 
 weak confcienccs to underftand and remove their fears and 
 doLibtSjand to anfwcr objeitions, either arifing from imrural 
 unbelief, or from Satans fubtikies s others live upon a more 
 hard hand, and want thofe dire£tions and counfells, 
 Inwaid affi- Or c\k differ em afsi fiances &fGods Spirit ; for as that Spirit 
 
 fiances, heat he s where he lifts^ fo he hlowes where he Itfis : fome he is 
 
 plcafed to affifl more in a way of conibate, others more in a 
 way of conqueft ; though he be the Splnt of life to all that be- 
 lieve, yet he is the Sptru efajfHraKce^ to fomc of thofe, more 
 than to others. 
 
 Or elfe tlie dfferem em^Uymemi ^nd fervifes ; all beleevers 
 meet not with equal confli£ts^either within or without,thcy 
 are not put upon the fame trials, he fame crolTeS) the fame 
 difficult duties ; Now the Lord is wife as well as good, and 
 therefore proportions different meafures of faith, according 
 to the diverfc degrees of exigencies : A man ca'n do and (ut- 
 fer much after a day of gracious aflurance> whofe heart per- 
 haps would have trembled, it his doubts and fears had been 
 yettobeanfwered. 
 
 Yea- and fome hearts are more apt to Pride and forgeifnl- 
 »<?#>, which are therefore kept fhorter, left they fhould jfr'iJi? 
 b) multltHde of r eve Ut tons* 
 f^n- To all which if wee addc, that fometimes former finmngs 
 mayjultly make the fod to tugge long for affurance, be- 
 caufe the Lord will not give eafie and fwect anfwer, be- 
 fore wee know that it is an evil and hitter thij^g to fin figai^^ 
 him. y 
 
 [ Pnde. 
 
 Former 
 aiugs. 
 
 SECT.IIL 
 
 NOw I proceed to the fecond Gcneralj vi^, the proofs 
 of gi ft rong faith, with the inftances of a weak^ faith in 
 truth, / . , , 
 
 Three queries how to know, 1 Whether our faith bee 
 great; 2 or little; 5 and yet true. ^ .^^. . ... 
 , You fee there arc two pairs ef thi^a I wJl^S^^Wuhthc 
 
Ch. X 5^ Seft. 3. fiffirong and makfatth. i 2 5 
 
 firft, which refpecls the difcovci'ks of faith in lirengch. 
 
 Concerning which, takethcfc things briefly. Signs c} a. 
 grCAt afjdfirof/gfsith. 
 
 1 Confidence of eafte dnfvfers for greet matters is an argil- Si^ns of a 
 ment of a (Irong and great taich. As in the Centurion, who gicat & ftron^ 
 came to Chrift for the healing ofhU Servant^ who was fick of ^^"*^- 
 
 a Pa/fcfcind grievoufly tormenced> fpeak^ the word onlj^and 
 my fervdnt (baS be healed^ ( that is ) Though he be very weak, 
 yet I am confident that thy power is very ftrong, thou nec- 
 deft not CO trouble thy pcrfon, one word Irom chy plcaRu c 
 willhealhuUji^^^^^. 8. <^,7, 8. What faith Chritl now of 
 this fa'th? See Verf. 10. Verilji 1 have not found fo grez$t 
 faith^ no not in IfraeL The more difficult wee eftecm things 
 CO bee in God or Chriff > the weaker is our faith j If wee im- 
 pofe a different rcadineffe to help, or mercy, or pardon, on 
 God, according to the difiFercnt matter which weearepuc- 
 ting up unto him, this argues want of ftrength : For it is all 
 one with God^^ pardon abundantly^ as to pardon fingly ; ani 
 hii fotrer^ IS as able for thcgrcateft d-ffictilty^ as for the kali: 
 trouble. But when the (oul diawsnecr unto him, and cai 
 belceve great matters? as well as fmali things ; thatheewil! 
 bee njercifni to great tranfgtejfioxs^ as well as compajftcn^te to ' 
 $rdfnary infirntities ; that hce will fubdue (i^rong temptations ^ 
 as well as weakglancings ; that hec will in timecoiiqucr the 
 bufiefl: inclination to fin? See* this fh :ws [hac faith is come co 
 forae ftrength. 
 
 2 Again, a repetition of adherence-, and 2il^edfafl follow;: ng 
 of Chriji^ nocwithftanding the dfco^^rageme nts ^\A/hkh the foul 
 may bee apt to take from Chrills behaviour toward^ if •> ar- 
 gues their taith tobeftrong> and great, i Sam* 23. 16* They 
 W^re the ^^r^^ w/X^^7 ^^* ^^^^ ^r^J^^ through the Hofl, and 
 drero-watir out of the well of Bethlehem^ Match. 15. 2 J. As in 
 that WorKAn ofCanaan^who came to Chrift to heal her daugh- 
 ter ; Bazermrcy on me O Lord^ thot4 f§n of David ; how did 
 Chrift enterrain her ? ( the text faich, hee anfrveredhcr not a 
 word) yet in the fame verfe it is faid, jhee cryeth after thee., 
 ( Chtifts filencexaifed her voyce the higher ) Again, /^^ came 
 and vf or [hipped him^ faying^ Lerdy help me^ how is ihee noW an- 
 iwcred } ( ltd *tot wW totals the Childrens he^d 4ni t$ caft 
 
 R 3 it 
 
126 The agreement and dtfferciice Ch.lJ.Sed.f/ 
 
 it to dogges ; ) fach an anfvver to tome ipirics, had bcoxi tarre 
 worfetLianiilenccj Biicmark it, her faith tollovred Chrift 
 dill, and chat very word which would difcouiage another, 
 encouraged her ; f O, thatiaich is ftrong which can urge 
 Cluiti trora a Imail hint ) Truth Lord^ faid {hec, yet the deggs 
 eat of the crtimbs which fall frtw their Mdfiers table. As it UiCC 
 might Lavj Be it io Lord Jefus, 1 am no better than aDjgjin 
 unworthy Crcatiu'Cj ycc let me have the compaflions to a 
 Dogge, though not plenty, yec the crumbs. Now? what 
 faith Chrift other? Then Jefw anfvferedy and f^id unto her y 
 OwomnK^ great vi ihj faith. Remember it, that the faith 
 which can bring up the loul, which can lead ii up to Heaven 
 ^ againrtdifcouragementsj though God dodmot anC wee, yet 
 Jo^. ' I will feek ; though hee kill mee^ yet J wiH tr-Aji- in him : i fay, 
 fucha faitiiis ftrong j an exfofinUting faith y a faith which 
 will make thefoul tD prefle on alter denials.atrer fu(penfions> 
 it is come to a great meafure of faith, which will not bee 
 antwered, or will not bee gone ; a faith that will not lee 
 Godgoe, or Chrift, until it fpced. Jacob was as a Wreftler, 
 hee would not Ic: . God goe except hee blcffed him. A 
 faith that can diffpite {itn\xzh with God? wnich will in a 
 holy reafoning, take and urge God with God, and will 
 fo enforce the Promifes on him ( which hee hath made ) that 
 God is even fain to yield, Bee it unt'Ahee as thoHwiUt this is 
 fdith ripened, 
 
 3 The more entirely the foftl it carried to exfeUatien from 
 the fole firength of a Divine promifey the greater and the 
 ftronger is that faith. As in Abrahams cafe; Hee wanted a 
 Son, and God promlfed him an If^ac ; Abraham did not 
 now fiagger through tiy.belief, hee did notcondilt the truth of 
 izkomhisowanaturalabilities ; How u»ab/e hee was, that 
 hee ncglefted^ but hoif able Cod was to perform his own 
 word, upon this Eis faith did pitch. And for this the text 
 faith, that^w'^ was ftrong in fmh^ Rom. 4. 20. Remember 
 this, tha t the more /tfw/^/^^f//>/ the foul needs to drst^j/out 
 the fiU ofbeieevingy the weaker is the faith ; as the man is 
 judged to bee very weak? who cannot goe without many 
 Crutches and holdings; but the more ftrength a nakjd pto^ 
 mife hath with the foul , when it alone puts life and 
 
 quicr- 
 
Cli.iJ. Sed, J, e[ jdo/igand weak faith. ny 
 
 quiecncflc into its, now faith is grown ; As D,ivid (aid , 
 Tht Lord is on my fde, I will ftot fiar wh^tma^ c^n domtd 
 wee. So when wee can qualh all v-ur troubles with the Tight 
 of a pronaKe, I haveGods Word for my pardon, his Word 
 for my help, his Word for my comfort, i defire no better 
 Pay-m after than God, no better fccurity than his own pro^ 
 mife ; though all things ftand contrary in f enfe and feeling, 
 yctall IS fare in Gods promife, and there I will fettle, this 
 argues a great faith, 
 
 4 The more ability a man hath to de-ay himfelfm near 
 4nd great oecHrrences^ the greater ishis taith; Abraham in 
 leaving of his Country^ parting with l[aac : The more eafily 
 wee can belecve great things, and part with great things, the 
 flronger is our faith.There is nothii]g more hard than logt^e 
 np a mans felf 
 There is a three-fold felf. 
 Firftj his fififHl felf in refped of old anddear fins. 
 Secondly ^h\SKatFfral felf in refped of thefeparationnf 
 foul and body. 
 
 ^ Thirdly 5 his temporal felf in rcfpc^^l: of the comforts of this 
 life. And it muft bee a f^ro^g ftth which muft enable to 
 llrong denials of onrfelves^ when a thing comes hearer to the 
 quick, either when God denies a man a fpecial comfort, or 
 draws ofF from him a fpecial comfort , now to fithn:^it, now 
 to be quiet, / can doe aH things through Chnlt that flr'engthens 
 me^ faid Paul ; / knjw how to wanty and hdw to abound, to be eX" 
 alted and to beabafedt I have learned in rvhatfoever flat^ J am 
 therevfith to be contented* ^' ^ ;^\ , , 
 
 To have the heart pleafed with Chrifl alone, and fiHsfied 
 with his prefence 5 rhark it, the more entirely that the foul 
 makes up its flate in Cbrifl, and the lefTe poWer tliat the 
 World imprints upon the heart m its changesj this imports 
 the faith is come to ftrength. Strong faith, is like a ftrong 
 tree, which holds its body unmoveable againft great tem- 
 pe(ls,-bat weak faith Is like a plant which every wind tnake^ 
 almoft ro touch the ground. * ^ ''■ ' • ' ' 
 
 Fifthly, the weaker the arguments of dtj^ru^ grorp in the 
 
 ^<?^r^, this is a fign that the faith is got to a ftrength. This I 
 
 - conjcdurc; 
 
1^8 The agreement and dtffcr erne Ch. i j.Sed. ^4 
 
 conjcdure, that the ftrengch or wcaknefs of faith is not to be 
 judged by the Tnuhifllcity ofdiflrnftfHlargumertts^ but by die 
 force and efficacy of them; It I's poflible that manifold argu- 
 mencs ot fear and doubts may prefcnt themfelves to the 
 minde of a itrong believer, as well as unto the judgement 
 of a weak belecvcr , but then , if faith be ftrong 5 \i ' 
 doth weigh them down, it doth prevail over them (that is) 
 it brings the foul to Chrift, it cleaves (till unto him . The foul 
 maintains its title to Chrift, and owns God in his promifes, 
 it will not caft away its hope, nor its ftrcngth, wherein 
 the foul can habitually foyl the realonings which crofs its 
 way, and can clear up and vindicate its (late, what God 
 is to it, andXIhrift is to it, and what it hath received horn 
 themjthis is an argument that it is not weak, but flroog. 
 
 S\Xl\\\y -flht more eafie corny It Ance with change ofamanscen* 
 V/r/>« is an evidence ot a iaith which is more ilrong. There 
 are fevcral changes incident to mans temporal lite. The 
 Moon fomctimes is full, and anon it is in the EcUffe; our fea 
 doth ihb And florv • fometimes frofffer'uy (like the candle of the 
 /.or^^fhinesupon us,by and by adverfiy^Ukcthc »'/W)blows 
 out the candle; fometimes we a^ofind^znd our moHntamfeems 
 ftrorg*, anon we are ftript, and our mountain is fhaked; one 
 while health and prefence of friends, another while ficknefs 
 andlofsofall, Nowinthefe changes not to be changed, 
 like the (hip, right up in a calm, but toffing and reeling in a 
 ■ftorm,but to be as the rock fixed and fettled^ holding up,and 
 rejoycngiff the GodofourfalvatwK, ^ndevcourag/ngoftrf elves 
 in the Lord our Gody and willing to beany thing, in any con- 
 dition; ycz, to kiefs God for affy as JoS> did. If I die, I (hall go 
 to God; If 1 live, I will ferve my God; If I enjoy, I will be 
 fruitful ; if I want, I will be thankful; The more Pajlve the 
 hear$ isy thcmotc ^Bive jind fir oitg the faHh is. Pa^l had 
 been learning that leflon; In every ft4te ^ therewith to bee 
 content, 
 
 O when a Chriftian can comply with contrary ftates, not 
 t\ito\xg[\2ininfenfthl€nefsof Spirit^ but from an apprehenli- 
 on and apfrohation of divine wifdome^ goodnejs ^ Uve^ and 
 Authority^ his faith is Angularly cleared, and well impro- 
 ved. 
 
 7.The 
 
Cli. 1 5.Se(5l. J. ^ffrong andmak fahh. 1 29 
 
 7 The morep^^/^^^'^^and q^U[cence thMtkefotil hath 
 /«C/rr//?^^«^,cliegL-eaceL'ische[aichj when a »^k^d Chrill^ 
 is the ceiKrc and loadftoiic, aadthe AlliftaH^ as the Sunns 
 to make day, / defire to k^new njihing hm Chriji crncifiedy(3,\d 
 P^ftly I Cor.i. 2, JVhom have I in hei^ven bm thee} and thefe it 
 none Hpon cArth that I de(trc h fides thee^ faid Afdphy Pfal, 7 3 , 
 35./ copint aQ things but lofs for the exceUencj of the knowledge 
 nfChrlft Jefm mj Lord^ faich Panl again, 'T^hll. ^. §. Lord^let 
 thy fervantnot» depart in fe^se^for mine eyes h Ave fee » thy fulva- 
 fioff, faid Simeon y Luke 2.29,30. As whzn we come to hea- 
 ven, we fliall be lb heavenly,diac heaven alone will be enough 
 to us, and this (hews perfeftioni fo whiles we live on earth, 
 \iChrifl ^loneb^ heaven and earth to us, if hee can /j/i( ^/^r 
 hearts^ SLiidf^ti^fje them. O Lord Jefus^ thou art righteoiif- 
 nefs enough, fatislaaion enough, wildoni enough,peace,and 
 comfort,and pleafure enough to my (oul: O :his comes from 
 great ftrength I 
 
 § The more that the body of fin decays in firength^ the lef- 
 (er prevalency of it, this (hews that faich is ftrong. When 
 finnc becomes more dead in its aSlions^ or more inefFedual in 
 ics temjAtions'y When a man can walk and not ftumble, and 
 reel an i fall; he is now out-grown his former weaknefs; It 
 (hews weakneCs, when every ftonc makes thee apt to fall; 
 It is afignthe army is ftrong, when the enemy many of 
 them are llain, and the reft are eafily difcomfited. Sinne is 
 our enemy,and Chrift is our General, and faith is our cham- 
 pion, and the more that fmnes fall, it is an argument that 
 faith \s become ftronger;the'Z'^'^^^''<'«' faith is much more than 
 the combating faith : Sinncs go doW.i b/ believing; :he more 
 that any grace is in vi^^ory, the more it is in ilrengch. In- 
 deed ic argues truth of Faich to red I, but to conquer 
 fmnes, this Ihews ftrength, to wreftleisfoiii:t!iingi but to 
 overthrow is more; to oppofe fmne, is uoc fo much as to 
 vanquiQi it, 
 
 10 The more f^nitf^l a Chrifi'^n i^ i-ihls graces and exer- 
 cifes ofthem^ the ftronger is his faith. You know th it the ex- 
 tenfion of the branches arifcch from rhc intenfio i of the fap; 
 if the branches grow big, and yield more fruit, icisbeciufe 
 the root is more full and filled* ^aith k (well ftiled) the m- 
 ' ' S dtcd 
 
73© T^e agreement and difference Ch. ij.Sea. j* 
 
 d'tcM grace\lho^^^ the habits of other graces grow not out o£ 
 it) yet the meafures and cxercifes do exceedingly depend up- 
 on its And, accordingtothelatitudeotfaith,is the latitude 
 ot other graces; as the days receive (hortnefs or length from 
 th& Sunne. A weak faith is attended but with a weak love, 
 and a weak patience, and a weak hope, and a weak joy* But 
 it the faith becomes ftrong, nowitisfpring with our graces, 
 they revive and flioot one themfelves, there will bee much 
 love, and much labour of love, and ftrong hope,and the bet« 
 ter heart and life. 
 
 X I The more able a pcrf on is to live upon ChriBy or Godf 
 fromifes inihetimes of deferthns and contrarieties^ the faith 
 is certainly the greater. The more ufe any can make 
 of God or Chrift at all, his faith is greater ; for the more 
 that any foul beleevcs, the more is his faith enabled there- 
 by. 
 
 But tken this is yet more ftrength, even againB hofCy to be- 
 lie ve in hof Cytolookw^ iox that God that hides himfelf; to 
 venture on an angry God, one who feemsto /&//t out our 
 frayersy one th^tt^cSiks hitter things unto uis^ like £tf'://5notto 
 obferve om ovfn children ^ butto keef the fVord and Covenant of 
 Ge^^^DcLit. 33. 9. 
 
 12 The more able the >«/^^« wait on God ^ to pray and 
 wait, theflronger is the faith, Awaittng faith meets with 
 more diffictilties , and contrarieties, and is upheld by the 
 ftrength of a meer promifc. That man not only hath faith,. 
 huz lives b) faith^ if he can wait Gods time, &:c. 
 
 13 WhcnyouCQinglorifemanji promifes at once hy belee- 
 ving • yea , when every promife can be trufted on 
 upon gracious terms,the more fully you can glorifie them by 
 truflingfor pardon of great finnes, fubduingof ftrong cor- 
 ruptions, deliverance out of great diflrclTes, theflrongeris 
 your faith. The lefs difficulty you conceive in God to per- 
 form hisWordi when you can come for great matters, with 
 great confidence, lefs doubts, exceptions, fear, the lefs power 
 difcouragements have. If you can bcleeve againfl fcnfe, rea- 
 fon, Though he kjU mee^yet mill trnfi in him. Thefe are dif- 
 CO veries ^ faich in ftrcngthf . 
 
 SECTt 
 
Ch.i 5,Se(a:.4- efBrong and mak faith. I j i 
 
 SECT. IV, 
 
 THe fecond part of the fecoiid general f)oint of the la- 
 ftanccs of wcak/^/^^ in fr»r^.Herc arc two things which 
 
 1 will touch. 
 
 One is, (bmc demonftrations that faith is yvea\. 
 Another is > feme dire£lions ot trt$tb with thAt vfeaf^" 
 nejfe. 
 Concerning the firft, obfer ve thc(e things. Signs of a v-eak 
 
 I The more that doublings ftagger the hearty it is a fign faith, 
 that the faith is weak. As the more ftnoakgoes up with the 
 fire, it is an argument that the fire is little, or as the more a 
 perfon halts and reels in his motion, it difcovers the impoten- 
 cy of his ftrength and joynts. You read in Rom. 4. 20. That 
 flaggerhg at the fromife hy nnbeliefy is oppofcd to a flroH^ 
 faith : oblerve that word ( fi^aggering ) Ic is fuch a temper ot 
 the foul , wherein it doth fuddenly and eafily change its 
 thoughts, and ads : As a man who is ftaggering, his foot 
 checks (as it were) it felf, and alters its pace and place; (o 
 when a mans heart is giving on, and then falling oft, may I 
 take ? may I not ? I will lay hold, I will not 5 God will bee 
 good to me, he will not ; I (hall have mercy, yet I (hall not ; 
 this is ftaggering. 
 
 The foul lets go its hold, doubtings prevail againfta(ftual 
 belceving ; the beUeving foftl fees ftrong arguments to draw 
 ictofaftenonChrift, and on mercy, and then it is putting 
 forth the hand ; but then unbeliefthrufts forth contrary argu- 
 ments of fufpicion and fears,fo that the foul is in doubts ;may 
 1 indeed lay hold, but will the Lord be merciful to me ? fVhjf 
 diddefi^ thoH donbty O thoH $f little fait hy (aid Chrift to Peter T 
 and this ftands with reafon, for the ftronger that quality is 
 which is contrary to faith, the weaker is that faith which is 
 contrary to that quality 5 as the ftronger ficknefs is, the 
 weaker health is. Sec* 
 
 2 The more eafily a man can fttf^eEi Gods favour and 
 ehrij^slove-, this is a fign that faith is weak* See Pfal, 77. 
 7, 8j9> and then verf. 10. They fay of love^ that the more 
 furc loys hath Uaflfear^ i Joh. 4- » ^^ and multitude of jea- 
 
 "^" " S a loufies 
 
13a T'he Agreement and difference Ch. 1 5 • Se£l,4, 
 
 loufies is an argument of mixture 111 the affeiiions. So it is of 
 faith, the more ftcdfaftly it can hold up the immutabih'ty of 
 Gods love and kindnefs, and his ancient grants of favour, 
 the ftronger is the faith : But the more apt it is to qatftion the 
 loving \indnejfe vphich hath been ever ef cld^ now it is the 
 weaker, /'^^ff 24. 2 1 . IVee had trufied that it had been hee 
 which jhouid have redeemed Ifrael, and be fides allthii to day it 
 the third day. 
 
 There bee two things which a weak faith is very apt to 
 challenge. 
 
 One in God for kiahejfe^ 
 
 Another in its own eftate for femdneffe. As Gideon faid in 
 another cafe^ If the Lord bee voitha^^ tvhy is allthif evil be^ 
 f alien U4 ffo where the faith is weak, the foul is often in 
 fute with God .• yea, but if God were my God , had I an in- 
 tereft in Chrift, were my eftate good, could it bcwichmee 
 thus, cQuld it be thus within me, thus widioutme, thus up- 
 on me ? Sic. 
 
 3 The more ^ffick^and haftening that the foul is for anfwer 
 and fatisfaftions, the more impatient of Gods delay ingsy this 
 is a lign that it is now weak in faith. For did it thorovvly 
 hdzc^t-^'MwoHld not wake hafie^ were it perfwaded fully of 
 Gods goodtiejfey which makes the promife? of his wifdomej 
 which will take the fitteft time for the grant, it would now 
 quietly wait and ex feU : But an over haftening, when the 
 {oul will (carce allow any time betwixt the petition and the 
 fpeedingof ic> but I miift prefently have it? or elie God is 
 notmj gody or clfemy ftateisbad; I fay, hafly cagernefTe 
 to be ant wered J and quick conclufions from Gods filence, do 
 Ihew much weakneffe of faith in the Coul ; There is an /w- 
 fortffm'ty whkhmxy come from fatth, and this is aholypref- 
 fing of a promife, yet with fubmiflion and patience ; And 
 there is an hafti^ejfe which comes from fear : As if God 
 would not always be in a good mind towards us, as if the 
 prefent teftimonies muft bee the only arguments of his love 
 and intentions. 
 
 Thefe two things will ufually meet in a man whofe faith 
 is weaL 
 
 k 
 
Ch.i5*Se(ft. 4« offlrongand makfanh. i^^ 
 
 One is, hee will be haftj to be anfwcred. 
 
 Another is, he will htfsint if delayed. 
 
 4 The more IncUmng the heart is to the life of ft nfe^ the 
 weaker is the taith : like Thomas^ unlefs he feeth the print of the 
 vAils^ &c. he wtll not belceve')]oh. lo. 25. So unlefs Chriltians 
 h^vQfromifes buddingy they will hardly beleevc that there is 
 fruit ^owwg on them; unlefs I feel the fenfible- favour of 
 God, I will not beleeve that he loves me; unlefs I re^d my 
 pardon, lwilltK)t beleeve mercy ; unlefs I dilccrn fenhbie 
 means, I will not beleeve helps; unlefs I feel fin flain in 
 me, I will not beleeve that God will fubdueit ; All thefe in 
 promifes affcft not, and fupport not the heart. It is a lign 
 of a weak Child,that muft ftill be carried in the arms. When 
 a mans perfwafions cannot bee wrought by the naked i^ord 
 $fpromifey without fome fenfible pledges and pawn, hee Is 
 very weak. When hee is puzzling his heart in an endlcls 
 maze of diforderj viz,, hee would have the things of the 
 promifc, and then beleeve the fideliry of the promlfe, this 
 argues wcaknefs. The abftra^Slions of things from fcnfci 
 when God gathers up all a mans eftate, or any patticulAr 
 good, only into his promife, into his own harki, and faidv 
 now canft thou beleeve that I will bee good unco thee? 1- 
 promifetheetobethusandthus; wi'tthou now tinfl: me, 
 wilt thou adventure thy foul now upon my word of par- 
 don and mercy ^ upon my word of grace and help ? fo co doe 
 would evidence much ftrength._ 
 
 Now you may obferve a manifeft difference betwixt ffrong 
 and weak faith'; If ftrongfaithfcechitseliate in the promlit , 
 it hath enough, it goes away rcjoycing ; if weak faith hath 
 not fome of the eftate m its own hand, as well as in ujds^ 
 haxdy it is troubled and afraid. 
 
 5 The monchardly a befeever comes tg bee ferftvaded and 
 ajJHredof Gods ti»dertaki»gs tnC oven^nt^[\\s faith is weak. 
 When one word of God is not enough, but God mufl: fay ic . ' 
 once and twice? and yet again more clearly : As Gideon 
 would have one fifjn, the fleece muft hs wet^ md the earth dry; 
 and then another {is,nj the fleece mufl be dry^ and dew lye ufofi 
 Afltheearth,]\jiA%, 6. 37, 59. This fhewed weaknefs in his 
 faith; fo doth it inaChriftian, when not one or two pro- 
 
 S 3 miles? 
 
134 The agreement and difference Ch,i5.Sed:4. 
 
 mifcs, and fcarce all ot thcrii) with all the arguments in ©od 
 and inChrifl:, can perfwade him that God will be mercitul to 
 him, or that Chrilt belongs to him, 
 
 6 Thtmore eafte the foul is t9 let ges that ajfnrmce^ the 
 weaker is faith in it ; when a fgul is like a Weak hand clafp- 
 ing a ftaff, and the ftaff is eafily wi'efted out ; fo the foul lets 
 goe that promife> which did revive it, and that Chriftyvjhida 
 teemed to embrace it, this argues weaknefs; as in P^r^r^when 
 he heleevedthat it was thrift e» the Sia^ nfon thrifts Word hee 
 ventures out, but when the waves met him, he begins tojlnk^ 
 his faith was weak, n^hy didft thou dofih^ O thon of littief^ith ? 
 faid Chrift to him. Though Chrifis fVord drew him out of 
 the Ship, yet it did not hold him up all alone ; And the Di- 
 fcipi'es, fVee trnfled tt had been hee whofhonld have redeemed 
 ]frael» So when a tempcatioii comes upon a foul, and the 
 iQul is ready to bee led by it, to credit it againft Gods pro- 
 mile, and Gods teftimony in the Confcience, this aptnels to 
 let goe our hold argues much fear, and much fear argues 
 weak faith. 
 
 7 The move aft thefitil is to infift on perfo»al and inherent 
 qmlities md Abilities^ as tnedia fiducU^ means of perfwafion, 
 this (hews that the faith is weak : when fomething in us 
 makes us the more confident, as wficn it is unapt tobeleeve, 
 unlefs it can difccrn fuch an inherent ftrength of graces , 
 to mourn, and to pray, or to keep down fin, or keep ofi 
 temptation. 
 
 OhjeEh. It is true, thefe abilities are teftimoniesy but yet they 
 are not Media. 
 
 Sol, Thoyzic evidences oi ik fo lid faith -^ but they are not 
 means Qtcaufesofbeleeving. The means or caufes are Gods 
 fromifes^ which ought C alone ) to be our foundations znd en* 
 conr^gements. Now when a perfon is unapt to beleevc that 
 God will do thefe things (or him, unlefs thefe things be done, 
 this is weaknefs. Good things, when they arc done, they are 
 matters of thankfulne(s5 and when they are promifed, they 
 arc matters oi faith. They ^y in Logick» that demonftratio a 
 /j^//^rs>/, is the weaker demonftration, that d priori is much 
 ftrongcr : for this depends on the caufei2Lnd that on the efleft. 
 Soiiixiabelceving. A beleeving, a pnm, from the perfwa- 
 fion 
 
Ch.i 5* Secft. J, ^fft^f^^g ^»^ mak faith. 
 
 '55 
 
 fion of what God faith , ( from his goodncfs and 
 truth) is more ftrong than a bclecving h ^ofterJort (that 
 is ) from a fruition or apprehenfion of what God 
 doth. 
 
 8 The more dnUand unchierfnl the heart ^, this flic ws the 
 £airh to be weak : hfad Spirit^ and a tpcsifaith^ ufually arc 
 companions: for aftrongfaith breeds much peace in the 
 confcience, Rom. 5. i, 2. and rejoycing^ i Pet. 1.8, In tvhom 
 {though now ye fee him mot) yet beleevi»g ye rejoice with )<f^ hk- 
 ^eakMe aftdf^tt ofgio'ryiiuch a taith as thiSjhath got to much 
 aflurance, but uncheerfulncfs of heart argues either, as yet 
 the want of all afTurancc, or affurance very weak, 
 
 p The more anxiow andcarefnl the foul u^ '^ [$ ^ fi^u 
 of a weak faith* fVhat fhaU wee eat ? a^d what fha/i wee 
 drtfikj andwhat {hall veee put on} This our Saviour faith 
 in CMatthew 6. fliews little faith . For the leffcr the chino^s 
 are for which we arc to truft , the more weaknefs is there 
 if we do diftruft , efpecially where the helper is fufficicnt 
 and willing, and hath paft his promife 5 Now , God k 
 wiUing to do for Belcevers more than all the earth is 
 worth, and hath done greater matters for them; And there- 
 fore a lufpition of him for fmall matters, (hews but a fmall 
 perfwafion. 
 
 10 Iht mote apt ths hem is to be of ended at the e fixate of 
 Chrifl^ it isafign that faith is weak. This h evident h\ 
 the Difciples, who being weak in faith, Chrift was forced to 
 keep many things in, bccaufe they were not akle to bear them • 
 and when he fpakc of his fufFerings^and departing from them', 
 they were much amazed and troubled. 
 
 SECT. V. 
 
 THas for the difcoverics of faith in weaknefs : Now fol- 
 low the demonflrations of the trnth in faith^ though 
 weak^. 
 
 The tmth of faith hath a great latitude, it is not confined 
 to fuch an height, to f uch a point of emincncy5as fome con- 
 ceive ; Look as heat hath feveraldegreesjand as health hath 
 
 many 
 
,25 "ihc agreement and differ enee Cb. ij.Sed. j^ 
 
 manyiJ^c/>/j andaslife hath many fteps within which tte 
 . true narure ot cliem may be (caced, £o is it with faichjChc true 
 nature of it may be in a great mcafuie, and yet in a leilcr 
 ni^turcand though weak faith be not fLrong>yet it is faith ; 
 vveakneG is not like death, which is oppofcd to life, but like 
 infirmityiWhich is oppofed to ftiengch. Strong faith is weak 
 faith more perfe6led, and weak faith is ftrongfaith in diipo- 
 fitlon, in tendency^ it is within the compafs. Negation is 
 one thing, imperfci^ion is another thing; no faich is quite 
 oppofitc tofaich, but weak faith if it be oppofed toftrength, 
 yet it is not oppofed to truth. 
 
 Now the truth of weak faith may appear in thcfe 
 things. 
 Firlt,though weak faith be not furer'^^ Cbnft is its Savhar^ 
 5 Dcaionflra- y^t vvcak faith vpHI honour Chrtfi 06 its Lord: though it caiin Jt 
 lions of die ^ k t^^e^^^^^^^^ bettowing it felfon the foul, yet it will make the 
 Sth. "^^ ^^ *"" ^^^^ -^ ):d\gi'\ up it felf to Chrift : though ic canno: find com- 
 fort, yetitwilloppoiefin: though it cannot comprehend 
 •Chrift, yet it would not willingly offend Chrili. Faith in 
 firength can put out it felf i» per/waft o»^ I know that my redee- 
 mer Itvah^ Job 19. Yet faith iKweak^ftefs^ (as was that of 
 Thomas) can fHt forth itfelfinftthje^ion, My Lord^ ^nd My 
 God; I will have no Lord but Chrift, Johft 20. 
 
 The vital aa of faith is not reflexive, but direft. Ic is not 
 this Chrift is mine, but this, I receive, and embrace Chrift', 
 now the weak faith cannot fettle its title to Chrift,fo as ftrong 
 faich cxn do, yet it can vindicate the title that Chrift Iiath to 
 the foul/hough it cannot fee its own propriety in Chrift, yet 
 it can m-iincain Chrifts propriety to it, it doth acknawledge 
 it dorh yield unto no Law, or power, or right, over the foul' 
 but Chrifts: ic looks on (in as an enemy, though it cannot 
 fee Chrift as afriend. 
 
 2 What weak fa'th doth want in the hreadth offerfwafion 
 that ic makes up in the defth ofhurniUtj. A weak believer ' 
 though he cannot lsehimlelf^r^<if inGodseyes^ ycc he doth 
 appear Uw in hiso^n e)es : ic will not quarrel with God, be- 
 caufe he opens hirafelf no more^ but abafeth it felf, bccaufe ic 
 is tpDft t4ttWQrthy of the leaft of truth andgsodnefs, 
 
 ' There 
 
Gh. ij.Seft.J* Bf(lr$ng4ndmakfaithi-^ 137 
 
 Tkrc be two things which all; true \i\i1^ "wiJ] 
 work, ; ' ' . - • 
 
 Oi]e is to v:tlite Chrijt, 
 
 Another is toHudervaUe ot/r-fehes-^ It can pat glory oh 
 Chrift, andlhametoitlclfiHc is the fwcetcft Saviour) an^l 
 la m the grcateft:finner. '^ - - - -- - ..•. ^^^^^ 
 
 Faich utuail>r afts in one ot thefc, cither in rccclVirig,b'r^A 
 abaiing: For cither it makcsthcfoulto feeits happincfsi in 
 Chrift-j^which breeds joyfulnefs, or to fee its own unworthy 
 vilencls, becanfe ot fin, and fo itcaufeth lowlincfs of Spirit. 
 §trong taich(iike John) can be in Chrifts bofome, .but, weak 
 tairh<iike "Pctfr) will talldown at Chrifts feet; (trong faith 
 maybefeen by the eye, S^ weak taith by the knee; that ftand^ 
 up and blcffethGodtorChrift,chis falls down and begsofGod 
 tor Chrift, And this, not for m^ftke^ O Lard^ (ftr tomeeye* 
 longs ia$thtHg but fhamc and c^nfnfton) l/mfor thy goodnefs f^kc^ 
 O Lordy {fort^ thee belongmercies and forgivemjfes.) 
 
 3 Weak faith ^ though it hath but tender coftfi debtees of it sin- 
 
 ^erc^ JH Chrifl^ yet it hath ftrong diflikes, and combatcs w ith 
 
 that iftbclief which hinders his perfwafion. Though weak 
 
 faith cannot fee Chrift as its cafe, 5CC. yctitcanfeel unbelief 
 
 as its burden and trouble. 
 
 There are two things (if I miftake not) which accompany 
 all true faith, and the weakeft. 
 
 O^cisto Pt/tgm fie the fidte in ChriJ^, --^ 
 
 Another is to di/Uke thefiateeut ofCbrifi.O haopy isthat 
 man, who can comprehend, as he is comprehcndea, (aith 
 wcaic faith, and what (hall I do with this unbelieving heart, 
 this doubting, fufpefting, feartul heart? (hall I always quefti- 
 on? (hall I always finde thefe difputings? carnal reafonings, 
 reelings, ftaggerings? Lord help this tiSfelief^ Lord jperfwadc 
 this heart ormine, caufe it to ttuft in thy falvation in Chtift, 
 fay unto my fouly that thorn a rt my falvation. 
 
 The weai(^ heleever hath many prayers in his heart, many 
 tears in his eyes, and many conflids in his mindc; he believes 
 and doubts, he prays and doubteth, he mourns and doubteth, 
 yet though he doubts he will believe, and though he doubts 
 he will pray, and becaufehe (till doubts he will therefore ft ill 
 mourn. He looks often towards Chrift, O that I could be- 
 
 T Uevc, 
 
— Jj 8 The Agreement and difference Ch. ijSea. 5. 
 
 Ueve, bee loofes often ort his own heart) why wiic chou not 
 yet believe? he looks up to God;, O make mcto belicvc;tom- 
 times he fpends his time in prayer for more faith, fometimes 
 in difpute with his vfeak faithi one main difFerente 'twixc 
 himandtheltrong believer is this, that the ftrong believer : 
 hath got into Chrifts arms, and this weak believer is fighting 
 
 ' 4 M-«^/^^>J^ will n*ot reft in wcakri^^^ in it. In 
 
 a weak childe> well and living, there are two qualifications . 
 of life? one is this, that it is AElivcj^ aiiother is this, that ic is 
 - f^W^lP''^^9 i^ will be doing, and it will be encrcafing. So it 
 4S with all true i^itli, though weak>it is a drawing of the foul 
 unto Ch/iftf yt^rit i^ a drawing of. fomcthing more from 
 Cbrifl: unto the (oul 5 what hinders it, that grieves ft, and 
 what it wants, after that it longs and craves. No grace is 
 right which is idle, or labours not to exceed it fclf. Lordhelp 
 Luke § ^l mheliif fyidthdit Weak believer.O Lord enere^fe oftr faith, 
 
 faidphey of little faith* Thcnvfukciiipic, hewpuld be/y/^g; 
 ^r^/^eP^^/^i^ndifp wiU w^^ it will te at the w^»/ of 
 
 fir enph I iU\Q\cs,w be doing about Chrift, and to be where 
 . the ilrepgthpi.Ckift. is revealed. 
 
 It is wife to obferve the grounds of it5 f^arsand doubclngs, 
 
 3^qd c^f^dvM^ r^mov^ thcmt: s O hpw cameft^is the weak^ bc- 
 
 llever to hear what God will fpeak unto hiftiv aiid if dtany 
 
 time the fonlcan gect^ thcaffiftateeohEhe W^rd , to clofe 
 
 with mercy ajid Ghrifi:, it is revived with jcvy of tears, and 
 
 £41s doW^U .with thanks, hprd wjoatii tkji fir/OAn$ \ - '^ 
 
 N^yjiiJ jt h^h^pprehaidcd but a hint, but a GreviCe, if it 
 \^ cn^bkci but ^:Ui;ile to itop above its dark douhtirigs, tbap- 
 pri^h^ndbut a darting >beaqi', anyrpcrfw/afioti that ail is well, 
 qii will bp felt i^J^efefcedi and faith^^ kgoad, I Pb- 
 
 fervcjihatthe weak child will be much' after ihe breafts, and 
 the weak man wiUhaadle his flaff much, and the weak bc- 
 Uevqr \vill be aiydi arthc places aiid ordinances, and ways 
 ^mpre:ftrengtb,_:^ ;.;;..[ .• Jf- » / ^ ^ : . :. , 
 Itis with faiich^sit is^ithabladeoEcsrn, ac thefeft^tlbfe 
 Cfirof graii^ isqtjitc skiniTed over^yet it bwaks open afide,and 
 :f t length is the very top otthe ftalk. So faith ac firft is fwai- 
 ihed oYer with doubtingSy (none biic a tender and merciful 
 
 ~ ~ " God 
 
C.h^ I 5 , Sed. tf . efBrong and weak faith. 1 39 
 
 Godan fee chat little mnftard-fcec^) butatjcngth, it opens 
 to mote acffaeteince onGod and Cdrift, and pronai(cs,a(iad \\^ 
 timekcantriumphi againft its for rnir fears and fufpitions. 
 Or it IS like a weak man recovering : if he^aq but ftand,ic is 
 well, then if he can let on in a lew paces with his ftaff, then if 
 his m6tionxanbe,fingl^> thea if linger, i;hcn if liroiiger^fois 
 it with faith, i^c can^make the'foi^ to look uponChriMien 
 if it could look^ on him as^ mmi^ then \i\o without fear ^ tlieii if 
 fo with jey^ then if fo with/r«?«j^r/?,ana ftedfaftnefs. 
 
 It will not refi in weakn^fsy though it hegins in we^Keff^ buE 
 like the weak IvLe which is winding up the tree, fa will faich 
 bpwiiKling Uj? the foul higher and higlier into Chriftby i;hc 
 helpot his Spirifrofjils P5PWilcs,of|}i^VVor!diaad 
 cuaments. , ■•': jc^-- -n^l^" '-^^'-u^ 'v-":;:.? ,,■ 
 
 5 fVcakJaitb wW yct vetiturethefoHi upon Chrijt yihoughit 
 cmnot cie^itstitie,noj: '^»fwcr its fiarsy nor (co its own 
 Xeitfc) rclj ^Chrifii yet if the foul be put and determined 
 to one of thcfe, either to renounce all hope in ChrifL atidfo 
 to be lofl, or to put it felf upon Chrifl, though it hath no in- 
 ward encouragement from it fcjf ; I fayatfucha time, even 
 weak faith wifl difcover it felfi it Will not renounce its hid- 
 den intereft in Chrift, but will roul the foul on him; Jflpe^ 
 rip?y Iferifhyya I will cleave to Chrift,yct I will caft fny foul 
 on hirn, ^ud<?n his bloo4; and. rightepufnefs* ,^ 
 
 SECT. VL 
 
 THe third general which wc obfer ved to the former fcru- j. 
 ipk,\V2LSihCfo»c9rdat$ce9faB faith whichistrue (whe- ^^jj^^^^^/^J 
 ther ftrojjg^or weak ) tnfHft40n^ii0tal comforts. ^ ^. f^ith in four 
 
 Firft, every belecver hath zfurelftterefi in Chrifi; It is with things^ 
 the members of Chrift, as with the members of the body, 
 though they are not all of et^ual flrength^ in a cornparifon one 
 with the other, yetthcy;arcpf^?««/f<?/ij/jf»^/^/^iii z reUthn 
 ofaHofthemtotheheAd^' - 
 
 So onebeliever exceeds another in a fpecial meafqre of 
 faith, 5[Ct every believer is a mcmberfirmlyandfurely knit 
 to Chrift> the head of all believers. Chrift is not the Saviour 
 ^^' ' ^ ^ T 1 and 
 
14c T^hc Agrtemem and difference Ch, 1 5 . SeA.tf • 
 
 and'J^t^r^onlyof cheftioiT^, bucalfoof the weak, noc oiicly 
 the olel man, nor only the' young man, but alfo the children, 
 the little children, (to whom i>aint John wrote) they are all 
 
 There isa wide difference 'twixt nftexivc cenamty^ and 
 'twixt real certMntj 0f inure fiy^{itong faith hath the pre-emi- 
 nence of weak faiths m refpcd of a reflexive aird fcafible cer- 
 tainty, but not in refped of a real certainty, this is univocaU 
 the unioD 'twixt Chrirt and the foul, doth not depend upon 
 the ftrcngth, but upon the truthof faith; If my^ will conlents 
 unto Chrift, if my heart accepts of him upon his own terms , 
 li\ take his whole pcrfon,aud his whole condition,the match 
 is truly made 'twixt Chrifl: and me, he is furely mine, and I 
 am furely biSo. Although. I am not in an aflured condition,yec 
 I am in a fuils union; Chrifl: dodi certainly own that foul,, 
 which by faith doth truly embrace him : ^H mine ac thine ^ 
 and thine are mine^ (aithChrift? }oh. 1 7. 10. Hefpcaks of the 
 Difciplas, and of all the Elcd, who were the Fathers in refpeft 
 of a graeioiis eleLtfdn, andgitt, and Cluifts in ref^ed of a ten- 
 der nfeBion and mion* So tliat here is one concordance of 
 all faith in refpeft of fundamental comfort, *'/2,. that the <>^- 
 itBive unity \% oncand coramon,the weak and the ftrongeyc 
 meet in the fame colours as the objeft, and Weak and flrong 
 faith, are two different hands, yet both of them lipCn one and 
 the fame Chrifl* 
 
 Secondly, every belecver hath a betteficialinterefl in Chrift^ : 
 Tthat is) weak faith hath an intereft in the benefits of Chrifl", 
 as W£llas fihe ftrongfaith. 
 
 r win iiiflance in Ipme fpecial ahd choice benefits. 
 * Fn&iReJewptioniromihcMalediRion ofthe Law* Chrifl: 
 - took that off, lit was mMe a cur fe for all that believe on him : 
 He did not ftand in the room only gf eminent , but of every 
 belee ver> and endured the Wrath to the utraoft for every one 
 who doth believe on him. 
 
 Thou art freed from a curfed eftatc by the leafl: faith; 
 every degree of true faith makes the coiWition to bee a 
 fiilte of Kfe, and p^Jfeth us from death and cendemnatiw* 
 Tbire is u9 condcmmm to them that are in Chrtfi fefm, Rora. 
 
 Second- 
 
C h. I y^Sed. 5. offlrong and mak faith. 1 4,1 
 
 Secondly, ^fw(/7;^« ^/jiW^r/, what Chrift faid to that im-- 
 pocenc perloil> ^Se* bee of good cheer ^ thyfinues are forgiven 
 thee^ that is true of every Dcleever, Chrifthach purchafed a 
 pardon for him, -dlis 13« 38. Be it k»0WH ttmoyon^ men and 
 brethren ^bat through thu man is preached Onto yon the fofgive" 
 nefs offtns. Vcr. 39, A^d k) him aB that beleeve are jufiifed, 
 
 If *^ny believer went without his difcharge, then probable 
 it is that the wcakeft ftiofild be hec, but the Scripaice fpeak- 
 ing of tlie weakffifaith^m^kcs ic an hand holdittg a pardon in it, 
 I John !• llS^rvritettnto y OH little childretti becattfp jionr fins 
 are forgiven yon for hU names fake I though children, though 
 little children, yet pardoned children, and mark it, the caufc 
 of that pardon was common to them with the ftronger men, 
 (yiz>.for hisNamtifake)dL man is not pardoned for the ftrcngth 
 of hb faith J nor debarred of it tor the Weaknefs of his faith,^ 
 but both the one and the other enjoys it for his Names fake,' 
 (that is) for Cibr////^^. 
 
 Nay,obferveit5chat though ftrong and weak faith may v.t- 
 rymachinthemanner and degree ofchc apprchcnfion or 
 perf wafioiT, or reading of the pardon^ yet they both agree in 
 thcftrength, and inthclatiiudeot pardon. The weak belie- 
 ver hath as an cffcftua], and as ample, and full rcniiffion as 
 the Itrongeft believer; for Chrift did not become an unequal 
 furety, or an uneveiiSacrUice for finne? my meaning h^ 
 this, that he did not-only undertake the debts of fomc belie- 
 vers, but of every one; nor did he undertake fome debts «nly 
 of fome believer^, but all the debts of all believers. Therefore 
 itisfaid,//?. 53. 6. The Lord hath laid on him the inejuity of 
 mall* and Jer, 32,8. / wiUfardon ail their iniquities whereby ■' 
 they have finned^ which words extend to all believers, becaufc 
 to all that arc covenanted . 
 
 Thltdlyj^fffiificatisn by imputed righteoufnef; There is a 
 common equal intcreft in this by all believers: Itis but one 
 garmcni: for every believer, it is an entire thing. One be- 
 liever hathnot one righteoufnefs to juftifie him^ and ano- 
 ther believer another, but allaiejuftified by the fame righ- 
 teoufnefs of Chrift, neither is the imputation of ihisrigh-. 
 tcoufnefs partial, or uiieqaal, but aliKe to all that be- 
 
 T3 ^ liey^D - 
 
14 
 
 The Agrecmmt and dtference Ch.i J.Scfi.^. 
 
 lieve, Row. 3. ai* rheright€oPtfn€(s vf GcdTvithm the W^^ 
 is wAmfeFted^hemg wUmJed hj the Law and the FrephetsMcT. 
 22. Even the rigbt€9tif»e[s of Ced^ rphich is h faith of Jefns 
 Chrtfi tints ^11, and »fon aU them that Mtliesfe^ for there is no 
 difference. Theretoce Godisfaid {m<v>%6) thejHBificr of 
 himthatlfeJieveth in fefm; ifanyp«lido6ti tml^ "believe in 
 Chrilt, God juftifies that man, and Chrift is made righteouf- 
 nefs unto him, (chat is) the Lord will reckon Ui^6 him liie 
 righccoufncfs ot Chrift, he will in Cfti id profiouhcc him juft, 
 ^nd atquic him. 
 
 The fxioiii elevated keleever cannot be prcfcrtted in a^ judi-^ 
 cial way before Gods jufticc fafely, in the Strength ofhirov^n 
 ferfeUtonSy and therefore hath no reafon to glory or boaft- 
 and the moft weak.beiiiver is not excluded ^ but ad^ned ^Uh 
 the robe of Chrifis compleat rigbteoHfnefsPkotwkhdsLnding 
 his own manifold trnferfe^ions^ and thereior<: hach r^o reafon 
 !o be difcouraged or difmayed, ior as much as Chrift h the 
 end of the Law for right e9uf nefs to every -^net hat hlieves^Kon}* 
 
 Fourthly J the inheritance ofglorj^ even thofe weak Difci^ 
 pics who were oft rebuked for th^it fears and douhings^ were 
 commanded by Chrift to rejo/c4; (fe^anfe their names Tvere 
 yfiritteninthehookjf life* 
 
 If We be Believers^ wc are fonnes, and if fonncs, then heirs, 
 heirs oflife^ ^ndco-heirs with Chrift in glory -^ Rom. 8.i5,i7, 
 Gal. 4. i^. Tc are all the children of God by faith in Chrift ji- 
 fm, yer, 29. And tfyt be Chrtfts^ then areje Abrahams y2r#rf, 
 ^»d heirs according tothe promifoy John ^. i6* fvhofoever be^ 
 leevethin him fiaHjtot perifh^ but have ever lafiinglifejotetct' 
 «nal life is founded in Chtift,God hath put all life in bimjtroni 
 him we dvaw our ///V of grace ^ and by himwepoffefs ottr 
 ^f/^ ^f^^^^'h ^ J i^^* 5.11. God hath given u^to h$ eternal life't 
 andtrhishfeisinhis Son. Vcr, ii. He that hath Ihe Sen hath 
 
 , Obu Yea but who are they who have the Son} 
 ^ Sol.StZ ver. X 3 , Thefe things have 1 written Unto yoff^ that 
 believe onthe Name of the Sonof^edy thatyemaf l^owthatye 
 /; f/^^^t^r»/i//;/^, as iUieftioald fay, every believer is he who 
 hath the Sovi^ and by him that eternal life, 
 
 ^Every^ 
 
Ch.ij, Sc(S, 6^. cfftrong and weak f,.mh, 14^ 
 
 5 Every beleever hath veitoal inra'cft in Chrift, (tliat Is) 
 hcc (hall partake of the venues, andgraccsj and (trcnpthor 
 Chrift. -^ - t 
 
 The Vertuesof CMHft are many ; I will touch at fome, 
 
 viz, 
 
 I A Crucify iftg vertue^ which fubducs the love and domi- 
 nion of fin, now every beleever fbares. in this, though one 
 beleever bee more troubled with the infolent motions of fin 
 than another, yet no beleever flialllye under the dominion 
 oifin,,^«w4»/ ^. I4> Stftjhall not have don^inion over yon ^ fot 
 yen are fi$t under the Law ^ hut uvder grace, Galath. 5. >4» 
 jiud they that are Chrifis have crucified the fleflj with the af- 
 feEiidttsand lufis^ Everj^ beleever is gajj^iered under the rod 
 znd Scepter rfChrifi,^ and is raad^aliveto Chrift, and dead 
 tofin,yei, and Chriftwillmore and more mortifie his cor- 
 rupt heart ; He will be madedeath to the ftrongcft luft in the 
 weakeft beleever. ^ ; • ' • v , ; ; vi / i« , ^^ . : 
 
 #1 Anaffi^i»gvertuiywhi^lll^y(imth€>(m\ iii matter of ' 
 <kny and fervice ; nbw Chrift will not only ^uitie the ttrai^g-^ 
 butaifolead the weakb^le^ver : -He wJl fend foith his esa^ 
 ktit7g fireKgth for all the fcrviccs which lie requires, 1 Cor» \ ^. 
 g* He [aid unt me^ my ^r^ice ^ f^fftcif at far thee, for my fiie^gth 
 'M Made ferfeH: in weak^efs : mofi gladly theieforevaill f glory 
 hi mine infirmities^ that the patter of ChrtB m^.y refi tipgn 
 me. As if he (h(!)uld fay, there wais: wcklcniffe aixL^Viofirrmiy 
 on Pauls part, but there ^as ftpength and power on Chri/is 
 part, and this ftrength would Chrift maketo appear in Fau/s 
 weaknefs (that is) though P4«/faw and felt his ou^n ftrength 
 infitfficienii ytt l^lhoiild find Chrift finflficient, fuffeiendy 
 inabling hini in that particular. Rom,2. 26.Llkemfe, the Spl- 
 ritalfp helped e»r inflrmiUes^ forwee k^ownot what weefhoNld 
 pray^faf as vfeeught, hut the Sptnt it felfmaketh iutirceffi&n 
 for tfs ji>ith froaniftgs which cannot bee uttered* Mark that 
 place, though we are very infirm, very weak to any holy . 
 duty, toiPrayer and the reftjyct C hrift will help,he willcome 
 in wiihibis'S{Juir, which fhall enable u5 with fupplications,fo 
 that even vc!?y weakbdecvers may take comjort*inthis,that 
 Chrift willftrengthenand aid them by his Spirit in duties, as 
 well as the ftrongeft- 
 
 The 
 
1^4 The Agreement dnddiffercme Ch, ij.Se^S. ^^ 
 
 The grcatefl bcleevcr cannot perform fervicc by hid own 
 ftrtyiith^ and the weak eft (hall bee Inabled hj Chrifis, 
 
 There bee three things which Chrift will communi- 
 ratc CO every bekever, even to tfc weakeft, about d u- 
 
 -^O^tis^MAfcEtionanciheart, . 
 hnQlh^visy Strength and AJfifi-anm. 
 The laft is, Pardon and acceptance '^Vfhxik^mxSJZy aixi 
 .wanting, (hall bee pardoned, and what is imperfeilly) 
 aiid weakly good, (ball yet through his interceflion bee ac- 
 cepted. 
 
 His Father Y for his merits) will w^t defyifethe day of 
 fmutt things, 
 
 ;^ Perfeveringveritit^ Jpywhichtlic foul comes at length 
 10 caft Anchor> and to bee fafely landed. Nowcheftrong 
 faith hath ( in a fort ) Heaven already, yet weak faith (hall 
 alfo make a faving voyage: as it was with them in Tattls 
 (hipwracks f omc of them qg|Id fwim, and quickly , a^id 
 better get to (horc; others were more unskilful? and there- 
 fore laid hold and made ufc of broken boards, yet the text 
 faith. That they aQ^cameJafe to land : That I fay of flrong 
 and weak faith, though the ftrong beleever can better cut 
 through the manifold oppofitions of the World, though 
 liee can rife more eafily above the waves of Satans temptati. 
 ©ns than the weak beleever, yet both of them fhall hold out 
 to the end, and meet at Heaven. You fee fcveral Bottoms 
 at Sea, one makes more f peed than another, and perhaps is 
 better ordered ; but tbofe duller and flower Bottoms follow 
 after, and at length they come to the faipfHavcaiand fo call 
 Ajjchor together, ^o, &c. 
 
 That Chrtfi, who is the Aftthi>ry will aUo bcc the fimjher 
 of all true faith, and though faith may be very weak, yet 
 the weakcll faith is invincible : The gates (no not) of Hell 
 f and they import theftrongeftoppofition)j^4tf not prevail 
 againfi it. It is confeffed, that Satan may much affault and 
 batter, and the World may oppofe and totter, and Sinne 
 may weaken, interrupt, and ftagger even the foundati- 
 onsofthctrucft faith ; buttobcoppreflcdis one thing, and 
 
 to 
 
Cli. 1 5.Sed:.5. offlrong and weak faith. 14 j 
 
 to be fuppueflcd is another chiag;CO be wounded is one thing, 
 to.bc killed is another^ For taith coiall in ics.flL'cngth is one 
 ilnng^ for faith to fail in its being is another; Simony Simon 
 (^faid Chrift iOPeier)Sata» hath defer ed towinnow tkcc as wheAt^ 
 If lit I have prayed fir thee that thy faith fail Kot ; O malicious 
 devil, who hath (h-ong temptations to weaken faith 1 gra- 
 cious Savionr, who hath Itronger inccrccflions topreCervc 
 faith 1 even the wcakcfl: faith is wrought by a diviye haad, 
 and is kept by an almighty guard; See i ?et, 1.5, H-'ho are 
 kept by the power of God through faith nrdo fdvMton\ AnCwc- 
 ring the priycr of Chrift, 'John 17.I l . Holy Father^ \eepthcm 
 thro'^gh thy ax9n Nawe^ thofe vphomthott haft given me^ Vet. 20, 
 Neither pray I for thefe onlyy bm for them alfi which jhall he" 
 leeve on mee throptgh their word, IVhofoevcf bete eves on mee ■Jutli 
 not perijhy (aid Chriih 
 
 Again, this is a fweet comfort, that the weak believer fball 
 hold out as vvell as the ftrong, and that Cbriftds the Guardi- 
 an o;- both; verily ,that muft needs be good which Godgives, 
 and that muft needs be fnre which Chrift keeps; the wea- 
 keftbcleevcr is held by a ftrong hand, and is fccurcd by an 
 infeparable arm. 
 
 4 Every beleevcr P9 in the fame fundamental league with Gid^ ' 
 he is reconciled unto him, and hath a true (nay for ought 1 
 yet under ftand) an equal intercft in his fpecial love and ten- 
 dcrnefs : It is trcely confcilcd, that the ftron^ believer hath 
 morefcnfiblcdifcovericsof theftreams, yet the weak belie- ^^^^^ 
 vcr is as deep in the fountain. They fay in Lcg\ /^,rhat/"/^^- 
 ftantidl relations do not admit c/ degrees of more and lefs, as 
 the Father is an equal Faiher to every childe, his paternity 
 and their filiation arc indivilible things; So is it I amfure in 
 this buiinefs,G'^<;/ ./ one ^ the fame Father to all that believe ; ^ 
 his radical love IS alike, his fundamental gifts (which teftifie 
 -that love"^ are all alike, one and the fame IVo-^d^ one and the 
 fame Chrift^ one and the fame Sacraments, one and the fame 
 S^trit. Andforhis^<?W^r;;^P, why? It any childefindes the 
 gentle voice andeafie hand; it is the weak childe; L anybe- 
 liever findes foft and encouraging cxpreflftons from God, k Te«^*^^fi'^^^» 
 is the weak beleevcr. God would have them comorted, 
 yea> hee hath prep:ared the breajfs of co?ifolation for fuch fuck- 
 
 V ling^-; 
 
14^ The agreement and difference Ch. 1 5.Se(ft.7. 
 
 Ik, 66. ii> lings; yea, and the i;«w CO dandle them; yea, the ha>ids to 
 Ifa ^oil ^^^^^^^"^^ y^^^ ^^^ ^^^^ to carry them; And Chrift will not 
 
 doth God call upon the weak ones, to look, up Andhhold their 
 X.>^,anJ their lalvation^and lotruft Hfonhimyandnot to fear, 
 mr to he difmayed} nay, for his fake doth he often double and 
 treble tht promile 5 yea, he confirms the promife, IwtllfHrdy 
 have merss on him, yea, he takes his oath^ he fre^rs by h.mfelf, 
 thai he wiu not Ueumo them, nor fail them ^yc;ij.ic ratifies and 
 feals his Wv:)ru With blood and truth. 
 
 O how doth God condcfcend in his nature, in his Word, 
 in his ways, in his dealings, \n his forbearances tov^'ards weak 
 beleevers? how hath he prevented and anfwered all objcfti- 
 ons to their hands? all which fhews his fingular love and tcn- 
 derneCs unto them. 
 
 N 
 
 SECT.VIL 
 
 Ow I proceed to the fourth and laft difcovery, 
 
 viz.. 
 
 The incqHAlity o\ firong and vce.'ih^fMth in refpe(9: of circum- 
 ftantial comfsrts^ znd fome other confeqnences ; thus they 
 differ exceedingly, though bodi be in a fure and faving con- 
 dition. ^ ■ 
 
 I The^^^^i^^^/^^t/^rfallsihorcofthat jo; which they?r(?Ai^ 
 
 T . , . l^eieevenpodcffcth* 
 
 Silde^V^' ^ J07 may be conlidercd'three ways;cirher in its caufe,which 
 
 is the love of (jodj and zh^ blood of Chrift-^ rr \a\istttle and 
 
 #//«/w5which belongs to faith receiving Chnftjor in izsa^f^al 
 
 prr/f»i7tf a nd/<?^//»^; which depends upon a believing appre- 
 
 henfionand perfvA^afion. Ncw,rhoughthe weakcfl believer 
 
 hat h caufe oi great joy ^for as r he Ak^cI (pake to th-c {lie pherds? 
 
 that may be faid to him, Fear not ^ for hthold I hr'iKg joh gosd 
 
 ty dings of great joy ^ for unto you i^ horn this day irt the City of 
 
 David , ^ Saviour 3 which ts Chrift the Lord 3 Lu*ie 2. 9, 
 
 10. 
 
 And though hec hath a true title to the fweetefl: joy, for 
 faith doth unite him to Chrift,and Chrift entities him to joy, . 
 
 yec 
 
 i 
 
Gh.i j.Sed.y* ^fii^ong andweak faith. 147 
 
 yet h^ hath not fuch an aUtial frefcnce of ]oy as the ftrong 
 belcevcr. Every faich is an handahoiding, but the ilrong faich 
 is the moLuh rafting thatfweec wine. He hath not fuch iuli 
 apprehcnfiunsothisQVVn tbtc, hee doth not yet fo clearly 
 conceive of that great love and goodnefs which God hach 
 put inChrifttor him; He hath notfiich an evident view of 
 his own particular interefts in God or Chrift, but is infinite- 
 ly toffed with doublings and fufpitions> whether hee may 
 yet takeChrfft as his, whether hee may <?w« t^^ fromtfes of 
 mercy, 2.ud^ffropriate the great loving kj»dne[s efa Father, 
 Now ignorance is apt to breed fufpitions, and doubts are ape 
 to raife fears, both of which keep off or under a6lual joy: 
 No man can well joy in a concealed good^or joy much in a 
 ^tiefiioned title: All the good which God hath firmly and 
 largely made over unto mee in his Son, it doth not afFed 
 my heart with gladnels and rejoycing, whiles I am in dif- 
 pnte with it,and am rather apt to conclude, it is not for mce, 
 than that it is my portion. The llronger beleever therefore 
 hath this advantage of the weak, hee is more acquainted 
 in particular about his good, andfo his heart rtjojcethwith 
 joy ptnff^eak^ble and glorioHi^ his fenl doth rejoycs in God his Sa~ 
 vidttr : but the weak believer cannot yet fee his pardon, yea 
 often fufpe£ls whether it (hall bee drawn or no : one is in a 
 fair day, the other in a vjcv. It is day to both. 
 
 The matter is clear to the flrong believer, and therefore 
 his hearc goes away rejoycing-, the matter is doubtful to the 
 weak believer, and therefore his foul goes away weeping. 
 One of them hath a good Chriff , and a glad heart too; 
 the other hath a good Chrili, but yet a very heavy heart : 
 His pofTeffion is doubtful>and therefore his heart is forrow- 
 
 ful. 
 
 2 The v:>ea\ heluver hath not that/w'^^^ pace that the ftrong 
 believer hzth : where faith is weak, there the confciencc is 
 not throughly fettled. 
 
 Peace in the confcience is, asitwere» the harmonious ttt^ 
 nwg of thefoptl^ it is an heavenly trancjUfllhy^a ferenity^agraci- ^^^^^ ^^^^f» 
 oris ^Mteting Aftd pacify ifig ofthefptritofmm.^ringiKg from 
 uperfwaftcfn of Gods love ht Chrifi : N )W, the Weak faith hath 
 ftrong fcruplesi k hath many troubles, it is not fure that all is 
 
 V 2 right. 
 
148 l^h£ agreement and difference Ch. 15. Sedl.7, 
 
 right, and all is clear. It may be that God is my God, and 
 it may be he is not 5 it may be Chrift is mine, and perhaps 
 not; it may be my fins arc pardoned, and it may be they arc 
 not; it may be chat. God is my friend, and reconciled, and 
 ic may be he is not. You know that the peace ot a Chriftian 
 niult be feen.ratiticd in a double Court) or die thelaiil will 
 not be quiet; Onz is in the Court of heaven, anether is in the 
 Court of confcicnce; Nay, and the peace in this lower Courc 
 is not clear til it comes from the higher Courtxonlcience can 
 not be qulec till God be qaiet5ic cannot give teftimony 6^ dif- 
 charge until God hath b^guii : If God hath not yet difmillcd 
 the fouljii he holds up the cafe of a linful foul without releafe? 
 confcience cannot acquit and free that foul : But weak faith 
 fees its fuie and trial yet depending in the high Court of hea- 
 ven; a weak believer doth not yet fee or know that God will 
 affuredly pardon him, that God is reconciled unto him, that 
 God will indeed do good unto him, here are his doubts and 
 fears, and therefore here are his troubles and perplexities. 
 
 The ftrong believer is like VnvU in ffal, 4. 8. / will both 
 Uy me dowr?^a?9d (leepjfor thoH Lord only TKak,efi me dwell infafe- 
 
 The weak believer is like *I>^vld in //^/. 42. ii. J^hy 
 Art then cafl dorv^f^ O w) [otiR and Kvhy Art than th^ di. quieted ., 
 within mt^ 
 
 The one is like the Mother which hath the chiide in her 
 arms, or at her breafts, with many fmiling delights and fa- 
 tieties; the odier is like the mother n'jw in labour, and tra- 
 vail w^idnbe chiide? which hath many birter ihrowxs and 
 pangs one fucceeding die other : The one is like a man ftan- 
 ding upon a rock, where his foot (lands unmoved and Hea- 
 cy; but the other is like a man in a fafe (hip, upon unquiet 
 waters, tofTedupanddown : Weak faith is in a fafe fhip , 
 (which is Chrift) but tofTed upon variety of waves, (which 
 are our doubtings) fometimes faith and hope, anon faith and 
 fcar; fometimes I may have confidence, anon I am caft out 
 of his fight; now I will look up to God as mine in Chrifljby 
 and by,furcly this is prefumption,God vvill not acceptof me. 
 Such a ftorm.-and fuch a calm is there in the weak believer, 
 fiKh an unfctded fettling : The day of his fraall comforts doth 
 
 ea- 
 
Ch. 1 5^ Sed. 7. of (Irong and wtak faith. 1 49 
 
 eafily fct/andthe niglic ot many troubles abide long upon 
 him. You (hall feldom fee a weak believer without a tear at 
 hiseye, a figh in his brcaft, and a fear in his heart, yet I tear all 
 is not furc, O thac God would once aflfure me that he is my 
 God/I know not what to do5or what to fay, or what to think, 
 I cannot fee the hand-writtngyet blotted otit^ nor the heaveris 0- 
 fening^ and do you think there is any hope tor me? Thus the 
 weak believer. But ftrong faith can anfwcr maiiy arguments, 
 and uphold its evidence againft many- temptations.- Jc can 
 more eafily place and ftay the (oui upon its reft, it hath feen 
 and tafted more than weak faich,ic knows whom it hath tra- 
 iled, and that he will be its dod and guide for eveiv that he 
 hath pardoned tran{grcffions,and will remember iniquity no 
 more; where faith is great, there the war is ftrong with fin, 
 and the love high to God, and the peace more large and fet- 
 Icd in the confcience, 
 
 .3 The weak believer hath not thsa ^weetj^efs In commnnign 
 yffith God a§ the firong believer hath. Take him in the way of 
 Ordinances, or m the way of Duties,in both^hisconverfings 
 with God, are more brack i(h and flat. When any threatning 
 i3;opened and applyed, his heart prefently mifgives him, may 
 not this concern me? and I fear this is my portion. When 
 any precepts and graces arc revealed and differenced:, he is u- 
 fually apt to charge want of them^ox hy^ocrtfie under them^u^^ 
 on himfelf, cither lam not thus as God requires, or if fo, yet 
 not in trued. 
 
 When the Box of ointment is opened, I mean the blood of 
 Chrtfi^ and the tender of rich mercy, and (pacious promifes 
 of. God, yet the favour of them is mixt to his foul, he doth 
 moredifpiite his right, than can clofe with their goodnefs ; 
 yea, buc how know I that I am intended? and anfwcrs, I am 
 not ripe for fuch confolations, mv wounds have not bled fuf- 
 ficiently)! am not fitted J doubt I (houid prefumc^ if 1 fliould 
 apply. 
 
 Again, In matter of dt^tj^ here he hath not a fweet com- „ 
 munion with God neither. Sometimes fo over-born, thac he -^^^ ^^^^^^' 
 thinks it in vain for him to prav or look up, and therefore is 
 ready (in a fit of temptation) to lay afide the work, yet hee 
 cannot but pray, buc then th e knee is bended with tuch fufpi- 
 
 Vj tious 
 
150 I he Agrtimtnt md difference Ch, 1 5 . Sed. J4 
 
 tions and concliifions, perhaps this ftiallbc butco harden 
 me morcj and G.oci wiii not hear me^ or if the foul can g,^- 
 ther.any degrees oi better confidence, that it lliall finde fome 
 grace and acceptai cc> theninltantly it quertionlaU this, and 
 ftiff>eQs even me jery grant $^^ anfwcrs^giS well as its o'Oph heart 
 & Fetitions, conjecturing them to \it)LdX{\z\. the deiudtng fan- 
 cies of a duciifni he^rt^ wilhing Well CO it ielfjchan.rhc (incere 
 refolmlom and fathfallions of a good and gr actons Gody who hea- 
 reth grayer* 
 
 And thus is the weak believer (for a long time) kept in bit- 
 tcrnefs? he cannoc.r^^;'^^ the goo'^nefs e/(7c?^, which he dcfiics to 
 embrace, nor relifli thofe proiniles which he dciires 10 app I/, 
 but in all commu! lions with God, either diflieaacns his way 
 before, or difplaceth hiscomiortsafterwarusiticr^cr heis not 
 fit to pray, or elfe he is not fit to en joy ; cither he cannot at [ire 
 what is^o^^jorelfe fnllheisquellioning what is true. So 
 that oft-cimcs, even the ways of his own Cv)miort are uncom- 
 fortable to him, and the very method of peace; is hij> ufual trept- 
 hie And vexation. 
 
 The reafons of all which may be, ^ .1 
 
 Not only the natPire of nnheltefy which is an uncomforting 
 ingredient, and diiqiiietingimpedient to the Ibui in all holy 
 communion? but alio the properties of this ^^^^^A^fjCaufing ihe 
 foul to look more on it feh than Crod? and railing more fears 
 for prefent want, than hopes for aflured and pr^mifcd helps, 
 bcfides the limttingsef God lo prefent fadsfaiiion^or clle con- 
 cluding, no inter ejt in hu favoi^r and gracious indentions,; bc- 
 fides, forgetting ufually ih^. mediafio^i and. (ntercejfidn of 
 Chrtfi^ in whom alone rlieloul and petitions are worthy. 
 
 4 The weak^heltever bath not that (ptccefsfulnefs in commu- 
 men with God as the f\rongbcliever bach. 
 For all doubtings do prejudice our futes:There is not a more 
 f ure and compendious way to non-fute our fuits, than by de- 
 livering them out of an unbelieving heart : Noiairhmay be 
 furc of denial, 8^ he who delivers up his requeffs to God with 
 an hand, and an hand, with an band of faith, and an hand 
 of doubting, either he hath a longer, or elfe a fhorrer anfwer. 
 According to thj faith he It mto tKeC'iidJiA Chrift; firong faith 
 brings God much glory? and doth fetch in much good to the 
 
 . toul. 
 
Ch.l5*Sc(ft. 7- €>flirongand wfakfatth. Ijl 
 
 foiiU bat the leffer faich^ the leirei* good; asaccording to the 
 largcnels of the veffd or ftrengtb ot the hand56^c. The high- 
 er the Sun is, the more light is in the Hoiizoi^, fo the greater 
 the faith is in our reqiiefts, the fooncr and the larger (hall be 
 onr promifcd anfwers. You remember what£/.#^ faid unto 
 Joa{^ Kthg oj IfrMl^t^k^e the arrows^ and he tookthem^ and hce i KiEg.i j. is^ 
 (^K\yf?n;te n^Qn the groHt$dy and he/mote thrice^andfl-aud. And 19.° 
 the mar, of God wa4 wrath with him^ and isildithoujhouldjf- have 
 fmttttn fivi or fix cima^ (hen hadft thoPt fmiiten Syria ttll thoH 
 hitdit cor'fnmed it^ uhereas sow th$H (halt [mite 5yria hut thrice. 
 Fra) cr is die ^rrcw oftheJanl^M is the fwift mefiengcr Tent up 
 to heaven, xndf^th is the har^i which difpacchcth irjnow ac- 
 cording to ihtftrength of faith is thcgrsatnefs affrayer infnc^ 
 cefs. Thou didft pray (chough) with much weaknefs of faith, 
 and haft got a licde comfort, why didtt thou not fmite the 
 ground fix times? why didft thou not double thy ftrength in 
 bellcvingfthou (houldft then have had comfort, like a river, 
 whereas now thou haft onely the f mailer drops. Thou haft 
 prayed (though) with much we.-knefs ot faith, and haft got 
 a little power over thy finful and rebellious heart, why didft 
 not thou fmite the ground fix times? why didft thou not a- 
 bound in more believing? for then thou (houldft have had a 
 fuller vidory over diy corrupt luftsand inclinations. Herein 
 hath P^rongfaitb the pre-eminence oi w?f^/^,rhat the one hath 
 not that tull fpeed at heaven as the other-, not that God will 
 not anfwer the faith that is weak,but that its anfwers are not 
 fotuU, becaufe it is accompanied wiih doubcings. This we 
 finde experimentally, that our helps(much of them) yet ftick 
 behind in heaven, and our corruptions (m ;chofthem) yet 
 infult below in our hearts^ not that we do n )t hate t!-iem,nar 
 chat we do not pray againft them,but becaafc oir taitb h mw 
 or weak, we rather think that God will not i.ieip, than that 
 he will indeed anfwer or do us good. 
 
 5 The weak believer is more under the pov'-^er of the crea- 
 turcthan the ftrong. My meaning is this, that his heart is 
 more apt to fink,and failand perplex,an(l difquiethim in the 
 changes of outward things ; a crols can not come but he ftar- 
 tles, and if thc-afflidlion be clofc, he can h^dlv hold up ; ii he 
 hath not feme iriends tofmoothandchcrilhhim; fooKcalm 
 
 eliate. 
 
1 5 i '^ 7 he agreement and difference Ch. 1 5 . Sedt. y^ 
 
 cftace to maintain ai3d uphold him: If the tycic comes not in^ 
 
 it thewinde.doth nctblovv>itthe/z^-frtf^ doth not hlojfgme^ 
 
 i£God puts him uppnanunufual way, if heitoiKhcth him in 
 
 his Name, eafc, advaiitagc^any neci oiuward fupporr, \i the 
 
 crofs be longj now I ^m G^ift of, Ijhatl perifh,what (hail I em} 
 
 Tvhat (hall I drin]^ whatjhaR I put o^i} we and ours arc undone, 
 
 themes none cAres for my hdj^ as David {pakc'/<?r hufoul. The 
 
 heart gathers into many agonies,many prognoftications,ma- 
 
 ny challenges of God, many impatient vexations, perhaps 
 
 ?^^r»2i^w^j>repinings>and difcontentSj and dilicmpers;yea, 
 
 andhatii fometlmes vile and inglorious thoughts ol the 
 
 frtiitUfnefs ofjervtng God^ &c,\ think there is fcarce any one 
 
 6t thcte,vvhich the weak believer doth not fcnfibly feel in the 
 
 times ot his ftraights and exigcnces^Cwhiclt may exceedingly 
 
 humble and abate his foul therefore :yBuc ihcfiro^jg beUever 
 
 is a better Sea-man, his foul is more quiet in the dhjencc'^ be- 
 
 caufe more loofened by faiih in xh^frefenceofthe creature. In 
 
 a fit'tr day God ^^ much better'^ though others break wich ]oj 
 
 in the fruition 9y v^tne and ojl) yet Lord<^ faidl Devoid y lift thou 
 
 u^ the light of thy cptintenance Ufonmee* As if hce fhould 
 
 fay, I prize andj'ov in that more than in any thing 
 
 clfe. 
 
 IndiFafi day God is enough^ Pfal. 23. i. The Lord is my 
 Shefhcrdj I (hall not r^:- ant, Verfe4. Though [ walk, through 
 the valley of thejhadewof d^ath I wtllftarmne evil^ for t hot* 
 art with mee^ thy rod and thy flaff ^ they comfort mee, Ver. 
 (5. Surely goodnefsand_ mercy [hall follow mee all the days of 
 mjlife. So Pfalm 95. 3. The floods have lifted up^O Lord, 
 the floods hftve lifted up their voice ^ the floods hft up their 
 W^ves. Pfalm 9J1.4. The LDrdon high tsmlght'.er th^rt the 
 noifeofmany waters, yea thmn the mighty waves of the Sea, 
 So Pfalm 1 1 8. 6. The Lord is on my fide^ 1 will not fear wht^t 
 man can do t^nto mee. Ver. lo. ^d Nations compa fed mee 
 ^boHt^butinthe N^me of the LordwiH I deflroy them, Ver. 
 II. They Cfimpajfed mee about ^yea they compaffed mse about ^ 
 but^&c^ Ver«i2, They compaffedmte about ike Bees ^ they 
 are quenched as the fire of thorns^ for in the l^^tJ^tofthe Lord^ 
 &c. So Pfal. 48. €4. I his God ts our God for €V€r and everyh 
 Will be ourgHide even unto death* 
 
Chap. 1 J. Seca. 7. , 6f firong md wcdk faith. 1 y j 
 
 (Sin is a greater trouble, and the ir^jr/^ is a greater burden 
 to the weak, then to the ftrong believer. ) 
 
 6. The y^eAk^bdievtr cannot bring Godfo wuclf glory as the 
 firong belkver. 
 
 God hath glory from us many wayes. 
 , By acquitting his fidelity^ and trnth^ and power ^ and other at- Glory t^ 
 tributes, /eow.4.20. God thre: 
 
 By a bearing attii fruitful heart and life, John i $ • 8 . "^^y"* 
 
 By tbankfullpraijej and ackns'^hdgement, Pfal . 5 o. 2 3 . 
 
 Now the we^k believer he doth not acquit God fo in his Attri- 
 butes,, It is often with him^WiH the Lordcafi off for ever? will he be 
 gracious^ or will he be favourable no more f 01: if thou wilt^thott canfi 
 do this for me : He doth not fo clearly juftiiie God in the 
 greatnefs of his power, in the readinefs of his mercy, in the 
 immutability of his truth. 
 
 He is not fo fruitfull ., for where the root is weak, there 
 the branches are not fo ftrong, or full • the fmitfulnefs of the 
 heArt confills in the rich increafe of all graces, nnd in the en- 
 larged heavenlinefs of the affeftions •, and the fruitful- 
 nels of the life depends upon the inward inriching of the 
 heart, as the ftreams on the Spring, or the beams on the Sun-, 
 and the fruitfulnefs of both depends upon the richnefs of 
 faith. 
 
 Though the habits of grace depend immediately on Gods Spi- 
 rit ^ and not on faith; yet the meafures of grace depend ( inllru- 
 mentally ) very much on faith, it being the Conduit pipe, that 
 which draws ^Mrf for ^r^rr from Chrift. A weak believer can- 
 not have fuch a ftrength of affedion, nor vigor of adions as the 
 flrong. 
 
 He is not fo thankf^U -, you (hall for ever find this to be 
 true, that what is a weakening to faith , that is a lefsning 
 to thanks. No mans tongue is more in praife then he whofe 
 heart is filled with perfwafion : God hath but cold thanks 
 from him who is yet difputing and queftioning his receipts^ 
 where the mercy is fully cleared, there the heart is exceeding- 
 ly enlarged : But till the foul fees it felf indeed a debrer , it 
 will prove but an ill an\5 (low pay-m^fier •, How can I fully 
 thank God, that he hath expreifed ih^iMirandum oflove,to 
 
 X give 
 
154 ^^^ agreement and difference Chap. 1 5 . SeiJi.y. 
 
 give Chrift to rne, when yet I do in my foul fufpeft and queftion 
 whether this be fo or no ? 
 
 How can I fully blefs and praife God for his rich mercy in 
 the pardon of my fins, whiles my foul doth yet fufpcd that 
 the book is uncroffed, and the controverfie of guilt is not yet 
 takenup'twixtGodandmc? But where faith is ftrong, there 
 praife u great ^ When the Moon is fuUeft of light,then the tydes 
 are higher in their returns ^ fo the more clear apprehenfi- 
 ons of Gods love to us in Chrift even raifeth affedionsto a 
 greater flow of thankfull retributions, Pfal.io^. i. Blefsthe 
 Lord my foul, and all that is within me bUfs his holy Name. 
 Yer. 2. Blefs the LordO mjfonl^ and forget not all his benefits : 
 See how he chargeth and rechargeth his foul to praife ;, but 
 why? Ver,'^, Whoforgiveth all thine ini^Httits. Ver. 4. Pi^ho 
 crownet h thee with loving kindneft and mercies. 
 
 7. The weak^ Believer will be more pu^z^led to He then the 
 ftrong believer. It is with the ftrong believer as with Simeon 
 who hild Chrift in his Arms, Now, (faid he) lettefi thou thy 
 Servant depart in peace, for mine eyes have feen thy Salvation'' 
 He may eafily*defire death to let him out of a mifcrable world, 
 who hath afluredly got, and hath Chrift the Author of a bet- 
 ter life. Or as with Pattl^ having a defire to depart and to be with 
 Chrift ^vhich is far better, 2 Cor.5. i . iVe k^ow if our earthly houfe, 
 &c, we have a building of Ged. For the ftrong believer knows, 
 ihu is to him in life and death advantage. By him we {hall go to 
 the God of all mercies, and to the Father of alicenfolatiens. He 
 ihall go to that manfion which his Saviour hath provided, and 
 there have di glorious union with God, ^ndfodety with Saints for 
 ever But the ^eak^believer will perhaps ftagger,and his heart will 
 divide it felf- 1 would not yet die^if I muft,what (hall I doPChrift 
 is he whom I have loved and ferved,but I am not fure that he is 
 mine: Heavenly glory is the wages for our fervice, but I am 
 not fure that I (hall go into it^^matters are yet doubtfiiil, and my 
 heart isyec fearfull, I know not whether fuch fins are yet taken 
 off, and how will God look upon me if I die, of whofe loving 
 favour I have not been affured, whiles I have lived? I hope the 
 beft , and yet I fee caufe to fear ^ death may do me good, yec 
 I hadraiher iive to clear accounts 'twixt God and my foul, that 
 fo then I might give up, &c, 
 
 8. The 
 
--p —————— » ■ . ■ II. . ■ T ■ . . 
 
 Chap. I y . Se(5l, 7. of (Irong and we^k faith. 155 
 
 S.ThcwMi^ bditvtr \\^\h not (xxch. cheerffill expe^ldtlon/, nor 
 f /wf f fuhmiJfioHS as the (Irong believer. 
 
 Theftrong believer is at it as the Church in ^/tf4ifr,^;Croil 
 mil hear mt -^ and if he denies a particular good , yet he can 
 fit down and fing • when he-is going to prayer he chears up 
 his heart with a confidence on God, and when he finds God 
 determining and revealing his will, there he blelTeth God, 
 and follows his calling. But the weak believer is apt to fore- 
 ■ftali a mercy, he cannot fee a plain way for his grant, nor an 
 eafily quiet heart after his deniaf. 
 
 9. The ifficacj of temptations doth more int angle the weak be- 
 liever then the ftrong, like the weaker vefTei atfeaamidftthe 
 greater waves ■ Satan doth coufen his foul with eafe , and 
 ever and anon difrobes him of his comforts;,like a lewd fub- 
 tile ene"^, he forceth the weak believer often to try and clear 
 his title, and increafeth miftakes in alipafrages*twixt Godand 
 the foul. 
 
 . I. If he doth cafi hmfelf on mercy , then it is prefumpti- 
 on •, If he holds off , then it is infideli:y and rejeding of 
 Chrifl. 
 
 2. If he donbts ^ then it Is drfpair and a forfaking of 
 God. 
 
 3 . If htftns^ then it is unpardonable,becaufe fince knowledge 
 and mercy. 
 
 4. If he finds i/i/?r/?^;w in duty ^ then this is hypocrifiein 
 the heart. 
 
 5. If he weets with hfUiJh ffig^efiions (of which Satan is only 
 the Author ) O then, whs could be in Chrifi and have fuch abo- 
 minable thoughts 1 
 
 6. IftheOrdinancesdo not prefently comfort, O then,thcy 
 are fcaled up, and there is no faith , elfe the Word wouli 
 profit. 
 
 7. If every corruption be not fubdued in every degree ^nd 
 motion and <i^, O then^vertue it not gone from Chrift^ the heart 
 is ftill naught and the faith unfound. 
 
 8. If not the fame conflant tenor ef fmartaffeSlion*, why then 
 there was never any true kve of Qod^ no reverence of him now, 
 nor fear, nor duties, but the foul is dead^ utterly hardned , and 
 God hath no pleafure in it. 
 
 X2 9^^ 
 
156 The agreement And difference Chap. 1 5 , Se(5l.8. 
 
 9. If God doth a>ifmr the foul, yea but that is but an ima- 
 gination. If he doth notanfmr, why then it is clear that C?(?^ 
 neither doth^ no: will ever regard ye ft. 
 
 io.lt I do not ^<7 to the Sacrament^ why then thou [light- 
 eft Chrifl and hi4 (flood : If I go and come aw^j ypith tears , O 
 then thou waft ftnbellivlrtg^ ox elk thou hadit been fent away 
 with joy and increafe. 
 
 II. If I do not fHtonforgrAce^ then thou art wicked : If I 
 do put on for grace, then thou art fo wicked that Godwifl not he- 
 /?5>^ it on thee. Thus doth Satan involve, and . diftrefs, and fet 
 the foul of a weak Believer ( like a man at chejOfe ) forward and 
 backward-, he makes him to fufped: every mercy, and every 
 grace, and every affedion, and every duty, and every promife, 
 and every Ordinance^ fo violently doth he rflj[flr,thoughhe cannot 
 totallj ftnk^ the heart of a weak believer. % 
 
 SECT. VIIL 
 
 Motives toftrive to gnaten thy faith. 
 
 1. *TrHis a pgn of truth. True grace is rifing • dead things 
 1 do moulder , and artificial things remain the fame ., 
 but the living child is growing to a full Mature. Phil. ^.Not 
 ^ though vfe had ahead) attained-^ the grain of muflard-fted groies^ 
 andth^ fmoakiftg flax mil flame, Prefumption hath all its per- 
 fedions at firft. 
 
 2, This is a righ anfwer of gr est means. Tor^hommHchisgi- 
 ifin, of them much is required. Pharaohs lean kjtte are called 
 ill-favoured , becaufe in a great and large f^fiure. All is not 
 right when the breafts are full, and the child is Icill v\reak- The 
 Cofpel fhould be revealed from faith to faith ^ Rom . i . 
 
 ^^Tht greater faith '\s, ih^ greater ferfeUicn: every degree 
 of farther grace is like zftar of greater magnitude,which differs 
 in glory from another ^ an addition oi faith 10 faith is an adding 
 to the treafury, an enriching of the foul,a farther clarifying of 
 it. The lefs oi grace, the more of corruption-, and the more of 
 corruption,the more of :mperfcdion. 
 
 4. The 
 
Chap. 1 6. ef fircng a nd weak fai tL x;7 
 
 4. The greater faith ^ the greater comfort •, the Mind will 
 have fewer doubts- Will hath fewer fears, Confeience more 
 fetlednefs, the foul more fights of God, and talks of Chrift, Ex- 
 periences in life, and confidence in death. 
 
 5, Tht greater faith yN\\\he the greater help in times of dc- 
 fertion in times of tryal, in times of temptation, in times of 
 afflidon j and greater help to all aElive duty , and paffive 
 changes. Thou knoweft not what may befall thee in evil 
 times: then thou wouldft be able to commit, to fubmit, to con- 
 quer to fuffcr , to do much better , if thy faith were much 
 greater. 
 
 CHAP. XVI. 
 
 Exhortations to labour for [aving faith. 
 
 Y to believe in the Lord fefus C^rifl be the ^fi^- 
 way to he faved •, Then be exhorted to la- 
 bour for^ and to get thu /aving faith. Let not 
 the confolations of God feem fmAll unto thee^ 
 faid he to "^ob ♦, fo fay I, let not the falvation 
 of thy foul feem a light, thing unto thee. If 
 a man were wounded deeply, and there were 
 but one plaifter which could cure, and this were prefented unto 
 him, would he not put out his hand to receive and apply it? the 
 love of life would eafily incline him. - 
 
 Why brethren , not a man of us but hath a a deadly wound 
 byfin^ znd the rQ\s no remedy {or the fin full foul but in the blood 
 of Chrifl : O, if the loye of life will conftrain us much , let 
 the love of eternal Mfe,ihQ love of our foals ^ of our falvation 
 pcrfwade us much more to gtz faith, which^^r; Chrift, who^m 
 falvnionfor ottr fouls. 
 
 There are divers things which I will touch upon in the finifli- 4.BranclKj 
 ingofthisUfe,x;/^. 
 
 X3 I. The 
 
158 Exhcrtathns to labeur. Chap.i tf.Se^.i; 
 
 1 . The /Motives to perfwade and draw the heart to put out 
 for this favin^faving faith in the Lord Jefus Chrift. 
 
 2. The impdiments and hindrances, which ftop the foul from 
 believing on the Lord Jefus Chrift, which we muft affay to an- 
 fwer and remove, as he did the ^^^7 of A fahe I which flayed the 
 people in their purfuit. 
 
 3. The meant ov adjuments, and furtherances to breed this 
 believing quality in the foul. 
 
 4. The refolutions or anftverings of feveral dottbtfHll grounh 
 and arguments which intangle the heart of a fenfible linner, 
 and which beholds out as ftrong pretences why he fhouldnoc 
 by faith clofe with Jefus Chrift. 
 
 Now that great and holy God, who is the %^mhor of faith, 
 and finifher thereof, whofe word is the word of faith, and by 
 whofe Almighty working the hearts of men are perfwaded to 
 belive,let himfodiredmeinfpeaking, and all of us in hear- 
 ing, that after all his gracious and manifold revelations and 
 offers of our Lord Jefus Chrift, our unbelieving hearts may be 
 fubdued, and true faith may be wrought in us all to receive the 
 Lord Jefus Chrift to our eternal falvation. 
 
 I 
 
 SECT. L 
 
 Tirfi the Motives. 
 
 Speak this day to an underftanding and fenfible people, to 
 
 whom the doftrinal parts of our natural raifery , and of 
 
 our purchafed felicity are not hidden myfteries, and therefore 
 
 I truft that the fucceeding arguments and motives ihail find 
 
 little ftop in your underftandings, but (hall the more eafily 
 
 and powerfully pafs down into your hearts and affedions , to 
 
 • perfwade and excite you to lay out all your ftrength and that 
 
 fpeedily, to get this faith in the Lord Jefus Chrift. Thus 
 
 then : 
 
 A f ofoU Firft, fadly and ferioufly confider the ftate oiPofitive infide- 
 
 infidelity, Htj. Divines obferve a trvofold infidelity. 
 
 One is Negative, which is among fi the Heathens to whom 
 
 Chrift 
 
 I 
 
ehap>lg>S e(a>i> f$rfaving faith. i59 
 
 Chrift is not revealed, and therefore they do not believe^ it 
 confifts both in the abfence of the quality of faith, asalfo in 
 the objeEl and Mrim of faith. This Sun of the Go(pd hath 
 not rifen unto them, and therefore they lit Hill in thcregi- 
 6ns of darknefjy and ( for ought we know ) in thi vaHtjof 
 death. 
 
 Another is Pofitive^ which is incident unto us Chriftians,to 
 whom the arm of the Lord is revealed- Chrift is manifefted as the 
 body of the Sun by the beams of light: foheby thebrightnefs 
 and evidence of the Gofpel , and yet the foul knows him 
 not, receives him not , doth no take him both as Lord and 
 SavioHr. • 
 
 Of this there are feveral degrees • and all of them 
 fearfully dangerous , to fpeak the truth plainly, dam- 
 nable, 
 
 1 . A cardefs ftegleEling of the Lord of Life , a not mind- 
 ing of that Angular mercy and goodnefs which God 
 hath treafured in Chrift, and reveals and offers to finfuU 
 men. 
 
 2. A (lighting of him and hi^ exceHenciej, which is a prefer- 
 ring , as it were, Barabboi before him , a beftowing of our 
 hearts, and ftudies , and labours , and delights , and fervi- 
 CQs , not on him, but either on our fins, or upon the world , 
 in the rivers of its pleafures , and in the mountains of its 
 profits. I 
 
 3. A refufing of hU Articles 4?;^ Cfli/^w^i^^/, which is a break- 
 ing off, and vile diiliking ofthofe terms upon which he of- 
 fers himfelf to be ours : we would bring him to tercos of com- 
 petition with fin, or the creature ;> we would abridge his holy 
 and Lordly Scepter , like what we pleafe , do what we lift, 
 have him tf) be onr Suvhur , and fir^ to be our Rnler , we 
 would beftow our fafeties cnkim^ and our fervices upon the 
 vorld ^ we will not freely and //</// confent to all that he is, nor 
 fntmit t$ all that he fropfeth^ or may befall us with him and 
 for him: And folike the vain Merchant^ we mifs the pearly 
 becaufe we will not ga the price : We enjoy our felves ftill , 
 and our fins, and our world too, but we forfake onr mercies for 
 lying vanities-, ihcjonl is ChrifilefsM]^ becaufe thus fordidly 
 fmbelievtng. 
 
 i.Buc 
 
1 60 Exhort atiom ie labour. Chap. 1 6.St€tii 
 
 1. But then know, of all eftates in the world, none fofear-^ 
 full^ fo damnable as the unbelieving eflate. A man may lofe eve, 
 ry farthing of his inheritance, and yet faith will bring him to 
 heaven ^ he may lofe every friend that he hath , and yet 
 faith may bring him to heaven;, He may lofe every fpirit in 
 his members, and every drop of blood in his body, and yet 
 faith ma^^ bring him to heaven •, He may be as poor as %b as 
 difirejfedas David ^as fie k. as Lazjarus^ ^^ f^^faken 04 Fanl^ 2.% de- 
 rided as Chrifl , and yet faith may bring his foul to heaven. 
 But ifamanhadas much wifdomas Solomon, gre at nefs as Ne- 
 bf4clsadne<.zar^ ftrengthzsSamffcn^ daps as Meihu/elah^ riches 
 as ^ives • were his dwellings like the doors of the Sanduary 
 and fhaped into the molt imaginable Paradife of all exquifite 
 and earthly delights : if yet his foul remained, and expired 
 unbelieving, if he had not faith, hi^ unbelieving foul [hall he cafi 
 oHt into the lake which burns with fire and brimftone , Revel. 
 21.8. 
 
 2. Nay again, A man may (perhaps) ht guilty ofminyfins^ 
 and thofe very fowl,high, and crying- he hath perhaps been 
 an Uela'er^ or elfean Adulterer^ or Qlks, Blafphemer, or elfe 
 ^PerfecHtor, yeaevenofChrift •, yet upon his repentance and 
 faith in Chrifl^ his foul fhallhe faved in the day oftht Lord. For 
 no former fms fhall prejudice the foul , which is now truly 
 turned from them,and hath by faith yielded up it felf to Chrifl: 
 But the unbelieving perfon hath every fin and every guilt 
 upon a fevere and Aire account • he re jeAs his own fatisfadi- 
 ons by refufmg Chrift : The Layv of God will fue him out for 
 every rebellion, ^n6 the jufiice of god will break out upon him 
 for all his iniquities •, and confcience will give up all his guilt • 
 and becaufe he is unbeliving, vengeance to the utmofi fhall feize 
 on him^ and there is none to deliver IMn^ nor he ever able to deli- 
 ver himfelf Vnbelief it binds all the fins upon the foul 
 and condemnation fall unto the fins -^ It leaves the finning 
 foul naked to the eye of divine Juftice , neither hath the foul 
 any fhelter which is out of Chrifl. O thou who wilt not kjfs 
 the Son now , who wilt not have Chrifl to rule thee, who de- 
 fpifefi the tender love of Qod.^ the precious blood of C^^ifi-, who 
 wilt not receive him for thy Prieft^ior thy Prophet .^^or thy King 5 
 in the laft day thou {halt curfe thy heart, and accurfe thy fins^ 
 
 and 
 
Chap. i6. Se(a. i . for faving faith. 1 6 1 
 
 and cry to the moftntains^ but they -will not cover thee • to mercy, 
 but that will not pitty thee ♦, to Chrift^but he will not regard 
 thce^ to Juftice,but it will not hear thee v, thou wouldft not be- 
 lieve , thou wouldft not receive Chrifi^ Lord a>td Saviour ^hut 
 thou wouldft have the love of rin,and therefore thou (halt have 
 the portion of a rinner,thou/^/i/^»ory^f Ufe^hnt the wrath of God 
 fhall abide upon thee. 
 
 Nay, if the Father hath given and offered unto thee his own 
 Son , and thou harden thy heart by unbelief, thou wilt not 
 take him upon thofe terms J tdl thee in the name of the Lord Js- 
 /«/,that if thou wilt thus bid Chrift farewell, thou doft bid God 
 farewell, all mercy farewell, all falvation farewell, all hope ofic 
 farewell, and thou bind^ft all thy fins upon thy foul, and all 
 the curfe of the Law upon thy foul •, Woe unto thee- uj better 
 thou hadft never been born. If thou haft any fenfe as an ordi- 
 nary creature,any reafon as a man,any underftanding as aChri- 
 ffian, any true eftimation of an immortal foul, any conceptions ' 
 of heaven, or hell • if falvation be any comfortable thing, if 
 damnation be any miferablc thing- then I befeech thee,I befeech 
 thee, labour for faith,get out of an unbelieving condition- thou 
 perifheft if thou ftay'ft there, thou art loft for ever;, he that be- 
 lieves not [hall be dawned^(^'\d the Prince of falvation. O repent and 
 believe^ whj will je Aie^ O heu^e of Ifrael ? 
 
 Canftder^ throughly of the love of Qod in giving Ch^ifiy and of ^^ j^f^f^s 
 the love of Chrift in giving himfe If ^ and perhaps this inay per- 
 fwade thee to labour for faith. 
 
 I . The love of God in giving of Chrifi. See J oh. 3 . i6Godfr 
 loved the world, that he gave his only begotten Son., that whofoever 
 believeth in him Jhduld not perifh, but hwe ever lafting life. 17. 
 For God lent not hU Son into the world to condemn 
 the world , but that the world through him might bt fa- 
 ved. 
 
 O this love of God to Cmncrs .,7 ogive his Son.,^nd not a fer- 
 vant, his own Son, and not another ,A/4 only Son,dc not a fecond, 
 his only begotten Son, and not an adopted child, and that aot 
 for any ill , but for good • he did not fend him as an enemy ,but 
 as a friend •, not to deliver a poor and mean good, but the beft 
 and higheft good , tofave as •, not to deliver us from an ordi- 
 nary danger ,but from condemnation : Yea, and he is fent, and 
 
 Y given 
 
i€2 Eshortations U Ubour Chap. i5. Se<a.i. 
 
 given, be was not fought by us , but given by him : Yea, and no 
 way defer ved, but freely given ^ yea,and given to us,not friends^ 
 but enemies. 
 
 Thou hjfl/heweJthii day {('d^iA Saulw BavU I Sam. 24.18.) 
 Horv thit thoti hafi dealt well with 3»f , forafmfich as when the Lor J 
 hxd delivered me into thine hdndjthoft kjlleft me n)t, 19. For if 
 a man find his enemj^ will he let h'm go well away ? Thus here 
 *twixt manandman: but { i2^\xh.i\\t K'^oiW^) God commendeth 
 huhve tov^ards «/, in that whiles t^c were yet ftnnerj Chrift dieJifor 
 fit. Now, fhall all this love be in vain? (hall God think of a 
 Chrift andwepafsbyhimPihallhe give a Saviour, and wc re- 
 ject him. ^ fhall he bring falvation to our doors ^ and we not 
 accept of it? Why you need my Son, and you are damned, 
 if you take him not, and I freely offer him unto you, that you 
 may be faved, and (hall not we flrive for faith to recieve 
 3iim? 
 
 2. Tht love ofChrifi : O, how wonderful was his love to us 1 
 it was not a love to the fallen Angels^ but to fallen man^znd 
 fuch a love to fallen man as the like cannot be found. He laid 
 afide hi f glory to do us good-,he hnMed himfelf CO raife us^ he be- 
 came poor to inrich us •, h^fafled ^.nd prayed and endured the c^«- 
 tradiftion offtnners^ Repreacbes^CrHcifyingsyVrath^Bloodj agonies^ 
 CoyffliSlf with Satan^ farrows in his foul ^piercings in hid hody^znd 2l 
 h'tter death to fatisfie for us, and to reconcile us ^ and {hall we 
 not accept of him? fhall all this be in vain? Why 1 doftthou 
 not hear fhrift calling and crying out unto xh^t^never were any 
 forrcw^ lik^ nr,j forrows^ never was any love likj' to my hve, O 
 unbelieving and (inning foul 1 look upon me, why doft thou 
 fafs hj ? why doft thou hide thine eyes from me .'' why doft thou 
 flop thine ears at me} I am the Saviour of fmners^ and there is 
 none £ If e be fides me -^ thy own mrferies might caufe thee to look up 
 and embrace me • And let my love unto thee a litcle draw thee, 
 move thee, melt thee. Haft thou not heard of the revilings 
 and feoffs which I fiifteined ? my love to thy foul made me a wil- 
 ling patient ^ Haft thou not heard of the agonies of my foul ^which 
 made me to fweat drops of blocd^andmy foul was exceeding he^vj 
 even to the deathfpt my love to thy foul made me willing to drinl^ 
 -thucf^.p : Haft thou not heard of that defertion, and of that 
 ^^*viaf]^ whkh made me iocryont^mj Gedymy Cjod^why hafi thou for- 
 
 faki^ 
 
Chap. i^. Se(5t. I. f^r [dving faith. 163 
 
 faken me ? And yet my love to thy foul made me to pafs through 
 it : Haft thou not heard of that accurfe^ anddeffiteftiU death 
 which I was put to ^ numhred with traK^rejforSy caft out of the 
 City, nailed to the Crofs, pierced through the h-eart ? and yet 
 my love to thy foul, made me to pour cm my feul an iffering for 
 thy fins. Why I and Ihall / veil my glcrj under the condition of 
 a fervant in vain ? (hall I comitate ^divA conquer Satan in vain? 
 (ball I bear the fcorn of men, the wrath of God,the terrors of 
 death, the curfe of the Law, in vain ? was not all this for thee ^ 
 (houidft not thou have fufteined all this;, if 1 had not ? and muft 
 thou not , if thou refufeft him who hath done it } and yet wilt 
 thou prefer thy fins before me ? yet wilt thou not accept of mc? 
 yet wilt thou not get faith to receive mePhave I fought thee free* 
 Jy, bought thee fo dearly, and thou negled and refufe me fo 
 eafily ? 
 
 Thirdly, confider. thon halt extream nsed of a Lord Jefus j,. ^. 
 Chrifl. ^ ' ' . . %.M>UV, 
 
 Excellencj prevails much with an ingenious nature, and »f- 
 cejjitj with the worft ; when the Lepers faw that they muft ei- 
 ther venture there lives or ^>V,they would out into the C4w/^-,when 
 the Prodigal faw he muft famifh abroad , or repair home , 
 he would then back^tohis Fathers hcufe. Why Brethenl the 
 Captk/e doth not more need a Redeemer^ and the fsck. doth not 
 more need sl Thy fitian^ ihGnthe finner doth need ^Chrift, and 
 M Sttviour. 
 
 Were we in Adams created inmcency ^xhen we need not to look 
 after a Saviour , but we are fallen, but we are broken, but 
 we are fold under fin^ but we are tranfgrejjors from the tvomb •, 
 but we arc by nature tht children of difoheSence and 
 Wrath. 
 
 Had we any ftock left in our hands to fet up our broken fouls 
 again, had we any ftrengih to repair our lofs, to recover our 
 good,to purchafe our own peace and falvation,but we are dead 
 in trefp^jfes , Eph.2. I. we all fall Jhort of the glory tfGod^Kom, 
 3.23. we are all without flrength,Kom. $.6. 
 
 Could any thing be 2i Plank, to iht Shipvorack^hxil Chrifl^on 
 an hand to lay hold on the Rocl^., but faith-^then we needed not to 
 give fuch diligence for.faith to believe ; but there is no fahation 
 
 y 2 * in 
 
i6^ E.'^hrtatms to labour Chap. i6.StQ:.i. 
 
 in any other name^ and there is no quality but faith to get us into 
 Chrift. 
 
 t It is not the cBnfidence which thou maift put upon the faith 
 of another^ which will do it: as every mans foul is for his own bo- 
 dy, fo every man faith is for his own foul •, the wife Virgins had 
 no more Oil then would ferve their own Lamps ^ and no mans 
 faith is more then enough for himfelf : Though Chrift can fave 
 many, yet faith faves him only who hath it. 
 
 It is not the confidence of a naked decree which will do it,If 
 God hath decreed to fave m*e , I (hall be faved ^ O no, 
 his decrees are his own fecret wayes ^ and the way which 
 he hath opened to us, is to gtt faith and to believe in bis 
 Son. 
 
 It is not an empty profeffion , nor the worthlefs accefs of 
 all the creatures that can enfure or fave thy foul. Only Chrift, 
 none but Chrift- thou art wounded, and Chrift is thy plaifter; 
 thou art dead, and Chrift is thy life •, thou ai*t fold and Chrift is 
 thyranfome-, thou art an enemy, and Chrift is thy peace. The 
 debts are infinite, the curfe great, the juftice of Godpure,thy 
 ftrength nothing, and nothing fatisfics and delivers but Chrift, 
 and none hath Chrift but the believer^ why then wilt thou not 
 labour for faith ? 
 4. Motive. Fourthly confider, Chrift is every way fined to thy need : 
 Why Brethren, gold will ranfome a debtor to man, it will not 
 ranfome a linner from the Law , an offender againft God. 
 Why look upon your need aright, and then judge, who but 
 Chrift for a fmner. 
 
 There is guilt, much guilt lying upon thy foul, and who is 
 the prieft to fuffer, to offer, to ratisfie,to take away tranlgrefli- 
 ons but Chrift ? None can blot out the guile of ftn for us, but 
 he who had not a fpot of fin in himfelf. 
 
 There isfilth, much filth defiling our natures, poyfoning our 
 adions • and who is the Prophet to enlighten, to teach, to 
 change , to cleanfe from iinfulnefs but Chrift } None 
 can teach us holinefs , and obedience , but he who was 
 Hjty^ utadefiled^ fefarated from finners and was obeditnt to the 
 deith. 
 
 There is dominion, much dominion of fin, prefcribing a Z«» 
 it? cnr numbers^ fending out all infolent inclinations, holding us 
 
 in 
 
Chap.itf.Sea.r. fir faving fahh. i6y 
 
 in a willing fubjedion to every bafe luft •, and who is the King 
 to cenejuer the heart, to fMue im(jmties^to lead captivity cap- 
 tive^ to fpoil principaiities atid po^er^ to If id the captive go frer^to 
 ered: a throne of righteoufnefs and peace in the foul but C/?n/?? 
 So that the wife love of God hath prepared and fitted Chrift 
 in all refpeds futable to the exegencies , and ftraits of a fin full 
 foul, and hath appointed faith to be that which (hall put on this 
 Chrift upon the needy foul ^ why then will we not labour for 
 faith ^ 
 
 Fifthly, God hath not on'yji^^^^ aSAviomfor thee^ but he $, Motive, 
 comes Meer ttnto thee with him, he deals mightily with thy foul to 
 beUtve on him. 
 
 Thou haft the i»ori of revelation ( to this very day) wherein 
 the myfierie of thy falvation is made known and clear unto thee. 
 Thou needeftnot to fay in thine heart , Who Jhall afcend into 
 heaven to hring Chriji down from above , or who Jhall defcend into 
 the deeps to bring up Chrifl again from the dead f But the word 
 is nigh thee^ even in thy mouthy and in thy heart ^that U the ^ord of 
 faith which we preach -^ That if thou fhalt confefs with thj mouth 
 the Lord Jefus^ and fhalt believe in thine heart that God hath 
 raifed him from the dead , thou fhalt he faved^ Rom. 6. 
 
 Thou haft the word ofgratious propoption ^ God hath offer- 
 ed Chrift with all his plentifbll redemption , with his ftrong 
 falvation unto thee: yea, he hathaffured xhtth^^ hisfVordoflohn 5. 
 truth ( which cannot lie nor deceive) that if thou believeft on him^ 
 thou fin It be favedbyhim. 
 
 Thou haft ihQ word of injunSlion which layes a bond of duty 
 upon thee, ThU u his Commandment ^t hat wt believe on the Namt j^hn 3. 25,' 
 of his Son fefus Chrift. 
 
 Nay, thou haft the word of penalty and correHion. God hath 
 faid that he will judge thee for not believing , and that in the 
 iharpeft method of expreffion , He that believes not /hall be 
 damned. 
 
 Nay, thou haft the word of obfecration and gentle intreatj ^ 
 God ftoops infinitely below himfelf,he doth ftrein curtefie with 
 thee, God doth befeech you bj uf.,and we pray yeu in Chrift s ftead 
 U be reconciled to God. 
 
 Nay thou haft the word oftxpofluktion ^ why will you not 
 
 Y 3 be- ' 
 
i66 Exhort Ationsie lahur. Chap. 1 6. Se^. i . 
 
 ti 
 
 believe ? why will ye </«> /» jour fiKs ? why will ye not come w 
 me thdt joH may be faved ? How often would I have ga- 
 thered thee f aAil the d^j long hn'&e I fir etched forth my 
 hands. 
 
 Nay, t\\'^ mhelief grieves the very heart ofChrifl^ {he grieved 
 at their ur. belief) he complains of that flownefs in the heart 
 to believe (O (law of heart to believe j) d-(7,nay,and he (heds tears^ 
 becaufethou doftnot believe and receive him ^ fFy[?f» he came 
 near the Citj^ he wept over it , Hieru/alem 1 then that^ c^c, 
 Hqw often woftld I,&c. 
 6 Motive ^^^^^^Yi confider how un^eafinab/e, and unequal^ andfottlfi 
 'a thing it is noflo receive Chrifi ^ being thus revealed and of- 
 fered. 
 
 I. There is none who have right to thy foul but God and 
 Chrift ^ our fouls are Gods -workmanjhip^ and Chrifis purehafe • 
 Why then fhould we not give to God that which belongs to 
 God, and to Chrift that which is his own ^ Ye are not your own 
 faith the Apoftle, i Cor. 6. 1 9,20. for ye are bought with a price, 
 God put forth his own power to make thy foul , and 
 Chrift fhed his heart blood to redeem thy foul, and-yetwilt 
 thou through infidelity with-hold it from him , and 
 pafs it over into the poffeffion of a ftranger, an ene- 
 my? 
 
 2. Chrifl out-bids all Merchants for thy foul, he out-bids //», 
 jind he out-bids all the world , and he out-bids Satan. Can 
 the Son of Jeffc give you vineyards, faid Saul > can fin give 
 thee that which Chrift can ? can the world ? l^t them now ap- 
 pear and declare their ftreogth and treafury . Is there any one 
 of them that prefents redemption unto thee ? Is there 
 any one of them that can procure remifiion and pardoning 
 mercy for thee? Is there any one of them which can fatisfie 
 the wrath of God for thee? which can make thy peace? which 
 can prefent thee righteous before the judgement feat? which 
 can fettle eternal life upon thee ? All this can Chrift do, none 
 of this can they do. 
 
 3 . Thou canft not p%ffibly be a lofer by receiving or believing on 
 the Lord Jefm Chrijl. 
 
 Suppofe it coft thee many tears, and many prayers, and many 
 fearchingSy and many nvaitings , yet Chrifi ^ill recommence all 
 
 thefe 
 
Chap.itf.Seft.i, forfaving faith. iS j 
 
 thefe in a moment, one word, I am thy fa hat ion •, It U U he riQt 
 nfraU ., I am thine, as thou art mine, thy fins are forgiv-en thee, 
 will be a day for all former nights. 
 
 Suppofe chat the world doth caft thee off , as they ca^ him 
 cut of the Synagogue r^h^ believed an^ profeJfU Chrifi^yet Chrifi 
 will come unto thee as unto him*, And as Eli(ay!alo faid to Hanna^ 
 I Sam. I .S.Am not J better then ten Sons?or as the Prophet anfwer- 
 ed the Kng for the hundred talents^ God mil be better ftnto thee , 
 2Sam. 20. 9. So will Chriif, he will fupply all thy /(>^if/,he will 
 be better unto thee then honfes and /4«^/,then father and mother^ 
 dH hnndred-foU better in this life^ and a thou f and- fo^ better in the 
 life to come- 
 
 4. What jufl extremity of Jhame and blacknefs of confufion 
 will befall thee , if thou be lb wickedly unreafonable to keep 
 off thy foul from Chrift, When thou art cited before God 
 and Chrift , and the holy Angels and juft men , and God 
 fhall demand of thee, why, whom haft thou ferved .'' upon 
 whom haft thou beftowed thy foul ? who was it that made thy 
 foulf Thou Lord-, who was it that purchafed and redeemed 
 thy foul ? Thou Chrift •, and who befeeched thee to bring back 
 thy foul ? Thou by thy fervants in thy Word ;, And what did 
 they fay unto thee, which (hould have prevailed upon thee? 
 They -did aflurc me in thy Name, that if I would come in,and 
 accept of Chrift, I fhould have favour, and pardon, and eternal 
 life • 5nd what did keep back thy foul from accepting of this ? 
 
 it was fuch aluft that I loved, and it was the world which 
 
 1 preferred. And wouldeft thou pefer earth befo»"e heaven, 
 thy profit before they foul } nay wouldft thou prefer a bafe 
 fin before a mercifull God, and a bleffed Redeemer ? Thy 
 own mouth doth teftifie agamft thee ^ was not my mercy bet- 
 ter then a fin ? was not ray Son better then a fin ? take 
 him all ye children of darknefs , feize on him my wrath to the 
 utmoft , clofe him up in the loweft pit of hell , confcience 
 gnaw on him , aad fting him for ever , fire and brimftone con- 
 kime and torment him eternally, he fhall never have part in 
 my mercy •, he fhall never have portion in my Son^ He 
 fhall never fee my face nor heaven , who preferred his fin, 
 his delights, his profitSjbefore my love,my mercy , my Chrift,and 
 his own foul. 
 
 Laftly, 
 
i68 BxhortAtions to labdur. C\\z^.i6.SeQ,z. 
 
 Laftly, fatth vfoM do great things far tkee^ and Chrif^ would 
 do vporfdersfcr tbj fonl^ if once tkj heart couU be ferfyvuded to 
 confent unto him , and to acetft of him at Lord and Sdvi- 
 oar. 
 
 SECT. II. 
 SeconJlj^ the imfediments and hindtrances. 
 
 Ohj. T) UT now, as the Etinuch faid, There u yvater^ -what hin" 
 X3 ders me that I maj net he baptized? fo you may fay, 
 why ? here is Chrift fet out to the life- here are arguments fair 
 enough to draw on my foul ^ what hinders that we do not be- 
 lieve and receive Chrift ? 
 
 Sol. After all thefe difcovcries, yet the heart ftands off^ and 
 why > becaufe there are yet many cords with which the foul is 
 held-, there are yet feveral impediments which do intangle and 
 feduce the heart, which keep it down from mounting and ri- 
 fingup to the Lord of life , againft which we muft earneft- 
 ly labour if ever we would believe in the Lord Jefus 
 Chrift. 
 
 I will touch fome of the choifeft of them. 
 
 I . One impediment to faith is that natural Atheifm in the 
 fons of men. You know that as in the concodion or digefti- 
 on of meats, that which is a prejudice to the firft concodion or 
 digeftion ofmeats, is a hindrance to the two other- and as in 
 points of demonftration,that fcruple which weakens the appre- 
 henfipn of the truth of the principle,it ever difables the ftrcngth 
 of aflent to the deduced conclufion ; So is it in divinity^what- 
 foever vile quality in the foul prejudiceth the reverent refpeds 
 of the moft common and firji truths , it doth hinder it 
 much in the embracing of the ^fp^W^^^rr^r/fc/, which receive 
 much authority and ftrength from the grants of the for- 
 mer. 
 
 Now A$b^fm^ it is a flighting tjuarrel with the firfi trnthi : 
 An Athcifticai fpirit, it hath moft fordid and loofc concepti- 
 ons 
 
Chap. i^. Se£l.2. ImpedimeKh tohelievin^. 169 
 
 onsofGodandofbisword-itdothnotfetupGodin thegreac- 
 nefs of Ins nature, and Majefty of his Attributes, and Autho- 
 rity of his Word • God looks not like a God unto htm ^ nor 
 doth the Word of God work upon him like the Word of God. 
 God unotin all hit thoftghtf, he doth not really conceive of 
 him, as one who indeed is omnipotent,and fo holy, and fo juft, 
 and fo mercifull as he reveals himfelf: Thofe fweet truths of 
 favour, and kindnefs, and mercy, and the blood of Chrift, 
 they are either nothing to him, or as empty notions. Thofe 
 fharp threatnings againll an unbelieving perfon,with condem- 
 nation,and wrath,and hell, they are as terrible fables and fear- ^ 
 crowes to him •, He doth not believe any fuch difpleafures, 
 nor torments, that thus it (hall be indeed. Now how can the 
 foul be inclined to believe in Chrift , to part with its dear 
 lufts, with its worldly advantages and pleafures, and to fub- 
 mit it felf to the Laws and Scepter of Chrift , when as it 
 doth exprefly or vertually deny the nature of God, and the 
 power of his truths ? 
 
 Didftthou indeed believe that there was a God-^ didft thou 
 indeed believe that his revelations of mans finful mifery,and of 
 hisfingularmercyinChrift were true and real ^ didft thou be- 
 lieve that God hath wrath, and blacknefs of darknefs,and vi- 
 als of vengeance for ever to be poured on the unbeliever^ and 
 that the lake which burrs with fire and brimftone mull: be 
 thy aiTured portion, (as God hath fpoken ) how couldft thou 
 fit ftill , content thy heart , negled thy falvation by 
 Chrift , ftand off from the wayes and endeavours for 
 faith? 
 
 Therefore to remove this impediment, beg of (7«<!^/o/or^«V« 
 and cure the ty^theijw of thj Spirit. Strive to fet up the true 
 God in thy underftanding, and to believe that he is the Lord 
 Tsvbo Ktillnot Ije. Whatfoever he hath revealed himfelf to be 
 and to do , why that he is,and that he will perform •, that it 
 is thy duty to return from fin to him in Chrift, and if thou^ 
 doft return, he will in mercy fpare and deliver thy font from the 
 pit^hecaufe he hath found a ranfeme ^ but if thou Wilt not return, 
 he will bathe the fword of his flaming juftice for ever in the 
 blood of thy foul. 
 
 2. A fecond impediment to the getting of faith isgrofs ig- 
 
 Z mrance. 
 
1 70 Impediments t§ believing. Chap, 1 5. Se(5l.2 . 
 
 noTAnee. Whatfoeveris contrary ro knowledge, that fame is 
 contrary to faith • for though faith fees not us ground in na- 
 tural reafon , yet it muft hav,e divine evidence to {hew it 
 its objcd, and way, and caufes,orelfe it cannot be wroiiqhc 
 in the foul. ^ 
 
 The foul muft have lio^lot for all its apprehfnfive operatic 
 ons , for the eye to fee, and the under jl^ndng to percieve and 
 for the heart to embrace. 
 
 Now this \% it which keeps men off from believing- they are 
 extreamljignordnt. 
 
 I . Firft, of their own fmfuH cofiMtion-^they do not know their 
 nativity and conception, what fin is , nor what belongs to f?n- 
 ners;, how abominable and vile their natures are, without all 
 good, and like a fountain full of all wickednefs • how ^eail in 
 trefpa^€f and ficj • how totally denied, from the cru^n of the 
 head to the fcle of thefoort ^ How perpetually rebellious againft 
 every precept of heaven, and how flighting of the tenders of 
 falvation and mercy. 
 
 2SQCOnd\)\6fGoJjj^(l- difpofiticnto^'ar^i the fwful perfenJh^r 
 fee him not armed, and fetting out againft them in all rhe 
 threatnings and curfesof his Law • as Baham in his paffage he 
 adventured on, {or he fa who', the Angel of the L.rd mth afwo^d 
 in his handre^.dy to cleave him afunder : fo men reft fecurely 
 in their natural ftate •, talk what you will of Chrift, and of 
 God, and of fin, and of faith , they are not moved , they 
 jknow not the fearfull ifTues of a natural and unbelieving con- 
 dition, they know not that God will judge them and condemn 
 them for ever. 
 
 3 . Thirdly, of the excellencies of Chrifl what he is , whither 
 
 God, or man, or both, even as it pleafeth him • but favourJy 
 
 what he is in refped of his Natures, in refped of his Offices, 
 
 in refped of his Adions, in refped of his Paftjon, in refped 
 
 ^f his Benefits, in refped of his Vertues,they underftancj not 
 
 ihefe things. How God hath manifefted love in Chrift, how 
 
 Chrift manifefted love to them , to what end he was m^de 
 
 man, why Minifters preach him fo nguch, what is more in him 
 
 then in any other ^ Alas they think not of thefe things, they 
 
 know them not. Now brethren, how is it pofllble for the 
 
 foul to believe^ or to be perfwaded to believe in Chrift, or to 
 
 labour 
 
Chap. 1 6, Se(5i. 2 . Imfediments te believing. 171 
 
 hhom ^Qv this frecioHs faith \w\\\Qh\s a flranger to it felf, to 
 God,toChnl>? 
 
 Didfl: thou indeed know thy condition to be the condition 
 of de4th, wouldll thou not make out for the Lerd 0/ lifi ? 
 didfl: thou indeed know thy condition to be the cendition of 
 enmity^ vvouldft thou not ftrivc to get unto the Prince offedce^ 
 
 So again, as Chrift fpake to the woman, Ifthon kneweft th^ 
 giftofC}od^andwho it it tkat faith uyita theefiivt ms to drinkjhou 
 ^ohldft have asJ^ed of kim^ and he tpghU have given thee living 
 tvaUr ^ John 4. 10. O if men did know what a gtft Chrifl 
 was •, If heaven and earth, men and Angels had fludied the 
 helfs of a poor (inner, they could never have imagined fuch 
 a rem.edy as God found in giving his own Son. Now, if 
 men did know bim aright , what a Redeemer ,what a Lord he 
 is, what /ivng tvater is in him ' That in him only there is 
 life for the dead^ recovery {or l\i^ fmner ^ fatisfaBi^n'lor gnilt^ 
 fan^ificatien for the /e/</, atonement for trifpajlfej , comftrt for 
 diflrejfet^ balm for vrottnh, falvation for their perfons : why , 
 how could it be bu.t that tl\ey fhonld ask of him for a dro^ 
 ( at Jeaft ) ef water, for fome faith to receive him who is 
 ihQ fountain if grace and life I 
 
 3 . A third impediment to the endeavours for faith, \s a vain 
 confidence of natural right eoufnefs : This was it which kept off 
 many of the PW/y^^/- the Text faith, Thatthejtrufledto thtir 
 o^n rightioufnefj. Yea, thii is called ihtfiumblmg of the fews 5 
 it call them flat, that they doted fo on legal abilities. When 
 a bafe heart hath proud imaginations of Chrift ^ and peace 
 and fafety from fomething within it felf, why , it will never 
 look after Chrift. A proud perfon who hath money in his houfe, 
 he Scorns to be beholding to his neighbour -, the proud {in- 
 ner , who conceives that all isweirtwixt:himandGcd,and 
 that he hath done no man wrong , and none can fay black 
 is his eye, he is neither whore nor thief, and his heart is as 
 good as the beft, and his meanings are alwayes honeft, and 
 none can tax him for injuftice, and he hath kept all Gods 
 Commandments as well as ever he could , and he hath had a 
 good belief, ( he thanks God ) ever fince he was born ; I 
 tell you fuch a perfon will not be beholding to God for 
 Chrift- for he C in his opinion ) being (ojvhsh^ needs not tke 
 
 Z Z ThjfttidM 
 
iji Impediments t$ believing. Chap. 1 6.Se(5l,2 . 
 
 PhjftcUn^ neicher fhall fon perfv/ade him to mcurn for his 
 iins, or CO repetJt^ and to part with all for Chrij}^ to deny him- 
 feij and all his own vain confidences , and co puc himfelfon- 
 ly uponJefusChrifli^he trufts tobefaved by his good deeds 
 and by his good meanings. 
 
 Ah foolifh and feduced foul ! Who harh hemtched thee to 
 forf*i(^( thine own mercies ? Thinkefl: thou that God would 
 have fent his only Son , and to pour out his own foul 
 for Tinners, if that yet there had been ability in finfull man to 
 have purchafed his own fafecy and happmefs ? And doft 
 thou fee no fm in thy felf^ which may therefore for ever 
 thrull thee off from refting upon thy fclF ? and are thy 
 works fuch abfoluce bottoms and foundations , when the 
 Heathens can match them and exceed them?or cannotGod efpy 
 a flaw in thy Ship, and muchfalfe conveyance iu thy title, 
 and much dekd in thy deeds, who can charge folly upon the 
 Angels ? And are thy meanings and works fo good, while thy 
 heart is yet fo ignorant, thy life yet foprophane? Can what 
 thou doft, find acceptance or merit , when yet thou 
 trufteft not on him who only is the merit for a //;?«fr?Thinkeft 
 thou thy meanings can be good , which difhonour the Re- 
 demption by Clorifi^d.nd the freenefs of wtrcy? Q no my brethren, a 
 the foul IS the pafTenger , graces are the fails, the fpirit is the 
 wind,but Chrift,only Chrift is the bottom which carries all fafc 
 and fure to heaven. 
 
 Nay, if thou canft fee a Saviour in thy own good meanings •, 
 if a Saviour in thy own good works, a Saviour in any part 
 or degree of inherent righteoufnefs , either inward, for the 
 change of nature, or outward for theemprovementoftife^ 
 this, this will keep thee and Chrift afunder. No man.will 
 labour for/^//^f »Cibri^, who hath a fail h in himfelf Sikesidy 
 as his own Saviour. Therefore as they in the JEis of the Apo- 
 flles^ burned their bookj vhen they came to believe in Chrift ^{q 
 mutt \/e unbottom our f elves of our felves. Renounce our 
 menftrMs rugs , Mor onr felves in duft and afhes , lie flat 
 before the mercy-feat, cry out with the Leper^ I am unclean^ 
 uncleHtt-^ with D^niel^ Te us belongs nothing bat c«nf/ifton^ for 
 )ve have finned-^ with David, Enter not into judgement vfith thy 
 fervar.t^ for in thj fight Jhallno flejh righttouj bejujlified-^ with 
 
 the 
 
Chap. 1 5. Sc<S.2. Imfediments to b:liev':vg. 17^ 
 
 the PMican ftand afar off , and hy^Lordhe jTisrcftilltomt a 
 [inner '^ with PahI^ I count all things bnt as dung andd'o'i in 
 compArifot of Chrifl^ and / deCtre to he foftni in him^ not havng 
 tnj own right eoHpnefs ^ hut that which is of fai h -^ wich thole 
 Elder r caft (if we had them) our very crowns to the earth before 
 the L^mh^ and fay he only is norihj. 
 
 If ever thou wculdll get to hflieve in r'^^(/^/i3.bour toget j^^j^^j^'^.^j^j 
 the mountains to be leveHed^xht highinfaginait&ns to be cafi mihy own 
 dmn^ to caft thj felf out of thy [df'- There is nothing that 1 light. 
 havebeen,or have done, or do, or can do, which I can truft 
 to ^ / feek, for the living among the dead^ whiles I look for a Sa- 
 viour in my k\^. He is farr enough from fafety, who refts 
 on the arm of h's pfh^ and we fhall never clofe with,or mag- 
 wfe Chrifls righteoufnef J until we can ( in mat ccr of merit or 
 juftification ) deny our own. 
 
 4. A fourth impediment to believing is, the league of the 
 hea^t with fin : Light is come into the world ^ hut men love dark^ 
 nefs rather then Hght ^ John 3. 19. *$*<» abfolutely doth not 
 prejudice the contrad of the foul with Chrift ^ for Chrift 
 doth not negotiate for any foul, but the finful foul ^ He doth 
 not come to a perfon, and fay, If thou haft no fin, I will 
 beftow my felf on thee ^ or if thou haft not committed fin, 
 I will be a redeemer, a Saviour unto thee. O no, xh^ofer of 
 Chnfl is only to the (inner ^ and it is none but the finner who is 
 to believe in Chrift. But that which hinders the contrad 
 'twixt men and Chrift, it is xht love of fin )^ Chrift comes in 
 the Miniftry of the Gofpel unto us , and reports unto us our 
 9wn exceeding fnfnlnefs , and then his exceeding gracioufnefs^ and 
 invites the foul (by many fweet and tender arguments ) to ac- 
 cept of him to be Lord and Chrift,and afiures of it pardon and 
 righteoufnefs and falvation. Now faith Chrift, that which I 
 require of you is this, leave but your fins, your fins which 
 will damn you.and I will be yours. Why, faith the foul , 
 this is but reafon , and I will hearken to it ^ well then faith 
 Chrift, go and quit fuch a luft, thy uncleannefs, or thy Sab- 
 bath-breaking, or thy drunkennefs, or thy lewd fociety, &c. 
 Why, now the bafeand foolifh heart falls off, I cannor Uve 
 without my nature,! muft and will be allowed in fuch a courfe. 
 The heart rifeth xx^^O^Ben'yamin fhall not go,nav any thing but 
 
 Z3 ' this 
 
iq^ Imfcdiments tohelicvin^. Chap.i5.Se(5^,2» 
 
 this luft, I will never be divorced from ir- if I may have Chrifl 
 and ih's fin too , well and good. Thus the love of fin 
 fteals away the heart, it beftovv's ths heart eirewhere,nay ir 
 inflames an oppofition a^ainil the Lordly power of Chrift- the" 
 foul will never yield to ihQ dominion} ofChrifi^v/hkh delights in 
 thtf/ihjeBiontofw. 
 
 Brechren, if we could but rip up the fecrets of mens hearts 
 unto you, you fhould clearly difcern, that it is the love of 
 fdmefinor other which mars all •, men oft-times can make no 
 exception againil Chntl: , they fee reafon enough to come in 
 unto him ;, they know they cannot be f-dy^d without him- but 
 then they will not leave their fms , it cues their fouls 
 to think of fuch a divorce -^ come on it what will, 
 they will take their pleafure , and hold fall their wicked- 
 ueis. 
 
 5. A fifth impediment is thQwarU: ThchoMmrs ofit-^ how 
 C4n y^nhlieve wko receive hono/ir one from another^ andfeek^not 
 thehcnoHT that cometh from Qod oniji John $.4.^. The profits of it ^ 
 He went away forrowfnl^for he hadgreeit f:^effi€ns^y[^i.i^.ZZ, 
 The Examples ofit^Have anj of the rulers or of the Pharifeef be- 
 lieved on him ? John 7. 48. The terrors of it , the ftar of the 
 Jews kept off many from coming to Chriji. The lo^es of it, and 
 erodes '^ He that willbemyDifciple mufi denjhimfelf^andtal^eHp 
 his crofsand follow me. The cares and thoughts of of it,when a 
 m^n minds earthly things, zr\dwiM be rieh^ and devours all his 
 precious thoughts, to compafs chat which will be but a fea- 
 ther^ a thorn, vanity or vexation. Prefs men to labour for 
 Chrift, why , wc have no leifnrt i prefs to frequent the ways 
 of getting faith, why, we muft not neglcd our callings. Urge 
 them to embrace ChriftasLord, tofhape and faihion their 
 hearts and ways according to his rules ,after his rightcousLaws, 
 and to deny themfelves in ibme finfuU conplianccs, O then we 
 (hall not beefleeraedofjwefliallbe derided and fcoffed at as 
 vain and fingular. 
 
 O thefe fenfible things, which we can fee with our eyes,and 
 grafp wich our hands , they put us off from the great mo- 
 Hiems of our beft ;and eternal good, 
 
 Aud what arc the boaouri if this vtcrld^ but as the fhadc of 
 the Sun which every difcomentcd doadand frown removes ? 
 
 _and 
 
CInp. i5.Se(ft.2. ImfeJiments to htlieving, 175 
 
 and what are the profits of it , but heaps of chaflf, which any 
 wind from heaven may fcatter? and what are the fiends 
 of it, but a gourd, whichany worm m.iy gnaw out and (hri- 
 vei? 
 
 And why doQ: thou fear man, whofe utmoft power exceeds 
 not th) hodj^ and fear efl set that God vehofe vengeance cm feiz^ on 
 thy foul } and why wilt thoubeftow the flrength ofthj t'we^io 
 getnomore then nothing, and in the mean time toiofe eter- 
 nity ,a foul, a Chrifl:,a heaven f^ yet thus it is- the poor creatures 
 (at the beft)but our fervants have got our hearts, whiles Chrifl: 
 complains againfl: us- we withhold our fou's from him, our full: 
 Lord and bell Mafter. 
 
 But if there were not more glory in Chrifl, rhen honour in 
 the world-,if there were not more gain in Chrifl:, then profit 
 in the world-,if there were not more love inChrift, thenfdend-^ 
 fhip in the world-if there were not more comfort inChcift,thcn 
 difcouragemencs in the world-,if there were not more fafeties in 
 Chrifl:,then dangers in the world -, nay, if the real and trus ex- 
 ccedings of infinite betternefs were not on Chrifts part,ldurft 
 not fo to encline your hearts for faith in him, &c. 
 
 6 SixMy ^ih^ cunnings of natural mbflief^^'ct a g:eat impedr- 
 mti-it-^ I will notfpeakofallofthem;,onlyI willdifcovcr afew,, 
 all which are hindrances. 
 
 1 . Imaginations ofimpo/fihilitj'k cannot be,that if I (hould la- 
 bour for taith,that ever I (hould get it-,the intentions of mercy 
 lie not that way, nor do the dreams of gracioufnefs run toward 
 fuch a deeply finful and guilty foul, my fins are grown to fuch a 
 vaftnefs of provocation as if all the Angels in heaven fhould be 
 fent unto me, I could never credit their relation of hope or 
 peace unto me. 
 
 Now when the heart is thus fore-ffalled with a ftrength of 
 conceit that God never did , nor will bend the curement of 
 theblood of Chrift towards the foul-, why, the hands fink • 
 no man will be perfwaded to corapafs impoillbili- 
 ties. 
 
 2. Apfrehenfions of difficulty. V ft h lief fets up a JLpn in every 
 pith, and fo keeps off from all endeavour : Pirft, 1 fhall never 
 be able to fpare time,! (hall never be able to pray, I {hall never 
 be able to keep on in fuch a courfe,l (hall never be able ta leave 
 
 fuch 
 
1^6 Means toga faith, Chap.i 6.86(^.3. 
 
 iuch fcciecy, I i^all never be able to deny the world,! cannot 
 take fuch pains , I cannot wait , I cannot tell how to 
 get off theie fins, to change this heart, to bring it to yield to 
 Chrift. 
 
 3 . DifcQurfe ofcarnd rf^WiJg/jWhich try all the promifes of 
 Godat ahumanebar-difputings agamil juit precepts by unjuft 
 pradices • and the undertakings of a great and a faithful God, 
 by the fhaliownefs of a blind and proud and weak underftand- 
 ing,throwing ftp infinite exceptions. 
 
 4. hftancei of fenfe And feeling • Why, if a man will judge of 
 God,by what he alwaycs hears and feels within himfelf,he fliall 
 never believe. 
 
 Yeg,if I were now fure I (hould have mercy, that Chrift were 
 mine, tliat my fins were pardoned, if I could fee my heart 
 changed, and fms difpcrfed and fubdued , then I would put out 
 for faith, and then I would look up to Chrift. And wouldft 
 thou have thy cure before thy plaifter, thy health before the 
 phyfick,thy life before thy foul, the portion before the perfon, 
 thy nonefaft before thy meal, the benefits of Chrift,the vertues 
 oi' Chrift, before Chrift himfelf ? 
 
 SECT. III. 
 Thirdly the means. 
 
 NOW I come todired you unto the ufeof fuch means 
 by which God works this faving faith in the hearts of 
 men. 
 
 Where, premlfe with me fome particulars. 
 
 1 . There is no natural pitver in m^n to f reduce a caufe within 
 himfelf^ This gre^t grace of faith is no fruit of the wifdom 
 of the fle{h,nor is it the birth of a corrupt Tr/Y/^if it were poflible 
 for a natural heart to fee all the excellencies of Chrift,if it were 
 poflible for him to draw out and behold all the arguments of 
 Scripture, yet could he not by his own ftrength make his o\vn 
 heart to believe. 
 
 2 . The immediate andfoh eaufe of faith is the Spirit o/GodiHe 
 
 it 
 
Chap. 1 6, Sedl. 3 . UcAm to get faith. 1 77 
 
 it is who is greater then the heart, and who can perfwade, and 
 draw the heart,and who can change and renew the fpirit,which 
 till it be renewed by him , will never be moved to believe in 
 Chriil. 
 
 3 . There are meanf af pointed hy God^ and which God doth 
 ordinarily blefs , for the produdion of faith • as he hath 
 ordaine^S means , for the revelation of Chrill ^ fo he hath 
 likewife confecrated means to lead the foul uuto him, to im- 
 plant faich. 
 
 4.^Nowthe gre^t and ordinary means by which Ged rvorkj 
 faith in the hearts of men (I fpeakof fuch as are come toripe- 
 nefs of years ] is the preaching of the Wo- d. 
 
 So AEls I 3 .^S.f^hen the Gentiles heard his, they were gla^^and 
 glorified the Word of theLord-^and an many as were ordained to eter" 
 nal life believed, Kom. I O.i 7. Faith comes by hearing ^and hearing 
 by the Word of God^ Eph. i. 13. In whom ye alfo trujied afttr 
 th^t ye he^rd the Word of truth , the G off el of your falva- 
 tion. 
 
 That x.)\t:iVordis the Mini fterial inflrument ^v/hich God ufeth 
 to beget faith in Chriil:, may thus appear. 
 
 I. It is that which dtfcsvers unto the foul its extream mife- 
 ry And great need ofChrifi • nothing quickens the confcience to 
 that reflexive evidence^ to the clear and true fight of the natural 
 ftate, which pricks the foul, which in a fort compels the ibul 
 to look after the Redeemer of the world,as the word doth.You 
 fee it hath been thus formerly, that when men have heard it, it 
 hath unfolded their Hate unto them, it hath broken all their 
 proud imaginations, it hath driven them to their feet, it hath 
 made them to cry out , Men and brethrin ^hatjhah we do to be 
 faved ? 
 
 Yea and we find it in experience to be fo, that the preaching 
 of the Word, it opens the eyes of rmners,it frames in them the 
 fenfe of finfulnefs , and accurfednefs , it makes them 
 indeeed to feel the need of a Phyfician ' of fuch an one as 
 Chrift. 
 
 2.1t is that which difcovers a/&54r /<?>• a broken /^i;?^which doth 
 reveal,and proclaim to poor fmners Articles of peace in Chriil; 
 it makes known the great love of God and Chrift-, and how 
 thac Chrift is the Son of God, and was fent by God, and 
 
 A a fatisfied 
 
I'yg Means to get faitL Chap. K^.Se^.j. 
 
 fatlsfied for finners , and this was accepted. 
 
 3. It makes the foul to confefs thofe thin^f 04 mofl trut 
 And good in themfelvef. It convinceth a man, that of a truth 
 God means gracioufly to men, that his Son was a Sacrifice, 
 was a propitiation, that he did purchafe pardon and falvation 
 for fmners. 
 
 4. It is that which cafteth down a /I the reafonings^ argn- 
 ments and difpHtet of the mind againft the conditiom 
 of Chrif}^ and renders all the terms of Chrift upon which 
 he will be taken , as moft equal , and fAr , and reafcn^ 
 Me. 
 
 5. It is that \^\x\q]\ chars the tvaj for the foul againli all its 
 ffdrs and unbelieving doubts , from the freenefs of 
 Gods mercy, from the fulnefs ofChrills redemption, from 
 the willingnefs on Ghrills part,andrequeil:s unto us to accept 
 of him. 
 
 6. It is that which doth powerfully renew the difpofition. 
 of the underftanding and will, and fo incline them to ejfeem 
 of Chrifl as the higheft truth , and to bend after him as the 
 chief efi goo3. 
 
 7. it is that which ftirs up the heart with a choice efChrifi^ 
 and refolution to have him what ever may befal ir. , 
 
 8. It is that which makes the htd^nio cry fervently to tbe^ 
 Father of our Lerd fefus Chriji^ to work^ his hlrfed grace of 
 faith : Yea , which draws out of us ftrong fupplications 
 with many tears and longings, and to implead all the pro- 
 mifes of making mercy good,. and Chriflgood^ and faith good 
 unco us. 
 
 9. It is that which eilablifheth the foul to a patient expiEla- 
 ticn for ever to lie at the pool , for ever to attend the doors 
 cf the SanUuarj^ till the fcul can take and dofe with Chnft by 
 true believing. 
 
 But then to open unto you the way more diftindly, I would 
 commend this courfe unto aperfon, that he may at length get 
 a believing heart. 
 %€ Thlno-?, I. Stud] th} natural coKd'tiou through' j.Ther'igHt fenfe of tliiSj 
 though it doth not formally caufe faith, yet it may have a 
 compelling force to make.us look after Chrift, and. to ftrive 
 farifaikh,. 
 
 The 
 
Chap. 1 6. Seft. 3 . Means to get faith. i yp 
 
 The Apoflle calls the l4VV a Schooimafter to Cbrifi^ Gal. 3 . 
 why ? becaiife it doch reveal fuch a fmarc andftrong evidence 
 of the finfull condition, that itfcourgeth a man outofhirti- 
 felf to look for a Savio'jr -, yea. it helnc n^-j^h to cad the proud 
 foui down, and to break and crufh his natural bottom • which 
 otherwife would Have off, and hinder a man from believing. 
 Therefore ftudy thy natural condition : O I would believe , 
 and I would have Chrifl : yea, but why ? what need feeft thou 
 in thy feif of him ? I tell you that the more defperate the foul 
 kcs its own natural condition, the more willingly may it be 
 drawn to apprehend , adore , and embrace its remedies and 
 iafeties. 
 
 Now there are three things to convince our felves of, 
 about our natural condition , 1 mean the Hate without 
 Chrill. 
 
 i.rirll:,the t4^Iy vilcKefs o/<>.That it is finful and flark naught- 
 it is no fuch thing as God doth like ox approve , but his /<?«/ 
 abhors and hates %t. for it is compounded of nothing but 
 yfi^nt of good^din&inclinjttiGnto evil^to all that is oppolite to 
 God and holinefs ^ That thou art in it, poor, and ^//»^, and 
 miferAhle , and naked, an ignorant, oppofing.unconceiving 
 creature of any fpirituai good j proud,and fenfual,and vain,and 
 earthly, loathfome and dead. 
 
 2 .Secondly , the fttre andfearfnU mifery of it : Thou art without 
 God, without Chif^, without the CovenAnt; not a drop of mercy 
 for tkee, whiles thou remain'll thus •, but all the wrath of God 
 is againft thee, and thou art under the dominion of fin, and 
 terrible curfe of the Law ^ all the threanings in the Book of 
 God are ever ready to feize on thee •, and how foon may they 
 arreft thee, if God gives them commiflion > 
 
 '^.^\\[\:6\y ihtutierif^ju^ciencj todelver thj felfoutof thli 
 fate : Thou art never able to merit theleaft mercy,norto 
 anfwer the great juftice of God-, Though thouftiouldft^j^r 
 thoufandsof Umh, and ten thou/a ni rivers ofojl-, thou art fo 
 totally broken in thy ftrength, that thou canft not pay afar-, 
 thing, and never canft thou be a Redeemer to thy felf,from thy 
 lins, or Gods juftice. 
 
 Now drive and faften thefe things as real and experimental 
 truths into thy heart, till thou art JhfH ftp ptnder Jin ^ as the 
 
 A a 2 Apoftls 
 
i8o Mea^s to get fmth. Chap. ifi.Sed.j 
 
 Apoftle fpcaks, Gal.y, . ( that is ) fo convinced on all fides con- 
 cerning thy »4?;^r4//^//, that thou art fain to fall down and 
 cry Oui, Lo^d.I am unciean^I am unclemn-^ lam unclean, a 
 miferable wretch,' a loitperfon fOr cver,urilefs thou fhew great 
 compaffion to my poor foul •, This condition is deadly and bar- 
 ren, I am full of fin andwirhoutftrengch •, and this condition 
 is fo fearfull, that verily I will not reft in it •, Men and brethren , 
 Tvhat/ha/l I do to hefavedUs there m halm in Gilead [or a wound- 
 ed foul ? no City ofrefftge for a diftrejffed finnerPno Rock^offafe- 
 ty for a fhipwracit perfon ? no hope of falvation yctleftfor 
 me ? 
 
 2. yhtnftudy the hope of a fmfnl foul. Why, though thou 
 haft been very wicked,andhaft exceeded in tranfgreiiion^ • 
 yet there may be hope. The Gofpl it is the Cape of goodkpe^ 
 it is that which thruftsout fome fighc of land to a toffed 
 finner •,, It -is a meffage from heaven , proclaiming both the 
 hope and poflibiliry, and alfo the way and method of falvation 
 for a finful perfon : look, as the Law points out a way of fal- 
 vation for a righteous and innocent man, fo theGofpel doth for 
 an offending and finful man. Therefore ftudy it much, take 
 fome accurate pains to be throughly and really informed and 
 convinced,whatGods difpofitions are therein revealed towards 
 finners. 
 
 Now here are two things which I would commend. 
 i.OnQis the fiudj of Chri/l '^ Study him all over-, perhaps 
 thoumaift fee that in him, which may anfwer many, yea all 
 thy fears. Perhaps thou maift fee fo much in him as may 
 win much upon thy heart , to come in and accept oi him by 
 faith. 
 
 Therefore perufe him well. Firft, that he is God and man\, 
 and as fo, a ]Vlediator,and becaufe fo, therefore an Almighty, 
 zndsi cowpffionate Redeemer. Secondly, chat it proceeds- from 
 the Uve and Counfel of God to give him to he the Savhnr of 
 . ftmers. God did fee the fallen ftate and great mifery of man, 
 and his abfolute infufficiency to recover himfelf^ and there- 
 fore his ov/n love moved him to give h'\s own Son in whom 
 he did ordain the falvation of finners. Thirdly, chat Chrifk 
 Tpos mlling to become a, Mediator , yea, he did freely give his 
 life to make peace and procure falvation j and this facriiice of 
 
 his 
 
Chap.i^.Seft.j. Means to get fAith. iSi 
 
 his was both acceptable and efFediial. Fourthly that God 
 rponld h4ve tkee to come nntQ htm for life^ and that Chriji is the 
 fttretj, ^nd MedUtor^ and only /jo;^ of finners. Fifthly, that 
 Chrifl hath in him a/l, and enough to make up thy flate, and 
 to reconcile thee and God, and to get full pardon, and to pre- 
 fen thee righteous, and to procure for thee eternal life. 
 Sixthly, that Chri/i feekj even after thee hy the Miniflrj of the 
 Gofpel] and both offers himfelf with all his purchafe unto thee, 
 and hath, and yet doth l^efeech thee to accept of him : I fay , 
 ftudy thcfe things • who knows how the great fludies of Chrift 
 may be at length bleffcd with faith in Chrift .? This I am fure 
 of, that the igmrance of the nature and cfficts , and yvorks^ and 
 benefitt^ and afffifficiency^ and marvtloHs afetiiom^ and readi- 
 nefles in Chrift is a notable ftrengrh to unbelief. Ergo^ 
 on the contrary , the knowledge of them is a good means for 
 faith. 
 
 2. Another is the ft udy of the new Covenant : Why, what 
 maveH: thou not there fee to draw on thy foul to ChriftPyca, 
 what arguments doth God there fill rhy mouth with to con- 
 quer himfelf/* Hegives thee in that Covenant,amp!e and pre- 
 vailing grounds by which thou maift with an humble confi- 
 dence even plead nith him for Chrift ana faith : Thou (halt fee 
 thcrj a/i th g<'od fet frtelyipcn^ that God ftands not for this, 
 nor for that, and it matters not what thou haft been- there 
 is mercy enoujih for what is paft, and there is gr^.ce to renew 
 thy heart for the prefent , and ftrength for the future, and 
 thou maift fueout the Lord for this faith ( of which we now 
 fpeak) and he will furely give it unto thee. 
 
 3 . S!udy the main hMerances of diflance 'trvixt Chrift^ ar,d the 
 C^^venent^ and thy foul. There is one thing (above all the reft ) 
 which keeps thee off, and that is mbelief'. For God doth not 
 require any other thing of thee in the entrance of Chrift, but 
 only to accept of him. He doth not fay, if thou hadft never of- 
 fended me, then I would have beftowed my Son on thee^ or,if 
 thou hadft rot offended me fo much, or if thou canft bring any 
 lingular nature,and excellent qualities of thine own,t:hen I will 
 give my Son unto thee, or then I will give thee leave- No,but all 
 that he requires is this, Belteve and accept of my Son to be thy 
 Lord and Sdviotir^^nd I will in him give thee pardon. 
 
 A a 3 Why, 
 
i8i M^^^s tdget faith. Chap. i^. 56(9:. j. 
 
 Why, now brethren, this is the laft and fore check of the 
 match,our hearts are unbelieving, we will not condefcend to 
 this condition, but fly hovering after fome unknown and de- 
 vifed method of our own. 
 
 4. Studj/ much the ftnffilnefs of ptnheUef x that it is a fin, 
 and a great fin, and chat in thee: What 1 after all fenfe of 
 mifery to hold off from remedy •, not to dofe with Gods 
 great love, as if God were not wife enough to fhew thee the 
 way of falvation, or as if he were not trtte , that thou dareil: 
 not to venture and faflen thy foul , and ilate upon his 
 Word. 
 OhjeUion. 5 • StH ^j well wherein the nMun of faith dnh conftfl : Many 
 S^bition. perTons feem to complain that they have no faith , and 
 cannot believe : Why ? they are not right in the dodruiai 
 part of faith, they miftake faith exceedingly , thinking k to 
 eonfift in a fnll ajfuranre , and in a fer.ftble tafieof Gods love 
 in (f/7^«7?, andinalenfibleand clear pcrfwafion that their iins 
 are pardoned,whith,becaufe as yet they never had, they there- 
 fore perplex therofelves much about faith. 
 
 Therefore inform thy felf what /*«j^^ inChriftii-^ It i^ the 
 hearty Acceftingof Chriji nponhU own conditions -^ if thy heart 
 and foul are willing to accept of Chrift as the only Lord 10 
 rule thee, and as the only Redeemer to fave thee, and to cleave 
 uniojjimfor better for worfe, through all the changes which 
 may befall chee for Chrifts fake, why this faith, viz.. An accept^ 
 ingof hisperfon^3.ndd,repoftxig of the foul upon him foritjfafe- 
 r7,and a cleaviug to him upon allftates •, if thou canil find 
 thus much, that there is no pnefin which fhall rule thee, to 
 the love and obedience of which thou wilt refign thy felf, 
 but Chrift is he whom thou choofeft for to be thy Lord •, And 
 there is no Name in heaven a?id earth upon which thou wilt put 
 Cjon^dence for thy righteoufnefs and difchnrge, ^.nd falvation, but 
 ^nlj in Chrifi •, and upon him thy foul entirely and unfeignedly 
 delires to reft it felf, thou haft true faith. 
 
 6. Know this and convince thy felf of it, that thou fhalt ne- 
 ver hurt thy felf, nor of end god if thou couldji believe ; where- 
 fore hath God given Chrift ? and wherefore hath Chrift 
 given himfelf ? and wherefore is he now offered to iin«- 
 n^rs ? and wherefore are we commanded to believe , ii 
 
 yec 
 
Chap. 1 5. Seft.j. Mea^s to get faith. ^ g^ 
 
 yec to believe (that is) to accept of Chrift, to confent to 
 the acceptance of his perfon upon his own condition were a 
 fin ? 
 
 7. Withal this heg fervently of G-^d^ that he would perfwade 
 thy heart to believe (that is) to accept of Ghrifl: to be thy 
 Lord and Sdviaur^ and to reft thy foul upon him : No man 
 comet to me (faith Chrift) except the Father drawhim. Now 
 then,6) Lord drar^me^ and I Jhall run after thee -^ O fubdue 
 this unbelieving heart , and give unto me the fpirit of faith, 
 and love and obedience. 
 
 Laftly, look /or thu gift of faith to be wrought in thee ^j the 
 Spirit of Ckrifl in the Ordinances , and wait upon God there 
 continually. Thou fhalt in time ( perhaps fooner, perhaps 
 later ) find thy foul touched , and thy fears anfW'er- 
 cd , and thy foul made exceedingly willing to accept of 
 Ghnft as thy Lord, and to put it felf upcm him as thy 
 Saviour. 
 
 Yea, hold onin^aitiyig and fcekjngy and thou fhalt not on- 
 ly have Chrift formed in rhee, and faith formed in thee, but 
 thou fhalt come to know him , whom thou haft accepted and 
 trufted. 
 
 This is a fweet and fafc courfe for a fenfible finner 3. 
 vi^. 
 
 1. To fre-'er'tup hu re^uefl unto G<id in the NameofChriJ}^, 
 earneftly befeeching him to declare this almighty working of 
 his Spirit in caufing the heart to believe. 
 
 2. Then to ftand tn the wajes of grace, and come to the Ordi" 
 nances wherein God doth revscflkUarm^ and give faith, and 
 fo enclines and unites the foul with Chrift. What thou doit: 
 earneftly feekin a private vpaj.ih^i Goddoth ordinarily 3nfwer 
 and beftow in a puhlick^ « 
 
 3 . Then vfait and txfeB^ not to limit (y^^ juft to this time, 
 nor to this preacher, nor to caft off all confidence of anfwer^ 
 upon prefent denyals, but to look up from day to day , frop\ 
 week to week, if at length God will give thee faith. I never 
 read or heard of any whofe hearts were thus fet, but God 
 hath found a time to give unto them the defires of their fouls: 
 He hath replenifhed their fouls with his falvation and loving 
 liindnefs : Therefore go on cheerfully in iheufeof ih^^e: 
 
 means.i 
 
1 84 Ob]e5iion5 Agdnft believing^ Chap.i 5.Se(51'.4.^ 
 
 means^whatfoever befals thee,yec it fhallbeweJl with thee ^ 
 He that hath found Chrift cannot but fay, that this way is 
 good •, and he who is thus feeking of himihall fay, it was not 
 in vain to follow it. . 
 
 . SECT. IV. 
 Fourthly^ The ObpBions. 
 
 NOW I proceed to the refolution d? thok Scruples which 
 do intangle the font'of a finfull fmner^ and hinder him from 
 believing , which beget extream fears and doubts, chat he may 
 not lay hold on Chrift,and that God will never beftow Chrift 
 on him, neither would he take it well of the foul to be fo bufie 
 and forward. 
 
 oh]. I, Why, faith the fenfthle ftnner , my ftm'mgs have bnn 
 fo great ^ and trmfgreffions fo mighty^ that 1 may never lookup 
 with any confidence upon the rock^ of falvation ^ nay,it is not 
 Satan only, but my own confctence which doth te^ifi: a^ainfi 
 me ^ the manifold numbers , and the hjghexceedingsofmy 
 rebellions. I tell you, you would tremble to think of fuch 
 lewdnefs whereof I have been and now do (land guilty^ and 
 the fenfible confideration of them makes my heart ro fink,and 
 checks me with fhame and blu(hing, when I think of laying 
 hold on Chrift. 
 
 Sol. For the affoyling of this Objcdion, confider thefe par- 
 ticulars. 
 
 2. Firft, t\\Q great nefs of finning fhould be a ftrong reafon to 
 compell in the foul to Chrift ; Grtat fmnings are never eafed, 
 either by defpair, or by unbelief : But two things they fhould 
 caufe. i.O^tis great humblings^^nd ionow. 2. Another 
 is great defirgs dindbefee^hingsforChrifi. Suppofe a man owed 
 his whole eftate, his only way was to beg a whole difcharge •, 
 fuppofe a man had many wounds, and deep ones too, for this 
 reafon fhould he go to the Chyrurgion. 
 
 Why Brethren! what would you alone do with great fin- 
 
 nings? 
 
Chap.i^.Se(a.4» AnfmreJ. 185; 
 
 nittgs : Can you ever difcharge them ? can you ever fatisfie for 
 them ? Nay, do they not open unco thee thy great need of 
 Chrift, and point the way to him ? i . God hath greater mercia 
 then we fins. 2. Chrifi huh fir onger merits^ and fatisfadions 
 to the utmoft. 3. Greater finsfhould haRcn us into the mer- 
 cy -feat, the greater wounds to the Phyfician.4.The greateft fin- 
 ncEs, when humbled,have been accepted and pardoned^ Ma- 
 n iffes^ M^ry Mazdltne^Paul. Some great fmners have mifcar- 
 cd, becaufe they never came to Chrift. 
 
 6.Hadft thou lefs fin$,would{l thou not come in ? Why then? 
 &c. 
 
 7. The greateft finner never mifcarried by coming to 
 Chrift ^ and the leaft finner doth , for not coming to 
 Chrift, Thy not coming to Chrift binds all thy fins on tbf 
 foul. 
 
 2. Thy unbelief is a worfey/» then aU the refi : and that (hall 
 appear unto thee thus. 
 
 Firft , it is a refufal of all thy remeij •, as if it were a fmall 
 thing to provoke Juftice , thou doft now provoke mercy 
 too. 
 
 Secondly, it is that which befides ksorvn guilty if u.'iihies kf^ps 
 dlfo mH tht former gnilts Hpen thy accoHnt'-tv^ry fin that thou haft 
 committed heretofore, it doth keep itsftings, its accufacion, 
 its force againft thee if thou wilt not believe-, lb that this can 
 be neither fafety, nor wifdoni for thee to hold off becaufe of 
 the grcatnefs of thy fins. 
 
 3. Chrift is a great Saviour :He is called a mighty Saviour^and 
 the falvation in him is called, a great falvacion^and the redemp- 
 tion in him, a plenteous redemption^ i Joh n 2 . i . If any m^n pn^ 
 we have an Advocate ytith the Father^ Jtft*^ Chrifl the ri^hteofts^ 
 ver.2. /^ndhey the propitiation for our fins ^ 4*idnotfor ours only 
 httt alfofor the fins of the whole world. 
 
 I remember, in the Levitical Law there vf ere facrl fleet for all 
 forts of /ins ; what did they prcfigurc,but the ample efficacy in the 
 death of Chrift ^v/hich was an atonement for fins of ail kinds,and 
 was as the daily facrifice for the expiation of the continued and 
 augmented number of tranfgreffions ? 
 
 Why, what are thy thoughts of Chriftjand of redemption in 
 him ? doft thou not know ? 
 
 Bb Firft, 
 
1 86 ohjeBidns dgairffi helieving Chap.i 6.Stdi,^. 
 
 rirft^that the fmner mufi find his full Sfchdrge in his blood: 
 thou muit be beholding to C hrifl for the payment of the fmal- 
 Id^, as well as of the greaceft debt. 
 
 Secondly, That the ftrength and merit of ChriJIs death exceeds 
 the merit efatl /in : where fin Abounded^the^e grace abounded much 
 more: If it had not, then the finner could not have been par- 
 do led, for then juiticehad not been fatisfied, • 
 
 Thirdly,What the extenfionofChrifts death may be, I will 
 mot difpute^biit this isclear,the intenfion or meri^ of hi$ death, 
 is infinite, and exceeds the greateil fins. 
 
 Why ] if fins had not been great,or if the greatnefs of them 
 did prejudice from Chrift really, God would never have given 
 fo great a Saviour as Chrift- the Apoftle faith, Hb.j. that he is 
 able to fave to the utmo/^. And^th^.z he redeems Us from the Uiv^ 
 Gal. 4. From <«//^r4«/^r/'j{7/<?»^ whatfoever committed againfi 
 the Law , and from all the eurfes of the Law ugainfi 
 them. 
 
 ^ Fourthly, Chrifl hath already anfwered this fcruple^ by giving 
 inliances of mercy to great finners ^ was not David a murderer of 
 Vriah}^^'^ not Mary Magdalen a foul finner.^was nor Z accepts 
 a griping opprefTorPwas not Paul^ bitter and fore perfecutor? 
 were not thofe araongft the Corinthians finners in the higheft 
 form^and yet Chrift called them and wafhed thcm,and juftified 
 them. 
 
 Fifthly, tlie «i4mr is not 'cwixtthee and Chrift, about the 
 
 greatnefs or littlenefs of former finnings.,but about the prefenc 
 
 difpofition and affedion of thy foul ^ not what thou haft loved 
 
 beretofore.but what thou wilt now love- not what thou haft 
 
 followed, and ferved heretofore, but what thou wilt now chufe 
 
 and obey. Though the Jews had been ^.fiftffti Nation laden with 
 
 iniqmtj^ a feedaf e^il doers, corrnpters of themfelves, Ifa. i. 4 
 
 5 ,6. For fakers of the Lord^ provokers sfihe holy one o/lfrael, Apo- 
 
 ftates^ Revolt er 3^ put rified from the foleef thefodt^ even unto the 
 
 iteadyfiarl^ nought. Yet God comes unto them^ and Articles 
 
 thus with them, ver. 16. W^/h jou, m^ke you clean^ ceafe to do 
 
 '*tii/,^er. 1 7. Learn to do well, as if he (hould fay, though you 
 
 have been thus abundantly evil, yet now hearken unto me, let 
 
 'yonr hearts be turned from fins, and beftow them on me and 
 
 ^iervice. 
 
 t.Objeii. 
 
Chap.i^.Se(5t.4« anfmrtd. igy 
 
 i.C?^;fff. Bucwhac fhall we do for pardon of the former 
 fins? 
 
 Sol. Why faith God, do not you trouble your felves for 
 that,only hearken unto me,and be willingand obedient for herc- 
 ifter, and as for former (innings, though jonr ft»j he as fear let ^ 
 they Shdlbe as white 4t /n»w, though tJjij he red like crimfon^ the/ 
 Jhitii be 06 wool, ver : 1 8 . The fame I fty in this cafe, Chnft wili 
 find blood enough to get the pardon of fms, if thy heart wouid 
 come off from fin to accept of him *• I ftandnot faith Chrift up- 
 on what thou haft been, Icaneafily difcarge thee, only that 
 which I require, is this, leave thy fins and accept of me. Ibe- 
 feechyou take heed of two things, one is a fecret Pride, that 
 you will not be brought to be beholding to God for great par- 
 dons. Another is a prefent love of fin. This and not the former 
 finnings prejudiceth from Chrift. 
 
 2 .6hj. But Goi isjufi and he will not hold the (inner gndtUfs , 
 and he hath revealed his wrath from heaven ^gainfi aH unrigh- 
 ftoufnefs^ and therefore if I (hould pe to theCitj of refuge, 
 yet from thence would he withdraw me , and he avenged of 
 me. 
 
 Sol.lAn(v/cr. 
 
 1. Even this alfofhould ccnflrain thee to believe, forafmuch 
 as by unbelief thou becomeftagreat rebel againftthe Gofpel^ 
 and he »«// come t» flaming pre to tah^ vengeance on them that 
 Bhej not theGofpelofoptr Lo'-d Jefus, 2 Thef. 1.8. 
 
 2. ilnlefs juftice be fatisfied,a(ruredly it will never fpare thee, 
 for JulHce will have either thy obedience , or thy fatisfa- 
 dion. 
 
 But then the way to ^rcknt fatisfa&ion to Gods jufiice,is to 
 h:lieve in Chrift , forafmuch as God was in Chrift re- 
 fondling tht world to himfelf , net imputing their trefpaf- 
 fes. 
 
 It was fefus Chrift who performed full obedience, and en- 
 dured an accurfed death, to fatisfie Gods juftice, and this not 
 for himfelf,. but for. the believer , and for none but for the be- 
 lieyer, .# ,V) q^)' jjr, {<j^ :, J ^p ^,-j\ ^ 
 
 So that there is no other way comfortably to anfwer juftice^^ 
 but by believing in Chrift. Tor now thou haft a fure- 
 
 Bb2 ^ ty 
 
1 88 Objclthns Agdinji believing Chap.i 6. Se^.4. 
 
 ty one who flood in thy ftead, and anfwered Jufticc for ali thy 
 fins. 
 
 3 . Divine jftfi ice vrillmt depre a double f aw faEii^n : It will not 
 require fatisfadion from thee and from thy furety too : The 
 quarrel ceafeth 't wixt thee and God^for Chrift hach by his own 
 blood taken that up. As EUhu fpake of uprighcnefs, that I 
 fay of believing in the Lord Jefus ; if thou doft, then the 
 LordmSbe gracious finto thee ^^ndw'Mhy^ deliver him fr§m go- 
 ing down to the pit ^ for J have found a ranfome^ Job 3 3 . 2 j, 24. 
 
 Oh]. But ^, who amp fo totally unworthy •, there is nothing 
 in me to move Chrift to engratiate me^he will never beftow 
 himfelf on fuch an one as I am •, will ever Chrift look on fuch a 
 dead dog as I am .^ 
 I anhver to this. 
 
 7 Things. i.PerfonalunworthimfsJt is no freJMdice : You read in^^r 
 '8.8. that the Centftritncame t$ Chrift for his ftrv4nt,andbe/ieved 
 €n him andfped v^elL 
 
 OijeEiion. Yea, will you fay but he was worthy ? nay, he profcffeth the 
 contrary ^ 
 
 Solution. Lerd^ I am not Vforthj that thon Jhonldft come under my rooft 
 as if hefhouldfay, I have nothing in me to merit and chal- 
 Jenge this gracious ad of thine ^ nothing,and yet I believe that 
 thou canft,and wilt heal my fcrvant- fo the Prodigal, / ^w not 
 worthy to be., &cc. 
 
 2. Nay, the humhlefenfe of our unworthinefs^it is a furtherance-^ 
 Chrift doth notcxpedt any excellencies, and meritorious mo- 
 tives from thee-, thou muft come unto him as an empty vefTel^ 
 the full foul ana the found fpirit is not for him ^ bring a foul to 
 Chrift which is fpread all over with mifery and need, why fuch 
 a foul is a proper objed for mercy to deal with •, bring a foul to 
 Chrift which is all over with loftnefs, with poverty, with fick- 
 nefs,with uaworthinefs , why, this is the foul upon which 
 Chrift will look. Its never well with a man until! he can take 
 Chrift upon his knee, upon a bare knee , with an empty hand, 
 ^ that is ) till he be brought to be poor in fpirit ^thzt he is nothings 
 and deferves nothing, and begs of Chrift to accept of hii\i,fz/r«/ar 
 Chrifts fake. The Lord be mercifullto me afinner^ wen t homejw 
 fifie j',when The thank God J am not as other wf»,rcturned as he 
 caaie, a proud Pharifee. 
 
 You 
 
Ghap. 1 6. Scd.4, Anfwcred. \ i S9 
 
 You fhal! find it thus , that God look^s mefi on him who 
 Uoks lidfi on himjilf. The humbh ^nd contrite fpiriti^ which 
 are broken out of thcmfelves,and can cry out, O Lord^lzm 
 really vile , and moftly unworthy ^ Thefe the high God (wh 
 inh/itits the Icftj places ) doth heboid. And Chrijf is ready to 
 take him hj the hand^ who thinks himfelfir«ir^r//>; to touch hU 
 feet. There are two tempers which like Chrift well- dnejs a he* 
 lieving hearty and another an httmhiefottl. 
 
 3 . Perfonal worthine/) u not the motive^ nor defigntd ground 
 for faith in Chrift •, The ground ofhelief.^ that which invites the 
 foul to draw on it felf to Chrift , is no deferving or eminent 
 quality in our felves, hut the goodneft and fitie/tj of the promife^ 
 and the gracious offer of Chrift himfi/f to the foul. Behold, he 
 calls thee-, why, this is enough ^ if thou canft find God hold- 
 ing forth the golden Scepter ^offering Chrift unto thee, upon fuch 
 and fuch terms , and thou confent unto them with all thy 
 heart, thou maift confidently clofe and lay hold on Chrift by 
 faith. 
 
 This is the wife skill of a Chriftian, truly to obferve the pro- 
 per rife of faith. 
 
 When God promifedy^^r4i[>4«faSon,the text {ziih^he did 
 uot conftder hu own bodj^ Rom.4. 1 9. (that is ) he did not confuk 
 with the ftrength of his own nature,what an able principle there 
 was in himfelf to compafs fuch an effed:,but he was fully perfwa- 
 ded that what Gsd had promifed^ that he was able to perform. The 
 ahilitj and fidelity of Gods promife exceedingly enelined his heart 
 to believe. So is it here about faith in Chrift ^ if thou doft 
 conftder thy own body, thy own deferts, thy own excellen- 
 cies, thou (halt never believe ; for faith can find no ground 
 in thefe to encourage the foul : but the ground of faith u 
 without our f elves \ Why, God offers me Chrift, and Chrift 
 calls me unto him, being heavy laden • and he faith that he who 
 believes in him, fljall have eternal life. Now this is a word of 
 truth,and this word of his is worthy of all acceptation^ I will ven- 
 ture my foul upon it. 
 
 It is with faith as with a bird, caft him into the water he 
 cannot flie^ that element istoogrofs for him, he cannot ga-* 
 ther and beat his wings there , and therefote is kept down ; 
 but caft him into the air, which is a more pure element, then 
 
 Bb 3 he 
 
1 0O ohjeStions againJI believing Chap, 1 6^Se6l»i 
 
 he can clap, and fpread ihe wings, and mount : vthy^f^ith 
 is the wing of the foul, and the promife \s that fpiritual ele- 
 ment , that air which breaths a \\k and motion to faith ; 
 faith is raifed by it alone , and it is checked and hindered 
 whiles the foul would force it to aft it felf upon thofe poor 
 and grofs_ excellencies in our felves. "Faith defires no 
 better objed then Chrift^ nor furer pawns then Gods fro- 
 wife, 
 
 lourthly to receive Chhft bjfdith^ it is not a matter of merit 
 hut 3, poiftt of duty. 
 
 When God commands a finner to repent, and to forfake his 
 fins, and take him, he (hail have mercy if he will do it: Thi? 
 may not now be faid , O Lord I am not worthy to ehej thee 
 in this duty^ if I were worthy to repent, I would repent •, nay, 
 hut O m^n J divine commands are to he obeyed \ it is thy duty to 
 repent. So Gcd commands the foul to believe in Chrifi^ to ac- 
 cept of him. The foul now looks on the excellencies of the 
 gift, but forgets the obligation of dury ^ Its true, Chriftis a 
 mollexcelleiK gift and bleiling, th.ere is not fuch a thing in 
 all the world for a poor finner as Chrift, but then know 
 that his excellencies may not take thee off from thy duty \ 
 This is his (Commandment ^ that vfe believe on the Name of his 
 Sen, 
 
 Brethren, you are miftaken, to believe in Chrift being pro- 
 pofcd unto us in the Gofpel,it is not a matter of indifferency, 
 I may, or I may not-, nor is it a matter of curtefie, as if we did a 
 work of fupererogation more then God requires ; nay but it is 
 a matter of confcience y^ man fins he violates a command,an evan- 
 gelical precept, if he doth not believe- It is not a difpute of wor- 
 lchinefsorunworthinefs,butit is obedience to the Command 
 which thou art to look upon. 
 
 5. Chrift is given out ^f rich grace ^and mercy .^ and love^ and 
 therefore none can receive him but the unworthy. There is 
 this difference *twixrthe reward of Juftice, and the gift of 
 gi'acioufiiefs • Juftice hath an eye upon the difpofition and aBs 
 cfiheperfon^ and according unto their quaUties and degrees 
 doth it Gommenfurate reward or punifhment. Bnt graciouf- 
 nefi hath an eye only upon it felf , the free bountifulnefs of 
 its own nature is the reafon of its gifts and ads. Suppofe 
 
 that 
 
Chap. 1 6. Sc^4. Anfwmd. \9\ 
 
 thatair#>fj executei amalefMor^ this isana^ of j^ifiice^^nd 
 finds caufe in the rebellion of the offendor -, Suppofe 
 that a Kingpsrdons amnlefAEior , this is^naEl of graciottfm ft ^ 
 aatd finds its reafon only in the breail of the King, and not 
 in the worthin^fsof the delinquent. Thou fland'ft upon thy 
 worchinefs, O, if I were worthy of Chrifl ! why- but is 
 not Chrift a gift? he is often faid to h^ given -^ yea, but is 
 he not a gracious gift ? See Ephefi.j. Cod did /hew tht ex- 
 ceed ng riches cf his grace in his k^Tt^nefs towards m through fe- 
 ftis Chrifi : As if he fhould fay, if ever there WQrQ <i gifi free- 
 given^ it is Chrift. If Chrift be a gracious gift ^ then he is 
 not beftowed on the "^onh-j^wi on the mwsrthj : not on him 
 who can challenge and fay, Lord there is good reafon why 
 I fhould have Chrift ^ and thou (houldft do me wrong if I 
 have him not •, O no, but he is a gracious gift^ and therefore 
 the broken finner may come in and fay, O Lord, though I am 
 unworthy, yet give me Chrift ;, gracioufnefsdoth notexped 
 any motion out of it felf, and therefore, though in refpeft of 
 jnydefert,{hame and confufionbcmy portion, yet thy gifts 
 of grace art free ^ for thy exceeding riches of grace,and mercy, 
 and love,give me thy Chrift. 
 
 If I meet an old decrepit poor beggar, and feeing mifeiy and 
 poverty in his face, I freely draw my purfe, and fay, there is 
 a (hilling for thee ;j O no, faith he, Sir! I am not worthy, I am 
 a poor man and ready to ftarve, give it to that Gentleman 
 yonder who is in gay cloathing , and hath thoufand$ in his 
 chefts, for he is worthy, what a proud folly were this ? why, 
 my alms was a gracious dole, and if any m.anin the world 
 had it, he had ^ who doth need, but doth not deferve it: 
 So, &c. 
 
 6. Chrift is worth) jeur takings thoVi^lhOM he ftnvtor thy of 
 ^receiving^ i Tim .1.15. Thu u a faithfnll faying^ and worthy of 
 all acceptation ^ that Chrtftjtfns came into tht world to fave 
 finner s^of whom I «? w chief. ks if he fhould fay,this is fo neceilary 
 a thing,fo good a thing, fo admirable a thing for a finner, fo 
 meet for him to hearken unto,& to embrace,What,if the choif- 
 cft Prince in the world fhould this day prefent himfelf to the 
 fouleft, ill-favourcdft neglededwoman,one without all beau- 
 ty, without all parts, without alleftate, and afrureher,iffhc 
 
 will 
 
ip2 ohjemons againft believing Chap. i6.Se6b.4» 
 
 will confesit to his terms , he will beftow himfelf upon her > 
 Though (he be totally unworthy to hearoffuch a thing, yet 
 the perfon is worthy ,and the acceptance of the motion is wor- 
 thy, all the world fees reafon enough that (he ihould hearken. 
 So it is, JefmChrift i\xQ Prince of Peace ^ the Lordoflife^ the 
 Amhsr of fahatioH comes to a (inful foul, utterly nakcd,and 
 void of fpiritual excellencies , or over-run with all the fpots 
 of inglorious deformities , expofed to all kinds and degrees 
 of prefent and future miferies , calls and invites that foul to 
 accept of him upon his own terms, yet that foul ftandsoff 
 and excepts, I am not worthy- Thou worthy I faith Chr^ft;^ 
 what do I elleem of thy worchincfs ? Not for thy faks i^e ii 
 kn 'Vfft unto thee^ is it that I offer mj felfunto thee ^ not for any 
 beautiful, or ingratiating ornaments and gifts is this, but /or 
 wj own fake. Am I worthy the receiving ? if fo , then acccpc 
 of me : Chrift hath worthinefs enough ^ and as our helps in 
 the promifeSjdraw us thither^ fo the treafures in Chrift (hould 
 do. 
 
 Oije£lion.But you will fay, Chrift hath let fall a word, 
 which tels me that there muft be a fHhj([live worthinefs 
 in me , as well as an ohjeSiive worthinefs in him ^ 
 Mat i hew lo. 13. if the houfe be worthy^ let your peace come 
 upon it. 
 
 SoL I anfwer , that there is indeed a double worthi- 
 nefs. 
 
 Firft, one of the o^;>^,when it is fo every way excellent,and 
 ncceflary,and fuitable to the exigencies of a perfon-, fo Chrift is 
 worthy. 
 
 Secondly, another of the fukfe&^whkh ( to reftrain it now 
 to the place alledged ) is a worthinefs of judgement and afeElion^ 
 not a worthinefs of 4ualities and kEiion. Then a man is faid to 
 be worthy, in reference toChrift,not becaufe he hath any take- 
 ingand inviiing qualities , but when he judgech worthily of the 
 Lord jf fas,and his affedions draw after him as moft worthy of 
 all accepcacion. 
 
 7. 1 aftly, wh^t (6 that which makes thee unworthy ? It is no- 
 thing n the world but fin , all the debafmgs of the foul 
 are our (ins^ and fo, there is a twofold unworthinefs. i. Meri- 
 torious. 2. Excluding. 
 
 But 
 
Chap.i5.Sc(St.4» anfwered. ip? 
 
 But then mark, two things could never be, it meer finnings 
 did cflfedually prejudice tht foul with 2ir\excUding mnvorthinefs-^ 
 one is, That C^ri/? could never have been a won hy gift -^ Ano- 
 ther is, That f^itk couU never have helieved truths in Chrift ^ 
 It could never take Chrift as a Saviour, nor believe in him 
 for the fure pardon of fins, if that fins abfolutely did involve 
 the foul with fuch an unworchinefs as fhould for ever exclude 
 it from partaking; of Chrift. O no ♦, Though ims make 
 unworthy, yet Chrifi came to call Jh^erst, and though un- 
 godl^nefs makes uaworthy , yet Chrifi JHfiifi9s the hk- 
 godly. 
 
 ^,Ol?jeEi. But I am not fure thtt Chrifi *r w///i«^ to beftow 
 himfelf on me,or that I ftiould lay hold an him- elfc I ihould(I 
 chink ^ be able to believe. 
 
 Ssl. To this I will return two things . 
 
 1 . One is clearing Chrifts willingnefs. 
 
 2. The order of a Chriftians aifurance. 
 
 Yx'C^ ^T hat Chrifi u willing. 
 
 1 (hall but light a candle to the Sun in ejfidcOiVOuring to ma- 8, Thtnp. 
 nifeft the willingnefs of Chrift to accept of fuaner^-,. Wl^y ? what 
 can poiTibly exprefs a willingnefs which is notefpiabk in 
 Chrift ? 
 
 Firfl, when thcu V^ert a /inner and an enemy ^ jet then did Chrifi 
 fhed h'^ blood and die fdr thee^ Rom. 5. 8, 10. 
 
 Nay, he did not do this througii coi(i^rai^nt^ but through 
 confent '^k was z fr^e-wil I (offering -^ therefore is he hid to offer 
 himfelf'^ and U I come -^ and to give himfelf ^Sind to lay down his 
 A'/>,and to fay a price j nay,to heflraitned till it ^ere ^^ccqmflilh- 
 ed^ Luke 12.50. 
 
 Hu drathwzs the putting, of the feaho the hsnd. It ratified 
 all theCovenant,which it hadnotdone, had not Chrift been 
 v^iiling. Why, he knew thee long before, zndfawthee inthj 
 bloody before he fhed his own : and had he been unwilling to 
 • have done thee any good , or that thou (houldft have re- 
 ceived any good from him, he would, never havecloathed 
 himfelf with fuch a i^ture,"ashe didalftifhe,. neither would 
 I.e have anguifhed his righteous foul , nor have fuffered fuch a 
 tormenting and accurfed death. Verily , if I would lay 
 down my life for a perfi^n , this would fufficiently argue 
 
 C c and 
 
' » .— 
 
 J p A oh\e5lions againfi helievim, Chap. 1 6. Sedl.4. 
 
 arddeclarethatlwere willing tobcftow my fclf on the pcr- 
 fon. So, e^^. ■ -■ • 
 
 2. Secondly, confidcr his w^«/ perfoftal invitations ' hehatfe* 
 from his own mouth both counfeiled and invited the poor fin- 
 ner unto him. J ctunfel thee to buy gold ^ and raiment^ and 
 eje'/ahe, Rev.5 .18. Tkf fpirit and the hridefai Come •, and let 
 hint that bearethfay^Ceme •, andl&t him that is At hi ft come ^ and 
 jvhofocver will^ let him take of the vfdttr of life freely^ Rev,22.l 7. 
 Ho 1 tverj one thtt thirfieth come ye to the waters , and he that 
 hath no money ^ comeje^ buy andeat^ yea^ come baj wine and milk, 
 vi hout money and without price -^ hiarkjn diligently unto me ^and 
 eat yt that which is good^and let yotir fonl delight itfelfinfatnefs, 
 Encline yonr ear , and come unto me^ and your foal fhall live ^ 
 And I wll m^ke with yoH an ever lafiing Covenant^ even the fnre 
 mercies ef David , J fa 55. i , 2, 3 . Behold^ 1 have given him for 
 a witnefs to the 'peoj^Ie, Ver. 4. Jeftu flood and cryed, fay^ 
 ing^ If any m-n thirft let him come tmto me and <!irj«/^, John 
 
 7.37. 
 
 3. Thirdly, confider, he hath tfj[fi#rf^ri^ffo/'4frf^t4;;rf: Him 
 that ct>meth ttntf me J will in no wife caft ont^ John 6.37. He will 
 not (hut the door againft thee when he hath invited thee, but 
 thou (halt be a welcome guell:^ nay , he will furelydothee 
 good , Mat A 1 .28. Cemeunto me all ye that labour and are heavy 
 Udtn^^-nd I willjivejourefl. 
 
 ** 4Tourthly,there was never 4ny one who did come unto him, but 
 f^edwdl. ' Thou canft not find any one Iota of unwillingnefs, 
 nor of hi^ difregard, but all have found him to be a mercifuli 
 Hioh P riffle an5 a compailionate Saviour, who have accepted 
 ofhim. 
 
 5. Fifthly, confider' that he doth ftill negotiate with theei 
 Though hd;be-Feturned to rhe higheft heavens . yet he hath 
 difpatched JEmbaJfadors in his Name^to publifh,and to call up- 
 on thee, and to befeechthce, 2 C<?r. 5.19. Ged wasinChrift 
 reconciling t hi world to himftlf^ not imputing their tr^fpfiffesur.- 
 to them ^ and hath c&mhiit ted unto tts the word of reconciliation. 
 Ver. 20. Now'tkenwe an AmbafadouriforChrifl^ ai thsugh 
 Cod did befeech y9u by us^we pray you in Chriftsftead be ye reeonci- 
 ied toGod^y QT. 21, For he hath made him l^t Jin format hat we might 
 be t99 ide ihi righteoufnefs of God in him. \ 
 
 ObM. 
 
Chap. i6. Sc<ft.4- Anfmred. ipj 
 
 O^/fff.Ifthere were any hope ofreconciliation (may a man 
 reply j then I fhould believe. 
 
 Sol. Why, faich the Apoftle, God wm in Chrift resoncilini the 
 •morU to bimfelf. 
 
 oyjeEl. But if God had commanded my in his nawe to pub- 
 lifhthis: 
 
 Solntion. He hath cemmitted r* m the word of Reconci'i4- 
 tien. 
 
 Ob'y^. But you may do it out of jonr compaffi on ^not from a 
 C9mmiJJion, 
 
 Solntion^ We are Emb^^adors for Chrift , and fraj jm in 
 Chrifis (iead 
 
 olj. But our Jinj will prendice the Rec^nciliAtidn, 
 
 Sol He hath made him to be fin for m. 
 
 Sixthly, confider his marvdom pJtience : If he were not 
 willing, he would never have re-inforced his fuit , but would 
 have taken the Hrfl: denial. 
 
 But he hath followed them, who have fled from him : He 
 hach gone after the fmner, who hath many times turned his 
 back, Rom. 10.21. All the day long hdve I ftrethed out mj 
 hand unto a difobedient and gairffajing pesple. In this fenfewe 
 may apply that of theProphet , He doth wat that he may be 
 gracioHs, and yet continues his EmbafTadors to bring thee home 
 unto him. 
 
 7. Seventhly, confider His fad complaints for thy holding off 
 and not believing: when hs cime near to ferufa/em, he wept 
 o-jgrit^ andfaid, HowefenwoHld I have gathered thee ? Matth. 
 23-. 37. AndO if thcuhadfi knorrn , even thou, at the leafi 
 in this thj daj^ the things which concern thy peacel Luke 1 9.41 ,42., 
 And why will yen not come ptnto wf f John 5 .40. As if you did fee 
 a tender father, purfuing a rebellious child, and working up- 
 on him by counfel and entreaties,and by hands of bounty, and 
 hewillnotyet hearken-, thefatherilepstoa friend,andpouers 
 out tears, O I cannot win him,I cannot turn him^doth not this 
 ihew a willingnefs } So, &c. 
 
 8. Laftly, confider his Willis exh bited to us in all the kinds of 
 Vfillingnefs\l obferve that his will may be manifefted three way si 
 
 Firll, in commands, and there is ^.preceptivQ will, and Chrift 
 commands thee to believe. 
 
 Cc 2 Secondlv, 
 
.■ •'■■- • ..I , ■ . ■ . ■ , . ■ .... - 
 
 1 96 ohjeitions agidnft beliemng Chap.i tf .Sea.4 . 
 
 2.. Secondly, in ^rowJ/fx,and there is a gracious and encourage' 
 ing will, and Chrift hach promifedhimfelf and all that he hath 
 done and fuffered, if thou wilt believe in hina. 
 
 3 .Thirdly in threatnings:and there is a;«j? an J vindiElhe wll, 
 and Chrift hath pronounced an abiding wrath, and an everla- 
 fting death againft him that will not believe-So that this is 010ft 
 cleer,that Chrift is moft wiling that a poor (inner (hould come 
 in and embrace him, and be fa ved by him. 
 Secondly^ The Order of ajfftrance. 
 
 But then for the order of alTurancc , that Chrift is wil- 
 ling. 
 
 Obferve that there is a double aflu ranee. 
 
 1. One which is frectdent , and grounds the foul to be- 
 lieve. 
 
 2. Another is ffihfequent^ and attends the foul after its he- 
 WQving.Thu precedent ajfptranctccnfifi J in a clear and convincing 
 demonfiration^that Ckrifi u willing to be taken hj theftnner. This 
 ffthfe^ffent ^ff nuance confifts in a reflsxive per/wafion^ that he is 
 my Chrift and Saviour , being by faith taken dnd ac- 
 cepted. 
 
 Now ifafinnerexpeds this latter affurance before he will 
 believe, he doth prepofteroufly and vainly perplex his foul ^ 
 nsy, it is an impoflibility to lead on the foul this way ^ nay, it 
 were a falfhood and a delufion to the foul , if it had a reflexive 
 affurance^that Chrift and his benefits arc mine,before the heart 
 did by faith believe in him and accept of him : I did coufen my 
 foul with a lie^for Chrift is not that mans who doth not yet be- 
 lieve on him ^ the wayes of this kind of afrurancc,-s as it were 
 the eccho of the Original wayes offaith;,a confequent of it, 
 but never an antecedent. For a man to folace himfelf,that 
 the eftate is his,before the perfon is his -, or that' che-perfon is 
 his, before he hath accepted of the perfon : Why, this is but the 
 fruit of a vain and idle fancy; But tfce former affurance that 
 is a fweet inducement unto the foul to believe, ti*. when the 
 foul can get three things cleared and refolved. i. Ths cer- 
 tainty of a Saviour. 2,ThQ alfffffciencjof him. 3 HiswiHing- 
 nefs to embrace and accept of a believing fmner. Now this 
 affurance is to be drawn from he very nature, and offices, and 
 diipolitions of Chrift,and from the command, and invitatior^s, 
 
 and 
 
Chap. 1 6. Sca.4. 4n[wercd. 197 
 
 and proraifcs of the Gofpel- which when the foul hath through- 
 ly perufed, and fcanncjL, it (hall clearly fee and freely acknow- 
 ledge,(if it will not blalphemoufly fulpcAGods own truths for 
 lies)that Chrifi u both an ahU dndalfo a mHing Saviour, not only 
 willing to lay down his life, but moft wiUing that finners fhould 
 come to him and believe in him, and fo find eternal life. 
 
 So that you may from this take notice of three things. 
 
 One, That to be afuredof ChnU as mine, is no ground for to 
 move a man to believe, but it ^ ^ cotjJeqHent of it. 
 
 Another, that to be afn^^etlthat Chrifi is mlling , and ready 
 to be mine, and to accept of me, x.h\s[s ^ fvi>eet motive, and an 
 encoHr Aging ground for the foul to believe. 
 
 A third, there is no better way to feel the fweetnefs ofChrifls 
 being titling to beftow himfelf upon a man , then^j^ believing 
 firfl on him -, for it is faith in Chrift which opens to a man all his 
 interefts in Chrift : And if this be fure, that Chrifts willingnefs 
 prevents thme- if therefore thou be willing to accept,the very 
 nature of the treaty and match affures thee fufficiently that 
 Chrift was ready long ago. 
 
 5.0^;.But then faith the fenfiblefmner,! am not prepared and 
 humble enough : Chrift is to bind up the broken-hearted, hut my 
 heart i^fi^4lhard ^ and Chrlfl is to of en the fnfonfor them that are 
 hound ', but I am not (at [Q2i^)in fufficient bondage-. And he is to 
 give the oil of joy for mourning ; but I have no melting, nor 
 mourning fpirit, and therefore I may not believe on him, nor 
 take him, for I am diftinguifhed. 
 
 Soil fhall not need to fay much to this,becaufe I have touch- 
 ed heretofore upon in the Expofition of Mai. 1. 1. yet 1 will 
 touch a little at this time. 
 
 I. There is a twofold humbling according to a d'^uble caufe ef 
 it. One is in the exceeding bemings ef t he eonfcience, with inward 
 terrors and fears, fpringing from the P«wfr (?//;(;(• Z^w, which 
 quickens the confcience, and wounds it wich the exprefs ienie 
 of former guilt, and which prefencs God in all the glories and 
 terror 6f his juftice,and as the great and fure avenger of an un- 
 righteous perfon.When the foul is in this kind of humbling,it is 
 filled with exquifjte fenfe,and exquifite torment,like a man with 
 a burning arrow in his thigh,or like a thief hearing che fentence 
 of death pronounced upon him by the judge. Now this kjnd 
 
 Cc 3 ^ ./ 
 
ipg ob]e5iions dgdinfl believing Chap.i ^.Se(5l.4, 
 
 of hnmlfling^ihoM^ (fomcrimes) it may be an antectdent to faith 
 in Chrifl, ( for God doth many times bring a man to heaven by 
 the gates of hell-, he doth bruife, and w^nd,and even kill him 
 hy the terrors of the Lnw , and then revive him with the work- 
 in gs, and f^w^f^-^o^/s/^;// of r/?«(7o/^<f/) yet it may be (poilibly^ 
 without any future accefs of the foul to Chrift. For this^mark, 
 that thoughGod doth many times gracioufly fuperadd another 
 work ot converfiOn, to this of legal afflidion • yet he may and 
 doth many times diftribute thefe forrows in wrath,and they are 
 but the teftimonies of his pure and difpleafed juftice , even in 
 this life to begin an hell of anguifh in the confcience of a proud 
 and daring {inner. 
 
 Another is in the tender abafingi andfiveet bathings or mourn- 
 ings of the affeHicnf, when there is a fountain of forrow ((^c open 
 within the foul, giving out it felf in feveral llreams of melting, 
 becaufe of /in aid tranfgrejfnn. Now this latter is not an ante- 
 cedentjbut a confequent of faith in Chriil:,asyou (hall hear pre- 
 fently. 
 
 A man cannot rightly fudge of his fitnefs to lay hold on 
 Chritl by the meer ftrength or meafure of any legal humbling, 
 but by the IfTue and event of them. 
 
 Ifinilead of one item from confcience thou fhonldfl: now 
 hear an hundred •, and inftead of one lafh from confcience, 
 thou Hiouidft now feel a thoufand, though thy heart were bro- 
 ken into as many pieces as the glafs which is dafhed^gainfl 
 the wall-, though thy fpirits did even fry within thee, for the 
 heat of horror , and that thou didfl: roar day and night for 
 the difquiecment of thy guilty confcience,yet couldiUhou not 
 confidently affirm by all this, lam now for Chrift, and Chrift 
 will afTuredly accept of me, 1 (hall not mifs of him. 
 Reafons whereof arc thefe. 
 
 1 . Becaufe thefe may be Gods tokens of juft vengeance on 
 thee, meer punilhments and judicial ads. 
 
 2. The foul under thefe may be rather taken up with the 
 ftinging guilt and fears of fin, then with the foul vilenc(s, and 
 bafe nature, and ads thereof ("ftanding in contrariety to the 
 holy and good will of a gracious God. J 
 
 3 . The thus affliEhedfeul may cry oat for Chrifi^ meerly out of 
 felf-love,to eafe the burden, but not to cure the nature, to deli- 
 
 ' ' ver 
 
Chap.i5.Sed.4. anfmreJ. 199 
 
 vcr it from pain , but not to heal it of the finfull inclinati- 
 on. 
 
 Therefore this I would fay to any /<rf 4// /;r«Jt^«/jp/rJr,Do not 
 judge of fitnefs mecrly by the ftrength or depth ot tears-, there 
 is a threefold enough, i. Intenfive for the degree. 2.Ex- 
 tenfi vc for the time. 3 . Difpofitive for the efficacy :^ therefore 
 do but obferve what difpoiition attends and foilows thefe : 
 There be five things which if they follow upon legall hum- 
 blings, may be fubordinatc encouragements to the heart,to put 
 it felf upon Chrift. 
 
 Firft* if qtiiie driven oHt cf ones felf. 
 
 Secondly, \i fin comes to be felt as thehafefi evil^^s the guile of 
 it hath been found the foreft pain : 
 
 A third is \{ the hedrt finds it felf any way loofned from the 
 league of inicjnitj -^ yea,and that a fecret war is begun now 'twixt 
 the foul and the (inner. 
 
 Fourthly , an kigh efiimate and valuation of Chrifl , 
 as the only and choifeft good of my foul , and hope , 
 &c. 
 
 An aciive and fervent de/irg to fut the feul under the Government 
 9ftke L'ird Jefpts. 
 
 Whether thy legal humblings be great or fmall, long or 
 {hort, more or lefs, that's not the thing-, but if they be thus ^ 
 
 attended , thou mail): fafely venture thy foul upon the 
 Lord Jefus ^ thou maift believe, and he will in no wife refufe 
 thee. 
 
 3 . Fdith in Chrift will not hinder the humblings or meltings of 
 $h) foul, 
 
 I obferve when there isaThunder-clap,then thereisfucha 
 hurry in the cloud that fire flafheth out, and the cloud is brufl; 
 infunder , and a mighty deluge of water is thrown down^ and 
 you may likewife obferve that the Sun doth ( though thereby 
 no ftorm ) draw up and fweetly open and pierce the clouds, 
 whtich thereby give down the mofl fcafonable and refrefhing 
 (howrs of rain. The Law is like a Thunder'clap,it doth ma- 
 ny times fo tofs, and hurry, and vex the confeience,that infi- 
 nite lighs , and fears , and lears gufk out : But then faith 
 m^kQStht Sun of righteouftief J to art ft Within the foul, and no- 
 thing melts the heart more then Chrift apprehended by faith. 
 
 Zack 
 
^oo objeStions again fihtlicving,, Chap. i5-Sedl.4» 
 
 Z^ch, 1 2. TO. Thej fhali Icol^ptpcyt hirmvhom thiy pei/ced^and they 
 Jhall moHrnfor htjn as one moHrnethfcr hu only fon^ tiud they /hall 
 be in bitternefs fsr him as one that « in hitternejs for hU firfi^ 
 born, 
 
 Por faith, 
 ^ ^ r Yuc^c-^fees the great e(t love^ the fwietefi kindnefs^the freefl p^r- 
 3. eaonso j^^^^^^y^ reaMefl^aceeptations -^ alhvhich do even reek the heart 
 into a river, and works the greateft mourning. 
 
 I doubt not but the very behaviour of iht father of the Prsdi- 
 gal^ brake the heart of him with more thawings and kindly 
 mournings, then ever did his formerniifery and harctfnip ^ O 
 this, that though he was an ungracious fpend- thrift, a (lubborn 
 child, a lewd companion, Lukei%. yet hid Father Jh^ptU rants 
 meet /?;«?, that he (hould fall upon his mcl^ and kjfs him^ the kind- 
 nefs of thofe tips wounded his heart with the deeper fenfe and 
 judging or his ownunkindnefs. So when a finner fhall by faith 
 fee Chriil ftepping forward in the Gofpel , putting forth the 
 hand to him, calling him,Come, thou haft done evil at thou canft^ 
 haft wronged my father, me, my fpirit, my fervants, thy felf^ 
 I will get thee pardon for all : fear not, nor be difmayed, I will 
 take upon me the difcharge : I will be thine, my blood thine, 
 my righteoufnefs thine ^ O, this melts the heart : thon canft 
 not taxe Chrift, but thy heart will break: nor read thy pardon 
 but chine eyes will melt ^ what for me, Lord I yca,forthce. 
 What after fuch deep rebellions! yea, after all, and that moft 
 freely and willingly •, Good Lord , how the foul weeps 
 now, &c. 
 
 Secondly, fdhh fees fin in the greate^ vilenefs ; It is one 
 th ng to fee fin at Hell-^ates, 2inA another thing to fee fin (if I 
 may fo allude ) at Heaven-gates \ there I fee it in its reward, 
 which caufeth fearjherc I fee it in its proper nature,wbicfi cauf- 
 eth hatred. When I can fee fin as wrong of a righteous 
 and holy wilLas a rebellion againft a holy and juftLaw,asa pro- 
 tocation of a great and holy God , as the fpear thrufting 
 : plough the heart of onr Lord fefns Chrift^ as the bafell: quality, 
 •Lid vileft abufe, and indignity to love, and mercy ,and blood ^ 
 now, now I begin to melt, to grieve, a God is wronged,a Fa- 
 ' - tiicris Wronged, a Saviouris wronged. 
 
 S jMth melts thefromfejytnd the pr&mifes rmlt theheartiWhy, 
 
 Brethren^ 
 
Chap.i5.Se(S.4. anfwereJ. 201 
 
 brethren, our foft and mourning hearts are not firft in uf, and 
 then in the promifes, but firll in them, and from them they 
 come down into us. The heart of pfh is firft in that promile, 
 EfLck: 36. ^ wi/itah aivaj the heart of (lone^and ^iveyoh nn heart 
 of flefh , and thence it comes to the per/bn for to fadiion and 
 mollifie his heart. But what draws the promifes? Is it not 
 faith ? It is the only hand which reachethourunto them,and 
 receives them ^ whence it doth fully follow, that believing will 
 be no prejudice, bat a great furtherance to. thy mournful hum- 
 blingsand foftnings. 
 
 Ohje^. I grant it, when a man can indeed believe, this be- 
 lieving will much abate, and perhaps the remove aduals of 
 an horriyieftHmhUvg , ( that is) a man fhall not now feel fuch 
 a defperate terrifying, bitter, hopelefsanguifh as before, but 
 yet it doth open a full ve,n within the foul , which drops 
 with vital forrows, with gracious lamentings , with hearty 
 difpleafures, with hopefull tears :, and though under them the 
 foul is not fo hurried , yet it weeps bitterly ,?.s the wife which 
 holds the lately reconciled husband by the hand, or as the child 
 which is newly pardoned and embraced. 
 
 This )s a truth, that faith can heal the tears 'of a flave, and . 
 breed the tears of a child : It can rebuks the ragings of the 
 (ea^ and yet continue its ^^ww^fowr/?;^ It can ftill a raging 
 ftonfciencc, and yet beget a ftreamof godly forrow^ It can 
 both ^uiet a troMedfpirit ^^nd raife within us a foft and ntMrning 
 heart. Ycci to fpeak plainly,a man never till then begins to mourn 
 as a child , till he hath faich to fee God as a father -^ and the 
 gracious looks of Chrift ( which only taith efpies ) they 
 upbraid our fmnings more, and no fuch fprings of grief as 
 they. 
 
 6. olfjeEl. But I hd.wc flood out my day , and have reftifednta^j 
 invitations , and sfers , as now / maj not hlieve, I am fure 
 that Chrift will never regard me, J)ecaufc of my former proad 
 refuf.ili of him m his gracidus cffers and invitations : Now the day 
 is g<^»p^ It is too late. 
 
 *yo/. To this I anfwer. 
 
 I . That not only the ftfitiverefnfals^ but alfo ihc flighting 
 prettrmijfions of the v^ce of the Gofpel,2iXt ( undoubted) fmftil •, 
 for ifdifobediencetothe Law, then much more unto the (/(h 
 
 Dd ffil 
 
20 2 objeHions againfthelievtpg Chap. i^,Se<5l.4. 
 
 ^/ is very bad ^ no man can refufe his remedy, but he makes his 
 wound the grearer. 
 
 2. Again it is granted, the^rf<fr^r kj^d ^f refnfal^ adds a- 
 greater mf^fure of gmU ' the refufals oF lijht aguinft light ^\s 
 a more dark condition : ( tha: is ) when a man knows the 
 Gofpcl to be the voiceofChrift,andto propotindbeavenand 
 mercy iipon the only terms, and yet he is not gathered, this 
 is (in in more degrees then the pafilng over it , then igno- 
 rance, and iaobfervation : again, the more wilfully a manre- 
 fufe h his e'p-^rtttm'ydi.nd invitations, this aifo makes the re- 
 fufall more hainous, and calL upon the foul for greacer hum* 
 bhngs. 
 S,rw/. Bucrhcnknow, 
 
 ^* I. That Chrifi u not alwayesfo ijuick^tokredk^eff (hrc\cr) 
 
 fer fyme rffft'-lj I It is HOt anuncapablc condicion, afealed 
 ila^e) if a man ha:h itoodout againft many particular invi- 
 tations. This fimply is not thtiin againftchc Holy hoft •, 
 and therefore it is pardonable- and if the fin be pardonable, 
 ibe 1 the {inner is capable of Chrift, in whom alone fm is to be 
 \jardoned. 
 
 2. Scarce any hellver ( who is called after the ripenefs 
 
 of year's) hue h^th of en refufe d ( before his converfion ) Wij«7 
 
 in lit at ens by grace nd mere. It were an horrid harftinefs 
 
 tor any Minider to {^a^ all chem to hell, who once retufe the 
 
 news and tender of heaven : Nay,, we fee that Chrift hath 
 
 feve: al feafohs of converfion^fome he brings home to himfelf at 
 
 the ni^h\ at the l.ttcr endefih^ day , who queftionlefs refufed 
 
 him in :he former part of the day^ nay, that grace w>^jV^ 
 
 ^'th gahT A man to Ch'' fi^ con^nerj onrrefufng heart s.Erg/f^ 
 
 nveer rei iifiiTg is not an eternal prejudice. It is true, that whiles 
 
 I do 1 elufc, j cannoc believe ^ yet though I have formerly relu- 
 
 'red,Tmay yet believe. 
 
 There is a dmb/e refftfalof Chrift, and the invitations of the 
 Gofpcl ^ one is Tnalicioi^^rhis is ieartull ^ another is temerarioM^ 
 and this is paydtfnah/e: That is accompanied with a ^f/jpiVf/W- 
 nfff of fplrit ^ th.'s depends much upon rufh>e(i^ temptations^ in- 
 Advrtercy. 
 
 Again , there is a ^QttbU refnfaf :, one is total^ but lempsrarj-^ 
 A 'Sian doai not hearken, though Chrift doth call ^ tiQ will 
 
 not 
 
Chap«j6. Se(5t.4' Ariftvfred. 203 
 
 not fubfcribe, though Clirift propounds, hut goes in hiiown 
 way and coiirfe ^ yet at length with P4«/, he may be;?r//rt/<5« 
 thegrottnd^ and yield up himfelf to Chrift. 
 
 Another is, total and ^;f4/, which is an imfenhent rebellion • A 
 manholdsoutagainft the voice of Chrift tor ever^ there isno 
 liope for fuch a perfon. 
 
 2. No broken and grieved heart for forrHer refftfals can 
 jnftiyfay, that it hath y?<?o^ out it's day ^Sind it is too Utetobe- 
 li{vr 
 
 This is a thing of fomc concernment, and many are very 
 ftridin it- I will only prefentmy thoughts amidft the crowd of 
 conjectures. 7'^ ','!''^j 
 
 "Firfl, how pun&ual^^edj 'd;ay of grace if in the offer of Chrift, 
 fo that if a man doth not tkke it in'thc firft moment of tender,/ 
 th'tKk^nene c ante' I. 
 
 Secondly, to fay of this' or that particular man , that he is 
 gone beyond his daj, for ought I know, goes beyond our com- 
 
 miffion. ^ u '^* ' ' ' ' 
 
 Thirdly, that at aity ti^i \i;hcn'tiiYuof]^elis puffi^^ 
 it ought prefently to be embraced, To d^jr if y^u mil hear hi ji 
 voice, ^c. 
 
 Fourthly, God dc»th hot takif dwayfrfima man his day dlwayes 
 immediate'ly up9%his /^'/?rf^/^(<i/.^, if To, perhaps i^ would have 
 been night with all'the world ei^e't'his. ^ . !\ ■ ,, . . ,/ 
 
 Fifthly , It is probable that the day oif grace ^W'tioi' clblea 
 agaihft d' pirticular perfon, when his heart begins to be broken for 
 former refttfals : for when men oiit-ftand this day, ufually they 
 are given up to a feared confcience , to a reprobate min^ to a 
 finfelefsflupidity^ and' tQ the wbrksbf fin with greedinefsy 
 they grow worfe and worife,6e?hg trot 3nly deftitute of all fofc* 
 ning qualities, but being more hafdhed by theGofpel, which 
 they refufedanddefpifed. The man who out-ftands his ci*iy, is 
 either deprived of the found of the Gofpel^or elfeheha'th only 
 the judicial power of hTif"ori(ir}g upon him, / '"^s l^^ m -1^ \ -t - 
 
 3 . The fenfe and gf^ief'bf 'the heart for former jianatngs out i ^ 
 this^ I fay, phcUitns thw thy day is not fet, nay, this */ tkj 
 lingular and fpecialdd J. 
 
 Divines do diftinguiih of the day. 
 One is General , like the rifing of the Sun , tne vc- 
 Dd 2 ry 
 
204 ohjcBions AgAwfi believing Chap. 1 6, $€(^.4. 
 
 ry rifing and publifhing of the Gofpci makes a day. 
 Another is fpecUl^ which is like one of the twelve hours 
 in rhe day , when the Spirit of God begins to make day 
 within the heart , and Chrift is dealing and fecretly parling 
 with the foul , by convidion of its former refufais,byfweec 
 humblings and meltings for fuch proud and erroneous deni- 
 als : That the Prince of my pedce fliould be refufed, that the 
 Lord of m) life (houidbe refufed, that the terms of ri^hteouf- 
 mfs And mercy (hould be refufed-, O how the heart judgeth^ 
 condemns, rents , and afflids it felffor it^ falls down at the 
 feet of Chrift, not tvorthy O Lord to look upon thee, whom I 
 have fo often undervalued ! This is a fpecial day, here's a 
 feafon for thee,thou maift go to Chrift, Chrift hath dealt with 
 thee effedually, this is the acceptable time. 
 
 4. If thou hafi flood out againfi Chrifi hitherto^ thou haft 
 therefore now the more redfen to come in^ and not to refufe the 
 offer yet. concinned. 
 Obferve two things. 
 
 Tirft, that former rehtUiont are never taken off hj ne^ dnd 
 continued : Tor this is to make finning much the worfe • per- 
 haps thon didil refufe Chrift heretotore through ignorance, 
 (thou didft not fee bis txce/lencies, nor thint own neceffltj) or pQr^ 
 h2ips ihvouf:)^ inddverten'j or care/efnefs, thou didft not wifely 
 and ferioufly heed that great falvation m him;But cow thou art 
 convinced,now thou feeft thy refiifals and carelefs pretermifli- 
 ons to be finful : Why-, is this the way to cure the former by 
 adding more refufals ? Didft thou well to refufe him upon his 
 own terms ? if thou didft ill,then ceafe refufing^ labour to accept 
 of them: Thou canft never ;>/^j/f G'td by continuing in a fin, 
 nor help 'thy felf by pleading againft thy duty. 
 
 Secondly, thy o^/»j;^r«W and frefent dutycedfetio not hecduft 
 of former refufdls - It was thy duty to have received Chrift at 
 thciirft,and to this very day doth that duty lie upon thee: 
 former mifcarriages (hould cdnfe our hnmblings^ but they ne- 
 ver d fannnlour duties ' Why -, the Gofpel is yet in its revelation 
 of Chrift, and yet in its tender of Chrift unto thee, and yet 
 in commanding oftheeto refufe him no more, but to hearken 
 and to believe, ( that is ) to accept of Chrift to be thy Lord and 
 Saviour. 
 
Chap, 1 6, Se6l.4. anfwered. 20? 
 
 Oh^sB. oh why,what (hould I do? faith a foul thac hath ftood 
 out. 
 
 Solm. I anfwcr, thoti fhouldft loo\ back on thy nirhftandtMgs 
 vftth hearty gritviffgj^ and (houldft prefs on towards thy dtt- 
 ty with fervent recjHellingsi now lay down thy weapons and 
 ftrive to give up thyfclfto Chrift, not to harden thy heart 
 any longer , but beg of God day and night to forgive 
 thy refufals, and to give thee now a heart to believe and to 
 yield. 
 
 5 . Chrifl will aectft of any man who is mlUng to Uj down his 
 veapons. 
 
 ObjeEl, 'Tis true that Chrifl faith , Thefe mine enemts who 
 •mill nt h4ve me to reign ever them ^ bring them forth and [lay 
 them before me -^ if a man will befliil an enemy, if he will not 
 accept of Chrift to be his Lord, to govern him, then Chrift 
 will be a Judge and enemy to that man , he (hall pe- 
 Tifh. 
 
 Sol. But it is as true, that if we accept of rconciliation, if 
 we would lay afide former enmity, if we come unto Chrift and 
 caft our felves down at his feet, and give up the fword which 
 fought againft him ^ if we confefs our rebellions, and befeech 
 him to accept of us into his fervice, and into mercy : If we 
 heartily defire now to be the fervants of righteoufnefs , to 
 take Chrift to be our Lord, and to ferve him alone, afTuredly 
 he will not refufe us. Therefore, if any here this day have their 
 ipirits entangled with this fcruple, that they now have refufed 
 Chrift, and are paft their day, but withal they find their hearts 
 bleeding for this , and they do now judge of Chrift as the 
 chiefefl of ten thottfands^Sind it is the defire 01 their fouls to be rc- 
 conciled, and to put themfelves under the government of the 
 Lord Jefus, I fay unto fuch, fear not,come and accept of Chrift, 
 he will be reonciliation to thee •, Though thou haft been an ene- 
 my ,ye: if now thou wilt accept of the terms of peace,the Son of 
 peace will certainly accept of thee. 
 
 7. ObjtEl. Yet the fenfible fmner ir not fatisfied for all this^ I 
 am afraid •, Why ? becaufe I find not only former gmlts \nt a 
 manifold number ^ hu: p^efent corrmptions in exceeding firengtb ^ 
 no man living hath an abominable heart as I , furely the 
 Lord Jefus will loath me and depart from me ^ a finfull 
 
 Dd 3 wretch 
 
2o6 oh']€£iions agahfi believing Chap.K^.Sed^.^,. 
 
 wretch-, I cannot think otherwife , how then fhould ! believe ? 
 Sol. "For fome refolucion of this fcruple, obferve a few par- 
 ticulars. .iiJLi^^nV, 
 
 Firft, the /f^y^ ofthcftrengthofftn is no unh^pefpflfffiipdM, 
 nor prejudice to faith. Of all tempers, the hdrdned ismoft 
 dangerous •, and y*« hath th^greateftflreyigth^ where there i$ the 
 leafi fenfe : A man feems to be nothing elfe but a lump of 
 fin, when he is fo wholly leavened and fowred , that not 
 apart in him can refled upon itfclf, knd feel its filthinefs^ 
 where the guilt of fin is no burden, and the nature of fin 
 is no trouble, that foul is \n an ill cafe. 
 
 But the fenfe of theitrehgth of fin imports fomething elfe 
 in the foul befides fin : When the patient is deadly fi^k, he 
 faith he is well and feels no pain ♦, but when a patient it re- 
 covering,^ he is full of fenfe: and complains his head is weak, his 
 ftomack fick , his bones lame , all is amifs. There is more 
 hope of one fenfible finner, then of a thoufand prefumptuus 
 and hardned wretches •, And God feldom or never gives a man 
 aj fenfe oCChri^l, who hath not had firft zfinfe ofhisfinfttl- 
 nefs... • .-i ; ]..■■ > 
 
 T'hercjs a, double /fiir/f tff/». 
 
 I. One is meerly jfi^^iaW , which is the feeling of the guilt 
 of fm when God awakens the confcience to apprehend its 
 fprmer.finnings, and imprints fome degrees of wrath upon it as; 
 t-fee fruits of guiU; and now the finner is broken and»crufhed, 
 fpr he/feeljs Akisd 'fifi hell in himfelf for - hisi former dln- 
 ninigs> ; 
 
 :.2. Anothcx IS m^re then judicial'^ It is fomething moregrie- 
 itous, and that is» when a man doth not only feel the guik 
 of fin as pr effing , but the nature of fin as an opprefiing 
 burden; He fees arjdfeels.the inclinations and motions of his 
 heart as moft^ repugnant to the will and gloiry of God, and 
 therefore is exceedingly afflided and difquieied: This now 
 is an admirable hopefuilSymptome. 
 
 Si?COndly, Vnhelkf is no cure to the flrength ef ftn'. Whe- 
 Uier; thoU'Conjedure the /^rearjjri^ of fmxa confift mhdrdntfi 
 of\h€4r4x, whyv K«foAV/ will never foften i:hee •, or whether 
 thou conjedure the flrength of it to confifi in the approhation 
 rfjtff'^ why --mhUef mil never condemn and disapprove it^ 
 
 or 
 
Chap.i5.Scft.4. anfwercJ. ^oj 
 
 or whether tho» con jedtire ( though r,oc rightly) its ftrength 
 to confift in meer inclinations •, \>hy , unbeiief will' never 
 alter tbem, or whether thou chin ^^eft its ftrengch confHlsin 
 frequency of anions or motions •, w^iy^ wn^^-Z/V/will never remove 
 or l(jjeH them •, or whether thor^ ihinkeft its (Irengch confifts 
 in commands and fovftr j wh^ ^ uabdief will never centner 
 them. 
 
 Vnhelefis^ifiMitfelf., "^nd therefore can be «? cure of Jin ^ 
 ( for nothing cures the, fmner , but that which is contrary un- 
 to fin : ) Nay, Hnbelijif l^eps off the foul from tts cure , from 
 its help-, the help of afinful foul is in heaven, but unbelief 
 knows not the wa,y upward,r^^ hejtrt of unbelief wiS def art from 
 the living Ged. 
 
 Thirdly, Q'krifl U aPhjfitian for afick^fmner., and he hath 
 faid, that t!kt whole need not the Phyptian^bht the fick^ Why, 
 The fick rjerfon is no unfuitable objed or prefent for a Phyfi- 
 cian^ hi^ calling is to heal diftempers and fickneffes ^ and 
 thou raaift confidently go to Chrift to have thy fick foul 
 healed. We cannot brethren,wecannot,and Chrift knows it well 
 enoGgh, we cannot come to Chrili:,butwcmuft be beholding 
 to "him for two things.One,his merit to get our fins pardoned ; 
 Another is his Spirit ^lo get our finful natures changed. * And 
 therefore Ch'-ilt is appointed ofQed^not only to be Redemption 
 but alfo to be Sandification •, as he is the Author offalvation to 
 Ki,fo be is the Author ofSan^ification in us ^ We cannot come to 
 him and bring good natures •, O no,the grace which we want, 
 *; in Chrtf}^ in our Heady as water in the Spring, and from his 
 fulnefs muft vpe receive grace for grace. None can change that vile 
 heart of thine but Chrift ^ Hi4 wings a^ e Healing^s,nd lo him art 
 thou appointed to come as the fick perfon to the Triefi'm the 
 Lv' deal Law, • 
 
 The Ctvena t ef grace (you know) is an undertaking, not on- 
 ly for pardon, but for changing-^ and all the Covenant is made 
 good in Chrift . As if God fbould fay unto a finner, I know 
 thou art a guilty perfon ful-well^and befides that thou hafft' fil- 
 thy and abominable nature •, but go to my Son, accept of him, 
 there is thy pardon in him, and there is thy change in "him|^he 
 ihail juftific thee from rhy guilt, and he fhall fandifie thy 
 nature from its vile corruption. 
 
 Fourthly, 
 
OhjeSfions againft believing Chap. 1 6, Se<ft.4 
 
 Fourthly, Jefm ^iWnot loath tJotie becduft of thy fiitful na- 
 ture ^ but mil h:lf thee becaufe thou ^rt a fck^ perfon. Remember 
 it for ever ^ the more-vile rhou art thine own eyes, the more pre- 
 iioHs thou art in Chrifts bptnion^I never read of any perfon who 
 came to Chrift, Thou Lord heal me, but he was fent away 
 cured. 
 
 pifchly, ivhatdofi thduthink^of believing f what is thy opi- 
 nion of taith I what, as i'i faith were an enemy or hinderancc 
 toholinefs? That it will either increafe, or fuffer lewdnefs 
 in the heart? far be it from theefo to think-, O no , Faith 
 is the fingularway of encreafing and getting all grace to thy 
 foul^ it deals altogether with holy principles, God,Chrift, the 
 Spirit,and with holy yvajes , the Word^ the Sacraments • Faith 
 engageth all the goodnefs and llrengch of heaven for thy 
 change, and for the renewing and fubduing of thy finful heart. 
 Rsm.6. 14. Sift [hall not hive deminion over jqu , faith the 
 Apoftlc;, and why? for ye are under grace : Mark it, under grace 
 ( thit is) under a. gracious /^ffvf»4«r, wherein God and Chrift 
 have engaged themfelves to thy aid and ftrength ^ yea, but 
 what-makes us to be under this grace ? Verily it is faithin Chrift 
 in whom all grace is enfured to the foul. 
 
 Nay, if thou couldft by faith accept of Chrift to be thy 
 Lorcl and Saviour, now mighteft chou confidently go unto him 
 to exprefs the vertues of his Sovereignty and goodnefs to 
 thee- Now mighteft thou plead with him for the excellencies 
 of his Spirit -, Lord Jefus, I have bcftowed my felf on thee,and 
 thou didft invite and allure me , that thou wouldft be , 
 not only righteoufnefs, Sutfandificacion alfo unto me;, I be- 
 feech thee, fend forth the rod of thy Scepter^ the vertues of thy 
 grace, and change by thy hdy Spirit this unholy heart of mine, 
 fubdue miue iniquities y cafi down every imagination txahing it 
 felf agdnft thee^ bring into captivity ( O my foul defircs to be 
 captivated to thee, yea, by thee) every thought^ c^c. 
 
 There is a pregnant difference "cwixt prefumption 3ind faith ^ 
 fUgfumption is but the birth of an idle fancy, like a dream of 
 great matters , which yet hach no real bottom , but only 
 Sies out of a multiplying imagination which is full of delu- 
 ding ads. 
 
 But faith con joy ns the foul with a lively principle,^yith a 
 
 -true 
 
Chap. 1 5.*Se(ft.4. mfwered. 3qp 
 
 ; ■ ■ -*- r- 
 
 true fountain of grace with a root of holinefs , even with 
 Jefus Chrift himfelf, without whom we can never be made holy, 
 and by whom f being iH^rafed into him Ifj faith) we fhall be 
 fandified throughout. 
 
 Look as the de filing qt44llties of our nature Sivtfirfi in Ad^m^ 
 and then in us his pollerity^ fo changing and fanB-fjing quili- 
 ties ^refirfiijcChrifi, thefecond Adam^B.nd from him derived 
 to us his members. 
 
 And then know that there is not fuch a Ligament to 
 tie us in Vnionvith Chrift^ as Faith-^ nor is there any fuch in- 
 ftrument to draw out the vertues of Chrift into the foul as 
 faith. 
 
 You read of thofein the Gofpel who brought difeafedhodies 
 to Chrifl ^ and yet whenthey believed, they went away with 
 cured and healed temferj •, what doth this intimate unto us, but 
 that the fenfible finner weary ot his finfnl nature, (hould make 
 , his addrefs unto the Lord Jefus for cure, and health, and that 
 he (hould by faith accept of him, and truft upon him for the 
 healing of his foul, and the fubduingof hisfins, and then verily 
 you fhall find vertue to come from C^r//?,raifing a greater hatred 
 offin,war with it in the very fountain, watchmg and praying 
 againftit, and the power of the ordinances fuccelTively weak- 
 ning and crucifying the power of lin'. 
 
 LaftlVjknow this that the time of contrariety ii tht time f»r faith 
 to T»ork. When a man fees deaths then is it the time for fai:h to 
 helieve life. When he fees the grdve^xhtn is it the time for faith 
 to believe 4 rf/irrrf^«o;j jwhen he fees guilt then is it the time for 
 faith to ht\{t^Q pardoning mercy •, when he fees himfelf a tinner, 
 then is it the time for faith to belive a Saviour ■ when he {qqs 
 ftrong corruptions, then is it the time for faith to believe ^rf4X 
 grace ^ when he i^ts great difcomforts , then is it the time for 
 faith to believe ^rongconfolations •, iht exigences of /^»/f,and the 
 reliefs of the fromifes are quite contrary ^ what 1 feel is one thing, 
 what God doth promife IS another thing. That which the Pa- 
 tient obferves in himfelf, is ficknefs ; and that vt^hich he hopes 
 for in the medicine is health.Hath^ .^ od made thee fenfible of thy 
 fms? doft thou find thus much, that all that thou canil do will 
 not become a r#buke of corruption?thou art able now to fee the 
 liren^ch of thy finfuli nature, but to remove it thou art utterly 
 
 Ee unabk,' 
 
2 1 ojt ohjeSiitms agawft Relieving Chap. 1 6. St&.^. 
 
 unable ? Why,what is now to be done > truly ,as m the fenfe of 
 theguiltoffinjWemuftchen fly by faith to God, and put our 
 fouls upon his fre€ mercy for pardon- fo in the fenfe of the filthy 
 ftrehgthoffin, we mult to heaven by faith, and put our fouls 
 onGods faithful promifes inChrift, for the healing and fubduing 
 of it. This is the way, and therefore ftrive to walk in it- you 
 may try other wayes , but they ihall not help you, and perplex 
 your own thoughts, but they (hall not avail you- the cure of 
 the finful foul is only in heaven, and it is faith only which can 
 hft up a foul to God and Chriit,^ which puts it into the pooL 
 When fin is felt, then let faith work ^ If thou-canft findany one 
 promife which God hath made of fandifying and hcaling,and 
 fubduing:, Why , here's ground for faith • yea, for thy faith ^ 
 for in thefe promifes are the cures of thy finful nature, and faith 
 it is which will apply the healing medicines to thee. 
 
 8.0^; Yet T am not fat isfied, faith the fenfible finner and fear- 
 ful foul ^ V/h)\Btc^uk^Viv^^Ic4motfindanbearttadf4ty^ to 
 pray and feek of God;, and furcly if God did purpofe and mean 
 any good to me , he would in fome meafure frame, and encline, 
 and excite my heart towards him. Secondly, yea, and again, 
 though I do iomctimes feek and intreat,yet I obferve that what 
 Iwas,thatlam -, nothing comes of it j how thencanl, may [, 
 fhould I be enduced to believe ? 
 
 SgI. Here are two fore and real fcruples which do indeed ve- 
 hemently beat upon a fenfible finner. I (hall endeavour to af- 
 foil them fucceflively. 
 
 1. 1 cannot fi^nd an heart to any duty, to pray for faith, 
 
 I anfwer, 
 * I. As the inability to htly duties depends on 9tatur/tl cor- 
 Ttiptun ^ io l\iQ indigo ftiott towards them i.t^tndsQjictQ(Xyr\g\y 
 :apon unbelief : There is nothing difheartcns a man more to- 
 wards God then it : For befides this, that unbelief in its 
 ©wn nature is a departure from God, (it is a bias drawing 
 the foul downwards ) This alfo is-true of it, that it refrefents 
 Qtd tothe fsTilia allthe ^fpearances and methods of dlfceHn^ge- 
 mcnts. It makes the foul to fee nothing in God,or from God, 
 which mighr. encline it to him : O, faith uubeief, there is fuch 
 k4U)i2fs av.d fttritj m. him , that he will never endure thee • 
 
 there 
 
Chap. 1 6* Sed:.4. anfwered. air 
 
 - »i • tmr j- 
 
 there is fuch truth and juftice in him,that he wiiiafTuredlybe 
 avenged of thee. 
 
 Therein {uq\\ ftrtn^th and fovrerln htm ^ that he will cer- 
 tainly meet with thee, and lay load on thee v-Thereis, I con- 
 fefs, a nKrcifftlnefs in him , but alas his tender bowels of 
 compaffion, his ready forgiveneis extends not to thee ^ there 
 are niany fweet intimations in his promifes, but they concern 
 not thee i there is a mighty falvAtlonin C^rifi, and powerful 
 interceflion to ingratiate fomc perfons and their fervices, but 
 what of this to thee I He is a ^W he.*ring fvAyer ^ yea, but he 
 will not regard the cryes nor tears of fome, but their Sacrifi- 
 ces are an ahominamn unto him. And thus doth unbelief fee 
 up God utterly againft the foul , fo that the poor foul con- 
 ceiving of Codas an enemy , dares not come necrhim,flies 
 off , is even afraid to fpeak to him -, It is perfwaded by 
 unbelief , that God will frown upon all that is done , 
 whereupon the fpirit finks , the affedions are flatted • I 
 have no mind , nor heart , am like a lump , a ftock, a 
 Hone. 
 
 Secondly, it is faith which will fetch up thefoft!^ Pfal.27.1 3 , 
 I ha J fainteti^ Hnlefs I had hlieved to fee the goodnefs of the 
 Lord^0'c. As ifheftiouldfay, my fpirlts were even breathing 
 themfelves out , I was even finking down,givii^gup all, un- 
 lefs I had believed •, but that confidence of Gods goodnefs 
 towards me, that did put life into me, that did fi^tch i^e again 
 rhat did put heart into me. 
 
 You fee now the fpring is coming on, that thofe (feemingly) ^ 
 
 dead braaches of the trees, they beginto tnruft out fome hope- 
 ful fproucings, and put on another colour of frefhnefs^ why ? 
 becaufe the root is now more fed and warmed. It is faith which 
 will put colour into our faces, a^d fpirit into our hearts, and 
 lifcinto our duties. 
 For, 
 "i . Faith fets offn the wercj-feat : It reprefents God to tha "^p^^ '^^^^<^^\ 
 foul in all his artrib-utes of gracioufnefs , not as an hard ty- ^ *'* 
 rant , but as a good God , willing to give audience to the 
 humble requefts and fuit of a poor finner-, Nay, willing to 
 difpatch and grant his requcfts ; What is thyreqf4efi? laid 
 AhafpterHsto^^eertEfier^ it fiallh granted thee y &€? So faith 
 
 Ec 1 - the 
 
213 ob]e5iions agai^fi believing Chap. 1 6. 86(^.4 J 
 
 the Lord , What wonldll thou have of mc ? Is it mercy ? I 
 do promife ic unto thee-, Is it grace'^ L promife that unto 
 thee •, Is it firength} is \i comfort} is it dtliverance} what- 
 foever it be, if thou beleive on me,I will not fail to give to thee. 
 Nay, I will do it freely, nay, cheerfully, with all ray heart, and 
 with all my foul, ^rr. 3 2. 
 
 Yea, this makes the foul to come unto God, as the (hip into 
 the haven with full fpeed and ftrecched fails : O the foul 
 bends the knee with cheerfulnefs, when it fees it (hall be raif- 
 ed up wiih kindhefs •, a man may have fome heart to pray, 
 when he knows, * /jf God mil hear wf,that God hath a readineA 
 to anfwer. 
 
 2. Faith pts the foul itf the prevailing kvaj : it puts the foul 
 to feek and pray with fuch motives as it is mod fure (hall make 
 it lo fpeed. 
 
 There are many motives which men take to prevail with 
 God- O, they can do nothing, God regards them not^ the 
 flrength of a mans excellencies, of his own worchinefs,of his 
 own abilities and frame, alas, theft are not the prevailing And 
 binding motives • all thefe import that they would fpeed 
 for their own fake, ^xxt faith layes thefe afide- it hath motives 
 froui Gods own heart and mouthy with which it teacheth the 
 foul to urge God. the NameofChrift, the graciow goodnefs of 
 God himfelf^ the fidelity of hu promife s , bij own rvord ^ Now 
 God hath faid that thefe (hall prevail with him ^ and 
 faith knT)w$ it to be infallibly fo , and heteupon draws 
 on the foul with marvellous cheerfulnefs to feek the 
 Lord. 
 
 3. Know this , that no man /hall in good earnej} fet n^on 
 God for faith ^^nA other graces ^hnt Satan^ill fet upnhis hearty 
 and hi4 hea^t will fet againfl his w^tyes in this. This were a 
 wonder indeed , if a man eould get into Chrifts arms with- 
 out any more ado : That he fhould inftantly have an heart 
 (in all imaginable refpeds J fweetly and totally framed with 
 the flrength, and uninterrupted gales of heavenly inclinatiors 
 Jind performances. Alas ! poor foul, thou muft by rve^k^faith 
 jfight hard to gety?r<?«^/rf/f^, and thou, mull by any duty meikQ 
 way for c'earer duty : well is it with thee,if infteadot words 
 tbou canfi fomecimes feek God mihftghj^ and when figls 
 
 fail. 
 
Chap. i6, Se(a.4. Anfwmd^ 213 
 
 fail, if yec with groans And deftres. When thou wouldft do 
 good^ thou (halt find evil prcfent with thee- when rhou feel- 
 eft an heart to pray, perhaps even that motion is almoft llruck 
 out by another heart in thee, which is moft unwilling to pray •, 
 when thou feeleft any climbingsof thy foul by faith in thy 
 heart,even thefe will be oppofed by ftrong doubtings and fuf- 
 pirions by another heart of unbelief within thee. Neverthe- 
 lefs remember this, that this particular oppor.tion being re- 
 fiftcd,di (liked, bewailed, fioth onl/ declare -that there is in 
 ihee, that which is contrary to thee, and that Satan d.^flikss 
 thywAj'^ it doth notteftiiie that Goi di [likes it, o\:\m\\ not diC- 
 cept of thee. 
 
 If God hath given unto thee any defires towards him, O 
 cherifti them as one would a fpark • The beginnings of a Chri- 
 ftian are in much weaknefs, and manifold di^radions and op- 
 pofitions ^ but tkert is a God who gave unto thee thofe'breath- 
 ings, and can underftand feetet groans • and there is a Chrift, 
 who can and will make weak fervices acceptable, and in time 
 will give the viBorj after the combate. 
 
 Secondly, Man'j ft things^ but nothing comes of t htm. 
 
 This doth exceedingly diftrad: the foul -, the tinfenfthU 
 alter ati9ns of the foul after many fee kings , ufually raife a 
 prejudice againfi G«d and mr f elves •, but for tWs obfervc fome 
 particulars, 
 
 I. The {ficacy of feekjngs^ confifts not in the quantity or 
 or nnmlfer ^hui in the tf/tality and manner. Have you offered unto 
 me Sacrtficei and offerings in theyvildernefs fourtj yetirs^ houfe 
 of Ifrael? Amos 5. 25. Solfay,haft thou offered prayers unto 
 God in thefe many dayes of thy diftreffcs ? nay thou hafl 
 come before him vitlt words., but not with prayers. 
 
 What, thinkeft thou that the Lord is pleafed with all thy 
 tears, and with all the humblings of thy Spirit, and with all 
 the importunities of thy requefis, whiles under them all thou 
 doftniot ftick to tell God to his face that he is a diffembler 
 and Ijar} In all thefe thy facrihces and approaches unto the. 
 gr(at and high God, thou didftnot believe any one promife 
 which he hath made •, thou haft thought that God would not 
 do thee good -and is it likely that thou ihouldft fpeed wellac^ 
 his hand, who reproachcft the true aud faithtiil God ? 
 
 Ee 3 Ohj. 
 
^ I ^ objeSiiom agaifffi believing Chap, i $, Se(5i.4 
 
 Ob]. I do indeed pr^sj, btcaufe I mufi, I am commanded, but 
 I verily believe ic ^ in vaIh-^ tu(li,what tell you me of Gods pro* 
 mifes? he will never perform them to mc. 
 
 Sol. Good God 1 what, (hall the Lord not only command 
 by a righteous word, but affure and invite by a good and 
 faithful word, a word as true as truth ic felf, and is it but a tufli 
 with us ? is it not of any more account with us? nay,not of fo 
 much account as the word of a poor man ? No marvel that no- 
 thing comes after many i^ekings , Tuch feekjtfgs of pride and m- 
 bslief^ infidelity, for the pardon of which I advife thee to fpeed 
 up many more fcekings of faith. 
 
 2. Right (etkiyigs Jhall alvpajet come to fom^thing ^ Though the 
 proud and impatient perfon faid , Itw^sinvdintoferveGod^ 
 and what profit iiit tloAt we have kept his Ordinnnces^ and that 
 ype have walked m Hrnfullj befare the Lord ? Mai. 3. 14. Yet God 
 afTurestherri, that the dsj Jhmld cemetkat they fhould return 
 and difcern between the righteow and the wicked , between him 
 that fervethGcd^ and him that ferveth him not^ Ver. 18. Sweet 
 is that place of the Prophet Ifaiah^ Mine EleEi [hall long en- 
 joy the work, ef their hands ^ ifa 65.22. They fhali net labour 
 in vain^tior bring forth for trouble^ Verfe23. It Jhall come to 
 fafs , thAt before thtj call, I will anfwer, and while Jf they are jet 
 fpeakjn^, I will hear ^Vtr. 2^. 
 
 And the Yedknis^hec&ukGoJisfaithfullwho hath premifed^ 
 and he will never fufer ha truth to fail. If there be any good 
 thing which he hath commanded thee to pray for , and which 
 be hath under ken for thee in hispromifes, and which thou 
 doft humbly fue out in the name of Chr ill by faith ^ 1 fay , reft 
 upon it, it {hall be given to thee if thou canll but wait on God 
 in the ufe of the means. 
 
 3. There is a double anfwer iothe feeking of the feu! -^ one 
 is real, another is fenfible : As when a requell is prcfented 
 to the King , either for pardon or fettling •, if he accepts of 
 the rcqueft and put his feal to the authorizing of the grant 
 the requeftis really done,though(pcrhaps)the petitioner knows 
 it not ; So it is with the Lord many times in his anfwerings ^ 
 he doth the things really for us,though we be not prefently fen- 
 fible of it : we beg for mourning hcarts,and for hearts to hate 
 fin-, and for hearts to pray unto him, and then we feel our 
 
 hearts 
 
Chap* i6. Scft.4. anfwered. 2iy 
 
 hearts hard, and our corruptions burfting forth upon us,which 
 makes our hearts bitterly to grieve , and ftirs up cxtream 
 loathings of our vile natures , and caufeth the foul to lie 
 groveling with moft ftriving and fervent importunities at hea- 
 ven gate ^ Why, here are now the very things that we would 
 have, yet we are not many times fcnfible that thefe things arc 
 anfwers, 
 
 4.Wemuil:diftingui{h'cwixt nothing Ahfohtelj^ SindnoihUg 
 compJTMtivelj. Why, it is true, that the Koly heart hath fuch 
 an extream abomination of lin , and fuch an high thirft of 
 grace, that the prefent anfwersfrom heaven feem 3.smthing 
 (that is ) there is yet fomething more and m.ore which 1 would 
 have-, the prefent grants are not fatisfyingof mydefires, yet 
 fomething it gH by every faithful feeking • there is not one 
 faithful prayer, which thou haft difpatched to heaven, 
 but it delivers thy meffage , and is returned with a b!ei- 
 fing. 
 
 Either it gets more additions to fome grace $r other , or more 
 alienation from fome fin or ether ^ or more difpofition to fome dmj 
 0r other ^ or more refolution to feek.^ or more fir ength to wait. 
 Like the many Bees which go out, every one comes home with 
 fome thing, one with honey, another with wax- fo every faith- 
 full prayer flies up to heaven, and gathers fomething or other 
 from the good promifes,and though not/o mfichsLs thou de/irefi^ 
 yet 2i\wa.y Qs more then zlu:)}! de ferveji '^thovLgh not f) much as to 
 /^rjjjJr, yetasto help. 
 
 5 . Suppofe that yet you are not anfwered, it is then a fin to 
 murmur anjl quarrel^ but it is thy duty to T»ait. 
 I^obferve this. 
 
 1. That G^d never gives thee fo large an alms , but 
 ' that thou needeft the next hour to become a farther Peti- 
 tioner.. 
 
 2. That God is pleafcdto make the beggar to ft 4y fometimes 
 at door-^ he doth notalwayes prefently give what he intends 
 certainly to beftow, but as his own free-grace is the trtafurjof 
 our gifts and fupplies, fo his own wifdem is the difpenfor of the 
 time and feafon. •" ■' ' 
 
 Now then, as^ the goUnefs of thepromife (hihli draw us to 
 teiieve^ fo the fidelity and tertaintj of il ihould caufe us to 
 
 7M$» 
 
2i6 of living h] faith. Chap. 17, 
 
 rpAtt and exfeU : God doth give thee leave to ur^t him^ but 
 he likes it ill to Jonflen him ^ if God doth promife, then it is 
 thy duty to believe ^ and if he ftayes , then it is thy duty to 
 wait ; for God doth H9iit that he maj hegraeioHSy and hlejled an 
 all thej thAt yfait fer him. 
 
 CHAP. XVII. 
 
 of living bj faith. 
 
 SE^amJiM^BSiiii^ -^^^"§ formerly (hewed unto you what it is to 
 *^J^'>' ^ j^^^^^ believe in the Lord JerusChri(l,andearneftly 
 
 prefTed upon you to ^et faith in him: I now 
 proceed to another Ufe,which(fuppofing that 
 by this time you have attained unto faith ) 
 fhall be to excite and perfwade you then to 
 live by that faith in the Lord Jefus Chrift. 
 Beloved, there be two offices of faith. 
 One is to breed cenjunBion and acceptance , and this is 
 dom^ when the heart is upon good,and choice, and deliberated 
 grounds,effed:ually inclined to confent and take whole Chrift 
 upon his own terms. 
 
 Another is to breed depetidance^ and this is done when the 
 believing foul makes continued ufe of that fulncfs and vertue 
 which is in Chrift touching the continued exigencies of its 
 ftate and condition in this life. As it is with a woman, fhe iirft 
 gives her confent and becomes a wife ,and then being a wife,{he 
 looks upon her husband as the only perfon to fupply her, di- 
 red her, comfort her, provide for her and hers. 
 
 So is it with faith , firll; it doth cfpoufe the foul to 
 Chrift, it takes him as Lord and husband , and then it cafts 
 all the provifions of the foul upon him , ail the fupplies 
 and helps -. it trufts on him for righteoufnefs , on him 
 for pardon of fins , on him for grace , on him. for 
 
 ftrength. 
 
Chap. 1 7. of iMng hy f4ith. 2 j '1 
 
 ftrcngth , on him for comfort, on him for eternal Xii^^ 
 &c. 
 
 Now becaufe this is a point of fingular confcquence , give 
 me leave therefore ( and it matters not, if now and then I make 
 a little digreflion ) to unfold thefe particulars, that you 
 may the better underfland and be afliikd , how to ufe 
 that faith in Chrift , which you have to live upon him by 
 it, 
 
 I . What it is ( in the general ) to live by faith, 
 
 2 To whatjSf^rfJ the life of fdifh may extend * 
 
 3. What It is more pa^tichlarlj to live hj ftnith oh 
 Chrtfi. 
 
 4. What Arguments and Endncements I have to prefs, 
 not cnly the getting of faith ^ but aifo the livng h; faith on 
 Chriji. 
 
 5. In what particulars the Believers fhsnldlive bj faith on 
 Chrifl. 
 
 6. ivhat tloings ofpofe the life of faith, 
 
 7. Trjils^ if fo that tve live hy faith. 
 
 8. fvhat good help tuay be found out toaffift, and more 
 and more to encline and enable the believing heart ff ill to live 
 by faith. 
 
 If any other profitable and pertinent enquiry may here- 
 after fall in fcr the better information and diredion , be- 
 fides thofe particular heads which I have now propound- 
 ed unto you , you (hall have a view of them likewife • 
 but for the prefent I can think of no more : Now the 
 God of mercy , and lather of all confolations , dired 
 and blefs their deliveries fo unto you, that you may not 
 only have that preeictn faith , but live by faith ^ nay, and 
 die i^ faith , and fo receive the end of jonr faith , even thi 
 falvation of your fouls. 
 
 Ff SECT. 
 
x8 of living hj faith. Chap.iy.Sed.i. 
 
 SECT. I. 
 
 9uffi I. \ i\ 7 Hat is it ( in tire gfneral ) to live hi 
 ^^' y\ faith} 
 
 Sol. I will not now fland on the feveral kinds and forts 
 of life, viz. That there is a life of vegetation whic h the trees 
 and plants do live j and a life of ferfe which the beads and 
 catcel do live ^ and that there is a life of reafon and l^n^jvledge 
 which man doth live •, and that there is a life of faith which the 
 Chnftian either doth, or ihould live. 
 
 ■jSjeither wilU (land upon the oppofition 'cwixt the livinff 
 py faith, mdlivifjgbjTvorks^ one being a legal life, and upon 
 o\ir felves ; the other being an Evangelical life, and upon 
 Chrift. 
 
 Nor now of that oppofition 'cwixt the life of faith ^nd the 
 life pf fen'e, the one being a life in hand^ the other in fromifes-^ 
 That depending upon our eye^ this upon our ear , ( that is ) 
 fenfe dwelling on what it can fee,and/4fr^onthat good word 
 which it doth hear. 
 
 Thefe things being paffed over, 1 conjefture,that to live by 
 faith, may be thus defer ibed. 
 
 Jt i^ait heavenly and dutiful committing of our rvhole perfcns, 
 
 Tolivc by ^^^ of ottr whole eflites nnto Qod, with a pens depend ng Hpoft 
 
 faith, what. ^^ f^itl^ffil and good promifes in Chrifi , for fmable and 
 
 feafonable fhpp^ies iu All our exigences .^ occurrences, and changes 
 
 whatfotver. 
 
 Here are divers things obfervable. 
 
 Tirft to live \>^^d^iih,\st$ commit all to God \ It is as it were 
 to intruft him w^th our felves and ours. I kpow ( faith P*i»/) 
 whcm 1 have hlieved, and 1 am perfwaded that he is able to 
 ]rep that which J have committed nnto him, zTim. I.I2. As if 
 he ihould fay, 1 have put my very foul and life into the hands 
 ofChrid, w'ho I know will look to it, take care of it for ever. 
 D^z'id makes this to be the putting of our felves under God, 
 as our Shepherd, Pfai. 23.1. AndsiS our Keeper, Pfal. 121. 5. 
 V>ark this [ a man lives not by faitii when he undertakes to 
 be himfdf rbe Lord of himfelf, or a God to himfelf, when 
 
 he 
 
Chap. 1 7. Sed. i . of living hj fdith. 2 1 p 
 
 he trufts to his own heart, or will fubfiftbyhis own arm, or 
 when he purs his confidence in any arm of flefli. O no, 
 faith ^ivej God the honeur of oHr beings and fafeties^ and refigns 
 up all to be, and to be difpofed as the Lord pleafeth • If he 
 will have me to enjoy , well ^ if to want, well •, if to abojnd, 
 well : if to he abafed, well ^ I would be as he would have m^ 
 to be •, and I would be eftated as he would have me to be 
 elkted • If he thinks good to beftow a fair etlate upon me, 
 I defire to be humble and thAnkffdl •, If he thinks good to 
 limit me to a mean eftate , I defire to be humble and cantented-^ 
 If he keeps me in a free condition, I defire to love him •, if in a 
 perplexed condition , I yet defire to fear and ferve him'ihough 
 I would be carefull and diligent , yet I would not be anxi- 
 ous and vexing ;, 1 dare to truft him with my foul, to preferve, 
 fandifie, uphold, comfort, favc it-, I truft him with my bodjf^ 
 to preferve, enable, change, and difpofe it:, Itrufthim wirh 
 my whole eftate ^ to give it, alter it , increafe it, leflen it, 
 keep k^ blefs it , as may make moft for his glory and my 
 good. 
 
 Secondly, To live by faith,is to depend upon God for aUXou all 
 conjecture, That 
 
 Firft, God is an a^fpifficient aoedt^efi , he is goodnefsit 
 felf •, And whatfoever good the creature is capable of, 
 or doth adualiy participate , he is tht fole caufe there- 
 of •, means which be next at hand and near our eyes , 
 are but pipes andftewards, but God he is the fountain and 
 Lord. 
 
 Secondly , he hath put all (fcvenafit geodforhls fervants in- 
 to prowifes. The promifes are nothing clfe but a deed of 
 gift, fealed with the truth of God: There hath God freely 
 undertaken what fo ever belongs to grate or glory •, to this life 
 or to that which is to come ^ doft thou want this or 
 that f Why , v.hatfoever is fit for thee to have , that I 
 promife in the name of my Son to give unto thee , faith 
 God. 
 
 Now to live h)' faith, is to caft: anchor at heaven gates ,it is to 
 caft the foul upon Gods promifes in Chrift , to rely on God for 
 any good which God hath promifed and undertaken ^ 
 this I want, and this God hath promifed •, he hath utider- 
 
 Ff 2 taken 
 
220 ^ of living tj faith. Chap.iy.Scif^.i. 
 
 taKea the fupply , and I will truft upon him for it. 
 
 Though 1 feel no fuch thing-, nay, though I feel the con- 
 trary , yet I do not caft away my confidence ; Though fig- 
 trees blojfomemt^ though olives fail^ and hinh are gone ^ yecif 
 my fupply appears in any word ofpromife, 1 take heart and 
 fay, yet my condition is good, all is well andfure^ My God 
 hach undertaken it for me, and in his Word will I trull:, which 
 is good and true • he will not fail me , I fhail have what- 
 foever is good, and that too in a goodtiine : This only in 
 general. 
 
 SECT. II 
 
 £)uefi.2. ^'O what fiatesthe life of faith mvij ext&nd. 
 
 S$L 1 You know that there are two eminent ftates of 
 our life. 
 
 I. One isfplritual, which refpeds all the exigences , varie- 
 ties, windings, turnings, changes, defedions, eclipfes, tryals, 
 and harfhips of the foul : Whatfoever accidents may befal 
 an holy foul about the heavenly condition , chat appertains 
 to the fpiritual ftate •, all the fupplies of grace, of ilrengch, 
 of comfort, of a{&irance,ofafiiftance againfttempcatiojis,cor- 
 ruptions , troubles •, all enlivemencs and quickningsof the 
 Spirit about all forts of duties and ferviccs, adive or paf- 
 f.ve. 
 
 2. Another is temporal, which is not only the terra of 
 our natural breathings,buc alfo the fundry and manifold occur- 
 rences which befal us in the employments of our life ^ all the ac- 
 cidents, and interruptions, croffings, checkings, contrarieties , 
 eitli^r m our bodies, or calling, or wealth, or perfons, or chil- 
 dren, or ferv?.nts,or good name. 
 
 Briefly, the temporal ftate comprehends ail whatfoever may 
 weaken , or waftejOr diftrad , all or any of our temporal con- 
 tentments, delights, deiires, ends • as alfo all our temporal 
 fiippi ments tor the being , or well-being of this poor 
 '4ncl (hort life of ours, as health, ftrength, friends , food, 
 
 liberty^ 
 
Chap. 1 7. Seft. 5 . of living hj faith. 121 
 
 liberty, elUte, peace and quiecnefs, &c. 
 
 Now then living by faith extends to both : Thejuj^ pjalUht 
 hj his faith, faid the Prophet^U^h.z.^. of the Jews in the tempo- 
 ral ftate-, and, S liv^by the faith of the Sou ofijcd^ faid />4«/in 
 Gal. 2. 2. fpeaking of his fpiritua! (late. 
 
 So that faith bears up foul and body , and is both for hea- 
 ven and earth : It fervcs to fetch in the blood of Chrifl, 
 the redemption by Chrift,pardon of fin, Gods favour, all grace 
 and comfort to the foul : Anditferves to fetch in alfo health to 
 thebody,riches to the cllate,plenty, peace, friends, what not? 
 When 1 am fick, I yet truft in God for health;, when poor, i yet 
 truft on God for fufficiency-,when under reproach,! yet truft on 
 God to clear my innocency • when under difcomforts and for- 
 fakementsjyet trull on God for favour and countenancc:In all 
 my diftrcfles and reproaches,! have yet his word for my fuppiies 
 and helps, upon which ! ren:,and thus I live by faith-, fo far as the 
 promifes extend, fo far doth living by faith extend. 
 
 SECT. III. 
 
 ^^y?.5. X^OW more particularly whstitij to lite h) faith 
 lS on Chrifi, 
 
 Sol, I will tell you what I think of it-, It is an holydPerl^a^idTo live by 
 C9Hrfe of a helieviyig perfon^ wherein he doth depend on Chrifi^ and ^^'^^. ^ 
 make ufe of him for all the conditienj and exigences of the foul abom ^^"^^^^ 
 its fpiritualfUte. 
 
 For the opening of this defcription-, I will touch upon three 
 things. 
 
 The particular rWi'/iW and exigences of the foul by reafon Three things 
 of which It hath need to live hyfAtth. 
 
 2. The falnefs and fitnefs and fidelity of Cbrift for the fupply 
 and help of a believing foul. 
 
 3 The corimElion of both thefe tcqet]r.er^\i\{^ is the vcrx/ livine 
 byfaithonChrift. ' ^ 
 
 Firft, the particular conditions and exigences of the foul : you 
 muft know this,Thac»to live by faith prefuppofeth two things 
 on our part, defe^ and injufficiency, 
 
 Ff 3 There 
 
ftaa of living bj faith. Chap, iy, Seft.i; 
 
 There is fomcthing lies upon us which ftiould not, and we 
 cannot help our felves, and therefore we go abroad by faith ^ 
 this is to live upon the market. 
 
 Now there are many things which lie upon our fouls. 
 i.lhefeftfeof guili:, this is a great matter, it makes the 
 very heart oft-times to tremble ^ it is an heavy burden 
 when a man fins againft an koiy and j«/? God^ the leaft of 
 them provoking and damnable . This is a time of trouble-, for 
 a man fees much in debt , and nothing in ftock,he is not able 
 to pay a farthing ^ all that he is or can do, can never anfwer 
 divine juflice. This is one exigence now wich makes a man 
 capable to live by faith, to look out to Chriil:,and to try what, 
 he will do for himi a mifcrable {inner , as you {h^ll hear 
 anon. 
 
 2. The fenfe of ttnrighteoHfnefs '- Why, God requires an ho- 
 ly conformity to his divine will,in heart, and in life, that our 
 nature (hould be as he requires, and our wayes as he com- 
 mands- but when the foul is able actively to refledonitfelf, 
 and look on God, and then to compare what it is and hath 
 done, with what itfhouldbe, and fhould have done , it is 
 amazed at its own unrighteoufnefs, and this is much increafed^ 
 forit knows that no ftnrighteous ferfon [hall go to heaven-^ It 
 knows that God will not pronounce unrighteous judgement ^ 
 He "will not acquit a man as righteous who hath not righteoui- 
 ncfs, nor (hall he ever ftand in judgement before him. Now 
 this is another exigence which puts the fowl upon the life of 
 faith. 
 
 3 . The times of defer tion^ when all the comfortable evidences 
 of theChrifl:ianiTatearedrawnoff,asit were, when the Lord 
 confines himfelf and all to his promife: The poor foul hath no 
 fpark of comfort, it hath no glimpfe of divine favour, if it can 
 findGodtobehisGod,andChrifttobeitsChrifl in the pro^ 
 mifes, well and good- but there is no feeling, nor handlicg any 
 fenfible tokens. This is another exigence. 
 
 4. The times of contrarietj ^ when the Sun feems to be 
 darkned, and when mercy feems to be angry , and when fide- 
 lity feems to cafl off, when mindfijlnefs feems forgetful, God 
 feemsnottoregadus, but to fight agaiaftus,and Chriil who 
 did call to us to come unto hira, doth feem to go away from us : 
 
 Othis 
 
Chap. 1 7. Seft. i • of living bj faith. 223 
 
 O this is a ftrong exigence of the foul, and if ever, now muft it 
 live by faith. 
 
 5. The time ef rveaknef J : when a man fees that his work 
 is great, and his ftrengch is fmall^ duties many, power little, 
 affedions dull, not able to do for Chrift, not able to fuffer for 
 Chrift, cannot pray, hear, redevc, obey as helhould, as he 
 would j This is alfo an exigence of the foul v/herein ic n^ds to 
 live by faith on Chrift. 
 
 6. The times $f corruption', when a man feels fin afrefli • 
 he had thought fin had been dead long ago, and all con- 
 flids had been paft •, but now he perceives fin to rife like 
 an armed man, and like afiood,,even ready to bear down 
 the foul with that hideous infolency, and violence of wicked 
 thoughts and inclinations- yea, fo great is this ftorm, that 
 as they faid to Chrift in another cafc,fo hcrc^M^fler heIp,orelfe 
 }^i perifh. 
 
 • 7. The times of temptation , which like a crofs wind , 
 bears the (hip almoft under water : The gates of hell feem 
 to open themfelves againft the foul, and the powers of dark- 
 nefs fall in upon it with all the cunning of unbelief, and 
 excitation to blafphemy ^ To deny God, to flight his Word, 
 to let go our confidence in Chrift , fo that the poor foul is. 
 almofl brought to duft and death by reafon of them. This is 
 alfo another exigence for the foul to makeufe of Chrift,and to 
 live by faith. 
 
 8. The times of ccntradi£iio» ' when the mouths of wicked 
 andfoolifh men, like fharp rafors , wound and cutoff a mans 
 good Name •, when their hands, like claws of Lyons, tear 
 away the prey, they take away the innocency of the upright, 
 and the eftatcs liberties,friends , and all the earthly encourage- 
 ments of the righteous^ I fay, this may be an exigence, for 
 the foul to live by faith in Chrift, and to make up all in him 
 alone. 
 
 2. Now, as he who lives by faith, is (intheadingof that 
 life) ftiill fenfible of fome one of thefe exigences or ftraits 
 of his foul •, fo in the fecond place he muft be able to Be- 
 koU a fmtable fuinefs in Chri/l- -^ He muft know two 
 things. 
 
 Firft, that C^rifi hath tnoagh in him to anfiver ail thefe. 
 
 Secondly, 
 
22± of living by faith. Chap. 17* Sed.j; 
 
 Secondly, that Chrifi U appointed of G$d and mlling to do it ^ 
 therefore I pray you remember . 
 
 Firll, that Chrifi hath enongh in him to anfvfer all the exi- 
 
 fencej of the foul ; Thy foul cannot be caft on any fea , 
 luc he is there as a fure fhip and harbour •, It cannot be caft 
 upon any ftreight or trouble whatfoevtr, but Chrift is able to 
 relieve it. * 
 
 1. Forthefcnfe of guilt •, Why , in this there is that in 
 Chnll which can take it off : His bUod is good payment , 
 and it was fhed for theremiffion of jint ^ He can make perfed 
 peace, and fat is fie to the utmofi : As the leaft fin needs his 
 merit , fo the greateft doth not exceed it : If Chrift would but 
 offer up his foul for thine, his merits for thy trefj^affeSjhis pre- 
 cious blood for thy bloody crimes : why, God will be pacified-, 
 for his blood is the hlood of attonement^of reconciliation^ of blot- 
 tin gout, of peace, ^r. 
 
 2. So for unri^hteofifnefs j Why,there is that in Chrift which 
 can prcfent thee righteous,unfpotted, unblameable •, which can 
 prefent thee glorious roiihm fpot or wrinkle^ as the Apoftlc 
 fpeaks, f^j[;. 5. 
 
 He can find an ample garment without any rent,an obedi- 
 ence which was perfed,which God will accept,for which he will 
 iuftifie thee •, Though thine own nghseottfnefs ( for matter of ju- 
 dicial Juftincacion) he M fiuhy rags. 
 
 3. The like may be faid in a proportion to all>he othir 
 exigences. Though thou be weak in grace, feeble in dnty ^ 
 yet he can make all grace to absund., and he can firengthen 
 the feeble k»ees , and he can comfort the moHrning fpirit , and 
 he can open heaven again : He can open thy eyes that thou 
 ihalt fee thy God again;, yea,and as thou haft done formerly,as 
 thy God: yea,he can conquer the bufieft corruption,and put by 
 thy ftrongeft temptation, and ftand by thee in the bittereft op- 
 pofition. 
 
 2. Nay, and Chrift is both <i^^wV^<!/6>/C7o^ to be, and do all 
 this for the believer, and is very willing. He 14 m^de unto us of 
 God.^ ( faith the Apoftle, i Cor, i. 30.) mfdo^., righteonfntfSy 
 faniiific4ti6n and redemption: therefore is he called the horn of 
 falvaticn^ the Jnfii[^er of hispecple^ the Standard to which we 
 (hould repair , the firength of them that trufi in him , in a 
 
 word. 
 
Chap. 1 7. Secfl. j . of living by faith. 22 5; 
 
 word,he was inveftcd a Mediator with his triple office,of PrieO-^ 
 and Prophet, and King, to be , and to do all this for futh as are 
 believers. 
 
 Thou doftnotmiftake thyfelf, nor mifconceivc of God or 
 Chrift, when thou goeft to the Lord Jefus in any of thy ftreits, 
 then to be a Priefl: for thee,or to be a Prophet for thee,or to be 
 a King unto thee. O no, God ha th appointed him to be the Sa- 
 viour of his body,to be the head of his Church: and Chrift,who 
 was thus ably invefted,is as willing and faithful to difcharg^and 
 perform. 
 
 3 . Thefe things being to be known and granted, there fol- 
 lows in the third place the c^ ft jf^flidn of tke/e t^o together ^ which 
 indeed is the very living bj f^i'h upn ^hrifl. 
 
 When the foul is in any exigence, and comes to Chrift, and ^, 
 puts it felf upon him,and trufts to him for help, this is to live by 
 faith on Chriit Suppofe a perfon fenfible ot much guilt, many 
 finful con.m ilions, or omifliOns lay heavy and fore upon him^ 
 he is grieved at heart that he hath fo diflionoured God: take 
 them off he is not able, and therefore herenounceth all in him- 
 felf- to Chrift he goes and faith thus , O bleffed Lord Jefus , 
 thoudidrt {bedthy prerious blood for the remillion of fins : 
 thou haft offered me thy felf, and all th^^yjecious pur chafes and 
 benefits^ I have by faith accepted of thee, of thee alone, with all 
 my foul to be my tord and Saviour-, Now none in heaven or 
 earth can procure me the pardon of thefe fins, but thy felf, and 
 thoucanftdo it ^ I befeech thee that thy blood may be mine 
 atonement to thy father •, yea, I will, and do cafl my foul upon 
 thee, thee alone, for the pardon, and Iwilltruft unto thee for 
 thedifcharge, of my many, of all my tranfgrefTions ^ Thy 
 blood is the price that I will truft to,and red: upon. This is to 
 live by faith in Chrilt in that particular •, yea, though the fenfe 
 ofguilt be great, and the truth of it undeniable , yet to believe 
 the pardon in Chrift,and to offer his fatisfadions^yea to adven- 
 ture, and to roll the foul upon him for it : for Chrift hath called 
 me, and he hath faid that he will eafe me, &c. 
 
 So again , fuppofe that thou feeleft corruptions ftrongly 
 working, and tempt.'^tions grievoufly afTaulting • now to live 
 by faith on Chrift,is to come unto him, (knowingthe Kingly 
 power of his grace ) and to befeech him to fubdue iniquities for 
 
 G g thee. 
 
^^6 what it is to live Chap.iy.Sea.j* 
 
 thee, ^nd to fend forth the rod of his Scepter, the power of his 
 gracious Spirit^ to mortifie thy luils yet more,and to truft upon 
 him, that he will do this for thee, and therefore thou wilt apply 
 thy felf, with patience and confidence to the ufe ofall confecra- 
 tcd wayes and means , through which Chrift will manifeft that 
 power unto thy {ou\ J thank^God through fefftj chrifi^{ei{d Paul^ 
 Rom. 7. Asifheihouldfay, i am not able for my life to root 
 out, to beat down thefe vile motions, butl caH: my felf upon 
 Jefus Chrift, I trufl unto him, and verily believe he >N'i\\ deliver 
 me ^ the like may be faid ofall che other exigences, but I cannot 
 repeat all. 
 
 Confider that the habit or quality of faith is one thing,and 
 the ufe or exercife of faith is another thing • the foul then lives 
 by faith on Chriil, when it improves its intereft \n Chrift,when 
 it can truft to him to fupply all its wants^a man is faid to live by 
 bread, not when he hath it in his Cupboard, but when he takes 
 and eats it-, and a man is faid to live upon his money, not when 
 he lets it to lie dead in his eheft, but when he turns and winds 
 it for his benefit and fupport.So here to live by faith onChrift, 
 is to put faith to work- my works are in my felf,but the fupplies 
 of my foul are in Chrilt •, as I go to divine providence, and put 
 my felf on its faithful powerful goodnefs for my body-, fo I mull: 
 go to the Lord Jefus, and put my felf on his gracious and cer- 
 tain fulnefs for my foul. 
 4. Things, ^^^ obferve a few things, for the clearer opening of 
 this.- 
 
 I. To live by faith on Chrift, it is more then 4 meer com- 
 ^Uiftn^ of oHr watt's ^ or an acknowledging of his ftilmfs. To 
 fee fcarficy in the houfe, and plenty in the Market, this may 
 be^, and it may be vain, unlefs we go forth to fetch in ehe pro- 
 .fnifes. 
 
 Whiles the foul keeps home, it lives not by faith : The Ufe of 
 fdith lies abroad', a man may have grace to fee hiswants,and 
 \et he lives not by faith, till he can get out unto Chriil. Iwlll 
 '90 to the Prophet, to the maa of God, faid the woman who had a 
 troubled fpirit for hsr dead child ; Yea, this recovered her child 
 5ga'n : // / can hnt tmch the hem of his garment I JhaU he whole^ 
 fudfieintheGofjftl-^ you myft bring the pitcher to the well, if 
 you will have water, and the Childs mouth muft be applyed to 
 
 the 
 
-=^^ 
 
 Chap.iy.Seft.j. hj f^ith en chrifi 227 
 
 nhebreaf^, ifitwould have milk-, and the foul muft go unto 
 Chrift, it muft approach unco him, or elfe it is but afruiclefs 
 trouble, it is not a living by fairh on him. 
 
 2. To live by faith onChrift, it is more then a meer going to 
 Chrift. though the motion of the foul out of it felf be required , 
 yet that alone is not fufficicnt. If I go to a man for to lend mc 
 an hundred pound,if either I will not fpeak to him, or trufi: him, 
 this is labour loft •, fo,though we do addrefs our feives to Chrift 
 for help,but will not truft upon him for fupply^thisis not yet to 
 live by faith. For, 
 
 The life of faith on Chrift is raifed by three things. 
 
 Firft, htifnlnefs. 
 
 Secondly, hu goodnefs. 
 
 Thirdly, hisjAt^fulnefs-^ And all thefe enduce the foul to 
 truft unto him : he is ablt enough , Ergo^ I will truft him ^ he is 
 ready enough^ therefore [ will truft him ; he is faiihftii^ and will 
 certainly do me good,therefore I will truft him. So chat to live 
 by faith,it is to live by truft- one is faid to live by truft,when he 
 hath nothing from anocher, but fiis word, or his bond •, I think 
 him honeft,or J have him faft bound,cheretore 1 will truft him. 
 Thou haft the Word of Chrift, and the Prcmife of Chrift, 
 which is afuretruch, to which, if thou doft truft, thoudoft 
 livebyfaith. \fl feel and do not complain, if I complain and 
 do not prky, if I pray and do not rruft, this is not yet to live by 
 faith •, fo far a&l can truft upon Chrift, that he will fupply and 
 help my foul, foTar ^ do live by faith. 
 
 3. Nay, Thirdly, to live by faith , is not only to 
 trufi Pifon Chrift for jftf^ly , but it is to exfe^ tks ferfor- 
 mance. 
 
 There is a great difference 'uvixt the life (f fenfe^ and the liff 
 fif faith: Senfe is oppofue to expedation •, it is only for the pre- 
 fent, what it hath, that makes it up , it lives upon no ftock but 
 that in hand, but faith reckons its cftate more from what lies in 
 bonds, then what the perfon finds in the purfe: It finds the 
 greateft part of the fouls eftate yet in the promifes, and yet in 
 Chrift,and in both gracioufly,and aifuredly undertaken-,where 
 upon it doth make the foul not only to go to Chrift,but to truft 
 him,and not only fo, but to expeft and wait patiently • he d$th 
 he4r me^ he will do me good Joe mM notfuffer fin to have dominion^ 
 
 Gg 2 he 
 
28 what it is to live Chap.iy.Seifi.?, 
 
 he mW^^nd forth the rod efhii power ^ he will make a/i grAce to 
 Abottnd^Qw'iW nor leave mrforfake /wf,he will fatisfie for me,his 
 interccilion {hall be effectual, 4^ {hall yet feel the pyver of his 
 deathi'ihQ vertfte of his refttrrtUicn. 
 
 As to pray and not to truft , fo to truft and not to exped,to 
 trufl and then to murmur^ to truft and to untruft .whiles we arc 
 fpeaking,togetthefoultoputitfelf upoa Chrift, and before 
 we have done fpeaking, to pluck off the foul again , to deface 
 our own fealing, to caft away our confidence, this is ill, very 
 ill. 
 
 It is true that the dEis offnith are capable of vpeaknefs, and 
 alfo of o;'/?^yjfto» ^ one man may more confidently truft and ex- 
 ped, and another lefs •, fometimcs the fame man is more pure 
 and highin the adof trufting, andfometimes he hath much 
 ado with his heart, to get it to roll it felf on Chhft • but yet he 
 doth do it againft many fears, and againft many corrupt rea- 
 fonings;^ now he lives by faith, but then know it is an ill bufi- 
 nefsinrtantly to reverfe the ads of faith, faint in it, or but to 
 fufped Jefus Chrift himfelf, either in his power, or goodnefs or 
 truth. 
 , Fourthly, to live by faith on Chrift, it Is an extenfive worl^^ it 
 
 is to truft on him, not for one thing only, but for every thing, 
 which concerns the ftate of the foul. The foul is a needy thing, 
 naturally it is fo, and fo it is fpiritually ^ either it needs grace, 
 or more grace, or ftrength,or comfort* ot peace,or mercy ,and 
 pardon,rome thing or other it wants-, nowChfift is an adf^uate 
 fnfflj CO the foul, he hath grace enough, and righteoufnefs 
 enough,and power enough,and peace, and plenteous redempti- 
 on ; Now then as our wants appcar,or as they multiply, fo muft 
 faith appear and abound in its ads , if we will be faid lo live by 
 faith. 
 
 I will be righteoufnefs to thee faith Chrift, and I will truft 
 upon thee for it faith faith^ 1 will be f?.ndification to thee faith 
 Chrift, and I will truft upon thee for it faith faiih •, I will be re- 
 dempcion to thee faith Chrift , and I will truft unto thee for 
 that roo.faith faith,yea,T will truft upon thee to be my continu- 
 al propi nation, continual, intercellion, to be my continual fuf- 
 ficiency and ftrengrh for more grace, for quickning, for com- 
 fort, for falvation, for all. 
 
 Doth 
 
Chap.l7«Sc(a.4. h fdth $n Chrift. 229 
 
 Doth corruption work again f and I will to Chrift again to 
 fubdue ir,he will do it for me •, doth Satan renew his temptati- 
 ons ? and 1 will renew my addrcffes to Chrift, who will again 
 (Itruft) hrtiife kirn under mj fett '^ my comforts are gone, but 
 I will to Chrift,! will live upoli him,hc will come again,and then 
 my joy fhall be full. 
 
 And indeed the life of faith,as it is a multiplied work, (for it 
 makes the foul to live upon Chrift for its manifold grace,) fo it 
 is a repeated work^ it leads on the foul often and-often even for 
 the fame kinds of lupplies. 
 
 Oh']. O faith the foul, I did go to Chrift, and did befcech him 
 to rebuke Satan, and I trufted on him, and followed my fuit, 
 and found it fo ^ but now Satan tempts again, now nn works 
 again, now my heart is down again, dull, and dead and feeble 
 again. 
 
 ^nfw, I fay to fuch an one,rfl livt hjfAtth^ is to k^ep hthfe with 
 Chrift ^\i is to be a datlj gf^efl-^xi is to rclie upon him,iL is fo ot:ea 
 to corneas we have need, it is to draw water of:en from the lams 
 fountain : As if Chrift did fay to a perfon,Wharfocver thy foul 
 needs, come to me for it, and whenfoever,yct comCjI will go it 
 for thee, and the heart goes confidently to the Lora of its life, 
 and hope of its lalvation. 
 
 SECT. IV. 
 
 *2ff^/?*4- \y\7^^^ Arguments do move us not only 
 V V to get faith in Chrift, but alfo to live 
 by it.^ 
 
 S9I. They are fo many , that 1 know not well where to 
 begin. 
 
 Firft, Jf^econftdcr oar own cotiditic », {his mghtiput us upon 
 the life of faith. 
 
 Firft, the life of faith is corgruoHs to our con^ificn : for what is 
 our condition, but a depending bemg , fuch a being as fnbfifts 
 upon, and by another? 
 
 Take us a^ creatures^ and fo wc are but beAmsof Ughf^ which 
 the Sun lets forth, fupports, contrads, draws in-, We are 
 
 Gg 3 like 
 
2^o Arguments toferfrvade Chap. 17, Seft.4. 
 
 like a glafs which God doth frame, and hold in his own hand, 
 or elie we cannot (land ; or like the flowers they muit be fet in 
 the ground, and then watered,and fenced,or elfe they live not : 
 our whole being , and working, and maintenance is from him 
 that made us j In him we live , and move , and huve onr be^ 
 ing. 
 
 hndi^tzkt\xs2iSnevf creatures ^ fo (hall we find that not only 
 our natural breath, but our fpintual being, not only life, but 
 grace too, depends not on him who hath it, but on God who 
 gave it •, Grace is a fweet flream , but that flows and rirtis 
 ftill, becaufe IHU fed by a living fpring. It is a fruitful branch, 
 but chat branch doth Hand and bear, becaufe upheld and fuppli- 
 ed by a more fruitfuU root : Hence rs it that Chrift is called the 
 kead^ and we the members •, he is called the rwr, and we the 
 branches-^ he xht foundation- ft one ^ we the building; heiscaU 
 ed the roek, we the houfe built on that rock •, he the husband^ we 
 the wife and fpoufe • he the Lord^ and we the fervants -^ he the 
 Shep^>erd^ and we the Jheep • he the nurfe, and we the bUes •, All 
 which do evidence this much, that our life is in him, upon him , 
 for we are dependants -^from hirnvfclive^ therefore upon him we 
 fhouldlive. 
 
 Secondly, the necejfttj of our condition ' our condition here 
 below dbth fo fhift, and vary, and fail, go and come, that if 
 we do not live by faith, we cannot ( honeftly^ live at all : Help 
 failed me on every fide faid David ^ allmenforfook^ me^ faid Paul : 
 jVe.kjudwnot what to do faid fehofaphat : ^^ 'od is pleafed to call 
 offail our comforts, to gather up into his own hands of pro- 
 mifes all our fupports. It is with us many times as with a Ship 
 laden, but on a fudden broken to pieces,now the perfons of ne- 
 cefiity mull: fwim towards the {hore,and to the rocks : So God 
 doth dafh in pieces our lower confidences • he cracks a full 
 cflate, he feparates very friends •, he gives not a heart to people 
 to ihew us companion •, and forrows on all fides pour in 
 themfelves, a man hath nothing in all the world left him, but 
 Gods bond, his word of promile. 
 ' So for the e(}ate oftktfoul^ it is frequently fo clouded ,fo dark- 
 ned,fo checked, fodiftreffed, foaflauked, that all the means 
 Hnder heaven do not relieve it •, if the Lord doth not help, if 
 Chrift be not the rock, it cannot be delivered or fupported. 
 
 Now 
 
iHHii 
 
 Chap* 1 7. Scft.4. to the life of faith. 231 
 
 Now in fuch cafes, where the condition is wholly reduced 
 to the promifes, or untoChrift, there can be no living but 
 by faith : The heart of a man is either broken with defpair 
 and grief, or will break into the wayes of wickednefs , if 
 it lives not by faith in the cafes of all fenfible fequeftrations ; 
 For, 
 
 1. It is e»Ij faith which can efpj fometh'n^for tht foul now : 
 Wh$ is he that fits in dArknefs and fees no lijrht f let him trufl in 
 the Name vf the Lord^and ft ay upon his God? Ifa. 50. 10. Faith 
 can fee the ftars in the thickeil night of darkncfs ^ there is 
 nothing but faith which can tell the foul of rich mercy in the 
 times of greatefl fcnfe of exceeding guilt •, and there is no- 
 thing but faith which can find out fulnefs of grace inChrift 
 for afoul which is bitterly fenfible of its wonderful and con- 
 tinual emptinefs. Till the Angel came and opened Hagars 
 eyes to fee the fountain , (he gave up her child for dead;,fo un- 
 Icfs we have faith to open our eyes to fee the fountain of grace 
 and mercy in God and Chrift , I tell you that in many of our 
 exigences we (hall throw away all, all as dead and loft, and 
 hopelefs. 
 
 2. Again, It is nothing hut faith which gives fpirit unto us 
 from a bare premife : one word of God is fecurity enough to 
 faith. If a Marriner can get to the top of the Maft, and de- 
 fcry but a point of land, he is now glad, all is well •, faith is 
 faid to fee thepremifes ^farof^ Heh. 1 1 . well faith faith to the 
 foul now, as Panl to them ifphich failed with him^Be of good cheer ^ 
 thou (halt yet do well • grace, and mercy, and help will come, 
 God hath promifed it , and Chrift will make all the promi- 
 fes^ Tea an^ /Imen ^ and now the foul lives becaufc of that good 
 and faithful word, ^c. 
 
 Secondly, If we confider God himfelf^ there is fufficienf rea- 
 fon why wc fhould live by faith. 
 
 There be fix arguments which we may behold in God, to in- 6. Things. 
 vite and perfwade us to live by faith. 
 
 Firft, his Alfufficiencj ^ I am God alffifficient, faid he to A- 
 braham^ What's that } That is, I am an abfoluteand indepen- 
 dent effence in refped of my felf , infinitely perfed and 
 enough, and have enough and enough to fatisfie all the world. 
 Take all the particular creatures in the world,and view into 
 
 their 
 
232 Arguments toperfrvade Cbap. 17. Scfl:^.' 
 
 their natures and conditions, you (hall find every one of them 
 to be irEperx-cd:, to be depending, to be replenifhed with 
 wants : even one man for his own particular is covered over 
 vf^ith innumerable wants • the wants of his foul are many, fo of 
 his body , fo of his eftaie •, what then , and how many are the 
 neceilides of every man ? But now Gad u alfufficfettt ( chat is ) 
 he hach enough to fupply every man •, He can efeu hU hands ^ 
 fill ever] living thng. Thou opeiiefi thy hand ( f^id David^VUi. 
 345. 15.) and fatijfieft the defire of rzerj living thing-^ and he 
 is able 10 make all grace ahm-id^iuih iheApoftie, 2 Cor. 9.8. 
 He is rich to all that eallstfen him^ Rora.lo/12. He is able to do 
 ( Eph. 3 . 20. ) exceeding Msbfistdantly ahovt all we can a^k, ^^ thinly, 
 Aij God [hallfufplj all jour need according to his riches in glory 
 hy fefusChrtfl^ phil.4 19. The i'ww you fee hath light enough 
 for a whole world, ^nAdi fountain hath water enough for a 
 whole countrey-, Why, all good is in God, both originaly, 
 and eminently, andcaufaily, (that is) he isgoodnefsit felf, 
 and all goodnefs , fulnefs without want , ftrengch without 
 weaknefs, holinefs without blemifh-, yea, and the univerfai 
 "^ caufe of goodnefs, and therefore infinitely able to fupply, 
 and help, and do good : there is no one neceilicy, but he 
 is able infinitely to fuccourit- and many, yea, ail neceili tics 
 are not to be compared to the unfachomed greatnefs ,♦ and ex- 
 ceedingnefs of his fulnefs and^lfufficiency. 
 
 2. Hu Command ' As God is an abfolute and full good, (all 
 our helps do center in him as in their compleat caufe ) fo he 
 hath commanded us to live upon his al-fufficiency by faith. 
 How often do you read thofe charges , Trnft upon the Lord^ 
 commit thy yfij to the Lor d^ reji upon him , fi^j upon the Cjod of 
 Jacob, cafi thy care en him. As if God fhould fay unto the fons 
 ofme«, lam he, and there is none elfe befides me who can 
 do you good ^ there is not any good m all the world which 
 you want but I am able to fupply it ^ I am alfufficient for wif- 
 dom,forholintfs, for mercy, for power, for grace, for com- 
 fort, for peace.If you want water,you would go to the Spring : 
 and if you want light, you would look up to the Sun •, and 
 if you want any good , why will you not look up to me who 
 am goodnefs it felf ? I till you, that I am a God, and have the 
 greatnefs and the fulnefs of a God^ Nay, and I charge and 
 
 require 
 
Chap. 17. Se<fl.4. tp li've the life of faith. 253 
 
 requre you, when yon need any thing , come tome for it: 
 I am the Mafter of all the families of the earth, and the Lord of 
 all good • It is my exprefs will, that you come unto me, and that 
 you put your truft on me, that you believe on my alfufficiency, 
 that you live upon that flock which is in my fulnefs : Nay, I 
 ihalltakeit exceeding ill, if you reft youir^elves, or live on 
 any other. 
 
 3. Hi^ prom'ifes : Confider this two wayes. 
 
 1. Generally, hia fromifes ef good , wherein is ground to 
 truft. 
 
 2. Particularly , H^ promifes t$them that wi/l and do trti^^ 
 Pfal. 3 7. 3 . Truji in the Lord^ and verily^ &c. Ifa. 26. 3 . Thm 
 wilt ktep him in perfcH: peace ^ whofe mind uftajed en thee, becanfe 
 he trufteth in thee : So Ifa. 57.13. This puts life to all the reft: 
 for though God were never fo able to do good, and though 
 his commands were never fo urgent to live on him for all our 
 good-, yet if he had not made over this good unto us, w^ 
 might maintain fecret fears and difcouragements : But now 
 God hath promifed all good unto us, fthatis) he hath firm- 
 ly and gracioufly made it over-. As ifhefhould fay. All the 
 good that fcan do, I will doit for thee-, all the ample ful- 
 nefs in me, is to replenifh thee , itisto fupply thy w.tnrsand 
 neceflities- and I affure thee in the word of a God it is f^. 
 Pfalm 84. II. The Lsrd is a Snn and Jhield ^ the Lord mil 
 five grace uni gUrj ^ ft* good thing mil he with- ho Id f rem them 
 that T»4li^f rightly. "N'er. 12. Lord 0/ Hofrs, hitf.d 14 the 
 man thdt tfu(iet''c in thee. There is not any one parciculap 
 want ( which is fit to be ftiled a want, and fit to be fupplied 
 in this life, for foul) but God hath by promifes particularly en- 
 gaged all his fufficiency to help and fupply it. Doft thou 
 warn: ^nhalj heart, ^ rethrning hearty an heart to ha'e fin, to 
 Mopirn for ftn, 2ihelievingheart^ an uprighc heart, a meek and 
 patient heart, a joyful heart .> doft thou want any grace,morc 
 grace, pardon of fin,a{rurance of pardon, ftrength againft fin, 
 ftrengcn for any duty, adive or paflive.^ wanteft thou any 
 convenient andfit goodforthy body, for thy name, for thy 
 eftate, for thy children, for thy family? any good for life, ac 
 death, after death > Not any one of thefe which God hath 
 not diftindly promifed. If vou knew a man to Lefufficient^ 
 
 Hh to 
 
234- Arguments to ftrfwAde Chap.i7.Se(5i.4. 
 
 to bave an eftate worth ten choufand pounds, and all free, 
 you will prefently truft him for an hundred pounds- or if fuch 
 an one (hould command any in his need to come to him, and 
 bor;ow, this would draw many to him ^ but if he (hould take 
 a man out particularly, and fay to him. Friend, my eibte is 
 thus great, 1 ha^e a great eftate, and i pray thee if thou need- 
 eft any thing at any time, repair tome, 1 give thee my word, 
 and ifthat be not enough, thou {halt have bond andfeal that 
 I will help thee ^ it were enough, he needed not tofay more,he 
 Will to him i warrant you. Thus faith the Lord to a behever, 
 to one who hath accepted of his Son Jefus Ch rill:, faith God 
 to him,f tell thee by my Word, ( which is truch it fe!f and can- 
 not lie, nor deceive ) that I am a great God,alfufficjency,good- 
 ncfsisinme in infinite perfection , and I am able to do thee 
 any good ^ now my will is, that thou fhouldft come unto me 
 at anytime, in any of thy diih-elTes, and I do prom fe thee, 
 that will not with-hold any good thing from thee^As true as I 
 am God, I will not leave thee nor forfaKe thee- (hould not this 
 encourage us to live by faith ? 
 
 4. Y{\s power and Mlifj-^ as we want much good, fo God doth 
 undertake all good : And this is another encouragement,thac 
 God never over-engageth himfelf ;, he is able to make good all 
 his undertakeings : Many a man is undone by furecifhip,he 
 fufffrs himfcif to be bound beyond his ability ^ it is not fo with 
 God. 
 
 This is granted^ that at the lead a proportiona^|^ower is 
 neceTary to give being to all promiles and unair takings •, 
 goodnifs dinA kindnef^ are enough to make a prom!le,but ability 
 is alfo required to make good that promife. If a fubjedpro- 
 mife.h to releafe,or pardon a Malefador, why, this is nothing, 
 6e is not to be trufted ^ why, becaufe he Imth not power of 
 life or death; if a poor man promife to difcharge a debt of 
 four hundred thoufand pounds • why, no man will trult to his 
 undertakings: why, becaufe hehathnoabiliry,hehathnotan 
 eftate anfwerablei he is not able to pay twenty (hillings;, fo 
 that power gives ground to /r/^y?/«^,becaufe power is a neceifa- 
 ryirjgredienttoall. 
 
 Now then, God hath ability enough to make good all or 
 isny of his promifes, 
 
 Ohj. 
 
Chap, 1 7. Se(5l.4. t$ live the life of faith. 235 
 
 Ohj. You will fay, his fromifes arc many. 
 Sol. I anfwer, as our needs are many , fo his promifes are 
 many ; But then,as his promifes are wAnyJo \\\s goodyiefi isgrcMt^ 
 and his power infinite -^ now an infinite goj^neis, and an infi- 
 nite power, are able to make good, not on^ many, but infinite 
 promifes. 
 
 O^je^ion. You will fay •, that the things promifed are 
 great. n ' 
 
 Sol. I confefs they are, God hath undertaken great matters, 
 to pardon great fins , to convert great Tinners , to conquer 
 great temptations, to convey great confolations;But is he nor a 
 gi'cat God ? Is any thing too hard for him ? nothing is impnJfihU 
 ypith Ged. 
 
 Ol'j. But you wil! fay, that particular wants ftill increafe, and 
 renue them'felves. 
 
 4yc/. So they do, as the veffels which we fill to day, require 
 a new filling to morrow,3nd the ftomacks which we feem to fa- 
 tisHe now, within few hours they are empty and craving : 
 But then, though the vefTel may be dry ^ yec the fountain is 
 not : chough the veffel may be empty, yet the fountain is full 
 and ftill ftreaming. As Gods goodnefs is a living founain, 
 fo his promifes are a perpetual bond •, They are continued un- 
 dertakings. and depend upon an une:shauitedand infinite dep.h 
 of goodnefs, 7/4.46.3. O ^<?«/f 0/ Jacv"^b , '^- huh are born hy 
 me f^rrn the b llj^ and carried from the )v<?*^, Ver. 4 Evm 
 to xhe old age I am he^ and even to hoa^j bars i will Garry 
 yoH. 
 
 ^^;.But yet you will fay:yea,but God is engaged to fo many-, 
 tl.ereisnoia believer, but God hath bouud h:mfelf by many 
 promifes to him. " ' ~ 
 
 SqL\ confefs, with m.an ofren-tim.es- this is fomething-. 
 He hath but a particular rbility, a -.d therefore may ove.fhooc 
 himfelf by general eng^gem.enis ^ But with Cod it is rot fo, 
 in whom power and ability to rake good what he under- 
 takes, is not contraded, broken,limited, depending,but ample, 
 illimited, and al-fuffic:ent from himfelf Therefore he is laid 
 to referve mercy for thonfmd^ , and his promifes run to Abra- 
 ham and to all h's fe^d. Why, the vower */ Goh , by wh ch 
 he is able to make good all his promifes , it is a cheating pomr^ 
 
 Hh 2 luch 
 
^26 Arguments to ferfwade Chap. 1 7. Se£i.^. 
 
 fuch a power as can ( upon the pleafure of his will) command 
 tHng into being •, and it is an overtefping pwen God alone 
 Qtn comn^iasd our helps, he needeth not the ailillance of 
 any to make good his undertakings •, and it is an enduring power: 
 k ab.des for evel\ His hand u never Jhortned^ that it cannot 
 Uve. Is the Lards hand waxed {korted (faid God himfelf to 
 M^fesf Numb. II. 23. ) Thofi [halt fee now whether my wcrd 
 fhdll ccme to fafs or not. So then , as God hath enga- 
 ged himfelf to do us good , fo he is able enough to make 
 that good. ^ 
 
 5. H/j j5^*//>7 and truth : As the promifes , io^th^ matter 
 cf th^m^are full of goednefs: fo for the form »f them ^ they 
 ar ekaled with truth : God who cannH He hath ^romifed^ faid the 
 Apoille, TitKs 1.2. and it is impojfible for him to lie ^ Heb. 
 6. 18. 
 
 Truth and fidelity may be conjedured to confift 
 in three things ;, I fpeak now of them as applied to pro- 
 mifes. • 
 
 1. In reality of intention : Where the declaration is a fair 
 letter , and the intention is a blur • when that is large, and 
 this is nothing; thismay bea complementallie, but it is not 
 truth , the expreflion mull be but the intention cloathed in 
 words ^ It muft be the purpofe of the heart tranfcribed, if we 
 ivill ftile it truth and fi-delity. Now when God promifeth 
 any good to a believer, this is not vox & prater ea nihil x 
 a meer fhowr of eloquent and comfortable words : O no, it is 
 his will and intention, and very purpofe made known: He doth 
 indeed intend that good which he undertakes, andfpeaks of in 
 his promifes. 
 
 2. In a confiancy of refolmion : As falfhood is placed not only 
 in prefent incongruities^ (when heart and tongue are a vari- 
 ance ) but ^\(o'm ftihfe^ He nt incon^ancies '- As when, though 
 my prefent intention and expreflion were parallel, yet after- 
 ward , like a rotten bottome which flips aiide from the houfe, 
 fo my heart breaks away from it (t\t\ it becomes an heart and 
 an hearty as in Sauls promife to David, whie-h changed prefent- 
 ly, &c. On the contrary is it with truth, and in particular with 
 Gods truth about his promifes to believers;, His word of pro- 
 mife doth anfwerhis purpofe at firft (for as he thought and in- 
 
 tendied 
 
Chap.i7.Scfl'.4» to live the lifeof fAtth, 237 
 
 tenaed,fociidhefpeak) and thatpurpofe ftill an fwer s it felf^ 
 and therefore he hath [vfom bj himfelf^ that he mil not alter the 
 t hirg thAtis gone forth of hfa Itp : My Co yen Ant jhalljlandfafi; 
 Pfal.89.34.28. 
 
 3. In z certainty of exec nt ton i As when a perfon hath pro- 
 mifcd to lend , or give an hundred pounds , he being free 
 take his own time,comesandIayes it down and faith, Lo here 
 is the money which fpromifed to lend or give, take it ^ this is 
 fidelity or truth. Such a truth is there in Gods promifes ; This is 
 not all the truth of them, that for certain God hath fpoken 
 fuch good things: but further, that he will afluredly perform 
 them : BehsU the day es come^ faith the Lord^ that I mil perform 
 that good th:n^ which I have fromifediinto thehofffe of ifrael, a»ii 
 t^thehoufe of facob,}tY. 33. 14. 
 
 6. His performance of them to them that have li-ded by faith. 
 When perfons have committed themfelves and their condi- 
 tions unto him-, when they have trufted upon his word, he 
 hath not failed them, he hath made it good. y^braham^hQ 
 did live by faith ^vvheti God fromifed him a Son-^iht text ^diiih^that 
 he did believe, he did not confider hh own body ^ but gave glory 
 to Godwin reftingupon the fqlegoodnefs,fidelity,anditrength of 
 his promife, and God did indeed perform the fame unto him. 
 Not any of the Kings of Ifrael and fudah^ but exprefly fped 
 well, when in their exigences they didtruil: unto God. Our 
 fathers trufied inthee^ andthondidfl deliver them^thtytrufiedift 
 thee., and "^ ere note enfeunded^ Pfalm22.4, J. The Lord 14 my 
 flrengih and mj Jhield, my heart trufiedin him^and Iwm helped^ 
 faith t>avid^ Pfal. z% . 7. The Lord fhallhelp them and deliver 
 tketn^ (fpeaking of the righteous) and fave them, becanfcthej 
 trull in htm, Pfal. 37. 4c. Now put all together, (hould we noc 
 live by faith, truft upon God in Chrill ( and through, and for 
 Chrift ) for all our helps of foul,who is, i . An alfufficicnt foun- 
 tain. 2. Who commands us in unto himfelf tor our helps. 
 
 3 . Who hath promifed all good unt© us if we will but truft him. ' 
 
 4. Who is able enough to make good whatfoever he promifeth. 
 
 5. Who cannot and will not lie, deceive or fail us. 6. Who 
 hath given teftimony of his truth in all ages- who hath perform- 
 ed his oath to Jacohy and remembred his mercy to Abraham^ who 
 hath been ever in all agts mindful of his Covenant to fuch 
 
 Hh 3 as 
 
'^'^Ts ArgumenU toperfrvade Chap. 1 7. Sca.4. 
 
 as durft by faith live upon him and cruft in him. 
 
 Thirdly , confider the (jftaUties ef this life of faith , and 
 thefe may much prevail with us to labour to live upon God in 
 Chriftbyfaich. 
 
 There be four ingredients in this kind of life , . all 
 which are admirable,and indeed they are peculiar priviledges 
 of it. 
 
 I . It is the only Chriftian life. 
 Four excel- 2. It is the on'y comfortable life. 
 Uncies of this ^i^[^ ^he Only getting and thriving life. 
 ^ ^' 4. 1 1 is the only certain and ftedfaft life. 
 
 I . The life of fdith^ i t is the only Chriftian life . The Chriftian 
 hath a hfe common with many creatures^ his life of eating 
 and drinking,of nourifhing and growth , it is fuch a lfe,as the 
 beafts live as well as he • his life of reafon and labour, that 
 alfo is fuch a life which all men Uveas well as he ^ but the life of 
 faith, that is lingular and proper to the believer •, for no 
 man hath that faith which the true believer hath ^ and no 
 man hath his eftate fo in heaven, fo in Gods hands, foinclo- 
 fed and treafured in the Covenant of promifes, as he. V/hat 
 Chrift fpake to his Difciplesabout.this very matter. Mat. 6.11. 
 Take no thought ^fafiKg^Whut fhall vpe eat? or what /hall we drmk] 
 or yphertivnh fhad T»e be cloathed? Ver. 32. For after ail thefe 
 things do the Gentiles feek^: As if hefhould fay •, it is enough 
 for n.eer fmners , for fuch as have not God to be their God, 
 who cannot in Chriil call him Father, it is enough for them 
 to lead fuch a vexing and diftruftiul life. That I fay here. 
 Why, it is enough for men of this life , the men of th^&world, 
 for ehem who have their only portion here, to live the life 
 of fenfe, to be fcraping, to be plodding,to be vexing their 
 thoughts and hearts, how to compafs, how to fe.ch in, how 
 to lengthen an cilate •, To have a God , and yet to hve with- 
 out him : a Chrift, and no i to live upon him : as if either were 
 nothingin this Chriftian- But for the Believer, who hath a 
 God, and a Chrift, and all good undertaken for him by a full 
 and raithful Covenant :, Ic is his life now to truft upon his God, 
 to r^y upon his ' :aviour,to quiet himfelf in Gods Word of prr- 
 mjt. As Chrtji fpake in ano:her c?.k^^fj$H love th:m ihat love 
 - yoUy a»difjidogQQdtothimthAtdog9i^dHntoyoH^ what fmgtiUr 
 
 thing 
 
Chap. 1 7. Se(a.4. to live the life of faith. 2 : p 
 
 t]oi*i7 de JO ft ? ^0 not even the Puhlicans and finmrs the fame^ That 
 I fay in this cafe, if ye willmakeup your own efiacc, if ye 
 will l!ve upon what you fee, and what you taftc,and what you 
 .handle, and go not above, and beyond thefe and your felves- 
 do not finners, do not the worftof finnersdo thefame- Jf 
 thevileft perfon can rejoyce when his table is full, and hang 
 down his head when fenl^bles go off-, wherein doth the be- 
 liever exceed him, who is merry and cheerful only in a fenfiblc 
 plenty, and his heart is ready to break in the ebbeandfub- 
 ftraftion of that, by the dayes or years of fcarfity and fenfible 
 diftrefs ? If thou didll look upon God as thy Father, and 
 Chrift as thy plentiful redemption, and the promifes as a good- 
 Jy portion, and thine inheritance • then the dayes of tears to 
 others, would be hours of thankfulnefs unto tliee • and the 
 nights of fears toothers, would be tirr.esaffweet repofeand 
 contentment unto thee : When the fpiders web was i wept 
 away, yet thou couldft fee the houfe ftanding and fure -^ evenr 
 in all fenfible abflradions of the olive^ and ifine , and fiaUs , 
 thou couldll yet rejojce in the God <?/ thj falvation. For the 
 place of thy ^eftnce is the mumtkn of rocks , hread 
 (hall be given unto thee , and thy waters fh dl he fare , Ifaiah 
 33' 16. 
 
 I obfcrve a threefold difference 'twixtan unbeliever and a 
 believer. 
 
 One IS in t he verj^efiate : for the believer hath a far better 
 portion then the unbeliever •, he hach a portion fet out for this 
 life, and a portion alfo for a better, he hath food for his body 
 and grace for his foul. 
 
 Another is in the mamer of fet ling the eflate : for genei'al 
 providence relieves the one, and fpecial affeAion provides tor 
 the other. 
 
 The one is helped by common gocdnefs of univerfal kind- 
 nefs ,• and the other is undertaken for, a'nd fecured by a lingu- 
 lar bond of Covenant. God hath made over himfelf and -^11 . 
 his goodnefs unto him in h:s Son Jcfus Chrift : He haih 
 taken upon himfelf all the care, andalithe good, and only wills 
 the believer to be upright, and diligent, andfo cocruli upon 
 him- he hath fettled all his grace, and iu'ength, and comiorc 
 in ChriH", ^c, 
 
 A third 
 
240 Arguments toferfmdc Chap. 1 7. Scft.4. 
 
 A third is in the manner of managing: The unbeliever, he 
 wljl, like the prodigal , have alUheeftate into his own hands^ 
 he will truft upon himfelf, he dares not fettle on God, for 
 he fears him, he fufpeds him,he thinks verily God will not do 
 him good , hut he will fail : But the believer kftows yt^homh 
 TauL ^^^^ irttfied^ God is his God-, and hath undertaken for him, 
 and he vfico hath fr$mifed is faithfuU^ys^hs tkHI alfo d^it: Now 
 though I have not in hand, yet I have in promife- though I 
 have not in the coffer, yet 1 have in the bonds ^ my eUate 
 is even all that is good for me, and it lies in a furehand,in 
 the hand of my good God who will not fail •, Hereupon I live, 
 tothisi truft: thoughothers vex,and fret,andcurfe,yetlf;£ 
 down quietly • W% , becaufe faith goes about what we 
 fee , and it is able to fee the eftate large enough , though 
 fying in divine promifcs • and this is to live like a Chriftian, f^r 
 this is to acknowledge a God, and a Chrift to fome purpofe. 
 
 2. The lifi of fait h^ it is the cftly comfort^tle lift. 
 
 3t is with our life, as it is with fire-, which if it burns fair 
 and clear, then is itpleafantand delightful j but if it be dull 
 and fmoaking, it makes us weary both of it, and the room. 
 Whiles faith doth guide our lives, ( by fettHng our thoughts 
 and defires on GodandChrift j then the lamp is clear, life 
 feels like life: we can pray with Joy, and hear with delight,and 
 follow our callings with cheerfulnefs and lie down in peace ^ 
 But if you fever faith from the life , that we dare not to truft 
 on God-, nor reft on Chrift ; we muft polfefs , or elfe we can* 
 not truft nor live ^ Now the chimney fmoaks,the foul becomes 
 difpleafingto it felf; the foul craves help from the body, and 
 the body from the foul- but neither is able to help either, and 
 therefore this is wanting , and this is vexing. The waves now 
 get over the fhip , and fink it with a load and deluge of 
 worldly, endlefs, fruitlefs, anxious, vexing cares, and fears ; 
 And in fober-fadnefs tell me, what you think of fuchalife, 
 wherein the htad is difturbed and curioufly tortured with va- 
 riety of manifold andexquifite fufpitions,and thoughts, and 
 \\\t heart is deeply racked with the continual breakings of 
 trembling fighs and griefs ? that a man is not able to get , 
 nor yet patient to want-, he can neither givehimfelfhelp,nor 
 will he truft him who can^ That his cftate is burdened, with 
 
 many 
 
Chap. 17. Seft.4. r# live the life offaitk 241 
 
 many wants, and all this is made unfpeakably grievous by 
 another worfe burden of unbelieving thoughts- that a man fees 
 he cannot bear, and yet will not ea(e his (boulder by trufting. 
 That a man cannot begin to think, but his thoughts throw him 
 into the way of what if, What if the Lord will not do me good? 
 what if I cannot have that ? what if fuch an one fail ? or,whac 
 if it comes not on fuch a day? &x:. So that he cannot tl ink 
 without tumults..- nor fpeak without difcontents,nor eat w th- 
 out diflike, nor walk without flavifhnefs , nor work without 
 diftruftfulnefs, nor fleep without terrours, nor awake without 
 bitternefs,nor rife without carefulnefs ^ and amidft all this, he 
 hath no heart to duty, nor to God , nor to heaven, nor earth, 
 nor to Chrifl:, nor to himfelf, nor his •, for either he hath no 
 faith , or elfe will not live by it ; He dares not trull: God, or 
 Chrift. 
 
 There be three things which concur to make the life un- 
 comfortable •, 
 
 1 . One is a fenfe of want : A man hath an extream feel- 
 ing of need : no fenfe , or flight fenfe , avail not to break * 
 oui- fpirits. 
 
 2. Another is a firong defire , the heart pants and reach- 
 eth after the fupply , and this multiplies thoughts and 
 cares. 
 
 3. A third is palpable infufficiency -^ that a man cannot for 
 his life compafs his defires and fupplies, and therefore like A- 
 haif , who was impeached for Naboths vimjard^ he is dejeded 
 and grieved-, all which fall ordinarily into the life of unbe- 
 lief 
 
 Bat now to wheel about on the contrary, the life of faith is 
 fweet and comfortable. 
 
 Four things would make a mans life very comfortable. ^^ ThiMfsl 
 
 1. One is if he were eafed of all burdens. 
 
 2. Another, if he were fecured from all prejudices. 
 
 3. A third , if what he had were very good and 
 enough. 
 
 4. A fourth, if he were aflurcd that whatfoever good he 
 (hould need, of that he fhould be without fail fuppUed in a fit 
 time. 
 
 Now then the life of faith produceth all tliefe. 
 
 li Firft^ 
 
2^1 Argumtnts toperfmtde Ch%pjjSe&,^^ 
 
 1. U eafnh a man of dil burdens : There be but two burdens 
 whah we can well think of i . One is the finful burden. 2.The 
 olei IS the earthly burden : The burden of guilty and the 
 bu den of cares : But faith ( if a man could live by it ) takes 
 th m bo.h off: It lives upon Chrift for the one, and upon 
 Gods providence for the otlier : It fees a fufficiency and an ac- 
 cep ed price in his blood to remit our guilt , and it kcs 
 an al-fufficient,careful/aithful providence to remove our care- 
 And I tell you , that the foul comes to great eaft which is 
 releafed of both thefe ; Son , he of good comfort^ thy fins 
 be forgiven thee. Si» (hall be difcharged , therefore I 
 am comfortable j, cares are gone , therefore I am cheer- 
 full. 
 
 2. It feCHres agdinfi all prejfidias ..ind why ? becaofe it ftatcs 
 the peifon in goodnefs it felf , in him who is nothing 
 but goodnefs ^ ( that is ) who is in refped of himfelf 
 good , and who will order all things for good to the 
 Believer , nay , and in his hands who is an abfolute 
 Lord. 
 
 'lis true, that one change in our eilatemay be contrary to 
 anoiher , and becaufe we efteem one of them to be good , 
 theretbre we judge the other to be evil : but then, though 
 changes be oppolite in fenfe , yet they are concordant in ifTue, 
 in the event all falls out for good. As ficknefs though op- 
 pofite to health , yet it may fall out for the further prefervatl- 
 on of life ^ fometimes the Chriftianishigh, fometimes lowj 
 fometimes he is in a freed ftate , fometimes in a clouded ftate^ 
 fom ?cimes he is in conqucft, fometimes he is in confiid- fome- 
 times he is oyled in the mouths of men, and fomecimes tra-^ 
 cluced and torn in pieces , as if the tongues oi Ghriflians were 
 ti e ceeih of Lions : ( Pattl gives a Catalogue, of h s. changes 
 in thefe and the like cafes- )yet in all and after all,the Chriftians 
 condition is not prejudiced. God ftill owns the perfon,waLch- 
 Ing over his fafecies •, Keeps all poyfon from the heart, and like 
 a (hip- ( fometimes by fair wind,, fometime by a rough ftorm) 
 he ftiU brings him fafe to harbour. As Paul fpake even of 
 ku bonds ih^ttkej fetl out to the furtherance of the. Goffel-^ 
 5a I fay of the calamitous occurrences , the ienfe k^s no- 
 rltittig but mifery ,. yet faith can fee che^W endmichGod 
 
Chap* 1 7. Se(5l.4 , u li*ve the life of faith. 2 4 ? 
 
 TTfaiie with Job, aud therefore to rejoyx:e in troubles. 
 
 3. It makes the pre-ent etndifioH ^ood^ and en'iugh. Twill 
 tell yoiw»ne reafon why the life of {^nk is uncomforcable • 
 namely, becaufe it is grounded on a fhorc and empty good- that 
 which a man tan fee with his eye, and hold in his hand, is not 
 half of that which he can defire with his heart, no worldly 
 thing can ever be enough to an unbelieving heart. But faiih 
 makes the Ibul well pleafed, becaufe it prefenrs the foul with 
 fuch a good,as cannot only facisfie, but alio exceed it. God is 
 an infinite gooclnefs-he,who can fadsfie morethenaworld,may 
 well concent one mans heart ; and Gods favour is a fatisfying 
 good^(I/bA/Ii^e fAfisJied ni; h I hy fav^r^h'id D^i^/^V-Jand to this 
 doth faith entitle,yea,this it doth reveal to the foul • And I will 
 tell you one thing, that he who cannot be contented with a 
 God,and his favour, with a Chrifl:,and his blGod:^ with a Cove- 
 nant, and its fulnefs •, he will never be concent with any thing- 
 ifalfufficiency be not enough to thee,\v hen can emptinefs and 
 vanity pleafcandfatisfie thee. What if a man hath but a litile 
 Garden, yet if he hath a large Park , and ten thoufand Acres of 
 Arables,&the Kings royal favour to grace all this.^I tell you this 
 would fparkle his fpirir, it would breath a well pleafednefs in 
 him.Thou complained that thou haft but little of earthly things^ 
 I grant it,and a little may be enough:(enough depends more on 
 quality, then quantity ) but then, though the Garden be but 
 fmall, yet the Park is large^ though thy portion in externals be 
 not fo great,yet this with a great & al-fufficientGod,& a blef- 
 fed Saviour,and a heaven to boot, is enougb,and enough.'f the 
 wife faith flie hath but a fmall joynture, yet if fhe hath a rich 
 and tender husband,lhe is to be blamed it {lie faith fhe bath not 
 enough; Faich views the Chriftians eftace, not as it is in its 
 hancf, but as in her husbands hand,in Chrifls,and then all is well 
 enough. * ^ 
 
 4. It ajf/irej oftiniverpl and reafcttahle fuf plies : The Lordii 
 mj Shephe \rd^ I PjaU not want^ fo David^ Pfal. 23. iA\ How him 
 alittleinthat Pfalr^^ andyoufhall fee what God hath done *^^f^^ f^fi 
 for him •, he made his paftures grecn^ and his waters flill^vtxi.2. 
 O whatafrefhnefs, and what acalmnefs doth faith make in 
 the ftate , His foul is taken care for, and at the worft,whcn he 
 "^as in the v^lkj nfthe Jh^dow of death ^ yet he was quieted iiom 
 
 li 2 fear 
 
244 ArgumtntstoftrfrvAde Chap. 17.86^.4/ 
 
 fear,becaufe his faith faw God there •, yea,aRd found him there 
 to uphold and comfort : That for what was paft • Then for his 
 prefent condition, fee ver.*^. Mutable ii pre fared for y5'w,as if he 
 Frefent* 1^0^ ^'^^ <^^^e ( no nnxlotis care) he needed not to trouble him- 
 felf, ( thou prep^refl a table for me ) and not a mean table nei- 
 ther (w;i r«;) r/^««f/^ oz'^r ) nor yet a dull and uncheerful table 
 (thofi anointell mj head with eyi ^ ) fo that faith for the prefenc 
 finds food, and cheer enough toO:, But then for the future con- 
 dition, will this hold out ? See what fairh finds in reverfion 
 Futttre 'vcy-^' Sttrely geodnefs and mercy Jh^Il follow me all the ddjes 
 efn>j life-^ (GoodnefsX) perhaps that refpedcd his temporal c{\.aic^ 
 ( Mercyl ) perhaps thac refpeded his fpirhual, i .One h^ hoclj. 
 2. Another ^Ai/jfl!/,andboth thcfe (/haM fellow him) as thefha- 
 dow thac follows the body, they fhould be Hill at hand • but 
 how long? not for a day only, but (all ^t j /^4;f / ) not all the 
 dayes of his dignities, abilities, health, but all the dajej ef his 
 life. 
 
 Nay, yet again, {fnrelj ) they Hiall follow me : It was not a 
 fpeech of fancy, but of certainty, it was out of all doubt,and 
 peradventure^i'/^^'f/; mercy and goodnefs fhall .^cfrc So P/4/.84.1 1. 
 The LordGodis a Sun ^ ar^d a Jhitldi theSunisthe parent of 
 light, fo is God of all good • The Sun is the caufe of all fruitful- 
 nefs and cheerfulnefs , fo is God of all bleffings ; and he is a 
 fhield to a Sun for the doing of good, andafliieldto fecure 
 and proted: from evil- The Lord mil give grace and glory -, 
 Grace is the beft thing which a man can have on earth, and 
 Glery is the higheft thing which a man can have in heaven : But 
 thefe he will give,they (hall not be bought,but freely bellowed. 
 7^ good thing vtill he withhold, (tc As if he fhould fay, if grace 
 be not enough for earth , if glory be not enough for heaven ;, 
 think then of any other good thing •, there is not any other 
 good thing, which (hall be withheld ( that is ) which (hall not, 
 like the rain, { which ceafeth to be withheld) pour down upon 
 you. 
 
 Will you hear the Prophet fay a word.to this:,to this future 
 fupplies for them who live by faith : then read Jer. 1 7. 7. Blef- 
 fedisths man that trttfltth in the Lord ^ vohsfe hope the Lord is \ 
 Here we find the believer at his work of trufting, or living by 
 fiich, and at his wages too : Ble^edii the mart thai trufleth^ ^c. 
 
 Indeed 
 
Chap. 1 7. Se(ft.4, to live the life of faith. 245 
 
 Indeed the Prophet fpeaks a great word, he is blcffed-^ more can- 
 not be faid- but let's fee how he proves that ? ver.^. For he fhaH 
 heiiSAtreefUKtedbjthewatirs^ and that fpre^deth out her roots 
 by the river •, dttd jball not [it when heat cometh, bnt his leaf pj all 
 be green^and pJAlln^t be carefuU in the year of droughty neither Jhall 
 ceafe from yielding fruit. If faith plants the tree in a fpringing 
 foyl, if it beholds the tree to fpread, andgrow,andbearinall 
 weathers , though heat cometh in all times , though drought 
 cometh,yet the leaf is green and fruitful, aad cealeth not to 
 yield ^ doth it not then affure us of fupply for the future? 
 hath it not a good Store-houfe, an ample treafury for the be- 
 hever ? 
 
 What fhould I fay more ! may not faith fay that to the foul, 
 which God hath faid to faith ? if fo, then we may well rejoyce 
 for the prcfent, and be void of care for the future • for God 
 hath faid / mil never leave tkee , nor forfake thee , Heb. 
 13.5' Thou haft mercy, and ftill (halt have mercy • Thou haft 
 grace , and (halt ftill have grace • Thy part in Chrift, and 
 ftill (halt have it : fupplies of all good, and ftill (halt have 
 them. 
 
 3 . The life of faith is the on^j getting and thriving life. What 
 the Apoftle fpake of godlinefs, that we may fay of Faith \ It is 
 great gain'. for it hath the fromijfet of this life^ and of the life vfhich 
 is to come. 
 
 Profit is that which moft men look upon:it is the cr^^ of moft, 
 who mH/hew us any g6od> and faith hath a ftngular art of getting. 
 I obferve that the good of a Chriftian in fomerefped hangs in 
 the promifes, as water doth in the cloudsiand look as the boy- 
 Iterous wmds rather drive away the clouds and rain (though a 
 few drops m.ay flip down ) but it is the fweet heat of the Sun 
 which makes the clouds to open themfelves,and give out their 
 ftofe. 
 
 So the only way to driveaway the promifes, ( as it were ) to 
 remove them with their blefIings,is,not to believe, not to truft: 
 and the only way to make them to yield out'their precious 
 trcafurcs,is,to believe,to live by faith : Take a place for eicher, 
 fer, 17. 5. Thus faith ehe Lord^curfedbe the mm 'hat trujleth in 
 nsan^ and maksthflelh his arm^ and r^hofe heart dep,r leth from the 
 Lord. As the Lord of Samaria. Ver, 6. F^r he Jhall be like the 
 
 li 3 he^th 
 
2^6 Arguments tofcrfxvadc Chap. i7.?e<S.4» 
 
 heath in thi ^e' art ^ and fhall not fee yt>heH goddc^mf^h^ hptt Jh^i 'ft- 
 h^Ht the farclffd pUcei in the wtldernefs^ n 4 f l( UkM^ a»d not in- 
 habited, plal 37. 39. The falviitien of righteoH Kefj is of the 
 Lord^ hi is thtir firen-^t-h in the ttme of tronhle^ ver. 40. Ana the 
 Lordfhall kerf them and deliver them, &c. andfave them hecaufe 
 the J xrtffi in hint. 
 
 The foul ofc-umes bitterly coiTiplains,that as yet it hath not 
 that good thing, it Hicks yet in the hands of God . Chrift can do 
 itif hewill. Why, but if ever thou wouldftfpeed,thoumu{l 
 truft:,! darenot truftthough,laith the foul :how then canft thou 
 fpeed ? Why then doft thou complain ? God and Chrifl: under- 
 takes thy good • but then he requires this of thee, do but truft 
 me for it and thou (halt fpeed, Iwill not fail thee, 1 have fworn 
 hj my feljthAt 1 rvid not alter ^ nor repent. The poor man comes 
 to Chrift and cries out for help,y^^ri^ 9 O Za^-J,faith ht^ifthou 
 can'' do A>^j '.hing.^ c^c. Why ^ faith Chrift,! can do any thing,l 
 am able enough, and wiihngenough,thaL*s not the thing: this is 
 it which will make thee to fpeed • canil thou believe,daiell 
 thou to truft upon me ? he anfwered Lord 1 helieve^ T do truft 
 and you know that his fon wot pre fern ly healed. The child 
 comes to the father, Tather fupply me, I will faith the father ; 
 but I will have it inftantly • if he had asked and trufted 
 his father, he might have fped, but becaufe he doth ask 
 and murmur with his father , he is therefore jullly deny- 
 ed. 
 
 There are two things which mightily oblige a perfontothe 
 doing ofakindnefs-, one is his own promife ^ another is hu 
 friends co- fide nee ^who hath upon the fecurity of his word adven- 
 tured • fo here, befiies the very inclination of the divine good- 
 nefs to make good its own undertakings , this alfo adds not a 
 little to our fpeed,and furtherance, that we rely only on God. 
 It is a common comiplaint,that we cannot be anfwered: I reply, 
 it is a common fault, that God nor Chrift can be trufted. It 
 is not how many wants thon feeleft , nor how many promifes 
 thoureadeft, nor how many prayers thou makeft •, If with all 
 this thru doft not ask, inf ait h, think not(0 man) to receive any 
 thing from the Lord. 
 
 I will give you three reafons why the life of faith is the only 
 way to thrive. 
 
 Firft, 
 
Chap. 1 7.SCA.4. to live the life of faith, 347 
 
 Firft, becaufe it ^utf 4 mun ufon the only vfAj ofhlejjings. As 
 none can blefsbut God, and he can bleTs • fo the bleflings of 
 God are to be expefted only in the wayesof God,and nothing 
 fo skilfuH in Gods wayes as faith. 
 
 Secondly, f>w4;^f«^////?* frQm'festQjitlJi\ It is true,?is God 
 is infinitely above all, and his power is great-, fo faith (m a qua- 
 lified fenfe) is above God himfclf-, he is not able to fcand 
 againft it : Be it to thee as thou "^ilt, [aid Chriji to the believing 
 •XPsman'.ThouJhalt have the defires of thine heart ^{^ii\ Dxvid^ Pfal, 
 
 37-3,4. 
 
 Thirdly, God himfelf andChrifl^ and all btcomeoHrs^ If wc 
 
 ^are to truft and live by faith*. Thou wantft outward Supplies, I 
 
 require no more of thee,faith God , but to walk uprightly and 
 
 diligently,and to truft on me , and thou (halt have it : thou 
 
 wanteftfpiritual fupplies for thy foul jT require no more of thee 
 
 but to come tome, to truft to me, and go to ray Ordinances ; 
 
 ftand in my wayes and thou fhalt have them. 
 
 Fourthly, it is the onlj fiedfafi and abiding life-^ when other 
 lives are broken and cruflicd,they are gone down, yet this life 
 by faith ( like the Stars which {bine m the night ) remams 
 firm. I will clear itby Argument ^ Theftability ofall forts of 
 lives is according to their principles and motives. The life 
 which depends upon a failing caufe , it is a fademg life: and 
 the life which depends upon a conftant caufe , is a conftanc 
 life. 
 
 Now the life of faith is bred by a living principle,and is fed 
 by conftant and abiding motives;you know that the grounds of 
 this life of faith , are in God and Chrift, and the promife j now 
 all changes reach not to them , our changes are below in other 
 things, but they arc not in the promifes, nor in God above: 
 as changes are not in the heavens but in the air. Look upon 
 things ac hand,and fo they appear with varieLy,and with much 
 unlikenefs but eye them in th^^ Covenant, in the promifes , 
 tbere you have the fame faithful God ftil, tender father ftilKa'- 
 fufficient Saviour ftill, the Promifes arelCtaand Amen^ Chrift is 
 the everU^tngfoitherx che Covenant ofQed, an everU[ting Cove- 
 nant', Gods love an immucable love : he is ^s able ftill,as willing 
 ftill, hu b9w abides in flrength^ andunderneai h^rthii everiaftng 
 arms. 
 
 Though 
 
248 Argumtnts to ferfrvadc Chap. 1 7, Scft.^^ 
 
 Though Davids Father Mni Mother forfah him^ jet the Lord 
 yfill take him up^^^nd though allforfiok VavA^yet Godftead by him'. 
 fo true is it that faith can caft a fure Anchor in all ilates and in 
 all changes- it can look upon the fame Godjand the fame Chrift, 
 and the fame promifes. Though the Mariners, when they put 
 tofea, quickly lofe fight of Land,yet they never loofe fight 
 of heaven ^ how far fo ever they fail , and in what temped fo- 
 ever, yet iiill they may look upon the heaven, the fame hea- 
 ven. 
 
 Faith never lofeth fight of its rock , of its falvation, of its 
 helps ^ that which it eyes, it may eye for ever, and that upon 
 which it trufts, it may truft upon for ever^thou haft friends,and 
 this fprings up thy fpirit •, thy friends dye,and now thy fpirits 
 rink-,thou haft parents,and children- in thefe thou rejoyceU,and 
 fettieft thy confidence : both the one and the other embrace the 
 duft, and thy heart is utterly broken for help and comfort. O 
 Lord what have I more ! E contra^ thou haft a God, and he is 
 the fame for ever-, a Chrift,and hcyeflerdaj, to daj^ and the fame 
 for ever : Pr&mifes^ and they are a word fetled for ever in hea- 
 ven-, But when all fcnfibles fly off-, yet if we live by faith we are 
 at no degree of lofs ^ what can he lack , who hath him who is 
 all in all , and what can he lofe, who hath him that knows no 
 change at all? 
 
 Fourthly, let us confider ^Jhs Chrift himfelf-^ There are di- 
 verfe things which fhouldperfwade us to live by faith upon 
 him. 
 
 There are nine things in him which may move 
 
 US' 
 
 I. The exceeding flentiffilnefs of our fuf flies in him: Thou art 
 not approaching to a dry Ciftern, but to a full fountain • what 
 may do thee good, he hath, and he hath that in a moft eminent 
 fulnefs 
 
 Is it the good and vertue of his redemption, v/hkh thou need- 
 eft? Why^ inhimis plenteous redemption, and in him isfirong 
 falvation^ aud therefore liis blood is called a precious blood, 
 I Pet. I . ip . His blood had not been able to have difcharged the 
 Icaft fin, unlefs it had exceded the merit of the greatcft ^ yea, 
 it is as able to crofs many debts ,as any,- fins may be diftinguilh- 
 cdincogreat^andlittJe^ into many jand few •, but the blood of 
 
 Chrift 
 
Chap. 1 7. $€(^.4. t0 live the life of faith. 24P 
 
 Chrift,the vertue of that is fingular and infinite in the price and • 
 value of it. 
 
 Is it the good and vertue of hit hoHnefs which thou needeft? Sanftlfica- 
 Why •, John 1 . 1 6. There is a fulnefs of gmce in him. 3 • 34- He tion. 
 h4th the Spirit Tvitheftt Meafttre. Therefore the holy vertuesof 
 Chrifi are ililed unfearchable riches^ Eph.3 .8. You cannot com- 
 prehend the depth of them- when you can eafily come to the 
 bottom of a thing, then in is not unfearchable ^ but where you 
 found and fathom, and yet can feel no bottom- fohere,d-r. 
 yea and the treafuret of wi/dom andkpowUdge^ Col. 2. 3 . The q^^^ ^ ^ 
 Apoftie hath faid all chat need to be faid, Heb.j. 25 . He is able intcrccflioo. 
 tofave them to the mmofi -pfhich come nnto God by him^ ( that is ) HcU. 7. t$* 
 if you need his interceflion to implead acceptance of your per- 
 fons, or of your requefts ; Why , there is none like him^ 
 comeuntoGodbyhim,heis able to difpatchthe greateft re- 
 queft. 
 
 Or is it ffifficieKCj for duty which thou needed ? Why-, herein Obedience, 
 is Chrill: molt able to fupply thee. If the duty be a^ive^hc can 
 enable thee to abundant fruitfuUiefs, fohn 1 5 .^. Be that abidetb 
 in me^dnd linhim^ the fame brin^eth forth mptch fruit, ifth^ 
 duty be Pajjive, I can do all things through Cbrift which firength- 
 neth fwf, faid P^»/, Phil. 4. 1 3 . Be it that thou of thy felf art 
 weak, yecChriftisflrong, and he hath faid AfyCr^ttfj/ y5i<j^- 
 cient for thee, my firengthis made perfeEiin rveaknefs, 2 Cor. 
 12. 9. 
 
 2. The or din aion ofChrifi to this very thing, viz- tofupflj the 
 flate of a believer. 
 
 God did purpofe him and intend him, and fent him, and he 
 came for this very end to do us good, and to help usintimf 
 oi ntQd^Eph.i .22. Hf gave him to be the head over all things to tht 
 Churchy ver. 2. fvhichts his bod/^r he fulnefs of him that fiUeth 
 all in all. 
 
 The Head (you know) is a thing for office, and the offices of 
 it is both dominion and inflnence -, for thefe was Chrift given to 
 the Church to ruie the Church, and to fupply the Church. 
 1 Cox. 1 . 3 o. Hf is m^de unto hs offjod^mfdom, and righteoufnefs^ 
 a»d fan^iification., and redemption Heb. 7.22. He ^as made d 
 jurety of ahetter^Teftament, John(5.27. Hm hath Gad the father 
 fealed^ ifa. 61. i. The L9rd hath anointed ms to pre^h go^dti- 
 
 Kk * ding 
 
250 Argumtntstofcrfwade Chap.i7.Se(5J'.4. 
 
 A'mgs unto the weik- tJe hathfent we to bind up the hrohtn-hear- 
 ted^to proclatm iikrtj tothe caftivef^^ndthe oftn ng of the pr/oK 
 to them that are bonnd^ &c. ChrlH:, you will grant chae he is an 
 able Pi-ieft,and an able Prophec,and an able Kin^^.e isfufficient 
 enough to pacifie by his blood,to purifie by his fpirit,to conquer 
 by ius word,yea,buc chen coniider yet furcher jihai he is ordain- 
 edofGod Lobethts, and 1:0 go this lor chebehever. ]f che 
 King commits a mighty iiock to a mans hand and lets him in 
 the plate of a Treafurer, and conBrrrs him by Seal, and all for 
 this very end, that he (liould fupply luth and fuch perfons , 
 would they not come unto him for their hipplies ? 
 
 Thou art never able to be riihteonfmfs to thy ftlf^ thou art 
 never able 10 givr grace unto thy felf,thou art never able 10 give 
 fir tngth 10 thy felf •, butChrilt is, and God is,even that God to 
 whom ihou doft fo earnelily cry,he hach ordained his own Son 
 fo ' thy help , even for chy help. As if the King fhould fay to a 
 poor man petitioning • Why , Go to my Treafurer, I have gi- 
 ven him order for tiiee fo the Lord to the Behever, Go to my 
 Son, 1 have ordained him to give chee grace, I have ordained 
 him to plead thy ^u'lis^ to rule thy heart , to conquer thy fins 
 and >:hy temptations, I fent him mto the world for that very 
 end andpurpofe,that he might be all in all unto thee:I purpofed 
 his blood for thee,and his righteoufnefs, and his fulnefs,and his 
 intercefiion, all for thee. 
 
 S.H^fervices , what he hath done in the behalf of a belie^ 
 ver. 
 
 Give me leave in this a little, and you iliall fee what reafon 
 we have then to trull upon Chrift. 
 
 Firil:, though he was eqtial with God^ yet made he h'imfelfofno 
 reputation, and tool^»poft him the form of tstfervmt^ and wis made 
 in the iikfne/j e/'»2f^,phii. 2.6,7. he ^^'^ afidehis glory as it were* 
 and (looped down infinitely below himfelt into our nature to 
 do fervice for us. 
 
 Sccondly,^f was made under the X^»»,(obedient thereto in ful- 
 filling all righteoufnefs )t6 redeem them that were under the Law^ 
 that the) might receive the adoption of Jons^ Gal. 4.4,6. he did in 
 ©ur flead,and as our furety , pcrfedly fatisfie the whole Law in 
 all irs comands for us. 
 
 Thirdly, he did laj dcynn hu life for us, he humHed himfelf^ 
 
 Snd 
 
Chap* 1 7. Se(5t.4. ta live the life of}aitif» '~ ^TJJ" 
 
 And hecAme cMient ttnto death ^even the de^h of the Croft ^h\\.2. 
 8. he did (hed his heart blood to mak our peace, and to recon- 
 cile us unto his Father : and have we not then reafon to truft 
 him, and to believe chat he will do us good ? Wh^^ ; (ingle out a 
 f C'.fon who profeffech (incerity unto us, that he would lay out 
 half his eftate to do us good, we would repofe fome confidence 
 on him , but if wc knew that he did fo heartily affed us, that 
 he wouW die for our good, O fay wc, you may truft on him, 
 you need not fear to go to him, to requeft him for this or that 
 courtcfie. Now then, Chrift hath not nakedly profjjcd , but 
 hath reaflj aftedthls ; he entred into bond, as it were, to fatisfie 
 for us • he did fhed his very blood, and offered up his very life 
 and foul for the believer, andyecwilt not thou, (for whom 
 he hath done and endured all this) yet wilt thou not truft in 
 him for merit , for righteoufnefs , for grace , for ftrength , 
 &c? 
 
 4. Hm Jl/pofitiQ». Though a perfon were very able to do us 
 good , yet if he hated us , we fhould ( T confefs ) have fmall 
 encouragement to build our hopes upon him •, for two perfons 
 are>noc to be trufted ; vez^ the profcf^d m^mj , and the falfe 
 friend. But far be the thought of thefe things in us, touching 
 Jefus Chrift ♦, He is gracioufly and lovingly affeci^ed towards 
 believers. Eph.$.2. W^lk^ inlove as Chrifi al hath loved hs^ 
 and hath given himfelf for us an effring and a fac^iflce to God for 
 a f^^eet fmll-ng favour. Ephel. 3. 19 To knwth^ love of 
 Chrifi ^hich pajfe.h kjiowledge, that ye mig'^t he piled tvith ^11 the 
 fulnefs of God. Yea, Ptini himfe'f doth fuggeft unto i-is this 
 love ofChrift unto him, as the finguiar grovnd «vhy he did 
 by faith live upon him, (yal.2.20. The life which f ftow live I 
 live by t'efai'h of the Sin ofGod^ who l<.ved me and gave himfelf 
 forme. 
 
 Though I dare not truft an enemy, yet I dare to truft my 
 friend ; "though I will not depend on him for he" p, yet on my 
 friend I will : Why, a friend I ves at all times ^ and love is the 
 principle of bounty and of kindnefs : He that loves much will 
 do much^ beneficence and readinefs to help, they grow in love 
 as the branches in the root •, and therefore Chrift is ready to 
 help, becaufe exceeding in love to his members. Obferve the 
 Apoftle CO this very thing in another place, Hr^.4. 16. La 
 
 Kk 2 m 
 
^^^ , Argumeritstoferfwade Chap.i7.Sed.4, 
 
 fU €oine boldly ftmothe throne ef grace ^ that we may obtain mercy, 
 
 and fiyiJ^ grace t9 help i» time fjf net J. 
 
 There is need in usot^rfjercy^ (for we fin daily) and need 
 in US of (rr^cc^ ( for we are iiili weak) but in heaven there 
 is a throtte efgrace^ there is mercy enough , and grace enough 
 to help. 
 
 Oh'jeUX confefs there is fo, faith the believing perfon- but I am 
 afraid to approach thereunto. 
 
 Sol. No, be not afraid ,buc c^nte hMj unto the throne ofgrnce^ 
 faith the Apoftle. There is a twofold boldnefs : There is a 
 holdnefs of ignorance , of this the Apoftle fpeaks not : There 
 is a boldnefs of ho' j^ ^ff^^^ce -^ of this hefpeak: Thus he comes 
 boldly, who prefcnts all his needs and requeds in the Name 
 of JefusChriil, and coniidentiy relies upon him for fiipply 
 and acceptance. 
 
 Oh']€B. Bur ,may the foul reply , what encouragement have I to- 
 raife this conhdent affiance ? 
 
 Sol. See the Apoille, v^r. 15, For rve have not an high 
 Prieflt which cannot be touched a iih the feeling of om ir^frmitiesv. 
 As if he (houldfay , I befcech you but. to remember what 
 your Chriil is,and then you may boldly come- you are fcnfible; 
 why, he is much more feniibleof your infirmities- he knows 
 you-r wants, yea, he feels them, feels them, how? there is a 
 feeling by w^/^/p^c^and change-, foindeed he does not feel 
 them -, and there is a feeing- by w4j ef comfaffion : fo he feels 
 them ( that is ) he is tenderly fenfible of them, he is very com- 
 paffionately ready to help them : As a mother, fhe feels the 
 want of bread , of heat, of cloaths, of liberty,in her child,{he 
 is infiniteiy ready to relieve him- fuch a kind of feeling is 
 there in Chrift to his members in their need ^ Ergo^com^ 
 boldly to him , crave of him , truft and rely on him for 
 help. 
 
 Why elfe is he called a merciffil High Friefl ? What is merci- 
 fiilnefs?If you look upon it in man,it is the 2i founding of his boyfi- 
 f//,it is a comfafponatefjmfathyjoynfdwitk a fingnUr readinefs to 
 Tilieve. And if you look upon k in God or Chrift, it is a moft 
 tender fenfe of mans inflrmia'es and neceffitieSj accompanied with 
 Sinjxceedingprepenfion or readinefs to forgive therefenting foulyd.ni. 
 IQ-heif Sini fftcfcr and Qomfort the BclUver, 
 
 Objem 
 
Chap, r 7. Seft, 4. to live the life of f^ith. 3 j 3 
 
 Oh]. Thou art truly grieved and humbled for thy fins, and 
 yet dareft not to live by taich upon Chri{l,that he will get thee 
 the pardon. 
 
 SoU Why O man •, Chrift is a mtrciful high Priefl *, Here am 
 I, faith Chrift, I am very ready to offer up the vertue of my 
 blood for thee. 
 
 So, thou art much diftreffed aUouc the want of grace,and the 
 infolencyof finand Satan- why, faith Chrift, loe here I am, 
 lam very willing, very ready to do thee good- to give thee more 
 grace to conquer thy fins for thee,and Satan for thee : 1 am a 
 "merciful high Prieft,my bowels are troubled for thee J love thee 
 carneftly, I remember thee ftill. 
 
 S.HacoftjpinBicn an^lreUtiofJilpmy you confider of this.How 
 ftands it 'cwixt Chrift and a believerPwhat union is there.^ what 
 relation ? hath Chrift no reference unto him ? or hath he none 
 unto Chrift^rhat he is afraid to live upon him ? To truft,co de- 
 pend on him for his fiipplies. 
 
 ^- I. The neernefs of th:eir 
 
 Two things I Will briefly touch.) ""^J-^^^"^- .. , 
 
 ° •' j2. ihe ground t^om-them 
 
 C to live by faith. 
 
 Firft, there is anesr rc-ation 'twixt Chrift and a believer : 
 fee CAjit.6. ^. I am mj beUvids ^ and mj beloved is mine. 
 Why ^ this is a neer relation indeed , a relation of mutual 
 propriety, that Chrift doth fay of a Believer, Thou art mine, 
 and the believer can reciprocally affirm of Chrift, thou arc 
 mine- As Adim faiJ'ef his wife, Gen.1,2^. Tbdnart boneof 
 fnj be^.e, anl fl-Jh of fl-JIy ^ that fame doth the Apoftle apply 
 back from the Church to Chrift, Ep^. 5. 30. we are members 
 of his body, of his flefti, and of his bones. Of ail ratio- 
 nal relations, none fo near, fo dear, fo tender as that of a man 
 and his wife, yet in fuch a relation doth Chrift and a believer 
 ftand.. 
 
 Again., he is the head ef his bedj the Church, Ephef.i.22. 
 the whole Church is his body -^ every Believer a mem- 
 ber , Chrift the. Head. I fpare the citation of more, as 
 of the tree and the branches ^ the fomdation andthe^*i/<f- 
 
 Secondly, Now this relation is the ground ofaffiaHft^ 
 
 Kk 3. a. 
 
254 Arguments to ferfrvade Chap. 17. Se(ft,4, 
 
 a direft - reafon why we (hould live upon Chhft by faith . 
 lor. 
 
 Tirft, doth not fpecial reUticn give fpecial title : If a man 
 becomes an husband, hach not the wife hereupon a title to the 
 benefits and comforts of his eftate ? his riches are for her good- 
 and his houfes are for her good, and his land for her good • 
 It holds juft fo here ; faith efpoufech a man to Chrift, now 
 Chrili is mine , and I am hu ^ and then the Apoftle infers the 
 title prefentiy, i Cor. 3.21. -^7/ thirgs are jcfin^ Ver. 2 2 whi- 
 ther Paul, or Apollo, or Cephas,<7r the ivorld, or life^ or death ^ er 
 t hi ft£J prefect yOr things to comi^aP, are jenn. Ver. 23. For jc are 
 Chrifts^ and Ch-pfi isGcd^. 
 
 Secondly, hath not fpecial relation a fpecial obliiation} Why, 
 though a man be not bound but in a bond of charity to relieve 
 and help a woman before he is married • yet when once he is 
 • married, then by vertue of that relation, there lies upon him 
 the bondof plain and particular duty ^ he is hoMrid to leve hti 
 mfe oi hmfe f^ Eph. 5 . 28. and to nonrifh anicherifh her^v.zg. 
 Mark now how the Apoftle ilates our matter, even here too- 
 {Bvtfi 04 the Lord^ the Cht^^ch ) as if Chnil: were the very pat- 
 tern oUhii hve^ of this cherifhing.^ and of this nsarijhing^ of this 
 fupplying and helping. 
 
 Tliirdly, hath noi fpecial r elation a fpecial affiEiion ? I will do 
 much for myfervant^ I will do more for my child, but I will 
 do moft of all for my wife : Why? becaufe ihe is neerer then 
 all, (he is my very felf; Chrill: doth much for profefled ene- 
 mies ; he leaves not himfelf without fome teftimonies of much 
 kindnefs even to them • What • will he do much for Gran- 
 gers , much for enemies, and nothing for believers, for his 
 own members, for his own fpoufe? WiU he he^l the ear of 
 one who came to take away his life , and will he not (think 
 you) heal the heart of him. who hath accepted of him unto 
 life ? would htfray for them that nailed his hands,and pierced 
 ]:iishQd^n.^{Father forgive thrm) & will he not domiuch more for 
 thee.^ who grieveft for thy fins, prizell: him in thy judgement, 
 embraceil; himi wi:h all thy hear~,wouldll ferve him with all thy 
 mighr?ror thee,who arc hone of his hne^mW he not pray /or thee? 
 F Either forgive h #», Y^ih^rfupplj him. Father comfore him; Pa- 
 thcr fafi^ifie him^ lather ftrengihen and pre ferve him, 
 
 6.BU 
 
Chap. 17.SCA.4. to live the life of faith. 2 5 5 
 
 6. H'i invitAt'iQn. This adds to all the reft : Bthold he 
 calli thee.K^v 3.18. Buj of me goldtred inthefire^that thou 
 mai/i herich ^ and rvhite r yment, thai thou ma-fl be cloathed - 
 and anoint thine (jet with eje-falve , thdt then matfi (ce^ Rev. 
 22.17. Let him that is athirji come ^ and whofoevn rpil/^/et 
 him td\e the roAte'i of life freelj^ Heb. 1 0. 22. Draw aecr in J fill 
 aJfffraKce &f faith. 
 
 But chis 1 have touched heretofore, therefore I fpare to 
 infiit, propofing only one things that the i-ivitauenofChrift 
 is not only to /4tr/7 , but to the life of faith -^ not only to ac- 
 ceptance, but to dependance alfo ^ not only to take his ferjsn 
 but to truft, and reft upon hit merit^^nd to fcrveour felves 
 of his fnlne/s. As if Chrifl: (houid fay unto a believer, 1 am 
 thine, and all that I have is thine •, now I pray thee in all thy 
 necellities, come unto me, live upon my ftock, drav/ from my 
 fountain ;, when gmit is upon thee, make ufeof my hiood:, 
 when wants are upon thee , make ufe of my treafnre • when 
 temptations are upon thee , make ufe of my poyeer : 
 when infirmities are upon thee , make ufe of my intercef^ 
 pon^ ^c. 
 
 7. His affs4raKces. What is that will you fay ? Why- this it 
 is • he doth afiure the believer , that if he will make ufe 
 of him , he will not fail him , but will be effeduai unto 
 him. 
 
 Sec a place or two for this. Mark 1 1 .24. what th'n^sfo- 
 ever je d^firewhen je fray, helirve that ye receive t(^em, and je 
 fhall have them. Joh. 14. 13. fV'^atfoemr je [hall atkjn mj 
 Nme^ that mil J do ^ th.-t y^Hr Father may he glcrified in the 
 fame. 
 
 There be four things by which we may be perfwaded 
 that Chrift will do us good , if that we willive upon him by 
 faith. 
 
 Firft, his exfrefs promife, which you fee in that place alledg- 
 ed. fohn 14. 13. IVharfcever ye a^k^in my name^ that I will do : 
 Obferveit well : he faith not , asK one particular only, but 
 T»katfo(ver yf asl^in myN^.me^ beitmercy,.or beit jiilViricati- 
 on, or be it holinels, &c. agam, IwtUdoit^ as if h? ould 
 fay, ye (hall n8t need to trouble your feives ^ and d<> not - ou 
 fear, by reafon of your unworthinels • I will take the m:x : :er 
 
 up- 
 
256 Arguments toferfrvade Chap. 17* Sc(a.4. 
 
 upon my felf:, I will fee it done : now brethren, when he that 
 can help., faith I will help • when he that can do all things,pro- 
 tnifeth us that he will do any thing for us, have we not caufe to 
 truft? 
 
 Secondly, bid feallng of the promfes - The promifes ( you 
 know) do plentifully undertake all the latitude of che fouls 
 eftate , and of the bodies too : There is wereji for tranfgrfjjl- 
 onSygYAceioic finfulmfs^ comfort for ttun ^ peace for trouble^ 
 firengthforneaknefs^vfiory^or ajfanlt^ &c. All which pro- 
 mifes Chrift hath fealed and ratified by his blood , and there- 
 fore his blood is filled the blood of the Covenant. SecHeb.g, 
 15, 17. 13.20. The principal reafon whereof is, to fettle the 
 hearts of believers, a.nd to encourage their fouls to live up- 
 on him for the performances of them, they being all in htm 
 ICea and Amen , 2 Cor. 1.20. 
 
 3. His ailual impetration of all that good which now we 
 do enjoy. Why O Chriftian , art thou afraid to live upon 
 thy Saviour for more gocd?who was it that procured unto thee 
 that fame heavenly condition which now thou doll enjoy? 
 haft thou any relation to God as thy God ? Chrift ^id procure 
 it : Is any one fm fubdued? Chrift hath done it : Is any one 
 fin got off and pardoned ? Chrift did procure it : Is there 
 any melting in thy bteaft,any hatredof corruption, any defires 
 of grace, any endeavour, anyftrength? Chrift v^rought 
 them , Thou doft feek them , but Chrift did work 
 them. 
 
 Now this is to be learned,that what fpecial thing Chrift hath 
 done, that is a pledge and an affurance that Chrift is willing to 
 do more : Every gracious fruit and work points us to him the 
 fonntain and caufe upon whom we are to truft, not only for 
 the enterance, but alfo for the progrefs and compleatmcnt of 
 our fpiritual eftate. 
 
 4. Hii perfgnal donation : He hath given himfelf unto 
 thee: and will he not do other things for thee.> which is 
 greater ? 
 
 5. Hi4 offices : All of them call upon us to live upon Chrift 
 by faith. To what end was he Priefil was it to fatisiic for 
 himfelf? He needed not to fatisiie for his owll fins who was 
 without all fin : Nor dothhemaKe his own peace, whom 
 
 the 
 
Chap. 1 7. Se<5b.4. t» live the life of faith. 257 
 
 the father did, and doth ever love: Verily his fatisfadions 
 were for tranfgreffors^ and if there be any fcope and intention 
 of the vcrtues of that fatisfadion, afTuredly they look dired- 
 ly upon penitential believers : fo likewife his inter cejjj on (which 
 is another part of that office-,) why ? is it,think you,for himfelf? . 
 nay, in that he is a Mediator, and a Mediator is an Agent 
 ■*twixt two perfons^ he hath no wants to be fupplied, he needs 
 not to ingratiate himfelf^ afTuredly brethren, he ever lives 
 to make intercejfionfor w,for us, faith the Scripture, and He ever 
 lives to do that work ^ He is continually offering and prefent- 
 ing the efficacy of his merit, which, as a fweet incenfe per- 
 fumes our continual Sacrifices, fo making ehem accepta- 
 ble, &c. 
 
 The like may befaid of his Prophetical 2ind Kindly offices : 
 he was invefted with them as our Mediator, and therefore for 
 our good. 
 
 Now fay, what a blafphemous abfurdity were it to conceive 
 of Jefus Chrift asofan/<io/, which h^thejesiffitfeesnot-^which 
 hath e^rj^ hut hears not -^ which hath har^Js httt hancilss not : 
 vj\\\d\h^i\\fe(t,bHt vfalksnat. That he fhould be a Priefi to 
 offer for fin , and yet we will not truft upon him for the par- 
 don of the leaft ;, that he (hould live t9 MAk,e intercefficn^ and 
 yet we will not deliver any one rcqueft into his hands, or re- 
 lie oa him to obtain us any one good thing which we need 
 or crave ; That he is a King , able to fubdue all his enemies • a 
 P^ophet^znd able to reach any mars heart:, but we will not cre- 
 dit our fouls upon him •, we will not repofe the vidories of 
 our corruptions upon hismighty arm, nor the reforming and 
 beautifying of our fpirits upon his (inLTilar wifdom and holi- 
 nefs. Why? whatdidilthouthinkor mean, when thou didfl 
 accept of him to be thy Mediator? didil thou con jedure that 
 if once thou gaveft thy confent to take him , that never after 
 thou (houldft need him? onffo, wouldft never make ufe of 
 him ? Well, no more •, what the Apoftle faid in another cafe, 
 that I fay in this , if we will not live iy faith upon Chrift,we do 
 what in us lies makj void the Redemption of thrift, the inttrcejfwn 
 pf Chrift- , the holintfs ofChrijl, the glorj and prftr of all the 
 Offices of Chrift. 
 
 Li 9.1f 
 
258 Arguments tcferfwade Chap. ly* Scd.^, 
 
 9. If all this will not move us to live by faith in Chrift , 
 ( that is ) to truft upon him for the help and fupply of our fpi- 
 ritual eliate - then take one thing more-, there is an impdjfibility 
 pf f*^ppi*f^for thy foffl attj other )^4j ., go and think and ad any 
 other courfe to do thy foul goed , befidesthis,anditfhallbe 
 fruitlefs, after many years induftry ;, as thou art, fo ftill fhalc 
 thou be. 
 
 Otj. Thou wilt fay,I will never leave complaining of this na- 
 ture till it be bettered. 
 
 Sdl. Thy nature is not bettered by complaint, but by grace: 
 and that is in Chrift, and never had, till we can truft. 
 
 Ohje^l. Thou wilt fay , i will never leave grieving, nor pray- 
 ing, nor hearing, nor reading, nor fafting, nor conferring, 
 till, &c. 
 
 Sol. 'Tis true, thefe are means , but where is the caufe ? 
 -Whatif amanfhouldfay , 1 will flay here all my lifeat thefe 
 conduit pipes , but I will have water , whiles in the mean 
 time the fountain yields not forth ? I confefs the Chriftian 
 muft apply himfelf to the Ordinances, but then it is Chrift 
 who fends forth the help , and then do the Ordinances deliver 
 us our helps from. Chrift, not prefent'y when onehears^ but 
 when effedually they have enabled us to believe. If thou 
 canft hear and believe , pray and believe , mourn and 
 believe, faft and believe, ^c. Then good fhall come unto 
 thy foul. 
 
 Draw a thoufand bonds, yet if they be none of them fealed, 
 nothing is yet legally and forcibly made over and conveyed, 
 many prayers avail little or nothing till they are feal- 
 ed with faith ^ and now God will acknowledge our de- 
 mands as authentick, and Chrift will deliver unto us our hearts 
 deiire. 
 
 I had thought to have handled the oppojttefof the lifeoffatth^ 
 with the evidence of a true living (^ fmh^ and alfo the means 
 which might affift us to the Hfe of faith : But I recal my 
 felf, I may not expatiate fofar-^ fufficient hath been touch- 
 ed for this Ufe^ perhaps the fubjed may be more amply trea- 
 tifed , if ever I ihould come to fet down before that theam di- 
 redly and intentionally ; I therefore proceed to another 
 
 mfc. 
 
 CHAP, 
 
Chap.iS. The improvement of fAith^ &c* ajp 
 
 CHAP. XVIII. 
 
 ihe improvement of faith to a full 
 afjurance. 
 
 Will yet advance on to one life more •, Since 
 fd'tb in the Lord fefus Chrifi ut the tnlj rvaj 
 to be faved ^ therefore not only to labour for 
 that faiclv.but to exalt that f ait k'.my meaning 
 is to improve this faith alfo yet further to 
 ftrtngth and comfort. 
 
 Divines obferve a double ad of faith. 
 One of adhcrence,by which it cleaves unto Chrift,and relies 
 upon him alone for righteoufnefs, pardon of fin, grace and 
 falvation. 
 
 Another is of evidenct , by which it clears nnto the 
 foul its incereft in Chrift , and his righteoufnefs and me- 
 rits. 
 
 In the former, the foul renouncech all other corner (lones, 
 all other rocks of falvation,and trufts only upon the Name of 
 Jcfus Chrill,accepcs of him as the only Lord, and relies on hint 
 as the only Saviour, calling or rolling its heavenly and eternal 
 fafetieinto his bleflfed arms. 
 
 In the latter, the fouUeels it felt reciprocally embraced by 
 Chrift ; I have acccpi^ef kim t- be mj Lar^^ and he faith, 1 am 
 thy KUg. 
 
 I have reljcdon him to be my SavIoht , and he faith, lam thy 
 fdlvatiiH y^ov pardon of jns ^ and he faith unto me, ^^ o/^W 
 chier^j ftns areforgiytn thee. 
 
 Now to this patt of faith do I defire to mount the foul of a 
 true believer, viz, not only to apprehend Chrirt,but to know 
 himfclf to be afpreker.ded by him '. not only to believe, but to 
 horv him whom he hath believed. To rife thus far by /<ii/^ to 
 
 Liz an 
 
^go ^^^ imfrovewent of faith Chap.iS.Seft.i^ 
 
 an ajftirance^ that Chrili is my Chrift ^ my Redeemer livetb, who 
 £ave himfelf for me -^ /^y Lord, and my God , that he is my 
 ri^hteofnefs, my redemption, my prdpitimert. 
 
 For the better fettling and exciting of you in this particular, 
 I will briefly touch at thefe things. 
 
 1. What ihe aifurance of faith is. 
 
 2. Ii may be had. 
 
 V g.Itftiouldbehad. 
 
 4. The Arguments toftir us up to labour for it ( that is ) to 
 know our riches, and know onr pofTeffions. 
 
 5 . The means to get it. 
 
 SECT. L 
 
 ^efl.i. \ /\ 7 -f^^^ ^^^ afftrance of faith u. 
 
 Sol' V V It is a viheriow ceyiclufton againfl the jlrength 
 of dotihs, whereby the mind of a belteving ptrjon is afeertained 
 and perfwaded, and upon goed ground fettled, concering his per- 
 fonal inter efi in Chrift and his benefit i . 
 
 For the better opening of this defcription, be pleafed to ob- 
 ferve thefe fubfequent propofitions. 
 
 I . That the afftirance of faith, it is the conclnjion of an Evan- 
 gelicd Syltogtfm : The Syllogifm is this , H^hofoever repents 
 and believes in Chrift, Chri^ with his benefits are his, and he is 
 Chrifts ^ but / do truly repent and believe in Chrift -, 
 therefore Chrift and his benefits are mine , and I am 
 his. 
 
 In this Syllogifm there are three propofitions. 
 The firft is a Propoiition of moit infallible certainty, it 
 being expreflythe voice of Jefus Chrift himfelf,andofit the 
 mind hath no doubt, but fully aflents unto it as a principle of 
 Divine truth, visi. That he wh^ repents and believes in Chrift, is 
 his, and he is Chrift s. And of this the mind of a believer may 
 be abundantly perfwaded without queftionings, and doubts, 
 forafmuch as it is apart of theWordof God, to whofeabfo-; 
 lute truth it doth plentifully fubfcribe. 
 
Chap.i8.Sc(ft,i. tQ AfulUQuYAnce. a5f 
 
 The fccond is a propofition carrying with the dired aft 
 of faith, in which the believing foul doth accept ofChrift^ 
 or receive him, and trull upon him, by vertue of which there 
 arifethamoflrealand true union 'cwixt Chrift and the be- ,; 
 iiever. fe^ 
 
 The third andthelaft, which is the conclufion or inference! 
 drawn from both the former, comprehends in it the formal af- ti 
 ffirance of a believing heart ^ that therefore Chrift is mine and^ 
 I am his. 
 
 That he who believes in Chrift, hath Chrift, and (hall be fa- 
 vcd • this is not yet ihdit fnhjeBivt aftiranct of Inftifjing fdi, i, 
 forafmuch as many an hypocrite may believe that truth,ar.dyet 
 have no perfonal intereft in Chrift. 
 
 Again , that I do believe in Ipirift , neither is this effenti- 
 aHj afurance^ forafmuch as to believe is one thing, and to 
 be afTured is another thing • many a good heart may accept 
 of Chrift upon all his terms and articles of peace and life, 
 andmaycaft and repofe itfelf on him as the only rock and 
 hope of the foul, and yet it may be fo far from affurancc 
 (even at that time when it doth fo earneftly cleave unto Chrift) 
 that mftead of affurance, it may be both toffed and 
 prevailed upon by doubtings, fufpitions, and fears, concern- 
 ing its particular and perfonal propriety in Chrift and in his 
 merits. 
 
 " But the laft of the propofitions , J am Chrifls, an^ Chrifi 
 u mine , this is formal affnrancF : for this concludes the dif- 
 putc of the heart , and hath in it particular and perfonal 
 evidence. 
 
 2. It is a 'viQerioHs conclnfton againft the (frength ofdonht- 
 ing : you know that in the mind of man, there are three kinds 
 ot working about an objcd comprehending goodnefs and 
 truth. 
 
 One they call peremptory Affenting^ and peremptory dijfentings 
 in whith the mind doth yield plainly, or elfc refufcth 
 to fubfcribe and grant the matter propofed to Jbe true and 
 good. 
 
 Another they call doHhtings;fj\i\Q]\ are the wavering ads of 
 the mind , wherein it doth not abfolutely grant or deny^ ic 
 doth not abfoiuccly conclude that fo it is^ nor abfolutely 
 
 LI 3 ibac 
 
^6^ The improvement cf fmh^ Chap.iS.Sea.r; 
 
 that fo it is not •, yet rather enclines ( for want of 
 further evidence in the foul) that it is not fo, then that it 
 isfo. 
 
 The third they call evidence or affurance, which is fucha 
 work of the mind , wherein, againft all doublings and fufpiti- 
 ons, 'che mind fees clearly chc thing to be fo, or not to be fo : 
 And ihusisitherein the affuranceoffeith- fucha light the mind 
 hath that it is able to rife bey ond,and againll: doubcings, and to 
 convince the foul againft ail fufpitions , that Chriil indeed is 
 mine, and I am his. 
 
 Where, by the way obferve thus much • that affurance doth 
 prefuppofe fome doubtings:for if the mind oFa believerhad not 
 doubtmgs about its perfonai intereft , it could not well be faid 
 to be now affurcd. Doujgtegs did verily, and do, and may 
 work in a believing foul •, yeajDUt am I fure chat Chriil: is mine? 
 is it certain that my (ins are pardoned'-! truft they are,but i fear 
 they are not. 
 
 Now aflurance comes and conquers thefe workings , 
 and clears all the doubting arguments , and convince:h 
 the mind , that of a truth Chrift is mine, and my {ins are 
 pardoned. 
 There are two degrees of doubtings. 
 
 One confifts in the cjmftknir.g #/ onr heliev'ft^ proprieties , Is 
 Chrift mine, is his rightcoufnefs mine ? &c. 
 
 Another exceeds this, and confifts in domimen^v/hen the foul 
 is fuppreft by theftrength of thefe doubtings,to fide with it,and 
 ftjll to hang in fufpenfe. 
 
 Now this latter degree (efpecially ) is affurance oppofite um- 
 to • nameJy,it conquers our doubting,anrwers our arguments, 
 clears it unto the Icul againft the many fufpitions which 
 did arife , that Chrift doch indeed own it , that he is 
 the Saviour thereof, and therefore I callita vidoriouscon- 
 clufioa. 
 
 3 . Affurance of fAttb, it is an afctrtnlnwg or perfwadimg a^^ 
 and that is proper and infeparabiefrom affurance^therefore is 
 it fo expreffed in Rom.^.i^. 1 amperfivadedthat mither Death^ 
 nor Life^ mr Angels^mr Prwcipalities^ner Powfrs^nor t kings f re- 
 fent^ nor things to C9mever, 39. Nsr Height ^ nor Depths nor any 
 ether creature fiaHh sbU tofepuratemfrom the love ofijod yfihich 
 
Chap- 1 8. Scd. I . ua full ajfurdrtcci :^ ^^ 
 
 it in Chrlft fefHs$Hr Lord. Yea, and it Is exprefled by a word of 
 psrfona! certainty^ 2Tim. I. 12. / k!^ow whom IhavehiUcved' 
 In knowledge there is alwayes a certainty-, for ihat isone of the 
 main differences 'twixt it and opinion, that thcone leaves the 
 mind uncercain and wavering, and che other determinates the 
 mind with certainty and infallibility. 
 
 Whiles the mind remains like a pair of indifferent fcales 
 which bend this way and that way •, or like a boat in the river, 
 now floaring up, and then finking down • now reeling to this 
 fide, by and by to that fide- it cannot befaid to be afTured- per- 
 haps Chriit is mine, perhaps I am his ^ thisisaplainuncei'tain- 
 ty, for the mind is not perfwaded. But in the affuranceof 
 faith, the mind is like a fcale that weighs down,it is perfwaded, 
 and ascertained, there is a pre^ient evidence of the thing. 
 Not only in ^IsiftlMtc terms , that Chnft belongs to a believer, 
 but in reflexive terms, that Chrift belongs to me, he gave him- 
 felf for me, and he is my rcdeemer,and this particular or perfo- 
 nal perfwafion is aflurance. 
 
 4. Jjftirance is not all k}nels 0^ per/vfafton or afcer- 
 tain:ng ; there are two kinds of affurance or perfwafion 
 of the mind touching a mans perfonall intereil in 
 Chrift. 
 
 Ore is Imaginary and delud'ng : for as the heart of a man 
 may deceive it felf about the ha-bit of faith ( or any other grace) 
 fo it may delui:!e him about the ad:s and degrees of the fame :» 
 doth the true believer believe in ChriftPfo thinks the hypocrite, 
 that he doth too : Hath the true believer a perfwafion of his 
 perfonal propriety in Chrift , which clears the mind of doubt- 
 ing ? fo hath the Hypocrite coo, a moll: exalted confidence,an 
 Iron faith that would never bend, nor bow by doubtings. 
 It may be with him as with a poor man in a dream : 
 v/hattlie rich man hath by propriety, and in poiTefiion, even 
 that fame thing may the pooreft man have in a dreaming fancy 
 and imagination. 
 
 But thenasktbeHypocriteby what grounds art thou thus 
 confidently perfwaded? what did incline thy mind hereto? 
 what prornife hall: tbou found that Chrift is, and will be thine, 
 whofehe^'jcv/as never humbled for fin , whofe heart ftili re- 
 tains the love, of fin .? Now, as the- man who being demanded 
 
 how 
 
2^4 ^^^ mfrovement effAith Chap. i8. Sedt.i. 
 
 how hi cMmi rvithoHt his weddini £4rment , be is ffttch- 
 lefs. 
 
 The fool ( k\lh Solomon ^ Prov. 14. i6.J rageth and is 
 con^dent ' and fo the prefumptuotis perfon , He (inneth, 
 and yet is perfwaded ;, he walketh in his fins , and yec is af- 
 fured. 
 
 I pray you remember that the af furance of faith is no fuch ab- 
 folute and boyftrous fetling of the mind, that Chrift is mine 
 however,though I be never fo ignorant and wicked,and though 
 I live never fo wretchedly and profanely 3 yet Chriil is mine, 
 and God is my mercifull Father, and my fms are pardon- 
 ed : O no, this is a Diabolical alTurance, it is no EvanrfUc^l 
 affurance. 
 
 Another \s grounded^ anddivinelj raticndl, and it alwayes fol- 
 lows found repentance and faith : That affurance which goes 
 before thefe,is falfe;, absolutely I am bound to repent and to be- 
 lieve, but I cannot beaffured, but in a conditional order : If I 
 ftiouidbe affured that Chrift were mine before,before I did be- 
 lieve: this were a lye : forafmuch as Chrift is not mine, undll I 
 do by faith accept of him- and if i fliould be affured chat my fins 
 were pardoned before I did repent,! did in this delude mine own 
 ,heart, forafmuchasfin is not pardoned, unlefs it be repented 
 of. No, butlmuft repent of my fins, 1 muft accept of Jefus 
 Chrift offered unto me in theGofpel, to be my Lord and Savi- 
 our, and now I labour to be affured, now 1 com.c to be perAva- 
 ^^^^ having fubfcribed to all the propontions and articles of 
 the Gofpel,chat now Chnft is mine,and I do by the Word con- 
 vince my foul that fo it muft be For thus I argue with my foul, 
 Whofoever repents, and believes, and endeavours to walk 4n 
 Chrift,affuredly Chrift is his,and he is Chrifts-but I do this- £r- 
 ^(?, Chrif:ismine. 
 I cannot make fo fhort a cut as the prefumptuous perfon doth. 
 Chrift died for finners,cherefore for me- God is merciful,there- 
 fore my fii.s are pardoned without any more ado. O no, there 
 is an orderly progrefs in true affurance. U doth not {faltum 
 facer e) flride over to extrcams^ As if a man fhould fee a Leafe 
 drawn, and prefently concludes the houfes are mine, the lands 
 arc mine^^ No, but he muft hear, and underftand, and weigh 
 things, and fubfcribe, and feai to the conditions, and then he 
 
 may 
 
Chip.iS.Sed. 2. to a full ajjurance. 26$ 
 
 may fafcly and boldly fay that they arc his. So mull the foul 
 
 hearken to the tenor of the Gojpel, underftand both tlie precious 
 offer,and the peculiar conditions ofChrift- then he mull confent 
 unto chem and accept of Chrift to be Lord and Saviour,and re- 
 folve to forfake every fin , and to yield up his heart and life to 
 tbe obedience of Chrill, and earneftly feek^ the Lord by his 
 Spirit^ to perfwade him of his f articular interefi in Chrifi , i^nd 
 lock-up fiedfajliy, and wait upon the Lcrd in the ufe of the Ordi- 
 nances, and other confecrated means ; Thus is the afTurance of 
 faith wrought in the foul,and upon thefe grounds doth it fettle 
 the mind. 
 
 5. L^diy, Jff^rance of faith ( concerning which we fpeak) 
 dircds mafl,even to 2Lperfcnal evidence of his particular interefts 
 in Chrift and his benefits. 
 
 There is you know a double evidence. 
 
 One is real » and refpeds the thing , or objed to be be- 
 1 cved ^ 
 
 Another is perfonal, and refpeds the ilate of him who doth 
 believe. 
 
 Nowafluranceof faith, confifts in the determining of the 
 mind, about the particular goodnefs of that thing, which it 
 affents unto in the general as moft true, viz. That Jefus Chrift 
 is my Lord, and my God, that he is falvation for me •, it opens 
 the eyes as it were to fee,what Chrift is to me,and what he hath 
 done for me,and what he will do to me. » 
 
 And thus briefly have you had a (hort explication of the na- 
 ture of this affurance : a moll heavenly thing it is^ and«pnly be- 
 hevers have it,though all reach not yet untQ it ;, I now proceed 
 to another enquiry. 
 
 SECT. IL 
 
 S^ejl, 2. \l\y Hether fuch an affurance of faith may be 
 W hadr 
 SoL The Papifts will not hear of it by any means, ( fome of 
 themj unlefsin an extraordinary way : They conceive that 
 faith is notable to raife the mind beyond a moral hope, and 
 
 M m. conjedure, 
 
^ - ' % ' ■ 
 
 2^55 The iwfrovcmcnt of faith Chap. 18. Se(fl.2. 
 
 conjedure, and many lewd and lazy Protefents (hake hands 
 with them in that opinion. But I will clear it unco you, that 
 every believer may come to this a^urance : It is a pofiible thing: I 
 dare not fay that every believer ^^/^i5/o isaffured, yec he may 
 be affuredofhis particular intereft, and this I will evidence 
 eafily. 
 
 I . The believing foul is not uneatable of ferfwapon : They fay 
 that faith doth not deftroy, but elevate the underftanding';, and 
 X thatfameisatrui:h5,foritdoth new temper the underflanding 
 and the will,but not overthrow their fubftantial natures and 
 abiliries.Now this is undeniable,that the power of refleffion is 
 natural to the underftanding : It is fuch a faculty which is able 
 to look upon its own adings,and its ownftate; yea,and»fr- 
 fwafton by ^ay of certainty , the underftanding is capable ofiCj 
 forafmuch as it is by knowledge , and fenfe, and experience 
 made moft affuredly certain , about many objeds and conclu- 
 fions. 
 
 Now becaufe faith doth not deftroy , but elevate 
 the mind, it may by faith come to a perfwafion and re- 
 fledion. 
 
 ' 2. Again, to urge things (^asyet) in a rational way j Faith 
 can fee asflrong reafon and argnment to perf^ade and fettle the 
 mind, i^nd affureit, as the Philofofher can to raife the mind to a 
 certainty of his concluftons: The minds perfwafion depend- 
 ing naturally upon ftrong evidence and the power of argu- 
 ment ; 
 
 Now faith can bringasftrongarguments to convince and 
 perfwade the mind: for its arguments depend upon two ftrong 
 teftimonies,One of the infallible W^rdofGod^ the other on the 
 voice of a rene^'>ed confcience ^ Ergo^ 
 
 3 . God would not fromife that to a believer in this life, which 
 IS impcffiUefor the believer to rife unto : Forafmuch as promifes 
 i)re of thing as future,they are the undertaking of good things, 
 which Ihall come to pafs and be performed, now every future 
 thing is a podible thing: that which fhall be, we may confident- 
 ly affirm of it that it may be ; But this perfonal evidence or af- 
 farance, it is a thing which God hath pfomifed: E^eh^ 34. 30. 
 Thcyfijallkno'^yp that Ith^ Lord their God am ypiththem, and that 
 tky, even the houfe of Ifraei are my people,, Hof. 2. 1 9. / ^illbe^ 
 
 troth 
 
Chap.iS.SeA, J. to afuU.AJjurAnce. %6'j 
 
 troth thee unto me for ever , yea, I will, &c, Vcrfe 2^. / 
 will fay unto them. Thou art myfeofle : and they [hall [aj, Thou 
 art our God. 
 
 4. 1 fpare to add the ftrength of tie divine Spirit in its 
 refleBions on the Joul , as alio that perfwaftve vertue in a 
 renewed confcience ^ and the many experiences in m^.ny Chri- 
 ftians who have attained unco this aflurancC' all which do 
 clearly evidence that it is a thing pollible : That which the Spi- 
 rit is able to force in a believing foul : that which many a belie- 
 ving foul hath attained unto^ that fame is a polTible thing-.Buc, 
 &c. Ergo, 
 
 SECT. III. 
 
 ^uefl,,l. \^ \1 Hither every Believer jhouU firive to the 
 V V a^urance of faith .? 
 
 SoL I will premife only a thin^ or two. 
 
 One is^thsit fome duties concern all men at all times j^nd imme" 
 diately^^s to repent and to beheve. 
 
 Other duties concern fomemcn,and thofe in an order and 
 mediately : As to be affured of a mans particular intereft in 
 Chrift,ic is not an immediate duty, it doth not concern a man 
 meerly as anabfolute (inner'.for a man who is unconverted, and 
 yet unbelieving, is not bound to be perlwaded that he is 
 Chrifls, and Chrift is his, unlefs we will fay that he is bound to 
 be perfwaded of a lye •, no, buthemuftfirft be a believer, he 
 muft accept of Jcfus Chrift upon his own terms, and be- 
 ing a believer , I fay, he is bound to labour for particular 
 aflurance : Not to let the real intereft of Chrift in him, 
 and of his foul in Chrift, to hang hovering and in difputc^. 
 but to determine them by particular and perfonal evi- 
 dence. 
 
 Again, premife this •, It is one thing to fpeak de faElo what 
 every believer hath ^ and it is another thing to fpeak de jure , 
 what every believer {hould have : It is true, that every one 
 
 Mm 2 who 
 
a <8 The imfrovemtnt offdith Chap. 1 8. Scdl. 3 
 
 who hath CliriO, cannot be yet aflured, and fay, that Chriftis 
 mine: but then,as Chrid is really his (as certainly he is thine, as 
 thy husband is thy husband)lb the Chriflian is obliged to aflure 
 his heart ihereof. 
 
 Which I (hall eafily clear by Argument. 
 
 1 . We are bound to draw neer unto GeA in the full ajfurance 
 of faith^HQh.io 22. Which is, as I conceive, in a clear pertwa- 
 fion that we fhali not fail , but enjoy the good which he 
 promifeth •, now this cannot be , unlefs a man be affured and 
 perfwaded that God is his God,and Chriftis his Chrift-foraf- 
 much 7iS perfwjifion of audience ^oxh alwayes arife from a prefup- 
 pofed p-rfw^pon of ferJoHil 4nd muttiMlihterel^-^X cannot by faith 
 be perfwaded that God will give fuch a good thing,or fuch, un- 
 lefs I am firft perfwaded that he is my God,that God is my God, 
 or Chrift is my Chrift •, It is a fundamental perfwafion, upon 
 which all others are built ^ for this gives hfe and fectlemenc 
 to my doubting foul •, I many times doubt, but (hall I have this 
 thing which I ask ? yes, fayes the believing heart. But how are 
 you affured of it? I reply ,becaufe Godis my God, he hath 
 given himfelf unto me, Ergo he will give this: but how know 
 you chat God is year God ? Upon good ground • why, faith 
 the believing foul , of that I am abundantly perfwaded, I doubt 
 it not: hereupon the foul raifeth it felf to that other affurance, 
 of acceprance Andattdlence ^ why then I will not doubt of this, 
 I will be confident that then the Lord will hear, for 
 he is my God • and David goes this way very of- 
 ten. 
 
 2. We are bound ( all our dayes ) /« give God thaptk^s for 
 h%s greattft mercies • now I think that the beftowing of Chrift 
 upon the foul is as great a mercy as ever poor finners 
 had. 
 
 oyj. It is fo, bnt what of this ? 
 
 Sol. But we cannot give God hearty thanks whiles we are 
 doubtful of our particular intereft in Chrift • Canft thou go 
 unto the Lord and fay > O Lord , I blefs thee from my foul for 
 all the mercies which thou haft conferred on me-, health E 
 h?t\'e and I know it , for which I do thank thee • riches t 
 feave , and friends, and this I know too, and for them I thatik 
 
 thee 
 
Chap. 1 8. Scd-4. ti^^ full .jf/trance. 26^ 
 
 thee too- I thank thee alfo exceedingly trom the boccom of 
 my foul, for that thou haft given thy own Son to me, Jefus 
 Chrift • but truly, I know not whether thou haft given him co 
 me, or no : I thank thee exceedingly for the pardon of my vile 
 fms in his blood, but verily 1 am not fure of this, 1 rather 
 think they are not pardoned. Nay, this will not run fmoorh, 
 and the reafon is,becaufe fo much particular evidence as God 
 gives a man of his perfonal intercft in himfelf or Chrift,or his 
 merits, fo much (and no greater) thankfulnefs will the foul be 
 brought unto. 
 
 SECT. IV. 
 
 ^H(^. 4- \ /\ 7 ^^^ Argument t to movi telle virs to Ubourfor 
 V V the affurance of faith} 
 
 Sol. There are many. 
 
 I. As he faid to Joby Do the confoUtlorts efGodfcem fmall unto 
 thee ? That I fay ncre, doth ajfurance feem 4 fwAll thing unto 
 thee> 
 
 Coniider ( fcrioufly ) the matters and things about which 
 this affurance is converfant, and thou Ihalt find them of the 
 gteateft confequence in the world. 
 
 What doft thou think oi^efHs Chrifl for a finner ? Can there 
 be a more excellent goodWien Cbrift ? / count all things hut 
 drofs ani dung for the excellency of Cbrijl^h'id Paul^ Phil. 3 . or 
 can there be a move necefarj good for thee then Chrift^TeW me in 
 fad thoughts, that if thou hadft all the pleafures of the world, 
 and all the honours of the world, and all the riches of the 
 world and yet waft Chriftlcfs, that is, thou hadft no portion in 
 Chrift •, why, what avails all this,as long as thou art Chriftlefs? 
 ^s A^frahamhld^ feeing I am childlefs' In whom is God re- 
 conciled unto thee but m Chrift? and how wilt thou ftand be- 
 foreGod,if thou have not Chrift?by whom canft thou get falva- 
 tion,but by ChriftPand why then wilt not thou force thy foul to 
 give all diligence to make thy part inChrift furc to thy foul, that 
 
 M m 3 thou 
 
^7o T^^ mprcvewent of faith Cb^P.i 8.Se<a.4. 
 
 tbou maift come in all cafes to that of ph^ I kftow that mj 
 Redeemer Hveth: and with Panl, He loved me and q^^ve himfelf 
 for me. 
 
 Again, what doft thou think of the pardon of fins? \tn\y 
 the time was once, even then whenthyfpirit did roar all the 
 night , and thou founded no quiet in che day : when 
 thy moyilure was turned into the drought of Summer, 
 and thy foul was difquieted within thee- 1 fay in that time thou 
 couldft with many tears break out , and lay , with David^ 
 Ble^edis her^hofe iranjgrcfficn is forgiven, and whofefin is co* 
 verek : Blejfed is the man unto whom the Lerdimputetb not ini- 
 quiy. O what woiildll thou have given to have believed^ 
 that thy fins (hould be pardoned? thou couldll then difco- 
 ver death in fo unpardoned a Ibte and life , then in a difchar- 
 ged and abfolved condition. Why I pray you, is pardon of 
 fin fo pretious a thing? and is the affured knowledge there- 
 of a fmall thing ? Is it not enough to have the pardon 
 pafs , not only the feal of the King , but the eye alfo of the 
 malefactor ? * 
 
 Yca^ yet further , what think you of eternal life ? what is 
 it ? O, I cannot reach it by thoughts , much lefs by words ^ 
 Life ! no fuch thing on the earth as it •, eternal life^ what thing 
 in heaven more then it ? To fee my God,my Chri{]:,to be glo- 
 riouQy united to them , to be filled with the perfections of ho- 
 linefs, brightnefsof glory, to know him as v^e are known^ to 
 love him in the tranfcendcncy of i^e ;, I know not what 1 fay; 
 for Ifpeak of eternal life-- Ol wfthe ghmpfe of divine fa- 
 vour here be the admiration of our fouls, the perfection of 
 our joyes , the heaven on earth! tell me, what is the fulnefs 
 of his favour ? What is the full evidence of his favour ? What 
 is the everlafting evidence of his favour? Now, eternal life is 
 all this," all this ^ alas I have faid nothing of it yet- Eye hath 
 not feen^ ear hatb not heard, neither hath tt entred into the heart 
 of man what God hath,3cc. 
 
 And is not 6his a matter to bedeterminedand afcertained 
 
 to our fouls ? what, to let eternal life hang in fufpenfel verily^ 
 
 . though until we do mount and rife to the afluranceof faith,we 
 
 leave (for our part, though the thing may be fure in it felf) 
 
 even 
 
Chap. 1 8. Sed.4i u a full ajfurAnce. 2 7 1 
 
 even this alfo our eternal life as a thing doubtful. Thou wilt not 
 hold the leaft quillet of thy land, upon unevident and unfure 
 terms: yet wilt thou, &c. 
 
 2. Ajfnranee will marvelloufljf fettle dittd ^uiet the foptl. 
 iOdvid exprefTeth fomuch, Pfal. 4. 6. Lordjtft thou up the light 
 efthj coHntenuHce upon us- Ver,-]. Thou hiifl pit gladttefs in 
 my hearty more then in the time th^t thdr co>n anx rvine in- 
 rrw/d.Ver.S./ mllUj me down and (let p. The Ship at anchor 
 is fafe, but in a calm it is quiet .* faith makes our fla[e/«rr,and 
 affurance peacefull. 
 
 Two effeds he there delivers of this bleffed affurance • one is 
 a trdn/cenalent joy, and another is a compleat pedce : It glads 
 t.he heart, and it pacifies the heart : It is moft true, that faith 
 in its vital a[l ( oi accept 4tionymi\t\Qs us to both. Every believer 
 hath caufe of great joy and fweet peace •, but it is faith in this 
 eminent aB(o^a^tirAnce)\v\\\Q\\ replenifheth the foul with adu- 
 ai joy, and actual comfort : For now the believer k^s and 
 knows his happinefs : He hath a Chrifl and knows it • he hath 
 pardon of fin, and knows it • he flands in favour of God, 
 and knows it : that which held up his foul . is now open- 
 ed ^ all the caufes of his comfort (hine, as it were,and clear- 
 ly difcover themfelves in a way of well grounded propriety .As 
 David faid concerning his enemies,- P/k/. 27. i. The Lord is 
 my light , and my falvation^ whom Jhalllfear ? The Lordii 
 the ftrength of my life , of whom Jhall I he afraid"^ So the af-. 
 fured foul in this cafe can exult , God is my God , 
 Chrift is my Chrift , they have pardoned my fms , ac- 
 cepted ofmyperfon, whatfhould trouble me? whatfhould 
 difquiet me } my foul doth now re'pyce in Gcd my Savi- 
 our, fyho Jhall lay any thing to the charge of Gods EleB .? 
 It u Gsd that jfiflifieth : ^ho is he that cendemneth ? It is 
 Chrifl that dted, Romans 8. 34. Sin , that is pardoned^ 
 Juftice , that is fatisfied : my foul , that is reconciled : my 
 perfon,that is juflified ;, my prayers, they arc anfwered •, 
 my heart , that is pacified : for God is mine , and Chrift 
 is mine , and I am his. Before I am affured , I fee my fim, 
 look up to Chrift, and adventure my foul on him for par- 
 don, I truft on him , yet I may fear • but when I am af- 
 
 furcd, 
 
2*7 2 *The improvement ef faith Chap.i 8.Sed.4, 
 
 1 
 
 {"ured , I fee my lins, look up to'Chnft , and my foul is 
 
 quiec aad rejoyceth. As it was with the Ifra Ihes, when 
 
 they were Nen the M-fea , they looked back on their 
 
 enemies , and looked up to God , buc yet they were ex- 
 
 tetdnglj Afraid : Afecrwards , when they had ^fi through the. 
 
 lRed-[eA , and (tood ^pon t^c [hort , they looked back upon the 
 
 fame enemies , but now as drowned , and then their ftght 
 
 were turned into jojcs , and their fears into peace : Thtj 
 
 (xcetdingly rejojced. Why , in affarance , though we look 
 
 upon the fame fms , yet not in the fame manner : Now 
 
 we look upon ihsmzs drovtne^ emmiis^ as iniquities €afiint9 
 
 depths of the Sea^ as pardoned iniquities ; Now, though im 
 
 doth grieve the foul , yet fm pardoned doth quiet and 
 
 rejoyce the foul. 
 
 3. AfftirMHcs doth drm the heart agAtnft fnture tempt a- 
 
 f'^Or.J. 
 
 There are two forts of temptations againft both which the 
 ajOfuaance of faith -doth arm the believer. 
 
 I . To fin: Though aflurance be a kind of heaven upon 
 earth, yet in this doth the bintificalvifion differ from a ^r- 
 lievinx affurance , that the one leaves no fin at all, but the 
 Oiher is a day of great comfort to a believing (inner ^ yec even 
 an affured perfgn hath yet much of a finning natnrc remaining 
 in him. 
 
 Neverthelefs , though affurance doth not wholly eafi cff 
 fedr , yet it doth exceedingly k^tp of fin : A believing 
 perfon (hall not eafily fm whiles he is is reading his pardon, 
 and looking his Chrift in the face. H^w can I do thisgreMt 
 yf'ck^dmfs and fin Mgainfi God > If the mecr refptB of 4 
 G^d was fo prevalent with fofeph-^ O how much more pow- 
 erful is the propriety in a God ? How can I do this great 
 wickednefs and fin againft mj God ? Should fuch a man dt 
 I ft el kidNehmiah: fo the affured Chriftian, fhould fucii a 
 man as I fin 1 
 
 Nay , remember it : Sin is never more odious to the 
 heart , then when the heart is moft affured : The great and 
 rich mercy of God in Chriit , it is the principal bane of a 
 temptation. The man who formerly would have ftept out 
 
 agair,f^ 
 
Chap.iS.Scft. 4- fo a full afjurmcfi. 27J 
 
 againft the threats of juftioe, having now obtained mercy, 
 trembles at the very thoughts of finning. 
 
 2. To dejpair-^ it is poflible for an ajOfured perfon to 
 fin, and then' this is probable, ( and more then fo ) 
 that ne^)Q ftnnhjgs will quickly clond old affpin^.nce- : Though 
 a believer iofeth not his life , yet he may iol'e his 
 health ^ and though he hath a I athcr ftill , yet by finning 
 he Iofeth the fight of that Father • and is hereupon ex- 
 ceedingly humbled and repents, and yet perhaps cannot 
 read bis former Evidences • he fears that he is caft ojff 
 for ever , and fhall be remembrcd no more. But yet an 
 ancient affurance well grounded may afiift the foul , and 
 preferve the foul againft defpairing throwes , That God will 
 not caft off the foul , fer. 31 . 3^ The Lord huth appeared 
 of old unto me, [dying, I have loved thee with an everUfling 
 love , therefore with loving'kjndnefs have I dra^n thee, 
 Ver. 4. A<^ain , / tpHI build thee, and thou Jhalt be built. So 
 Pfal.89. 30. If his children forfake ^J La\x^ and walk^not 
 in m'j judgements, Ver. 3 i . // they breakj^iy Satutes andkeep not 
 my Commandment^ , Ver. 32. Thm will I vifit their ttranf- 
 grejfion with the rod, ^nd their inicjuities with fir ipes, Vcr. 
 33. Neverthelefs my loving l^ndnefs will I not utterly take 
 from him, nor fuffer my f(\ithfulnefs to fail, Ver. 34. Afy 
 Coven,^ntwillJnotbreak^, 3cc. Surf mercies of David, Ifaiah 
 55.3. So for Chriil, fohn 13 . i . Having loved his own, he loved 
 them to the end, 
 
 4. Affurance by fuithfweetens all other blejfmgs to us : Job 
 fpeaking of many outward mcrcies^in his children,in his plenty, 
 his honours, ^0^ 29.5, 6,7. and^/fr. 3.he recounts one which 
 Ihadowed all of them, ( hu candle finned uvon my head, ) As if 
 the evidence of Gods favour were Hke the light which gives life 
 and beauty to all the colours in the room, and without which 
 all our blelUngs lay dead and dark.Owhat an enlivening matter 
 is this to all that 1 enjoy ! and God is my God too,and Chrift is 
 my Chrift too,and my fins are pardoned too: here is a dear and 
 loving husband •, yea,and God is my God too •, here are tender 
 and obferving children;, yea, and Chrift is my Chrift too-,herc is 
 plenty of food, and raimentjand friends,- yea,and my fins are 
 
 Nn par- 
 
^74 ^f^^ tmfrcvemcnt cffdith Chap. 18. Seft.4. 
 
 pardoned too. But the want of this may check all our bleflings, 
 and IS able tomarrthe very comfort of our comforts ^ lam 
 exceeding rich , yea, but I cannot yet fay that God is my 
 God • I am greatly honoured by man • yea, but I cannot 
 yec fay that Chrift is my Redeemer • i have health and mar- 
 row in my bones, and want not for any outward mercy* 
 yea , but 1 cannotyct fay that my fins are pardoned : for ought 
 I know that may yet fland upon rccord,which may lofc my foul 
 for ever. 
 
 5. Nay, again, it i6 able tofweeten all our crones : a crofs 
 is more or iefs heavy , (. to the Chriflian ) by how much 
 the more or the Iefs God appears to the foul : The Dif- 
 ciples may even in a florm rejoyce , if Chrift be in the 
 Ship. 
 
 It was an excellent fpeech , that of f-ob 29. 3. JSy his 
 light I walked through darknefs : and David anfwcrs him in 
 PfaLlS. 4. Though I walk^ through the valley of the Jhadow 
 of death, I will fear no evil , for thou art Kvith me^ thy rod 
 And thy ftaff they comfort me -^ How triumphant is Paul,a.nd' 
 beyond boch himfelf and all croffes , and all becaufe of his 
 aflurance, and perfwafion ? Jtorri.S^ 35. Whofiall feparateus 
 from the love of Chrift ? fhall tribulation, or diftrefs, or per^ 
 fecution , or famine , or nakednefs , or peril, or fword? VtY, 
 37. Nay m all thefe things we are more then conquerors 
 through him that loved us, Vcr. 38. Tor I amperfwad^dthat 
 neither Life , nor Death, nor Angels, nor principalities, nor 
 Powers J northings prefent, nor things to come, Ver. 39, ]^or 
 Heeght, nor Depth, nor any other creature fljall be able to 
 feparate us from the love of God which is in Chrift fefus our 
 Lord, Can more be faid ? need wc to add f^ See him 
 again in Romans^. 2. \Ye rejoyce in the hope of the glory of 
 God, 
 
 ObjeSHon, Who would not ^ may fomerej^y, info great a 
 good? 
 
 Sol.'^. And not only fo, but we glory in tribulation alfo : and 
 who can do this but he who hath forae meafure of affu- 
 ranee? »-• ' 
 
 Indeed faith can make the foul tc^'fubrnit in a crofs ^ 
 
 but 
 
Chap.i8.Sea. 4» ^^ ^fuU aflumnef. 17J 
 
 but it is affurance which makes the foul to rejoycc and to 
 triumph. 
 
 What the Apoftle fpake of death , that is true of all 
 afflid^ions , the fling of them is ftn : where the con- 
 fcience is wounded , and the fight of heaven is darkned, 
 there the crofs is heavy and bitter ^ A man hath a burden 
 on his (boulders , and a burden on hisconfcience, and yet 
 a burden that he cannot fee any to fmile on him, and comfort 
 him-. 
 
 But now when the fpirit of a man is found , and the 
 evidence of faith is clear , when a man feels all to 
 be right within , all to be peace abroad , that all ftands 
 fair 'twixt him and his God : Nay , and he can fee 
 God as his God • the Ibength of this affurance, doth not 
 only allay a burden , but raifeth the heart exceeding- 
 ly above it : yet God ii good to Ifrael j and though I fee 
 the Olive to fail , and the Fields not to yield , and the 
 fiockj to be cut off , jet J will re Joyce in the Lord , / Tvill 
 joy in the God of my Salvation, The Lord God is my ftrength^ 
 Hab,2, 17. 18. 
 
 Sixthly, it makes a II kinds of duty to flow and to rife* I will 
 inftancc briefly mfome. 
 
 J .Tn the A^ive, 
 
 2. In the Pajfive. 
 
 i,ABive, 
 
 I. Praife and thankftilnefs y Pfal. 103. i. Blefs the Lord, 
 O my foul , and all that ts within me blefs hts holy Name, 
 Ver. 2. Blefs the Lord , O my foul, ^n^ forget not all his 
 benefits. Vcrfe 3, Who forgiveth all thine iniquities: Nay, 
 he is at it again , Pfal. 116.12. What fhyJl J render unto 
 the Lord for all his benefits towards me ! I will take up the 
 cup of falvation, &c ? O the evidence and appiehenfion 
 of fo great a mercy and falvation 1 it fills every vam of 
 the heart , &c, Mufick is higheil and fweeteil in the 
 fairell weather. He who difputes his mercy can hardly blefs 
 for it. ^^^ 
 
 Now I fee mucJ^pP^en , and therefore I blefs much : 
 What I and all thi^jprgiven to me , and fo freely, and fo 
 
 Nn2 fully 
 
276 Theinffrc'vefnent of faith Chap.i8.Se^,4« 
 
 fully alfo , fo many tranfgreffions', yen to coverall, yet to 
 be reconciled, yet to put down the gracious pardon before 
 mine eyes. 
 
 2» Prayers: There are two properties in thefe, which will 
 lurely arife out of affurance. 
 
 One is confidence and botdnefs ; A man will come boldly 
 to the throne of grace who is once affiired by faith: Now 
 that of "lohn comes in indeed, i ^ohn 5.14. This is the con- 
 fidence that we have in him , that if we a^k^ any thing according 
 to htsWlll,hehearethm : Chrift (I remember) teacheth his 
 Difciples, ( and in them all Believers) topray for many excel- 
 lent thinp^s, both for foul and for body, but then he prefer- 
 red, he fetsthis in the front , Our Father , as if he had 
 clearly fuggefted this unto us, that the affurance of God as 
 our father , is that which gives unto the heart a ftrong 
 confidence in all petitions: Why, who will not come freely 
 and confidently to a Father, to his Father, to his reconciled 
 Father ? 
 
 Aflother is quicknefs and life in the affedions,p/^/.63 . i . 
 O God, thou art ryiy God, early will I feek^ thee. Obfervc it, I 
 will /ff^r/7ff, there IS now diligence -^ early will I feek thee, 
 there is quicknefs of affe^ion : and why, i will feek chee early ? 
 becaufe O Cod, tho^ art my God. 
 
 3. Ordinances: Now a man will flee to them, as the Doves 
 to the windows ( it is the Prophet jfaiah's exprellion • ) A man 
 hath an heart to bow the knee when he knows that my God 
 will help him : A man hath an heart to hear the Word , when he 
 knows myGod wiW teach him to profit,and will fpcak peace lin- 
 tohim: A man will with chearfulnefs addrefs himfelf to the 
 Sacrament^wh^n he knows this is the blood V^hich was /bed for the 
 remijfionofhu fins^ and his falvation is there-fealedThe Apoftle 
 hath an apt paffage in i Pet, 2, 2. As new born babes define the 
 ftncerethe milk, of the Word,^nd furely that is with Biuch delight 
 «ad with much earneflncfs, (for fo do babes defire the milk of 
 rhe breads) But what might ftir up this? Fer. 3 . // fo be that you 
 k^ivetafled that the Lord is gracious -^ a ^afte of God, of God as 
 
 fra^ious,yca,this is it which whets the appetite, this fets on the 
 cart to the Ordinances indeed. 
 
 A^All 
 
Chap- 1 8. Scd:.4. tpa full af[»r ante: 277 
 
 4. Allobedience, aduating the whole kinds of duty. 
 
 Why, affurance in the foul makes all duty both cheerful^ 
 tnd ftedfafi, Pfalm 26.3. Thj loving kjndnefs is before mine eyes 
 (therefore) have I w^rlksd m thj trmh. 
 
 Why is duty to good hearts fometimes fo wearyfome , 
 fo flack , fo troublefome f verily , faith is weak , doubts 
 are ftrong , fears are many • could they once fee God 
 to be their God , Chrift to be their Lord and Saviour, 
 Sns pardoned in his blood, and all this to them: Now 
 ::;ven the lame would walk, and the weary would run , the 
 iieart would fet upon obedience with all its flrength, and all 
 its care. 
 
 2. The like may be faid for fajfive obedience : affurance 
 enables it exceedingly : The love of Chrift conftraineth ta , 
 laid Pauly 2 Corinth. 5. I remember theApoftle hath a no- 
 table paffage, Romans 5. 7. For a good^ mm fome will even 
 iare to die • That is, for a bountiful man : a man of emi- 
 iient and fingular good to prefcrve him , for his fake, a 
 private man would lay down his life : If the goodnefs and 
 kindnefs of a ijian hath fometimes fuch a force with us , 
 what influence thea hath the goodnefs of a God upon a 
 believing heart 1 The kindnefs , the bl^d of a Chrift upon 
 a believing and an afTured heart ? Who would not fuflfec 
 reproach for Chrift , who fuffered death for him .? who 
 would not ki[^ ^^f {^^k^ ^^ brmg him honour, who fhed his " 
 hloodio get his pardon, and to crown him with eternal glory > 
 Believe it, affurance will make thy life more fruitful, and thy 
 heart more fuffering. faith will make holy duties to be no 
 burden , and affurance will make it a delight: Faith will 
 make a man to bear theCrofs , and affurance will make a 
 man to triumph under it : We are more the-n Conquerors^ faid 
 perfwaded ?auL 
 
 Seventhly, Affurance of faith, it is a bathing Jpring to all our 
 graees : Shall I inftance in fome ? 
 
 I . The mourning heart doth much defend upon the ajfured 
 mind : No man ever did, or ever (hall take God by the hand, 
 as reconciled to him, or look on Chrift as redeeming him, 
 or read his pardon with affurance, but his heart (hall be 
 
 Nn I full 
 
2^8 7he imfrovement of fmth Ch3p.i 8.Sed.4, 
 
 full of joy , and his eyes full of tears. They Jhall lool^ 
 OH him whom they have pierced , and jhall mourn as a 
 man mourns for hi4 only child, Zach. I2. lo. There is no- 
 thing foftens che heart fo well as faich, and which melts it 
 jfo much as afTurance. The powers of thegreateft kindncfs , 
 and moft gracious iove, do open the fountain of godly forrow 
 within the foul. 
 
 2. LovekinMes in the heart upon ajfurance. To whom much 
 is for given , the [jw^e ^ill love much, faid Chrift, Luk^ 7*^7, We 
 love himbecaufel e loved m fir fi, Idiid John, The love of God 
 to us is the cauic q\ our love to him again, and agaift^, and 
 the more that love is cleared to us, the more is our love re- 
 kindled to him ^ goodncfs is a caufe of love , here it \s ^ 
 bountifulnefs is a caufe of love , here it is ^ know- 
 ledge of both a fpecial provocation of love; in afTurance here 
 it is. 
 
 What a thing is this 1 that God {hould give his Covenant 
 to me , his Son to me, his Mercies to me , his loving kind- 
 ncfs to me , his glory in heaven unto me / I love a man 
 who defends my Name , I love a man who gives me a book, 
 I love a man who gives me my ranfom , I love a man who 
 gives me a meals meat •, Ah I poor things in comparifon : 
 how do I then infinitely exceed in love to my God , who I 
 know hath pardoned, hath juftified, hach accepted, will fave 
 me for ever? 
 
 More might be faid of all particular graces whatfo- 
 ever. 
 
 8. Affurance by faith doth but eafe us of the world, and mounts 
 the foul above it, 
 
 1. It eafe h us of the world: How can he walk with cares, 
 who is indeed perfwadcd that God is his Father I he that 
 gave him Chrift, will give him all other things freely. God 
 will not ftand for a little earth, who hath bountifully given 
 a whole heaven •, and he will furely find me food and rayment 
 for my body, who found mercy and the blood of his own Son 
 for my foul. 
 
 2. Nay iEmountsu"s above the world-, they do obferve that 
 thefe lower things grow little and lefs , by how moch the high- 
 er 
 
Cbap. 1 8. Scft.4i Ua full af[ur4nce: 279 
 
 cr a man isfeated: If ^mau could be elevated to oneofthe 
 celcftial orbes , the whok world woufd fecm but a narrow 
 fpot of ground unto him. In one point this is moll true , the 
 neerer God drawiunto the foul, the more nothing doth this 
 world appear. 
 
 O the bleffed favour of God I the evidences of our union 
 with Chrift I This is like the light of the Sun , which 
 puts out the light of ten thoufand candles : Thou 
 wouldfl: never complain of too little in the world , if 
 thou hadft fo much as made up a true affurance of hea- 
 ven. 
 
 p. L?L&\y y A jfurance rvi II hreed comfort in life ^ and confidence 
 in death, 
 
 ObjeSl, Why ! are Gods people afraid many times to die } 
 they cannot fay with Chrift , I mil go to my Fa- 
 ther, 
 
 They have the bond , but fee not the fcal : They 
 arc not affured of R^econciliation , of pardon, of falva- 
 tion. 
 
 But if they could with Simeon , Take Chrifi into their 
 arms : if once they could be affured, Nowlettefhthouthy 
 Servant depart in feace , for mine eyes have feen thy falva- 
 tion. 
 
 He who by affurance looks Chrift in the face , may witb 
 cheerful confidence look death in the face : / have a deftre to 
 depart and he with Chrift , faid Paul, Phil. I. 23. How 
 fo verfeli. For tome to live is Chriji , and to die is gain: 
 But how knows he that? zTim, i. 12. For I know whom 
 I have believed, and I am prfwaded,that he is able to keep that 
 •ivhich I have committed unto him againfi that day. So 2 Cor. 
 5. I. For we know that if our earthly hotife of this TahernacU 
 were dijfolved , we have a building of God, an houfe not made 
 with hands, eternal in the heavens. 
 
 SECT 
 
7io the imfHvment pff^ith Chap.18. Sed.j. 
 
 SECT. V. 
 
 Q^eft. I . "^ OW I come to the laft inquiry , hy -tphat means 
 X^ the fotil may get up to this a^urance f 
 Sol. I (hall only prcfcnbe fuch rules as reach a believing 
 perfon. Therefore thus, 
 
 I . If thou be a believer and wouldft be affured , then 
 freferve the Jenfe of thy own natural Kvretchednefs, and of the 
 darknefs of thy fouls Jlate without ajfurance. Chrlfi came 
 to Mary when Jhee was weeping ^ and the Great God looks 
 doWn upon the broken Spirit, The higheft mountain hath 
 the firft fight of the Sun;, but the ioweft Chriftian hath the firft 
 fight of God. When tbepeopleof God were mourning,then 
 faith Coii ^Comfort, comfort je my people, and fay unto them Tout' 
 fins are pardoned. 
 Note. "^ou (hall find this, That the truly fenfible heart hath three 
 properties in it, v^hich invite the Lord much to gratifie it with 
 affurance^ viz., 
 
 Ont that is very humble. 
 
 Another that is much in the frizzing of Gods Love and 
 mercy. 
 
 And a third , that it is exceeding thirfly after a goodlook^ 
 from God, after fome tafle ofChnit, and God will fatifie 
 ail thefe. 
 
 2. Be no ftrangers to the Ordinances : you ftall find thisr, 
 that the ripening of faith belongs to them as well as the 
 feeds of it. 
 
 The word you know is the foul of faith : it was that 
 which did inchne the heart to yield , which did make 
 it to accept of Chrift, and it is that alfowhieh can make 
 us to know our poffeflions : i John 15.13. Thefe things have 
 I written unto you that believe on the Natne of the Son 
 of God , that ye may know that ye have eternal life. So 
 I John 1 . 4. Thefe things we write unto jou th^j your joy may be 
 full. More plainly : In whom , after you heard the Word 
 ef truth, ye believed ^ in Vphom alfo , after that ye believed^ 
 
 7' 
 
ChapiS SeiJl.j. The imfrevemerjt of faith 281 
 
 je ^ere fe^Jed with that holy Spirit of promife , Ephefians 
 I. 13- 
 
 For, look as the Word hath promifes which draw the foul 
 toChrift, fo it hath promifes to clear the foul in its inte- 
 reft inChrift, toanfwer all doubts and fears, and to anfwer 
 the fear about acceptance, fo it removes doubts which ftrive 
 againft evidence and propriety. 
 
 The Sacrament ^ you know, it is l\it Seal of righteoufnefs 
 which is bj faith , Rom. 4. II. Look as a Seal doth d'- 
 ftinguiih, and confirm , and fettle the mind , fo is the Sa- 
 crament ordained to fatisfie and perfwade the heart of a 
 believer. God appointed this Ordinance, as for other ends, 
 fo for this. That the matter might be out of doubt, out of 
 controverfie, that Chriftisours, and fm is pardoned in his 
 blood. 
 
 3. Be much in frajer : If a man would gain affu- 
 rance, he mull be much in prayers , to perfwade and 
 affure the heart : David ^oun^ marvellous loving-kjnd- 
 nefs , but then he cried in fupplications ^ Pfalm 31. 
 21,22. 
 
 Thoumuft pray earned ly for mercy, earneftly for pardon, 
 and moft earneftly for C hnft. 
 
 And thou mufi ufe diligence. Remember this , that in 
 all thy endeavours for afTurance , thou muft ufe diligcnce^a 
 cold hearing, a cold reading, a cold praying will not bring the 
 foul to it : No, you mull: be moft diligent and fervent in them; 
 and fo, &c, 
 
 4. Again, with all thefe there muft he joy ncd fir ong upright 
 care to pleafe God. 
 
 This know that (in feparates , but uprightnefs gathers 
 God and the foul together. To him that ordereth his ccn^ 
 verfatiun aright^, I will /hew the falvation of the Lord, Pfalm 
 
 50.23. 
 
 V/ by ? Light is fown for the righteous ^and joy for the upright 
 inheart, PfaL 97- 1 1- See that of the Prophet, 7/^.64.5. Thou 
 meetefl him that rejoyceth andworketh righteoufnefs, thofe that 
 remember thee in thy w^yes, Unevennefs of heart or way, it is 
 a flaw, and it is that which cuts us off after many prayers, it 
 renews our doublings again , and we arc as far to feek as at the 
 
 Oo firft: 
 
^82 ~" The imp^iment of faith Chap, i S.Sed.j. 
 
 firft, but if the heart be plain, if it beiinccrcly fetfor God, 
 defirous to pleafe him in all things , this is a compendious wspy 
 of affurance : the Word falls in directly to fettle and con- 
 firmfucha foul; The ftepsof the Worddireft ustotheHght 
 of our God. 
 
 5 . Laftly, you mufl- be much in the exercife of faith. There be 
 two parts of it which you muft improve. One is, yots. nuft 
 ^.gainft Ml [enVandfeeling^ and againft ail the contradidiors of 
 rcafon and unbeliet, caft the foul on God in Chriil , and reft on 
 t im to be your God, and on Chrift ro be your Lord and Savi- 
 our, and that your fins (hall be pardoned. 
 
 Then you mpft rvait^ you muit not limit God, but feek flill^ 
 ^ Jwillhe/^rksn,(^\d Davidywhat God the Lord will fpe^k^, for he 
 will jpeak peace to his Saints, Pfalm 85. 8. See ifa 64. ^^ Since 
 the be(rinning of thevporldmen have not hard nur perceiv?d by 
 the ear, neither hath the eje feen, O God^ he fides thee, what he 
 hath prepared fur him that waitethfor Him. The Lord will wait 
 that he mnj he gracious ^ hltffed are they that wait for him, Ifa» 
 3 c. 18. folfa.25.r» It jhall be fid in that day, Lo this is our 
 God, \Vf have waited for him ,&c. This is the Lord^ we have wait- 
 ed for him, we will he glad and re'yyce inhis f^lvation. Torpfal, 
 T47. II. The Lord ti^kethple^fure in them that fear him, in thcfe 
 that hope in his mercy. 
 
 So that this is the fumof all, walk wich all uprightnefs, 
 and with an humble, penitenr,and believing foul, call your (ins 
 upon God in Chrift, trufting in him alone for the favour 
 of God, pardon of fins, and eternal falvation , and wait. 
 upon God for all thisintheufe of the means, and conflant 
 diligency in prayer-, you (hall at length have your hearts de- 
 fire^ you (hall hear from God thus much- lam tl.jf Ivaticn ^ 
 and from C/jr//? as much : Be of good cheer, thy fins are for^ 
 given thee. 
 
 Fi:^is. 
 
AN 
 
 ALPHABETICAL 
 
 T able. 
 
 A 
 
 Affiance. 
 
 THe neer relati'jn betwixt 
 Chrtfi and a be/irocrm 
 the ground of Affiance. 
 ^254 
 Anointing, t'/^. Chrili. 
 Antecedent. 
 The difference letwixt an Ante- 
 cedent ir.ndaca-'fe. p.90 
 Vy/7^r antecedents ^f necejf^ri/y 
 hef ore faith, p. 91 
 
 There u 'f^o concluding the frr 
 fence of the habit of faith from 
 the co7nmon antecedents of 
 faith. p. 9 1 
 
 AfTent. 
 Aflent, hovp me be lie-ver differs 
 from another therein, f.ili 
 122 
 
 Affifting 
 
 Aflifting. 
 AfTifting Virtue from Chrifi.p. 
 
 143 
 
 AfTurance. 
 
 Three things granted about affu- 
 
 rance. p.38,39 
 
 How aflurance u an aB of faith, 
 
 p.39 
 
 Aiiu ranee ofChrifls wilHngnefs 
 
 an encopir aging ground to be^ 
 
 lieve, p. 1 96 
 
 A double affurance of Chrifls 
 
 KvilUngncfs, p. 1 96 
 
 Aff\iTzncQ,a fruit of an eminent 
 
 faith, p.9$ 
 
 AfTurance cafly let go, argues a 
 
 weak^ faith, P-I34 
 
 The improvement of faith to a 
 
 full affurance. P'^$9 
 
 What r/;f aflurance of faith is, 
 
 p,26o 
 
 AffurB.ncQ is the conclufionofan 
 
 Evangelical SjHo^ifm.p. 2 60 
 Oo 2 ' Aflu- 
 
The Alphabeti cal TABLE, 
 
 Ailurance is a h^ thing [pring to 
 all oUK graces, p-^77 
 
 Affu ranee doth eafe us of the 
 world, a/id mounts the foul 
 above it. p.278,279 
 
 Means bj which the {oulmaj get 
 uf to this afTurance. p. 280 
 
 Affurance isavi^orious conclur 
 fton againfi the ftrength of 
 doubt ings, p. 261 
 
 AfTurauce^^^ afferting or per- 
 f wading a5i, p . 2 6 2 
 
 Two kinds of affurance touching 
 our f erf on. I interefi in Chrifi, 
 and the difference of them.' 
 p.263 
 Affurance of faith dire£is to a 
 perfonal evidence ofp^^rticuUr 
 inter (fi in Chrifi and his bene- 
 fits p.265 
 Every believer may be affured 
 thereof. p. 26 6 
 Argumitnts to evince it, ibid. 
 To be affuicd how far it is a du- 
 ty, f^^^l 
 A ChriJ^ian is obliged to affure 
 his heart that Chrijl is his, 
 p.268 
 Arguments to evince it, ibid. 
 Want of affurance hinders thank;; 
 fulnefs, p.268 
 Arguments to f erf wade to labour 
 for affurance. p. 269 
 The thingsabom which affurance | 
 is converfant , are of greatefi 
 confequence. p.269 
 Affurance willmarveloufly qui- 
 et ^nd fettle the foul, p.271 
 Affurance arms the heart againji 
 future tempi: tions, p. 2 7 O 
 Anurzncc fweetensallother blef- 
 fingstdus. p. 2.7 3 
 hS\xrdSiQ^ fweetens all our crof- 
 fcs. p. 274 
 kSxLXdiTi^t makes all kjnd ofdpity 
 t9 flow and to rife, ^•27J 
 
 Atheifm. 
 Natural Atheifm a hinder ance 
 
 to faith. 
 How to be removed, 
 ALheiim, what it is, 
 
 B 
 
 p.i68 
 p. 1 69 
 p. 1 68 
 
 Believer, Believing. 
 
 Believing in Chrifi, what it doth 
 import, p. 29, 
 
 The general nature 0/ believing 
 infveraljprcpoptions. p.lO 
 
 7%e difference betwixt knowledg, 
 opinion and belief, p. 3 0,3 i 
 
 Believing, as retrained to a di- 
 vine and theological confide- 
 ration,what it is. p.3 r 
 
 V'td. Faith. 
 
 In what fen fe believing in Chrifh 
 is the only way to he faved, 
 
 f.54 
 
 The difficulty of hdkving in fe- 
 
 fusChrift. p. 79 
 
 The facility of error and mijtake 
 
 about believing, and what 
 
 makes it fo^ p. ^4 
 
 Com^fort for all true believers. 
 
 p.109 
 Believers are in a true and 
 
The Alphabetical TABLE. 
 
 fure way to heaven. p,iic 
 Every Believer haih a f fire inte- 
 
 refitnChrifi. p. HO 
 
 Every Believer hathahenefidd 
 
 inter e^ in Chrifi. What thefe 
 
 benefits ^re. p. 140,141 
 
 Motives to believing, p. I 5 8 
 God deals mightily Vciththe fo^l 
 
 to believe tn Chrifi, p. 1 6 5 
 We are no lofers by believing on 
 
 the Lord fefus Chrtfi, p, 1 66 
 
 Boldnefs. 
 
 Believers may with boldnefs ap- 
 proach the throne of grace, p. 1 1 6 
 This boldnefs cures ftnful mode- 
 flies and unbelieving fears, p. 
 
 116 
 C 
 Certainty. 
 The difference betwixt reflexive 
 certainty and real certainty 
 of inter efl. /'.140 
 
 Change. 
 j4n inward change an infallible 
 teftimony of a living faith, p. 
 
 p.9^ 
 There is a change produced by 
 ■ faith. p. 99 
 
 How faith produceth a ch^ingc of 
 
 the condition, and how of the 
 
 perfon. p. 99 
 
 Every believer hath a changed 
 
 and holy heart. p. 99 
 
 Wherein thps change lies, ibid. 
 No man hath a changed nature 
 
 but a believer, p. 1 00 
 
 Enquire after this change in 
 thy f elf. p,JOO 
 
 Cheinge of condition eafily com- 
 plied with , an evidence of 
 ftrong faith, p. ilk 
 
 Chrift. 
 
 What it ftgnifies. p. 1 8 
 
 Chrifls anointing doth import his 
 a f[ured ordination ^ abundant 
 (Qualification, fweet and pie a" 
 f ant acceptation both with Gcd 
 
 and man. p. 18,19 
 
 Vnto what ChnU was anointed, 
 
 p.io 
 Vid. Prieft,?rophct, King. 
 
 Chrifts and hi6 Churches enemies 
 who they are, a?id how conque- 
 red by him. p.zS' 
 
 Whole Chrift the adequate obje^ 
 of faith. JP.4 1 
 
 Whole. Chn^ taken and received 
 by faith. p./i^Z 
 
 How Chrifi is taken.bj faith as a. 
 Saviour and priefi, ibid. 
 
 How Chrift is taken by faith as a 
 Saviour, and King, and Pro- 
 phet, ;,45 
 
 Taking and receiving Qhxiil as 
 Lord and Saviour, hath many 
 things in it, ibid. 
 
 Vid. Taking. 
 ^11 that can fave and juflifie 
 a man, is only to be found in 
 Chrill as the merit or i. us caufe, 
 
 p.6i 
 
 Chnii/lould be the main fcope rf 
 
 our preaching and fiudyinf. 
 
 p.66 
 
 Chr'A may bepreachedtwo Wi-^ys, 
 
 p,6j Oo 3 Plen^ 
 
 N 
 
The Alphabetical T ABLE. 
 
 Phmiffilnefs of our f up flies in 
 Chriit tncopirageth to live l/j 
 fairh on hi?n, p. 248 
 
 The ordination o/Chrift to /up- 
 plj klievers encourageth 
 trpift. p. 249 
 
 Qhniis jervices done in behalf of 
 belie-versj encourageth trufi. 
 p.250 
 Chrifl is given out of rich grace, 
 mercy f/ndlove, p'^9^ 
 
 Chrift is wcrth pur taking , 
 though we he unwurthj of re- 
 ceiving, p-'^9^ 
 Chrifts difpofttion encourageth 
 trufl-. p. I 5 I 
 Chrilts conjunBionand relation 
 encoHrageth trufi, p-2.53 
 Chrifls invitation encourageth 
 trufi. p.2$$\ 
 Cbrifts ^.jfirrances that he wtll 
 not fail him that lives hy faith 
 en him. p«^55 
 Four things hy rvhich we may he 
 perfwadedthat Chrift will do 
 us good ^tfwc live hy faith on 
 hiw. ' p.255 
 Chrifts offices, encouragements 
 to live hy faith on him, p. 2 5 6 
 
 ^Jmjojfihle to h^.vefuppliesfor the 
 foul any other way, then hy 
 faith in Chrift. p.258 
 
 Comfort. 
 
 Comfort, notfure hut hy helie- 
 
 ving. p. 6 3 
 
 Diftinguifh [hetwixt the ground 
 
 of our comion, and the tefii'^ 
 monies of our inter efl in them. 
 
 Communion. 
 
 No prifon can hoult out com- 
 munion with God. p,3 
 
 Communion with God in Ordi- 
 n^.nces and duties, notfo fweet 
 in a weak^ believer, as in a 
 flrong, p. 1 49 
 
 Reafons of it, p-^50 
 
 Confidence. 
 
 Confidence ofeafe anfwersfor 
 great matters, an argument of 
 fir ong faith. p. 1 25. 
 
 Covenant. 
 
 A double Co\cn2.nt , and for two 
 wayesof life. p. 5 5 
 
 Impoffihle to hefaved hy the legal 
 Qov^ndim, whence it is fo, p. 
 
 Fid, Holinefs. 
 
 Vnbelief -makes void the Coye- 
 DSint of grace, p. 8 9 
 
 A true believer is in fingular 
 Covenant with God, p. 1 1 4 
 
 Covenant of grace, what it is in 
 
 the tffer andrevcL.ticn of it, 
 
 and what in refpeEl of otrr en^ 
 
 trance and adm tffion into it. p. 
 
 114,115 
 
 tiappinefs of being in Covenant 
 with God, p- 1 J^ 5 
 
 Eve: 
 
The Alphabetical TABLE. 
 
 Ever J believer in the fame fun- ^ 
 damental Covenant withGoJ. | 
 
 Diftruf>. 
 
 ... P-^45 JrgumentsofdiHtu^i^when they 
 
 Crucifying. groyvwe^k.faithgttsftrength. 
 
 Crucifying i^frf//f fror/^ Chrifi, 
 D 
 
 Day. 
 
 Day (f grace, fear of having out- 
 
 Doubtinns 
 
 p.i28 
 
 Doubnngs 
 
 an 
 
 gtie weaknefs of 
 ■faith, . ^,73 J 
 
 Doubtings frejmice our fuits. 
 
 p.i$o 
 
 ahofit it. 
 
 Debts. 
 
 ;.2C3 
 
 flid it, divers ccnftderations Doubts cf the tveak^ believer 
 
 ahout hu title, and mifiakes in 
 
 pa ff ages betwixt God and the 
 
 [ouL ?.I55 
 
 Duty, 
 
 Want of a heart ^oduty, JhouU 
 
 not dif courage from believing, 
 
 p.2iO 
 
 Faith -puts life into our duties 
 the Reafons cf it, P.zil 
 
 Chrifi takes vur debts upon hiw- 
 felf, the comfort of it, p,ll2 
 
 Degrees. 
 
 Degrees of faith, ^^hat they are^ 
 
 and how believers differ in 
 
 the?fi. p. 1 22,1 23 
 
 Reafvns of tke diver ftty of At- 
 
 ^t^s of faith. p. 1 23 
 
 Delay, .T'?UHafty, 
 
 Defertion, 
 
 In times c/ defer tions to live up- 
 on chrifi and the promifes, an 
 argument sfa great faith, p. 
 130 
 
 Difcouragcment. 
 
 Stedfajl follomng Chrifi not' 
 roithfianding difcouragcments, 
 argues a Jtrong faith* f.i^S 
 
 Exchange. 
 J rf^/ exchange betwixt Chrifi 
 and believers, and wherein it fs, 
 
 pAIl 
 
 F 
 
 Faith. 
 Faith in the Lord Jefm Chrifi 
 
 the only w^y to falvati n.p, i 3 
 Fait h in Chrifi defer i bed. p.^z 
 The fpring and fountain of jufii- 
 
 fying faith. ^.32 
 
 ThefubjeB offmb, ^.34 
 
 T^f/f^fo/faitb. p. 3 5 
 
 Three 
 
The Alphabetical TABLE- 
 
 Three kjnds of taith dijlinguljh' 
 ^^, VIZ. Credere Deum, Deo, 
 in Deum. p. 3 6^ 
 
 Horv faith ^ {eated in the will, 
 how in the Underftanding, p. 
 
 36,37 
 The proper aB of faith asjuflify- 
 
 irg, ,.J'^'^ 
 
 The ohje^ofjuflifying faith.p.^o 
 The i?mnediate ohje5l of j^-fiifj' 
 
 ing fdiiih. ibid. 
 
 F/^.Chrill. 
 The ccnfecjumt ohjeB of faith. 
 
 ?.47 
 Taiih may he confidered, . 
 
 Ah fd tit el J, r 
 
 AHuallj , ^ how to he un- 
 
 CorreLitivcl), )d:rftocd, p, 
 
 Inflri^mcntallyy^ $2,'^l 
 
 How faith JMflifeth, p.J 1 ,72 
 
 whether tai ch deal with the per- 
 
 fen ofChrifl, or the benefits cf 
 
 Chriflfirfi. p.7S 
 
 Divers kinds of faith . p. 84 
 
 Hiftoricf.llmh, what it is. p. 8 4 
 
 Faith of miracles, what it f<s.p.S$ 
 
 Temporary hith,what it is. Ibid. 
 
 How temporary faith differs from 
 
 j^fiifying faith, ibid. 
 
 The confim/ilit^de hetwixt faith 
 
 andprefwmption. ibid. 
 
 The eaftnefs of faith , Jhort of 
 
 jf^flifying^andofprefumption, 
 
 undour aptnefs to refl in that. 
 
 p,S6 
 
 Rules for the dif cover j of faith. 
 
 p. 90. 
 
 Some things f^hh doth produce, 
 
 not as ejjential properties, but 
 
 as 
 
 nificent teflimonies , 
 and how we mufl diflinguijh 
 betwixt them. p. 9 1,9 3 
 
 Some things faith doth produce, 
 
 yet not alwayes •, therefore we 
 
 may not conclude a want of 
 
 faith from the ah fence ofthefe. 
 
 p.9h92. 
 
 Many inward contrarieties to 
 theintrinfec(,laUs and fruits 
 of faith. p. 94 
 
 Evidences of (dinhcannoj^e gi^ 
 ven by way ofahflraBion, but 
 by way of exifience, how to be 
 underfiood. p. 9 5 
 
 A double contrariety to faith, ib. 
 
 F^ith endeavours after increafe, 
 and wherein. p, 1 07 
 
 Wherein true faith in one differs 
 from faith in another, p. 1 20, 
 
 121 
 
 Signs of a great andfirong faith. 
 
 p.125 
 
 Signs of aweak^{3,\th , p. 13 1. 
 Fid. Weak. 
 
 The vital aB 0/ faith is not re- 
 flexive,but direB. P. 136 
 
 Motives to gr eat en our ^'^\lh. p. 
 
 Exhortations to labour for f^kh. 
 
 p.157 
 
 Impediments and hinderances to 
 
 faith. ^.168 
 
 Means thereby Godworkj faith. 
 
 p.176 
 
 The proper rife and ground of 
 
 faith is without our f elves, p. 
 
 189 
 
 To receive Chrifi by hith,isnct 
 a mat' 
 
The Alphabetical TABLE. 
 
 A matter of merit y bma^int 
 of. duty. p. 1 90 
 
 Paich no hindrance t^ hoimefs. p. 
 '] 208 
 
 The time of contrariety is the 
 time for faith to work^ f. 209 
 
 Tvpo offices of faith. p.2l6 
 
 Vid.Wmg hy faith. 
 
 Faith of adherence y and faith of 
 evidence , the difference be- 
 twixt them. P''^59 
 
 The frequent exercife of faith 
 im^ro'ves it to ti ff. nr an ce.f .2^2 
 ' ; Fruitful. 
 
 Truep: ith ts fruitful . 
 
 The more fruitful , the flronger 
 faith. p.iSO 
 
 G 
 
 Glory, vld. Salvation. 
 The inheritance of glory, allbe^ 
 lievers have a like inter efl in 
 it. ^142 
 
 How many yeays God hath glory 
 from iu. p' ^ S 3 
 
 ' ., God. 
 
 The aStions of God of ft vera I 
 forts. f.JZ 
 
 How many things in God encou- 
 rage to live ^by faith i ^^ ^ods 
 al~fufficiency. * /'^3^ 
 
 Gods command. J^.232 
 
 Godsfromifes. .^ p.2SS 
 
 Gods power. ""''"'- ^.234 
 Gods truth and fidelity, p.2^6 
 Gods performance to them thaf 
 have lived by faith. f.237 
 Goodnefs. 
 Hatred of gOodnck precipitates 
 evil men toaUs of injuftic€,p,2 
 
 Gofpel. I 
 
 The preaching of the Goipd is 
 ofneceffaryand fingular con- 
 fequcnce. P-^% 
 
 Ghoft. : 
 
 Holy Ghoft, hcy» he may be faid 
 
 tujuftife. p.71 
 
 Grace. 
 
 Salvation is only by grace, p. 6 >, 
 
 The beft grace? ^.re but imperfect 
 
 excclhy.cics. f«Ai? 
 
 H 
 Habits. 
 
 Two forts of {nhils^acsfHired and 
 
 Infufed. p.-ifl 
 
 Hafty. 
 
 A foul hafly ft) be anfwered, is 
 
 wei'\inf^Jth. ^.^32 
 
 Heart. 
 
 Heart or will the feat of faith, 
 
 P'SS 
 Hearing, 
 ^ffr hearing ofChrifi andhis 
 DoStrine will notfave. p.66 
 Divers forts o/hcaring. ibid . 
 Hiilorical, vid. Faith. 
 Holinefs. 
 Inherent holinefs coMmt jf^fiifie 
 andfavei \- -., \ ;S " > ■' v:^ ' p*S^ 
 Inherent hoXmziiisdefeElive and 
 imperfeci. ibid. 
 
 The confcience dares not reft up* 
 en it. p'S^ 
 
 ^£?//4/ holinefs, no meritorious 
 efficacy in it, ibid. 
 
 Humble, humbled. 
 Faith makes the heart humble. 
 p. 10; 
 
 rp A 
 
The Alphabetical TABLE. 
 
 ^ foul that thinks himfelf not 
 humbled enough , arj^ered, 
 
 A twofold humbling according 
 to a double caufe ofit,.'ind the 
 workings of each. ^. 1 9 7 ? ^ 9^^ 
 
 fitnefsfor Chrifi not to he judg- 
 ed by the meafptre andfirength 
 ef legal humblings • the rea- 
 foHsvfit, ^198 
 
 Seme things^ rvhich ifthejfolloVp 
 upon legal hun\h\mg$, m^ijfbe 
 fubordinate encouragements to 
 the heart to put it felf upon 
 Chrifi. p. 1 99 
 
 Humblings and meltings of foul 
 ' " not hindred by faith 
 
 But furthered by it. 
 
 ibid. 
 f.ZQO 
 
 I 
 
 Chrifis intcrccffion , yvhat is 
 meant by it. f*^%' 
 
 Inherent. 
 
 I nhercnt qualities and abilities 
 infified on as means ofperfvpa^ 
 fion ^argues vpeaknefs of faiths 
 
 . Joy. 
 
 Spiritual joy the file fruit of 
 faith. p.gz 
 
 Several forts of joy ^whence they 
 fpri^g' ibid. 
 
 Joy an infe far able fruit of faith, 
 
 ibid. 
 
 Joy three tvayes confidered. p. 
 
 I Juftifiejuftification. 
 
 There is not a co-operation of 
 
 faith and other graces to jufti* 
 
 f\^,yet there is a co-exiftence of 
 
 them in the per f on jufiifed.p. 5 5 
 
 Jnikific^uononly irifefus Chrifi, 
 
 Juftification, the word opened. 
 
 ibid. 
 
 James. 
 Jnmes, Vchafkjnd of faith he 
 fpmksof. ;».i04,i05 
 
 Ignorance. 
 
 Grofs \gnot9inc€ an impediment The nature of it deftgned. p.6g 
 to getting faith, p. 1 69, 1 70 Juftificatipn an aEiion in Cod,f, 
 
 70 
 
 Ignorance ofourfinful conditi- 
 
 tn^of Gods jufiice, and of the . The kind ofthiraBion. 
 
 excellency of Chrifis impedi- The meritorious caufe of it. ibid. 
 
 ments to getting faith j p.jyo 
 Imputed, •z/jW.Rightcoulnefs. 
 
 Infidelity. 
 T'ke dangerous fiate of poftive 
 infidelity. ^I58 
 
 The degrees ofpofitive infideli- 
 ty. >.i59 
 Interceffion, vid. Pncft. 
 A t^afoLd inter ccffion. /.Z5 
 
 The applying caufe of it. ibid. 
 
 Whether Juitification be before 
 
 faith. . p. J 7, 
 
 f/^fiifkation n^t a divided aB. 
 
 ibid. 
 Whether it be one transient aB^or 
 one continued aB, ^.75 
 
 Juftification of a ftnner a graci- 
 ous andjufi aBivn^ p. 78 
 
 Ju- 
 
The Afphabetfcal TABLE. 
 
 Juftificacion hj imputed righte- 
 cfifftefs, a/lleiie'Vers h^ive an 
 ec^tul Inter eft in it, 
 Juftice. 
 
 Gods JudkcJhoH/d confirtiin tu 
 to believe, P*^^? 
 
 K 
 
 King. 
 Chrift anointed to ha King, f, 
 
 27 
 His Kingly cffce, what it im- 
 ports, ibid. 
 Knowledge. 
 Knowledge , how one believer 
 differs from another therein. 
 p,izi 
 
 law. 
 
 No ability to k£ep the whole Law 
 wloolly -^ Reajonsofit, p. 60 
 Life, Living. 
 
 ^ heart inclined to the life cf 
 fenfe ^ '^eakjn faith, />. t 3 3 j 
 
 had need to live by faith, p, 
 221,222 
 p. 14 1 Eitcouragewents from Chrifis 
 fulnefs to live by faith in thofe 
 exigencies. p. 2 2 3, 224 
 
 The ccnjun^ion ofonr own exi- 
 getfcies a fid Chriftsffilnefs, is 
 the Very living hy faith upon 
 Chrifi. ' p.Z2$ 
 
 To live byffith cnChrifi.is wore 
 then a meer complaining of our 
 Vc^ants, or an acknowledging of 
 hisffilnefs. p9CL26 
 
 To live by faith on Chrtfl , ts 
 more then a meer going to 
 Chrifl, P'^'2'7 
 
 To live l^y faith en Chrlfi^ is not 
 only to trufi or:Chrififor fup^ 
 ply, but to expeft performance. 
 p.22y 
 To live by faith on Chrifl is an 
 extenfivework^ p.228 
 
 Arguments to perfwade to live 
 by faith. p. 22^ 
 
 The life of faith is congruous to 
 vur condition. ibid. 
 
 C^/living l^y faith. />.2 1 6 j The neceffity of living by faith 
 
 What it is in general to live by I in all fenfdle fequeflrations. 
 
 faith, p.2lS 
 
 To live by faith, is to commit all 
 
 to God, 
 
 ibid. 
 
 To \'i\Q by faith is to depend upon 
 God for all, P.Z19 
 
 Living by faith extends to two 
 forts ofHfe, ,p,Z20 
 
 To live bj faith onChrifi defcri- 
 hed, p,22i 
 
 Th^ feveral exigencies and con- 
 ditions of fotil, in which we \ 
 
 p,2Zl 
 
 Six arguments from God him- 
 
 fclf ^ to perfX'ade to live by 
 
 faith. p'Z^i 
 
 , The life cf faith is the onlyChrU 
 
 fiian\\it, p.238 
 
 The life of faith Is the oiily com^ 
 fort able Xxi^, p. 240 
 
 What things mak^e the life un'- 
 
 comfortable, and What r^dk^s 
 
 it comfortable, p.z^'^ 
 
 Pp2 The 
 
The Alphabetical TABLE- 
 
 The life of faith eafeth of all bftr- 
 (Ittss, and fecures againji all 
 ■prejudices, p. 240 
 
 The WiQ of faith r/ukes the pre - 
 ft fit condition good enough ^and 
 figures of univerfal and rea- 
 fvnahle ftipfltes, />. 244 
 
 The life of faith ts the cnly get- 
 ting and thriving life, p, 24 5 
 
 The Keafons of it, f'-Al 
 
 Divers arguments from Refits 
 Chrij} hirnfclfto per f wade m 
 rojivc ij p:ith en him. p. 248 
 
 Lord. 
 
 True faith t^-k^s Chrijl only to 
 h its Lord... p.ioi 
 
 2^0 unbeliever can accept of 
 Chrifl to be his Lord only, 
 Reafons of it, f''^9^ 
 
 Every believer admits of Chrifi 
 
 to be his LoV'i, Reafons of it. 
 
 p.iOZ 
 
 Hew to k^QW whether Chriff ur • 
 fin hour Lord. p.\o$ ! 
 
 We^.kjaith will honour Chrifi oi \ 
 a Lord, though it be not fure \ 
 
 TheiovQ ofG.odingivlngChrlfi^ 
 and the love of Chrifi m gi- 
 ving of himfcif. p,j 6 1 
 
 M 
 
 Minifters,Miniftry.. 
 
 The befi Minil^ers do mvft goody 
 and find mofi a^iUion. p. i 
 
 Good Minifters and covetom 
 hearts cannot agree, p.z. 
 
 Minilters better efieemed -when 
 the heart is changed. p. 5 
 
 Miniflers irtufi forget pergonal 
 injuries, when they. deal with 
 fenfible [inner s. p. i o. 
 
 How Miniflers mufi deal with 
 fiout and refoUte , and how 
 with bleeding andaffli&edfin^ 
 ners. |7.ii 
 
 Howprecioufly dear //7£'Minifl:ry 
 of the Gofpelfhould be unto us.. 
 p.6S 
 Miracles^ vid. Faith. 
 
 Natural. 
 
 that he is its Suviour, p.^l6\ 
 
 Love. f No natural principle cf jufilfy^ 
 
 True\o\C of Chrifi an infallible ] ing faith no 1^ in a man. p. 79,80. 
 
 evidence of true faith, p.96 ] j4 natural principle of unbelief 
 Lo\t is not fepara ted fror/f faith. 
 
 ibid. 
 
 Reafons of it, p. 97 
 
 True \oyc to Chfl^ , three tryals 
 
 of it, p. 98 
 
 Mvery believer ■ hath an ec\ual 
 
 interefi in Gods f pecial iovc. 
 
 ^H.5. 
 
 and infidelity in every mans 
 
 heart, p. 80 
 
 There is a natural oppofitlon in 
 
 the heart againfl: Chrifi. p,Sl 
 
 Natural condition throughly fiu-^ 
 
 died, a way to get a. believing 
 
 heart, p.iyS 
 
 Our mi\xt2\ condition , what 
 
 to 
 
The Alphabetical TABLE. 
 
 tobf convinced of aboHt it, -p. 
 
 179 
 
 Need, 
 
 We have extream need of a Lord 
 
 fcfusChrij^, p,i67, 
 
 Chrifi is every way fitted ro ottr 
 
 need. f. 1 64 
 
 O 
 
 Offended. 
 
 Ahefi.rt ^ft to he offended at the 
 
 efi-ate of Chrifiyjhewsfaitit is 
 
 wef.k^ faith. f- ^ 3 5 
 
 Oppofition. 
 
 A w^:nifv/d oppofition againfi- 
 
 Chrifi , his perfon, condition. 
 
 Scepter and Government , 
 
 and his Righteonfnefs, p,%i 
 
 Ordinances. 
 Ordinances are means to grovo 
 up untoaffurance.. p,z^Q 
 
 Peace. 
 Peace in the ccnftieme what it is, 
 
 P'^^7 
 Peace of a Chrifii. n mt^fi he rati- 
 fie J in a doftile Courts p»^^^ 
 The difference betwixt the peace 
 of afirong and we^^J^ believer 
 p. 148 
 power. 
 No nat mal power in wau to pro- 
 duce faith. f.176 
 Pcrfevering. 
 Perfevering vertnefrom Chrifi, 
 ;.i44 
 
 Preaching. 
 
 Preaching the Word the ordinary 
 
 means by which God Wurks faith 
 
 p. 177 
 
 Prayer. 
 
 Prayer a means of ajfurance, p, 
 
 281 
 Prieft. 
 Chrifi anointed to be a Priefl. 
 
 p,21 
 
 A fatisfaHcry Prieft. ibid 
 
 An expiatory Prieft. p. 22 
 
 Chrif},ho'^ the Priefl: andALt^r, 
 
 The efficacy of hm Prieftly/^rn- 
 
 fice, />.24 
 
 Chrifi a Prieft, by way of inter- 
 
 cefiion, vid, Interceftion. 
 
 Prophet. 
 
 Chrifi anointed f<? ^^ ^ propher. 
 
 p,26 
 What it implies. p. 27 
 
 Prefumption,i;i^. Faith. 
 
 Prefumption a mofi confident 
 
 work;, but a very loofe quality, 
 
 p.. 100,101 
 
 A pregnant difference betwixt 
 
 Preiumption and fait h.p, 208, 
 
 209 
 
 Promife. 
 
 A Divine promife entirely refied 
 
 on, an Argument of fircng faith, 
 
 p.126 
 
 Many promifes believed at once, 
 
 the fircnger is otir faith, p, 
 
 DifcoHr aging objeSlions about the 
 promifes anfwered, p. 21 5 
 Vld, Tnub. 
 f P p 3 Receive 
 
The Alphabetical TABLE. 
 
 liever hath ^n intereft in i^ , 
 
 R 
 
 Righteoufnefs. 
 Receive. | A twofold R!ghreoufnefs,;»/?f-. 
 
 Jt is very unequal and unreafon. ! rent and imfuted^ ^.51 
 
 allemt to rcc^i^cChrifiy fo paith refis only on imfuted 
 
 9ffered. 
 
 Redcmpcion. 
 
 fA06 
 
 R\g)Aicou{n€i5 for jufiificati^ 
 en, p,^i 
 
 VitAtm^i\on,all believers have a \ The Rightcoufnefs of ^efas 
 Jhare in it, f. 1 4^, 1 4 1 Chrifl is that by ^hich only 
 
 Refufal. f we arejuftified, ^.76 
 
 Former rc[uh\sofChrifi Jhould] What is meant by the righteonf^ 
 
 net ksep t€S cfffrom frefent ac^ 
 ceftingoj him, p.lOO 
 
 Theftnfulnefs M danger offftch 
 rcfuials, yet even fuch have 
 encouragement to believe, 
 p.20I,202 
 Such have the more reafon to 
 come in, and not to rciuicany 
 longer, p. 204 
 
 Relation, 
 j4 near relation betwixt Chrifi 
 and a believer, p-253 
 
 A ffecifil Relation gives fpeci- 
 al titles, anddfpecial obligati- 
 on^and hath a fpecial f.ffe^lion, 
 
 Remiilion. 
 RemllCon of fins , what it is, 
 
 p.48,74 
 
 The foul fenfible of fin, puts 
 itfelf on fefus Chrifi for re- 
 v[\\ii\on€f fin. pA9 
 
 Remiffion of fins belongs tojur 
 fiificaticn, f.J^ 
 
 JJ(f^ f.r remiflion of fins ex- 
 tends in ft^ftification, p,y$ 
 
 Remiflion of fins , every he- 
 
 nefs of Chrifi, p,j6 
 
 Several obje^iions againfi the 
 imputation of righteoufnefs, 
 anfwered, f'*7^,77 
 
 Whether this rightcournefs;?;^- 
 putedbe the pajfive, vr aElive 
 and pajftve-^ reafcns oft he lat- 
 ter, p,jS 
 
 Chrifi be flows his righteoufnefs 
 upon us, the comfort of it. p. 112 
 
 Confidence in »4/-;/r*?/ righteouf- 
 nefs an impedi?//ent to faith. 
 
 p. 171 
 S 
 
 Sacrifice,t/jUPricft. 
 
 Sacraments. 
 
 Sacrantients means ofaffurance, 
 
 p.1%1 
 Salvation. 
 Salvation, /Ijwf things have re- 
 ference to it by way of proper 
 caufality, andfome things by 
 way of order, p. 54 
 
 Vid, Grace. 
 Salvation if conferred in fuch a 
 ^ay whertbyGodonly may have 
 
 the 
 
The Alphabetical TABLE, 
 
 the glory of it, p. 6 3 
 
 Salvation is not fare, but by br 
 
 iieving. ibid. 
 
 Sandity, vid. Change. 
 Satisfadion. 
 Satisfadion of foul in Chrifl 
 
 iilone ,nn Argument ofajirong 
 
 faith, p. 1 29 
 
 Saviour. 
 Ghrifi: is a fmgular Saviour , 
 
 ho^. p. 14 
 
 Difference betwixt him and other 
 
 Saviours. ibid, j 
 
 A General Saviour , in what \ 
 
 fenfe, f.\$\ 
 
 A rrnghty Saviour, how this ap- 
 pears, V-^^\ 
 A perefeB Saviour, in what this 
 
 ccnfijis. pAJ 
 
 The ^lonemfs,fulnefs^ and effi^ 
 
 cacy of his Salvation . ibid . 
 Scorners. 
 Scorncrs '^ill become troublers. 
 
 Seeking. 
 
 A'lany {tt]^\v\gSy and yet nothing 
 
 comes of them-, Should not dif- 
 
 courage from believing, p. 
 
 213 
 
 Efficacy of kck\n^,Vipherein it 
 eon/ifis, p.2i^ 
 
 Right icekxngs /hall always come 
 to forne thing. ^'214 
 
 A double anfwer to the feeing of 
 the foul. ibid. 
 
 Something may come in upon eve- 
 ry faithful feeking. f. 2 1 5 
 Self-denyal. 
 
 Self-deny al in near and great oc- 
 
 currences , an argument of 
 
 firongf^ith, f-^^l 
 
 A threefold felf to be denyed, ib, 
 
 Senfe, Senfiblc. 
 A double knit of Jin, p. 206 
 Senfible^»;;fri are inquifitive, 
 
 P'S 
 Reafons of it. p. 6 
 
 Sinners /ome hardnedjome made 
 fenfible. p. 5 
 
 ^nCihle Jinners are refclved for 
 the means, as well as for the. 
 end, * p.^ 
 
 Two forts of finners generally 
 corrupted, and fen(ibly experi- 
 enced, />.34 
 
 Several degrees of fenfiblenefs in 
 finners. ^.35 
 
 Some fenfiblenefs of our fmful 
 condition mufi go before faith, 
 taking Chrifl as a Lord and 
 Saviour, p. 9 1 
 
 What is afWeet and fafe courfe 
 for afenfible finner, p,lSs 
 
 The truly fenfible heart hath 
 
 three properties in it that do 
 
 invito the Lord to gratifie it 
 
 with affurance, p.lSo 
 
 Sick. 
 
 Chrifi is a phyjtcian to a fickjin- 
 ner. ^207 
 
 Chrifl will not loath thee becaufe 
 
 of thy finful nature, but Vfill 
 
 help thee becaufe thou art a 
 
 fickjerfon. f.208 
 
 Sin. Sinning. 
 
 When fin dec ayes in firength , 
 faith is ftrong. p*^^9 
 
 Thf 
 
The Alphabetical TABLE. 
 
 The league of the heart wuh tin, \ 
 an imfediment to beliiving. 
 
 Creatnefs of finning a ftrong 
 
 reafon to compel the [otd to 
 
 Chrift. 7-184 
 
 Sorrow. 
 Sorrow for fm , and faith in 
 
 Chrifi go together, p.io8 
 Sou!. 
 Hone have right to thy foul i;ut 
 
 GodandChrlft, fA66k 
 
 Chrifl opit^biJis all Merchants \ T'^o forts of ttm^izi\ons,againfi 
 
 tilling, jbid. 
 
 Vf on what grounds the foul 
 
 . t^ktsChrifi, ibiii. 
 
 This taking is refclved againfl 
 
 mtakjng. p.47 
 
 Two grounds of raking Chrifl^ to 
 
 be a Lord, comfUlfory and in' 
 
 genuoHS. ibid. 
 
 Thanks. 
 
 what is a vpeakning of faith, is a 
 
 lefning of thanks. />• 1 5 3 
 
 Temptations. 
 
 for thy foul. p,i66 
 
 Horv Jlfarr.iful andunreafonable 
 it is to keep the foul from 
 Chrifl, f,i67 
 
 spirit. 
 Spirit of God, the imwediate-oitdr 
 file caufe of faith, p. 1 76,177 
 Studied. 
 What things to be frincifally ftu- 
 dyed by hir/i' that would get a 
 believing heart, p. 1 78, 1 79 
 Strength. 
 Prefent corruptions in exceeding 
 itrengtb,«o prejudice to faith. 
 p. 205,206 
 Suipea. , ^Tt 
 T^ fiifped God f^voHr , and 
 Chrifls love, a fign of weal^ 
 faitk Jp.iSi 
 
 T 
 Taking. 
 Taking ofChriji, is ofallChrifl. 
 
 p.4S 
 It is only ofChrifi. p.4.6 
 
 This taking is freed frsm mif^ 
 
 yvi'jich ^ifffir^jue doth arm a 
 believer, p.ZjZ 
 
 Temporary, vid. Faith. 
 Tendernt'fs. 
 Gods tendernefs imfi towards 
 ^eak^ believers. p, 146 
 
 Troubled. 
 A troubled foul hokj mainly 
 howto fave it (elf, p. 6 
 
 Reafons of it, p. J 
 
 They are not troubled for fin 
 ^ho do nut flrive to be faved, 
 
 f.Z 
 
 Troubled /(?/^// muji^be direUed 
 toChrifi. f-^^f 
 
 Reafons of it. ibid. 
 
 Truth. 
 
 Truth and fidelity, as applied to 
 promifes , conpfis in three 
 things^ p. 216 
 
 Vcrtue,Vertual. 
 A ytnwzMntereflinChriftevi^ 
 ry Believer partakes of, p. 
 142 
 
 Every 
 
An Alphabetical TAB L E. 
 
 Every Believer partakes of 
 Chrifiscrucifjing vcrtuc p. 
 
 H3 
 
 Every bditver partakes of per- 
 
 fevering ycnucfromCh-ifi. 
 
 p.144 
 
 Every believer partakes of 
 
 Chrifis ajfijling vert tie. p» 
 
 143 
 
 Uncheerfulnefs. 
 
 Uncheerfulnefs cf heart fhe'ws 
 
 • faithtobeweakj P-^3 5 
 
 Unbelief, 
 DangeroM mifery of unbelief. 
 ^ p.87 
 
 Unbelief /f^-z/^/ all our fins upon 
 
 record, p.87 
 
 T^e unbeliever wufi alone an~ 
 
 fwer for his fins, p.87 
 
 Theunhdievcr judged as an un^ 
 
 rightecm perfon. p.88 
 
 The great mfs of the fin of un- ' 
 
 belief proved. p.88 
 
 A fin againfi greatefi love, ibid I 
 Againft the only remedy, p.89 [ 
 Maizes void all the Covenant of\ 
 
 grAce. P'Sp 
 
 DireElly murdersthefoul. p.89 
 Unbelieving fiate dangeroHs. p. 
 
 160 
 Unbelief binds all our fins upon 
 
 the foul. p. 1 60 
 
 Unbelief grieves the heart of 
 
 Chriflr. p. 1 66 
 
 The cunnings of natural unh^- 
 
 Wti hindrances to faith, p. 175 
 
 What rhofe cunnings are.p • 1 7 5 > 
 
 176 
 Unbelief Af r^tf worfl of fins. p. 
 
 J85 
 
 I Unbelief is n9 cure to the 
 
 I ftrengthof fm. p, 206,207 
 
 Unbeliet breeds an indijpofition 
 
 towards holy duties, p. 2 1 o 
 
 A threefold difference betwixt 
 
 an unbeliever and a believer, 
 
 P.210 
 
 Unholy. 
 
 An unholy believer is as proper 
 
 a phr.ife at an holy deviL p. 
 
 100 
 
 Upright. 
 
 Anxx^ught care tojleafeGod, 
 
 a means of ajjur^.nce, p. 
 
 281 
 
 Unworthinefs. 
 
 Unworthinefs fbould not keep 
 
 us 0^ from Chrifl . p, 1 8 8 
 
 Perfofial unworthinefs 16 no 
 
 prejudice but a furtherance, p, 
 
 188 
 
 A twofold unworthinefs. p. 
 
 192 
 
 Unity. 
 
 Habitual uni ty of all true faith 
 
 in four particulars, p, 119, 
 
 120 
 
 w. 
 
 Waiting. 
 A wzking faith is a firong faith 
 p.130 
 Way. 
 Way of believers is not a By 
 way, nor an uncertain way .p. 
 no 
 Weak. 
 An anxious and care full foul is 
 ^^^)f, in faith. p.i3 5 
 
An Alphabetical TABLE. 
 
 AvJ^zkfaith^ though net fun 
 that Chrifl is its Saviour ^yet 
 wi/l honour Chrifi as its 
 Lord, p. 1 3 6 
 
 A weak faith , Vchat it i»ants 
 in breadth of ferfwafion , 
 
 wakis uf in depth of humility, 
 p.136 
 
 A weak faith , though it have 
 hut tender confidences of 
 its interefi in Chrifi , jet it 
 hath fir ong dijlikes and com- 
 hates -with unbelief, p. 1 3 7. 
 
 A weak faith mil net nfi. in 
 
 weaknjfs , if truth he in it, 
 
 p.138 
 
 A weak faith ventures its foul 
 6» Chrifi y though it cannot 
 cle^r its title ^ mr ^■nftverlts 
 fears. P* 1 3 9 
 
 A weak believer falls fhort in 
 joy. p.146 
 
 A w^ak believer hath not that 
 fweet feac£ afircng believer 
 hath, p. 1 47 I 
 
 A wc?k believer hath nottkit 
 fweetnefs in corrjmmiion with \ 
 Cjod. p. 149 
 
 A weak believer hath not that 
 fuccefsfuif^efs in communion 
 ''^^ahGod. p. 1 50 
 
 ^- weak believer i^ more under 
 the power of the creature 
 then the firong. P-^Si 
 
 A weak bekever cannct bring 
 Cod fo much glory xs a 
 firong. p.153 
 
 ^4tWQd.K believer mil be more 
 pH^^led todh, p.J-54 
 
 ^weak believer hath not fuch 
 fheerfull expe^ations , nor 
 quiet lubmiffions, p.155 
 
 A weak believer is more entan^ 
 gkdwith efficacy of tempta- 
 tions, ibid. 
 Will, 
 
 The Will cannot of it felf en"^ 
 liven it felf t9 that great part 
 of life believing. p. 3 5 , 3 4 
 
 Chrifi is willing ta accept fin*, 
 ners, proved. P'i93 
 
 Chrifis Will to fave finners^. 
 wanifefied three vpays.^, 195 , 
 
 196 
 
 Vid, Affurancc, 
 
 Word.. 
 
 Th Word and VtSiytr^the great: 
 power of God to change tht 
 heart and conc^uer Satan.p. i . 
 pyhat word a finner hath to />- 
 duce the foul to beUeve.p.l6^ 
 The word is the Minifierialin^. 
 firument to beget faith.p.iy^ 
 The word a means to mal(e us 
 ^w our intenfi in Chrifi, 
 p.280 
 World. 
 The world an impediment to be^ 
 lieving. P-i74 
 
 W0li5. 
 
 In. what the perfeBion of good 
 works dpthconfifi. p.58,5p 
 
 N-o proportion betwixt our worki 
 avdour pardon. p. 5 9 
 
 Whiit-rekftiofk there k bet Wix0 
 
 gooil- 
 
 L 
 
good VI orks and falvation, 
 
 p.6o 
 
 Works j^ftifie our faith, p. 105 
 
 Mow works can evidence fairh^ 
 
 fiyice evil men may ferform 
 
 them , ^nd fome heliei^^rs 
 
 have not y^hereifpithal t9 ao 
 
 them. P-»®^ 
 
 Worthinefs. 
 
 There is a double worthineft. 
 
 r>U Unworthinefs. 
 
 Courteous Reader Jhefe Books following are Printed 
 
 €r fold by Adoniram Byfield, at the thrte Bibles m Corn- 
 hill, next door to Popes-head Alley. 
 
 TH E Hifiory of the Evangelical Churches of the Val- 
 leys of Piedmont, containing a moft exad Geographi- 
 cal Dcfcription of the place, and a faithlull account of 
 the Docftrine, life , and Prefer vation,, of the Ancient inhabi- 
 tants. Together with a moft naked nnd punduai relation of the 
 lace bioody Maflacre, 1655. And a Narrative of ail the follow- 
 kig tranfadions to 1658. Juftified pardy by divers Ancient 
 Manufcripts written nany hundred years before Calviri or 
 Lui her, ty S'^^mur I Monland E(q-^ infoL. 
 
 BivineChar^^ers in two parts,. acutely diftinguiftiing th« 
 more fecret and undifcerned differences between :.he hypocrite 
 in his belt drefs of feeming vertues ,.and form of duties , and 
 the true Chnftian, in his real graces' and fincere obedience, by- 
 Mtc. Samuel Crock^^\r\'[o\. 
 
 A Commentary upon the three firft Chapters of C7f«^/i by 
 that Reverend Divine Mr J^'>hn H kite, laie oi Djrchefier inloL 
 
 An £-xpvpt ion v^on Ezkjcl^ by Mr. William Greenhilhn 4*, 
 
 The Anatomy of fvCieLfuis, Prerumptuousfins, fins in Do- 
 minion, and upriglunefe:, Toge:!:e: wi:h che Remifiiblenefs of 
 alllln, and the irierniiliblenefs of the fin againft the Holy- 
 Gboft,^by Mr. OhJiah Sedge'Xii 1^. 
 
 The Riches cf grace di/pUjed \n rhc offer and tender of fal" 
 vat ion to poor finners, by Mr. ohAuiah Sedgwick^ ^ in 12°, 
 
 The FcHntdln opened^ ai^.d che wacer o't lite flowing forth, for 
 the refrefhingoi thirfty (inn eis, wherein isfetout Chriftsear- 
 neftand gracious invicacion of poor finners ro come unto rhe 
 racers ;.His.co-mplainingexpoiluiation , Wiih the ingratitude 
 
 and 
 
and folly of thofe who negleftfo great falvation. His renewea 
 SolkitatioH^ with all earneftnefs, andthemoftperfwafivc^r^ 
 guments to allure thirfty finners to come to Chrift, by Mr. O- 
 badiah Sedgyvkk^, 1114°. 
 
 The Plain BcBrine of the Juflification of a (inner in the fight 
 of God, jultified by the God of Truth in his holy word , and 
 the cloud of witnefies in all Ages, v^erein are handled the cau- 
 fes of the finners Juftification, explained and applied in a plain, 
 doctrinal and familiar way,for the Capacity and underflanding 
 of the weak and ignorant, by Mr. Churls Chamcj ,\n^\ 
 
 The (7oj^f/j(7/or; without prejudice to the Law,fhining forth 
 in the glory of God, the Fatiier, Son and Holy Ghoft , for the 
 falvation of finners, who through Grace do believe, h'^Rkkird 
 Bjfie/J, in 8^ 
 
 A Beclaratien of the Rith and Order owned and praftifcd 
 in the Congregational Churches in England2^^\:t^di upon , and 
 •confented unto by their Elders and Meffengers in their Meeting 
 at the Savoy, in 4^ 
 
 Hahuk^t^kj Prayer appliedlo the Churches pfefent occafion, 
 & Chrifts Counfel to the Church ofThiiadeiphia, very feafon- 
 able and ufefiil for thefe times,by Mr, Samuel Balmford^'m 8 \ 
 
 A Short Catechifm by Mr. Obadlah Sedgmc\, 
 
 Hidden Manna ^ by Mr. Fenner, in 12°. 
 
 Safe CondaB^ or the Saints guidance to glory, by Mr. Ralph 
 ^Robinfon, in 4**. 
 
 The Saints longing after their heavenly Country, by Vix. Ralph 
 Robinfon/\n4.\ " ..-.: 
 
 A Sermon at a Paft by Mr. Nathaniel War/, in 4*. 
 
 y^(9/fj his death, a Sermon at the Funeral of Mr. Edward 
 Bright Minifter, "by Mr. Samuel facomb, in 4°. 
 
 A fhort and ph'm Catechifm^ inltru^ing a Learner of Chri- 
 ftian Religion what he is to believe, and what he is to pradife, 
 by Mr. Samuel Jacomb, in 8". 
 
 The Hypocritical Nation defcribed, with an Epiftle prefixed 
 ' hyMr, Samuel facomb^ in4^ 
 
 A Sermon of the baptizing of infants, by Mr. Stephen Mar^ 
 fhalU in 4^ 
 
 The unity of the Saints with Chrift the head, by Mr. Stephen 
 JlIarJhalL 
 
 There is now in the Prefs that long expefted Book. The 
 Bcrvels of tender mercy Sealed in thi everlafting Covenant , by 
 Mr.Obadiah Sedgwicl^^ in folio. 
 

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