The Promises made, and ful­filled, in Christ.

THe Holy Ghost tells us, Hebr. 6.17, 18. That God willing more a­bundantly to shew unto the heirs of Promises the immutability of his counsel, confirmed it by an Oath, that by two immutable things, wherein it was im­possible that God should lye, we might have strong consolation.

Answerable hereunto our Text presents us with two immutable things, as the sure and cer­tain foundation of all our inward support, and Christian consolation;

The first is the Promises of God, which are immutable, yea, and Amen.

The second is the Son of God, Jesus Christ, in whom these Promises are, who also is immmu­table, yesterday, and to day, and for ever the same, as Heb. 13.8.

The words are an Universal Proposition, wherein we have,

1 A subject, the Promises of God, to which is added a note or Universality, ALL the Pro­mises of God.

2 Something Predicated of this subject, and that is,

1 That all these Promise of God are in Christ, IN HIM, IN HIM, twice used, that is in Christ, whom the Apostle had spoken of, vers. 19. the Son of God, Jesus Christ, who was preached: — in him, denotes the same person here as there, and there it is expresly spoken of Christ; Christs Person is the Store-house of all the blessed Promises of God. If we would par­take of any Promise, we must look to Christ for it.

2 That all the Promises of God are true and faithful, and shall most certainly upon this account, because they are in Christ, bee fulfilled. This the Apostle shews, in saying that the Promises in Christ are yea, and Amen; that is to say, they are true, faithful, constant, im­mutable, unalterable, shall most certainly bee accomplished; for as yea and nay, in the eight­teenth verse being joyned together, do signifie as much as inconstant, mutable, variable, un­certain, &c. Our words towards you was not yea and nay; that is, the Doctrin in which we, my self, Silvanus and Timotheus preached amongst you, it was not an uncertain doubtful Do­ctrine, a Doctrine which wee sometimes call truth, and sometimes error, which wee preach up one day, and preach down the next; no, but [Page 3] in him was yea; that is, the Doctrine of Christ which we preached amongst you, it was yea; that is, a true, faithful, immutable, unalterable Doctrine, that which we do, and ever shall own for truth; so that when the Apostle saith, The Promises of God are yea, it is in effect to say, they are true and faithful, &c. Amen likewise signifies as much as yea, it being an adverbial speech, signifying the truth and certainty of the thing which we speak of; hence Revel. 3.14. to shew the truth and faithfulness of Christ, hee is called the Amen.

Now whereas the Holy Ghost useth two words of like signification, it serves to streng­then our faith the more in the assurance of this, that the Promises of Christ are true and faith­ful, and shall certainly be fulfilled; as much as if he should speak it over and over, the Pro­mises of God in Christ are true and faithful, yea verily they are true and faithful.

The words thus opened, shut up themselves again in this general Proposition, viz.

Doct. That all the Promises of God, made to sinners in Jesus Christ, shall most certainly bee fulfilled and accomplished.

This general doth branch forth it self again [...]nto these particulars, viz.

• 1 That all the Promises of God run in Christ, or are made to us in Christ.
• 2 That all the Promises of God, made to us in Christ, shall most certainly be fulfilled.

Propos. 1. That all the Promises of God run in Christ, or are made to us in Christ. This in the general may bee made to appear from that [Page 4]known distinction of the Promises, which ranks them into Absolute and Conditional promises of grace, or unto grace; both which run i [...] Christ, are made to us in Christ, onely i [...] Christ.

1 Absolute promises, such wherein God re­quires nothing of the creature, but gives al [...] freely, they run all in Christ, and are made to u [...] in him, and the good things promised in them are conveyed to us through him, and n [...] other.

Of this sort are all those promises of the New Covenant, wherein God promiseth par­don of sin to us, to make us his children; pro­miseth his Spirit, sanctifying grace, obedience persevering grace, heaven, &c. all these ar [...] made to us in Christ, who therefore is calle [...] the Mediator of the New Covenant, Heb. 8.6▪ Chap. 12.24. Messenger of the Covenant, Ma [...] 3.1. Prince of the Covenant, Dan. 11.22. H [...] blood is called, The blood of the Covenant, Zach▪ 9.11. Heb. 10.29. Chap. 13.20.

Yea he is called, The Covenant it self, Isa. 42.6 [...] Chap. 49 8. to shew that all absolute promises such as are the promises of the New Covenan [...] they run all in Christ, who is the Messenge [...] Prince, Mediator of this Covenant, yea th [...] Covenant it self; so that there is not any one ab­solute promise in all the Book of God, but [...] hangs upon Christ, it runs in him, is made [...] sinners in him, fulfilled for him, &c.

2 Sort of Promises are such as are Conditi [...] ­nal, or promises unto grace, wherein God pro­miseth such and such good things to his chi [...] ­dren [Page 5]being so and so qualified: Now all these promises as well as the other that are absolute, are made to sinners in Christ, who is as I may so say, the first qualified person. For, look as the first Adam being a publick person, and the common stock, and root of all mankind, did by his fall or disobedience, draw all the threatnings of the just and holy Law of God upon him­self first, and then by way of natural convey­ance did derive them unto all his posterity after him, because standing for them as a common person in their room, and they coming forth of his loyns; Even so in like manner, the Lord Jesus Christ our second Adam, being a com­mon person as the first Adam was, and the stock or root of all his seed, hee by standing and fulfilling the Law of God (which the first Adam brake) did draw all the good things pro­mised therein unto himself first, and then by way of spiritual and supernatural conveyance, derives them unto all those which are his seed. So that there is not one promise of the Law of God, but it centers it self, as I may so say, in Jesus Christ, who hath fulfilled this Law of God, and from him is given forth both that grace to which the promise is made, and also that good thing whatsoever it bee, which is promised to that grace.

By this in the general, wee may see how that all the promises of God, whether those that are ab­solute, or whether such as are conditional, they do all run in Christ, and are made to us in Christ.

Having thus in general cleared up this truth, I shall come now more particularly to shew you,

1 The truth of this, that it is so.

2 Some reasons why it is so.

3 Shall apply it.

In order to the clearing of the thing that it is so, I shall premise this, viz. That those several promises of grace, glory, &c. good things here and hereafter, which the Father hath made to Christ, they are not made to him for himself, he in this respect having no need of them, or that the Father should make promises of such things to him, he having a proper right in, and unto all these things, by vertue of his co-equallity with the Father, yea injoying and possessing of them; and therefore hath no need in respect of him­self, that these things should bee given to him by promise, which are his by proper right, but they are made to him respectively, as hee is our Surety, and common person, occupying our room, and standing in our stead, who of our selves, had no right to any of these things, no nor Christ neither, though hee had a personal right as co-eternal, and co-equal with the Father, yet as hee stood for us, and in our stead, had no right but what hee hath by promise.

Now then, if this can bee cleared, that all the promises of God are made to Christ, taking this for granted which wee have premised, and which in it self is also clear, that they are made to Christ not for himself, who had no need to have these things given to him by promise; but for us, whose Surety hee is, and common per­son, then will the result bee clearly and evi­dently what wee have laid downe and asser­ [...]ed,

That all the promises of God made unto us, are made unto us in Christ.

The thing therefore to bee cleared is, That all the promises are made to Christ, which being cleared, the other follows, That they are made to us in Christ.

To clear this, I shall begin with the first pro­mise that ever was made to mankinde since the fall, viz. That promise made to Adam, Gen. 3.15. which as it is the first promise which ever fallen man heard of, so it is the grand pro­mise (as I may so say) that upon which all the other promises hang, and have their depen­dance, and therefore look how this promise runs, to whom this is made, wee may conclude (this being the grand leading Promise) that all the other go in the same way, run to the same person.

Now if you read the words, you shall see it clear, that the promise is primarily made, not to Adam but to the Seed of the woman, i.e. Christ, The Seed of the woman shall — God doth not make a promise to Adam, that hee shall break the Serpents head; but the promise runs first to the Seed of the Woman, that is Christ, that hee should do it, and to Adam through the Seed of the Woman, i.e. Christ.

And further, if wee come downward to Abrahams time, and look to the renewal of the promise with him, wee shall finde that it still runs to Christ, and is made to him, Gen. 22.18. The promise is made to Abrahams Seed, now that is expresly meant of Christ, as appears, Gal. 3.16.

Yea further, this is clear from the Levitical types and shadows, which as they were sha­dows, so may I say, they were promises of good things to come, representing things to the spi­ritual eye, as done already, and injoyed already. Now what did they all point out to us, but onely Christ?

All the Sacrifices, Oblation, &c. of the Law did point out Christ, and did all center in him the great Sacrifice.

Onely there is this difference betwixt Types and Promises, the Type is terminated, and hath its end in the Antitype, so soon as the thing ty­pified or shadowed cometh, the type or shadow, ceaseth any longer to bee; but not so the pro­mise; for although the good thing promised bee performed, yet the promise remains still, so that in case a poor creature have had such a mercy, and lost it again, yet hee may go to the Promise again and again for it.

I might further illustrate this from some Titles given to Christ in Scripture, as of a Husband, an Heir, hee is the Heir of all things, therefore made to him as the primary Heir, therefore all come by a Mediator, Christ is the Way, therefore no coming down of promises but in Christ; but I pass this over.

Quest. Why is it so?

Answ. Because God would hereby convince the creature that the is faln. Whilst Adam stood, al pro­mises and mercies, did immediately come from God to man without the intervening of a Media­tor, or middle person; but now man being fallen, God will not make him so much as one promise [Page 9]of a mercy, nor bestow one mercy upon him, but through another; that so the creature may come to see that he is fallen from his first station, and is not now in that station that once hee was.

2 Because God would hereby convince the crea­ture of that absolute necessity that he hath of Christ, and closing with Christ: Why? Because all the promises are made in Christ, and therefore with­out some close with Christ, the creature cannot assure himself of any of those good things held forth in the promise to be his. Thou canst not en­joy a promise without a Christ, a promised mer­cy without a Christ, no special, spiritual privi­ledge, but promised to Christ. So that the neces­sity doth hereby appear, though thou mightest attain much of morality, yet thou canst not hence attain to interest in any peculiar promise without Christ. So that if thou hast not Christ, thou canst not call God Father, nor canst not say thy sins are forgiven, As many as received him, to them hee gave power to bee called the Sons of God, Job. 1.12. In whom wee have redemption through his blood, the forgiveness of sins, Eph. 1.7.

3 Because God would have us to pitch our faith upon the person of his Son, and not barely upon the promise; and therefore hee hath so ordered things in his divine wisdome, that the promises should all hold on Christ, and bee Yea and Amen in him. Had God made promises to souls, and these promises not made to them in Christ, wee should sit down and take up our rest short of Je­sus Christ, we should pitch upon the promise, and rest there, never looking any further, nor so much as once eying Christ himself; but now God hath [Page 10]linked all his Promises to his Son, yea stored them up in him, that so our faith might look further than to the bare Promise, to the person of Christ, in whom all these Promises are, and so take up our rest in Christ himself, not in the Promise. Hence Christ himself is the great Pro­mise, God first promiseth him, and all the o­ther Promises are ours by vertue of our right to, and interest in him first. All good things are given, first by giving Christ; there is a Christ first, and entertaining of that Christ, how shall he not with him give us all things? Rom. 8.32. As to instance in the Promises God hath made of pardon and forgiveness, these Promises are not (as one saith) as the pardons of a Prince, which meerly contain an expression of his Royal word for pardoning, so as we in seeking of it doe rest upon, and have to doe only with his Word and Seal, which we have to shew for it; but Gods promises of pardon are made in his Son, and are as if a Prince should offer par­don to a Traytor upon Marriage with his Childe, whom in and with that pardon he of­fers in such a relation; so as all that would have pardon must first seek out for his Childe. So we, would we have pardon, we must first look out to Gods Son, whom hee freely offers in Marriage to us first, and so then after solemni­zation of Marriage between Christ and our Souls, the promises of forgiveness, and all o­ther promises are ours; for having first a right to the Person of him who is sole Heir of the Promises, we have a right to, and an interest in all those Promises he is Heir of.

As when a man Marries a Woman, his Mar­riage to her gives him a right and title to all her estate; so our Marriage to Christ himself, is that which gives us right and title to all those precious Promises that are in him, and all the good things promised in them.

4 Therefore hath God made all his Promi­ses in Christ, that so the Person of his Son might be in more esteeme with us. Hence it follows, that a soul married and united to Christ, hath by vertue of this Marriage-union, and the relation he stands in to Christ, a right and title to every Promise in the Book of God, and hee may boldly go and lay claime to the same, as his own and proper right, by vertue of the in­terest he hath in Christ as a Husband, in whom are all the Promises. If he meet with a promise of forgiveness of sin, as that Isaiah 43. vers. 25. he may go to it, and lay claime to it, and chal­lenge it as his, and say, the Promise of forgive­ness of sins it is mine, it belongeth to me, my sins are done away, for it is in Christ and I have chosen him for my Husband. If he meet with a promise of Sanctification, as that Ezek. 36. vers. 26, 27. he may challenge it as his, and say, this is mine, and I shall be Satisfied, God will give me a new heart, &c. So if he meet with a promise of Teaching, as that, Joh. 14.26. But the comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. So when he meets with a promise of strengthening and supporting grace, in a day of temptation, hee may lay claime to it, as that, 2 Cor. 12 9. My grace in sufficient for thee. So [Page 12]when he meets with a promise of having sinne mortified in him, as that, Rom. 6.14. Sin shall not have dominion over you. So when hee meets with a promise of life and quickning, as that, Joh. 14.19. Because I live, yee shall live also. Of Fruitfulness, as that, Psal. 92.14. They shall still bring forth fruit in old age, they shall bee fat and flourishing. So when he meets with a promise of Perseverance, as that, Jerem. 32.40. I will put my fear in their hearts, that they shall not de­part from me. So, when with a promise of ha­ving his Prayers answered, as we have many, he may challenge it. Thus a soul married to Christ, can come and challenge, lay claime to every Promise, as a Wife can challenge the Goods of her Husband as hers, she having a proprie­ty in them, which another Woman who doth not stand in such a relation to such a person cannot.

5 Because God would have his Son Christ to be all in all; Gods design is to advance his Son, and make him all in all, not only in himself, but to us, that we might look upon him as all in all, and account him our all in all; and therefore all the Promises God hath made to us, are made unto us in him, so as that whatsoever we seek for, we might finde it in Christ, and ac­knowledge him (as he is) all in all. Therefore all the promises of our Justification, pardon of Sin, &c. are in him, that Christ might be all in all in that. The promises of the giving of grace are all in him, that Christ might be all in all in that. The promises of encreasing of Grace in him, that Christ might bee all in all in that. [Page 13]The promises of acceptance of our duties in him, that hee might bee all in all in that. The promises of assistance to, and in duty in him, that he might be all in all in that. The promises of Perseverance here, of Glory hereafter, are all in him, that Christ might bee all in all, both in respect of our being kept here, and blessed hereafter. If the promises of Mer­cies wee receive were made out of Christ, wee should look on Mercies, and not acknowledge our selves beholding to Christ. If wee have peace, it is from him; comfort, it is from him; it wisdome, it is from him; if light, it is from him, who is the Light of the World, that wee might acknowledge Christ in all.

6 Because God would make his Promises so, as that his Children might not he deprived of the be­nefit of them. God once made a promise to man in himself, and hee lost it, and was de­prived of the good and benefit of it. God there­fore ever since will have his Promises run in a­nother, and a surer Channel, that so his Chil­dren may not deprive themselves, or be depri­ved of the benefit of them; and therefore the Apostle in the Text saith, That all the Promises of God, are yea, and Amen, i. e, true, faithful, immutable, shall be fulfilled, and that upon this very account of their being in Christ; in him they are yea, in him, Amen; as if hee should say, There could bee no certainty of the Promises were they not in him. Adam once had promises for himself and his Seed and of lost them, but the Promises are in him, and therefore upon this account they are true and faithful shall be ac­comphished; [Page 14]the Heirs of Promise shall not fail, or come short of the things promised to them.

Vse 1. Are these things so, that all the Pro­mises are made to us in Christ, then hence I may learn, that my first work is to come to Christ; I say, the very first work of the Soul is to come to Christ. Why? because I can have no right or title to any one mercy, but by coming to him, yea until I am come to him, for it is my close with Christ that gives me right and title to all.

Coming to Christ, or beleeving, is the great and only qualification that gives a man right and title to the great Promise of forgiveness, yea and to all other Promises.

Hence when I read in Scripture of such and such Graces that God hath promised to give, as he promised to give Repentance, Humiliation, Obedience, &c. I am first of all as a poor Sin­ner, yea even whilst I want these things, to goe to Christ immediately, and not to think to get these things first, and after that to go to Christ, because the promises of these things are made to me only in Christ, and coming to Christ is that which gives me right and title to the Promises that hold these forth; yea no spiritual good thing can be in me, or injoyed by me, let mee toyl ever so much, till I come to Christ, for all spiritual good comes in by vertue of the Pro­mise, all which is in Christ, and given forth to souls in the way of coming and no other. This informeth us how to look on all those Scriptures wherein Promises are made to Duties or Gra­ces, or made conditionally to something in us; [Page 15]they are made primarily to Christ, and then to works and qualifications as in Christ. So, when Promises are made to Repentance, Hu­mility, and Self-denial, they are made to Re­pentance in Christ, humility in Christ, to hun­gring and thirsting after Christ, as they are wrought by Christ, Without mee yee can do no­thing, Joh. 15.5. It is God that worketh in us, it is not in man that worketh.

So that these qualifications being urged, other Scriptures urge that they cannot be with­out Christ, and so wee come to reconcile them, and make these Scriptures agree. Whenever we annexe promises to such works and quali­fications, when wee injoyn promises out of Christ, wee put men upon an impossibility.

Ob. But this doth destroy Works and Quali­fications?

Answ. Wee desire to see works and quali­fications, let these bee urged before the soul taketh the comfort of coming, but not be­fore coming to Christ. Before the soul can say Christ is mine, it is to see these. A soul walk­ing in loosness and prophaneness, cannot so conclude, before a soul can say Christ is mine, there are these. But a poor soul ought to come to Christ first, and this maketh the golden Rule good, all Scripture bee for Christ, and do testifie of him, Joh. 5.39.

Ʋse 2. Then how miserable is the condition of all those that stand off from the Lord Jesus Christ. Thou sinner which dost stand off from Christ, so long as thou dost thus, thou canst not of right claime or challenge any one promise in all [Page 16]the Book of God, and how sad a condition is this for a poor soul to bee in, wherein he cannot lay claim to one promise.

1 It is the greatest comfort and support to a gracious heart when he is under afflictions, tempta­tions, &c. that hee hath a stock and store-house of promises to go unto; if hee fall into sin, hee hath a promise of forgiveness to run unto; if hee bee un­der temptation, hee hath a promise of support; if hee bee weak, hee hath a promise of strength, if dead, hee hath a promise of life; if ignorant, hee hath a promise of teaching; if perplexed with fears of falling away, hee hath a promise of per­severance to run unto, in every condition hee hath one promise or other to comfort him, re­lieve him, stay, support, stablish him.

But now on the contrary, the condition of that soul that stands out against Christ, is of all most sad, most deplorable, most to bee lamen­ted, most dreadful; why? because in whatsoever condition he is in, hee hath no promise that hee can have recourse unto; it he sin, hee hath no promise of pardon, so long as he stands off from Christ. If hee bee in prosperity, he hath no pro­mise that God will keep him in that con­dition. If hee bee in adversity, he hath no pro­mise that God will relieve, comfort, support him in that condition. If he be tempted, he hath no promise that God will deliver him out of, or preserve him in that condition. If he pray, he hath no promise that God will hear him. If he stand in need of any mercy, spiritual or tem­poral, he hath no promise that God will give it.

How wofull is the condition of such per­sons? no tongue can express it, nor heart con­ceive it.

2 That soul which hath a right to the pro­mise, and the promise going along with him, hath the presence of God, and the protection of God going along with, for Gods presence and protection go, where his promise goes. When Israel went out of Egypt towards Canaan, they had the promise going with them, and as the promise of God went, so they were guarded, the Angel of God went with them, one while was before them, another while behinde them, to guard them wheresoever danger was ap­proaching. So a poor soul which hath a right to the promise, in every condition hath Angels guarding of him, and God with him; whereas that soul which hath no right to the promise, which is the condition of all that stand off from Christ, they are lest, as God saith of Ephraim when hee was gone from God, Like a Lamb in a large place. A Lamb in a large place is in dan­ger every hour to bee rent in peeces with Dogs and Wolves, &c. So the soul without the promise, is every moment in danger of perishing.

3 That soul which hath the promise, hath God his friend, for God is a friend where his promise goes, Abraham had the promise, and God was Abrahams friend: But now that soul which hath not the promise, God is an enemy to that soul.

4 That soul which hath the promise, all things work together for his good, health, sickness, riches, poverty, want, abundance, all work for [Page 18]his good; there is a combination together of all things to serve that man, and to work him good. That soul which hath not the promise, all things work together for his evil; if rich, riches hurt him; if poor, poverty hurts him; if well, and in prosperity, that undoes him; if sick and in adversity, that undoes him too; there is a combination of all things to work his ruine.

5 That soul which hath the promise, all the creatures are his friends; for God makes a league with the creature in the behalf of all those that are in league and covenant with himself, as Hos. 2.18. And in that day will I make a Cove­nant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bow, and the sword, and the battel out of the earth, and will make them to lye down safely. But that soul which hath not the promise, all the creatures are his enemies, all are banded against him. When hee goes abroad amongst the creatures, hee goes amongst so many mortal enemies, yea let but God give the word of command, and say to the army of his creatures fall on, fall on up­on that sinner, and presently if he eat, his meat will choak him; if hee breathe, the aire will poyson him; if hee walk in the streets, the houses will fall upon him; if hee goes abroad in the fields, the beasts will tear him, and de­vour him; where-ever hee goes, where-ever hee is, whatsoever hee does, hee is in continual danger.

6 That soul which hath the promise, the [Page 19]Law hath nothing to do with him; it cannot curse him, or condemn him, for hee is not under the Law any longer, but hee is under Grace, Rom. 6.14.

But that soul which hath not the promise, the Law hath to do with him, the Law curseth him, hee is under a continual curse: When hee eats, and drinks, and sleeps, the Law curseth him; when hee is walking abroad, talking with his neighbours about his ordinary imploy­ments, the Law curseth him; when hee prayes, and cries out of his sins, &c. yet still the Law curseth him; for, there is nothing can remove the curse of the Law but the promise, and that hee hath no right or title unto.

7 Finally, that soul which hath the Promise all in God is on his side, and laid out for him; the Justice of God is on his side, and Mercy on his side, the Truth of God makes for him, the Power of God, the Wisdome of God are laid out for him; but that soul which hath not the Pro­mise, all in God is against him, all the Divine Attributes are his Enemies, and act against him. The Justice of God, that is against him, that cries Damn the sinner; the Mercy of God is against him, and saith Mercy, Justice do what thou wilt with that Sinner, I will not speak a word for him, for he hath nothing to do with me. The Truth of God that is against him, that speaks not a word of peace or com­fort to him.

The Wisdome of God, and the Power of God, these act against him too.

How miserable then is the estate of that man [Page 20]or woman that stands out against Jesus Christ, he hath nothing to do with the Promise, and wanting the Promise, how woeful his condition is, you have a little heard.

Vse 3. Then how blessed is their condition who are married to the Lord Jesus, why all the Promi­ses are theirs. Having Christ for thy Husband, thou hast this as a Joynture with him, all the Promises of God in him made over unto thee. So that is there any good thing in Heaven or Earth that God hath by Covenant and Promise given his people? all this is thine. All good things in this life given by promise, they are thine; glory hereafter given by promise? it is thine. Is Justification given by Promise, it is thine; is Sanctification? it is thine. Look what­soever it is which is the gift of promise, it is thine, for the promise it self is thine, al the promises thine, Christ being thine, and therefore all it gives, is thine. The Cabinet being thine, the Jewels are thine, the Field being thine, the Treasure is thine; thou mayest feed upon all, cloath thy self with all the rich and good things which the promise brings.

If a poor beggar-woman that hath not a penny, or foot of land, should marry a Noble­man that hath great coffers of gold and silver, large possessions, she may now go about from one coffer to another, and say, all this is mine, all this silver is mine, all this gold is mine; and she may ride from one Mannor to another, and say all this land is mine, and all these trees are mine; why they are all my Husbands, and I have a propriety in him; and so a propriety in them. So a poor soul that is married to Christ, [Page 21]hee may read over every promise, and say, this is mine, hee may look heaven and earth over and say all is mine, all that is good in either is mine, for all is the estate and inheritance of my Husband Christ, and I have a propriety in him, and so in all.

There is never a poor Scullion, nor a Drudge, nor a Chimny-sweeper, but if his, or her soul be married to Christ, hee may go about, and look the world over, and hee may read the Book of God, and look heaven over, and say all is mine, for all these things are given by pro­mise, and the promise is mine, Christ in whom all the promises are, being mine. Saints do too little think of this, what they are as they are in Christ, and married to him, were our hearts ever full of such actual thoughts and considerations, I am married to Christ, I am united to him, and therefore all the promises are mine, all the good things promised here, and hereafter, are mine, they would not go about as they do, moping and mumping, and dreaming all their dayes, neither rejoycing in their inheritance, nor act­ing for their heavenly Husband.

O Saints, take a view of the blessedness of your condition! look it over in the heighth, and depth, and length, and breadth of it, bee proud of it, so as to vexe the Devil, and shame, and provoke the world. Look upon your selves as you are, and esteem your selves as you are.

Do not go about whining and whuling, and say, O I have nothing, none is so poor as I; you shame and disgrace your Husband, hath Christ married you, and hath hee such a great estate, [Page 22]is hee so transcendently rich in promises, and what hath hee given you nothing? You would make Christ an ill husband. Well may sinners bee shie and afraid to bee married to Christ, when Saints by their carriage, their whining and whuling, and complaining, speak so ill of him.

Yea whether you speak as you should do, whether there bee any truth or reason in that you say, let wise men judge.

If a man that hath many vast possessions of land, and chests of mony, and shops, and warehouses full of rich commodities, should say to his neighbour, I have nothing, I am afraid I shall starve, or come to the Parish ere long, would not they count him mad? So when a Saint which hath a Magazine of promises, mul­titudes of precious promises, the meanest of which is of more worth and value than a king­dome, shall whine, and say, I have nothing; I know not what to do, or how to live.—

Obj. Aye, but will some poor soul say, Indeed were I sure that all these promises were mine, I would not say so, but al as that is my burden, I fear there are none of them mine; they indeed whose these promises are, are rich, and such may rejoyce, and so could I were these mine, but my affliction is, I fear they are not mine.

Answ. To thee poor soul I say, Rowl thy self on Christ, come to him, and all are thine. Com­ing to Christ (as I said before) is that which gives a man right and title to all the promises; for, by coming to Christ, thou are married to Christ, by marriage to Christ all the promises [Page 23]are thine. Do not therefore stand querying, Are they mine? Are they mine? and run to this grace, and look to t'other qualification, to make it out, whether they are thine or no; no, but say to thy soul, Coming is that which makes all mine; Coming makes Christ mine, and in him all the promises mine; whether they are mine or no as yet, I will not stand now upon that, however I know (suppose the worst that they are not mine) what will make them so, and that is coming; I will therefore now venture upon Christ, if I have never come to him yet, I will now begin; and then I know if Christ receive me a poor sinner, as hee hath promised that hee will ( For him that cometh to me, saith he, I will in no wise cast out) that all these shall streightway bee mine, and I shall bee rich, as rich as any, be­ing now by coming married to Christ, made one with him, and so inriched with the goods and substance of my husband Christ.

Use. 4. Of Examination, for the creature to look if it hath interest in Christ, if thou hast, then the promises are thine. That soul that hath interest in Christ.

1 Prizeth Christ as its head, and looketh upon the absence of Christ as worst of all: It hath e­nough if it hath seen the face of Christ, all is nothing if his face bee hid. O let it go through hell it self, nothing goes so near to the soul, as to loose the presence of Christ.

2 It desireth to bee under the Government of Christ, by the Spirit of Christ, it desireth to follow the teachings of Christs Spirit.

3 It longeth for the appearance of Christ, [Page 24]Tit. 2.13. where as the world cannot indure it.

A poor creature may bee under temptation and not finde these things, but at one time or other, hee may finde these; some longings, when will Christ come?

Use 5. Of Exhortation to all that have Christ, clear up your interest in Christ, and the more comfort will you take in the promises. Now for the clearing up the souls interest in Christ.

1 Study the knowledge of the grace of God more: The more inward feeling knowledge there is of the Grace of God, the more thou shalt have thy interest in Christ cleared up.

2 Labour for a beleeving frame, Faith is the evidence of things not seen, Heb. 11.1. After yee beleeved, yee were sealed, Eph. 1. v. 13.

3 Labour to distinguish between true and false evidences.

Quest. How may a soul know that its evidence is true?

Answ. 1. If thy evidence for life and salva­tion doth transform, change, and renew the soul: The heart, that before it had an evidence, was exceedingly proud, now is wonderfully humble; now it findeth corruption dying. The soul that before was dead to any duty, now it acteth, duty is pleasant, a priviledge.

Now at that time it is humbled, and ad­miring God, and cryeth out, What shall I say? What shall I do? O what shall such and such corruptions lodge within mee? When there is a purging the soul, then the evidence is true.

2 If thy evidence, when it is lost, bee out of thy power to recover it again, when it is injoyed, out of thy power to keep it: When it cometh in at first by an Almighty power, throwing down all be­fore it, and thouloosest it, and canst not regain it, it is a sign, it is no evidence of thy own ma­king, for if it were of thy own making, thou mightest get it up again. Nor it is no evidence of the Devils making, to humble the soul, to make God all, to make the soul more watch­full.

If thou wouldest clear up thy interest in Christ, then entertaine nothing that may go a­gainst that interest; Some things do darken it, as,

1 Groundless fears and surmises, give not way to such fears, for the further off you will be from God, they drive you from God.

2 Giving way to reason against thy faith; Some souls will dispute out the case to the utmost; not to mee, and not to mee, and so stand rea­soning out faith. It is faith whereby thou must see thy interest, if thou blindest the eye, how shalt thou see?

I speak not to loose livers.

3 Ʋnstedfastness in the doctrine of Christ. As a mans principles are, so is his faith; if his prin­ciples be uncertain, so is his faith; If his know­ledge bee too and fro, hee is not setled: Do not change opinions as men do fashions; I mean in the principles of grace, foundation truths, of the Righteousness of Christ, Justification, &c. for if thou dost, thou shakest all; for thy evidence being from thence, this being taken away thou fallest.

Use 6. To all that are without Christ: Are these things so, that all the promises are made to us in Christ, then Come to Christ: How should the consideration of this provoke every poor beggared soul, now to make a close with Jesus Christ. Thou poor soul, which if thou wert to dye to morrow, hast never a promise to run to, to take comfort in, to bear thy poor dying soul upon; O come to Christ, and all shall bee thine, for all the promises are his, they are all in him, and by having him thou shalt have all.

O souls, did you but know the worth of Christ in this respect, I mean considering this, that all the promises are stored up in him, you would not go quietly out of this place, you would not sleep one night more, without hearts breathing after Christ, and rowling your selves on him.

Saith Christ to the woman of Samaria, Joh. 4.10. If thou knewest the gift of God, and who it is that saith to thee, give me to drink, thou wouldest have asked of him, and he would have given thee living water. So say I, poor soul, if thou didst but know the gift of God, Jesus Christ, if thou didst but know the worth of Christ; If thou didst but know what precious promises, what multitudes of them, and what transcendent worth is in every one, the meanest of them, are in Christ, thy heart would not contain without breathing, thy tongue would not be silent any longer without asking the Father to give thee this Christ.

O how many poor souls, now here, which did they but know the worth of one promise, [Page 27]would now cry out to God, O Christ, Christ, Christ, Lord give this Christ to mee, and to mee. Were the worth of promises known, then the worth of Christ, in whom all the promises are, would bee better known.

Put case, man, woman, thou wert sure thou shouldest dye to morrow, and hadst now all the sins that ever thou hast committed from thy cradle to this day, lying upon thee, and burdening of thee, and thy conscience torment­ing thee for them, and thou wert at hell gate, and hell fire ready to receive thee, and swallow thee up for ever, what then in thy account would a promise of pardon and remission of sins, a promise of heaven and eternal life bee worth? What? Why all that I have in the world, saith the man, yea a whole world, ten thousand worlds, were there so many, or had I so many.

But it may bee some of you are so blockish and senseless and regardless of things of this nature, that by this that I have said (you are so little acquainted with such things) you would not know the worth of a promise, therefore to speak in a more familiar way, and to shew you the worth of a promise a little from things you do know.

Put the case, now man, or woman, thou wert condemned to dye some cruel death, full of the greatest tortures that can bee imagined, such a death as some Histories tell us one Ra­villac which traiterously murdered the King of France was put to, who had first one of his hands cut off, then the other, then was carried [Page 28]to the place of execution, where hee had the flesh of his body plucked off with burning red hot pincers, and then incisions and holes were made into the fleshy parts of his body, and there they poured in scalding melted lead, and so kept him alive some dayes torturing of him in this, and a more cruel manner, till in the end hee dyed. Now suppose thou wert condemned to dye such a death as this was, and this were to be executed upon thee to morrow, if so bee the Prince should come to thee over-night, and give thee a promise of pardon, that hee would pardon thee, and save thee from this cruel death, what thinkest thou (suppose the case were so) in thy account, would such a promise bee worth? O I am perswaded if the case were so, thou wouldest not know how thy heart would bee so extraordinarily taken, to speak the worth of it; the very hearing of a word of pardon at such a time would so overcome thee, as that thou wouldest be ready to dye for joy.

And poor soul, know it, that such a promise as this, is but a poor promise, not worth the being called a promise, in respect of the promises of God in Christ; the meanest, the least of which are far greater, and of more invaluable worth than hundreds of such as this.

This is onely a promise of temporal life, and of deliverance from a temporal punishment, which may last three or four dayes; but the promises of Christ, are promises of an eternal life, and of de­liverance from eternal torments; and if one of these promises of Christ are of so great, and of such invaluable worth, then what is Christ [Page 29]himself, in whom all the promises are, in whom there are innumerable promises of such great va­lue, every one of which, sinner, shall bee thine, Christ being thine.

O sinners, sinners, did you know but the worth of a promise, and so the worth of Christ, your hearts would presently fall in love with him, and you would run about as the Spouse in the Canticles (who having lost her beloved, and knowing well by good experience the worth of him) did till she had found him, shee runs about the streets seeking of him; shee meets one, and asks him, Can you tell mee of my Beloved? No; away shee goes and runs to another, Can you tell mee of my Beloved? No; So you should have men and women now do, if they did but apprehend what a promise were worth, you should have them go home, and the man would not be at quiet to eat his dinner, or go to bed at night? but hee would run to such an honest man his neighbour, and say, O good neighbour, I was told to day what unspeakable worth the promises are of, and how that all these are to bee had in Christ, Can you tell mee how I may come to have this Christ mine, that so all these may bee mine; and if hee could not answer him satisfactorily, hee would run to the next honest man his neighbour, and ask him after the same manner; Ah were the worth of Promises known, you should have many a poor man here that hath a godly wife, or a godly childe that knows Christ (though it may bee hee hath little cared for them) now go home, and the husband would say, Ah wife, I heard [Page 30]the worth of promises, and that all these are in Christ, couldest thou tell mee somewhat of Christ now? And the father or mother would say, Ah son! ah daughter (indeed I have not loved thee as I should, but childe) I heard the worth of Promises, and that all these are in Christ, couldest thou tell mee somewhat of Christ now? And if poor sinners would do thus, how many godly wives hearts would leap to hear this, coming from their carnal husbands, and godly children, to hear this from their car­nal parents.

Sinners, O close with Christ, then all the Pro­mises shall bee yours.

Some of you are Marriners and going out to Sea, and now suppose (as such things have befallen others) your ship should sink under you, or bee cast away by stress of weather, as soon as you are in the Ocean, what would a promise then, a pardon of sin, of God being your God, be worth?

Some of you are Souldiers, and though you are here, yet you do not know how soon you may bee called out to meet your enemies in the field, and suppose there, thou that now drinkest, and art merry, shouldest bee shot thorow, or run thorow, and lye wallowing in thy blood, and gasping for breath, what then would a pro­mise of the forgiveness of thy sins, of heaven, everlasting life, be worth? O come to Christ.

Object. 1. My sins are so great, I dare not come.

Answ. 1. Greatness of sin should not keep thee from Christ, who came to save the greatest [Page 31]sinners. 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief.

2 Thy greatest sin, is not to come to Christ. Unbeleef is the greatest sin under the Gospel. Mark. 16. v. 14. Afterward hee appeared unto the eleven as they sat at meat, and upbraided them with their unbeleef and hardness of heart, because they beleeved not them which had seen him after he was risen. Luke 24. v. 25. Then hee said unto them, O fools, and slow of heart to beleeve all that the Prophets have spoken. Rom. 11. v. 20. Well, because of unbeleef they were broken off — If it were under the Law, then much more under the Gospel; but so it was. Psal. 78. v. 18. to 23. And they tempted God in their heart, by asking meat for their lust, yea they spake against God, they said, Can God furnish a table in the wilderness? v. 20. Behold hee smote the rock that the waters gushed out, and the streams overflowed, Can hee give bread also? Can hee provide flesh for his people? v. 21. Therefore the Lord heard this, and was wroth, so a fire was kindled against Jacob, and anger also came up against Israel. v. 22. Because they [beleeved not] in God, and [trusted not] in his salvation. Heb. 3.19. They could not enter in, be­cause of unbeleef.

The sentence of damnation in the Gospel is pronounced against sinners, not as sinners, but unbeleevers. Mark. 16. v. 16. He that beleeveth, and is baptized shall be saved, hee that beleeveth not, shall bee damned. Joh. 3.18. Hee that be­leeveth not is condemned already, because he hath [Page 32]not beleeved in the name of the onely begotten Son of God. vers. 19. This is the condemnation that light is come into the world, and men loved dark­ness rather than light. vers. 36. Hee that be­leeveth not the Son, shall not see life, but the wrath of God abideth on him. 2 Thess. 2.12. That they all might bee damned, who beleeved not the truth.

3 Saints of former ages have made this a ground of incouragement, not of discourage­ment. Psal. 25.11. For thy names sake, O Lord, pardon mine iniquity [for it is great.]

4 All manner of sin, the greatest is pardon­able. Mark. 3. v. 28. Verily I say unto you, All sins shall bee forgiven unto the sons of men, and blasphemies, wherewithsoever they shall blaspheme, but he that shall blaspheme against the Holy Ghost, hath never forgiveness.

5 Gods design in the last age, is to declare the exceeding riches of Grace. Eph. 2.7. That in the ages to come, he might shew the exceeding riches of his grace, in his kindness towards us, through Jesus Christ.

This is shewn in pardoning great sinners.

Object. 2. But had I a broken heart I could come, mine is as a flint, I dare not.

Answ. Either it is in thy power to get this, or out of thy power; the former none will grant, if the latter, then come to Christ for it. The way to have thy heart broken, is, to come to Christ. Goats blood dissolveth the Adamant, which the hammer cannot break; so the blood of Christ dissolveth the Adamantine heart. Zach. 12.10. They shall look upon me whom they [Page 33]have pierced, and they shall mourn for him, as one mourneth for his onely son. Ezek. 16. last. That thou mayest remember, and be confounded, and ne­ver open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God.

Object. 3. But I shall presume in coming to Christ.

Answ. 1. Not so long as thou expectest all, not for thy merit, but his mercies sake.

2 Not so long as thou hast no resolution to have Christ▪ and hold any sin.

Object. 4. But I have been an enemy to him, an opposer, scoffer at his wayes and people.

Answ. It is sad to oppose, but consider,

1 That all that ever have been reconciled, have had enmity in their natures to Christ, and his wayes, which hath not hindred their recon­ciliation, Eph. 2. v. 1, 2, 3, 4. Col. 1.21. And you that were sometimes alienated, and enemies in your minde by wicked works, yet now hath hee re­conciled.

2 That there are many soules now in hea­ven, who have acted forth their enmity in as high a way as thou hast done; what say you to Paul, and others?

Object▪ 5. But Christ doth not belong to me.

Answ. 1. Thou shouldest not hearken to an objection which tends to drive thee from Christ, when he commands to come to him.

2 If God gives thee a heart to come, then is the matter out of doubt, Christ belongs to thee, for beleeving gives thee a right, Gal. 3.22. That the promise by faith of Jesus Christ [Page 34]might bee given to them that beleeve.

3 Whether Christ belong to thee, or no, its better to cast thy self upon him, and dye in obe­dience, than to run from him, and dye in diso­bedience.

4 Whatsoever makes against faith is assu­redly from the Devil, and not to bee beleeved, this doth so.

Object. 6. But I am not elected.

Answ. 1. Election is a secret, secrets belong to God, I am not to question Gods secret will, whether or no I am elected, but to obey his re­vealed will, which commands to beleeve.

2 The way to know election being a secret, is, not to question the same, but beleeve in hope, against hope, Heb. 11.1. Now faith is the substance of things hoped for, the evidence of things not seen.

3 Upon this ground thou shalt never beleeve, for if thou canst not know thine election but by beleeving, and wilt not beleeve till thou knowest thou art elected, thou shalt never beleeve.

4 By this thou wrongest Gods intention in revealing it, who never revealed it to keep souls from coming to Christ, but to strengthen their faith, being come.

5 Thou hereby settest one part of Gods will against another, that which discovers election, against that which requires beleeving.

6 Thy questioning thou art not elected, proves not the thing, if any thing, the contrary, because Satan the father of lies tells thee so.

Object. 7. But I have no power to come to Christ.

Ans. Seek a power of God, see a Promise for encouragement, Isa. 40.29, 30, 31. He gi­veth power to the faint, and to them that have no might he increaseth strength, vers. 30. Even the youths shall faint and be weary, and the young men shall utterly fall, vers. 31. But they that wait up­on the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, and they shall walk and not faint.

Obj. 8. But I have not a heart to seek?

Ans. Hast no tongue neither? seek though with thy lips, God may give a heart whilst thou art speaking, Hos. 14.1, 2 Take words and turn to the Lord, say unto him, take away all iniquity, and receive us graciously.

Obj. 9. But alas, I have a long time sought a power and finde none, which hath made me weary, and to give over seeking.

Ans. 1. God is a free Agent, and therefore will not be limited to time, or ways in working, but will work when and how he pleaseth; and likewise an infinite being, and therefore a Crea­ture may not comprehend him in time, which destroys his infiniteness, but leave him all time to work in his own. It was Israels fault to limit God, Psal. 78.41. Yea they turned back and tempted God, and limited the holy one of Israel.

2 Thou hast not sought perhaps in faith, therefore not found what thou seekest for, Jam. 4.3. Yee ask and receive not, because yee ask a­miss; Israel sought righteousness yet obtained not; why? Rom. 9.31, 32, with Chap. 11.7. Israel which followed after the Law of righteous­ness, [Page 36]hath not attained to the Law of righteousness, vers. 32. Wherefore? because they sought it not by faith — So —

3 Wilt thou say, because thou hast not, thou never shalt, this conclusion follows not.

4 God works all for the glory of his grace, which as yet may be more magnified in deny­ing than giving; when a soul can live no longer without a mercy, it comes with a welcome, and grace is exalted; hence God oft seems to deny a mercy, not because hee wil not give, but be­cause the extreamity is not so great, as may stand with the advancement of his grace in gi­ving, Isa. 30.18. And therefore will the Lord wait that he may be gracious unto you, and there­fore will he be exalted, that he may have mercy up­on you, Isa, 33.10. Now will I rise, saith the Lord, now will I be exalted, now will I lift up my self, Isa. 63.12, 13, 14, Where is he that put his holy Spirit within him? that led them by the right hand of Moses, with his glorious arm, dividing the water before them, to make himself an ever­lasting name, vers. 13. That led them thorow the deep as an horse in the wilderness, that they should not stumble? vers. 14. As a beast goeth down into the valley, the Spirit of the Lord caused him to rest; so didst thou lead thy people, to make thy self a glorious name.

5 The longer a thing hath been sought, the more sweet, and satisfying when found: long seeking will make Christ sweeter, Mercy swee­ter.

6 Thou faintest, and art weary, see what God saith to one in this condition, Isa. 40.28. [Page 37]to the end: Hast thou not known? hast thou not heard, that the everlasting God, the Lord the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching of his understanding.

7 Adde to thy seeking, waiting; if inferiors wait on Superiors, much more should creatures on the Creator; seeking, shews want and desire, this may have self-love in it; waiting, shews subjection to God, and submission to his will, this is true Self-denial, to such, a blessing is pro­nounced, Isa. 30.18. Blessed are all they that wait for him.

Object. 10. But I am filled with fears (as I think none) that I am a rejected person, a cast-away, and therefore in vain to come.

Answ. This ariseth onely from Israels mistake, Isa. 40.27. My way is hid from the Lord, and my judgement is passed over from my God. Yet see her folly, vers. 28, 29, &c. Hast thou not known.—

Yea Sion from the same mistake saith as much, yet false, Isa. 49.14, 15, 16. But Zion said, The Lord hath forsaken mee, and my Lord hath forgotten mee. vers. 15. Can a woman forget her sucking childe, that she should not have com­passion on the Son of her womb? yea they may for­get, yet will not I forget thee. vers. 16. Behold I have graven thee upon the palms of my hands, thy walls are continually before mee.

It can be nothing but sin, can make thee think thus; See what God saith to it, Jer. 51.5. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts, though their land was filled with sin against the Holy One of Israel.

Object. 11. But I have been with Christ, and since am a notorious backslider, and dare not come again.

Answ. Though it hath been thy sin to run from him, yet now it is thy duty to come again to him; thou hast not been so ready to run away, but hee is as ready to receive thee. Consider but one example of God to Israel, Jer. 2.3. both Chapters.

1 Their backslidings were many, Jer. 3.22. I will heal your [backslidings.]

2 They were backsliders in divers and sundry wayes, Jer. 3.1. Thou hast played the harlot with many lovers.

3 Their backslidings in world and deed, were as foul, and great as could bee. Jor. 3.5. Thou hast spoken and done evil things as thou couldest.

4 They had been backsliders for a long time, vers. 25. Wee have sinned against the Lord our God, wee and our fathers from our youth, even unto this day, and have not obeyed the voyce of the Lord our God.

5 Backslidings open and publick, vers. 6. Hast thou not seen that which backsliding Israel hath done? she is gone up upon every high moun­tain, and under every green tree, and there hath played the harlot.

They had before them examples of others going in such paths, with Gods anger against them, yet took no warning, vers. 7, 8. And I saw when for all the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also.

7 Against resolutions and promises, Jer. 2.20. For of old time I have broken thy yoke, and burst thy bands, and thou saidest I will not trans­gresse, when upon every high hill, and under every greene tree thou wandrest, playing the harlot.

8 Against corrections, Jer. 2.30. In vaine have I smitten your children, they received no correction.

9 Against Intreaties, Chap. 3.7. And I said after she had done all these things, turn thou unto me, but she returned not.

10 Wilfully, Chap. 2. v. 31.25. But thou saidest there is no hope, no, for I have loved stran­gers, and after them will I go.

11 They justified themselves in their do­ings, Chap. 2.35. Yet thou sayest, because I am innocent, surely this anger shall turn from me, be­hold I will plead with thee, because thou sayest, I have not finned.

Yet these backsliders are wooed again, and a­gain, to return, Jer. 3.1. Thou hast played the harlot with many lovers, yet return again to me, saith the Lord, v. 4. Wilt thou not from this time cry unto me. My Father, thou art the guide of my youth? And vers. 7. I said after shee had done all these things, turn thou unto mee, vers. 12. Go and proclaime these words towards the North, and say, Return thou backsliding Israel, saith the Lord, vers. 14. Turn, O backsliding children, saith the Lord, for I am married unto you, vers. 22. Return yee back­sliding children, and I will heal your back­slidings; Behold wee come unto thee, for thou art the Lord our God.

Object. 12. But I fear I am but an hypocrite.

Answ Come that thou mayest bee sincere: Christ calls at the door of Laodicea, yet a for­mal, hypocritical Church; yea God spreadeth forth his hands to such, Jsa 65.2. compared with 5. I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts, vers. 5. Which say stand by thy self, come not near to mee, for I am holier than thou, these are a smoak in my nose, a fire that burneth all the day. What now poot soul hast thou to object, but that thou mayest come to Christ, and cast thy self into his arms and bosome?

O Come, Come, Come, behold everlasting arms open to receive thee. Come, prophane person, formalist, here's heaven and salvation, to bee had freely, if you have hearts to take it, all for a nothing-creature: O Come, Drunkard wilt thou lye and rowl like a Swine in thy drunken­ness, and not come to Christ, and have a heaven? Swearer, wilt thou rend Gods name, and reject a heaven? Unclean person, wilt thou prize thy lusts above a Christ, a heaven? O no, no, Fie for shame.

Come likewise poor doubting soul, cast thy self into Christs arms, hee will not cast thee out: Take Hesters resolution, If I perish, I perish, I will perish in doing my duty, and going in to the King: If I dye, I dye, however I will dye doing my duty, and hanging upon Jesus Christ; say to thine own soul, as once the Lepers who sate in the gate of Samaria, said one to another, a King. 7.4. If wee say wee will enter into the City, then the famine is in the City, and wee shall [Page 41]dye there, and if we sit still here, we dye also; now therefore come and let us fall into the hoast of the Syrians, if they save us alive, wee shall live, and if they kill us, wee shall but dye. So say, If I stand where I am, I dye, if I return to old courses, I dye likewise; what then? I will venture on Christ, if hee save mee alive, I live, if hee kill mee, I can but dye. Amen.

Proposit. 2 That all the promises of God made to sinners in Jesus Christ, shall certainly and assu­redly bee fufilled and accomplished.

Its cleared 1 King. 8. v. 56. Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised, there hath not failed one word of all his good promise, which hee promised by the hand of Moses his servant.

God made a promise to Moses of giving rest, &c. to the people of Israel, this promise God was punctual to a word in the fulfilling of it: And this was a promise of the Law made to Moses the Law-giver on the behalf of that people: Now if God were so punctual in fulfil­ling the promises of the Law, which were made to Moses, and given into his hand for that people, that he would not fail in a tittle; how much more punctual (think you) will hee bee, in fulfill those promises which are made to Christ, and given into his hand of the Saints, such as all the promises of Law and Gospel now are to the people of God.

Now for the fuller clearing of this truth, both that it is, and must bee so, I shall lay be­fore you some Demonstrative grounds, which may serve to strengthen and confirm our faith [Page 42]in this great point, That all the promises made in Christ, shall most certainly be fulfilled, and accom­plished.

Demonstrat. 1. From the Text, They are in Christ.

2 From the great obligations lying upon God the Father and Jesus Christ to see to it, that the promises be fulfilled.

Engagement 1. Promises cost Christ dear be­fore he had them; though they are a gift to us, yet Christ paid for them. The first Adam had the promises for nothing, but he by his fall squan­dring away the promises, none of his seed could ever have been partakers of any of them, had not Christ the second Adam stepped in, and by paying a price to his Father Justice redeemed the promises again.

Now the price was no less than his owne life, and the promises having cost Christ so dear, this obligeth him to look to it, that they be fulfilled.

Engagem. 2. Christ cannot put the promises to other use; For, for himself hee hath no need of them; the evil Angels, and good too, God did in a manner except them from having benefit by them, when he willed his Son to take mans nature upon him rather than theirs.

Now adding this to the former, that the promise cost Christ so dear, and can be put to no other use than to bee fulfilled to his people, this may give us good assurance, both of the great engagement that lyeth upon Christ to do it, and also that it shall bee done; For if a man hath bought a thing deare, and there is [Page 43]but one use it can bee put to, hee will not fail of that.

Engage. 3. The promises are now in Christs hand. Christ takes it ill from men, if they have a talent in their hands, and do not improve it, as in the Parable of the Sloathful servant. Now Christ having so great a talent in his hand as the rich treasure of the promises, which talent, as it may bee improved much for the glory of God, and the good of his people, so can it not bee improved any way but by fulfilling them, and in case Christ see them not fulfilled, the ta­lent lyes by in his hand useless, which cannot but engage Christ to see to it that the promises bee fulfilled; this the Apostle seemeth to hint at in the Text, when hee saith , All are in him, i.e. they are in Christs hand, in his keeping, and therefore saith hee, They are Yea, and Amen, i.e. true, certain, immutable, shall most certainly bee fulfilled, Christ will not suffer such a Talent to bee in his hand, and not improve it.

Engage. 4. The promises are not onely in the hand of Christ, but Christ hath received them of his Father for this end, that hee should give them forth to sinners.

God gave them into Christs hand, upon this condition, that hee should not keep them him­self, not let them lye by useless, but give then forth to poor sinners, as Act. 2.33. Therefore be­ing by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear.

Engage. 5. Christ by promise is engaged to see them fulfilled. A mans promise lays an engage­ment and an obligation upon him; Christ hath promised to see them accomplished. Hee gives us his promise upon his Fathers promise, that the promises shall be fulfilled, Luke 24.49. And behold, I send the promise of my Father upon you. God the Father had promised to send the Spi­rit, here Christ adds his promise to it, as to say, Hath my Father promised the Spirit, why I do promise it shall be made good, for I will send him.

Now poor soul, dost thou doubt whether the Promises shall be fulfilled, why consider a little what engagement lies upon Christ, to see to the fulfilling of them.

2 I may demonstrate the truth from those great ties and engagements that lye upon God the Father, to see to it, that the Promises bee fulfil­led. As there are great engagements lye upon Christ, so upon the Father also.

Engage 1. The declaration God hath made of his own name engageth him to it, Exod. 34.6. God hath declared this to be a part of his Name, that the is abundant in goodness and truth, and how can this bee, should hee not fulfill his pro­mise?

Engage. 2. Gods faithfulness engageth him to it, Heb. 10.23. Let us hold fast the profession of our faith without wavering, for he is faithful that promised.

This was the ground of Sarahs beleeving, God promised, and though much might bee said in reason against the thing, yet judging him faith­ful [Page 45]she beleeveth, Heb. 11.11. Through faith Sarah her self received strength to conceive seed, and was delivered of a Childe when she was past age, because she judged him faithful who had pro­mised. Hence Balaam reasons, God is not as man, therefore cannot lye, or be unfaithful.

Engage. 3. Gods promise it is a part of his Co­venant: what is the Covenant of Grace, but a bundle of precious Promises? now God wil not break his Covenant in any part of it. See for this, Isa. 54.10. For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. God speaks high language —

Engage. 4. God hath added his Oath to his Promise, Heb. 6.17. wherein God willing more abundantly to shew unto the Heirs of Promise, the immutability of his Counsel, confirmed it by an Oath. As an Oath confirmeth another in the certainty of the thing he swears to, and there­fore saith the Apostle, An Oath is for confirma­tion, vers. 16. so doth it lay upon another an engagement to do, what the hath sworn to, and indeed the great engagement that an Oath lays upon the party swearing, is that whereby the other is confirmed. Now, God hath for the strengthening of our faith, added his Oath to his Promises; God (as with reverence I may say) should break his Oath, and forswear him­self, if he should not see to it, that the Promises be fulfilled.

Engage. 5. God hath pawned and morgaged [Page 46]Heaven and Earth upon it, the Covenant of the day and night, that hee will not break his promise, Jerem. 31. vers. 34, 35, 36, 37. But this shall be the Covenant that I will make with the House of Israel; after those days, saith the Lord, I will put my Law in their inward paris — vers. 35. Thus saith the Lord, which giveth the Sun for a light to the day, and the courses of the Moon, and of the Starres for a light to the night, which breaketh the Sea when the waves thereof roar: his name is the Lord of Hosts, vers. 36. If these Ordinances depart out of my sight, saith the Lord, then shall the seed of Israel cease from being a Nation before me for ever, vers. 37. Thus saith the Lord, if the Heavens can bee measured, or the foundations of the Earth be searched out beneath, then will I cast off all the seed of Israel, for all that they have done, saith the Lord. God before had made many precious Promises to Israel, now lest any should doubt of the fulfilling of them, God here lays Heaven and Earth to pawn upon it; so Chap. 33. ver. 25, 26. the same with the former.

Engage. 6. God expects wee should fulfill our promises to him, and therefore by the rule of e­quity he himself will do the same, Deut. 23.23. That which is gone out of thy lips thou shalt keep and perform, as thou hast vowed it willingly unto the Lord thy God, for thou hast spoken it with thy mouth.

Engage. 7. God takes breach of promise excee­ding ill in man, and therefore himself will not do it, Nehem. 5.13.

To all that hath been said, let mee adde a word or two more,

• 1 The Saints venture upon the Promises, and so should be deceived in their hopes, if they were not fulfilled.
• 2 They are the Saints inheritance, Saints are heirs of promise, Heb. 4.1. & 6.17. God willing more abundantly to shew unto the Heirs of promise — Saints should be deprived of their inheritance, should not the Promises be fulfilled.
• 3 Saints should sustaine injury by it, should they not be fulfilled.
• 4 The experience of all Ages shew us, that God hath ever fulfilled his promise; God made a promise to the Fathers that Christ should come, this hee fulfilled when Christ came, Act. 13.32, 33. And wee declare unto you glad tidings, how that the promise which was made unto the Fa­thers, God hath fulfilled the same unto us their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.

God made a promise to Noah, that the Earth should not be drowned — this though the world hath stood four thousand years since, yet God hath never broken.

God made a promise to Abraham, that at the end of four hundred and thirty years, his Seed should come out from amongst those that affli­cted them, with great substance, Gen. 15.13, 14. This God punctually fulfilled to a day, Evod. 12 vers. 41. And it came to pass at the end of four hundred and thirty years, even the self same day, it came to pass, that all the Hosts of the Lord went out from the Land of Aegypt.

God made a promise to Joseph, that hee should [Page 48]rule over his Brethren,

God made a promise to David of the King­dome,

God made a promise to Israel, that at the end of seventy years Captivity in Babylon they should bee delivered, and these Promises hee fulfil­led.

God made a promise to his people of the Spi­rit, Joel. 2. Zach. 12.10. and chap. 2. the same in 14, 15, 16. Chap. of John, and this God makes good, Acts 2.

Obj. 1. O but will some poor soul say, True, God hath made such a promise, but me thinks I see so many, and so great difficulties, and discouragements in the way of Gods fulfilling the same, that I can­not think ever God will fulfill it.

Ans. 1 Are the difficulties or discourage­ments greater than those Abraham met with? he had a promise of a Son,

1 He waits twenty five years after the promise was made, as will appear if you compare Gen. 12.4. with chap. 21.5. Abraham was seventy and five years old when he departed out of Ha­ran, where he had the promise, Gen. 12.2. and he was an hundred years old when his Son I­saac was born unto him, Gen. 21, 5. was not this a great discouragement? might not Abra­ham have said every year, sure the Promise will never come? —

2 He waits so long till his own body was dead, and Sarahs wombe; the means by which the promise should be brought about, there was a death upon it, so as that in a Natural way there was no hope, and therefore hee is said to be­leeve [Page 49]in hope against hope, Rom. 4.18. did not this much heighten the discouragements, and make difficultie greater? might not Abraham say, well, now I see there is no hope?

3 After God had given him a Son, yet God commands him to offer him up.

Did not this make difficulty the greater? Abraham might say, This Son of mine is the only Son in whom the Promise is to bee fulfil­led, and God commands me to offer him up.

Now notwithstanding all these, Abraham be­leeves; before he had a Son, hee beleeved that God who had promised was able to perform it; and after, when God bids him sacrifice his Son, God still was able.

2 Gods remembrance of his promise makes him to work wonderously over the head of all difficulties, Psal. 105.42. compared with the former verses, For hee remembred his holy pro­mise.

3 Is any thing too hard for the Lord?

Obj. 2. O but I have sinned exceedingly against God, since such and such a Promise hath been made unto me?

Ans. Yet God remembers his promise, Psal. 106.45. compared with former verses; And he remembred for them his Covenant — yet ver. 34. They did not destroy the Nations concerning whom the Lord commanded them, vers. 35. But were mingled among the Heathen, and learned their works, vers. 43. They provoked him with their counsel; and yet God remembred his Covenant, v. 45 and as he remembers his promise, so he will ful­fill it.

Christ before his death gave his Disciples a promise of the Spirit; after this they deal more unkindly with him than ever, Peter denies him, some sleep when hee was in the midst of his agony, all forsake him and flye, and yet Christ fulfills his promise to them.

How exceedingly did Jehoram the son of Jehoshaphat King of Judah, make Judah to sin? 2 King. 8 18. He walked in the way of the Kings of Israel, as did the house of Ahab, for the daugh­ter of Ahab was his wife, and hee did evill in the sight of the Lord.

Yet for all this, because God had made a promise to David, that hee should alwayes have a light, hee will not therefore destroy Judah, as vers. 19. yet the Lord would not destroy Judah for David his servants sake, as hee pro­mised to give him alway a light, and to his chil­dren.

Gods Covenant, Isa. 54.9. is said to bee like the waters of Noah; when God had brought a floud upon the world in Noahs time, God sware to Noah hee would not drown the carth, as you may read, Gen. 8.21. For the imagination of mans heart is evil from his youth, — it should be rendred, Although the imagination. —

Such is Gods Covenant and Promise that hee will not break it, although the heart of man bee evill.

Again, thou hast sinned, what is thy sin, but a breach of the Law? Now the Promise was before the Law, and therefore thy breach of the Law cannot disanul the Promise, Gal. 3. v. 15, 16, 17. And this I say, that the Covenant that [Page 51]was confirmed before of God in Christ, the Law which was four hundred and thirty years after can­not disanul, that it should make the Promise of none effect.

Object. 3. But I am a poor unworthy creature.

Answ. The Promise is a gift, Gal. 3.22. That the promise by faith of Jesus Christ might be given to them that beleeve.

Object. 4. But had I something of that God hath promised, in way of pawn or pledge, I then could beleeve.

Answ. Abraham had nothing but a bare pro­mise, and yet hee beleeves, Act. 7.5. And hee gave him none inheritance in it, not so much as to set his foot on, yet hee promised that hee would give it to him for a possession, and to his seed after him, when as yet hee had no childe. Wee should be­leeve God upon his bare promise, as the Samari­tans beleeved Christ, because of his own word, Joh. 4.41. And many more beleeved, because of his own word.

Object. 5. O but I have waited so long for the promise, and yet it comes not, I see it not fulfilled, that my soul faints, I begin to be without hope that ever it will be fulfilled.

Answ. Hast thou waited longer then Abra­ham? Abraham had a promise of a Son, but waited twenty five years, as bath been shewed, hast thou waited yet twenty five years, or half that time.

Object. 6. But I finde much unbeleef in my heart about it, I cannot beleeve the fulfilling of the promise, and therefore undoubtedly though God could fulfil it, yet my unbeleef will hinder.

Ans. 1. Can thy unbeleef hinder what God would do? then is thy sin greater than the power of God.

2 Hast thou such a promise made to thee? then assure thy self thy unbeleef shall never hin­der it, 2 Tim. 2.12, 13. If we beleeve not, yet hee abideth faithful, he cannot deny himself, Rome. 3.3. What if some did not beleeve, shall their unbeleef make the faith of God, without effect? God for­bid.

Was there not much unbeleef in David con­cerning the promise God had made to him touching the Kingdome, when hee said, I shall now perish one day by the hand of Saul? 1 Sam. 27.1. Yet God made it good.

So in Zacharias, Luke 1. when hee said, Whereby shall I know this? for I am an old man, and my wife well stricken in years, v. 18, 19. yet God fulfilled it.

3 Put case thou canst not beleeve God will perform it, beleeve but thus much, God is able, and it shall bee fulfilled. So Abraham did in two as difficult cases as thine, and by this faith in the power of God obtained the promise in both, Rom. 4.21. And being fully perswaded that what hee had promised, hee was able also to per­form, Heb. 11.19. Accounting that God was able to raise him ( i.e. Isaac) up even from the dead.

Object. 7. But God doth seem apparently to cast me off.

Answ. God cast off the Jews, and yet he calls them again upon this very account of his love and promise, Rom. 11.27. For this is my Cove­nant unto them, wh [...] I shall take away their sins.

Object. 8. But I have broken covenant and pro­mise with God, and therefore God hee will break his with me.

Answ. The good things God hath pro­mised do not come upon the account of our Covenant, Ezek. 16.61. Then thou shalt remem­ber thy wayes and be ashamed, when thou shalt re­ceive thy sisters, thine elder, and thy younger, and I will give them unto thee for daughters [but not by thy Covenant.]

Object. 9. But some soul will say, I do not question whether God will fulfill his promise, or no, but here is my doubt, I question whether hee will fulfill it to me, such a one as I am.

Answ. 1. Thou oughtest not to make such a question.

1 Because such a question tends directly to keep thee off from beleeving, which is that God commands.

2 Because God hath no where said, It doth not belong to thee, and where God doth not exclude, thou oughtest not to exclude thy self.

3 Because such a question is first started in thee by the Devil whom thou oughtest not to hearken unto; for it cannot bee of God, because he every where calls souls to beleeving, and therefore doth not put in questions to keep men from it.

4 Because it is such a question as thou canst no way bee satisfied in, but onely by ceasing to make it, and closing with the promise.

5 Because wee no where finde in Scripture that ever any of the Saints made such questi­ons, [Page 54]or if by reason of any distemper at any time did speak somewhat like it, yet they are afterwards either blamed, or do blame them­selves for it.

Answ. 2. Thy very beleeving of it makes it thine, Gal. 3.22. That the promise by faith of Jesus Christ might be given to them that beleeve. Hene Heb. 11.33. Saints are said by faith to have obtained promises.

Quest. How may I come to know when the Promise is near fulfilling?

Answ. 1. Extraordinary pressures lying upon thee, is a sign the promise is near, Exod. 2.24. And God heard their groaning, and God remem­bred his Covenant with Abraham, and with Isaac, and with Jacob: and God looked upon the children of Israel, and God had respect unto them. When the pressures of Israel were so great, that they sigh and groan under their burden, then God remembers his Covenant. So Chap. 6.5.

2 Extraordinary deadness, is also a sign the promise is near. Then was the promise nearest fulfilling to Abraham, when in a natural way his body was dead, and Sarahs womb dead.

3 Extraordinary growth, Act. 7.17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.

Quest. what doth the consideration hereof afford us as matter of comfort?

Answ. There is comfort in this, That our be­leeving the prom [...]e shall not bee in vain. Thou shall not be ashamed of thy faith, thy hoping, [Page 55]trusting, staying upon God, Acts 13.23.32. And we declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their Chil­dren.

Q. What may we learn hence as our duty?

A. 1. Learn not to charge God foolishly; my meaning is, not to charge God with breaking of promise,

There is a proneness, or aptness in the Saints themselves, to charge God with breach of pro­mise, Psal. 77.8. Doth his promise fail for ever­more? And to do it is a very great and provo­king evil, Numb. 14.34. After the number of the days in which ye searched the Land, even forty days (each day for a year) shall yee bear your ini­quities, even forty years, and yee shall know my breach of promise.

Q. But when do we charge God with breach of promise?

Ans. 1. When because the promise tarries a great while, we therefore conclude it will never come, Psal. 77.8. Doth his promise fail for ever­more?

2 When consulting with carnal reason wee come to question whether the thing can be, or how it can be, Numb. 11. vers. 18. to 21. You have wept in the ears of the Lord, saying, who shall give us flesh to eat? for it was well with us in Ae­gypt, therefore the Lord will give you flesh, and you shal eat even a whole moneth, until it come out at your nostrils, and it be loathsome unto you, be­cause that yee have despised the Lord which is a­mong you, and have wept before him, saying, why [Page 56]came we forth out of Aegypt?

3 When the lying of great difficulties before us make us to fly back, and run from the Pro­mise, Numb. 14. vers, 2, 3, 4. the Children of Israel had the Promise going with them to Ca­naan, but hearing of the strength of the men, and Cities of that Land, &c. they will back a­gain into Aegypt, and so indeed do run from the Promise, and this, vers. 34. God calls a charg­ing him with breach of Promise.

2 Wait for the fulfilling of the promise, Acts 1.4. Wait for the promise of the Father, which (saith Christ) yee have heard of me; and that with patience, Heb. 6.15. After he had patiently endured, he obtained the promise.

3 Take notice of Gods fulfilling of his promises, when he doth fulfill them. So Solomon did, 1 King. 8. vers. 15. And he said, blessed be the Lord God of Israel, which spake with his mouth unto David my Father, and hath with his hand fulfilled it; and vers, 20. And the Lord hath per­formed his word that he spake, and I am risen up in the roome of David my Father, and sit on the Throne of Israel, as the Lord promised, vers. 24. vers. 56. Blessed be the Lord that hath given rest unto his people Israel, according to all that he pro­mised, there hath not failed one word of all his good promise, which hee promised by the hand of Moses his Servant, four times over in this one speech of his, he takes notice of this.

Although the Promise was made some hun­dreds of years before, yet hee doth not forget it at the time of fulfilling.

So David did, 2 Sam. 7.28. And now O Lord [Page 57]God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy Servant; write a mark, such a day, in such a place God fulfilled his promise.

4 When thou art in streights, urge God with his promise, Psalm 119.49. Remember the word unto thy Servant, upon which thou hast caused me to hope.

So Jehoshaphat did, 2 Chron. 20.9. So Jacob did, Gen. 32. vers. 9, 10, 11, 12. And Jacob said, O God of my Father Abraham, and God of my Father Isaac, the Lord, which saidst unto me, return unto thy Country, and to thy kindred, and I will deal well with thee? vers. 11. Deliver me I pray thee from the hand of my Brother, from the hand of Esau, for I fear him, vers. 12. And thou saidst, I will surely do thee good, and make thy Seed as the sand of the Sea, which cannot bee numbred for multitude.

5 When thou art in the dark, bless God that thou hast a Word, or Promise to trust in, and relye upon; you may see this in David, Psalm 56.4. Mine enemies would daily swallow me up, vers, 2. & vers. 4. In God I will praise his word, in God I have put my trust, I will not fear what flesh can do unto me, vers. 10. In God will I praise his Word, in the Lord will I praise his Word. David was in streights, and had nothing to trust to, and three times over hee praiseth God for his Word.

6 Blesse God whensoever thou hast had a pro­mise fulfilled, 1 King. 8.56. Blessed be the Lord that hath given rest unto his people Israel, accor­ding to all that he promised; which that thou [Page 58]mayest do, pray for the fulfilling of Promises before they be fulfilled, 2 Chron. 1.9. Now O Lord God, let thy promise unto David my Father be established, &c. Compare this with 1 King. 8. vers. 15, 16 And hee said, Blessed bee the Lord God of Israel, which spake with his mouth unto David my Father, and hath with his hand fulfil­led it, saying, Since the day that I brought forth my people Israel out of Aegypt, I chose no City out of all the Tribes of Israel to build an house, that my Name might be therein, but I chose David to be over my people Israel. He that prays for the fulfilling of a Promise before it comes, will bless God when it comes.

Absolute Promises made to Sinners as Sinners.

I Shall not spin out time about the coherence of these three Verses with the former, or in explication of them, onely give you a lesson from them in general, which is this,

Doctr. That the promises of grace, or the free promises of the Gospel, are made to Sinners, or to persons as Sinners, under the notion of Sinners.

I shall first clear my meaning in this Propo­sition, [Page 60]and then shew how it ariseth from these words taken together in the lump.

To explain my own sense and meaning, take these two things,

• 1 That I speak not of Promises in general, but onely of the absolute promises, or promises of grace: Concerning conditional promises is another question; that which I affirm is this, That all absolute promises are made to sinners, or to persons under that notion.
• 2 That when I use the term [ as Sinners] my meaning is no more than this, To persons whilst they are yet without any precedaneous work or qua­lification, the promise is made.

How this ariseth from the words will appear, if we consider two things.

• 1 The Promises laid down in the words, which are four, and all promises of Grace be­longing to the Covenant of Grace.
  • 1 I will heal him, vers. 18. What healing? Why, onely a healing of the backsliding nature that is in us, this is a promise of the Covenant of grace, Jer. 32. v. 38. and 40. compared, And they shall be my people, and I will be their God. vers. 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to doe them good, but I will put my fear in their hearts that they shall not depart from me.
  • 2 I will lead them. What is that but the teaching and direction of the Spine, promised in the Covenant of grace? Jer. 31.34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord, for they shal all know me, from the least of them un­to [Page 61]to the greatest of them, saith the Lord.
  • 3 I will restore comfort to him. This spiri­tual comfort is laid down as the very substance of the Gospel, the maine thing aimed at in the New Covenant, Isa. 40.1, 2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned;—And therefore this too is a New Covenant promise.
  • 4 A promise or creating peace to them that are afar off, and nigh, vers. 19. This is the very work of the Gospel, as Eph. 2.17. and there­fore this promise must needs relate to the New Covenant, and so bee a promise of Grace.
• 2 Consider the Qualifications of the persons to whom these promises are made, even then when they are made, qualified they are, but how, with sin enough, and too much, though not too much for Grace to mount over; Sinners they were in grain, and this is all their qualification.

1 Their sin, it was in it self exceeding great and hainous, as is expressed in these words, The iniquity of his covetousness. Not onely co­vetousness of it self, an iniquity, but an iniquity (as wee may say) there was of this iniquity. It is a phrase somewhat like that, Rom. 7.17. Sin­ful sin. It was enough for the Apostle to call Sin, Sin, but that he might speak of the evil of it in the highest and most transcendent way, hee calls it Sinful sin; so it was enough here for the Prophet to have called Covetousness by its own name, Covetousness, but to shew the height and transcendency of this wickedness of theirs, hee calls it, Iniquity of covetousness.

But 2. Though then evill were great, yet it may bee they were ready to bee reformed upon the least appearance of Gods displeasure against such wayes and practices; No, I was wroth▪ smote them, saith God, and what followed, hee went on frowardly, was so far from being made better, that like a froward stubborne childe, grew the worse for Gods correcting of him Aye but,

3 Though hee did thus a while, yet it may bee in the end hee saw his evill, and did turn to God; No, saith God, I have seen his wayes, as to say, Poor creature, hee sees not his misery, hee takes no notice of his wayes, but runs on fro­wardly and foolishly; well saith God, I have seen his wayes, I see of what a crooked disposition he is, how froward and stubborne, hee will not so much as once bend or bow under all my cor­rections, but bears himself up in wayes of op­position against mee, well saith God, I will not­withstanding all this, heal him &c.

Object. But it seems there was some qualifica­tion in him by vers.18. for God saith, Hee will restore comfort to his mourners.

Answ. No, for here is nothing at all spoken of his mourning, but of others mourning for him hee mourns not at all, but goes on frowardly, in the way of his heart, but others seeing him, and loving him better than hee doth himself, and seeing whither his wayes and courses tend, which hee takes no notice of, mourn for him. As when a gracious Father hath a childe that will swagger and swear, and there is no reclaiming of him, hee, viz. the son, goes merrily and [Page 63]jollity on in his way, and will bee drunk and roar, and what not, hee sees not the evill or danger of the way hee is in, neither doth hee mourn for it, but his gracious Father loving him better than hee doth himself, and knowing the evill of the way, hee mourns and sheds many a tear, and gives many a groan because of him: Now when God comes to reclaim such a sinner, he doth not only comfort him, but such as have mourned for him.

In the carrying this on, I shall shew,

First, The truth of it, that it is so:

Secondly Some reasons, why it must needs be so.

Thirdly, Answer an Objection or two.

Fourthly, Apply it.

1 Concerning the first, that it is so, take only a parallel place or two with this of the Text, as Isaiah 43.12, 23, 24, 25. compared together, But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. vers. 23. Thou hast not brought me the small cattel of thy burnt offerings, neither hast thou honoured me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with incense, vers. 24. Thou hast bought mee no sweet cane with mony, nei­ther hast thou filled me with the fat of thy sacri­fices, but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. vers. 25. I, even I am hee that blotteth out thy tran [...]gressions for mine own sake, and will not remember thy sins. Here God considers his people in as sinful a con­dition both for sins of omission and commissi­on, as a people could bee in, and yet thus con­sidered, hee makes a free, precious promise of [Page 64]grace, of the richest grace, viz. forgiveness of sins (the great New Covenant promise) unto them.

So Psal. 25.8. Good and upright is the Lord, therefore will hee teach [Sinners] in the way.

The promise of teaching (another New Cove­nant promise) is made to Sinners.

Object. But in the next verse it is said, Hee will teach the meek; so that it seems meekness is the condition of this promise of teaching.

Answ. There is a twofold teaching of the wayes of God, a first or beginning teaching, and a further teaching, or a teaching as to conversion, and a teaching as to building up. Now the first is promised to sinners, and persons under that notion, and meekness, is not the condition, but the fruit of it; a soul is first taught aright to know God, and thereby made meek. The latter, meekness may bee the condition of, in some sense, for the more meek and humble any man is, the more is hee taught of God; but when I call it a condition, it is not a condition to bee wrought by my self, but such a condition as is freely given to the soul in its imbracing of the free promise; for by laying hold of that word which promiseth teaching to men as sinners, I am made meek and humble, this qualifica­tion being now wrought in me, God (to the soul thus qualified) now promiseth more and further teaching.

2 Why it must needs be so.

Reason 1. Because the Covenant of Grace it self in the first making of it, in the continual pro­mulgation of it, and in the application thereof, [Page 65]hath all along respect to persons as sinners, and therefore surely all the promises thereof must bee made to persons under that notion. When Jesus Christ first struck hands with the Father, and entred into Covenant for man, man was then considered as a sinner, one that had broken Co­venant with God, and was now liable to the cen­sure of Justice, or else what need had there been of a Sureties entring Bond in mans behalf. Look upon the Promulgation of this Covenant all a­long, and it is to man under the notion of being a sinner. In the very first Promulgation thereof to Adam, what was there in him Antecedent, or preparatory, save only his Sin? Gen. 3.

In the first clear preaching thereof by Christ and his Apostles to the Nation of the Jews, was it not preached to them as Sinners? Read Christs Commission to the Seventy, Luk. 10.5: First say peace, that this peace is Gospel peace is clear, because they which reject it, reject the Kingdome of God, ver. 11. the persons to whom this is to be preached, they are the unworthy as well as the worthy, for they were to preach this to all where they came, ver. 5. yea they are called Wolves, which marks them out to be Sin­ners of the worst sort of all, as vers. 3. Behold, I send you forth as Lambs among Wolves. The or­der of the delivery of this is in the first place.

Out of all which I observe, that the preach­ing, or promulgation of the Gospel, or Cove­nant of Grace is to persons, as sinners, for if so be the persons the Seventy were sent out amongst, were sinners, and if so bee the first thing they were to preach to them, were Gospel peace, then [Page 66]must it of necessity be to them as sinners, without we should conceive, that wheresoever the Gos­pel comes, the Spirit of God goes before, and works upon mens hearts, making them of Sin­ners no sinners, and that before ever a word is spoken to them, which granted, wee have no need of the Word, you may throw away your Bibles, the Spirit doth work without them.

In the first preaching thereof to the Gen­tiles, it was to persons as sinners, as Mark last, 15. it was to be preached to all rational Creatures, and under what consideration could this bee preached to all and every man, but this of being sinners, for none will say that all to whom the Gospel came were righteous and qualified per­sons, and yet it was to be preached to all.

So that at three remarkable times as ever the World saw, viz. at the first preaching of the Gospel to the World, the first clear preaching thereof to the Nation of the Jews, and the first preaching thereof to the Gentiles, the Gospel or Covenant of Grace was ever preached to per­sons as sinners; as in the Promulgation, so it the Application, is it not to persons as sinners▪ We have an express place for this, Ezek. 16 vers. 6, 7, 8, 9. And when I passed by thee, and saw thee polluted in thine own bloud, I said unto thee, when thou wast in thy bloud, live; yea I sail unto thee when thou wast in thy bloud live — ver. 8. Now when I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness, yea I sware unto thee, and entred into a Covenant with thee, saith the Lord God, and thou becamest [Page 67]mine. vers. 9. Then I washed thee with water — Here wee may read of the Application of this New Covenant to the Creature, and all the benefits thereof, as our effectual Vocation, our Justification, Sanctification, Adoption, &c. and in what state or condition is the Creature when all this is applied to it, why see vers. 6. polluted in its bloud, Thou wast in thy bloud, in thy bloud, in thy bloud, and then (saith God) I said unto thee, live; and that time when thou wast in thy bloud was the time of love —

Now this I say, if it bee so that the Covenant of Grace in the first making of it, in the conti­nual promulgation of it, in the application of it to the Creature, be still to persons as sinners; then surely all the Promises of Grace (wherein the whole, or substance of this new Covenant lies) must likewise bee to persons under that no­tion.

Reas. 2. Because sinners as they are sinners, are the fittest objects of Grace and Mercy. A man in misery, whilst he is in it (whether he be sensi­ble, or not sensible thereof) is the fittest object of mercy; when he is come out of it, he is not so fit an object of mercy as before, whilst hee was in it. So a Sinner as he is a sinner, whilst hee is going on in ways of sin, is the fittest and most proper object for mercy to lay hold of; and hence the Promises of Grace are made to persons under that notion.

Reas. 3. Because otherwise they could not bee grace; grace bestowed upon one that hath me­tited the same, is not grace, Rom. 11.6. And if by grace, then it is no more of works, otherwise grace in [Page 68]no more grace; but if it be of works, then it is no more grace, otherwise work is no more work.

If a man should say to another, you have done thus and thus for me, and therefore I pro­mise to do thus for you, this were not grace; but to say, you have done what you can against me, and yet I promise to do thus for you, this is grace indeed: so here, contraries destroy each other.

To be free, and to be upon condition, are so directly contrary, each to other, that they can never stand; let the condition be never so mean, or little, yet it destroys grace. If a man condi­tion with another to give him a hundred pound by the year, for that which is not worth two pence, yet so long as lice gives what hee gives upon condition, its no longer a free gift, al­though the thing he receives bee of no value in comparison of that which he gives.

Obj. But if God give the condition, it may bee Grace notwithstanding, as if I promise another a thing upon condition of so much mony, and give him as much mony at I require of him, then is the thing of grace though upon condition, because I give him the condition.

Answ. Grant it to bee so, yet then it will follow, that seeing Christ gives the condition, I must first come to him as a poor sinner under that notion, who as yet hath not the condition, that I may have the same, and so I must come to Christ first of all; and seeing I cannot come to him but in the Promise, I must therefore also lay hold of the Promise, before I have the condi­tion. Yea further, seeing that Jesus Christ gives [Page 69]no Spiritual mercy but by vertue of some pro­mise; it will therefore follow hence that the promise is made to me before ever I have the Con­dition; the Condition being a fruit of the Pro­mise, and not the Promise a fruit of the Condi­tion, and so consequently the promise of Grace notwithstanding all, is made to me, as I am a sinner.

Reas. 4. Because God would give no just reason to any to exempt themselves from laying hold of the grace of God. Now should God make promises to persons as they are thus qualified, there would be just ground for many poor souls to exempt themselves; as for instance, Should I promise a man to doe him such a courtesie would he give me so much money, or do such a peece of work for me, a poor man now which hath not so much money to give, or a lame man, weak, sickly men, who are not able to do such a peece of service, might justly exempt themselves; so, should God promise upon a con­dition, those that want the condition might ex­empt themselves.

3 For objections, they are many, some drawn from Scripture, and some from Reason, I shall briefly speak to the principal of either.

Obj. 1. This is contrary to the preaching of John the Baptist, Matth. 3.2. yea of Christ him­self, as Chap. 4.17. who both preach repentance first. Repent, for the Kingdome of heaven is at hand.

Ans. Though in order of words Repentance is first, yet not in the order of matter, for the reason of a thing is before the thing it self; now [Page 70]what is the reason why they should Repent? why, because the Kingdome of heaven is at hand; What is the meaning of that? why the Grace of God, or the Kingdome of Grace; peace with God, free and full remission of sins is coming towards you (for the preaching of peace and remission of sins is called the Kingdome of God, Luke 10.5. compared with vers. 9.11. Say, peace be to this house — ver. 9. Say unto them, the Kingdom of God is come nigh unto you. And preaching of the Gospel is called preaching of the Kingdom of God, Act. 20, 25. Among I whom I have gone preach­ing the Kingdome of God —) therefore Repent; so that we have first the declaration of the Gospel, Free Grace, full remission of sins by Christ pro­claimed, and from such considerations they are to Repent; so that the Gospel comes first before the word of Repentance, and therefore it is to them as they are Sinners, for it findes them such.

Obj. 2. But in Matth. 11. vers. 28. Christ bids such as are weary and heavie laden to come to him; therefore men must first be weary, and hea­vie laden before they come to Christ, or the Pro­mise, and therefore it is not made to them as sinners.

Ans. 1. When Christ bids those that are weary and heavie laden come to him, doth it therefore follow he excludes all others? I grant such are to come, and such are most backward and af­fraid to come, and therefore called; but doth it follow therefore that no other must come▪ and that these, and only these are called? If a Prince send forth Proclamation to a company of Tray­tors [Page 71]to come in and he will pardon them; and because hee knows that there are some few a­mong them that are so sensible of what they have done, and brought themselves into by their rebellion, that they will never come upon this general Proclamation, but for fear will run away; he therefore sends particularly to these by name, you and you, who dare not come for fear of being hanged, come I will pardon you, and you; doth it therefore follow because these have a call (as it were by name) therefore now all the rest who have a general call are excluded? So here — but,

2 This faine would I know, what is the state and condition that souls are then in when they are thus weary and heavie laden? Are they in the state and condition of Sinners or not, righ­teous or unrighteous persons? one they must bee. If you say they are not Sinners, but righ­teous persons, then I ask how came they thus? is it by their being weary and heavie laden barely, or is it by their applying of the Promise? if it be by their being weary and heavie laden, then what need you press them to come to Christ for Justification, when as they have the same al­ready by this their qualification. If it be by ap­plying the Promise, on having it applied to them, then it will follow, that notwithstanding this their qualification, that they are Sinners, and so remaine until they apply the Promise; or have it applied to them; so that the Promise, though we should say it is made to them as such, yet of necessity it must bee made to them as Sinners still, i.e. persons in a stare of sin and misery, for [Page 72]until the Promise is applied unto them, though they are such, yet they are in no other or better condition than sinners.

Obj. 3. But faith it the condition of the Promise, and the Apostle tells us, Galat. 3.22. that the promise is given to those that beleeve; now a person beleeving is not a Sinner, therefore not to per­sons as such.

Ans. 1. Faith is not the condition of the Pro­mise, but it is the fruit of the Promise; if it be the condition, I ask then, whether or no is it a condi­tion to be wrought by us of ourselves, or doth God give it us?

It it be to bee wrought by our selves, then is the Promise of Grace worse, and harder than the Covenant of Works; for though it were re­quired of Adam to do and live, yet he had then a power of doing, but so have not wee now of beleeving.

Yea, no more was required of him than what was put into his nature, for the Covenant of Works was written in his nature, but so is not faith in ours, nay, that faith with which we go to the Promise for Justification never was in our natures, for Adam had not this in innocency, neither was it necessary lie should have it till af­ter the fall.

If it be given us of God (as these Scriptures prove, viz. Ephes. 2.8. For by grace are yee sa­ved, through faith, and that not of your selves, it is the gift of God, Phil. 1.29,) then it is given by vertue of some Promise, for God gives nothing but by vertue of some promise, which promise can be no other but the free promise, the promise of [Page 73]grace, and therefore the promise of grace is made to us still as sinners, and faith it self is but a fruit thereof.

2 As for that place Gal. 3.22. That the pro­mise which is by faith of Jesus Christ might bee given to those that beleeve.

I answer, Beleeving is not the condition, but a designation of the persons to whom the Promise is given, i.e. to beleevers, or a declaration of the way in which the promise is given, i.e. in a way of beleeving.

Object. 4. But if the promises of grace are made to persons as sinners, then to all sinners, for that which belongs to any as such, belongs to all as such.

Answ. When I say it is made to Sinners as Sinners, the [as] is not to bee understood as no­ting a causality, i. e. that their being Sinners is the cause why the Promise is made to them, for were it so, then the promise of grace being only an effect of such a cause, should extend to one as well as another, where there is the same cause to produce it, and so it should by necessary con­sequence reach all and every man, all being Sin­ners; but wee are to understand it onely as a de­signation of the present state and condition that those persons are in, to whom the promise is made, they are for the present in a state of sin and misery, though not this their condition, but the free love of God, and the riches of his mer­cy to poor souls in such a condition, is the cause why the promise of grace is made to them, and so it follows not, that it is made to every man.

As for example, If a man dye, and give a [Page 74]hundred pound a year for the use or the poor, and put such a clause as this is in his Will, I will have onely such poor as have nothing in the world to live upon, but are forced to beg, to partake of this my charity. Doth it hence fol­low, that hee gives this hundred pound yearly to all the poor which beg all the world over? Not so, it shews that it is given to such as are in the state of beggars; but it follows not, that all those all the world over, who are in that state have a right hereto.

So likewise, suppose a thousand persons were condemned, some for Treason, and some for other misdemeanors, the Prince or Judge sends a pardon amongst them to bee given forth to many of them, and therein is such a clause, that none shall have benefit by it, but such persons as were traitors against him, and condemned for treason, it doth not therefore follow, that every one which was condemned for treason, should have the benefit of the pardon: No, it onely shews that persons under that condemnation are the subjects of it, but it doth not follow, all shall enjoy it, because there may be more per­sons condemned for that offence then the par­don doth extend unto, but those to whom it doth extend, are persons under such a condem­nation.

So, when we say the Tromises of Grace are made to persons as Sinners, i. e. as they are in such a state and condition, it doth not now fol­low that they are made to all sinners; no, but it onely shews that they are persons in such a state and condition which onely shall have benefit by the promise of Grace.

Object. 5. But thus to tender the Promises of Grace to persons as they are sinners, is the only way to make men presume and to harden them in their sins.

Answ. 1. Not so, The grace of God teacheth a quire contrary lesson, Tit 2. v. 11, 12. For the grace of God that bringeth salvation hath ap­peared to all men, teaching us that denying ungod­liness and worldly lusts, we should live soberly, righteously, and godly in this present world. Rom. 6.14. For sin shall not have dominion over you, for yee are not under the Law, but under Grace. 2 Cor. 7.1. Having therefore these pro­mises (dearly beloved) let us cleause our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.

2 I grant, some from the preaching of free Grace, take occasion to presume, yet is not the fault in the grace of God, nor preaching there­of, but in themselves, and the naughtiness of their hearts. As when a Magistrate proclaims pardon freely to a company of persons in actual rebellion, if they from the grace and cle­mency of the Magistrate, shall take occasion to persist, or others to rise up in rebellion, the fault is not in the Magistrate, or his so doing, but in them, it is in him an act of grace and clemency, it is their wickedness doth abuse it: So in this case.

3 Jesus Christ is set up as welt to be a stum­bling stone, and a rock of offence to some, as to be salvation to others. God hath laid Christ in Sion for these two great ends, 1 Pet. 2. v. 6, 7, 8. Behold I lay in Sion a chief corner stone, elect, precious, and hee that beleeveth on him shall not be confound­ed [Page 76]Unto you therefore which beleeve hee is precious, but unto them which bee disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word. Rom 9.33. Behold I lay in Sion a stumbling stone, a rock of offence. Where­soever the Gospel is preached, there are two great designes on foot together, the greatest that ever were in world, viz. of the eternal salvation, or condemnation of poor sinners. The one glorified Justice, the other Mercy; what if some hearing the word of grace, do presume, it may bee God may have a secret de­sign that some in hearing the grace of God, should presume and stumble at that to their eternal condemnation, which had they in love and sincerity imbraced, would have been to their everlasting salvation. The presumptions therefore of some men, should not hinder the de­claration of the grace of God.

4 So long as a man in holding forth the grace of God, doth really aime at the bringing in, and building up of souls (knowing no better way to effect it than preaching of grace) ab­horring from his heart the thought thereof that any should abuse this grace, and turn it into wantonness, if any do, hee is free from the guilt of their sin, and the danger will fall on their heads.

5 The primary care of a Gospel Minister should bee to give children bread, if they cannot have it, but dogs will be snatching, shall chil­dren be starved?

6 If the grace of God should not bee held forth untill wicked men will not abuse it, it must not whilst such are in the world, for so long they will.

7 Wee are not so much to look at the con­sequence of an action, as whether the action it self bee according to the will, appointment, or institution of the Lord Jesus Christ: Ill con­sequences oftentimes may, and do follow the best practices, as the bringing of some notorious Traitor, or Murderer to his trial? may occasion others to rise up in rebellion in his behalf, yet doth not this make the act it self evil, nay it is very good, and the neglect or omission of it would be evill.

8 If because sin takes occasion by the do­ctrine of grace, it must not bee preached, then must not men preach the Law neither, because sin takes occasion from that also, Rom. 7.8. Sin taking occasion by the commandement, wrought in me all manner of concupiscence. Upon this ground therefore neither Law nor Gospel must be preached.

Ʋse 1. Hence wee may see the mistake of ma­ny persons who look upon the Gospel, and all the promises thereof as made to Saints, whereas they are to sinners; A sinner, quatenus a sinner, is the proper object of the grace of the Gospel. Now looking on it thus, there are these incon­veniencies follow.

1 They never come, whilst they walk by such principles, to any stedfastness in the faith; for whilst they can look upon themselves as Saints, they think grace is theirs, and the promise theirs; [Page 78]but when the contrary, then they conclude they have no part in grace, no right to the promise, thus they are to and fro, Saints to day, to mor­row Hypocrites, to day in Gods favour, to mor­row out, like a loose bone, sometimes in joynt, sometimes out.

2 They injoy but little of the Spirit of Adoption, which is a sweet child-like frame, which makes a man come running to God, and cry, Abba Fa­ther. Now they injoy but little of this, being in continual doubts whether or no they may call God Father, when they cannot see them­selves Saints, they are afraid to do it, and when they can, they speak it but faintly, as fearing they may be deceived, God is not their Fa­ther.

3 They do God but little service, whilst they can see themselves Saints, they pray, &c. but when they cannot, they are sullen and mopish, and will do little or nothing for God.

4 They know not how to bear afflictions, for let but an affliction come, and they have not faith to beleeve themselves Saints, and then presently they cry out, This is out or wrath; now God meets with mee for such and such sins, the af­fliction will undo me, &c.

5 Their very comforts and assurance, are but seeds of doubting afterwards. For will the soul say, If I may conclude my self the childe of God, when I see my self a Saint, can pray, &c. then when I cannot see my self a Saint, but the contrary, why should I not conclude the con­trary, yea ought I not so to do?

6 They are led back to an Old Testament faith. [Page 79]It was very usual with the Saints of the Old Testament, to conclude their condition to bee good or bad, accordingly as they found themselves to bee thus and thus qualified or not, as will appear if you look into many places in the Psalms: And hence it is that wee read of so little faith (excepting some eminent ones) and so much fear and doubting in Old Testament Saints. Now when Saints conclude their condition in such a way, though they live in Gospel times, yet do they go back to the Old Testament, and have an Old Testament faith.

Use 2. Then here is ground of encouragement to the vilest of sinners, to come to the Promise. Thou poor soul, which hast been a Drunkard, a Sot, a Swine, an Adulterer Blasphemer of the holy name of God, ten, twenty, thirty, forty years, what sayest thou to this free Grace? What hast thou to object, why thou wilt not receive it, why, art thou not a sinner, and is not all this to sinners? Why, why then wilt thou bee a Sot, and go to hell at the last, when heaven and salvation is to bee had, if thou wilt but come to the promise? O you great Sinners, thinke I beseech you, when you are at your cups, with your Queans, your oaths in your mouths. O doth God make promises of Grace to mee, doth he proclaim heaven, life, salvation to me, and shall I bee such a wretch▪ and such a villain as to go on in my sin, bee drunk, and swagger, and swear, and whore, and what not? No no, out upon these courses and practises, I will never more, since the Father is so loving, and Jesus [Page 80]Christ so willing to do me good, walk as I have done.

I dare say the serious consideration hereof, would make your hearts more to hate and abo­minate such wayes and practices, and bring you sooner to leave them, than all the terrors of hell, will, or can do. When a poor soul shall reason the case with himself thus, What, have I been a rebel against the good God, these ten, twenty, thirty, forty years, and is hee so graci­ous, notwithstanding all, to proclaim life and salvation to me, what to mee? O then shall I still bee a wretch, and sin against this gracious God, and trample under foot all his love? No, fie for shame!

Object. O but you will say, Indeed now whilst you are speaking, my heart is inclinable to what you say, and I have now a good minde to leave off my former courses and practices, but alas I have not power to do it.

Ans. Come to Christ in the promise, and hee will give thee a power, hee can, and will over­come thy corruptions, it thou waitest on him. Thou poor soul lookest upon it now as a hard and difficult thing, to forsake such and such courses as are (according to the Pro­verb) bred in the bone, and thou all thy life time hast been accustomed too; but Christ can make this thou lookest upon as hard, and even impossible, easie to thee. Many a soul at his first conversion, hath looked upon it as a hard and even impossible thing to forgoe such and such sinnes and lusts, which in his natural condition were his Dalilahs, and his heart was [Page 81]addicted unto, and hath verily thought hee should never do it, who yet afterwards hath found it easier by far than hee imagined, yea so easie he hath stood in admiration thereat, when God hath once turned his heart, hee hath found as much, yea more pleasure in the wayes and service of God, than ever hee sound in his old courses.

For when God puts a new nature into the soul, then all things go another way; now there are new principles, new apprehensions, new motives, and all the wheels of the soul run ano­ther way; when there was nothing but an old nature, then all things ran sin-ward, and hell-ward, but now God having put a new nature in, there are new motions, and all run holiness-ward, and heaven-ward.

O therefore pray to God to change your hearts, and you shall see how easie that will bee, which now you suppose so hard, and how plea­sant and wondrously sweet those wayes of godliness will bee, which now are so grievous.

Ʋse 3 Is it so, that the promises of Grace are made to persons as Sinners, then (I am loath to speak it) how exceedingly just and great will the condemnation of all those sinners be, which re­ject these promises of Grace.

1 How just will the condemnation of such per­sons bee? you that hear all this, and yet go on in your old wayes, you are drunkards, and will bee so still, swearers, adulterers, Sabbath-breakers, scoffers and will be so still▪ how just will your condemnation bee? I will appeal to your own hearts and consciences, what think you [Page 82]of it? It God makes promises to sinners, promise Life, Salvation freely to sinners, though as vile sinners as any breathing in the World, and not­withstanding all, you will be drunk, swear, &c. will it not be just you should be damned, speak sinner, speak out sinner, what doth thy heart and Conscience judge of this? Will it not bee just [...] God send thee to Hell to morrow, shouldest thou do thus?

If the Magistrate should send forth a general Pardon to Traytors in rebellion, and they not­withstanding all, should persist, would it not be a most just thing that never a man of them so doing should be spared, but every one should be hanged, drawn and quartered, what say you? So in this case, I have read of a godly man, who being in the presence of a professed Atheist, which beleeved neither God nor Devil, Heaven nor Hell, and opening before him the glad ti­dings of the Gospel, and the riches of Gods Free Grace to poor Sinners, the worst of Sinners; in conclusion plainly asked him, What think you (O man) will it not bee just you should bee damned, if you reject all this grace and love, if you will not beleeve this, yes (saith the poor Atheist) I confess, should I not beleeve and re­ceive this, I deserve to be damned without mer­cy. Poor Sinners, I have now opened to you the riches of Gods Grace in his free promises made to Sinners, let me now put this question to every one of you; What think you, would it not bee just you should be damned, if you hear all this, and reject it all? what thinkest thou soul, what thinkest thou? speak Sinner, will it not bee just?

2 As just, so also how great will your Con­demnation be, if you hear and reject all this?

Hence saith Christ, It shall bee more tollerable for Sodome and Gomorrah, Tire and Sidon, in the Day of Judgment then for Corazin, Bethsai­da Capernaum; they had heard of the glad ti­dings of the Gospel, and yet went on in their sins, but the other not. Every Sin hath a proper weight of its own, but to sin after the Declara­tion of Gods Free Grace to the Sinner, this dou­bles, trebles the weight of every sin; for a man to be a Drunkard, &c. is a grievous thing, this alone will damn him, such shall not inherit the kingdome of God, 1 Cor. 6. vers. 9, 10. but to con­tinue a Drunkard, Swearer, &c. after hee hath heard the Gospel, and the Proclamation of glad tidings to poor sinners, this doubles, trebles the weight of his Sin, sin now is twice, thrice as heavie as before. It is an offence deserving death to begin a rebellion, but after a gracious Pardon proclaimed, to persist in it, doubles, trebles the offence. So here.

I shall shew you some aggravations of such Sinners sins.

I you sin against more light than others do; Many poor souls there are which dwell in Tur­kie, and India, yea, and in many places where they never yet heard of the Gospel in England too, which are Drunkards, &c. And alas, poor souls, they are to be pittied they know no better, and therefore do no better, they never had the Gospel (which it may be if they had, they would prize it, and bless God for it but poor souls, they re­maine in gross ignorance, and therefore do thus; [Page 84]but now you have heard the Gospel, it you shall therefore go home and betake you againe to your Cups, and Cans, and Queans, and Oathes, &c. you will sin against more light, this you have heard wil rise up in Judgement against you and condemn you, Job. 3.19. And this is the condemnation, that light is come into the world, and men loved darkness rather than light. It will leave you inexcusable, Joh. 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin, Heb. 2.3. How shall we escape, if we neglect so great salvation?

4 You sin against more contradiction of your own Conscience; the more light, the more contradiction of Conscience, the more will Conscience tell you of your sins, and fly in your faces for them.

They poor souls have not so much inward contradiction, because their Consciences are not so much enlightened.

You which have heard this, cannot go home and follow your sins, but your Consciences wil fly in your faces when you do it, and put you upon a wrack.

O will Conscience say, thou vile Creature, didst thou not hear the other day, that the Lord made premises of grace to the worst of Sinners, and was willing to give life and salvation to the worst of Sinners; and wretch that thou art, art thou swilling in thy sins and lusts again, and dost trample Heaven under foot, what dost thou think will become of thee?

3 You sin against more Love and Mercy; to sin against love and mercy is the highest aggrava­tion, [Page 85]one of them, that can be of sinning. Now you have abundance of love spread before you, which they poor souls that dwell in Turkie, and India, and Ireland, and Northumberland, and Cumberland, know nothing of, nor it may bee never heard of.

4 You sin more wilfully; you which hear all this grace, and yet go on in your old prophane courses, there is more of will in your sins than in others. If a man should have a Servant, and he bids him do a thing, and charges him to do it, or he would turn him out of his Service, and he should say, he would not do it, bid him do it himself, here now is will; but if this man should come to this Servant, and say, I pray do this, let me prevail with you, and intreat you to do it, and I will promise you that I will make you my Son and Heir, and you shall be no lon­ger looked upon, or accounted a Servant, but shall for ever be as an only Son to me; if hee should still say, No, I am resolved, say what you please, I will not do it, but I will go on do­ing of that I am at present about; here now were more will. So let me say, should God come to a poor Sinner, and say, Do this, beleeve on my Son, and I will promise you that I will make you my Son and Heir; if that Sinner will not do it, here is much of will in this.

Vse 4. Of comfort to poor souls; Is it so that the promises of Grace are made to Sinners as sinners? then see what abundance of comfort this one consideration yeelds; this rightly understood is such a bottome of comfort as no principle like it, for it will at once answer all the Objecti­ons [Page 86]of Satan, and Carnal fears of thine own heart.

Obj. 1. O saith the Devil, and thine own heart thou art not so holy as others, canst not pray with that life, &c. that others can?

Ans. But may the poor soul say, True Satan, yet I am but a Sinner, and the Promises are made to sinners; were the Promises only to Saints, then woe would be to me did I want these things, but they are to sinners, and yet I am but a sinner, and though I cannot go to the Promise as a Saint, yet I will go as Sinner; and thus I may go, for they are made to sinners.

Obj. 2. But thou art not humbled and broken?

Ans. But still I am but a sinner, and promises are made to sinners; I confess I am not so broken and humbled a sinner as I would be, but yet I am but a sinner, and so the proper object of the grace of the promise still; I will therefore go to the Pro­mise, that I may bee a broken sinner, an humbled sinner.

Obj. 3 But thou hast been a sinner a great while, ten, twenty, thirty, forty, fifty years.

Ans. Aye, but Satan, still I am but a Sinner, and the promises are made to sinners; I do ac­knowledge I am an old sinner, and have been a sinner a great while, and I heartily wish that I had not been so long, I will now go to the Promise, that I may be a sinner no longer.

Obj, 4. O but thou hast sinned against light?

Ans. Yet but a sinner, and the promises are made to sinners; though I have sinned in the Light, whereas others have in the Dark, and so my sins are farre greater, and worse, yet I am [Page] but a sinner, and the Promises are to such.

Object. 5. O but thou hast sinned against mercy also.

Ans. True, Satan, yet I am but a sinner, and the promises are made to sinners. I have abused Gods mercies, and it grieves my heart I have been such a wretch, but yet I am but a sinner.

Object. 6. But thou art one who hast not so much as a breathing, or desire after that which is good, alive in thee.

Ans. Yet, but a sinner.

Object 7. But thou art one who art weary of that which is good.

Ans. Yet, but a sinner.

Object. 8. But thou hast had more desires and breathings formerly, than now thou hast.

Ans. Yet, but a sinner.

Object. 9, But though thou art in this mise­rable condition, thou art not troubled for it.

Ans. But yet I am but a sinner.

Object. 10. But thou hast been a backslider, and fallen into the same sin not once or twice, but thirty, forty times.

Ans. This Satan, I acknowledge too, but what then? Backsliders are but sinners, and the promise is made to sinners. Though my back­slidings are such as I cannot come to God as a Son, yet I will come as a Sinner, who may in time bee his Son, though I cannot at present call him Father, yet I will come to him as a Sinner, who may in time call him Father.

Object. 11. But thou hast made many vows and promises, and resolutions, and broken them all.

Ans. This, O Satan, is true, yet but a sinner, and promises are made to sinners.

Object. 12. But thou hast had many motions from the Spirit of God to forsake thy sins, and come to God which thou hast sleighted.

Ans. Yet but a sinner, and promises are made to such.

Object. 13. But thou hast been an open opposer of the wayes and people of God, thou hast been a and j [...]erer a scoffe [...] at goodness.

Ans. Yet I am but a sinner, though my op­posings were never so great (for which I ever desire to bee humbled, and to lye low before God, that I should be such a wretch,) yet can they made me but a sinner, and the promises are made to such.

Object. 14. But thou hast sinned presumptuously.

Ans. Yet but a sinner still, and the promises are made to sinners. Indeed were I to come to God as the least of Saints, I should not dare to come, but however I can come to God as a sinner, and though as the greatest, yet but a sinner still.

Object. 15. But thou hast been a great neglecter of good, as well as a committer of evil.

Ans. Yet but a sinner, and promises are made to sinners.

Object. 16. But thou art an Hypocrite.

Ans. This Satan is worst of all, if true, yet however I am but a sinner, for an hypocrite is but a sinner, and the promises are made to such, I will therefore come to the promise that now I may be sincere. Thus by holding this prin­ciple, thou shalt more easily, speedily, effectu­ally an [...]wer Satan, than any other way.

The Life of Faith.

THe Text, although included in a Parenthesis, yet hath it relation to the foregoing verse, being a reason of the latter part thereof, Knowing this, &c.

As if the Apostle should say, This is the reason why we beleeve that whilst we are here at home in the body, wee are absent from the Lord, because the present life that now wee live, is a life of Faith; Now this wee know, and are sure of, that were wee present with the Lord, wee should live by sight, see him as hee is, in the beauty and perfection of his glory; but this being wanted here, we conclude, That whilst we are at home in the body, wee are absent from the Lord.

The words are a brief description of a Christians life here, and hereafter, here by Faith, hereafter by Sight.

WE WALK; the terme of walking in this Text is of equal extent with that of living, Rom. 1.17. The just shall live by faith, Gal. 2.20. And the life which I now live in the flesh, I live [Page 90]by the faith of the Son of God. I grant indeed in strict propriety of speech it is of larger ex­tent, because a man may live which doth not walk, walking denotes not onely life, but life in exercise; but when these termes are applied to Faith, as walking by faith, living by faith, they are of equal extent, because the life of faith consists in exercise, which is a mans walking by faith: If a man do not walk by faith, i.e. carry faith along with him throughout all that hee does or suffers, doing and suffering by faith, hee doth not live by faith; for thus to do is properly to live by faith, and take this away, you take away the life of faith, though a man may have the habit of faith in him, yet doth hee not live by faith, unless faith be active, carrying him out either in doing or suffering for God, which when it doth, as he lives, so likewise he walks by faith.

Doct. 1. The life of Faith, is the proper life of Saints in this world.

2 The proper life of Saints in the world to come, is a life of Sight.

Of the first, viz.

Doctr. That the life of faith, is the proper life of Saints in this world.

It was even in the times of the Old Testa­ment, Abraham lived by Faith. See that notable place, Rom. 4.17. to 22. who against hope beleeved in hope, that hee might become the Father of many Nations. vers. 19. And being not weak in faith, he considered not his own body now dead, when hee was about an hundred years old, neither yet the deadness of Sarahs womb, vers. 20. Hee staggered not at the promise of God through unbeleef, but [Page 91]was strong in faith, giving glory to God. vers. 21. And being fully perswaded, that what he had pro­mised, he was able also to perform.

Here the Holy Ghost makes a Divine Com­ment upon the famous story of Abrahams be­leeving, and sets forth that life of faith which was in that holy man; who against hope — when nothing was left for Abraham to build hope up­on in a way of sense, but all things were at that pass that they made against his hope, and endea­voured to destroy it, yet then Abraham belee­ved. God comes to Abraham when that he was now about a hundred years old, and his Wife Sarah near as many, and promiseth him a Son by his wife Sarah, and that in his seed should all Nations be blessed; well might Abraham now say, God hath promised me a Son, and that in my seed shall all Nations be blessed. How shall this word ever be? I am now a hundred years old, my body is dead to the begetting of Chil­dren, my wife Sarah near as many, her wombe is dead to the conceiving of Children, how shall this promise be brought about?

But saith the Text, Abraham considered not these things, (here was the life of faith) hee did not suffer his minde to run on these things, hee did not ponder them in a way of reason and sense, but against hope, beleeved in hope, kept up his hope in a way of pure beleeving, when all things to sense seemed to destroy his hope, and so was strong in faith giving glory to God.

Hebr. 11. the Apostle reckons up through­out the Chapter many of the Worthies of the Old Testament, Abel, Enoch, Noah, &c. recor­ding [Page 92]their good Works, and attributing all to their faith; by faith they did thus and thus, Abel offered, Enoch was translated, &c. the Old Te­stament mentions only the bare work in many of these, the Spirit of God in the New looks further into the nature of them, not only the matter done, but the manner of doing; it re­cords, they were Gospel work, and done from faith, though wrought in Old Testament times, so that the Saints of the Old Testament did live by faith; yea Habbakkuk, Chap. 2.4, saith ex­presly, that the life of Saints, or justified per­sons, it is a life of faith; so that this was the pro­per life of Saints in Old Testament times. Come to the New, we shall see still it is; if in the Old, when the Covenant of Grace by which this life of faith is begotten, & cherished, was more dark, and lay wrapped up in Types and shadows, then much more is it in the New, wherein the Co­venant of Grace is clearly revealed, and Gospel Truths unvayled. Hence in the New Testament we have three times for Habbakkuks once, that golden sentence, The just shall live by faith; as Rom. 1.17. Galat. 3.11. Heb. 10.38. And Paul (whose example take for all the rest, to shew what every one should do) verifies this in his life and practice, Gal. 2.20. And the life which I now live in the flesh, I live by the faith of the Son of God.

In the carrying on of which I shall shew;

1 What it is to live by faith.

2 What are the principal differences betwixt the life of faith, and the life of sense, or a souls living by faith; and by sense.

3 Wherein this life of faith is to bee exer­cised?

4 The preciousness and excellency of this life of faith.

Quest. 1. What is it to live by faith?

Ans. I shall only describe it to you, and that with shunning of curiosity as much as may bee, and so it is.

For a soul constantly, quietly, and orderly, to rest upon the Promise and Power of God, for the obtai­ning of all good expected or hoped for, the removing or turning to good, all evil present or feared. In which description, are these things conside­rable.

1 Here is the act it self, with the manner of acting, which the soul that lives by faith puts forth; it is an act of rest, and reliance, and that constantly, quietly, and orderly.

For the act it self, the nature of it, it is not an act of assurance, but an act of reliance, recum­bence, dependence, or adherence; the act of assurance is not so properly faith as sense, for when my soul is assured, I do see and behold the love of God, and my own salvation, and I do feel the same within me, and this is sense.

Indeed I grant it, that the soul which lives by faith hath oftentimes assurance, and more constantly than another, he puts forth more acts of assurance than a weaker beleever doth which lives by sense, yet are not these the differencing acts, which do discover him to live by faith ra­ther than another.

Thomas put forth an act of assurance, when [Page 94] Joh. 20.28. hee cryes out, My Lord, and my God, yet by our Saviours own testimony, vers. 29. he lives by sense, Because thou hast seen, thou hast beleeved; as if hee should say, Thomas thou art such a beleever, as dost live more by sense, than by faith, thou beleevest, but it is because thou seest, thy faith can go no further than thy sight, but blessed are they that have not seen, and yet have beleeved. As to say, A Christian life there is, whereby a soul, though hee see nothing, feel nothing, yet beleeves, and this is the blessed life, and those the most blessed which live this kinde of life. Christ here puts beleevers into two ranks, the first are those who though they be­leeve, yet live by sense, grounding their faith up­on something seen; the second are those who beleeve and live by faith, grounding faith upon things not seen. Thomas is a beleever of the first rank, who lived by sense, and yet had assurance, so that the act of assurance, is not the distinguish­ing act, betwixt that soul which lives by sense, and hee which lives by faith: Yea more, a weak beleever, or a beleever at first conversion may, and it is usual for such to have acts of assu­rance, God coming in sometimes in a word, or an ordinance, perswading, and covincing their souls of it, that hee is their Father, and Heaven is theirs, yet do not such live by faith, for so soon as this fit or rapture is over (though whilst it was upon them they would have affirmed it against all the Devils in Hell) they call into question, and begin to unsay whatsoever before they said.

Yea further (as I said before) these acts of [Page 95]assurance, though it bee by beleeving, I come up to them, yet are they more properly sense than faith, for when I have assurance, I cannot so well bee said to hope for, beleeve, &c. as I may in some sort to see, injoy, and possess, and there­fore though the soul oft puts forth such acts which lives by faith, yet are not these they whereby it lives by faith; nay more properly hee lives by faith when these are wanting, for then, and onely then, I put forth pure acts of faith, when I have no sense at all.

The act of assurance which goes along with that of adherence, is not the act whereby the soul lives by faith, but rather a fruit or conse­quence of its living by faith, it lives by faith in adhering to the promise which is the first act of faith, and then from this its adherence (as a fruit thereof) there is an assurance of Gods love maintained in the soul.

So that it is clear, that the act it self, which is put forth in our living by faith, is not an act of assurance, whereby I am assured of the love of God, &c. but an act of adherence or reliance, whereby though I see or feel nothing at all in mee why I should conclude God loves mee, yet finding that God hath made promises to sinners, such as I am, and knowing no just or sufficient ground, why I should exclude my self, I adhere to the word and promise of God.

Now for the manner of acting, it is,

1 Constantly, The soul which lives by faith, doth not for a fit and away, rest, and relye on the promise, but constantly. By constantly I do not mean, that hee doth so rest upon the promise, [Page 96]and adhere thereto as that hee never at no time or in no case starts aside.

Abraham himself did not so cleave to the pro­mise, but once or twice hee did a little step aside, so a soul which hath attained the life of faith, and lives the same, may at some times, and in some particular case step aside, and act too much in a way of sense.

But by constantly, I mean thus, That in the ge­neral course of his life and actions, he is carried on by faith, and acts in a way of faith, setting aside now and then some particular acts, and the whole of his life and actions, is guided by faith.

Or if you please, you may restrain it to the morer part, though sometimes, and oft hee acts sense, yet mostly hee is in beleeving, and so takes this denomination of living by faith from the greater part, because hee doth more live by faith, than by sense.

So that by constantly I do not understand every particular individual act, but the general course of a mans life (when once hee comes to live this life) or the morer part of his actings are in a way of faith.

Now hereby hee is distinguished from all such as rest and relye upon the promise, for a fit onely and away.

Some there are who will adhere to the pro­mise for a fit whilst they finde themselves so and so qualified, or have such and such experi­ences, manifestations of the love, goodness, power of God, &c. So long as these remain, they adhere to the promise, but so soon as these [Page 97]are a little decayed, or the sense of them with­drawn, they are off the hinges, and cannot ad­here to the Promise any longer; so that it is but now and then, rarely, when and whilst affecti­ons are up, that these rest on the Promise, they are five times more off than on; they live ten days in unbelief, for one of faith.

Some others will adhere it may bee, (though they finde none of these) to the Promise for a little moment, and then they look that the thing for which they cleave to this promise should instantly bee theirs, but finding the contrary▪ they faint, and give over adhering; both these are hereby distinguished from living by faith.

2 Quietly, i. e. It rests upon the Promises without murmuring or repining, though the thing promised be delayed, and every day it is look­ing for, and desiring the coming thereof; O when will it come! yet it is quiet, it doth not speak evil of God, nor of the Promise, though it thinks long every day to have the Promise fulfilled, yet doth it not think it too long, though the fulfilling thereof bee delayed for a good time, but contents it self herewith, I have a promise, though when, or how I shall have it fulfilled I know not, when God will give this, do this, or how, I know not, only here I have a promise, this I adhere to.

Yea, sometimes the soul may say, Whither God will give this to me, I do not certainly know, only here is a promise, and I have no reason to think the contrary, and therefore I will wait upon him, let him do what seemeth him good, Lament. 3.26. It is good that a man [Page 98]should both hope, and quietly wait for the salvation of the Lord.

This Habakkuks Vision teacheth us, chap. 2.4. Behold his soul which is lifted up is not up­right in him, hut the just shall live by his faith. He whose heart is lifted up, swolne with pride, and impatience, cannot bear Gods delay, but the life of faith teacheth quietness under this.

Now this distinguisheth living by faith, from that impatient waiting of many souls, accom­panied with murmuring and repining, if the pro­mise be delayed, which was the fault of that wicked King, 2 King. 6, 33. And he said, behold, this evil is of the Lord, what should I wait for the Lord any longer?

Of Rachel, though a godly woman, Gen. 30.1. When Rachel saw that she bare Jacob no Children, Rachel envied her sister, and said unto Jacob, Give me children, or else I dye. And of Israel, for forty years together whilst they were in the Wilderness, if they wanted any thing, Bread, Flesh, Water, presently they murmured, which murmuring of theirs is described wherein it lay, Psal. 78. vers. 17. to 23. They tempted God in their hearts, by asking meat for their lust; yea they spake against God, they said, can God furnish a table in the Wilderness? — vers. 21. therefore the Lord heard this and was wroth — vers. 22. Because they beleeved not in God, and trusted not in his Sal­vation. And we are bid beware of it, 1 Cor. 10. vers. 1, 2, &c.

3. Orderly, it rests and relies on Gods Promise in Gods way, using means, those means which he hath appointed it should wait in the use of, as [Page 99]Hearing, Reading, Prayer, Meditation, Chri­stian Society, &c. Isaac had a promise he should have seed, and yet seeks God for his wife, wait, but wait orderly.

The Spouse in Canticles, Chapters third and fifth, when her Beloved twice had with-drawn himself, and was gone, she waits for him, but in an orderly way, she doth not lye still sleeping, and slugging upon her bed, and say, Well, my beloved is gone for the present, but he will come again, but up she gets her, and about the streets she goes, and enquires of every one she meets with, Saw you him whom my soul loveth? shee runs to the Watch-men. O! saw you him whom my soul loveth? from them to the Daughters of Jerusalem, O! saw you him whom my soul loveth? thus she waits, yet is active, using means.

Now, this distinguisheth living by faith.

1 From a careless waiting and resting up­on the promise, as to say, Well, God hath pro­mised such a thing, it matters not what I do, God will fulfill his own promise, and so neg­lects and throws away all means and Ordinan­ces; this is not living by faith, but a carnal, pre­sumptuous, and secure frame of spirit.

2 From a disorderly, waiting, a waiting upon God for a mercy, but a going out of Gods way to obtain it, by following some way of my own or anothers invention, which is not Gods; Saul was twice in this, and it cost him dear, once when he offered a Burnt-offering, 1 Sam. 13. and when he went to the Witch of Endor, 1 Sam. 28. As in living by faith I must rest on the promise, so in Gods way, or my resting is nothing.

2 The second thing in living by faith is, the ground of faith; A man stands as hee hath his footing, so faith.

I shall here shew in order to the other.

1 VVhat is not the ground of faith.

2 VVhat is.

Q. What is not the ground of faith?

A. 1. Not duties. Some beleeve that God loves them because of such and such things done by them, this is not the ground of faith in living by faith.

2 Not affections. Some others, though they will not ground faith upon a bare duty done, yet if they have had affections therein, they will ground their faith upon those, or these and the duty put together. Many a poor soul thinks this duty is accepted, this prayer shall be answe­red; ask the reason, they can give no other, but their hearts have been warmed, affections up therein, they wept much, &c. and sure such a duty cannot but speed, and hence poor souls when they finde (as mostly it proves so) their great expectations of this duty come to just no­thing, they are ready to cast off not only their hope but duty, and every thing else; the reason of all being this, they go upon a false and muta­ble ground, and therefore are so mutable in their opinions of themselves, and what they do. This is not the ground, the soul which lives by faith goes upon, nay a soul will never live by faith (but beleeve one day, and call in question the next) till he is got off this ground.

3 Not Graces: Some do not make duties the ground of their faith, and knowing the deceit­fulness [Page 101]of affections, are shie of them also, who yet upon sight, or discerning of the graces of the Spirit in themselves, will beleeve: If they finde in themselves a sweet heavenly frame of Spirit, an humble frame of heart, hearts full of love to the brethren, &c. they will then be­leeve, and make these things a ground of their faith; but whilst they do thus, sure enough they never live by faith, for how ordinary a thing is it to see these to day, or in one duty, and to have them out of sight to morrow, or in ano­ther.

It may bee to day I have a sweet heavenly spiritual frame of heart, but if I ground my faith upon this, perhaps to morrow I shall bee as cold, and carnal, as now I am spiritual, and where then will my faith bee? to day my heart is humble, to morrow as proud as now humble; to day I can love my brother, let him do what hee will with me or against me, I can forget all, and pass by all, to morrow I cannot do thus, but my heart will be full of wrath, grudging and revenge against him, if I ground my faith on these things, where will it be when these are wanting, yea when instead of finding them, I finde the contrary? These things may encourage faith, whilst it is acting, but I must make none of these, neither Duties, Affections, or Graces, nor any thing within me, or done by mee the ground thereof.

Quest. What is the ground of faith, in living by faith?

Answ. Two things are laid down in Scrip­ture as the ground of our faith, viz. The promise [Page 102]of God, and Gods power to perform the same; both which together make up a full and com­pleat ground for the faith of the beleeving soul.

1 The promise of God, the word of promise is the word of faith, or that which our faith first pitcheth upon in living by faith▪ Faith must have a word, or it is not able to keep up. Now the word or promise that faith pitcheth upon in inabling of the soul to live by faith, is,

1 The naked or bare promise, or, (to speak better) the Promise nakedly considered, without any thing of ours joyned with it.

If I would live by faith, I must do thus, when­soever I would act faith, set by all my duties, affections, graces, and go to the naked Promise, as though I had never performed duty in my life, had not any affection to any thing good, nor one dram of grace in mee.

As Abraham (as Luther saith) when he went up the Mount, left the Servants, and Asses at the foot, and carried onely Isaac the Son of the Promise with him; So when any would go up to God by faith, we must leave all our righ­teousness beneath, and carry onely the promise up with us; for whilst I joyn any thing of my own with the promise, making the promise, as it hath this of my own joyned with it, the ground of my faith, so soon as ever I find a want of these things, and have them not to carry, I faulter in beleeving.

Therefore in living by faith, it ought to bee the special care of every Christian to keep to the bare and naked promise, looking to it that hee [Page 103]do not joyn any thing with the promise, which to do, as it is a great evill in it self, so hath it this evill attending of it, it throws down faith, and hinders the soul from living by faith.

2 The free or unconditional promise. There are in the Book of God, two sorts of Promises.

• 1 Some Absolute, and without condition, made to the worst of sinners, as such.
• 2 Some Conditional, made to the Saints du­ties, and the graces of the Spirit in them.

Now, in living by faith, I am not to make these latter sort of promises the ground of faith, because the conditions required in them, be­ing in mee but weak and imperfect, and at sometimes only discernable, faith cannot take hold of them at all times as it ought to do, to the end I might live thereby.

The former sort of promises then, viz. those which are Absolute, and without condition, such as are all the promises of the New Covenant to us, are the promises which I must make the ground of faith, in living by faith, I mean those promises which are made to sinners as such, these are they I must ground my faith upon, for these faith may alwayes take hold of, but of the other but sometimes only, because onely some­times the conditions and qualifications required in them, are discernable in the soul, though there be alwayes sufficient ground for my faith in the promise made to sinners, yet not in that which is made to Saints. I can see and ac­knowledge my selfe a sinner alwayes, and un­der that notion come to the promise, but so I cannot a Saint.

2 The power of God to perform the same is another part of the ground of faith: If any ask why I joyn this▪ viz. The power or ability of God, together with the promise in the ground of faith. I answer,

1 Because the Saints in former ages in acting faith, and living by it, have alwayes had a spe­cial eye unto, and been much upheld by the power of God.

Wee have two notable acts of Abrahams faith, mentioned by the Holy Ghost in the New Testament, the first is that wee spake of before, Rom. 4. which was an act of faith Abraham put forth in reference to a Son, which God had promised him hee should have by his wife Sarah, in his and Sarahs old age, when now in reason they were past hope of having any, his own body being dead, and Sarahs womb dead, and this was before, or about the time of the conception of Isaac, Gen. 17.15, 16, 17.

The other was an act of faith Abraham put sorth in reference to Gods fulfilling of this his promise in Isaac, at that time when the promise seemed to bee dying, God commanding Abra­ham to offer up Isaac the Son of the promise, which wee have recorded, Gen. 22. and repea [...]ed Heb. 11.17, 18, 19.

Now in either of these, wee finde Abrahams faith did ground not onely on the promise, but power of God also, Rom. 4.21. And being fully persw [...]ded that what he had promised, hee was able also to perform, Heb. 11.19. Accounting that God was able to raise him up, even from the dead.

So Paul, 2 Tim. 1.12. I am perswaded that hee is able to keep that which I have committed un­to him against that day.

And the three Children, Dan. 3.17. Our God whom wee serve is able to deliver us from the burning fiery furnace.

2 Because I finde not onely Saints grounding their faith on the power of God, but the Holy Ghost oftentimes laying down the power of God, as a great ground of the faith and comfort of Gods people, as Eph. 3.20. when the Apostle had put up many spiritual petitions in the behalf of the Ephesians, he concludes, Now to him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us: Pitching their faith for the obtaining of these things on the ability of God.

So Heb. 7.25. Hee is able to save, — the ability of Christ to save, is laid down as a ground for our faith in coming to him; the last words of the verse, Hee ever liveth to make intercession, are but the reason of the ability, Jude v. 24. Now unto him that is able to keep you from falling. Saints are comforted against fear of falling away because God is able to keep from falling, and Rom. 14.4. assured that they shall stand, be­cause God is able to make them stand, and Rom. 11.23. The Apostle speaking of the con­version of the Jews, layes down this as a ground for us to beleeve they shall bee grafted in again, because God is able to graft them in again.

3 Because I finde distrust of the ability of God is in Scripture branded for unbeleef, and that of the highest nature, Psal. 78. v. 19, 20, [Page 106]21, 22. They said, Can God furnish a table in the wilderness? Can hee give bread also? Can hee provide flesh for his people? Therefore the Lord heard this, and was wroth, vers. 22. Because they beleeved not in God, and trusted not in his sal­vation.

4 Because the promise alone without a con­sideration of the power of God to perform the same, is not a sufficient ground for faith.

If a man should promise me a thousand pound, I must consider his ability, as well as his promise, before I can upon good ground beleeve that ever I shall have so much of him, for if he be not able hee cannot give it, and so his promise is no­thing.

So, though I have a promise for such and such a mercy, yet if I do not consider Gods ability to perform this promise, as well as the promise, there will not bee a ground sufficient to make mee beleeve: For what if the heart object, as once Israel did; True, here is a promise, but can God perform what he promiseth? if the soul say, Yea he is able, then the power of God presently comes into consideration, and I have that as well as the promise for the ground of my faith; if the soul cannot beleeve this, That God is able, then the promise alone will not perswade it, neither indeed can it, and so it is not ground sufficient to cause it to beleeve for the mercy. So that both these, viz. the promise of God, and Gods power to perform the same, must go to­gether to make up the ground of faith.

When I would act faith, I must first go to the promise, and there behold and consider what [Page 107]God hath freely promised to such a poor miser­able creature as I am, and work this upon my heart, that this word of God is a truth; when I have done so, I am to endeavour to bring up my heart to beleeve the power of God, viz. That God is able and All-sufficient to fulfill this pro­mise, whatsoever seems to bee in the way, or to hinder the same.

Now although we are ready to think, that this is a very casie thing to beleeve the power of God, and that wee have no doubt at all thereabouts, yet assuredly it is a most hard and difficult thing, and I am perswaded that the greatest part of our unbeleef springs from hence, a distrust or questioning of the power of God.

I have known one as confident as another that hee did beleeve the power of God, and could not think otherwise, who yet, when hee came to follow up his doubts to the first head, found it far otherwise, that the greater part of them did arise hence.

I have many times thought the question hath been onely thus, Will God do this for mee, change this heart, kill this corruption, &c? and could I bee satisfied in this, I have thought all my doubts would bee over, but when I have endeavoured to search to the bottome, I have found the state of the question to bee much al­tered, and heard a secret whispering there, Can God do such a thing? Can this cursed heart of mine be changed? Is it possible that such and such corruptions that I have been so long contend­ing with, and used all means against, and are yet as strong and lively as ever, should ever bee subdued?

Hence comes our unbeleef for a great part of it, therefore would we live by faith, as wee must keep to the true ground which is the promise of God, and his power to perform it, so likewise to the full ground, i.e. we must act faith in both, viz. the promise and power of God.

And me thinks when I ponder upon this, that the power of God, as well as the promise is the ground of our faith; I do not at all wonder why there is so much unbeleef, and so little of the life of faith in most of us, because there is an opinion in all our hearts, that it is a very easie thing to beleeve the power of God (as if we had such abundance of faith, that that which ever hath been, and was from Abrahams time to Pauls, the highest and most noble act of faith (as if wee read Scripture wee shall finde this of beleeving the power of God ever was and hath been) were easiest to us; as if that which decla­red Abraham strong in faith, were now a thing common) and from taking it for granted wee do the thing, wee take no pains with our hearts hereabouts. And therefore it is no wonder wee lye in unbeleef so much as wee doe, whilst wee sleightly pass over, and carelesly neglect one of the principall grounds of faith.

3 The third thing in our description of li­ving by faith is, the extent of this living by faith, it extends it self to all good, expected or hoped for; to all evils present or feared, whether re­lating to the life present, or that which is to come.

The natural way for the obtaining of mer­cies, preventing of judgements, its to run to [Page 109]our own righteousness, our amending and do­ing; but now the Christians way is the exer­cise of this life of faith, I obtain all good by faith. I prevent, or remove all evill by faith. Rom. 9.31, 32. But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness; Wherefore? Because they sought it not by faith, but as it were by the works of the Law. The Jews found a want of righteousness, the Law that the Lord gave them by Moses con­vinced them of much sin and unrighteousness, they see themselves sinners, the Law terrifies them conscience gripes them what now do they do? Why see, v. 32. presently they run to the Law, that bids them amend their wayes, do thus and thus, this they do, and yet as far from obtaining what they want, or removing their fears as ever, because they sought not in a way of faith.

The Gentiles likewise, they have the same wants and ground of fear the Jews had; What do they? Why this they do, They hear a mes­sage, a glorious message of one Jesus Christ, which was crucified at Jerusalem, through whose death poor sinners beleeving in him should obtain righteousness and salvation; hereupon they presently disclaiming any wor­thiness in themselves, or any thing they could do, flye to Jesus Christ by faith, and so obtain righteousness, vers. 30. The Gentiles which fol­lowed not after righteousness, have attained to righteousness, even the righteousness, which is of faith.

They get their great want supplied, their [Page 110]conscience truly pacified, and all this by faith?

Thus much of this third thing in the general, in the particulars, it falls to be handled in that question, wherein the life of faith is to bee ex­ercised?

Quest. 2. What are the principal differences be­twixt the life of Faith, and the life of Sense?

There is a great deal of difference between these two lives, though both of them bee found in the Saints. And what differences wee speak of, are not for the discovery of a mans condi­tion, whether he be gracious or ungracious; but onely the thing in hand is, to discover whether wee live by faith, or sense? Both these lives are incident to Saints, therefore if thou findest thou dost not live by faith, do not con­clude thou art a reprobate, a hypocrite, thou mayest bee a gracious soule, and yet live by sense.

Ans. 1. The life of faith doth ever ground on something without; the life of sense doth ever ground on something within; either his own de­sires, or affections; or some other thing; but the life of faith is begotten and nourished by some­thing without, as the word of God, the promise of God: Look what Jesus Christ saith to his Dis­ciples, that is the continual language of faith; Jesus Christ said, Joh. 14 19. Because I live, yee shall live also: Not because you have good desires, good affections, but because Christ liveth, this is the language of faith, because the word of God liveth, the Covenant of God liveth, there­fore I shall live also. Not because something in [Page 111]mee lives, not because my affections lives, not be­cause my obedience lives, but because Jesus Christ liveth, the Word of God, the Promises of God live, therefore I shall live also. Sense ever draweth conclusions from something within; it looketh at these two things, either the actings of the regenerate, or unregenerate part, from the acting of the one, concludeth the condition good; from the acting of the other, concludeth the con­dition bad.

Faith observeth the acting of these, as well as sense, but draweth conclusions from neither. The Apostle Rom. 7. setteth forth the acting of the regenerate and unregenerate part, What I do, I allow not, what I hate, that do I.—Hee setteth be­fore him the actings of both the old and new man, the one willeth to do good, and hateth to do evill, the one delighteth in the Law of God, consenteth to the Law of God, that it is good, yea serveth the Law of God, the other ser­veth the Law of sin, that carrieth captive, makes him cry, O wretched man that I am, that is, being captived by the body of death; but Paul when he commeth to draw Conclusions of his condition, doth not fixe his eye upon any of these, doth not say, Blessed be God though corrupti­on be in mee, I have a will to do good, though sin be in me, yet blessed bee God I hate it, though I cannot obey the Law of God as I should, yet my minde consents, therefore there is no condemnation, he doth not say so; neither doth hee say, though there bee some good de­sires in me, That good I would, I do not, and that evil I would not, that do I; I am carnal, sold un­der [Page 112]sin, therefore I am a reprobate, therefore there is condemnation. No, but the Aposte Paul when he cometh to make up the Conclusion, hee taketh his eye off both, and pitcht it upon some­thing without, i.e. Jesus Christ, v. 25. I thank God through Jesus Christ our Lord; Pitching his eye upon Christ he can conclude, Rom. 8.1. There is therefore no condemnation to those that are in Christ — He saw the actings of the Old and New man, but taketh his eye off both, and fixeth it upon Christ, and then concludeth. So faith ever groundeth upon something without.

2 Cor. 12.17. Where he speaketh of his buf­feting by the Messenger of Satan, and his pray­ing against it, and a gracious answer hee recei­ved from God, even in that thing; here was good and bad; here was bad, a thorn in the flesh troubling Paul; here was good, Paul praying a­gainst it, yea Paul receiving a special remarkable answer from God in prayer. Observe, Paul concludes neither from the one, nor the other; he doth not say, I have a thorne in the flesh, I am a wretched man, there is no hope of such a one as I, buffeted with such a corruption. He doth not say, though sin rage I have a praying heart, yea I have received a gracious answer, therefore I comfort my self, I am the Childe of God. No, Paul when he cometh to conclude, he doth not conclude from his praying hard, nor the bare giving in of the answer; but the substance of the answer given in, that was that which carried Paul out of himself to lay hold upon the grace of God, and strength of Christ; most gladly there­fore will I glory in my infirmities, that the power [Page 113]of Christ may rest upon me. He doth not say, I will glory that I have a praying heart, an an­swer from God; no, in the power of God. His faith pitcheth upon something without, where­as those that live by sense, go quite con­trary.

Differ. 2. The life of sense doth look much to means for the obtaining every Mercy; the life of faith looketh above, and beyond means. When God told Moses that he would feed the people of Israel with flesh, not for a day, but for a whole moneth, Moses though he lived by faith, yet in that particular, acting too much by sense, said, What Lord, shall all the Flocks and Herds be slaine? Numb. 11.21. the people are six hundred thousand foot-men, and thou hast said, I will give them flesh? —

Moses looks upon means; how shall they be fed, shall wee kill all the Flocks, have all the Fishes of the Sea gathered together? Moses eye was upon means, Gods was not so.

So▪ when Jesus Christ told his Disciples hee would feed the multitude, they presently que­ry, Where shall we have bread? what, five thou­sand souls, and we have but five Loaves, where shall we have bread? they look presently at means. So a soul that is living by sense, is looking at means, if he hath means he can beleeve, if not he cannot.

O had I my liberty as once I had! opportu­nity as once, I could beleeve, if not, hee cannot beleeve.

The life of sense grounds much upon means, but the life of faith beleeveth above means. A­braham, [Page 114]it is said he beleeved when his body was dead and Sarahs wombe dead, the means dead. Habakkuk speaking of faith, speaketh of be­leeving when the vision is hidden, when there is nothing to be seen of means, nothing in the eye of sense, Hab. 2. & chap. 3.17, 18. Although the Figtree blossome not, yet will I rejoyce in the Lord.

Here is the life of faith, joy in God, in the want of means, yet will I rejoyce in the Lord.

Differ. 3. Thirdly, the life of faith, the more opposition it meeteth with, the stronger it groweth; but the life of sense, the more opposition it meeteth with, the weaker it groweth.

The VVoman of Canaan cometh to Christ, and meeteth with one repulse after another, yet her faith groweth, is strengthened; O woman, great is thy faith. A soul that liveth by faith, hee beleeveth for certaine that hee shall have such a mercy, when opposition cometh, hee runs to the Promise, the Lord hath promised, here is a dif­ficulty come in the way, and this is like to be a mercy indeed, the Lord will try me before I have it.

But now, a soul that liveth by sense, the more difficulty he meeteth with the weaker his faith groweth, as a soul that lives by faith encounters difficulties, and runs them down, so a soul that lives by sense, every difficulty encounters him, and runs him down. When Peter walked upon the water, the VVinds arise and grows boyste­rous, and his faith sinketh, and hee sinketh too; when there cometh some difficulty between the Promise and the Soul, that the soul cannot get [Page 115]through it, or look over it, then it faileth, it can­not go on.

Differ. 4. The life of faith maketh a soul put his acceptance in the acceptance of Christ; the life of sense maketh it put its acceptance much in af­fections; if it cometh to a duty, as prayer, if the heart and affections be up, the heart goes away cheerly and comforted; but if they be down, the heart goes away sadly dejected, now it is not accepted. A soul that lives by sense raises up his faith by his affections; but a soul that lives by faith, layeth his acceptance upon the Lord Jesus Christ. He saith this, I know Jesus Christ is accepted with the Father, and this I know, all the acceptance any Son or Daughter of Adam hath with God, it is by Jesus Christ. Now saith the soul, I have no worthiness, nothing at all, this I do, I close with this Jesus. I beleeve on him, I lay hold on his righteousness, with this will I go into the Fathers presence, from this I beleeve I am accepted. If I have acceptance I beleeve I am accepted, not because of these, but for Christ, when I have none, I beleeve I am accepted because of Jesus Christ, His acceptance is mine, Eph. 1.6. Hee hath made us accepted in his beloved.

So for the acceptance of our duties, Jesus Christ beleeved for mee, hee had a faith for Justification, though not a justification through faith. So I beleeve my prayer is ac­cepted, because Christ prayeth for mee. inter­cedeth for mee. I beleeve my thankfulness is accepted, because Jesus Christ hath been thank­full for mee, I beleeve my obedience is ac­cepted, [Page 116]because Jesus Christ hath performed obedience for mee. I beleeve my humiliation is accepted, because the Lord Jesus Christ was humbled and broken for mee. So hee putteth the acceptance of his person, performance, and all, in the acceptance of Jesus Christ.

Differen. 5. The life of faith keepeth up his obedience, when his comfort goes down, the life of sense throweth down a mans obedience, together with his comforts; though the soul wanteth com­fort, the manifestations of the love of God, yet notwithstanding it doth not flag in its obe­dience, there is still a sweet stream of love and obedience, though the stream of his comforts doth not flow as once it did.

There is a stream of obedience, though there is not that streame once there was of com­fort.

This you may see in the holy man Job, God frowns upon him, fights against him as an ene­my, the Devil hee tempts him to cast off all his hopes in God, his wife tempts him to cast off all hope, Dost thou still retain thine integrity? His friends might and main, endeavour to prove him to be an hypocrite, here was a sad condition, yet the good man bears up his confidence against them all, Job 13.15. Though he slay mee, yet will I trust in him. As if hee should say, it is my duty to trust in God; the Lord frowns upon mee, fights against mee, and indeed my com­forts are gone, time was I had much; well, it is my duty to trust in God, let God do what hee please, frown if hee will, take away my com­forts if hee will, yea let him kill mee if hee [Page 117]please, though he kill me, yet will I trust in him. So David, Psal. 119.82, 83. My soul fainteth for thy salvation, but I hope in thy word, my eyes fail for thy word, saying, When wilt thou comfort mee? for I am become like a bottle in the smoak, yet do I not forget thy statutes. David looked for com­fort long, so long that his soul even failed, O when, O when? So long, as a bottle in the smoak is parched, and dryed; I have been so long without comfort, that my soul is dry and parched, and yet for all this, Lord, that comfort do not come, yet I minde my duty, I keep to my duty, I do not forget thy Statutes. So a soul that lives by faith, let former comforts bee gone, former manifestations and injoyments bee gone, yet the soul will minde his duty. Let the Lord frown if he please, nay let the Lord leave mee as a bottle in the smoak, Yet (saith the soul) will I trust in him, and not forget his Statutes, yet will I minde my duty, go on in duty. But a soul that lives by sense, if his comforts bee gone, his obedience will bee gone too; you shall finde it thus with them, if they finde much comfort, then they can pray and hear, indeed that soul goeth cheerfully and merrily on: O but let his comfort bee gone, and then hee is like a sullen childe, hee will do little or nothing for his Father, the soul will stand still, so it is with the soul that lives by sense.

Differen. 6. The life of sense beleeveth onely so far, as it hath reason to beleeve, the life of faith beleeveth above reason.

If there bee some ground in reason to beleeve such a thing, then it beleeveth, if not, it cannot. [Page 118]When the Israelites were in the wilderness, they could not beleeve, because there was no ground to reasor, to beleeve that they should have bread and flesh, when in the Wilderness, but they questioned the Power of God, Can hee give bread also? So that Noble man, 2 King 7.1, 2. because hee could see no ground or reason why there should bee such a great plenty, saith hee. If God would make windows in heaven, could this bee? A soul that liveth by sense will beleeve onely so far as hee hath reason; nay, he will not beleeve alwayes so far as hee hath reason to be­leeve. I am perswaded there would be a great deal of faith many times, when there is a great deal of unbeleef, if they would beleeve so far as they might have some reason for it. As for ex­ample,

A poor soul casteth away the Promise, and saith, This Promise belongeth not to mee, I have nothing to do with Jesus Christ, and yet it can confess that Christ hath made it to poor sinners; now reason saith, Take it, because it is made to poor sinners. O but not to all! O but so long as it is made to poor sinners, and thou canst see no certain ground to conclude thou art none of them, why shouldest thou refuse? Reason saith, Why not thou?

But now a soul that liveth by faith, that li­veth above reason, when it can see nothing in reason to beleeve. What was there in reason for Abraham to ground his faith upon, when hee was an hundred years old, that hee should have a childe? And the three Children when going to the fiery furnace, to say, Our God will deliver [Page 119]us? Faith out-mounts Reason.

Faith will apprehend safety, and deliver­ance, where reason can apprehend nothing but ruine. A soul that liveth by faith beleeveth himself to be a Son of God, and justified, when many times if one cometh to him, and asketh, why hee beleeveth? He is able to give no other reason but this, because hee doth beleeve: be­cause God hath inabled him to beleeve the pro­mise is to him; and saith the soul, I finde in some measure through the grace of God I am able to beleeve, to hang upon it.

Differen. 7. The life of faith reasoneth it self in all its reasonings to God, the life of sense rea­soneth it self from God: There is no greater difference between a man that liveth by faith and sense, than in the reasonings. Take a soul that liveth by faith, lay what premises you will before him, yet he will draw up arguments to draw himself to God. Tell him his sins are great, O then mercy will bee great in pardoning them; Pardon my sins, for they are great, Psal. 25.11. Tell him afflictions are upon him for his sins, if so, then God is a Father; I do not say, Every one that is afflicted, God is a Father to, but I tell you how one that liveth by faith, will reason himself to God by it, and turn the Devils weapons upon himself. If corrected, then a childe; so the Apostle reasoneth, If you endure chastisement, God dealeth with you as with Sons, Heb. 12.7. Hee maketh it an argument to reason himself to God. Whatever you can set before him, hee will reason himself to God by it.

Tell it, that it hath no righteousness of its [Page 120]own, O then I have the more need to go to Christ.

But a soul that liveth by sense, lay never such comforts, precious truths before him, that ano­thers soul would reason himself Heaven-ward from, yet hee will reason himself Hell-ward by them. Lay never so much of the unsearch­able riches of Christ before him, yet hee will from all, reason himself from God.

Differen. 8. The life of sense maketh a man principally industrious in the matters of his own comfort and salvation, but the life of faith prin­cipally in Gods glory. Take a soul that liveth by sense, the great Query is, What shall I do to bee saved? to attain Jesus Christ, pardon of sin, assurance of pardon? They are good Questions, I wish all had them. But such a soul doth not finde much time for acting for God, because all his time is taken up in acting for himself: how shall I do for pardon, to get the love of God? This is usual in new beginners, and others, so long as they live by sense as Peters Converts, and the Gaoler.

But a soul that liveth by faith, is chiefly in­dustrious for Gods glory: this we may see in the Apostle Paul, though hee was not careless of his salvation, yet hee doth seem to overlook it, set it by, 2 Tim. 1, 11, 12. Whereunto I am ap­pointed a Preacher, and an Apostle, and a Teacher of the Gentiles, for the which cause I also suffer these things, nevertheless I am not ashamed, for I know whom I have beleeved, and I am perswaded he is able to keep that which I have committed un­to him against that day. As if hee had said, I am [Page 121]so taken up with the work of God, of conversi­on and building up poor souls, that I run all hazards, suffer all things for the Elects sake.

O but will some say, Paul, what will you do for your self, for your own soul? Will you leave that at sixe and sevens? O no, I would no have you think so, this I do, I commit that to God; I say, Lord do thou take the care of the salvation of a poor creature, Lord I commit that to thee, and trust that with thee, I desire to do thy work.

Rom. 9. v. 1, 2, &c. I say the truth in Christ, I lie not, my conscience also bearing mee witness in the Holy Ghost, that I have great heaviness and con­tinual sorrow in my heart; for I could wish that my self were accursed from Christ, for my brethren, my kinsmen according to the flesh. How exceed­ingly is hee carried out after the conversion of the Jews, & it wil be a glorious time, Paul was so desirous of it, that God might have much glory, that he seemeth to forget himself. If the Jews be called, the whole world shall bee filled with the glory of God; and I did not care what be­came of me, though I were accursed. And that the Apostle meaneth as he said, that hee did prefer the glory of God (which hee saw should have much advantage by the conversion of the Jews) before his own salvation, the Apostle aver­reth it with many circumstances [I say the truth, and lye not, my conscience bearing mee witness.] Surely hee cometh to utter some strange thing, that few will credit, therefore hee saith, I speak the truth, which clearly argueth that the Apostle [Page 122]was to speak some strange thing, that they that should read or hear, would hardly beleeve it was true. So a soul that liveth by faith, is prin­cipally industrious about the glory of God. I do not speak it as that I have attained, but that the Saints, as Paul, had attained.

I come now to the next Question.

Quest. 3. Wherein is this life of Faith to bee exercised?

Answ. In handling of this I shall shew,

1 The things themselves whereabouts faith is to bee exercised.

2 How faith (in those persons that live by faith) acts, or what faith doth in either of these.

Quest. 1. What are the things themselves where­abouts faith is to be exercised?

Ans. Concerning this, I told you in general, that this living by faith, extends it self as far and wide, as our necessities, wants, fears, or doubts, stretch themselves, to all good expected and hoped for, to all evil present or feared, for the procuring of the one, and the averting, or removing of the other; in so large a field should I gather up all particulars, I might tire my selfe and you. I shall therefore draw things into as narrow a compass as conveniently I can.

This phrase of living by faith; I do not finde in all the Scripture to bee used but five times, once in the Old Testament, as Han. 2.4. and four times in the New, viz. Rom. 1.17. Gal. 2.20. Chap. 3.11. Heb. 10.38. Now in these five places it is taken (as it seems to me) four several wayes.

1 As it relates to a Christians Justification, Rom. 1.17. For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith. The great scope of the eleven first Chapters is, to prove Justifica­tion by faith in Christ, against those that did hold Justification by works of the Law? he lay­eth down his position in this cause, and bring­eth in this, The just shall live by faith.

And hee doth oppose Justification by Faith, to Justification by the Law, Gal. 3.11. But that no man is justified by the Law in the sight of God, it is evident, For the just shall live by faith.

2. As it relates to a Christians Sanctification, Gal. 2.20. I am crucified with Christ, neverthe­lesse I live, yet not I, but Christ liveth in mee, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved mee, and gave himself for mee. Though the main argument here is Justification, yet this living by faith, is in respect of Sanctification chiefly at least, which I think the scope of the place yeelds; for Paul having vers. 19. laid down this as an argument why a beleever cannot be justified by the Law, because hee is dead to it, that hee might give a reason of this likewise, why a beleever is dead to the Law, or must needs be so, he glides off from the main argument of Justification into this of Sanctification, as by the by, [that I might live to God] What is that? Why, perform obedience now to God, or bring forth fruit to God, as Rom. 7. v. 4, 5, 6. Wherefore my Brethren, yee also are become dead to the Law, by the body of Christ, that [Page 124]yee should bee married to another, even to him who is raised from the dead, that wee should bring forth fruit unto God.

Which argument being now digressed into, hee prosecutes in the next verse, wherein as is clear, hee goes on to speak of Sanctification, for hee speaks of Christs living in him, which is not our Justification that is by Christ without us, and so his living by faith is to bee under­stood in respect of that, viz. Sanctification, which in the former verse, and beginning of this, hee was speaking of.

3 As it relates to a Christians Expectation, or waiting; So Habak. 2.4. For the Vision is yet for an appointed time; but at the end it shall speake, and not lye: Though it tarry, wait for it, because it will surely come, it will not tarry; Behold his soule which is lifted up, is not upright in him; But the just shall live by his faith. Speaking of the Vision delayed, hee saith, The just shall live by faith, i.e. expect the coming thereof, and wait for it in a way of be­leeving.

4 As it relates to a Christians perseverance. So Heb. 10.38. Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. Which words, if you compare them with the foregoing verse, seem to bee of the same sense with them in Habakkuk, to bee spoken of a life of expectation, vers. 37. For yet a little while and hee that shall come, will come, and will not tarry; Now the just shall live by Faith. — But compared with the following words, in this, and the next verse, they concern perseverance, [Page 125]because in this verse drawing back is set in oppo­sition to living by faith; and again, vers. 39. But we are not of them who draw back unto perditi­on, but of them that beleeve, to the saving of the soul. Beleeving is set in opposition to drawing back.

In these places we have a four-fold life.

• 1 Of Justification.
• 2 Of Sanctification.
• 3 Expectation.
• 4 Perseverance. In every of which we are to live by faith; or we are to live by faith for these four things in an especial manner, viz. Justifica­tion, Sanctification, Expectation, and Perseve­rance.

Quest. 2. How doth faith act, or what is it that faith doth (in those persons which live by faith) as touching either of these things?

Answ. In order to which I shall premise this word; That I shall not go about to prescribe any one way or order that the Spirit of God (while it enables a soul to live by faith in either of these) walks in, or works in, so as to tye up all Saints to that way or manner of working, which experience teacheth to be dangerous, and to administer matter of stumbling to poore souls; for as the Wisdome of God in his VVord is manifold, so the workings of the Spi­rit of God in the hearts of the faithful, through which they are enabled to live by faith, are ma­nifold and various, though in the substance all agreeing.

As in our Justification, so in all the rest, one is enabled to live by faith herein, from such a [Page 126]principle, another from such a principle; yea the same person looking upon himself at sun­dry times, shall finde that one while his faith springs from one principle or consideration, another while from another.

As for example, perhaps to day I beleeve my Justification, and go on beleeving it for a week or a moneth together, from such a conside­ration as this, viz. God hath made a Covenant with me in his Son, and this is unchangeable, as not made upon condition of my obedience, so no [...] broken by my disobedience; and hence I be­leeve I am justified.

Another while perhaps this principle is not so lively and vigorous as to keep up my faith, but then another doth it, as this, God justifies the ungodly, now saith the soul, though I cannot say I am a Saint, yet this I can say, I am an un­godly one, well. God justifies the ungodly, this is a precious truth, I own it, I cleave to it, I am an ungodly one, a Sinner, I beleeve God justifies me. VVhen this hath kept up faith a while, then it may be the life and vigour of this goes off the heart too; and then come another, as this, The righteousness of Jesus Christ, by which poor sinners are justified, is a perfect compleat righteousness; this righteousness is given to those that beleeve, to such he becomes the Lord their righteousness. I am a poore Sinner, of my own I have no righteousness, this I do, I cleave to his righteousness, which is persect, and able fully to justifie my poor soul; and I do in some measure beleeve that I have a share in this righ­teousness, it is mine, and that I am thereby ju­stified in the sight of God.

These Principles (with many others) though diverse in themselves, yet do they sweetly a­gree in the maine, all leading the soul to some­thing without for justification.

And truly, this premisal is very necessary and material, for how ordinary is it with poor souls, if so be their faith hath been carried out from such a principle, and they hear another in relating his experience hath been carried out from another, to question the truth of their own, at least to have some jealousies about it, yea some poor souls are sometimes ready to stagger, when they look upon themselves, and consider the last moneth, or the last year, I had much strength and ability to beleeve from such a consi­deration, now do I not finde that at all inabling me, but the faith I had is from another, how comes this to pass? VVhy am I so inconstant in my faith? true or not? for (my brethren) we are prone and ready to think when from any one principle or consideration, our faith is kept up, that that should do it ever, which is our weakness and ignorance, to shew us which may be one reason why God deals in this way with us, as another to make us see his manifold work­ings, in every of which hee is glorious, and therefore in none to be despised, and also to make us have a higher esteem of every truth, not to slight any jot of the Gospel; and lastly, which is the thing premised, to teach us that we should not tye up God to any one way or man­ner of working, saying, here he goes, in this way he works, and in no other. This being premised, I come to the question, to shew how faith acts [Page 128](in such as live by faith) or what it doth in ei­ther of these.

The Saints Anchor Rightly cast: OR The Saints sure Anchor-hold.

IN the twelfth Verse of this Chap­ter, the Apostle exhorts Beleevers to bee followers of those who through faith, and patience in­herit the Promises: This exhor­tation, the Apostle inforceth in the 13, 14, and 15, Verses, from the example of Abraham, to whom God having made a promise that hee would bless and multiply him, and confirmed the same by an oath; Abraham without questioning, patiently waited for the accom­plishing of it; and so after hee had patiently waited, hee obtained the Promise; in the 16 verse, the Apostle urgeth the force of this oath from the nature of a Civil oath, Men verily swear by the greater, and an oath for confirmation is to them an end of all strife: as if hee should say, If it bee but a Civil oath between man and man, yet after an oath is past, there is no more [Page 198]striving and contending, an oath confirmeth that party to whom it is made, about the assu­rance of that for which it is made; so that hee no longer striveth, but patiently waits for the enjoyment of the thing, then how much more (as if hee should say) should this oath of God, confirm a beleevers faith, and stir him up to patience, in the 17, and 18 verses (lest any should conclude that this oath of God was made onely to Abraham, and therefore they had nothing at all to do with it, therefore) the Apostle shews this oath of God, it was not made onely to Abraham, but to all the heirs of promise, as well as to Abraham, yea every beleeving soul might have as great and strong consolation from the oath of God, even as Abraham, which heirs of promise, who they are, he layes them down by their proper character, such as are fled for refuge to lay hold of the hope set before them; as if hee should say, The heirs of promise, they are such who seeing no hope in themselves, nothing, that they can ground hope upon, but see a blessed glorious hope without them, set before them in the promises, they flye to the promises, and lay hold of that blessed hope they see in the promises, when they can see no hope in themselves; and in the 19 vers. the Apostle insists upon this hope, & comes to open it a little, and to compare hope to an Anchor.

Which hope wee have as an Anchor, that is, as an Anchor, it doth fixe the ship, notwithstanding all storms and tempests, yet it fixes the ship, keeps it immoveable; So this Christian hope, notwithstanding all those trials, storms, and [Page 199]temptations a poor soul meets withall, yet this Christian hope fixes the soul, so that the soul is immoveable.

Which hope wee have as an anchor of the soul, both sure and stedfast, and which entreth into that within the vail.

In the words three things are observable.

• First, The description or discrimination of a Christians Anchor, that is hope.
• Secondly, The properties of it, sure and stedfast.
• Thirdly, The place where a Christian casts his Anchor, and that is within the vail.

First, We have here a description of a Christians Anchor, that is hope.

I shall shew what this hope is:

Then shew how it is resembled by an Anchor:

And shew the excellency of this Anchor above any other.

First, What is hope.

It is a patient and an assured expectation of the accomplishment of the promises of God: Hope (the business of hope) it is to expect, it is an ex­pectation; the thing hoped for, expected, it is the accomplishment of promises, not of some pro­mises, but of all promises; For look how far faith goes in apprehending the promises, so farre doth hope in expecting: Now Faith in apprehending the Promises, it lookes to all the promises, it apprehends, layes hold, not of one, but of all: As faith goes out to all the promises, so hope, expects the fulfilling of all the promises; that is the difference between faith and hope; faith is exercised about things presen [...], about the promises of God, as it hath them in his eye; [Page 200]but hope looks to things future, to the injoy­ment, when shall it have that that is promised: Faith looks upon the promise present, layes hold, but in comes hope, and looks for the promises in future; hope maintains the soul alive in an ex­pectation of that that is held forth in the promise; but then this hope is a patient, and an assured ex­pectation.

1 It is a patient Expectation, makes the soul lye down patiently, and wait upon God for the accomplishing of his promise, to wait Gods time, not to tye up God to any time, Rom. 8.25. If wee hope for that wee see not, then do wee with patience wait for it: So 1 Thess. 1.3. Remembring without ceasing your work of faith, and labour of love, and patience of hope.

The poor Thessalonians now at this time un­der great and sore afflictions and persecutions, under all those persecutions, they had their eye upon a Kingdome, a glorious Kingdome, they one day should be made partaker of, 2 Thess. 1.4, 5. So wee glory in you, in the Churches of God, for your patience and faith in all your persecutions and tribulations, that yee endure, that yee may bee counted worthy of the Kingdome of God; they are under persecutions, but they had their eye upon a Kingdome all this while, the possession of this Kingdome is deferred, and that they have for the present to bear up their heads above wa­ter, to keep themselves from sinking, it was onely this hope, that one day they should come to injoy a Kingdome, and yet notwithstanding, this hope begets patience, your patience of hope: The Thessalonians do not murmure, and say▪ [Page 201]Oh when will this Kingdome come? What, shall wee suffer to the worlds end? No, but they hope, and are patient. So 1 Pet. 1.13. there we shall finde hope and sobriety joyned together, Wherefore gird up the loyns of your minde, be sober, and hope to the end: What sobriety is this?

There is a twofold sobriety:

There is a sobriety opposite to intemperance in outward things, in meats, drinks, and ap­parrel.

But then there is a sobriety that is opposite to an immoderate desire of spiritual and heavenly things; that is, when I do so desire spiritual things, as the presence of God, fulfilling of pro­mises, even everlasting life, that I cannot con­tent my self with the will of God to want these things so long as God would have me, that the soul is impatient, murmures, and repines, be­cause it is delayed; this is an immoderate desire of spiritual and heavenly things, and Christian sobriety stands in opposition to this immoderate desire, as well as to intemperance; and so it is meant in this place, as if he should say, You do expect great and glorious things to bee injoyed one day, and you have been waiting and look­ing into the promises, the things are delayed; Well, saith the Apostle, Hope to the end, but bee sober, joyn sobriety to hope; as if hee should say, Do not let your desire be so impetuous, as not to be content to take them in Gods time; wee should desire the things themselves, that wee should with as much vehemency as may bee; but now the immoderation of desire, it lyes in respect of the time when, I desire so as not to [Page 202]content my self with Gods time: Now saith the Apostle, Be sober, do not tye up God to your time; Now this sobriety, what is it but patience? It is patience joyned with hope, Heb. 10.36. Re­ceiving the promise, is the thing hope looks at, Now, faith the Apostle, yee have need of patience, that after yee have done the will of Ged, yee might receive the promise. Hope looks to receiving the promise; all the time of a Christians life is a time wherein hee is, or should bee doing the will of God, the end is the time of receiving the promises.

Now because a Christians desire is much carried out to receiving the promise, and that is a great way off as wee look upon them, there­fore saith the Apostle, You have need of patience, that so your eager desires of receiving the pro­mise do not so over-set you, that you cannot go on cheerfully doing the will of God that time God will have you: So it is many times, the desires of a Christian after heaven, and eternal life, they are so carried out, O when shall I receive the promise, come to rest in the bosome of the Father? That a Christian finds it a difficult thing to keep his heart in order, so as to go quietly on, doing the will of God, be­tween this and that, and to stay, and be con­tented to do that work God would have him do between this and heaven, therefore you have need of patience, that so when hope is in ex­pectation of the promise, our hope may not so vehemently carry us out after receiving the promise, that you may not bee discontented at the time our Father will have us be here. So [Page 203]that is one thing in Christian hope, it is a patient Expectation.

It is an assured Expectation; such an Ex­pectation as hath some measure of assurance going with it, not a bare conjecture, but such as ariseth from faith, a divine faith, therefore there is confidence going along with a Christian hope; look how much faith apprehends the promise, so much doth hope expect the fulfilling of it. Therefore it is said in Heb. 11.1. Faith is the substance of things hoped for: Faith by im­bracing the promise, it holds in his hand the substance of all those good things wee expect hereafter.

Now because faith hath not actuall possession of them, therefore they are hoped for, hope ex­pects them, but faith is the substance, therefore this hope is grounded upon faith, though it hath them not, it doth in a manner injoy them by imbracing the promise; therefore hope springing from faith must bee such a hope as our faith is, faith is not a bare groundless conjecture, but a certainty; so must our hope, Heb. 5.6. it is called the rejoycing of hope.

Now rejoycing doth not arise from a bare fancie, and conjecture, but from some measure of certainty; for a man to fancie he shall in joy a Kingdome, this doth not beget rejoycing, so it hath assurance joyned with it, as it is Heb. 6.11. We desire that every one of you do shew the same di­ligence, to the full assurance of hope to the end; which argues, it is not a bare probability, but there is something of certainty in Christian hope, yet this certainty of hope, is according to the [Page 204] certainty of faith, if the certainty of faith bee grounded upon a general promise, and cannot be brought to a particular promise, such is the certainty of hope; but if faith bee grounded upon a particular promise, such is the certainty of hope.

I come now to the next thing, to shew how hope is resembled to an Anchor.

First, Hope layes hold out of sight; cast an An­chor, it fastens at the bottome of the Sea out of our sight; so doth hope, it fastens within the vail, there is the place where a Christians hope pitcheth, beyond sight, within the vail.

Secondly, an Anchor though it fastens out of sight, yet it fastens on the rock; cast an Anchor, if there be a rock, it fastens upon the rock; so a Christians hope fastens upon the Rock Jesus Christ, a Christians hope is fastned upon the Lord Jesus Christ.

Thirdly, an Anchor by fastening upon the rock fixes the ship, so that though the waves swell and beat, yet the ship is fixed, so it is with a Christians hope fastening upon the Lord Jesus Christ, it fastens the soul: Let temptations and corruptions swell, if a poor soul have hope in Christ as his Christ, that soul is fixed immove­able, that hope it hath of injoying Christ, the promise of heaven one day, this hope it is that fixes the soul, that it is not turned this way and that, not driven this way, and that, as another that hath no hope; Let a tempest arise within or without, yet if it have an Anchor of hope, cast within the vail, that it comes but to have [Page 205]some hope, can say, Jesus Christ is mine, it is fixed immoveable.

Lastly, An Anchor by fastening upon the rock, fixing the ship, the ship is preserved from shipwrack; so is the soul: Another poor soul that hath no Christian hope, the storm arises, there is but a little blustering, and its split upon the rock, if he ride it out one storm, another will come and split him; but that soul that hath cast Anchor upon Jesus Christ, shall bee for ever preserved.

Quest. You will say, Wherein is the Excellency of this Anchor of hope above others?

Answ. One wee have in the Text, All other Anchors they are cast downward, this is cast up­ward; for it enters in to that within the vail, it goes upward, it is cast within the vaile: There is the place where this Anchor of hope is cast.

2 Consider the properties (which are in the Text) of this Anchor; It is a sure, and a stedfast Anchor.

A sure, that is a safe Anchor, and the An­chor of hope when it rests upon this rock, it never deceives, Hope makes not ashamed. And then it is,

A stedfast Anchor, It holds the soul steady, unmoveable, and both these in these three re­spects.

First, In respect of the strength of the An­chor, it is a strong Anchor; another may bee broken, and many times is, but the Anchor of hope, is such an Anchor as can never bee broken; a Christians hope is maintained by his faith, [Page 206]and his faith and hope by Christ, though actings of faith and hope may cease for a while, yet his hope can never bee broken, there is faith and hope still at the bottome, in a Christian.

2 In respect of the firmness of the Anchor-ground; For it is cast upon a rock, therefore it is sure, will never break, never deceive.

3 In respect of the fastness of the Anchors hold: Another Anchor, though never so strong and good a hold-fast, may let go his hold, but hope is such an Anchor as never lets go its hold: who would not labour to have such an Anchor? When the poor soul shall come into a tempest of temptations, to have such an Anchor, as will never deceive it.

The third thing is the thing I shall speak to at this time, that is, The place were this Anchor is cast, and that is, within the vail; the Anchor-ground of a Saint is within the vail: Which hope we have as an Anchor of the soul, sure and sted­fast, and which entreth into that within the vail.

In the opening of it I shall shew,

1 What is the meaning of this phrase of speech, Within the vail.

2 What notable Anchor-hold there is within the vail.

3 Why a Christians hope must bee fixt within the vail?

And then the Application.

First, What is the meaning of this phrase, within the vail?

The words are spoken by an allusion to the Temple and Tabernacle of old: The Temple of old had three parts in it; there was the out­ward [Page 207]Court, and the Holy place, and the Holy of Holies: The outward Court, into that came all sorts of persons, that is, all sorts of the Jews came into the outward Court.

Into the Holy place came those that did the service about holy things, the Priests and Le­vites; into the Holy of Holies, entered onely the High Priest once a year with blood, These were typical.

The outward Court typified common Professors of all sorts, the holy place wherin entred those that performed the service and worship of God, typified the Church, Visible Worship­pers.

The Holy of Holies typified Heaven. Now between the Holy place, and the most Holy, was a vail, a precious hanging of blue Purple, and Scarlet, as you may see in Exod. 26.31, 32. And the vail shall divide unto you between the Holy place, and the most Holy.

Here was the use of the vail, it was to divide between the Holy place, and the most Holy. Now within the vail, was the most Holy place, or Holy of Holies: Now the Holy of Holies, that was a type of Heaven: And as you may see, if you look into Heb. 9.24. Christ is not en­tred into the Holy places made with hands, which are the figures of the true, but into Heaven it self.

The Holy place made with hands, into which the High Priest entred once a year, typified Heaven, the figure of the true, which is Heaven it self, whither Christ is gone. Now this Holy of Holies, that was the place that was within [Page 208]the vail; for the holy place, and outward Court was without the vail: Now wee shall fee the meaning of within the vail; that is, A Christians hope is grounded upon something out of this world, something in Heaven; For within the vail, was the Holy of Holies, so that a Christians hope is grounded upon something that is not in all this world, something in Heaven, within the vaile; that is, a Christian casts his Anchor of hope as far as Heaven, and fixes, and layes hold upon something in Heaven, within the vail.

Quest. But you will say, What is that within the vaile, that a Christians hope can found upon?

Ans. O there is abundance within the vail, for a Christian to ground his hope upon.

First, Within the vail there is the Lord Jesus Christ the Rock of Ages: As it is in the verse following the Text, Whither the forerunner is for us entred, even Jesus; so wee have Jesus Christ within the vail, who is that onely Rock, upon which all our souls must anchor, that Rock is within the vail, is now in Heaven. But then consider, Christ is within the vail,

First, as a Forerunner, Whither the Forerunner is for us entred; that is, Christ is now entred into hea­ven as our Forerunner, as one that is gone before, to make way for us into Heaven, one that is gone before to draw us into heaven after him: And is not here great ground for a Christians hope to found upon, that the Lord Christ the only Rock is in heaven, and gone as a Forerunner to make way, to set open heaven gates for us; and as one that will draw in all his Children after him? What ground is here for hope, that [Page 209]the Lord Jesus is in Heaven, as my Forerunner, and therefore hath made way for mee, and therefore will draw mee after him: When hope pitches upon this, and eyes this Jesus as a Forerunner, that is entred into Heaven, this strengthens the hope of a Saint.

Secondly, Jesus, as hee is entred within the vail as a Forerunner, so as the Great Sacrifice: The High Priest in the time of the Law when the Great Sacrifice, the Annual Sacrifice, the yearly Sacrifice, the High Priest, as soon as the Great Sacrifice was slain without, was to take the bloud of that Sacrifice, and carry it within the vail; Thus the body of Jesus, when slain, was the Great Sacrifice, and Christ takes his own blood, and carries it into the Holy of Holies; so that the Great Sacrifice is carried within the vail, Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood he entred in once into the holy place, having obtained eternal redemption for us: So Christ is entred as the Great Sacri­fice, carrying the Great Sacrifice of his blood thither, and that washeth us from our sins Now is not here great ground for hope? That the Lord Jesus Christ is gone into Heaven as the Great Sacrifice, and the blood of that Great Sacrifice that purges away sin, is within the vail, there­fore all my hope of taking away sin is within the vail.

Thirdly, Jesus Christ is entred within the vail as the righteous one: So you may see if you look into 1 Joh. 2.1. My little children, If any man sin, we have an advocate with the Father, Jesus Christ the righteous: Jesus Christ who is the [Page 210] righteous, is now with the Father; and that is within the vail, Jesus Christ as the Lord our righ­teousness is within the vail, not onely the passive righteousness of Christs blood, but all the active righteousness of Christ, is within the vail; the passive righteousness or Christ is that which justifies us from death eternal; and the active righteousness of Christ, that justifies the soul to life eternal, that is within the vail too, so that all that makes up our Justification, is within the vail; Christ the righteous one having all righte­ousness to cover poor souls, hath perfectly satis­fied the Law of God: This Jesus Christ as the righteous one, is within the vail.

Fourthly, Jesus Christ the righteous one, our Advocate, is within the vail; If any man sin, wee have an Advocate with the Father; Jesus Christ as our Advocate is within the vail; hee lives to make Intercession for us, but where? there the Lord Christ makes Intercession where he now is, and that is in heaven, Heb. 9.14. Christ is entred not into the holy place made with hands, but into hea­ven it self, now to appear in the presence of God for us.

Now this Intercession of Christ is that where­by pardon of sin is given forth, whereby all gifts and grace is given forth to us, that whereby strength against all our sins is given forth; All this is within the vail: Jesus Christ as an Ad­vocate is within the vail to procure pardon of sin, grace and strength against sin, and what ever wee want, to have it supplied, all is within the vail, and is not here great ground for hope to found upon? if thou want any grace, strength [Page 211]against sin, still Jesus Christ as our Advocate must give it forth, who is within the vail.

Lastly, Jesus Christ in all those relations that hee stands in to his Children, is within the vail.

Jesus Christ hath all those Relations he stood in here to his people, hee stands in the same to his people, in Heaven, as a head, Col. 1.18. Hee is the head of the body the Church. Jesus Christ was now in heaven, yet saith the Apostle, Hee is the head of the body the Church▪ And then Jesus Christ is a Husband now within the vail, 2 Cor. 11.2. For I am jealous over you with a godly jealousie, for I have espoused you to one Husband. Christ is our Husband, though within the vail.

And Jesus Christ is our Brother, though within the vail, Joh. 20.17. the words of Christ after his Resurrection to Mary, Go to my Bre­thren; he owns his, under the title of Brethren after his Resurrection: Look what Jesus Christ was after his Resurrection, that hee is for ever; for there is no alteration in Christ after his Re­surrection, but Jesus Christ after his Resurrecti­on is a Brother to his Saints, and therefore is that for ever to his Saints: Jesus Christ in all those re­lations he stands in them still to his Saints: And what an abundant ground of hope is this, that we have one so near to us in Heaven within the vail.

Secondly, The Covenant of Grace that is with­in the vail; The bottome of a Christians hope that is within the vail; The old Mosaical Co­venant that was within the vail, Moses carried his Covenant within the tipical vail, Heb. 9.1, 2, 3, 4. The first Covenant had Ordinances of divine [Page 212]service, a worldly Sanctuary, and after the second vail, the Tabernacle which is called the Holiest of all, which had the golden Censer, and the Ark of the Covenant overlaid round about with gold, wherein was the golden pot that had Manna, and Aarons rod that budded, and the tables of the Covenant: The tables of the Covenant, The old Mosaical Covenant was carried within the vail.

Now as Moses took his Covenant and carried it within the vail, so likewise Jesus Christ, who is the Mediator of that New and better Covenant, he takes that Cavenant, and carries it within the vail: So that all that ground of hope that wee have from the Covenant of Grace, which is the great bottome of a Christians hope, all that is within the vail, for Jesus Christ (as Moses) took his Cove­nant, and carried it within the vail.

Thirdly, All the promises of God are now within the vail, they are all treasured and stored up within the Covenant, the Covenant is the grand Promise, and all the promises are in this Covenant, now the Covenant being within the vail, all the promises of God ( every promise of grace, I would lay hold upon, and ground hope upon) are within the vail; so all the ground that can bee for a Christians hope is within the vail: There is a certain foundation, his hope is carried into Heaven already, if pitcht upon Christ our Fore­runner, the righteous one, the great Sacrifice, our Advocate, Christ in all his Relations, the Co­venant of Grace, the promises, it is pitcht within the vaile; For all these are within the vail.

Thirdly, Why a Christians hope must bee fixed within the vail.

Answ. 1. Because there is no safe anchoring place without the vail. All is quick-sands (as I may say) take all the world, it is full of quick-sands, any thing on this side Heaven is a quick-sand, who ever casts Anchor there, casts Anchor upon a quick sand; the only rock that will hold, is within the vail; therefore there is no Anchoring place but within the vail.

I shall make some use.

If it bee so, That the onely ground for a Chri­stians Anchor to bee fixed upon, is within the vail.

Then this truth doth call upon many souls to remove their Anchors: Remove your Anchor of hope, or you are undone for ever: O there is many a soul grounds his hope some where else; Remove your Anchor, else assuredly, you will perish for ever; If your Anchor bee cast without the vail.

First, Art thou such a one as rests in morallity? Some have cast their Anchor in the common rode of morallity and Civillity; that is, is the hope thou hast for heaven grounded upon this? That thou art a Civil man, observest the com­mands of God, walkest honestly and justly a­mongst thy neighbours, doing no body no hurt, and therefore thou hopest thou shalt go to Heaven: Is thy hope grounded upon any such thing as this? As sure as thou art here, thy hope is grounded without the vail, and thou wilt suffer shipwrack: Oh remove thy Anchor, this will never bee an Anchor-hold, thou mayest [Page 214]hold a while, if there come a little blast, thou mayest hold as an Anchor upon the quick sand, but when the great storm comes, the tempest of death, thou wilt never hold it, having not a firm rock, it is on the sands; if thou hast ground­ed upon this that thou art a Civil moral man, not so bad as others, others are worse, and do not serve God so conscionably as thou dost, and therefore thou hopest God will save thee; O pluck up Anchor, cast a new, for assuredly this is below the vail, it will never hold.

Secondly, Art thou such a one as hast cast thy Anchor of hope not onely in the common rode of Civillity and Morallity, but in the outward Court of Profession? thou art not onely a Moral Civil man, but a great Professor, hast taken up a great profession, prayes ever and anon, come and frequent meetings, or it may bee when thou comest home, prayes, read a Chapter, because thou wilt do something answerably to thy Profession, and therefore thou hopest God will save thee: O is thy hope grounded upon this? Then pull up Anchor too, this is not within the vail, thou must weigh Anchor, for thou art yet short of Heaven, below the vail, where a Saint casts, Anchor, all this is below the vail; when a man rests in his Profession, praying, some good doings, thinks God should save him for this, this is short of the vail.

Thirdly, Is the Anchor of thy hope cast in the Sanctuary, is it cast (I mean) in the visible Church? Is all thy hope for Heaven grounded upon this that thou art a Church-member, and art in the Church, therefore thou hopest thou [Page 215]go to Heaven? What a Church-member go to Hell! I am a Church-member, therefore I shall go to Heaven: Is thy hope pitcht upon this that thou art in the Church? O pull up Anchor too, for thou art yet short of the vail, thou hast not yet cast Anchor within the vail; If thou ground thy hope upon this, hopest God will save thee, bee merciful to thee, though thou hast many failings, yet because a Church member, got into the Church, before, conscience troubled thee, but when got in to the Church, thou art at rest, now I am well, now I am sure for Heaven, settled, shall never fall, this is without the vail: For the Sanctuary, or holy place, which was a type of the visible Church, that was not the Holy of Holies, that was without the vail; So if thy hope for Heaven (Brethren and Sisters here of the Church, look where your hope is pitcht) if it bee grounded upon this, that I hope God will save mee, because I am in the Church: O I tell thee, that thou mayest bee, and yet perish for ever; thou mayest have thy hope grounded upon this, that thou art a Church-member, and yet no hope at all within the vail, but upon a sandy foundation, and when a storm comes, thou wilt suffer shipwrack, if a Church suffer not shipwrack for thee; If this bee the ground of thy hope, O go home, labour to pull up Anchor, and cast thy Anchor upon that within the vail. This is not enough to bee in a Church-society, as those of old might come into the place of wor­ship, and yet never come within the vail; so mayest thou, the Lord help us that wee may look to this, that our Anchor of hope bee pitched [Page 216] within the vail, bee grounded upon something there, else it will not hold; it is not to walk in the Heathenish way of Morality, nor Profession, nor holy place within the Sanctuary, it must bee within the vail; If thou art a moral man, not so bad as others; art thou one that hath made a profession of Christ, and done something an­swerable, or art come into a visible Church, art a Church-member, for the Lords sake, go home, pluck up Anchor, pluck up such hopes by the roots, as you love your souls, as you love your eternal souls, Pull up Anchor, or thou art un­done for ever, thou wilt surely suffer ship­wrack, my life for thine, if thou goest on, if thou Anchor here, if thou pitch not within the vail, thou wilt suffer shipwrack one day, thou wilt not hold when the storm comes; but if thou hast cast Anchor upon Jesus Christ, the Great Sacrifice, upon the blood of Jesus, the righteousness of Jesus; if thy hope bee ground­ed upon the Intercession of Jesus, the Co­venant of Grace, the Promises of God, this is that foundation of hope within the vail, that will hold.

Therefore go home, labour to pluck up your salfe hopes, and say Lord, Lord! Pitch, Pitch my Anchor of hope upon the blood of Jesus, upon the Covenant of Grace, upon the Righ­teousnesse of Christ: J have all along hoped for Heaven upon something without the vail; Lord, Lord, Come now, now, Pitch my Anchor upon this, within the vail; the Blood of Christ, the Righteousness of Christ, the Intercession of Christ, the Covenant of Grace, [Page 217]the Promises of God, such things as these: ground thy hope for Heaven: If thou ground upon any other, thou wilt perish for ever.

And O how many are there, that if I should aske, What is your hope built upon, O, saith one, I hope God will save mee, I am not so bad as such and such, I doe not live in such sinnes, I pray sometimes, doe some good Duties; I hope God will save mee, I am a Church-member: Are your hopes grounded, pitched upon such things as these? O you will perish, if your hopes continue here, if they bee not pitched within the vail, there is the onely place where a Christians hope is to Anchor; Nay, I am not to pitch my hope upon my Graces or Qualifications, though they are good, and things desireable, to have as much grace as may bee, yet I must not pitch my hope upon this, that I finde an humble heart, a heart full of love to God, a broken heart, I must not Anchor my hope upon this, because these are short of the vaile.

I doe not say this is such a foundation as the other, That a soule that pitches upon, shall split his soule for ever, though God may save him, yet hee shall bee split in re­spect of his peace, comfort, assurance, day after day: If you ground your hope up­on this, That you have an humble, broken heart; It may bee to day thou findest an humble heart, but to morrow a proud heart: Where is thy hope now? Thy com­fort is split, if thou groundest thy hope [Page 218]upon this, that thou hast a broken heart, to weep in this duty, and the other, but thou findest a heart like a stone in another; where is thy comfort now? If thou groundest it up­on thy love to thy brother, it may bee to day thou lovest him, to morrow thou art full of wrath, though thy hope shall not perish for ever, though the foundation bee from God, though within us, from the Spirit of God, yet all the comfort thou takest from this, will bee split, thou wilt bee undone in thy comfort for a time, therefore the onely ground for our hope must be within the vail; Let this then stir up every one to pitch their Anchor within the vail.

Art thou such a one as hath thy Anchor yet to cast? That is one that hath no hope, not from any thing at all; or one that hath some hope it may bee from Profession, Civility, or Church-membership. O labour now to pitch thy hope upon something within the vail.

I will onely shew you a few things by way of motive from the consideration of that glorious place within the vail, it would incourage any one to cast their Anchor of hope there, there are so many gloious things to bee injoyed there.

First, Consider within the vail (that is in heaven) there is the blessed presence of God to bee seen for ever: There is the Beatifical vision, beholding of God for ever and ever, it is within the vail; there is the beholding God as a recon­ciled God for ever and ever, there they shall see God face to face, behold all the glory of God, not a little, b [...]t fully, and perfectly.

Secondly, Within the vail there is full partici­pation of God: A poor soul that casts his hope within the vail, there hee shall come to partake of God, of the love of God; there hee shall not have it by drops as now, but it shall come streaming forth; wee are here to pray that wee may bee filled with all the fulness of God, there wee shall have the answer of this prayer, in being filled with all the fulness of God.

Thirdly, There is the society of all the blessed Saints and Angels: There is society and injoy­ment of all the Saints and Angels, all the Saints of God, they shall see them within the vail; and what a blessed thing is it to have society with all the blessed glorified Saints, and all the bles­sed Angels together? There are all the Saints wee knew here, all that are Saints wee shall in­joy them all together there, there wee shall come to the General Assembly of the spirits of just men made perfect.

Fourthly, There are many glorious Privi­ledges, Freedomes, and Immunities there, that are not to bee injoyed any where else.

1 There is freedome from sin, not onely free­dome from the power and dominion of sin; O but there is freedome from the appearance of sin, thou shalt bee rid of all thy corruptions, when thou goest within the vail, shalt shake them all off, there is not one sin, nor corruption can bee carried with thee thither; the poor soul that hath been buffeted and beaten under his corruption, and cryed out, I shall perish one day, when thou comest within the vail, there shall [Page 220]bee freedome from all these; every one left be­hinde, and thou shalt go a pure spotless soul, without any sinne sticking to thee; O who would not go to such a place, cast their Anchor there?

2 Within the vail there is freedome from all stings and torments of conscience; There shall bee peace, blessed peace, for ever and ever, and nothing but peace shall the poor soul injoy: Conscience within the vail, is altogether a friend, sometimes here, conscience appeares as an enemy, but there conscience shall bee a continual friend, everlastingly speake for thee, beare witnesse for thee for ever: O how is a soule tormented with stings of consci­ence many times? Take a poore carnal crea­ture, how is hee tormented with stings of conscience? O! but if such a poore soule could pitch his Anchor within the vaile, hee should finde a great deale of the sting taken off here for the present, and wholly at that day when hee comes within the vaile; There is nothing but peace, peace, there.

3 There is freedome from all Accusati­ons, and Temptations of Satan; when within the vaile, the Devill shall never accuse more, hee cannot come there, never tempt more. Now what violent Temptations are wee under? One while tempted to one sinne, another while to another; but then wee shall bee free from all, never tempted, to distrust the Grace of God more, never tempted to unbeleefe more, never tempted [Page 221]to murmure against God more, never tempted to bee proud more, Temptations cease within the vaile; Thou shalt leave all that is evill on this side the vaile; never shall a poore soule meet with a Temptation there.

4 Within the vaile is freedome from all persecution, and scoffes, and reproaches: There shall bee no cruell Cain, to kill his bro­ther, no persecuting Ishmael, no reproach of Saints there, but altogether blessing within the vail.

5 Within the vaile shall bee freedome from all afflictions and sorrowes that lye upon thee here: Here are Afflictions, Trials and Sorrowes, while wee are here on this side the Vaile; but when a poore soule commeth within the Vaile, there shall bee no more Sorrow, nor Crying, nor Weeping, nor any more paine.

If that bee true in the New Jerusalem, much more true within the Vaile, no more affliction, trouble, nor griefe of heart, all these things shall bee left on this sidethe Vaile.

6 There shall bee freedome from all Infir­mities of Soule or Body, of Nature, or Grace.

There are many Imperfections of Nature wee have here, and many Imperfections of Grace; O! but when wee come within the Vaile, there shall bee no Imperfection of Nature, nor of Grace, but all perfect; no Imperfection in the Soule, nor in [Page 222]the body, the body shall bee like the glorious body of Jesus Christ, Phil. 3. last, and then the soul shall bee perfect, as Heb. 12.23, To the spirits of the just men made perfect; O then soul and body shall bee treed from all imper­fection, And is not this a blessed place to cast Anchor in, where are such blessed things to bee injoyed?

Seventhly, There shall be feedome from all subjection and superiority: There shall bee no subjection arising from any relation, as here; the wife not subject to the Husband, servant to Master, children to Parents, inferiours to Superiours, all shall bee equall within the vail.

Eighthly, Then within the vail there shall bee freedome from death it self, then death shall bee swallowed up in victory, 1 Cor. 15.54. There shall bee no more death there; A wicked mans death is an eternal death, because hee is with­out the vail, therefore an eternal death; but a Saints death who pitches his Anchor of hope within the vail, that is an entrance into everla­sting life, as soon as his death hath put him within the vail, then death is swallowed up, there shall be no more death, death doth but put him within the vail, into eternal life; What glorious free­domes are within the Vail?

5 Again, within the vail there is a glorious inheritance to bee injoyed, a Kingdome is prepared for all those that enter there, those that cast Anchor there, before hand, have a King­dome there ready for them against they come there, and that is called the Inheritance of the [Page 223]Saints in light, a glorious Inheritance, therefore our hope is called an Anchor, because the exercise of the grace of hope is chiefly about our Inheri­tance; Faith is about the Promise, our hope is about the Inheritance, and it is pitched upon the Inheritance before hand: If you cast An­chor within the vail, you cast Anchor upon a Kingdome, a glorious Inheritance, which when thou comest there shall bee thine, a blessed glo­rious Inheritance, a Crown of glory: Henceforth is laid up for mee a Crown of glory, saith Paul: O who would not cast Anchor there, that shall An­chor upon a Kingdome? Who would cast An­chor without the vail, and bee contented one minute, when by casting Anchor within the vail, hee shall have a glorious Inheritance made his for ever?

6 Within the vail there is immediate feeding and teaching: Within the Mosaical vail in Heb. 9.4. there was the golden Pot that had Manna, the Pot of Manna was to shew that immediate feeding, whereby the people Israel, were immediately fed from God in the wilder­ness; This argues when we come within the vail, there shall bee immediate feeding from God, and hee in the midst of the Throne shall feed them; then they shall never have a hungry soul for God more, the soul shall have its fill from Jesus Christ, there is immediate feeding, and it was precious feeding, that Manna was sweet as honey; so shall the feeding within the vail, bee sweet precious feeding.

7 Within the vail there is extraordinary growth: It is the complaint of a Christian [Page 224]here, O I grow but a little, I finde little or no growth; O poor soul, dost thou grow but a little▪ cast Anchor within the Vail, and thou shalt finde extraordinary growth within the Vail: There was Aarons Rod that budded in one night, it budded & brought forth Almonds, and all in a night, here was extraordinary growth, this Rod was within the Vail; When souls come within the Vail, they shall not grow by little and little, and some­times grow (as they think) backward, but extra­ordinary growth.

8 Within the Vaile is Stability: Within the Vail is the Covenant: Now the Covenant is that upon which our strength is founded, for by Grace yee stand, by the Covenant of Grace you stand; now the Covenant upon which our stand­ing is founded is within the Vail; you can ne­ver fall from that condition, who would not cast Anchor within the Vail?

O bee more in the exercise of this Grace of hope: It is one thing I have observed, of all the three great Graces, Faith, Hope and Charity, wee are least in the exercise of the grace of Hope; wee look to exercise Faith, to goe out to the Promises, and to exercise Charity, but Hope, which is the middle grace, wee are apt to neg­lect, if hope bee not exercised in some measure, faith will bee dead, and charity dead; Now the work of hope is to look to the glorious Inhe­ritance; to the reward which one day wee shall enjoy; be much in the exercise of the grace of hope, look upon the reward, God would have us look to it, hath left one grace to bee exer­cised about it, look at the mark of the price [Page 225]of the high Calling; I do not say you should work altogether for it, but look on it for in­couragement, what a glorious Inheritance you shall possess one day, after you have done the will of God here, for you shall receive the Pro­mise; and what is this Promise? the promise of an eternal Inheritance.

O how doth this incourage a poor soul! it is but a little while, and I shall receive the Pro­mise, that glorious Inheritance: Exercise this Grace of Hope, which lyes in Expectation; let us not lay by our Hope, and thinke it enough to exercise Faith and Love, and let Hope lye by that should help on both; It is the Anchor that holds us fast, and makes us steady, it grasps the Inheritance before hand, and holds us to it.

Labour that this Hope may bee cast within the Vail, take heed it bee not pitched upon this, or the other thing, upon any thing with­out the Vaile; But let your Hope bee grounded upon the Covenant of God, therefore hope, be­cause God hath made a Covenant, therefore I lay hold upon this Covenant, because Jesus Christ was given out to dye for poor sinners, his Blood was powred out for ungodly ones; I come to him as a poor ungodly one, to him that justifieth the ungodly, therefore hope.

O ground thy hope upon Jesus Christ, there­fore I hope, because the Lord hath been pleased to make free Promises of Grace to mee, to blot out my sinnes for his Names sake.

Doe not ground your hope upon any thing besides (for that is to ground your hope upon something without the Vaile) and then such hope as this, cast within the Vaile, will make you blessed for ever.

The Lord give you, and I, to pitch our An­chors of Hope there.

Christ's New Commandement.

THE words read unto you, are a part of (and indeed the very be­ginning of) that sweet and hea­venly Sermon which our Lord and Saviour Jesus Christ made to his Disciples, when hee was taking his farewell of them to go to his Fa­ther.

Two things there are, which Jesus Christ seems now upon his departure to have a deep sense of:

• 1 Lest his Disciples in the time of his ab­sence, should bee bereaved of their inward peace and consolation; to prevent which, hee layes them in, in this his last Sermon, many sweet and preci­ous soul-strengthning Cordials.
• 2 Lest through their weakness (they being as yet but little children, as hee terms them in the foregoing verse, amongst whom wrangling and jarring is not onely natural, but a custome) should in the time of his absence fall at oddes and variance within themselves.

For prevention of which, he no sooner minds them of his departure, but hee layes a streight charge upon them, that as they did love him, or regard his honour before men, they would be especially carefull, that there might be no di­vision or want of affection among them when he should be gone: Which charge of his, that it might sinke deep into their memories, he gives it over and over, as in our Text; and again, Chap. 15.12. and again vers. 17. Yea that they might see how exceedingly his minde did run upon this, and how the fear of their failing herein, did (as it were) stick in his heart, considering they were as yet but little children, and therefore very liable to fall together by the ears, he layes down this, as the first and great thing of all, that he would have them to minde in his absence. A New Commandement — (first Commands (as in the Commands of the Mo­ral Law) are greatest) as if he should say, Little children, a little while I am with you, and then I am to leave you; and O it fears mee ex­ceedingly! that no sooner shall I be gone, but you will be together by the ears; and therefore, as the first thing of all, and one main thing that I would have you alwaies to remember, I be­seech you, yea I command you, minde this, to love one another. I am extreamly afraid of the contrary, and therefore I charge you, Love one another, Love one another. A NEW—

The onely Query necessary for the explica­tion of the words, is this, why the Command of Love, is here called, A New Commandement, [Page 229]seeing it is ancient, as ancient as the Law of God, the whole Law being comprehended in this word LOVE.

To omit the various reasons which are given of the thing, that which I conceive to bee most consonant to Truth, and most agreeable to Scripture-language, is this, because This duty of love is more clearly revealed, more fully discovered, and more frequently pressed in the New Testament, than ever it was in the Old. Though it be certain, the Law in the second Table thereof required love to the Brethren, yet did it not so clearly and particularly reveal and presse the same, as wee have it revealed and pressed under the Gospel. And thus in respect of more clear revelation, it may be called, A New Commandement, as the Covenant of Grace, which from first, to last, is one and the same, in respect of the more cleare administration thereof, is in Scripture called, A New Cove­nant.

Doct. It is the Command (one of the great Com­mands) of Jesus Christ, that Saints should love one another.

None I suppose will question the truth of this, if they doe, let them read over the place fore-quoted, together with Heb. 13.1. and the Epistles of John, where this is plentifully urged. One place for all may serve, 1 Joh. 3, 23. where the Apostle summes up the Go­spel into two Great Commands, whereof, the first is faith in the Son God, the second, is love to the Brethren.

In prosecution of this, I shall shew,

1 What great ground and reason there is why Saints should love one another.

2 How Saints may have their hearts brought up to the practice of this duty, to love one ano­ther.

3 Answer some Objections which lye in the way of many as obstacles and impediments, whereby they are hindred from the exercise of this precious grace, and so great and necessary a duty of love.

For the first, I may say, That there is all the reason in the world, why Saints should love one another.

1 I shall begin with my Observation, and make that a reason of it self, because it is the Com­mand of Christ, That Saints should love one ano­ther. Which, should I do no other but repeat over and over, you should see reason enough for the thing. The Command of a Father, is enough with a dutifull Son; The will of the Husband with a loving wife; And so the Command of Christ, had wee nothing else, should bee suf­ficient with those who profess themselves to bee dutifull Christians.

2 To this Command of Christ, wee have added his own example, which may bee a second reason why Saints should love one another, Christ bids us learn of him, and bee followers of him; how will you ever do this Christians? if you love not one another as hee hath loved you all. This example of Christ, Christ himself propo­seth to his Disciples to provoke them to love one another▪ Jo. 1 [...].12▪ This is my Commandement, that [Page 231]yee love one another, as I have loved you. As if hee should say, I have loved you notwithstand­ing you are froward and waspish, peevish, and unbeleeving creatures, consider this, and learn to extend the same love to your brethren, that I have done to you.

3 Saints are in near relation one to another: How near? ( Abraham made this an argu­ment to Lot, why there should bee no strife be­tween them, We are Brethren) Why as near as Brother, and Brother, for they are Brethren, as near as members of the same body, for they are all one body: It is almost a wonder in Nature to see members of the same body fighting one with another, to see the hands beating of the feet, and the feet spurning and trampling of the hands; wee conclude when wee see a man do­ing thus, that hee is not himself, hee hath the frenzie. So it is a wonder in it self (though in our dayes none) to see Saints fighting one with another, one throwing cudgels at the other, and the other at him; certainly were Saints them­selves, they would not do it. When one mem­ber woundeth and bruiseth another, that mem­ber that doth it because, it is of the body, feels the smart as well as that to whom it is done. So when one Saint wounds another, let him look to it: If hee bee a Saint indeed, and of the body, hee himself will one day or other (though perhaps at present hee doth not) feele the smart and anguish of every blow and wound hee hath given his brother; if hee bee not of the body, you know whether he will then, I need not tell you.

4 Saints are beholding one to another. Inge­nuity teacheth us to love those wee are be­holding unto.

Now there is not a Saint, but hee is beholding to other Saints, beholding to them for their pray­ers, &c. O that such who make it their com­mon practice to rail upon, and revile their Bre­thren, would thinke of this. It may be there is not a day thou risest, but thou fairest the bet­ter for that Saint, and those Saints thou frownest upon, and speakest evill of; perhaps hee may have been with his Father, putting up peti­tions for thee even at that instant wherein thou art reproaching and casting dirt upon him; and O! wilt thou for shame requite him thus for his love? If brotherly love be wanting, is there no ingenuity neither? And how knowest thou, but it may bee that, which if it be, how ill dost thou thinke will thy heavenly Father take this at thy hands? Suppose a man had two Sons, and one of them should bee praying and in­treating, of his Father to bestow such and such favours on his Brother, and the other should at the very time, go railing against his brother and reproaching him before his Fathers face; think with your selves, how ill would the Fa­ther take this carriage of his, at his hands. So —

5 Love is debt, Rom. 13.8. Owe no man any thing but this, to love one another, for he that loveth another, hath fulfilled the Law. If he be not an honest man that will not pay his debts, what shall we call them Saints that will not love their brethren?

6 Saints have enemies enough. It is policy when a man hath many enemies, to make as ma­ny friends as may bee, and not to make his friends his enemies; had but the Saints policy, me thinks they should love one another.

7 Breach of love, is the breach of the whole Law, Rom. 13.8, 9, 10. The neglect of some duties break one Commandement, the neglect of others, another: but the neglect of love breaks all. Judge then what a sinner hee that will not love his Brother, is.

8 Wicked men love one another. Is there any good to be learned from a bad man? Yes, this the Saints themselves may learn to love one ano­ther, for so do they.

9 And lastly, There are many duties which lye in common between the Saints, which they are bound to performe one to another; Which they can never do, if love bee wanting, as comforting, edifying, relieving, reprooving, &c.

2 How Saints may have their heart brought up to the practice of this duty of Love.

1 Love Saints as they are Saints, I say, as they are Saints, not as they are of this, or that party, for my opinion or against it, but as they are Saints, thou wilt never love as thou shouldest do, till thou lovest Saints as Saints, as they have the Image of God upon them, Christ and the Spirit of Christ in them, which is the onely thing lovely in all, and for which all are to bee loved. I am not when I should exer­cise love, to ask the question concerning the party to bee loved, is hee such a one [Page 234]or such a one, of this opinion, or that, high, or low in the world, of little parts, or great parts, &c. No, but is hee a Saint, or not, a new creature, or not; Hath hee the Image of God upon him or not? If so, let him bee what hee will for any of the other, I must love him, and it is my duty to love him.

But alas, in our dayes, the question is, Is hee such a one, or such a one, then I will have no­thing to do with him; what though hee bee a Saint? Men are not so mad to say so, but their practice shews it. What a ridiculous thing would it bee, if a man should send his Son to a dear and intimate Friend of his, and his Friend before ever hee would admit him into his pre­sence, or own him to have society with him, should put out twenty foppish questions con­cerning him, what is hee? is he sickly, or well, a youth, or a man grown, beautiful, or deform­ed? hath he brown hair, or black? To ask is he my Friends Son? were a beseeming question, but to stand asking and delaying upon the other, would bee extreamly foolish, and that which might well make an A, B, C, boy laugh at him. So &c. —

Would you love aright, love Saints as Saints, Do not say, Is he rich, or of parts, I will love him? Is he for my opinion, I will love him, if not, let him bee as holy as hee will, I will hate him, and revile, and speak evil of him; No, no, Love all as Saints. Let mee tell you, Hee that loves another, for parts, loves him for something of the creature, for parts are such; hee that loves another for his opinion, loves him for himself, [Page 235]for hee loves himself, and his opinion in the man: But he that loves another, because hee is a Saint, and hath the Image of God upon him, hee loves him purely for Gods sake.

Now to set this truth upon our hearts, con­sider,

1 If ever thou wouldest have God to own thy love, love Saints as Saints. God will own no other love, though it go currant on earth, it will not in Heaven. Christ at the last day owns onely that love shewn to Saints at Saints, to the least of Saints, Matth. 25. Think you not that there were many at Christs left hand at this day, who had loved great Saints, &c. and yet Christ owns not their love?

2 If ever thou wouldest have the comfort of thy love, love Saints as Saints: The Devil will finde some flaw in thy love; let it run in what channel it will, if not in this; he will say when thou wouldest take comfort from thy love, that thou didst not love such a one because a Saint, but be­cause he was of thy opinion, or rich, or of great gifts, and parts.

3 If ever thou wouldest love as God loves, love Saints as Saints. God loves his people out of no other respect, but as they are Saints, as he sees his image upon them. As a Father loves his childe out of no other respect so much as this, as he is his childe, not so much because of his shape, or part, little or great, a Boy or Girle, &c. So saith a Father, This is my childe, and there­fore I love him; saith God, This is my childe, he hath my image upon him, and therefore I love him: If thou wouldest love as God loves, [Page 236]look at nothing in the world so much in those whom thou lovest as whether they bee Saints or no. I had rather love a man, and hold com­munion with him, who differs in a hundred things from mee, if I see in him the Image of God, and the Spirit of a Saint, than he that jumps with mee in every tittle, if this bee wanting, I had rather love a man that can speak but ten words, and hath in him the power of what hee speakes, and is humble withall, than hee that can utter ten thousand curious notions, and is proud, and self-conceited therewith, wanting the power of them all; because so do­ing, I should love as God loves, and hold com­munion as God holds communion.

4 If ever thou wouldest love here, as thou shalt love in Heaven hereafter, love Saints as Saints, There are many souls, who if ever God bring them to Heaven, will love their brethren in ano­ther guise way than now they do; then they shall not flye one on the back of another, and one bee ready to kick another out of Heaven, saying, You are such a one, and the other him, and you are such a one; No, then they shall bee ashamed of such childish tricks, as a grown man is ashamed to thinke of what trickes hee plaid when hee was a childe, how hee scratch­ed one brother, and because hee was but a little crossed in his will, laid another cross the pate.

No, then Saints shall love Saints, as Saints; Then shall one say, I love thee because I see the Image of my Father in thee▪ and the Glory of my Father upon thee; And then [Page 237]shall the other say, and I love thee for this, and nothing else.

Now from what hath been said, of loving Saints as Saints, that you and I may practice it; let us endeavour to have our hearts brought up to love these four sorts of Saints, and so we shall love Saints as Saints.

1 Love little Saints. See Christs care of little ones, Matth. 28.18. how will hee take it at the hands of those who shall receive them, Vers. 5. How ill hee takes it from them who offend them, Verse 6. How carefull he is, that they may not be despised. Vers. 10. And how carefull his Father is of their salvation. Vers. 14. Yea Matth. 25. When Christ passeth sentence, hee absolves, or condemns men ac­cording as they behaved themselves towards the least of his Saints, either in doing, or not doing for them. Vers. 40.45. Christ doth not say, In as much as you have done, or not done, thus and thus, for Sir such a one, and Master such a one my servant; But in as much as you have done, or not done thus or thus, to one of the least of these.

Saints that goe in their Scarlet Coat, in their Silkes, and Velvet, many will love, but yet they love not Saints as Saints: Wouldest thou love Saints as Saints, labour to love Grace in the Grey Coat, Leather Coat, as much as in any other.

2 Love Saints in their lowest condition. If thou hast loved a Saint, when the world and friends favoured him, see thou lovest him as much when all these frown upon him.

3 Love contrary minded Saints: It is nothing to love a man that will speak as I speak, and do as I do.

4 Love offending Saints, I am to forgive him, and I can never heartily forgive him, if I doe not love him, Matth. 18.21, 12. Peter thought seven times a great matter, Christ bids him for­give his brother seventy times seven, to teach us that many offences should not break the band of love amongst Saints.

I shall conclude all concerning this, with that of the Apostle, Col. 3.10, 11. where he tells us, that in the New creature, there is neither Greek, not Jew, i.e. Men are not to be considered as of this Nation, or that, Circumcision, or Uncircumeision, of this opinion, or that, these were so great contrary opinions in those dayes, or as enjoying outward priviledges, or wanting them, as Cir­cumcision was accounted a great priviledge to those that had it. Barbarian, Scythian, as they are rude, illiterate, or clownish persons, as the Barbarians, Scythians, were a rude people: Bond, or Free, that is, a Master or servant, in Autho­rity, or out; But Christ is all, and in all, i.e. Christ is all we are to look at, and it is Christ in all wee are to look at, all are to be looked at as they are in Christ, as Saints.

2 Love though thou are not loved. Thus Paul loved, 2 Cor. 12.15. There was abundant love in Pauls heart to them, though little in theirs to him, Yea the lesse in theirs, the more in his.

It is the practice of most, they will love onely so far, and so long as they see themselves beloved, and therefore upon any suspicion of [Page 239]theirs, that their Brothers love declines towards them, theirs immediately cools towards him, and that is an evill which both speaker and hearers, have too much their shares in; whereas the contrary is our duty, who ever I look upon as a Saint, I should love him, though he love not mee, I should not only love him when hee loves mee, honours mee, speaks well of mee, but when hee doth the contrary; that so should his love quite dye towards mee, yet mine might bee as hot and lively towards him as ever; now to do this, consider,

1 That I shall give an account not of my Brothers love to mee, but of my love to my Brother. Christ will not ask mee, did your Brother love you? but did you love your Brother? if hee love not mee, let him look to that, hee shall answer for that, but if I love not him, let mee look to that, I shall answer for that; if hee will walk so, as to give his account with sadnesse, shall I do so too? It is said, 1 John 4.17. That love gives us bold­ness in the day of Judgement, how so? which will absolve or condemn, (as I said before) as men have behaved themselves towards his Saints, in loving, or not loving them, and there­fore such as have been more full of love, shall more boldly appear at that day.

2 That my spiritual comfort lies not in my Bro­thers love to mee, but in my love to my Brother; What comfort were it, though all the men in the world should love a Saint; if this were all, it were poor comfort. But now if I can love a Saint, because it is my Fathers will I should, when yet hee loves not mee; what comfort is here? when [Page 240]the heart can as'twere say, I love thee Brother, because thou art a Saint, hate mee as much as thou wilt, I care not for it, for I am resolved to love thee, because thou art a Saint, whether thou wilt or no.

3 That the excellency of love lies in this, in loving my brother, when he loves not mee; to love when I am loved is no excellent love, this is only to do as Publicans do, as wicked men may, there is no singular thing in this. Mat. 5.46, 47.

4 My love comes nearest to Gods love, when I love, but am not loved; God loved us when hee was not loved of us, before we loved him, 1 Joh. 4.19. We love him because he first loved us.

Now that we may do this, take this rule (for in truthes of this nature we must have precept upon precept, and line upon line, as the Pro­phet speaks) ever make this the ground of thy love to thy brother, that thou art beloved of God, and because thou art beloved of God, therefore thou wilt love thy brother; say soul, when thy Brother hates thee, I am beloved of God, my Brother hates me, but I am beloved of God, he speaks evil of me, but I am beloved of God, and because I am be­loved of God, and that God that loves mee com­mands me to love my brother, therefore I will love him, though he love not me. This John lays down as the ground of our love to our brethren, 1 Epist. 4.11. If God so loved us, we ought also to love one another.

3 Account thy self least of Saints, and judge every one better than thy self. Thus did Paul, Ephes. 3. and this rule Paul lays down to main­taine love amongst the Philippians, Let each one [Page 241]esteeme others better than themselves, Phil. 2.3. My Brethren, you know it (for it is an evil that at one time or other we shall all of us finde in our own hearts) that it I do but see a little more love expressed to another than my self, I am pre­sently ready to think that another hath all the love, and that I am not loved at all, and so am ready to hate both the party that loves, and the party that is loved. Now, whence comes this but only hence, I am of a proud and filthy Self-conceit, think my self better than another, and that therefore I deserve more love than he, where­as did I account every one better than my self, then when the case is thus, I should reason thus: What though such a one be loved better than I? and such a Brother love him better, yet is there no reason that I should be offended either with him that loves, or him that is loved, because he that is loved is better than I, and so deserves more love than me, I will not therefore be angry with my Brother because he loves him better than I, nor envie him because he is so loved, but I will ever honour love, and prize both the one and the o­ther.

Now, that thou maist come to look upon thy self as the least of Saints; consider,

1 The opportunities and means thou hast had a­bove others: Say, yonder is a poor Saint, sup­pose I have more than he, yet if I consider the opportunities and means I have had, which hee hath wanted, in this respect I have less; I have had the Word plentifully in the power and pu­rity of it taught, been in Church fellowship so ma­ny years, he poor soul hath wanted all this, and [Page 242]yet how lively is he? had he had my opportunities he would have been ten times better than I.

2 The time thou hast had: say, I have been ten, twenty, thirty, forty years in Christs Schoole, and yet what a Sot am I, what a dead heart have I? yonder is one but of yesterday, a year, two year old in grace, and yet how farre is he got, and fair on the way to get before mee already.

3 The several ways God hath taken to make thee grow; one while I have been afflicted in my body, another while in my estate, I have lost such a ship, &c. another while in my Children, such a Childe lost, &c. yet after all, I am as carnal as ever; O had God taken so many ways with such and such, there would have been other fruit of it in them.

4 Rule. Get a heart taken up with Spiritual things; you shall seldome see a Saint whose heart is taken up with Spirituals, to bee of a wrangling or quarrelsome spirit, but ordinarily those that are lowest in Spirituals, are highest in strife and contention. A Spiritual heart hath so many admirable objects to employ its self and time about, that hee findes no leasure to brawl with, or to buffet his Brother; as, take a man that hath his head taken up with high things, a noble spirited man, let him pass the streets and one laughs at him, another miscalls him, hee takes no notice of it; but now, take a low spi­rited man, and if they grin at him, hee'l grin at them; miscall him, hee'l miscall them: this comes from the lowness and baseness of his spi­rit, so here-hence comes our divisions, hence [Page 243]our strife. Christians are of low and childish spirits, and we know it is a very ordinary thing for Children to wrangle and fall together by the ears in their Fathers house, but grown men wont do so. Would you maintain love? get your hearts exercised with spiritual things: if thou art one who art of a wrangling and con­tentious spirit, it is a sign thou hast an idle heart, thou dost little; as Boys whilst they are in the School at their Books they'l agree, but turn them out to play, though but half an hour, they'l be together by the ears: so here.

5 Walk wisely. A great part, or the greatest part of those differences which are amongst Saint, arise from indiscretion. Indiscretion it is the mother of strife and division. Had but we Spi­ritual wisdome, how to walk and behave our selves towards each other, though there are many corruptions in our hearts, which other­wise would divide us, yet this would prevent it: had wee wisdome there would bee oneness of heart and affection, though there bee difference in judgement and opinion. And therefore it is not in vaine, that Paul speaks so much of wis­dome, and presseth beleevers on so much to walk wisely; Wisdome would make up many a breach which folly opens. I have known Chri­stians whose principles in many things have differed one from another, and in some smaller matters their practices too, who yet have walked through wisdome given to them, with so much love and tenderness, and sweetness each to other, as none could think by their carriage each to other, that there were the least difference a­mongst [Page 244]them, so much love, tenderness, meek­ness, &c. as if there were no difference at all: now would we have and maintaine love? then walk wisely.

Walk wisely in admonitions and reproofs; if thou art one who mayest reprove with more authority than another may, doe not always stand upon it, and bring thy authority along with thee when thou art to reprove. Some­times, and in some cases, a man may bring his authority along with him, as Paul bids Titus, chap. 2.15. Rebuke with all authority; that is, in case his authority is despised, and in this sense I take it, Paul speaks so much of his own autho­rity to the Churches of Galatia, and rebukes them sharply for their back-sliding, because they through the secret and subtil insinuations of the false Apostles, were brought in a great mea­sure to despise Pauls authority; but always a man is not to do so, see in what a milde and win­ning way Paul speaks to the Corinthians, 2 Cor. 10.1. he is loath to use his authority, and there­fore in a milde way beseecheth them that hee might overcome them that way, and not bee put upon it to use his authority. So again, Chap. 13.10. hee gives this as a rule to the Galatians, Chap. 6.1. so 2 Tim. 2.24, 25.

Again, if thou art (the case requiring it) to rebuke with sharpness, as Paul tells the Corin­thians, if he came and found them in such ways they were in, he must use sharpness; then endea­vour so to carry thy self that it may plainly ap­pear that thy sharpness, it is not the wrath of man, but a true zeal of God. This wee may see [Page 245]in Paul, 2 Corinthians 13.1, 2. verses, compared with 7, 8, 9.

Again, let it appear unto them, that thou hast a heart as well sensible of their evil, and to mourn over the same, as a tongue to reprove them for it; how sensible Pauls spirit did use to be when hee was to reprove, you may see, 2 Cor. 12.20.21.

Again, let it appear that thy design is not their trouble, or the destruction of their peace, but their good, and Christian edification, 1 Cor. 12.19. & chap. 13.10. though it is a hard thing to make a man sensible in reproving, that his good, and nothing else is aimed at, yet if once that bee attained, then is the reproof likely to prove effectual.

Again, do not make reproof a common custo­mary thing, to reprove a man for every thing, and every trifle, this will hinder the fruit of it upon the heart of him whom thou reprovest.

Again, reprove private offences privately, pub­like publikely; do not reprove every private of­fence in publike, that man which would thank thee for a reproof in private, may speak evil of thee for thy reproof in publike, yet if an offence be publike, it must be reproved publikely, 1 Tim. 5.20. Gal. 2.14.

Again, for the time forbear thy reproof, whilst a man by some present distemper of pas­sion, &c. is uncapable to receive good thereby.

Walk wisely in respect of thy knowledge and practice in lesser matters; if thou hast more light in some things than thy brother hath, and thou canst not practise thine own knowledge without offence to thy brother, forbear thy [Page 246] practise, Rom. 14.20, 21, 22. 1 Cor. 8.9. to the end, and Chap. 10.28, 29. yet here take this caution, if it be not weakness which is the cause why thy brother stumbles, but wilfulness, and obstinacy, then it is thy duty to practise, Gal. 2.

6 Rule. Look not so much upon what is evil, as upon what is good in thy brother. Wee are ready every one of us to look upon our Brothers worst side, and that breeds dis-affection in one to ano­ther, but we should ever look upon his best side, that would beget love and affection in one to the other; when I see pride, or passion, or any corruption stirring in my brother, then I should say, this is my brothers worst side, let me look upon him on the other side, and there I shall see a hatred of these things, there I shall see him groaning under these as his burden; I say, do not look so much upon the evil, as the good that is in him: True, I see such and such failings and weaknesses in my brother, O but though these things lye at the top, yet there is grace at the bottome; there is pride at the top, but a heart that desires to be humble at the bottome; unbelief, discontent, &c. at the top, but faith, and submission to the will of God, at the bot­tome.

7 Put not an ill construction upon that which way have a good put upon it; it is the nature of the Spider to suck poyson, from that which the Bee gathers honey: now we should all imi­tate the Bee, suck honey where it is to bee had. If I see an action of my brothers that may have a double construction put upon it, a good and a [Page 247] bad, Charity it bids me to chuse the best, and not to take the worst; Charity (saith the Apo­stle) beleeveth all things, hopeth all things; it beleeveth, hopeth the best of all things. Thus should I do, ever put the best construction I can upon the thing which may be doubtfully taken, for whilst I put a good construction upon such a thing, I do well, because I follow the rule of cha­rity, whilst I do otherwise I do very evil, be­cause I break that rule.

8 Get forbearing spirits; This the Apostle stirres up to, Ephes. 4.2. With all lowliness and meekness, with long suffering, forbearing one ano­ther in love. The more Christian forbearance there is amongst Saints, the more love there will be, what causeth division more than this? if the division arise from different principles, it is because I cannot forbear, my brother speaks contrary to me, and I cannot forbear him, nei­ther he me; it from practise, hence likewise it grows, my brother injures me, speaks evil of me, I cannot forbear him; I do so to him, and he cannot forbear mee; were there but that for­bearance should bee in any one, it would heal the difference of either side. O Saints, would you love? forbear one another, forbear one ano­ther.

Obj. But such a one hath injured me, and I have given him no cause?

Ans. Why then forbear him, thou wilt have the more comfort and peace in so doing. A­gain, now thou art like a Christian in forbearing him, a man may from natural light forbear another who hath injured him, if he himself [Page 248]gave the other cause to do so; but now, if thou canst forbear another, who hath injured thee when thou hast not given cause, this is to act like a Christian. Thus did Christ, he gave no cause to any to revile him, or Crucifie him, yet when they did it, he forbare them, when he was reviled, he reviled not again — 1 Pet. 2.23. Isa. 53.7. innocent as a Lambe, yet led to the slaughter, and opened not his mouth.

Obj. But if it were once I could bear it, but it is often?

Ans. The oftner it is, the more noble spirit shalt thou be of to forbear him; a Childe can forbear a thing a while, but a man can longer. Again, hath not God forborne thee often, when he might have poured his wrath upon thee, and when thou hast dealt as injuriously with him, as thy brother hath with thee, and wilt not thou forbear thy brother often? Say with thy self, O how long has God forborne me!

Obj. But wert it a small injury I could forbear, but it is a very great one?

Ans. Let me ask thee one question, Is it greater than ever thou didst commit against God? if so, then indeed it were much to forbear him; but if otherwise, wilt not thou forbear him, as God thee? Again, the greater injury, the more grace exercised in forbearing, and the more comfort in it.

Obj. But I were not a man if I should bear every thing and put up all, tread on a worm and he'l turn again?

Ans. Thus flesh and bloud will reason, and thus Centiles reason; but it must not bee so [Page 249]amongst us. Hear the Exhortation of Paul, Rom. 12.19, 20, 21. Dearly beloved, avenge not your selves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink. For in so doing, thou shalt heap coals of fire on his head. Be not over­come of evil, but overcome evil with good.

9 Consider all are but men. Thou seest some­thing in thy Brother which possibly might pro­voke thee to with draw thy love from him, he sees something in thee, which might provoke him to the same; now let each consider of my brother, why my brother is but a man, and therefore he hath his failings as other men have; indeed, were he an Angel I might expect other actions, and other carriage, but he is but a man, and I must look upon him as a man subject to failings as I my self am. Yonder I see weak­nesses, but they are the weaknesses of man, a poor man —

10 Acquaint your selves with one anothers spi­rits more. Strangers have not that affection the one to the other that intimate friends have; so whilst Saints are strangers one to another, there will not be that love and communion amongst them that there should be, and were they more acquainted with one anothers spirits, would. Whilst the Disciples were unacquainted with Pauls spirit, they were affraid to own him into their company, though he assayed to joyn with them; but when by Barnabas his relation, they understood something of his spirit, and the work of God thereupon, Paul and they sweetly clo­sed: [Page 250]so afterwards, a long time the Apostles at Jerusalem were affraid to own Paul as an Apo­stle, through some suspicion or doubt they had of him, but afterwards when through Confe­rence, and communion one with another, they perceived the grace that was given Paul, they then owned him, and gave him the right hand of Fellowship, acknowledging him an Apostle as well as themselves; so that we see what comes by acquainting our selves with one anothers spirits. Christians which before stand aloof off the one from the other, and will not speak to each o­ther, may come when they know one anothers spirits, sweetly to close, and embrace one ano­ther; yea many a Saint upon this, instead of falling foul upon his brother, as before hee did, now falls foul upon himself: What a filthy wretch was I? my cursed heart would not close with my brother, but I was ever full of suspici­ons, jealousies, surmisings, thinking and speak­ing the worst, and now I see (blessed bee God, I see it at last) that my brother is a true Childe of God, and there is more grace in him, for ought I know, than in my self. O Saints, let us get ac­quaintance with one anothers spirits: I may know Master such a one, and Mistris such a one well, for outward acquaintance, & yet a stranger to his or her spirit; and assure your selves of this, that there is nothing in the world will more beget and maintaine love amongst you than this, as I shall by being acquainted with my brothers spi­rit, see the grace of God in him, which will much draw my heart ten times more, than any gifts or parts which I behold outwardly can do; [Page 251]so likewise by near familiarity with him, and ac­quaintance with his spirit, there will bee twenty things, which through my mis-interpretation of outward actings, or some such thing did hin­der love, and beget dis-affection in me, to my brother, prevented: as for instance, Suppose I see my brother occasionally walking, and dis-coursing now and then with a prophane man, presently whilst I look barely upon the outward action, my heart is ready to boyl with strange jealousies. —

Now that we may get acquaintance with one anothers spirits:

1 Bee much in communicating experiences, and the dealings of God with you, one to ano­ther.

2 Be much in finding out, and knowing the reasons of thy brothers outward actings; this will bring to much acquaintance with thy brothers spirit, and how and in what manner it usually works.

11 Improve one anothers gifts and graces more; as, get acquaintance with one anothers spirit, so improve them: Hath God given thy brother a spirit of prayer, improve it, get him much to pray for thee; hath God given thy brother more faith then thou hast? improve it, desire him in thy wants and streights to beleeve for thee; now in so doing love will be abundantly increa­sed, thy brothers love will work more towards thee, whilst he is improving of his grace for thee; and thine to thy brother, whilst thou seest that such and such mercies thou hast through thy brothers faith and prayer. This is a certaine [Page 252]rule, the more I do good to any in a spiritual way, the more I shall love him, the more any receive good, will hee love mee. And I take it, this is one reason why God bids us so much to pray one for another, that by improving one anothers graces, wee might have more love each to other.

12 Take as little notice as possible may bee of injuries. Many times it may bee I take notice of a little matter, a trifle, and this sets my spirit a boyling, and quencheth my love to my brother, and my brother hee seeth mee so captious that I take snuffe for every trifle, and this raiseth his spirits, and incenseth them more against me. Therefore the best way to maintaine love, is not to take notice of injuries, no further then as I am bound to do, sometimes it is my duty to do it, when as I see my brother in injuring me doth highly offend against God, then it is not my pride, but rather my self-denyal to take notice of it.

Thus much of the second thing, How Saints may have their hearts brought up to the practice of this duty.

3 Is to answer some Objections which lye in the way to hinder it.

Object. But some will say, I know as well as you can tell mee, that I should love Saints, and so I do; but I do not think such and such to bee Saints.

Ans. 1. Is he such a one, who in the judgement of other as godly as thy self (and it may be more unprejudiced, and who both know him, and his conversation as well, and it may be better than [Page 253]thou doest) is accounted a Saint, and doest thou know nothing of him to evidence the contrary, which they do not; then though this bee not sufficient ground for thee to conclude him a Saint, yet so much ground there is, that without breach of charity, thou canst not conclude the contrary. Let mee tell you, that some of Gods people when they see ground to question anothers sincerity, yet he professing himself to bee a true Saint, and other godly men so esteeming of him, if the ground be not very clear and evident, when they shall come to pass any censure upon such a one, their hearts will smite them, and they will reply upon themselves, why should I be suspi­tious of such a one; this is my base corruption, hee may for ought I know, bee ten times better than I, and more holy in Gods sight than I, &c.

2 Let me by way of answer farther tell thee, that it is not necessary thou shouldest certainly know him to bee a Saint whom thou lovest; but it is a ground sufficient for thee to love, if hee appear to bee so, and thou seest nothing expresly to the con­trary. If I should onely love those whom I cer­tainly know to bee Saints, and should bee or a censorious spirit, I might it may bee some­times see cause to question, whether or no I should love any; and if others should bee dili­gent observers of my actions, and walk by this rule, might they not sometimes it may bee see ground, to question whether or no they ought not to withdraw their love from mee? would I bee willing, they for every failing they see in mee should do so; Let mee then take heed [Page 254]of doing that to others, I would not have done to my self. Therefore I say it is enough for thee and mee, that those whom we love appear to bee Saints, and we do not see clear and evi­dent ground to the contrary, though really they are not so. And doth not Christ intimate as much when hee tells his Disciples, Whosoever shall give a cup of cold water, in the name of a Disciple, Mat. 10.41, 42. Yea let mee tell you, that a true Christian hath many times as much comfort in a deed done to one as a Saint, though he should bee none, hee judging the best, as though hee were a Saint indeed; As for example, I give an Alms —

3 Take heed thou doest not as many do, make this an object to colour over some corruption. Thou hast a corruption in thy heart, will not let thee love such a one, and to hate him, and satisfie thine own conscience, sayest hee is not a Saint.

4 What if he should bee a Saint? What if God at the day of judgement should own him as one; as one saith of one abusing a Scrip­ture; what if at the judgement day this should not be the meaning of the Text? So what if this thy interpretation of thy Brother, that hee is an Hypocrite, should not be Gods?

2 Object. But he is not of my opinion.

Answ. Thou art in a miserable condition, if thou lovest thus: If thou hast no better evidence for Heaven than this love, such love will not evidence thou lovest God, but thy self.

2 Hee differs from thee, how if his should be truth, and thine error; May not such a thing bee?

3 Hast thou done thy duty in matter of practice to bring him out; if not, wilt thou blame him, because hee goes from his duty in matter of opinion.

4 How if Christ should measure out to thee in the same way? Say soul, you love onely those that are of your opinion, you are not of mine, be­cause you do not love Saints as Saints, which is my minde should bee done; therefore expect no love from me.

3 Object. But he hath so many corruption, I cannot love him.

Answ. God doth love him notwithstand­ing.

2 Wouldest thou bee willing God should deal thus by thee?

3 If thou wilt not love till Saints bee per­fect, then thou wilt never love.

Ʋse This reproves many; Consider,

1 How sad will it bee to have Saints go, and tell God of their wrongs.

2 How wilt thou bee ashamed when Christ shall vindicate his Saints.

3 What wilt thou do when Christ shall come, Mat. 24. last.

4 Christ takes all done to Saints, as to him­self, Saul, Saul, Why persecutest thou mee.

5 It is a signe of a graceless heart, 1 Joh. 2.9.11. Hee that saith hee is in the light, and ha­teth his brother, is in darkness, even untill now. But he that hateth his brother, is in dark­ness, and walketh in darkness, and knoweth not whither hee goeth, because that darkness hath blinded his eyes. Chap: 3.15. Whosoever hateth [Page 256]his brother, is a murderer, and yee know that no murderer hath eternal life abiding in him. Chap. 4.8.20. Hee that loveth not, knoweth not God, for God is love. If any man say, I love God, and ha­teth his brother, he is a lyar. For hee that loveth not his brother whom hee hath seen, how can he love God, whom he hath not seen?

Ʋse. Love one another; Consider how the Apostle urgeth this, Eph. 4. begining and beg for it as one for life, Phil. 2. begining.

Of Offences.

IN the words read we have,

First, a fearful woe coming up­on the world, viz. the men of the world, such persons as are with­out Christ, and God in the world. Woe unto the world.

Secondly, The inlet of this fearful woe unto the world, what that is which is the original cause of the woe, or that opens the door to the woe to come in upon the world, that is, OFFENCES. By offences here, are not meant those Works of Darkness which the men of the world commit, Drunkenness, Swearing, Sabbath-breaking, A­dultery, &c. which Sinners in the world roule in, these bring a woe, but not the woe here spo­ken of; but by Offences, here are understood those offences which others commit; but men of the world take up to their hardning, so that the offence here which hath the woe hanging upon it, is offence taken, not barely offence given. Ob­serve,

Doct. 1. Though just occasion may be given of [Page 258]offence, yet an offence may be so taken, as that a man may undoe himself, bring a woe upon himself in the very taking of it.

Doct. 2. An offending person doth not only da­mage himself, but doth also wonderfully damage others.

1 He damageth Christs little ones, as vers. 6. and that principally by shaking their faith; of­fences are a shaking thing, they shake the faith of beleevers; and therefore it is that Paul when he had declared the sad fall of Himaeneus and Philetus, two that formerly had been of great note and eminency in the Church, hee knowing what a shaking thing this would be to the poor, to the faith of Gods people, especially the weak, he straightway adds this, The foundation of God stands sure, 2 Tim. 2.18, 19. as to say, I know poor hearts, this news that Himaeneus and Phile­tus, men of such eminency are fallen so foulely will shake you, make yon ready to question all, and conclude, you shall certainly perish one day it such fall; O but be not discouraged, for you, though you are weak in your selves, yet you are of Gods foundation, and that stands sure, &c.

2 The offending person damageth the world, and that with the greatest damage that can be; what greater damage can a man do to another than to bring the Wrath of God, yea a woe from God upon him, this he doth, Woe bee unto the world.

The observation that I have chosen out of these words to insist upon, is this, viz.

Doct. Offences, they are a real and a heavie [Page 259]judgment upon the world, or the woe of offences, it falls upon the world.

My intent here is not to handle the common place or scandal, or offence, my Text having narrowed me up into too small a roome for such a design, but only to speak of offence, as the same hath an influence upon the world, and the men of the world, and that for the drawing down of woe and judgement upon them, and so in the carrying on my Doctrine, I shall shew,

1 What an offence is.

2 That there is an aptness in the world to be offended.

3 That offences are a judgement, a real and heavie judgement upon the world.

4 Why do offences fall as a judgement upon the world?

5 When do Christians justly offend the work?

First, What an offence is?

Ans. An offence is that by which another is stumbled, or which hath in it a tendency to stumble another, as that which he ought not, and it is sin in him to be stumbled at; as at the ways, works, cause truths, promise, people of God; when a thing or action doth really stumble, or minister occasion of stumbling to another, as touching these, or any of these, that may be cal­led an offence.

Hence in Scripture, a stumbling stone, a rock of offence, are joyned together as synonimous expressions, whereof the one doth but open the other, as Rom. 9.32, 33. 1 Pet. 2.8.

Christs poverty and meaneness was a stumb­ling-block to the Jews in the way of their recei­ving of him, and their fall upon this is called, a being offended, Mat. 13.57.

The preaching of a Crucified Christ, and Salvation by such a one, was a great stumbling-block to that people, they could not beleeve that he that was Crucified, and shamefully intreated at Jerusalem was their Messiah, for they ex­pected that their Messiah should bee some great Potentate, and that it he did dye (as is the opi­nion of some of the Jews he is to dye) yet that he should dye a more glorious death; neither could they beleeve that Salvation was attaine­able by this Christ, therefore saith the Apostle, We preach Christ crucified, to the Jews a stumb­ling block; Christ in this low and suffering con­dition, was a stumbling block; now it is observe­able, that as Christ crucified is called a stumb­ling block, so the Cross is called an offence, Gal. 5.11. the one explaining of the other, and ope­ning the nature of the other [then it the offence of the Cross ceased]

Secondly, That there is an aptness in the world to be offended appears,

1 They lye in wait for them, and therefore very apt so soon as ever offences arise, to take them up.

2 A small thing will offend them; that man is apt to bee offended that a little thing offends, who will be offended at that another easily pas­seth over: now a little, a very little thing will offend the world; what poor petty offences did the Scribes and Pharisees take up against Christ? [Page 261]one while they are offended, because hee cureth diseased persons, another while, because Pub­licans and Sinners came to hear him preach; a­nother while, because his Disciples passing through a Corn field plucked a few cars on the Sabbath; another while, because when they went to meat they did not wash their hands, cer­tainly there must bee an aptness to bee offended, where such petty things offend.

3 They will be offended at good; that man is surely apt to take offence that will bee offended at good, which all ought to love, none to be offen­ded at, but the world will; Christ preacheth the Gospel, a good act, the world are offended at that, raiseth Lazarus out of his Grave, a blessed and glorious act, offended at that; Paul preached Justification, and Salvation by Grace alone, a holy blessed doctrine, yet the world are offended at that.

4 If no offence be given they will make offences ra­ther than not be offended; the Pharisees and Priests are offended at Christ, because he said destroy this temple, and in three days I will raise it up, Joh. 2.19. yet it is clear, they made this offence, for they knew his meaning well enough, and so soon as he was dead they speake it out, This de­ceiver said, after three days I will rise again, Mat. 27.63.

5 They will take up what may offend them, upon easie trust, never searching the proofe of it, Joh. 7.52. Search and look, for out of Galilee a­riseth no Prophet, only the report of the vulgar for this.

3 That offences are a judgement, a real and [Page 262]heavie judgement upon the world; there is a woe the world because of these, as appears in four or five things.

1 The beauty and glory of the ways, works, truths, people of God, are thus vailed from the eyes of the world; offences are as a scar upon the face, though a face may have much beauty; yet if there be a scar or scars upon it, that obscures the beauty to the eyes of the beholder, the ways and works of God have abundance of beauty, but now offences of the Saints are as scars upon the face of Gods workings, ways, &c. by which the beauty of these is obscured to the eyes of the world.

The Jews were offended at Christ, and the beauty and glory of all his works, his preaching, walking, working Miracles, &c. was hidden to them.

2 By these, mis-apprehensions of the ways, truths, people of God, yea contrary to those common con­victions that sometimes they have had of these, are begotten in them. The Scribes and Pharisees could not be without convictions sometimes, and strong too, that Christ was that Son of God, that his works were wrought by the power of God, or otherwise they could not have been guilty of that sin against the Spirit, which Christ chargeth them with; but having drunk in an offence, what strange thoughts have they of Christ, contrary to former thoughts and con­victions, they judge him who was faithfulness it self, to bee a deluder, a deceiver; who was holiness of self, to be a friend to, and Patroni­zer of Publicans and Sinners; who was God [Page 263]himself, to be Beelzebub the Prince of Devils; his Works, which were wrought by the Finger of God, to be Diabolical: so wonderfully did an offence drunk in, upon every occasion work up­on them.

In like manner, wicked men cannot but some­times see a beauty in Gods ways, and their con­sciences in spite of their hearts tells them, and will make them sometimes confess that they are good ways, and the best ways; but now when an offence lies before them, some palpable of­fence, by which an occasion of stumbling is of­fered, how are their thoughts and apprehensi­ons of Gods ways and people altered, they look upon them as the worst ways in the world, the most deceitful people in the world, &c. now what greater judgement can befall a man than to be blinded in the things of God? it was the punishment of the Jews for that horrid Sin of theirs in Crucifying the Lord of Life, Romans 11.25.

3 By these they bear, and fence off from them­selves the blow of the Word, and of their own Con­sidences; if at any time the Word come close to a poor Sinner, and Conscience chargeth him home with his prophane and scandalous living, if he can but say this to himself, Why are there not such and such of great Professions that doe as I doe, live as I live, are as bad as I am? a man will so shrowd and shelter himself under this, that though the Word come ever so close to him, and Conscience charge ever so home, yee neither shall reach him, hee lies in this opinion as in a Bulwark, and from it repells whatever [Page 264]assaults are made upon him. Now, what a fear­ful judgement is it for a man to bee Word-proof, Sermon-proof, Conscience-proof, that neither the Word, nor his Conscience can reach him, yet (as woful and common experience teacheth) thus it befalls poor Sinners in the world through offences; offences falling upon their hearts, makes their hearts so brawny and hard that nothing will pierce them.

4 By these they are emboldned to a neglect of, and an opposition unto those very things whereupon their eternal Salvation depends. A neglect of Christ, and an opposing heart to the things of Christ, is the general Disease of the World; yet you shall ob­serve it, where the Word is powerfully preached, and men sit under it, there men guilty of such neglects, do oft under the same meet with gripes, and throbs, &c. and though they have an oppo­sing heart in them, yet from the convincement they have of the goodness of the ways of God which they see, and hear discovered, and the badness of their own, they durst not for their ears, break forth into open opposition; but now when offences arise, then they are emboldned to a neglect of the most concerning things, for now think they, surely there is not that necessity of these and these things as wee have thought, and are made to beleeve; for were there, certainly such as follow after them would never doe thus and thus, or if the worst come, we shall speed as well as they, and from such a conceit drunk in; now they are bold (who before durst not) to scoff at, and oppose the things of Christ, and their own salvation, now what a sad and heavie [Page 265] judgement is this, for a man or woman to bee made bold in neglecting Christ and salvation, bold in opposing the means of Grace, that now hee can do it without fear or remorse? this comes in upon the world by Offences.

5 By these they are confirmed and hardned in their own wayes of sin. Nothing doth more confirm, and settle a man in his own way and opi­nion, whatsoever the same bee, than this, to set a man of a contrary way, or opinion, to come up to his; Now, when the sinners of the world see the Saints of God coming up to their waies, now they begin to think well of their own wayes, which perhaps before they were suspicious of, and to applaud them as the only wayes; for say they, Do you not see that such and such who would seem to walk in contrary wayes, yet come up to us? what need wee doubt of our wayes, or call them in question, when as they themselves that speak against them, and would seem to walk in contrary wayes, yet come and walk in them? were not our wayes good wayes, they would not. The prophane Drunkard, when a man of profession will come into the Alehouse, and there sit, and bowse and tipple it with him; certainly saith hee, My way is a good way. Now what a fearful judgement is this upon a man, when a man is in the high way to hell, and riding gallop thither, and yet is con­firmed in his way, that it is a good way, that all the world cannot perswade him out of it.

6 And lastly, By these the world are brought to blaspheme the good and right wayes of God: as they are hereby confirmed in their own [Page 266]wayes, so also they come to blaspheme Gods wyes; for, laying the fault of those that walk in it upon the way, they call Gods wayes a de­ceitful way, a hypocritical way; a way that makes those that walk in it, hypocrites and dis­semblers; Thus the dust and dirt that some mens corruptions who walk in Gods way raise, the world in a blasphemous way retort the same upon the way of God. Therefore after Davids fall, Nathan comes to him, and tells him, That by this, hee had given occasion to the Enemies of God to blaspheme.

Now what a sore judgement is this upon a man, when he is arrived to that height of im­piety, as to throw the dirt and mire of mens corruptions in the face of God himself, and up­on his spotless wayes, yet this, poor sinners are brought to by Offences.

Lay all together, and see what a heavy wofull judgement OFFENCES are upon the world, well might Christ say, Wo to the world. It is said; Rev. 12.12. Wo to the Inhabitants of the earth, for the Devil is come down unto you having great wrath. So I may say when Offences arise, Wo, Wo, to the men of the world, for the Devil is come down among them, the Devil hands abroad Offences, hee makes wonderfull im­provement of them, they are his weapons and poysoned arrows, &c.

4 But why do Offences fall as a reall and heavy judgement upon the world?

Reason 1. Because God would powre out his wrath upon the obstinate sinners of the world, all [Page 267]manner of wayes: He makes the word a viall of wrath to them, their mercies a vial of wrath to them, their afflictions a vial of wrath to them, their own sins a vial of wrath to them, and that the wrath of God might come upon them to the uttermost, and bee powred upon them all manner of wayes, even the sins of his people a vial of wrath to them.

Reason 2. Because by these they might fill up the measure of their iniquity. God hath a mea­sure of wrath filled up, running over to bee powred upon the ungodly of the world one day; and they have a measure of iniquity, which they go on filling up here, and by how much this measure of iniquity is filled up, by so much doth the measure of wrath grow grea­ter.

Now because sinners delight to be filling up this measure, therefore they shall not want oc­casion, but even God himself (that so the measure of his wrath may bee filled to the brim) will lay occasion before them, by leaving his people and permitting them to fall, that so the sinners of the world thereby may be blinded, hardned, made more notoriously vile, and so have the measure of their iniquity, filled up.

And therefore it is observable, Psalm. 11.6. that God rains snares first upon the wicked, then fire and brimstone, and a horrible tempest. God hath fire — Aye, but first God will rain snares, the Drunkard, Adulterer, Swearer, shall have such a thing laid as a snare before him, to harden [Page 268]him, make him more vile, notorious, incor­rigible in his sin.

O sinners, sinners, take heed that now whilst God is raining snares, you bee not taken in them, lest Gods fire and brimstone, and horrible tempest fall upon your heads.

Reason 3. Because it is a matter of wonderful justice, and equity that when Offences do arise, they should fall as a real and heavy judgement upon the world. Why? why because the world without any respect, to the dishonour that God suffers by them, or the reproach of his Name and Cause — Watch for Offences, wish for them, de­sire them, rejoyce in them, publish and spread them; and therefore it is a most just thing with God, that when they come, they should fall as a judgement upon them rather than any; This is that they would have, and therefore let them take them, and the Wo of them, Drunkard, Swearer, formal Professor, thou wouldest have Offences arise, they are meat and drink to thee. Lo saith God, here they are, take them, and the Wo of them, for it is thine, thou hast longed to see them, here they are, thou shalt have thy belly full of them in the end.

Reason 4. Because God, as in all other things, so also in the very rise and issue of Offences, would put a manifest difference betwixt his own children, and the men of the world: Offences come to both, but not to both alike: Offences to the godly, they are as the rod of a Father for cor­rection; to the world as the rod of an Enemy for destruction. To the godly they bring honey in [Page 269]the tayl of them, to the world a poysonous deadly sting, a manifest difference; To the one, they are seeming judgements, but real mercies, to the other, they are seeming approbations of their wayes and courses, but real judgements upon their persons, soul and body, for ever, if God prevent not.

5 But if such a Woe come upon the world by Offences, How may I come to know (that so it may bee prevented) when the world is justly offended, and so offended as thereby in dan­ger of this dreadful Wo?

Answ. 1. The world is justly offended when Professors by principles which they hold or main­tain, do put out the light of Nature; for the light of Nature, is a light that the Heathens have Rom. 2. and possibly a meer natural man that hath no work of grace upon his heart, nor sa­vour of spiritual things, as spiritual, may see those things that this light directs too, as clearly as Christians; For, though wicked men are blinde in spiritual things, and it may be do not do what natural light teacheth; yet are they not so blinde, but they can see this, they should do.

Now when Professors maintain principles contrary to this light, the world who have the light, and see by it (and so far as they see, you must give them leave to know) are justly of­fended, and can tell them to their teeth, their principles are a lye, and themselves a com­pany of liars and deceivers. As to instance, Suppose a Professor hath such a principle, that there is no God, but onely that God that is within, [Page 270]him; A wicked man, by the light of Nature, will tell such a loose Professor, such an Atheist I should say, that his principle is a lye, and hee is a liar, for when hee beholds the creatures, and things that are made, the light of Nature dictates to him, that hee could never make it, and that therefore there must bee an Al­mighty power by which these things were made, are ordered and governed, &c.

Again, If a Professor maintain such a prin­ciple, that there is no need of prayer, &c. wor­shipping God in such a way, the light of Nature will tell him that it is a lye, for the light of Na­ture teacheth this, That God is to bee worship­ped, served, called upon.

Again, if a man, a professing man, one that seems to hold such a principle, that I need make no conscience of any sin, or action whatsoever, I may bee drunk, or murther my neighbour, lye with his wife, the light of Nature will teach such a one, that this principle is a damnable lye, and he is a liar, for the light of Nature discovers these horrid works of darkness, and abomi­nates these.

Now when men by their principles, extin­guish, and blot out the light of Nature, then is the world justly offended.

Secondly, When Professors in their practices swerve from the rules of morality. The moral Law was written in the heart of Adam before his fall, and therefore it is written in the nature of every man: So that by this, men of the world are able to pass a judgement upon moral acts, whether they be good or bad; though wicked men [Page 271]cannot judge of the faith of the godly, nor of his works as they are the fruit of his faith, yet they can judge of his morality, and of his acts as they are moral acts.

Now when men of the world see Professors break the pales and bonds of morality, and trans­gress these rules they are justly offended, and know, that they do evill, though all the Pro­fessors in the world should say the contrary, their profession weighs nothing with them, but is the greater offence to them by how much the more they profess, when by this their Profession they think to bear out themselves in the violation of those Laws, which are by nature ingraven in their hearts, and they know as well as them­selves. As to give instance, it is one of Natures Laws that a man should be just, honest, and up­right in his dealings betwixt man and man; Now when a Professor shall shuffle, and equivo­cate, and say, and unsay, have no regard to truth; civil equity or justice in words or deeds, the world is justly offended.

Again, Temperance is a Law of Nature, which though worldly men observe not in their pra­ctice, yet they know intemperance is a sin; Now when a Professor will sit by the hour together, and blowse it, the world is justly offended.

Again, Modesty is a Law of Nature; now when a Professor shall bee either in apparrel, going, gestures, or speeches, so light as that there is an apparent shew of immodesty, the world is justly offended.

Thirdly, When Professors in their whole conversation are like to the world, and singular [Page 272]only in profession; for observe it, when a man by his profession gives it out, that hee dislikes the ways of the world, and is a Subject in another King­dome, the world doth now expect to see singular speeches, and carriages, and actions in him, and that his walk should be according to that which he would be accounted to bee; now when the would sees this man, which gives it out hee is such a one, to shape his speeches, ways, courses, actions, by the Laws and customs of their King­dome, when he talks as they talk, and walks as they walk, and acts as they act, is in all things as farre as they can discern, one with them, only in profession, and would be another from them, they are justly offended, and count him, and such as he is, a company of Impostors, and De­ceivers; for though the world cannot judge of the Laws, and Customs of the Kingdom of God, which these profess they relate unto, yet they are so well skilled in the Laws, and Customs, and ways and Fashions of their own Kingdome, that they can tell when a man walks with them, though they love not savoury speech, and god­ly discourse, yet they judge by what these men profess, that they should have such, though themselves will swear, and lye, and raile, yet they think these should not doe so, and though they count it no great matter in themselves to Card and Dice, to Lye, and Cozen, and Cheat, and be Drunk, and Whore, &c. yet they think it is in them; now I say, when the world view­ing professors, see them in their whole conversa­tion like them, and can see no difference at all, only they profess, and we do not, they are offended, and that justly.

Ʋse 1. Is it so, that there is a woe upon the world because of offences? then all things conside­red, the world hath little cause to rejoyce, and make themselves merry with the falls and offences of the godly; the falls of good men are the Saints shame, but they are the worlds woe; thou callest thy companions together, O I can tell you story, have you not heard it? Such an one, of so great profession, of such a way, hath done thus and thus; but hearken man, Ile tell thee a story, hast thou not heard it? Christ when he was here on earth cried out, Woe unto the world because of offences; WOE to the Scof­fer and mocker because of offences, for he shall be hardned by them; WOE to the Drunkard, the Swearer, because of offences; WOE to the formal Professor, for he shall be lulled asleep in his formal way by them; O WOE, WOE to the world because of offences. The world is ne­ver nearer the WOE, than when they think themselves furthest from it; when by the falls of Professors, they are hardned in their way, and bless themselves in their wickedness, and think they are right, then is the WOE dropping up­on their heads: Hast thou therefore been such a one, or hast thou a heart that delightest in it a­mongst thy Companions, to make it a part of thy ribald talk, to lay open, enlarge, and laugh at the miscarriages of godly men? O man, wo­man, quake and tremble now before the Lord, least this dreadful woe fall upon thy head, WOE to the world.

Quest. First, put case I have been, am such a one, is there no way to escape this woe, or if there [Page 274]be, how may I escape it?

Ans. 1. Get clear of the world; the WO is upon the world, and so long as thou art not clear of the world, thou canst not be out of the reach of this WO, it will fall upon thee.

Secondly, Mourn for offences, when thou seest them arise: he that mourns for offences when they arise, shall not come under the WO of offen­ces; those that mourned for the abominations of Jerusalem, had a mark of deliverance set upon them in the day of its desolation; those that mourn for offences when they arise, shall have a mark of deliverance set upon them, from the WOE of offences, when the same shall fall on the world.

Thirdly, Adjudge thy self for it, as if thou hadst done it; say, Lord, such a one hath fallen, but behold, here's the Traytor, here's the Male­factor, for ought I know, my Drunkenness, my Scoffing, and Sabbath-breaking, may bee the cause, why such a one is left thus to fall, it may be to harden such a wretch as I am, &c.

Fourthly, Get, and maintain honourable thoughts of Gods ways, though the miscarriages of those that walk in them, may bee many and very foul; the thing which proves the undoing of poor sinners is this, they throw the dung of Professors upon the ways of God, and by so doing, their hearts are every day set more off from Gods ways, and more hardned in their own ways of sin, and this draws the WO up­on them; wouldest thou escape this WO? then maintains honourable thoughts of Gods ways.

Ʋse 2. Is it so, that there is a wo unto the world because of offences? O then, let all the people of God take heed how they offend the world; if re­spect to Gods glory, which is vaild by offences, if respect up weak Saints, which are shaken by of­fences, if respect to our own peace and communi­on with God, which is broke and lost by offences, work nothing upon our hearts. O let this work, we shall bring A WO upon the world! undoe the world, harden and damn poor sin­ners in the world by offences. Let meer pitty to the eternal souls of poor men and women in die world, which are like to bee undone for e­ver, and to suffer an everlasting shipwrack up­on this rock, make our hearts ake, our souls tremble, lest we should fall and offend them; O that poor souls may not roar out hereafter! O I am undone, undone for ever, through that of­fence that I received from such an one! O my heart was hardned against the Word, and all means of grace whilst I lived, and I am now in Hell, and I dye, I dye for ever through that of­fence, which my heart took up through the walking of such a one!

Q. But you will say, what shall I doe, how shall I walk, that I may not fall and offend the world?

Ans. 1. Be oft in blessing God, that hath kept thee from such falls unto this day.

2 Censure and judge thy self, when thou seest a­nother fall; say, Lord, I might have fallen, I have as justly deserved to bee left of thee to my self as ever any; such a one is fallen, but Lord, why not I? why was not I the man? why was not I the woman? how comes it that I stand, [Page 276]what hath kept me all this while?

3 Deal gently and tenderly with thy Brothers wound; doe not cruelly and mercilesly rake in it, lest God make a wound in thy sides, in thy con­versation for others to rake in, Gal. 6.1.

4 Hearken to the voyce of offended conscience; an enlightned man ever first offends himself, If thy right hand offend thee, cut it off. Conscience is first offended, and if men did but hearken to the voyce of conscience when that is offended, and labour to nip the offending monster in the head, it would never grow to that height as to be seen of others, and to offend them.

5 Walk with fear and trembling; be not high minded, but fear, is a needful word in this case, he that creeps on the ground gets no falls, but he that will soar in the air let him look to himself. You know what the Wise man saith, A haughty minde goes before a fall; when Peter had ceast fear, and had most pride and carnal confidence, then was his fall.

6 Act faith much in the promises of perseve­rance; as, I will put my fear in their hearts, that they shall not depart from me, Jerem: 32.40. and renew the actings of faith in such promises, so oft as thou seest others fall.

7 Nourish no Dalilah in thy bosome; Sampson played with his Dalilah in private a while, but at last his Dalilah brought him upon the open stage. So,

8 Do not, while thou bearest thy self upon the grace of God, allow thy self in the practise of any known evil: God will bear with much in his Children, rather than he will shame them before [Page 277]the world, but hee will never bear with that, that I should make his Grace the Patron of my Sin, because he is free, and will pardon me, and never damn me; therefore I should bee more ventrous to wound Christ, grieve his Spirit, dis­honour his Name, shame his ways and people, than otherwise I durst be.

9 And lastly, Play not upon the borders of any sin; The fly that plaies about the Candle; is at last burnt in it; the Childe that wil be ever playing upon the pit side, at last drops into it. It is a dangerous thing, and that man or woman is not far from some shameful fall, whose heart is come to that, that they will goe as near to sin as they can. The wise man knows, the further he keeps out of the Lions reach the safer he is, and none but children and fools will play with his paws.

Obj. But put case I have fallen, and offended the world, what shall I doe? Is there now no hopes for me, no remedy for such a disease?

Ans. Yes, all things are possible to him that beleeveth, though this sin be a mountain, faith will remove it. But wouldest thou know what to doe?

First, Humble thy self before God for this thy sin; labour to clear thy self before him, that so though wicked men in Hell should accuse thee hereafter, yet God may have cleared thee, be­fore they accuse thee.

Secondly, Labour to make the fence strongest, where the gap has been broken; if pride has cast thee down, begge above all things humility; if earthly-mindedness, above all things heavenli-mindedness; if extravagancy in words, above [Page 278]all things keep a watch.

Thirdly, Pray to God that others may bee kept: Thou hast been lavish of Gods honour, and it is now too late to remedy that, labour now to fetch God in honour, by endeavouring to pre­vent others from the like.

Fourthly, Take all well and thankfully, what­ever shame, or loss God casts upon thee for it.

Fifthly, Let thy words, as well as thy deeds, be a warning to others.

Sixthly, Labour now by all ways, to doe all the good thou canst to poor sinners, thou hast done them a mischief, it is too late to help that, only thou art to mourn for it, and leave the issue with God; labour to make it up, by doing o­thers good.