Full text of "The breast plate of faith and love ... : delivered in 18 sermons upon three severall texts"

a Treatise v
plained, portrait I

Lond'ui^SnuL

of Faith is ex-
binding

Exchange, 1630

&A 4 tuc ® hf0% *^ *

PRINCETON, N. J.

Collection of Puritan Literature.

Division

Section

Number

«•>■

>4i

£Z> .• Loan an. dclih: efjculn:

THE

BREASTPLATE

OF
Faith AND Love.

•A Tredtife,

Wherein the ground and excr-

cifc of F a i t k and Love,

as thwart fctuptn Chrift their

Ob/cft,and as they are cxpref-

fci in G-i gr^ijjse xplaincd.

Delivered

In 1 8.Sermons upon three feverali Tcxti,

T!j the late faithfu/l and worthy

iMtmfttr of Iefus Chrtft,

Iokn'Pri s to m,

D r * in Divinity, Chaplaiae in ordinary t°

kit Mcir^,M.iftcr 9f Emmdnucl Collcdgc in. C*m-
£rt*£ € ,aaj foraetiraes Preacher of Undines Tnne.

'But let tu who are of the day be[ober t pnT-
ting on the breaftpUte of Faith and Love
I T'lef 5 8.

rVhatvnll it profit, my 'Brethren, if a man .
fay he have faith, and hath not worses f \
Can faith fave him? lames 2. 14

LONDON,
[Printed by m.J. for Xtol* E.mrnr

and arc to be folde at the South Ej
trance of tbe ^Ul Excbdu^t i6 ?0

T LLVSTRISSIMO, NOBILISSIMOQVE V LR O,

Robuto COMITI Waryvicenci,

IOHANMIS Pll JTOMI S. T. D. ET

COLLEGII I m m a * v b l i s Q^MAGISTRI
(CVIVS TVTELifc,

DVM IN VIVIS ESSET,PRIMOGENITVM SVVM,

INDISCIPLINAM, ET LITEMS EXPOLIENDVM,

TRADIDIT)

POSTHVMORVM TRACTATVVM PARTEM,

DE NATVRA FIDEI, EIVSQVE EFFICACIA,

DEQyE AMORE, ET OPERIBVS BONIS,

DEVOTISSIMI, TAM AVTHOiUS, DVM VIVERET,

QVAM IPSORVM Qyi SVPERSVNT, OBSEQ.VII

TESTIMONIVM

M. D. D. D.

Richaxdvs Sin,
Iohaknes Davenport.

f *

WSJ5KH

To the Chriftfan Reader.

Cliriftia«'*e«icr,

Innumerable are thefleights of
Satan , to hinder a (hrtftian
in his courfe towards Hea-
yen, by exciting the corruption
of his own heart to di(turbe him,
when he is about to doe any good*
or by difcouraging him with inward terrours y when
he would folace himfelfe with heavenly comforts - y or
by diflieartening him under the fear es of fufferings ',
when hee (heuld be refolute in a good caufe. A type
thereof were the [fracHrcs, whofefernjitude was
redoubled, when they turned themfefoes to forfafa
y£gypc : Wherefore we ha<ve much neede ofthri-
ftian fortitude, according to that direSiion^Wsttch
ye, iland fafUquit your fclves like memefpeci-
*l!y (ince Satan y like a Serpentine Crocodile purfu*
ed,ts by refiftance put to flight.

(But, a* in Tt>arres y ( which the Philiftines knew
^eU in putting their hope i/iGoliah) the chief e
ftrength of the Souldiers lyetb in their Qaptaine, f
infytrituall conflicts, all a Chrifiians ftrength is in
Chrtft, and from bimJFor, before our con^verfton^we

5 3 were

i Cot. i4.

To the Christian Reader.

>Thcfj,8

0upe§S

were of no ftrength : Jtnce our confer/ion, wc
are not fufScient of our felves to think a good
thought. And, to worke out from the Saints aft
felfe-confidence, God, by their falls teacheth them y
To rejoyce in the Lord Icfus, and to have no
confidence in the flefti.

Whatfoe<ver Chrijl hath for us is male ours
by Ymh^hichis the hand of the foule enriching it
by receivingChri(l,whoi$ thetreafare hid in the
field, and with himjhofe unfearchable riches of
grace, which are repealed and offered in the Gof
pell: Tea it is part of our jjtirituall armour. That
which was fabuloufly Jfeoken of the race ofGyants,
is truly faid of a Chrijlian, heeis borne with hh ar-
mour upon him $ asfoone as hee is regenerate bee is
armed. Jts called fa Breaft?plate, becatfe it pre-
fernjes the heart ,a long Jargc ftiield, (as the word
(ignifieth) which is ujefull to defend the whole man
from all forts of a/faults : Which part of fpirituall
armor \andhowit is to be managed js declared m the
former part of the enfuing Treatifejn ten Sermons.

IStpw, 04 all ri vers returne into the fta^ whence
they came, fo the beleeving foule ', havingreceived all
from Clmjl y returneth all to Qhrtft For thm the be.
\UeVer reafonetk Was Gods undeJerVed^unexpeHed
loVefucb to mejhat he feared not hisonely begotten

Sonne .

To the Chriftian Reader.

Sonne, but ^a\r him to die fr mee? Its butXcJuafl
that J jlould live to him, die for hirn^ bring in my
ftren?t ! \ time, gifts, liberty, all that J knit?, all
that J am, in his /erV/ce y to his glory. That ajfe*
Slion.whence thefe rejolutions ari/ejs called Love,
which fo inclineth the foule, that it moVeth in a di-
re fl line towards that obieH, therein it expefieth
contentment. The Joule is mi/erably deluded in pur-
fuing the winde, and in taking ayme at a flying
fotole , while ft it feekes happineffe in an) crea-
ture : which appeares in the reftlefneffe of thofe
irregular agitations, and endleffe motions of the
mindes of ambitious , ^voluptuous and covetous
perfms, whofe frame offpirit is like the lo^er part
of the elementary region, the feate of windes, tern,
pefts and earthquakes, full of unquietneffe • while ft
thebelee^ers foule, like that part towards heaven,
which is alwayes peaceable andftitt, enioyeth true
rejl and toy. And indeed theperfeHion of ourfpirits
cannot be but in union with the chiefe of Jpirits y
Tbhich communic4teth hisgoodneffe to the creature
according to its capacity.! his affettion ofLo\e,asit
refletteth upon thrift Jbeing a fruit and effe&ofkis
loVe to us apprehended by faith, is thejubieft of the
fecond part of the following Treatife in j .Sermons,
Tbeiudicioui Authourout of * piercing infig^t

tnt9

To the Chriftian Reader.

into the methods of the Tempter, knowing upon
v *>hat rockes the faith of many fuffers fhipwracke*
that neither the weak Chriftian might lofe the com-
fort of his faith, through want of evidences, nor the
prefumptuous refl upon a fancy inflead offaith>nor
the adverfaries be emboldened to caft upon us > by
reafon of this doSirine of purification by faith one*
ly y their wonted nicknames of Soli-fidians, and
Nulli'fidians- throughout the Ifhole Treatife,and
more efpecially in the laji Sermon, he difcourfeth of
good WorkcSj as they arife from faith and love.
This is the fumme of the faithfull and fruit full la-
bours of this <I{e<ver end \learned and godly Mmifier
of the Gojpett, who while fi he lived Vat an exam-
ple of the life of faith and Iwe, and of good workes,
to fo many as were acquainted with his squall and
e<ven walking in the wayes of God, in the fever all
turnings and occafions of his life. (But it will be too
much iniury to the godly Reader to be detained lon-
ger in the porch. Wee now difmiffe tliee to the ream
ding of this profitable worke, befeching God to in*
ere *Je faith, and to perfeft love in thy heart, that
thou maifl befruitfull in good Workes.

Thine in our Lord IcfusChrift^
Richard Sibs,
Iohn Davenport.

A briefe Collection of the princi-
nail heads in the enfuingTreatifcs.

P A RT I.

Doctrine.

THat righteoufneffe by which alone wee are f wed,
is revealed in the Glofpcll. pag. 3

Sixe Que ft ions about this righteoufneffe. s

Vfe.
To fee thejufice of God in condemning men who neg-
lecl this righteoufneffe. 2 6

Vfe 2.
Not to deferre the taking ofchriji. 3 1

Do<3.2.
Faith is that whereby the right eoufnes of God u made

ours to fa Iv at ion.

Reafons.

1. That it might be of grace.

2. That it might be fure.

Ibid.

3 . That it might be to all the feede.

4 . That no flejh Jlwuld rejoyce in it felfe.

. definition of]uftifying faith*

The obj eel of faith.

ThefubjecJ of it.

How faith jujhfieth.

The atts of faith.

Vic

The Contents.

Vfe i.

TiSf t° be di four aged from camming to God. £ \

Vfe 2.

Torejoycein God. 76

Vfe 3.

To labour for faith. 81

Vfe 4.
To apply the promifes with holdneffe. 8 6
F our e things in the underflanding touching the pro-
mi fes. 9$
Three meanes to draw the will. 1 04
Seven arguments to perfwade us of Chrills willmg-
neffe to receive m . no
Doft. 3.
Faith admits degrees y and wee ought to grow from de-
gree to degree. 117
F aith admits degrees in foure refbeSs. ibid.

Vfe 1.

To comfort thofe that have faith , though in a leffe

degree. 130

Vfe 2..

^An exhortation to grow in faith. 134

Sixe motives to grow in faith. 135

Part. 2.

Doctrine.

THat faith thatfavethus mujl be effect mil. pag.%
Five caufes of ineffeBuall faith. 6

Three things w her in the efficacy of faith con f$jleth. 20
Bow ejjeffu alt faith is wrought. 4 7

Sixe\

The Concents,

Sixe re a fans why Cod will accept: no other faith. $ 8 .

Vfes.
Fir ft, To try our faith whether it be found. 60

Secondly, To judge our conditions by the tjjicacy of our

faith. 64

Thirdly, To juftifie the docJrine of good ivorkes a.

gainfr the Papifls . ^1

Fourthly, To labour to grow in faith andajfurance, 72
Fifthly , To learne to j udgc aright of our w or kef, 7 9
Sixthly, To try if we have faith. 8 4

Fivefignes of effeciu all faith. 92

The concomitants of faith. 124

Vfc 7.

To fet faith on worke. 1 3 8

Three wayes how to ufe faith. 1 42

Sixe c on ft derations to helpe faith to comfort us. 149

Eight injlances wherein faith Jhould guide us* 158

Concerning ufmg i?icanes. 176

Concerning evills feared. I S 7

Concerting God hearing our pray ers. 193
Concern f fig the proffer if y of the wicked^ and officii on

if the Saints i 201

Part 3 .

Doctrin E.

HE E that loves not is not in Christ. page s

Five kindes of love. 8

How the love of God is wrought in its. 1 2

Reafons.
Firfl, If a man love not, there is a curfe on him. 1 8

Secondly,

The Contents.

20
21

24
34

Secondly, He breakes the Evangelicatl law.
Thirdly 9 it is Adultery.

I Tcurthly, he fights Gads offer.

Vies.
Fir si, To examine if we love ChriH.
Sixe try alls of our love to Ctirtft.
Seven motives to love Chrift.
CMeanes to enable us to love God. 49 • 106 • 1 38.
Ten prof erties of love. ■ . 6o

Two impediments of our love to Chrift. 1 06

Five try alls whether we love God or no. 115

Fourefignes of hatred, of God. 1 3 3

UMeanes whereby wee may be ajfured of Gods love to

us. l ± 6

Five things requifite in our love to God. 1 3 9

The danger of not loving the Lord. 178

Four e things in the cur ft of God. 179

Do<5h 2.

We are to be judged not onely by our faith , but by our

workes. * * 8

Reafons.

First, Becaufe every Chnftian hath the Spirit. 189

Secondly y Inward reciitude is never dfioyned from

good workes. 191

Thirdly ■, Becaufe every Christian hatha new nature.

192

Vfcs.

Fir ft, Not to content our felves with good meanings

onely. *93

Secondly, Chrtftians are better taught than learned

men without grace. J 99

Thirdly, K^An exkonation to doing. 205

Three duties futing thefeafon. 2 1 x

Of Faith.

OF FAITH

The firtt Sermon.

Rom. I. 17.
For by it the righttoufnefleefGodU renealedfrom
Fait A to Faith : As it u written ', The i#ft Jhall
the by Faith.

3^£*£%Nthe words I haue read
vntoyou, Paul tels them
that he is not aftiamed of
the Gofpell of C hrist.
For it was a ftiame to him,
partly, becaufe the very
fubftance of the Gofpell
was then perfecution 5 and
partly, becaufe he was plaine in fpeech j hee
came not with excellency of words, or mans
wifedome - 3 and therefore you may obferue
what adoe he had to defend himfelfe in his
FAlM Epiftks 1

Of Faith.

Epiftles to the Corinthians^ a wile peopie,who
partly hated, and partly defpifed his manner
of deliuery : but, faith hee, I am not ajhamtd
of it, for it is the power of God tofalttation : it is
that which, being receiued, will bring men to
heancn - y being reje&ed, will fhut men vp in
Hell • and therefore it is of no (mail moment.
He giues a reafon in thefe words,why it is the
power of Gop to faluation : For, faith he, by
ittherigbteot*fne(feofGod is rexelcd. That is,
the righteoufnefle which is of GoD,which on-
ly God accepts, and by which alone men can
be faued, is reuealed by the Gufpell, and no
other way.

But to what purpofe is this reuealed, if I
know not how to come by it ? Many things
are reuealed, but how (hall I know that they
are mine ? Therefore he addes, it is the power
ofGodtofatnatioftt to euery one that heheues. As
it is reuealed by the Gofpell, fo fomething is
to be done on our part - y as God manifefts it,
expofesit,andlayesitopen, fo you muft re-
ceiueitby faith.

I 3 but I haue not fo flrong a faith, I cannot
beleeue as I would, and as I ftiould. Sayes he,
Faith hath degrees, it it reuealed from faith to
faith. That is, one receiues it in one degree,
and the fame afterward receiues it in a greater
degree, and fo forward. All are alike iuftifi-
cd, btit there is difference in Faith, fome is
ftron?,<:,fome is weaker, which lwill after-
ward fhew at large.

The

,L_-.

Of Faith.

Thfcpoint to be gathered out ofthcic words
is this ;

That Right cckfnejfe by which alone we can £<o
\ Caned n win the time $' 'v o/^d?, u reuealed
\and offered t$ all that m..

i :ttt.

When you heare this, it may be, at the ve-
ry reading.you may not haue fuch a conceit of
thethiug as you fhoukl haue ; but it is not a
matter of light moment, but an exceeding
greatthing tofcetherighteoufnefleofG o d
reuealed. It is the great, glorious myfterie of
the Gofpcll, which the Angels defire to pry
into,which made Paul in his Miniftery fo glo-
rious, which fwallowed vp his thoughts, that
he could not tell how to exprefle it : that now
in this laft Age, cbrift hath reuealed through
vsthe vnfcarchable Riches of his Grace, that
is b Riches which I know not how to exprefle.
Therefore hee prayes that God would open
their eyes, that they might comprehend with
all the Saints, the height, and length, and
breadth of that Redemption, which Chrift
hath wrought for them. It is pad a full com-
prehenfion, yet he prayes that they may com-
prehend it in fuch a meafure as is poffible,
though there is a height, and breadth, and
depth therein, which could not be meafured.
And this is it that is reuealed to the foules of
men, the fcaping of Hell and death, this free
acceffe to the Throne of Grace, which none
A 2 before

•Z)*#,

Of Fnithi

Eph.i.i$..

^ before had 5 this liberty to be made fonnes of
GoD,andheyres ofheauen, yea, Kings and
Priefts to God, and making good of all pro-
mifes, and the entaylirig of them to our poste-
rity, and making them Yea and Amen. All
this, I fay, is now reueaied, which before was
not, . • «

i 2. Itis (aid to bee reueaied, (markethat)
partly, becaufe this of all.other things was ne-
uer written in the hearts of uicii. The Morall
Law was written therein, but they had not
the leaft inckling, theleaftcreuice of light to
fee this • partly, becaufe it is now opened in a
larger meafure then it was heretofore, in the
times of the Prophets : the doore was a little
open before, but now it is wide open, and no-
thing is hid from the foules of men,that is ne-
cefTaryforthem to know.

Againe, it is reueaied not onely in regard
of the Preachers that make it knowne, but
likewife in regard of them that heare it : for
there is a greater meafure of the Spirit of Re-
uelation difpenfed vnder the Gofpell. There-
fore, Eph, 1 . 1 80 the Apoftle prayes thatr^c
eyes of their vnder Ji Ending might be opened^ that
they might how what is the hope of their Callings
and the rhfxs of his glorious inheritance in th<us
Saints, For what is it to haue a light (Timing,
if their eyes befhut to whom it fhines ? So
the thing miealed is the RighteoufnefTe of
God. And laftly, it fs that RighteoufnefTe,
jby which alone men can be failed* . \

This

Of Faith.

mwm i '* ■»

o Dy or,

This is the maine point, which that you
mayvnderftand, I will open, by anfwering
thefe 6. Queftions.

i . How this righteoufnefle of
which is accepted of God, faucs,

2. How it is offered to vs.

3. Towhomit is offered.

4. Vpon what qualifications.

5. How it is made ours.

And laltly, What is required of vs, when
we haue it. Thefe hang one on another,but for
memory fake I haue thus diftinguifhed them.

Firft : How doth it faue ? I anfwer : 1 . This
righteoufnes faues after the fame manner that
the vnrighteoufneiTe of Adam did condemne :
let vs fct thefe two together, and the thing
will be plaine.

Firft, as <^Addm was one man, yet the com-
mon roote of all mankinde, of whom all that
are guilty of death, and fhall be damned,muft
be borne : fo C h r i s t, the fecond ^Adam^
ftands as a publike perfon, and the Root of all
that fhall be ingrafted into,and borne of him.

Secondly, as i^dtms firft vnrighteonfnes,
the firft finne he committed, is communica-
ted to men, and made theirs by imputation •
and not fo onely, but by inherencie alfo 3 (for
it hath bred in them originall finne : ) After
the fame manner, and by the fame equity, the
righteoufneflTe- that ChriH wrought, is made
ours by imputation, and this impntatiue righ-
teoufnefle of Cbriji worketh a righteoufncfTc
_^^ [A 3] which

6. Queftians
about this
righteoufnes.

I. Qneft.
How it faucth.

tAftf. 1.

Of Faith,

ftoin.J.i*.

x Cor, 15. 45.

An fa < t t
aCor.5.11.

which qualifies the perfon, and is inherent in
vs. Laftly,as after this vnrignteoufnes cooks
death, which rules and raignes in vs,bringing
eucry thing into fubje&ion, fo that ail the
comforts men poflelTe arc ouercome in fome
degree,while we Hue here $ (all ikkncrfles,and
troubles, and crofTes, being as fo many skir-
mifhes which Death hath with vs, b'efore the
maine Battell comes : ) So in C h r i s t life
raignes ouer all, and brings all into fiibje&ion
tohim: that is, it brings all the troubles man
fuftaineth, all the enemies he hath, yea death
and finne into fubje&ion, by degrees in this
life,and after death perfe&ly. There is acorn-
parifonmadeinitew. 5. 14. which you fliall
finde more fully to exprefle, and more largely
to fct this out then I haue done. The firit A-
dam was a figure of him that was to come,and
1 Of. 15-45. Ch r 1 s t is called the fcconi
^ddam • now you doe fee the miferable fruit
ofo^^j^/fall, you fee by lamentable expe-
rience, what originall linne is, and how much
it hath corrupted vs ; why then fhould you
thinke it a ftrange thing, that the righteouf-
neflc of C h r 1 s t fhould be imputed? A-.
gaine, Death, you fee, raignes ouer all bj
one, Why then will not you bclceue that
life ihall reigne ouer all men, that is, bring e-
uery enemy of ours into fubje&ion by the o-
ther ? For the righteoufnefle of one fanes, as
the vnrighteoufceffe of the other condemnes.
Another expreffion I finde in zC$r. 5. .1.

Of Faith.

| o*j Christ w.ts tntdejinnc fervs, who k*av
Ino/inne, fo 4ft tvc mud* theri^htcoufneffz of God
1 in him* That is, though Christ was a man
jwithout finne in himlclfe, yet our finne was
[imputed to him, and hcc was by God recko-
ned as a finner-, and then he kils him, put-
ting our curfc vpon him : fo to vs that are free
from righteoufnefTe, C h r i s t is made righ-
teoufnefTe, fo that God lookes on vs as if wee
had performed perfect nghtcoufheflc , and
when that is done, he faues vs. And fb much
for the firft Queftion.

But now when we hcarc that this righteouf-
nefTe faues, the Queftion is, How fhall wee
come by it > In that it faues, it is good and
comfortable, but it may faue fomc men, and
yet I hauc no fharc nor part in Valuation >

I anfwer, It is freely giuen to vs, euen as
Fathers giue Lands and Inheritances to their
children, and as Kings giue Pardons and Ti
ties, and Honours, and Riches, out of their
elemencie, becaufethey will, tofhew their I
magnificence, and goodnefTc to their Sub }
Is • So doth God giue this righteoufncflc.
As you (hall findeitexpreflcd, E fay g. 6. To
vsdChiUtu borne, tf'Sd Sonne u gtucn : a
place worth your marking and oblcruation.
And lobn 3.16. GO Dfo iouedthe War Id \ that
hegdue hu or.ely be* men Sonne \ &c. And Rom,
$*\-j. it is called the Gift of Ri%bteonfnefcs.
Thatis, a thing which GOD freely, (imply,
voluntarily , and oncly becaufc hee will ,
[A 4] beftowes

How we fiijJI
come by it.

A n f>

Eky $, $ m

Ioh.$.i£.
Rom.j.17.

Of Faith.

Reafons why
it is by gift.

Roip.4. $♦

beftowes on rpen, not looking on any worthi-
neffe in them" ef the fame : (as we fay, nothing
is fo free as gift.) The palfage is this: For,
if through the tffence 0} 'out , Death raigvcd in at/,
much more they which receiut abundance of grace,
and the gift ofrighteeufms^hal resign in life by one
ltfruChrift. Sothat GoDgiues it freely out
of his meereloue, without any other motiue
or end, but to fhew his magnificence, and to
make manifeft in the Ages to come, the vn-
fearchablc riches of C h r i s t, the great and
exceeding glorious riches that he hath proui-
ded for them that Iouc him.

But what is the reafon that God will hauc it
communicated to the fonnes of men no other
way but by gift ? You fhall fee it, Rom. 4. 5 .
that it is for thcfe caufcs :

Firft, 7 hat no man might boajf in himfdfe %
but that he that reioyceth may reioyce in the Lord*
If any other bargaine or manner of conuey-
ance had beene made, wee fhould hauc had
fomething to boaft of, but comming meerely
fromG^asagift,wehauecaufe to glory in
G<^,and nothing elfe. Againe, it is a gift,that
men may learne to depend vpon G o d for it:
God will haue no man challenge it as due; for
itisameereGrace. Laftly, itisagift, that
it may be fore to ail the feeds. If there had been
anything required at our hands,This doe,ful-
fill this Law, and you fhall haue this righte-
oufnefle, it had not beene fure, nay none had
beene faued : for by the Law is tranfgrefilon

and

Of Faitb,

and wrath, but being by gift, it is finrie and
fiirc to all the iced : tor when a thing is freely
giucn, and nothing cxpe&ed, but taking it,
and thankfgiuing for it,what is more fure ?
Bur, when yon hearc this rightcoufneffeis

3. Que ft,

giucn.

tsfrtf.

giucn, the next Que ft ion will be. To whom is ' lo ***» »« »
it giucn? If it be oncly giucn to fomc, what
comfort is this to me >

But (which is the ground of all comfort) it
is giucn to euery man, there is not a man ex-
cepted 3 for which we hauc the fure Word of
God, which will not faile. When you haue
the Charter of aKifig well confirmed,yourec-
kon it of great moment.What is it then 5 when
you haue the Charter of God himfelfepwhich
you fnall euidently fee in thefe two places,
Mark. vlt. 1 5 . Goe and 'p reach the Gef]?ell to euery Mark. 1 6. 1 j.
creature vndtr Hetnen : What is that ? Go and
tell euery man without exception, that there
is good newes for him, cknfi is dead for him,
and if he will take him, and accept of his righ-
teoufnc(Tc,he fhall haue it-, reftraine it not,but
go and tfcl euery man vndei heauen.The other
Text is Ke.i.vlt.Whofozuer will Jet him come^and Rcu.21.17.
take ofthe waters of life freely. There is a qui-
cunqne vuit y whofocuer will come, (none ex-
ccptedjmay haue lifc,and it fhall cofc him no-
thing. Many other places of Scripture there
be, to proue the generality of the offer : and
hauing a fure Word for :r, confider it.

But a c it be obje&ed. It r> giucn only to the ofoV#,
|Elc<St a and therefore not to euery man,

Of Faith.

Anf.l.

vfnfaa*

I anfwer, when we haue a fare word that it
is giuen to euery manvndcr Heauen, without
any reftraint at all, why (hould any except
himfclfe ? Indeed when Cbrift was offered,
freely to euery man, and one reccined him,
another reieited him, then theMyftery of E-
le&ion and reprobation was rcueaied^the rea-
fon why fome recciucd him being, becaufe
God gaue them a heart, which to the reft hce
ganenot; but, in point of offering of Cbrifi,
we muft be general without hauing refpeit to
Ele&ton. For othcrwife the Ele& of Christ
fhouldhaue no ground for their faith, none
knowing he is ele&cd vntill he hath beleeued
and repented.

But Chrifls righteoufnefTe being offered to
men in ftatc of vnregeneration, How fhall I
know it belongs to me? There is no other
ground but this Syllogifme.This righteoufnes
belongs to euery man that belceues : but I be-
leeue, therefore it belongs to me. Therefore,
though it be appiyedoncly to the bcleeucrs,
yet it muft be offered to euery man. *

Againe, we are bound to belceue that the
thing is true, before we can belecue our fliare
in it; we doe not therefore make it true be-
caufe wc belecue 3 butourbcleeuing prefup-
pofeth the objed of our Faith, which is this^
that Christ is giuen : now the very beleeuing
doth not caufc cbnft to be giuen; but he is gi-
uen, and therefore wc belecue. In all anions
the objeft is in order of nature before the

action

OfFaitb.

a&ion it fclfc • my belicfe makes not a thing
true, but itis true in it felfe, and therefore I
bclecuc it. It being true that C h r i $ r is of-
fered to all men, therefore I beleeuc that I am
reconciled and adopted, and that my iinncs
arcforgiuen.

Againe, if he fhould not be offered to cue- Anf. 3 .
ry man,wc could not fay to euery man,if thou
doft beleeuc thou fhalt be faned j but this we
may fay to all, euen to itidaijfi thou belecueft,
lud<$S) thou fhalt be faued.

Againe, ifit were not offered to all, then ^4»
wicked men fhould bee excluded as much
as the Deuils •, but drift tooke their nature
on him, therfore it is poffible for them,tf they
beleeue,tobelaned.

But how differs this from the do&rine of
the Aduerfaries 3 for they alfo fay that Cbrift
is offered equally to all :

I anfwcr,In 2 rcfpe&s : (not to run through An[.
all; The firlt is this, We fay,Though Christ
be offered, and freely giuento all,yet God in-
tends him onely to the Elect. They lay, His
intention is the fame to aI! 3 to///^ as to Peter. \
Theotheris, Thcyaffirmc,that as Christ is
offered to all men, foaiimen haue fuiiicient
grace to receiue him,there is an ability by that
afwellasa freedome, and vniuerfality hi the 1
offer. This we altogether deny. Though Chrtft '
begiuen to all,yet the gift of faith is .i fruit of]
Elc&ion. Cod giucs faith and repentance, a;: J
ability to receiue him, where lice pleaft

The

OfFaith.

Vponwhat

qualifications

itisgiuen.

The gate is open to all,we lliut out none j but
none will come in, buc thofe whom God ina-
bles. A Pardon may be offered to all,and yet
none accept it,but thofe whole mindes God
hath inclined. Therefore that he is offered to
all it is without queftion. They that queftion
it, doe it becaufe they doe not vnderftand the
Doctrine of our Diuines • for we propound it
no otherwile in fubftance then they doe, only
we differ in the method : but it will be your
wifdome to looke to that which will be of vfe,
andyeeld comfort when you come to, dye.
As this you may build on,The Gofpel is prea-
ched to euery creature vnder heauen,& there-
fore I hane my fhare in it. If a Pardon be of-
fcred to fome,whofe names alone are inferted
thercin,you cannot fay on any good ground,I
I am pardoned : but when thePardon is gene-
rail, and offered to all, then I can beleeue the
Pardon belongs to me. Were it onely to the
Ele &,whofe names are written in the pardon,
we fhould fir ft enquire whether we be elect or
no, but that's not the method. Build you on
the fure promife, they that are pardoned,(hall
take hold of it, they that take not hold of it,
fhall be excluded.

The next thing a man will defire to know,
is this. What qualifications are expe&ed ?
Doth not God require to finde fomething in
vs,ifhegiueitvs?

I anfwer, that k is offered to all, and no
qualification at all is required as pr<eexiftcnt

Of Faith.

to be found in vs, but any may come and take
it. God requires no qualification as concer-
ning our finnes 5 he faith not,you fhall be par-
doned, foyour finnes be of fuch a number, or
of fuch a nature, but though they be neucr fo
many, though of ncucr fo extraordinary a na-
ture, though they may be aggrauatcd with all
thecircumitancesthatcanbc, yet there is no
exception at all of you, the pardon runncs in
generall termes, This is the Ltmlre of Cod that
taketh away the finnes oft he world. And fee ing
it is in generall termes, why will you inter-
line and rcftrairtc it ? You fee it runnes in ge-
nerall, and fo you may take it

And as it is propounded generally, fo is it

generally executed: i Cor. 6.V you fhall jiCor.*.*.

findc, the greateft finnes that can bee named

are there pardoned : Be not decerned \ you know

1 how no fornicator^ nor adulterer , nor vncleane^j

I per [on ; e^c. (ball enter into the Kingdom e of God,

i and fuch werefome of yon : hut now you are iujii-

\ fied^now you are fancltfifd) nsvyou are wa(kid.

j Though they bad committed the greateft

finnes, you fee, it is generally executed,with-

out exception.

But there is another fort of qualification.
Istheienot fomething f$ft to bee done ? I
know, that though I hauc committed all the
finnes of the world, yet they fhall not preju-
dice my pardon • but I muft doe fomething to
qualifie mee for it. No, not any thing as
antecedareous and precedent to the pardon ^

Obiett.

Anf.l>

ls4fif.2i

Simile.

5. QHcfl.

Of Faith.

it is oncly required of thee co come with the
hand of faith, andreceine it in the middeft
of all thy vnworthinefle, whatfocuer it be, lay
ho!d on the pardon, and embrace it, and it
(hall be thine.

But you will obje£b, then to what end is the
Dodhine of humiliation? to what end is the
Law preached to be a Schoolmafter, if no
qualification be required ?

I anfwer, humiliation is not required as a
qualification -for no teares of ours can giue
fatisfa&ion. And againe, it hath beene found
in a Reprobate • For ludat had it. Neither is
it any part of fan&ification.
But how is it requiredrthen ?
As that without which we will not come to
Christ. As for example. If wee fay to a
man. The Phyfician is ready to heale you 3
before you will be healed, you muft haue a
fence of your your fickneffe : this fence is not
required by the Phyfician : (for the Phyfician
is ready to heale him) but if hee be not ficke,
and haue a fenfe of it, he will not come to the
Phyfician. If at a generall Dole it be proclai-
med,^ all come hither that be hungry ,a man
is not excluded if hee be not hungry, but elfe
he will not come : tfcerefote we preach, that
none receine the Gofpell but the poore,thofe
that be humble, and touched with fence of fin
and wrath ; and we preach fo, becaufe indeed
no man will come without it.

In the next place, the Queftion will bee,

How

Of Faith .

How this righceoufneflc of Christ

is made
or % V\ hat is to be done of him to whom

ours ,

it belongs.

To this I anfvver- though no precedent qua-
lification be required, yet this muft be taken,
a man muft not reflect on himfelfc, and con-
fidcr, Am I worthy of it ? but he muft take
it as a Plaftcr, which if it be not applyed,will
not heale • or as meate, which if it be not ea-
tcn,doth not nouri("h. As the Husband wooes
his Spoufe, and fayes thus, I require nothing
at thy hands, no condition at all,I doe not ex-
amine whether thou art wealthy, or no • whe-
ther thou be faire, ornO} whether thou bee
out of debt, or well conditioned, it is no mat-
ter what thou art, I require thee fimply to
take me for thy Husband. After this manner
comes Chrift to vs 5 we muft not fay. Am I
worthy to make a Spoufe for Chrift } Ami
fit to receiue fo great mercies ? Thou art only
to take him. When we exclude all conditi-
ons, wee exclude fuch a frame and habit of
minde, which we thinke is neccfTarily requi-
red to make vs worthy to take him. As if a
Phyfician come and otter thee a Medicine, by
which thuu mailt be heal'd, and fay, I require
nothing a: your hands, onely to drinke it, tor
elfe it will doe you no good : SoGod offers
the righteoufnefle of cbnfl^ which is that
that heales the foules of men -, God lookes for
nothing at your hands 3 it masters not v
your pcrfon is, onel) vol; ttluft take it. So you

i ii ill

Anf.

Simile,

Of Faith.

Efay J?. 1.

What this ta-
king is. -

Anf.

Faith,what.

ObitS*

jfafw*

I fhail finde himfelfe expreffing it, Efay 5.5. 1 .
! where he compares this to the offer of -Wine
I and Miike : Come bay Wint and CMilke without
' mom-*'* Let him that is athirft come," and hee
that hath no moneys As if he had faid, it is
freely offered, you are onely to take it.

But, when you hcare you muft take it,, the
Queftion will be, What this taking is*

1 anfwer. This taking is nothing elfe but
that which we call-FauAi. and therefore that
we may not erre in the maine, I will declare
what Faith is,' And it is nothing clfe but this,
when thefe two things concurre, that God the
Father will giuc his Sonne, and freely offers
righteoufnefle,andwe receiue this rghteou£
ne(Te,taking chriftiox our Husband, our King
and Lord.
; Bur, you will fay, FaiA is more : for Fides
eftaftiuintellcStusy It is an a<5t of the vnder-
ftanding,a(Ienting to Truths for the Autho-
rity of the Speaker • therefore the mind and
will rauft concurre to make vp this Fairh.

For the better vnderftanding of it, marke
this word, the right ee»fntfc of God u reiiealed .
wherein is likewifeim ply ed, (though it bee
not expreffed) that it is offered: for to what
ptirpofe,or what comfort is it to fee that there
is fucft a righteoufnefle, if it be nothing to vs ?
but it is fo reuealed, that it is alfo offered.
Now being both reuealed, and offered, you
muff finde fomething in men anfwerable to
both thefc : to the reuelation of it the vnder-
ftanding

Of Faith.

afTcnting to it as a Truth, that C h r i s t is
come in the flefti, and offered to all men.

Againc, to anfwcr to the matter of the of-
fer, there isalfoaii a& of the will, whereby it
comes in, and takes or cmbraccth this righte-
oufhefle. Boththefe, iTim.i. 15. arc put
together, This is 4 faithfullfajin^ d»d worthy
to he rcctitttdjhdt Iefa Chrifi came into the world
to (aue ftnnersm Itisrrue, faith the vnderftan-
«Iing, and therefore beleeues it 3 but it is wor-
thy to be receiued, faith the will 3 therefore
that comes in, takes and accepts it. As in mat-
ter of marriage, If one come and tell a Wo-
man, there is Rich a mai> in the world that is
willing to beftow himfelfe on you, if you will
take him, andaccept him for your husband:
Now ( marke what r is that makes vp the
marriage on her part : ) firfl: (Tie muft beleeue
that there is fuch a man, and that that man is
willing to haue her, that this meflage is true,
that it is brought from the man himfelfe, and
that it is nothing elfe but a true declaration of
the mans minde. This is an ad of her minde
or vnderftanding : But will you take him, and
accept of him for your Husband ? now comes
the will, and the concurrence of thefe two
makes vp the match. So wee come and tell
you, There is fuch a one, the CMefoah, that is
willing to beftow himfelfe on you • If you be-
leeue that we deliuerthe meflage from chr/fi y
and doe confcquently embrace and take him,
now are you iuftified, this is the very tranfla-
[BJ tion

xTimx.xc.

SimiUi

.8 j

Of Faith.

Three things
muft concurre
in receiuing
Chrifo

tioa of you from diath to life, at this very in-
fant you are deliucred from Satan, poflefTed
ota Kingdome, and faluation is come to your
honfe.

Now becaufe this taking of C h r i $ t is the
maine point which makes Christ ours,
and the want whereof is the caufc that euery
man is condemned, ( it comming neereft to
life and death) that you may know what it is,
we muft tell you that this is required therein:

Firft,theremuft not be Errer ptrf***fxiout
of the perfon.

Secondly you muft vnderftand aright what
this taking is.

Thirdly, there muft be a compleat delibe-
rate will, which muft concurre to this a&ion
oftaking.

Thefe three being declared, we fliall not
eafily be deceiued in it.

Firft, when you heaje of this righteoufhes
of C h r i s t, and of its being made ours,you
you muft Irnow, that firft Christ himielfeis
made ours,and then his righteoufnefle,as firft
you muft haue the Husband, and then thebc-
nefits that come by him. I fay, take heede
that there be not an errour of the perfon, that
you miftake him not. And this excludes all
ignorant men, that take not Ckrifl in<*.:ed,but
onely in their ownc fancie. Therefore when
you come to make this marriage, you muft
know that Christis moft holy, that he is
ialfo luch a one as will bring perfecution with
I him.

Of Faith.

hnu, as Uycs ot himiclfe, that he knowes not
where to lay his head, fuch a one as for whofe
fakeyou muft part wkheuery thing 5 fuch a
one as is hated in the World, and for whofe
fake you muft be hated : lome would haue
the man, but they know not the man, and fo
many thoufands are deceiued, that are wil-
ling to take Christ, but they know ipt
what they take, they vndcrftand not CkriB
aright, there is an err our of the perfoa, and fo
a mifle of the match, and confequently of
Juftification : for, fo as to make him their
Lordjfoastobcfubieft to him, they take
him not, they do not coafider that he requires
fuch and fuch things at their hands.

Secondly, Iftherebc no miftake oftheper-
fon, yet what is this taking ? In marriage,
there is a certaine forme to be obfcrued, and
if that forme be mift of, there is a mifTc of the
match. This taking therefore is nothing but
this, So to take him, as to be diuorced from
all other Loners; fo to ferue him, as you
feme no other Mafter » fo to bee fubjed to
him, thatyoube fubjeft to nothing in the
World befides. This is properly to take
Christj and this excludes the greateft
part of men, they being ready to take Cbrift^
but then they will loue the World too : but
God tels them, that if they lone the World,
the lone of the Father nor the Sonne is not
in them. You muft haue your afteftions wea-
ned from euery kinde of vanity . Goe thorow
• ' [Bi] the

16k. $.44*

Of Faith.

) the whole Vniuerfe, looke on all the things

I that are , Riches , and Pkalures, and Ho-

' nours, Wife, and Children, if your heart

be not weaned from euery of them, you take

him not as a Husband.

Againe, others will ferue Christ and
their riches too, their credit too, their ownc
praifc with men too . but Christ teis them
no man can ferue both • you muft ferue him
alone, and be obedient to none but him ; if
you doe fo, you take him- for your Lord in-
deede. So many will be lubjedl to him as a
King, but they'will bee fubjeft to their lufts
too- if their lufts command them, they can-
not deny them, fome they will referue ; and,
you know, how many this excludes. There-
fore you fhall find that no man can take Cbrijt
and his wealth ; you know, the young man
was fhut out, becaufe he would not let goe
his pofifeffions, which he muft part with, or
elfe haue none of him. So, lob.y.^ If jot*
reaitttikefraiferfmen^ kowc&npu beleeut^? f
That is, if you be not weaned and diuorced-
from all, you cannot beleeue. Though you be
the off-icowring of men , though you bee
mocked and icorned, it matters not- but if
you feek^ the praife of men, you cannot be-
leeue.

Where, by the way, you may marke fome-
thing,and adde it to that I faid before. What
is the reafon that the feeking praife of men

iliould hinder from bclceuing ? Certainely,

Of Faith.

it taich were ouciyan net oi the vnderitan-
ding, aifcnting to the truth for the Authori-
ty ot its Speaker, it would bee no hindrance
or impediment to the aft of the mind, inbe-
leeuingthatfucha thing is true^ fo that it
mtifl: needs haue reference to the will. There-
fore, faith Christ, While you feckc the
praife of men,how can you bcleeue ? That is,
take me for your God and Lord whom you
willfcrue altogether? So that totakc Christ
with a iuftifying faith, is nothing elfe but to
rcceiuchim, as it is exprefTed in many other
places of Scripture: /oh. i. u. Hee caw^j
vnto his owne, *nd bis oryne recetued him not •
but to 4$ m4»y as received bint, kegaue fewer to
become the founts of God^euen to them that beleeue
enhiiName. And fo it is not Cas the Papifts
fay) a meere aft of the vnderitanding, but a
taking of him for your God, your Sauiour, to
whom alone you will bee fiibjeft, and giue
your felfe.

Laft of al! ; When thefe two are done and
effected, fotliatrhereisno crrour either in
the perfon or in the forme, there is yet one
thing more remaines bchinde, and that is,
to take and accept him with a comp!eate,a
deliberate, and true will. For, eucn as in
other matches, put the cafe the perfon bee
known*, and the forme duely obferued, yet
ifthcredoesnotconcurreacompleat will, it
is not properly a match : and therefore thofe
matches are vnlawfall, which are made be- 1

Ioh.i.nii».'

[B3]

fore 1

Of Faith.

Three things
requi ed in
the will in ta-
king Chrjft.

fore yeeres ofdifcretion, when a man hath not
the vfe of his will,or when a man is in a phren- '
zie, becaufe there is then no compleat or deli-
berate will ; fo in this fpirituall Match, you
fhall fee how many the want of fuch a will ex-
cludes.

Firft, 1 fay it muft be compleat, which ex-
cludes all wifhers and woulders, that prize
C h r i s t a little, that could bee content to
haue Christ, but it is rather an inclinati-
on then a compleat will,that are in an.^Eqmli-
bno^ that would haue Chris T,but not yet;
that would Hue a little longer at eafe,and haue
a little more wealth, but are not come to a re-
folute peremptory will, that haue onely a
weake inclination, which is not enough : for
in a match, the will muft be compleate, and
it's needfull it fhould befo, it being a thing
that muft continue all a mans life.

Againe, it muft be a deliberate will ; and
this excludes all thofe that will take Christ
in a good moode, on fome fudden flafh,when
they are affe&ed at a good Sermon, and haue
fome good motions caft into their mindes,
that will (at fuch a time) be content to take
Christ, toferue him and obey him,to for-
fake their finnes, and giue ouer their former
Iufts, but the will is not deliberate.

Laftofall, as it muft be compleat and de-
liberate, fo it muft be a true will ; that is, it
muft be free 5 and that excludes all them that
mecrely for feruile feare, at time of death, in

the

Of Faith.

thcdayofiicknefle and trouble, when Hell
and Heauen are prefented to them, will take
Christ: Jndecdc you can fcarce come to
any, but, in fuch a cafe, hee will profcfTe that
he is now content to take Christ for his
Lord and Sauionr- but this is done by con-
ftraint, and fo the will is not free. So I fay,
when all thefc concurrc, the match is now
made, and you are iuftified.

But after the match is made, fomething is
required. Therefore there is one Queftion
more : and that is, What is this that is requi-
red after the making of the match ?

Ianfwer, It is required that you louc your
Husband, lefw chrift, that you forfake Fa-
ther and Mother, and become one Spirit with
him,as you are one flefh with your Wife : for
you arc now bone of his bone, and flefh of his
flefh.

2. Againe, it is now required that you
fhould repent. And that is the meaning of
that place, Repent, for the Kingdome of heauen a
at hand. I tell you of a Kingdome,and a great
Kingdome,but no man can come into that
Kingdome, except hee repent : You muft
waike no longer after the flefh, but after the
Spirit : You muft haue your flefh crucified,
with all the affe&ions and lufts of it.

Thirdly, You muft part with euery thing
for his fake, whether you haue riches, or ho-
nours, or credit, or whatfoeuer, it is "»o mat-
ter, you muft be ready to let them all eoe.
[B4] 4- Aeaine

6. Queft.
w hat is requi-
red of v$ when
wehaueit,

Anf.

Mat. 3.

Of Faith,

Tit.i,i4«

ObieBi

4. Againe, You muft be ready to ynder-
goeany thing for his fake: you muft haue
him for worfe as well as for better : you muft
be content to bee hated of all men for his
fake, you mull take vp your crofle, and follow
him.

5 . Againe, You muft doe much, afvvell as
asluffer much for him, he dyed to this end,
that be might- purch&fi to him a peculiar peopit^ 3
zealous of good workes : you muft refped him
as a Wife doth her Husband, not as a feruant
dothahardMafter- you muft not looke on
his Commandcments as a hard taske, where-
of you could willingly be excufed, but as one
that hath his heart inflamed to walke in them,
as a louing Wife, that needes not to be bid-
den to doe this or that, but if the doing of it
may aduantage her Husband, it will be a grea-
ter griefe to her to let them lye vndone, then
labour to doe them.

But now men fay,This is a hard condition,
I little thought of it.

It is true, the condition is hard, and that is
the reafon that fo few are willing to come in,
when they vnderftand thele after-clap condi-
tions, that they muft part with all, that they
muft be. perfect! ted, that their wil muft beper-
fe&ly fubjeft to thewillof C^/y?, that they
muft be holy as he is holy 5 that the fame mind
muft be in them that is in chrift lefus that they
muft bcofthofe peculiar peopleof God. And
therefore haue wee told you that none will

come.

Of Faith.

come in to rake C h r i s t for their Husband,
till they hauebeene bitten with the fenfe of
their finnes,till they be heauy ladcn,and haue
felt the weight of Satans yoake, till then they
will not come vnder the yoake of C h r i $ r .
but thofc that be humble, that haue their
hearts broken, that know what the wrath of
God is,that haue their confeiences awaked to
fee finne, will come in, and be glad they haue
Christ, though on thefe conditions 3 but
the other will not. If you will haue Christ
on thefe condition, you may : But we preach
in vaine, all the world refnfeth Chris T,be-
caufe they will not Ieaue their couetoufneffe,
andidlcncfTe,and fwcaring, and their /cuerall
fports and-pleafures, their lining at liberty^
and Company-keeping, they will not doe
the things that Christ requires at their
hands, and all becaufe they are not humbled,
they know not what finnne meancs - 3 whereas,
ITiouIcKjod fhew it to them in its rieht co-
lours, fnould they be but in Inda* his cafc,had
they rafted of the Terrours of the Almighue,
were their confeiences cnlighmcd, and did
it fct them on, they would take him with all
their heart.

But another Objection comes in, I would
come in, but how fnould I doe it, I want
power and ability , I cannot mortifie the
decdes of the body, could I doc that, 1 would
not ftand on tht bufincfle..

Obieft,

OfFaith.

%Anf.

Ioh,i.u,ij,

Vfel.

To this I giue a fpecdy anfwer : Ifthoucanft
come with this resolution to take him, take
nocareior doing of it- for as foone as thou
art his, he will giue thee another fpirit he will
enable thee to all things, lob. i.\&.Toas ma-
ny as rectified him, to them he gaue power to be-
cow* thefonnes of God : What is that ? is it an
empty Title ? No, he made themfinnes not borne
of the fie j]^ or of the m% of man, but of God. It is
true, with thy owne heart thou art not able to
doe it- but what if God giue thee a new heart
and a new fpirit ? When the match is made,
and concluded betweene him and vs,he fends
his Spirit into our hearts,and this Spirit giues
vs ability, making vs like Christ, chan-
ging vs 5 and caufing vs to delight in the duties
of new obedience in the inner man. Therfore
take not care for ability, onely labour for an
honeft heart, armed with this refolution- I
am refolued to take chrifi from henceforth,
and you fhallfinde another Spirit to enable
you exceedingly.

And now, that we may not let all this goe
without fome application, wee will heereof
make two Vfes.

Firft, this great Vfe is to be made of it. To
Iearne hence to fee how great the finne of men
is, and how iuft is their condemnation for the
fame, that when this righteoufneffe of God is
reuealed from heauen by this Gofpell, which
we now preach, they refill it, carting it at
their heeles, not regarding it, but defpifing

thefe

Of Faith.

2 7 I

thcfc glad tydings of faluation, which is fo
glorious a myfterie. This very thing that we

J)rcach to you, is it that was fo many thou-
and yeeres agoe fore-told, and as long cxpe-
dedj being the greateft worke that eucr G$d
did. This is it which Paul magnified fo much,
and ftood fo amazed at. Therefore,if you re-
jett it, know that your fmne is exceeding
great : we that preach the Gofpell, are Mef-
icngersfcntfiom the Father, toinuite cuery
one of you to come to the Marriage of his
Sonne : If you will not come,(as fome of you
are yong, and minde other things j others of
you haue gone long in an old trad, and will
not turne 3 fome haue married a Wife,others
haue other bufineffe, and therefore you will
not come •, or if you doe come, it is without
your Wedding Garment, you come not with*
aconjugallaffe&ion) I lay, if you refute, the
Lord will deale with you, as with them in
the Gofpell, hee will haue you brought and
flaine before his face. And we come not from
the Father oncly, but we are alfo tent from
the Sonne, hee is a Suitor to you, and hath
difpatched vs as Ambaffadours to wooe you,
and to befeech you to be reconciled ; it you
will come, he ha:h made knowne his fcitnd to j
you, you may haue him- if you wili hot colt ,
you will make him angry - y and youhadneede
to kijjc the Sonne U§ he be augfj ! h hee be

fomcrcifull, as not to quench the Imoaking
Flax, nor to breake the bruited Reed, yet noc-

with-

Of Faith.

jvvichllanding, that Sonne hath feete like bur-
ning braffi, hec hath a two-edged Sward in hit
hand^ And his eyes are Irke flame t of fire .*- So you
(hall find him to be, if you refufe him. As he
is a corner ftone for fome to build on, fo he is
a corner ftone to grindethem to powder that
refufe him. When the better is the fuitor,and
is rejected, what wrath, what indignation
brecdes it among men > Andfo take all the
iinnes you haue committed, there is none like
this,none fhall be fo much laid to your charge
at the Day of Iudgement, as your rejecting of
the Sonne,andof his righteoufnefle reuealed,
and freely offered to you. What chrtft faid,
Mar. i*. x(« 1 (// $Allbe eafier f$r Sodom And GomorrAh then
for fuch a City) I may apply toeuery one that's
come to hcare me this time • If you will not
giuc eare to my inuitation,it fhal be eafier for
lemsan&Turkes ^fox the Saluages &t the Eaft-
Indies, then for you. It had beene better for
you that Chriji hadnener come in the flefh,
that his righteoufnefle had neuer been offered
to you. Therefore is that added, Mar. 16. He
ikat heleeues tot ^is damned. Of fuch confequece
isthcGofpell. When CMofe; was on Mount
Ebal, he fet before them a blefling and a curie,
life and death : fo doe I now y If you will not
accept of C h r i s t, you are curfed. There-
fore, when you heare this offer, Let euery
man examine himfclfc how heftands affc<fted
vnto it. For all hearers are diuided into thefe
2 forts,fome are worthy ,and fome vnworthv.

Of Faith.

As when Chrifl fcnt away his Difciples, if a,
ny were worthy, their peace was to reft vpon
them, ifthcy were not worthy, they were to
fhake off the duft of their feete againft th.it
Citic. I fay, eonfidcr if yuti be wonhy of this
righteoufnefle ; for if you finde your hearts to
long after it,if you find you prize it much, f o
that you can reckon all as droffc and dung in
comparifonofit, and will fell all to buy this
Pcarle,then are you worthy : But if, whej you
hearc of ir, you negleft it, and attend vnto it
coldly, you are vnwonhy,and againft fuch we
arero (hake offtheduft of our fcete: that is,
GW lhall fhake you off as duft,when you come
for faluation to him at the day of Iudgemcnt.
If on examination you finde your felues vn-
worthy , that this worke hath not bin wrought
in you, (wherein it is your bed way to deale
plainely with your felues) then giue no relt co
your fillies-, but enter into a ferioLis considera-
tion of your finnes, attend on Co is Ordinan-
ces, make vfe of all that hath beene delivered
concerning humiliation,and giue not ouer vn-
tiil you haue attained this eager delire after
Chnft. Indeed this is wrought by G o d him-
felfe, but giue not you ouer. This is it S. lobn
cals drawing : nom can come to mc ^except the Fa.
thsr draw htm : and that is done when G o 3
giues another will -when,on the propounding
of Chrtfl^e giues sgnwam toluntnem the na*
tore of a Lambe,changing the heartland v/or-
[king fuch an inclination to c/^;/?, as Lin the

Iron

Ioh 6,44*

Of Faith.

Cant.j.

Iron to follow the Load-ftone, which neucr
refts vntill it be attained.

Thus it was with the Woman of Caxatn^
fhe would haueno denyall 5 and Cant. 3 . with
the Spoufe, that would not be at quiet vntill
fhe had found her Beloued, feeking him day
and night 5 finding him not within fhee en-
quires of the Watchmen, and neuer giues o-
uer till fhe hath found him whom her foule
loued.^AsGoDpucsan inftind in the crea-
ture,iuch a violent,ftrong,impetuous difpofi-
tion and inftigation is in them that fhall.be fa-
iled, and belong to C h r i s t, God puts into
them fuch a difpqfition as was in Stmpfon^
whenhewasathirft, giue me water or elfel
dye ; fo are they athirft after Chris T,giue
me C h r 1 s t or elfe I dye. And this you muft
haue ; for God will put you to it, he will try
whether you be worthy commers or no.Com-
monly, at the beginning, he is as a man that
is in bed with his children, and loath to rife,
but you muft knocke and knocke againc • and
as it was with the vniuft Iudge, importunity
muft doe it j though your defire be ftrong,
yet,for a time,in his ordinary courfe,he with-
holds, and turncs a deafe eare, to try if thou
haft an eager defire : for if it ceafes quickly ,he
fhouldhaue loft his labour in beftowing Ckrifi
on thee. But if nothing will make thee giuc
ouer, if thou wilt befeech him, and giue him
no reft, Tie allure thee, God cannot deny
thee, and the longer he holdeth thee off, the

better

Of Faith.

better anfwer thou fhalt haue at the end. And
when thou haft Chris T,thou haft that that
cannot be cxprefTed s for, with him, thou haft
all things, When you haue him jou may goe
to him for Juftification, and fay, Lord,
giue me remiilion of finnes,I haue Christ,
and thou haft promifed that all that are in
Christ fhall haue pardon, that they fhall
haue thy Spirit, and be made new creatures $
now, Lord, fulfill thefe promifes. I;Tay, It
is a condition beyond expreflion , next to that
we fhall haue in heauen, and farreaboue that
which any Prince or Potentate in the World
hath, farre beyond that which any man that
fwims in pleafures, and abundance of wealth
hath - t which, if it were knowne, would by
all the World be fought after. Therefore,
whenyouheareoffuch a condition offered,
take heede of refufing it : for if you doe,your
iinne is haynous, and your condemnation will
be iuft.

The fecond Vfe I will onely name : Con-
fider what it is to refufe, yea what it is to de-
ferre your acceptance of it. God may take
your deterring for a dcnyall ; you that thinke,
Well, I will take it, but not yet, take heede
left you neuer haue fuch an opportunity a-
gaine. I fay, be exhorted, be moued, bebe-
fought to take ir. This I fpeake to you, that
be humble, to fo many among you as haue
broken hearts • others may take him if they
, will ; but they will not, they mind not this

Doftrine,

Vfi*

V-

OfFdtth.

Do&rine, they regard not things of this na-
ture, they will when they lye a dying, but
now they haue fomethingelfe to doe. But you
thatmourne in Si$v y you that haue broken
hearts, that know the bittcrnefle of finne, to
fuch as you is this Word of Saluation fent :
The others haue nothing to doe with it ; and
let them not thinke much to be excluded ^ for
Ma**:x.iVp. Christ excludes them : Ctme to mi aII yc^>
that are hcauy Uden^ andyefhtSfinde reft : Not
but the others fhall haue him, if they will
come, but they will not take him on the con-
fequent conditions, named before. It may be,
they would haue redemption, and freedome,
and ialuation by him, but they will not take
him for their King. They that bee humble,
that haue their hearts wounded with the fenfc
of finne, are willing to take him on his owne
termes, tokeepehisCommandements, and
not thinke them grieuous - to beare his bur-
den, and thinke it light ^ to take his yoke,and
count it eafie s to giuc all they haue for him,
and to thinke all too little j to fuffer perfec-
tion for his fake, and to reioyce in it ^ to bee
content to be fcoffed at,and hated of men • to
doe,to fuffer any thing for his fake - y and when
all this is done, to regard it as nothing, to rec-
kon themfclues vnprofitable fernants, to ac-
count of all as not worthy of him. Therefore
benotthoufhye in taking of him: for you
haue free liberty.
But, before I difmiffe you, let me fpeakea

word'

Of Faith.

word co you tnat oe not y et Humour, let race
befecch you to confidcr 3. things to mootic
you. Firft, the great danger thar is in not ta-
king of him. Ii you could be well without
him, you might (it dill as you are ; but you
fhall dye for want of him. If a Wife can hue
without a Husband, (Tie may (lay vnmarried ;
But when a mans cafe is this, I fee without
ChiutI rauft perifh, I muftlofe my life,
that is the penalty, (uch is the danger it' I re-
fule him, me thinkes this ftiould moue him.

Secondly, as the danger of refufing him,fb
consider the benefit of taking him : if you will
hauehim, you fhallwith him haue a King-
dome, you ihall change for the better 5 for
whatfocuer you part withall, you (hall haue
an hundred fold in this life : if you forgoeany
Jplcafure or luft, you fhall haue for ittrjeioy of
theHolyGbofti farre exceeding them: If you
part with riches,you fhall be trueiy rich in an-
other world , yca,you fhall there haue a Trca-
fure : If you lofe friends, you fhall haue God
for your friend, and fhall be a Fauourite in
the Court of Heauen. In a word, you fhall
haue an hundred fold.

3 . You fhall bee fure to haue ir, you fhall
notbe deceiuedrfor God hath put out his word,
he hath declared that to be his will, and it
(lands now with his Iuftice as well as with his
merae, to giue Cirift : his Word is a corner
ftone,and you may build on it : Nay by 2 . im-
mutable things he hath coafirnYd it,his\Vord
[C] and

1 i ice consi-
derations!©
moue men to
takeChriO.
X.

Of Faith.

and his Oath, and Hcaucn and Earth may-
paffc, but they fhall not pafie, you may build
on them, tohauc Cbri/lmd faluationby him.
When Paul had deliuered Gods minde, if an
Angcll from Hcauen fhould tell them the
foundation is fandy, nay if he himfelfe fhould
preach another doctrine, they w^re not to bc-
leeue him . Therefore if you will take him and
haue him, truft perfe&lyln the grace that is
rcuealed by Ufa Cbrift^ doe it not by halues 5
It may be I fhall be faued, it may be not- thou
maift build on it, thou maift venture thy life
onir. All thefe things considered, thegreat-
neflTe of the danger in refuting, of the benefit
in accepting ; and if it be thus fure if wee will
toke him, then put it to venture, why doe you
(land off? What can wee fay more to per-
fwadejpu? If you will take him, and this
righteoufnefle, you may haue it. God hath
committed this to vs, vphtt weloeft on Earthy
frail be Itcfcdin Hum*. He hath giucn vs the
Keyes of Hcauen and Hell,and if we open the
Gates of Heauen to any, they (hall ftand o-
pen , but now in the preaching of the Word,
the Gates of Heauen ftand open to euery one
of you. Therefore come in while it is called
to day, before the Sunne fet on you, as you
know not how foone it may* Indeed, if wee
had not made the offer, the danger had beeue
ours, and wee fhould haue perithed for your
fakes : but feeing we haue made manifeft the
whole Councell of G o d, wee arc now free

from

Of Faith.

I i

from the blood of cucry one of you ; for wee
haue made knownc the will of God to the
full j you know what is offered to you • and if
you take him not, your blood fhall be on your
owne heads. Therefore confider whether you
will take him or rcfufe him; that is the qucfti-
on,Will you take him, or not take him > You
that now refufe and flight this offer, the day
may come, when you would be glad to haue
it. You that are now in the height and flower
of your youth, and you that are more ancicnt a
liuing in health and wealth, and hauing your
fill of pleafures, it may be,for the prcfen:>you
haue other things to take vp your mindes, but
the time will come when the Bridegroome |
fliall enter in, and the doores fhall bee fhur,
when your Hourc-glarte fhall be out, and
your timefpcnt,and then this relation of righ-
ccoufncfTe, and remiflion of finnes, now offe-
red, would be reckoned glad tydings: but
take heede that it be not too late, beware left
you cry, and God refutes to heare : Not but
that God will hearc euery man, if his cry
comes from vnfeigned faith and loue ; but, it
maybe^GoDwillnotgiuetheethatvnfeigned
faith and loue when you be come to that ex-
tremity - y feeing you would not come when he
called, it may be he will not come when you
call ; it may be 3 he will not breathe the breath
of life,nor glue filch a fpirit and difpofition as
he will accept of. Chrift dyed topurchafeto
himfelfe a peculiar people, zealous of good
_^-_ - ~~£C 2] workes,

Of Faith.

i workes, and not onely to fane men. He dyed

for this end, that men might doe him feruice-

and if you will not come in now in time of

ftrengch and youth, when you are able to doe

him feruice • 1 fay, in his ordinary courfe, he

wiH reject you now in your extremity, you

may not then expert mercie at his hands.

Therefore doe not fay , I will follow my coue-

toufnefleandidleneffe, my pleafuresandbu*-

fineffe, my lufts and humours, and heere-

after come in y for you are not to chufc

your own time. If he call you,and

you refufe to come, take heed

left in his wrath he fweare

that you fhall notcn-

ter into his

reft.

FJ^IS,

Of Faith.

OF FAITH

Tbefecond Sermon.

Rou. I. 17,
Fir hy it the tighten f*t(fe$fG$d is re*e*leJfr$m
Faith t$ Faith : At it is written^ The iujl jhall
line by Faith m

He next point that thefe
words affoord vs, is this j
that,

Faith h that whereby the
right eovfnejft efGodis made
eurs to Valuation.

The righteoufneile of

God (faith the Apoftle) is reutaiedfromfaith
u faith. That is, it is fo reuealed and offered
by God, that it is made ours by faith,<wc are
made partakers ofic by faith: you fee it ari-
fethclcerely from the words.

[C3] Now

£>**?.*

*«

Two Coue-

nants.

Absolute,
ler. jx.

2wh,li*

C©«te>aa!L

Of Faith.

Now for the opening of this point to you,
you muft vndcrftand that there are two waies
orCoucnants, whereby G o d offereth falua-
tion to men. One is the Couenant of workes,
and that was that righteoufnc iTe by which A
dam had beene faued if he had Hood in his in-
nocencie • for it was that way that God ap-
pointed for him, Dot this, and lute: Buto/-
dam performed not the condition of that Co-
uenant, and therefore now there is another
Couenant, that is, the Couenant of Grace, a
Board giuen vs againft Ship-wracke. Now
this Couenant of Grace is double :

Either abfoluteand peculiar •

Or conditional!.

Abfolute, and peculiar onely to the Ele&-
fo it is exprefled, ler. ".31. 1 will pnt my Lawcs
intoyonr inward parts $andwrite it in your hearts ^
and 1 will be jour God, and y on fhall be my people.
So likewife, in Eztk. 3$. / wtigtneyon a now
hearty andf*tanewfttrit wit bin yon , and I will
take your fonie hearts pnt ofyonr bodies. Heer$
the Couenant is exprefled abfolutely, and
this is proper onely to the Ele<5h

But now befide this, there is a conditional!
Couenant of Grace, which is common to all •,
and that is exprefled inthefe tcrmes, Chrifi
hath prouided a righteoufneflfe and faluation,
that is his worke that hee hath done already $
Now if you will beleeue, and take him vpon
thofe termes that he is offered, you fhall bee
faued : This, I fayi belongs to all men, This

you

Of Faith.

you haue thus cxpreflcd in the Gofpcll in ma-
ny places, ify'fbelccue^jo* (hall be (ayed^ as it Mar. if.
is, Cttdrk. 16. Goe and f reach the Gofpell to eue~
rj crcaturevndtr Huanen . bee that mllbeleeneLs
flail be farted, he that mil not btlccHt /hall bce^j
damned. It is the fame with that Ronu 4.5 . To Rot». 4. s .
him mbicb wotketh net, but Ltleeueth in him
which inflifeth the vngodly > bis faith is accosted
tighteomfneffe, Markeit: To him thatbelce-
uethonhimthatiuftifieththe vngodly, that
is, there is a ccrtainc iufticc or righteoufneflc
that Ch hist hath prepared or purchafed
for men, though they be vngodly, he requires
nothing of them before-hand, though they be
wicked and vngodly, yet this righteoufnefle
is prepared for them •, that which is required
of them, is onely that they take it. Now hee
that will beleeue God that he hath prepared
this for him, and will receiue it, it is enough
to make him a righteous man in Gods ac-
ceptation j lo that this is the onely way now
by which men (hall be faued. The worke is
already done on Cbr/fis part, there is a rightc-
oufheflethat God hath prepared, which is
therefore called the righteoufnefle of G o d - y
and there is nothing precedcntly required or
looked for on our part, but taking and apply-

ing of it

Bu r , you will fay, Is there nothing elfe re-
quired of vs? Mud G o d doe all, and mud
we doe nothing but onely take that righteouf-
nefle that is prepared for vs ?

rc 4 i 1

Qntf,

*°

Of Faith,

ncfie

red, it is Gods

worke,

SimiU*

A»f. | I anfvver, it is true indeedc, we muft lead a j

Thoughholi- holy life, a religions, fobcr, and righteous ;
life - y for, for this end hath the grace of God ap-
peared^ faith the Apoftle : yet you muft know j
withall, that we cannot worke in our (clues,
this holinefTe, this religious and fober con-;
uerfation 5 that muft be Gods worke altogether, i
we are oneiy to take this righteoufnefle, and
the other is but a confequent that followeth
vpop ir. To illuftrate this vnto you by afimi- j
litude- AWheeleoraBowle runneth, not ;
that it may be made round, that is the bufi- ■
nefle of the workeman, who makes it round,:
that it may runne : So it is in this cafe, God
doth not lookc that we fhould bring holmes
and piety with ys,for we haue it not to bring :
we arc at the fir ft onely to beleeue and accept
this righteoufnefle that is offered vs 5 when
that is done, it is Gods part to frame vs, and
to fitandfalhion vs for a holy life : fuch a
kinde- of ipeech you haue it exprefled in ,
Epb. z. ic. We are Gods tvorkmanjbip^fafhioned
i» Chrifi lefa to walke in good vorkes^ which he^j
hath ordained. &(. Marke it : it is not an a<5U- ;
on of our owne,but God is the workeman,we
are the materials, as the clay, and the wood,
that he takes into his hands ; when wee haue
but taken this righteoufnefle that is offered,
it is Gods woike to caft vs into a new Mould,
to giue vs a new heart, and to frame a new j
fpirit within vs, that f o we may walke in good i
workes before him.: xhis is the great myitery j
*■ of

Epha, i».

'Of Faith.

of godlineffe : for wc hauc much adoc to per-
fw-idc men to belccuc that the rightcoufnefle
prepared by C u r i s t fhould be offered to
them, and nothing be required but receiuing
of it; this will not finke into the hearts of
men by nature, they thinkc they muft doe
fomething prccedently, or elfethis rightcouf-
nefle is not offered them. But,rny bt'oaedwc
mu ft learne to belieue this, and know that it
is the vvorkeofGoD to fan&ifie vs after hee
hath ittftified vs. I confeffc, it is not fo in o •
ther things, there is ftill fome a&ion of our
owne required to gaine this or that habit or a-
bility, as you fee in naturall things, there are
fome kinde of habits that we get by fome pre-
cedent anions of our owne, as the learning of
Arts and Sciences, to learne to write wcIJ,
&c. here there is fome action of our owne re-
quired to fit vs for it, and then we get the abi-
lity to doe it.

But befides thefe, there aie other habits,
that arc planted by nature in vs, as, an ability
tohcare, tofec, totaftcj&c. Now for thefe,
we neede not any acUon of our owne for the
attaining of thcm,bccaufe they are planted in
vs by nature: So it is ift thefe things that be-
long tofi'uation : Jt is true indeedc, we may
get habits ofmorall Vermes by labour and
paincs of our owne, there are aiiions of our
owne required totiiem • and in that the Phi-
lofopLer laid right, that wt learne te It temps-
ratc y a»a fefrcr, a^d^aajle^ &c. But now for the

Graces

Hahiw,

1 ♦*

OfFmth.

Why God will

iaut men by
faith.

Graces of the Spirit there it is not fo, thofe
habits that nature hath planted in vs, we ex-
ercife them naturally, without doing any a&i-
onofourowne to attnine them ; as we doc
not by feeing oft lcarnc to fee, but it is a facul-
ty naturally planted invs: fo it is in all the
workes that we mult doe, whichare the way
to faluation, God workes them in vs,he infu-
feth thofe habits into vs. • Therefore this con-
clufion is good, that it is faich alone,by which
this righteoufneflfe is made ours to faluation.
This is euidentbythe Apoftle, Gal. i>vl$.
Saithhe, it is not by the Law, if righteoofrtflh
hadfoentby tbervorkes of the £*#, the* ChtiH
haddyedmthtut a caufe. As if he fhould haue
faid, faluation muftneedes be by one of thefe
two.

Either by fomething that we doe our (blues,
forae a&ions that we our ielucs haue wrought,
or elfe it muft be meerely by faith. Now if it
had beene attainable by any worke of our
owne, Christ dyed without a caufe : as :f
he fhould fay, Christ could haue giuen
you ability to doe thofe workes without his
dying . but for this very caufe chnfl came in-
to the World,and dyed,that he might worke
righteoufneflfe, and make fatisracliQn to G$d:
fo that you haue nothing to doe for the firft
attaining of it, but to receiue it by faith.

And if you would know the reafon, why
God, that might haue found out many other
wayes to leade men to faluation, yet haih cho-

fen

Of Faith.

fen this way aboue all others to faue men, on-
ly by faith, recciuing the righteouinefTe of
Christ, which he haih wrought for vs •
you fhail finde thelcfourc reafons for it in the
Scriptures. Two of them are let d owne, Rom.
4. 16. Therefore it u by fdtth^ thdt tt mtgbt come
by grace. Markeit: This is one reafon why
God will haue it by faith, that it might be of
grace : For if any thing had bcene wrought
by ys, (as hee iaith in the beginning of the
Chapter) it muit haue beene giuen as wages,
and fo it had beene receiued by debt, and not
by fauour 5 but this was God< end in it to make
knowne the exceeding length and bread;h of
his lone, and how vwfetrckdblc tie riches of
Chn/i ar<^ : his end was to haue his Grace
magnified. Now if there had beene any acti-
on of ours requircdjbutmeerely the receiuing
of it by faith, it had not bin meerely of grace •
for faith empties a man, it takes a man quite
off his owne bottomc 5 faith commeth as an
empty hand, and receiueth all from GoD,and
giuesallto God. Now that it might be ac-
knowledged to be free, and to be altogether
of grace • for this canfe God would haucia!-
vation propounded to men, to be receiued by
faith onely.

Secondly, a< it is by faith, that it might
come by grace, foalfo thar it might be fure a
that the promife might be iure • it it had been
any oth.rWty, it had neuer beene fure; Put
thecafe thai God had putvs vpon the condi-
tion

i.'Z&f**.

J.^rf/W.

ii_L—

Of Faith]

Z.Tsl*[*n

tion of obedience, and had giuen vs grace and

! ability, as he did to ^yidam^ yet the Law is

drift, and the Icaftfayling would haue bred

Ifcares and doubts, and would haue caufed

j death. But now, when the righteoufneflfe

that faueth vs is wrought already by GoD,and

offered to vs by him, and offered freely, and

that the ground of this offer is the fure Word

of God, and it istiot a conje&urall thing,now

we may build infallibly vpon it : for vnlefle

faith haue footing on the Word, wee cannot

fay it is fure, all things clfe are mutable, and

fubjeft to change: therefore when God hath

once faid it, we may firmely reft in it ? and it

is fure. And this is the fecond reafoa why it

is onely by faith.

Thirdly, it is by faith, that it might bee to
all the feede, not onely to thofc that arc of the
Law, but alfo to them which were ftrangers
to the Law. If it had beene by the La^ then
faluationhadbeeqqfhutvp within the com-
paffe of the Iewes 5 for the Gentiles were
ftrangers to the Law of G o d, they were vn-
cleane men, fhut out from the Common-
wealth of Jfracl^ but when it is now freely pro-
pounded in the Gofpcll, and nothing is re-
quired but onely faith to lay hold ypon it,
when there is no more looked for but belee-
uing, and receiuing 5 hence it comes to be to
all the feede : for iSfbrdkam himfelfe, before
he was circumcifed,he was as a common man,
the vaile was not then fet vp • yet, euen then,

his

Of Faith.

his faith wot imp ti ted to him for righteouf-
nejsc^.

The laft reafon why it is of faith, is that no
man might boaft, that no/le/h might retojee in
it felfe ^ tor if it had beene by any other means,
by any thing done in our felucs, u-e had had
caufe to rcioyce in our (clues, but, for this
caufe, faith the Apoftie, iCor. i. 30. Chrifl
is made to vs mfdome^ righteoufnefe^ faz&ifieAtt-
on^and redemption^ that he that reroyctth might
rcioyce in the Lord, As if he had faid, if God
had giuen vs a wifedome of our ownc, wee
had had caufe to haue reioyced in our feiues ;
but we are darknefTc, Eph. 4, there is no-
thingbut foolifhnefle and weaknelfe in vs, to
the end that no Jle[h might rcioyce in ha pre-
face.

Againe, ifwehadhad grace put into our
felues, (though it had beenc but little) for
which God might haue accepted vs, the fiefh
•would haue boafted 3 therefore his righteouf.
nefle is made ours.

But, when this is done, yet, if after iufti-
fication, it had beene in our power and abi-
lity to haue performed the workes of fan&i-
fication by any power or ftrength of our own,
we fhould yet haue beene ready to boall
thereof, chrtft is madefaxtf'tfication too^fo that
foe art not able to thtnke a good ' thought , we are
not able to doe the leaft good thing without
him: It is I (faith the Lord) that doth fantfific
jo* : It is I that doth act eucry Grace 3 it is I

that

4,7^4/**.

i Cor. 1.30.

Eph*

OfFnttb.

Frccdome
from euill to
the Saints,
whence ii is

that doc put your hearts into a good frame :
Chrift is made (atftification to vs • fo that take
a holy man 5 after he is iuftificd,it is C h r i $ t
that fan&ifieth him,and that carries him tho-
row his life in a holy and righteous conuerfa-
tion,and all this is done that noflefb fhould re-
i9jcetnitfelfe%

And yet one thing more is added by the A-
poftle • for if a man could rid himfelfe out of (
mifery, if a man could helpe himfelfe when
he is vnder any crofle or trouble, • hee " would
then be ready to boaft in himfelfe : therefore,
faith he cbrlft is made tovs redemption alfo : fo
that take any cuill, though it be but a fmall e-
uill, a fmall difeafe>, a little trouble:, no man is
able to helpe himfelfe, in this cafe,it is chrift
that redeemes vs from the leaft euils, as well
as from hell it felfe : For you muft know,that
all the miferies that befall vs in the World,
they arebut fo many degrees, fo many de-
fcents and fteps towards hell ; now all the re-
demption that we haue, it is from C « r i s t-
fo that let vs looke into our liues 5 and fee what
euils we haue efcaped, and fee what troubles
we haue gone thorow, fee what affii&ions we
haue beene deliuered from, it is all through
Christ, who u made redemption for vs.

Itistrueindeede, there are fome generall
workcsofGoDs prouidence,thatallmentafte
of; but there is no cuill that the Saints are
treed from, but k is purchafed by the Blood
of C h r i s t • and all this God hath done,

that

Of Faith.

4-7

that *$Jle(h might rei$jce in it felfc : and for this
canfc, Valuation is propounded to be rccciued
oncly by faith, there is no more required at
our hands, but the taking of cbrtjl by faith •
and when wc haue taken him, then hee is all
this to vs.

So that now you fee the point cleared, and
thereafonswhyir is by faith onely, that the
rightcuufhefle of C h r i s t is made ours to
faluation.

Now, in the next place, If to this that wee
haue faid, wee adde but one thing more to
cleere the point, we fhall then haue done c-
nough to farisfie you in this point , and that
is this,tofhcw you what this faith is:for,when
wee fpeake fo much of fairh ( as wee doe, )
cucry man will be inquiiitiue to know what
this faith is : therefore wee will endeuour to
doc that at this time.

Firft, Faith, if we fhould take it in the ge-
nerall, it is nothing elfc but this :

An aB oftht vnderjlanding^ afcnting tojoms-
thing.

But now this aflcnt is of three forts.

Firft, there is fuch an aflcnt to a truth, as
that a man is in a great feare left the contrary
fhould be true • and this wc call efini&n^ when
wefoaflentto any proportion, as that that
which is contrary, may be true, for ought we
know.

Thercisafecondkindof aflfcnt, which is
' fure, but it is grounded vpon reafons and ar-
guments ;

Faith what in
general!.

Affentef three
forts.

4-8

Of Faith.

guments ,

Iuftifying
ftuih.

How it differs

from generall
faith.

I.
Intheebieft*

and that we call Science or kn§w-
Itdgt : that is, when we arc fare of the thing
weaflentto, wee make no doubt of it • but
wee are led vnto it by the force of reafon.

Againe, there is a third kinde of aflcnt,
which is a fure a (Tent too, but we are led to it
by the authority of him that affirmeth it : and
this is that which is properly called Faith ; So
that a generall definition of Faith is this ;

Ic is (nothing ehe but) a firm* ajfeatgiuen t$
the things centatntd in the holy Scrifturcs^fpr the
at*tb$rtty ofGodtbdtfptke them.

This is properly Fdith^ or beleeuing^ if wee
take the word in the generall.

But if we fpeake of iuftifying Faith,we fhall
I finde that that is not commonly exprefled in
the word heleeuing only,but beleeuwgin Cbrift,
which is another thing 5 and therefore you
fhall finde that it differeth in two things from
this common and generall faith.

Firft, in regard of the objeft, andindeede
that is the maine difference : for whereas the
other faith lookes vpon the whole Booke of
God 5 and beleeues all that God hath reuea-
led,becaufe God hath reuealed it . This iufti-
fying Faith pitcheth vpon Christ, and
takes him, with his benefits and priuiledgcs :
fo that the difference lyeth not in the habit of
Faith, but in the objefty for with the fame
faith that we beleeue other things, we beleeue
this ; as with the fame hand that a man takes
other Writings with,he takes a Pardon • with

*> the

Of Faith.

the Uunc eyes that the ifradttes (ee other
things, they looked vpon the brazen Serpent,
the difference was not in the faculty, but in
the objed vpon which they looked, by which
they were healed • foitis in this, betweene
this iaith and the other, they differ not in the
habit, but in the object.

There is a fecond difference, which is a
maine difference too ; the other faith doth
nomorebutbelecuethe truth that is rcuea-
Ied, it beJecueth that all is true that is contai-
ned in the Scriptures, and the Dcuils may
haue this faith, and wicked men may haue it;
but itiftifying faith gocth further, it takes
Christ, and receiues him, fo that there is
an a& of the Will added to that faith, as it is
expreffed, Heb. i r. 15. Tbtj faro the promt fes a-
far re off, and embraced them thankfully : Others
(it maybe ) fee the promifes, and beleeue
them, but they take them not, they doe not
embrace them. So that if I fliould define iti-
ftifying Faith vnto you, it may bee thus de-
feribed:

It is a Grace or a habit infttfedlnto the fiale by
the Holy Gho/f, whereby roe are enabled to beleeue,
not onely that the Mefita* is offered to v$ % but alfo
to take andrecctne him as a Ltrdand Saniour.

That is, both to be faued by him, and to o-
bey him ■ (Marke it) I put them together, to
take him as a Lord, and as a Sauiour : for you
(hall find that in the ordinary phrafe of Scrip
turethefetwoare put together, leftuChrifi

[D] our

In die ad of
chcwilL

Hcb.ii.xj,

Definition ofj

iuftifying

faith.

How faith ta-
kcthChxift.

*°

Of Faith.

[ qht Lord and S actio ir. Therefore we muft take
| heede of disjoyning thofe that God hath joy- ;
ned together, we mud take Christ afwell '
foraLordasaSauiour, let a man doe this,
and he may be allured that his faith is a iufti-
fying faith. Therefore marke it diligently, if
a man will take C h r i s t as a Saniour onely,
that will not feme the turne, Christ giueth
not himfelfe to any vpon that condition, only
to faue him, but we muft take him as a Lord
too, to be fubjeft to him, to obey him, and to
fquare our a&ions according to his will in e-
uery thing. For he is not onely a Sauiour,but
alfo a Lord, and he will be a Sauiour to none
but thofe to whom he is a Mafter. His fimmts
you are tewfom you obey, faith the Apoftle. If
you will obey him, and be fubied vnto him
m all things, if you make him your Lord,that !
he may haue the command ouer you, and that}
you will be fubiecT: to him in euery thing, ifj
you take him vpon thefe conditions, you lTnall j
hauehim as a Sauiour alfo: For, ashee is a j
Prieft,fo you muft know that he is a King that
fits vpo# the Throne of Dauid, and rules thofe
that are to be faued by him : Therefore, I fay,
j you muft not onely take him as a Prieft, to in-
tercede for you, to petition for you, but to be
your King alfo • you muft futfer him to rule
you in all things, you muft be content to obey
all his Commandements. It is not enough to
take C h r i s t as a head, onely to receiue in.
fluence and comfort from him, but you muft

take

Of Faith.

Cake him alio as a head toberuledby him, as
j the members are ruled by the head /you muft
not rake one benefit alone of the members., to
receiue influence from the head, but you muft
ibe content alfo to bee guided by him in all
[things, clfc you take him in vaine.

Againe, this muft be marked, that I fay,
you muft take ox receiue him : you muft not
onely beleeue that he is the tMeftas^ and that
he is offered, but there is a taking and recei-
uing that is necefTary to make you partakers
ofthatthatis offered: thole words lobn 3.
make it plaine ; Godfo lotted the World^ that be
G siK E hi onely begotten Sonne ^ &c. Giuingis
but a Re!atiue 3 it implyes that there is a ttcti*
uing or taking required : For when Christ
is giuen, vnleflc he be taken by vs, he dorh vs
no good, he is not made ours. If a man be wil-
ling to giue another any thing, vnlefle he take
it, it is not his. It is true indeede, there is a
fufficiency in C h k i s t to faue all men, and
hee is that great Phyfician that heales the
foules of men, there is righteoufnefTe enough'
in him to iuftifie all the World : But,my be-
loved, vnlefle we take him, and apply him to
our felues, we can haue no part in that righte-
oufnefTe; this is plainely cxprcfTedin LMitth.
22. where it isfaid, the King fent foorth his
feruants to bid men to the Marriage of his
Sonne : And fo in Etlu 5 . the lame fimilitnde
and comparifon is vfed by the Apoft!e,whcrc
he fetteth foorth the vnionthat is betweene

Wc muft not
only belccuc
but rcceiuc
Chrift,

Ioh.j.

[D 2 ]

Chr'4 l

Of taith.

Foure things

couching

faith.

The oi>ie& of

Chrijl and the Church, by that vnion there is
betweene the Husband and the Wife : put the
cafe that a Husband fhould offer himielfe to a
woman to marry her, and fhe fhould beleeue
ic, yet vnlcfle there be a taking of him on her
part,the match is not made • and fo it is i ere,
and in this thing the eflence of faith conftfts,
whenC h rist offereth himielfe vnto you,
you mud beleeue that there is fuch a thing,and
that God inrendeth it really, but it is the ta-
! i:ig that confu inmates the marriage . and
when the Wife hath taken the Husband, then
all that is his is hcrs,fhe hach an intereft in all
his goods:fo alfo it is here, there mull be a be*
ieeuing that Chnfl is offend, that hee is the
Mtfttas .and that there is a righteoufnes in him
to foue vs ; but that is not .enough, we muft ai- 1
fo take him, and when that is done, wee arc \
iuftified, then we are at peace with God.

But that you may more fully vnderftand
what this faith is, I will adde thefe 4. things
more.

Firfl 3 I will fhew you the obie& of this
faith.

Stcendly^ the fubje& or place where it is.

Thirdly, the manner how it iuflifieth vs.

Fourthly y the adions of it.

1 fay, that you may more fully vnderftand
what this faith is., confider firft the objed of
it, and that is C h r i s T,(as I told you before)
and herein this is to be marked, that a man
muft firft take cknft himfelfe, and after, the
V,.,V , ',- priuiledges

Of Faith.

priuiiedgcs that come by him. And this point
I could wifh were more preft by our Diuines,
and that our hearers would more intend it. I
fay, firft remember that you muft firft take
Christ himfelfe, and then other things
thatwehaue by him, as the Apoftle faith,
Rom So lfGidbaueztntH vs A/w,thatis Chnft^
he will with btmgiue vs all things elfe : but firft
haue Christ himfelfe, and then all things
with him. And fo, 2 Or. i. o/// the prgmijes
IN Hi M are Ita And Amen. That is, firft we
mud haue Christ, and then looke to the
promifes ; this muft be ftill remembrcd, that
we mult firft take his perfon, we muft haue
our eyes fixed vpon that: Andfo that place
before-named, /*£. $. Cod (slotted the World^
that be ga*e his o*e/v hr?ottcn Sirtne : hce giues
his Sonne, as a Father giues his Sonne in
marriage • the Fathergines the Sonne, and
the Sonne himfelfe muft bee taken: So that
we muft firft rakeC hrist, wee muft fixe
our eyes vpon him: For faith doth not leapc
ouer Christ, and pitch vpon the promi-
fes ot J unification , and Adoption, but it
firft takes Christ. The diftind and cleere
vndcrftandining of this will helpc vs much
in apprehending and vnderftanding arighc
what iuftifying faith is : wee muft remem-
ber to take Christ himfelfe ; for it is
an adulterous arfe&ion for a Wife not to
thinkeoftheperfonofher Husband, but to
thinkeonely what commodity fhe ihall haue
TD 3] by

a Cor.

Uk.

Trite lout

lookci firft to
CKiiiU ocrfoa

Mar.t*.

Of Faith,

Baptizing,
what meant
by « ia Mat.

by him, what honours, what riches, what
conueniences,as if that made the match,to be
content oncly to take thofe 5 will this, thinke
you, make a match amongft men r* Surely
no y there muft be a fixing of the eyes vpon
die perfbn, that muft doe it : Doe you loue
him l; are you content to forfake all, that you
mayenioyhim? It is true indeed, you (hall
haue all this into the bargaine, but fir ft you
muft haue the perfon of your Husband: there-
fore remember to fixe your eyes vpon Cbrifty
take him for your Husoand,confid£r his bcau«
ty and his excellencies, (which indeede are
motiues to vs) as a Woman that takes a Huf-
band, is encouraged by the benefits that (hee
(hall haue by him : but ftiil remember that he
himfelfe muft bee taken. As it is in other
things, if you would haue light, you muft firft
haue the Sunne • if you would haue ftrength,
you muft firft take meate and drinke, before
you can haue that benefit by it : fo you muft
firft haue cbri/I himfelfe, before you can par-
take of thofe benefits by him : and that I take
to be the meaning of that in Mar.i6.€cfrescb
the Gcjpctiti euerj crutnrt vnder btAutn •, be tbdt
beleeues dnik baptizcd^JhtBbefsMtd: that is,he
that will beleeue that lefu* drift is come in
the flefh, and that hee is offered to mankinde
for a Sauiour, and will be baptized, that will
giue vp himfelfe to him, that will take his
marke vpon him : for in that place, by bapti-
sing, is meant nothing elfebut the giuing vp

O/Faitb.

of a mans iclfe to C h r i s t, and making a
publikc teftimony of it, although there bec
fomthing more meant generally by baptizing;
but heereit is meant, alljftification to all the
world, that we haue taken Christ. Now
cuery one that will beleeue and be baptized,
that is, cuery one that will doe this, fhall bee
faued : fo that a man muft fir ft take C hkut
him(elfe,and then he may doe as the Wife,af-
ter (he hath her Husband, ftiemay thinke of
all the benefits (he hath by him, and may
take them, and vie them as her owne. This is
the firft thing.

The fecond thing that I promifed, was to
flicw you the fubied of faith, and that is the
whole heart of man i that is to fay, (to name
itdiftin&ly) both the minde, and the will:
Now to ftiew you that both thefe are the fub-
}c& of faith, you muft know that thefe two
things arc required :

Firft, on the part of the vnderftanding, it is
required that it beleeue -, that is, that it con-
cciue and apprehend what God hath reucaled
in the Scriptures -, and here an ad of G O D
muft come in, putting a light into the vnder-
ftanding : for, my beloucd> Faith is but an ad-
dition of a new light to rcafon, that whereas
reafon is purblinde, faith comes, and giues a
new light, and makes vs fee the things reuea-
led by GoD,which reafon cannot doe-by faith
we apprehend tbefc great and glorious My-
fteries, which otherwife wee could not appro
[D 4 ] hend-

^J^utA^

The fubh&of
faith,

What requi-
red in the vn-
dcrftanding*

i Cor.4«

Whatrequireti
of the wui,

Rcm.J.i7 c

Of Faith.

) hend, as we fee it expreiTed in i Cor. 4. Th<^>
god ef this World hath hltnd(d their eyes 3 that
the light [h$»U net finneinte their hcarts^bf which
they fhbxlii htleeut this gUrisnS Go(pe )J . So then
there maft be a light put into the minde, that
a m$n may be able by thattocleuate and raife
his rcafon tobeleeue this ; that is, toconceiue
and to apprehend the things that are offered
and tendered in the Gofpei;.

But this is not ail, there is an act alfti of
the will required, which is to take and re-
ceiue Chrift: for this taking is an ad of the
wiil; therefore there mult be \co*(ent as well
as an affcrut. Now it is the ad of the vnder-
fkndingtoaffenttothe truth, which is con-
tained in the promifes wherein chnH is offe-
red ; but that is not all 3 there is alfo an ad of
will requifite toconfent vnto them, that is, to
embrace them, to take them, and to lay ho'd
vpon them,and to apply them to a mans fclfe.
This I will the rather cleere, becaufe it is a
thing controuerted. Ifay, there is a double
ad, an ad ofthemind,and an ad ofthe will :
to this purpofe confider that in Rem. 517. Fer
tfbj the ejfevceof 'ove, death raignedhy e»e i much
more they which receiue ahundance ef g*dce 3 and
the gift <&[ rigbusufriefefi&llr eigne in life by one,
lift* chtifl. Marke it, you may (ee what faith
is in thofe words ; Thofe that receiue the gift
of righteoufhefle : iighteoufneffe is giuen and
offered by <7^,and thofe that receiue thatgitt
of righteoufnefTe 3 (hall reigne in life; fo that.

taking

OfFaitb.

I '7

taking and receiuing being an ad of the will,
it mutt needs be that the will \k\i come in to
this workc as well as the vn Jerftanding. Like
vnto this is that i lob. ra, To <u *»*o) as recti-
***£/**,<£<:. That is, to as many as beleeucd
in his Name : for Co the words afterwards cx-
prcfle, that is, when wee are willing to take
Chr:fi^f\\ic\\ is nothing elfe but the confenc
of the will, when the will is refolued to take
him, being fo apprehended as he hath bcene
dc/cribed, as a Lord, and as a Sauiour, this is
faith . this, I fay, is an a<5t of the will, becaufe
it is an ad of receiuing.M. 5 . 44. it is euident,
Hon? can y btlccue which receive kohSmt ose of ano-
ther &<,}\i beleeuing incbrif} were only an act
of the mind, as the Papiils affirme, and foine
others beiidesj it beleeuing were nothing elie
but anaflfenting tothe truth of God, which is
anaclof the vnderftanding, how could the
praifeofmenbeoppofite to beleeuing? But
the meaning is. How can you beleeue, & rake
me for your Husband , and yet feeke praife of
men too ? for that wii! come in competition
with me, and then you will forfake me. I lay,
this makes ic euident, that ill fttfying faith is
not onely an a& of the mind, bur an acl ofthe
will alio- becaufe otherwise the feeking praite
wirh men, could be no impediment to the ad
ot beleeuing.

Now this aifo,afwell asdic former, mud be
wrought by Go4 and Go /purs 1 new lighc into
the vndcrltanding, he raifeth it-vp to fee and

beleeue

I«k,i.j»

wilj ••«.roue ) h;
by G(.d.

OfFatth.

bcleeue thefe truths ; fo there is another a&
which God alfoworkes on the will, and vn-
lefTe he worke it, it is not done: for come to
any man that is in the ftate of nature,, and aske
him, Will you be content to take eirifif that
is to fay, to receiue him in that manner as he
hath beene defcribed } His anfwer would bee,
No. Beloued, the hues of men exjJrcffe it,
though they fpeake knot info many words:
Therefore till God comeanddrawea man,
and change his will the worke is not done. If
you take a Bough, and offer it to a Swine or
a Wolfe, they will refufe it, and trample it
vnder their feetc j but offer it to a Sheepe,
and the Shecpc receiucs it, and followes it:
fo when cbrifi is offered to men vpon thefe
conditions that we haue named, men refufe
him, they reject him, and flight him: but
when God takes away thefe woluifh and fwi-
nifh heai ts of ours, and turne our wils another
way, ( which is the, drawing the Scripture
fpeakes of) then we are willing to take Chrijl.
If you take other metall then Iron, the Load-
ftone will not ftirrcit^ but turne the metall
into Iron, and it will follow the Load-ftone :
So, let the hearts of men continue in that con-
dition wherein they are by nature, and they
will neuer take Christ, they will neuer ac-
cept him ^ but when God puts into them fuch
a ft rong and impetuous inftigation and difpo-
fitionasthatofthe Spouze in the Canticles,
that had no reft till flic had found her Belo-

ued.

Of Faith.

ucd, then they will take Christ vpon his
owne conditions. So the wc fee this Faith is
ana&ion both of the minde and the will,
wrought by God, enlightning the mind, and
changing the will; which is that which our
Sauiour Chrift cals drawing ; n$ne e$met t§ mt
vulcfTc the lather draw him : that is, except his
will ocfctonworke^vnlefleGoD change him,
andputfuchadifpofitionand inftigation in-
to him, that he can findc no reft till hee come
to Chrift. nc w

Thirdly, thething wee are to fpeake of,
is, Hewthu Faith hfttfctk

Now for this, know that this faith is confi-
dcredtwowayes*

C As it workesj
eythers or,

c As it receiues :

Either as a quality, or as an inftrument.

As a quality it workes ; and in this fenfc it
hath nothing to doe with Juftification.

It iuftifieth vsasit is aninftrument,andthat
not by altering the nature of finne • that is y by
making finne to be no finne, but by taking a-
way the efficacy of finne. As, for example,
when a man hath committed finnes, Faith
doth not make his finnes to be no finnes ; in-
deede, itfcattcreththem as a Cloud: You
may confider it after this manner : Firft, it
cannot be that that finne that is once commit-
ted, iliould be made to be no finne j for what
is once done, it cannot be vndone, God him-

felfo

How faith
ittftifictk

Faith altcrcch
not the nature
of finne.

Tiote.

1 «« \

OfFttth.

I felrc cannot doe that,bccaufe it is a thing that
cannot be • for when the finnes are commit-
ted, they doe remaine fo : and therefore,I fay 3
ic. cannot be that that which is finne fhould
be made to be no finne j we cannot make A-
dultery to be no adultery, for the nature and
efTence of the thing muft remaine. Well now
what doth faith ? It dorh this, though the fin
be the fame that it was, yet it takes away the
fting and the guiit of finne, by which it puts
vs into the itate of condemnation, and by
which it bindes vs ouer to puniftiment. As
the Lions to which Daniel was caft, they
were the fame as they were before, they had
the fame propenfenefle,anddifpofition tode-
uoure as they had before, they had the ordi-
nary nature of Lions -, but at that time, God
tooke away from them that fiercenelfe that
was in them, fo that they did not dcuoure
him D though they were there ftill : fo it is with
finne, the 'nature of finne is to condemne vs -,
but now when God fhall take away this effi-
cacie from it, it doth not condemne : and this
is that that faith doth.

Euen as the Viper that was vpon Fanh
hand, though the nature of it was to kill pre-
iently, yet when God had charmed it, you fee
it hurt him not : fo it is with finne, though it
be in vs, and though it hang vpon vs, yet the
venome of it is taken away, it hurts vs not, it
condemnes vs not : thus faith, by taking a-
way the efficacie and power of finne, it iufti-

fies

Of Faith.

fiesvs, asaninftrumcnt, as a hand that takes
the Pardon.

The King, when he pardoncth a Traytor,
he doth not make his Treafon to be no Trea-
fon, for the a£t of the Treafon remaiqes ftill 3
but the taking of the Pardon makes the Tray-
tornotto be vnder condemnation : So, my
bcUuzd^ faith is that a& that takes the Par-
don from God, fo that though the ilnne re-
mainc the fame, andofitsowne nature is of
power tubinde vs oner to death, yet by this
faith taking the Pardon from God, it comes
to pafie that it hurts vs not, wee are not con-
demned for it,

You know, debts in a mans booke, the wri-
ting remaines iiill, the lines are not blotted
out, yet when they are once crofTed, the cre-
ditour cannot come and askc his debt any
more, becaufe it is crofTed: So it is in this,
our iinnes arc the fame after we are iuftified,
as they were before- but fairh is that that
crofleth the booke • faith, I (ay, by apprehen-
ding the Pardon, and taking the acquittance
at Gids hands that he offers.

Ira manhauc anacquittance, although the
debt remaine the fame in the Booke, yet
there can no more be required at the hands of
him that hath taken the acquittance.

Thus, I lay, faith iullifies vs as an inftrtv-
ment, by accepting, receining, and raking
I the acquittance that God hath giuen to vs
1 through Cbrtftn

Let

<5i

Of Faith.

The a fts of

faith.

To reconcile
vs.

Let mee adieone wordm^eof the next
ing: which is, What are the acts of this

To pacifie the
I heart,

thin

faith?

They arc thefe three

Finft, To reconcile, or to iuftifie.
Secondly, To pacifie the heart.
Thirdly, To purifie, or fan&ifie.

The firft thing that Faith doth, is to recon-
cile : That is, (as I faid before) by faith wee
are pitched vpon Christ; wee take him
firft, and then wee uke the priuiledges,they
all follow vpon it, forgiueneiTe, k and adopti- J
on^ this is the firft a& of Faith, to reconcile
vs to C h r i s t himfelfe ; and vpon this wee
haue boldneffe to goe to Christ for for-
giuenelTe, to goe to C h r i s t to make vs
heyres of all things : For after this manner
doth it ; of// tbtngs Are jours , whether Paul
er Apollo, ejre. And why ? Becaufe you are
Christ's, (Marke it,) you muft firft bee
Christ's: that is, eucn as the Wife is the
Husbands, fo you muft be knit and vnited to
Christ, and then all things are yours : fo
that Faith firft makes vs Chnfi's, it recon-
ciles vs to him, and makes vs one with him,
and in him, one with G o d the Father ; and
then all things are ginen vnto vs, and made
ours.

The fecond aft of faith is to quiet and pa-
I cifie the heart 5 to comfort vs, in affuring vs
' that

Of Faith.

-r—

<*?

Direel and rt-
fle& a& «t
faith.

that our iinnes and tranfgrcifions arc forgi-
ucn - y and this is different from the former :
There are two acts of faith :

The one is the dircft aft by which we ap-
prehend and take Christ, and the righte-
oufnefTe that is offered through him,by which
we take forgiucnefTc.

And the iccond is the refleft a£t by which
we know that wee hane taken Chris r, and
hauc taken out our pardun • and this acl is yc-
ry different from the former ,we may haue the
former without this.

Wee commonly thinke that wee are not
iuftified by C h r i s t, \nlefle we haue afTu-
ranceofit, and when \vc looke for that, and
finde it not prcfently, all our hopes are gone,
but it ihould not befo ; It is one acl of Faith
to take Christ, and another ad of faith to
comfort and pacifie the heart ; and that thefe

Difference be-
ewecne iheoi*

are two diftinci things, confider but this in a
word.

Thefirft a&is conftant, when a man hath
once taken and accepted of Christ, hee is
alwaies his . after wee once hane Christ,
there is no diuorfe : But the other a£t of afTu-
c, whereby we know that wee hauc taken
him,that is a thing that may faile and deceiue
a man,

Againe,the fir ft act- admits of no degrees -,
for when a man is once in Christ, hee is
alwaies Chris t's, when he is once married
to him : Marriage, you know, admits of no

degrees •„

<54-

Of Faith.

degrees* To Juftification is eqiull to euery
man, it admits of no degrees, it is ahvaies
the fame • we are not now leffe iuftified, and
then more, butwearealwsy alike iuftified,
being once iuftified : but the other aSt of
fail h, .whereby I am affured that I haue taken
Christ, that admits of degrees, a man
may haue fometimes more comfort, fome-
times leffe 5 and therefore righteoufnes is faid
heere to be reuealed fwn fditb t9 ftiib.

Laftly, the firft aft of faith, whereby we
takeC hr i s T,andthofe priuiledges by him,
as the Wife takes the Husband, that is foun-
ded vpon the fure Word of God, God hath
tendered it to vs vpon his Word and pro-
mife, andhemuftperformeit, it cannot be
altered nor changed j he that builds vpon it,
builds vpon the corner-ftone, that will not
failehim: But nowthefecond a&, where-
by I come to know that I haue done this, that
is grounded vpon experience: Indeede, we
are helped by the Holj Ghefi to know it, but
it is chiefly grounded vpon our owne experi-
ence : for it is no more but the a A of a mans
owne heart, refle&ing vpon what hee hath
done, when hee confiders, Haue I taken
Christ, or no? as a Lord, and as a Sa-
uiour •asaPrieft,tofaueme- > as i King, to
liue by his Lawes • this is a looking vpon an
aft of mine owne - } therefore the vndcrftan-
ding and knowing of it muft come from expe-
rience.

The

OfFaitb.

he laft a& of taith is to purifie, and to

fanftific I cannot (land vpon it at this time,

nor make Vfe, and apply this as I defircd :

therefore I will brcake off hcere.

So much for this time,

To purific tho

heart*

Of Faith.

OF FAITH

The third Sermon.

Rom. i. 17.

F$r by it the righteeu[ne(fe$fG&dU reuealedfnm
Faith t$ Fdtth : A$ tt is written, The iujl /hall
line by Faith.

He lad point that wee deli-
ucred out of thefe words,
was this, that

Faith ts that whereby w<u>
are made partakers $f tbz^
right fujnt(fe $fchhfi %

Wee come now to the
Vies of ir.

And fir ft of al', if it be by faith ondy by

which we are made partakers of that rightc- Wo£W

ouinefie that faucch vs, the firfl: confe&ary c°uragcd*o

that we will draw from hence is this, That comctoGoi -

__ [E2] we

r/ei

Of Faith.

wee fhould learne to come to C h r i s t with
-an empty hand, and not to bee'difcouraged
for any want that wee finde in our felucs, nor
forthegreatnefTebf our finnes- wee fhould
not bee difcouraged for the want of a perfe&
degree of repentance and godly forrow, or
f'orthewantofwhatfoeuer good worke you
thinkeis requiiite to faluation , for, my belo-
ued 5 you muft know that this is the nature of
faith, that it doth its worke bed alone • and
faidiis fofarre from requiring any thing in
the partie that fhall haue Christ, that ne-
ceflarily he muft let gocall things elfe, other-
wife hee cannot beleeue: and this is a point
neccflarily to be confidered: for euery man
is apt to conceiue and thinks that it is impof-
fible that God fhotfld accept him, vnleffe
there bee fomething in him why God fhould
Tegard him : If he finde himfelfe to be excee-
ding vngodly, he thinkes that Christ will
neuer looke after him.

Andagaine, ifhcehaue nothing at all to
giue, ifhehaue nothing to bring with him
in his hand, hee thinkes that hee fhall haue
no pardon : But you fee that faith requires
nothing in the firft apprehenfion of C h r i s t,
if a man bee neuer fo vngodly, it is all one,
the promife notwithftanding is made vnto
him.

Againe, Why (hould you looke for rig-hte-
oufnefle in your felues ? The worke of faith
(and it hath nothing elfe to doe) is to take

that

Of Faith.

that nghccoulncflc ol Chnjf, that is none ui
your ownc : fo that there is nothing clfc at
all require J • for all that faith hach to doe, is
onely to take from cbn'ft that rightcoufnefTc
that we want our felucs : fo that I fay there is
floreafonwhyanyman fliould bee dilcoura-
gedinhisfirft comming, for any want that
he findes in himfelfc,or for any condition that
he is in, because faith onely is that that makes
vs partakers of a righteoufnefTeto iuftifie vs,
becaufe we our felucs haue it not. I fay, faith
is fofarre from requiring any thing to be ad-
ded to it, to helpe it in the ad of iuflifying,
that of ncceflity it excludes all things elfe :
for faith hath this double quality, not onely to
lay hold ofChriit offcred,but to empty a man
of all things elfe whadocucr. As for example,
Faith is not onely the beleeuing of a truth
which is deliuercd, from the authority of him
thatdothdeliuerit^butit is a rcfting vpon
Chrift,a carting of ourfelues vpon him. Now
when a man lcanes vpon any other thing, hce
(lands not vpon his owne legges, hee (lands
not vpon his ownebottome - y for if hee did,
hee could not properly be laid to leane. If a
nun trufl and depend vpon another, he pro-
uides not for himlelfe, but he that folookcs to
hirnfclfe,thathcproLiidefo as to make him
felfe fafc if anotlu r ihould faile him, fo farre
he trufts himfclfe- fo that, beloued, if you
truft Chris T 5 ir is ofnecefiity required that

rmuil bee vnboctomed ot your fellies, yon
[E 3] muff

7°

A double qua-
lity in faith.

JSasfi-

Of Faith.

«* r~ *

mu ft altogether Icane vpon him, you mufti
caft your felues wholly vpon him: For faith-:
hath fuch an attra&ing vertue in it, that it j
fils the heart with Christ. Now it can- 1
not fillthe heart with Christ, vnlcfle the j
heart be empty ed firft. Therefore I fay, faith
hath a double quality, not onely to take, but
to empty; and they are reciprocal!, the one
cannot be without the other.

Hence it is that we fay ,iaith ingrafts a man 3
a man cannot be ingraft into a new ftocke vn-
leffe hee bee quite cut off from the former
roote 5 therefore faith driues a man out of
himfelfe, and makes him nothing in himfelfe,
fo that when he comes to lay hold on the pro-
mife of God, helookes at no quality or excel-
lencie of his owne,he lookes at no fitnefle nor
worthinefTe in himfelfe, but he comes with a j
hand and a heart altogether empty : So that j
when a man comes to befeech God to rcceiuej
him to mercie, and to grant him a Pardon of
his finnes, when he comes to take hold of the
righteoufnefTe of C h r i s t for his iuftifica-
tion 3 ifhethinke that there is any little wor-
thinefTe in him, or that there be no fault in
him at all, and from thence (hall thinke that
God will receiue him, this man is not fit to
come to Cbnfty he muft be wholly emptied of
himfelfe, and then 6*iwillfpeake peace vn-
tohim.

But you will aske, What is that that faith
doth empty a man of?

Faith

Of Fait b.

7 l

^aitii cmpueth a man ot two things :

Firft, of all opinion of righteouihefle in
himfelfe.

Secondly, of all opinion of ftrcngth and a
biliry to hclpc himfelfc : for if cither of thefe
rcmaine in the heart, a man cannot rcceiuc
Christ.

Firft,Ifay, amanmufl be emptied of all
opinion ofworthinefTe in himfelfe, of all con-
cei pt that he hath the leaft rightcoufncfTe
in himfelfe; therefore when the yong man
came to C h r i s t, and Christ told him
that he muft keepe the Law, and he faid hce
had done all thofe things from his youth,
Christ knew that he was not yet fit,there-
fore, faith he, Goe and Jell all that th$u baft ;
Chrifts end was nothing elfe but to difcouer to
him his ownc vnworthineffe. If thou wilt be
perfeft, (faith Christ) take this tryall,
Canft thou be content to let thy wealth goe,
to follow me ? Canft thou be content to fuffer
pcrfecution ? This fhewed that hce was not
pcrfed:, but that hee was ftill a finfull man ;
this was the way to prepare him for Cbri^
this courfe we fee C h r i s t alwaies tookc :
we fee it exprefTed in the Parable of the Pub-
lican and of the Pharife, the Publican went a-
way iuftificd, becaufe he was wholiy empty-
ed of all conceipt and opinion of worth in
himfelfe.

But the Pharife was not iuftified, (not be-
caufe he was not aiufter man then the Publi-

! [E 4]

\A*f.

Faith empri-
ccha man of
two things*

can

I 71 |

Of Faith.

can, for he was in .outward performances bet-
ter then he- but) becaufe he had an opini-
on of his owne riffhtectifnefle. he was concei-
ted of a worthineffe in himfelfe, therefore he
went home not iuftificd.

What was it that excluded the Iewes? was
it not an opinion of fomething they had of
their owne ?

The LaQdiceansj&ioy thought they were rich
and increafed, and wanted nothing, therefore
they neuer came to buy of Christ. That
which a man thinkes he hath already of his
owne, hee will neuer bee at the coft to buy j
therefore that is the firft thing that a man
muft doe, hee rauft thinke himfelfe of no
worth at all, he muft be empty of all opinion
and conceit of his owne excellency.

But this is not all, although a manbepcr-
fwaded of this, that he hath no worthineffe in
himfelfe, yet if he thinke hee isabletohelpe
himfelfe, and can ftand alone without God,
he will not come to take Christ; and ther-
fore this further is required, that a man fee
that he hath no ability to helpe himfelfe, that
ail his redemption muft come from Christ :
for if you aske many men whether they haue
any opinion of worth in themfelues, they will
be ready to anfwer $ No.- What then is the
reafon that they come not to C h r i s t ? It is
becaufe they are in health and profperity, and
they can doe it foone enough hereafter, they
can yet for the prefent fublift without ckifi •

but

Of Faith.

but when God fhallfhcwa nuns heart to
himfelfc, when God fhewesa man his dan-
ger, and (hewes it him as a prefent, and how

vnable he is to helpc himfelfc out of danger,
then a man will haue no reft till he hmccbrsjl.
Therefore you ihall lee both thefe required,
z Cor. i. 30. Christ muftbeto vs wifdome^ 1 cor.x 3*
ri^.teoufritfft, (axciificatton^ and redemption too.
Firft, if a man thinke that there is any thing
in him, either veifdomc^ rigbttoafheffe, or fhnftt-
ficdtio*^ that excludes him • for he will reioyce
in himfelfc: and that conccrncs the firft con-
dition required, to be empty of all ©pinion of
worth.

But yet if a man thinke that hce is able to
ftand iafe and feenre for a time, that hce is a-
blc to be a Buckler to himfelfe, that hee hath
fomewhat wherevnto he may leane, and doth
not fee that Cm rist muft be his redempti-
on alfo, he will not come at C h r i s t.

That which kept the Prodigall fonne away,
it was not an opinion of any worth in him-
felfe, but becaufe he thought hee could line
without his father, hee had his portion in his
owne hands, and at his owne difpofing j and
he would not come home to his Father, till
he could liue of himfelfe no longer : fo that,
though wee haue an opinion of no worth in
our felucs, yet il wee conceiue or thinke that
we can liue without Christ, wee will not
care for him.

i This was the fault of t!:ofe that were inui-
1 ted

74-

Of Faith.

Double com-
plaint mfcnfc
©fwant.

ted to the marriage ,they refufed to come 3 not
becaufe they thought that themfelues were of
worth, but they were perfwaded that they
needed not thofe things to which they were
inuited. Therefore, I fay, thefe two things
muftbedone,amanmuft be emptied of all
opinion of worth in himfelfe.

And fecondly, of all ability in himfelfe to
helpe himfelfe, and when faith hath done
both thefe, then it brings a man to C hri s t,
when a man feeth that there is nothing in
him why God (hould regard him, and that
he cannot ftand longer, nor be in fafety longer
then Christ helps him, and fpeakes peace j
to him, now a man is fit to take hold vpon
Christ: and therefore we muft Iearne to
come to C h r i s t with an empty heart.

Many men complaine that they would be-
leeue, but they want that forrow that they
fhould haue, they want that repentance that
they would haue, they thinke they are not yet
fit, therefore they dare not apply the promi-
fes.

To thefe we fay now, that there is a double
kinde of complaint.

One is, when a man lookes vpon thefe
things , as vpon things that make him fit,
which if he haue, he thinkes God will refpeft
him ; and if he haue not, he thinkes that God
will not looke after him. If thy complaint be
thus,it is finfull; for in this thou feckeft fome-
thing in thy felfe.

But

Of Faith. | 75

But if a mans complaint be this, that he is
not yet awaked enough,that he is not yet fea-
iiblc enough of his finncs, the do&rinc of the
remifllon of his linnes, and free Juftification
doth not affeft him as it fhould. Indeed, here
is iuft caufe of complaint •, for thefe things are
ncceflary before you can come to take Christ. I
Therefore that place in M*t. 10. 11. will ex- j
plainc this, and anfweran obje&ion that may
be made againft it, when the Apoftles were
fent out to preach the Gofpcll, when they
came to any houfe, they were bidden to £*- j
quire who were worthy. If any man be aw/Aj{faith
Christ) your peace fhaU come vfon htm : \
but if he be not worthy ,fhake ofifthc duft^&c.
A man would rhinke by this that there were !
fomeworthinefTe required in the partie that
comes ioChrist, and that before hee can
apply the firft promifc of Juftification.

To this we anfwer, the worthinefle that is
required here is nothing elfe but an ability to
prize Christ, to fct him at a high rate, to
long after him, to hunger and thirft after his
rightcoufnefTe, your peace Jl\il! come vpon fuel)
a man. That is, if there bee a broken-hearted
man that lookes after Christ, whofe heart
yeames after him, that he is able to prize him
aright, he fhaU be accepted: but if they bee
fuch menas will not receiue you, fuch as will !
not fet meat before you, iuch as willgiuc you
no refpeft, fake off t!>? iuft of your feetc^ &c
\ So that I fay, fuch a complaint we may make,

1 If:

7 6

Of Faith,

Vfc ; 2.
To rcicyce in
God.

Eph.i^.

Epb.

2 COr X«30.

T i

Ir'wefindea want of dcfire after Chris
for that is required • but if we Jooke vpon any
thingasaquaiificarionin our fellies, fuch a
worthincfTe is not required, we muft bedriuen
out of all conceit of it, or die we . cannot take
Chrifi. So much for thotVfe, that feeing it is
onely faith whereby wee lay hold of chrifis
righteoufneifc, that then we haue no reafon to
be diicouraged, inrefpecl: of any want • nay,
we muft finde a want of all things, before wee .
can be made partakers of this righteouinefle.
Againe, fecondly, if it bee by faith onely,
by which we are made partakers of this righ-
teoufneflfe, and by which we are faued, then
we fhould learne hence to reioyce onely in
God, and not to reioyce in our fellies • for this
is the very end why God hath appointed this
way of faluation : Epb. 1.6. For he hath cho-
fcnvstothtpratfeoftkeglory ofhtsgrace, in hit
Beh*:dJThaz is, that he might haue the praife !
of the glory of his grace, as it is in Epbef* 2.
Therefore it is of faith, and nut by workes,
thatnomanfliouldboaftofhimfelfe: 1 Cor.
1.30. Therefore Christy wade to vs mf.
dsm?) rij^hteouffseffe^ fan cl ; peat ion ^ andndernp-
/iwjthatnoflefh ftioiild reioyce in it fclfe
Now if that be Gods end, if that be his aime,
why he will haue vs faued by faith, let not vs
difappointhirn of his aime, let vs not take
from him the glory of his grace • but let vs
glory in the Lord.
This point we fhould efpedally looke to,

not

Of Faith,

not to rcioyccin our fclucs, but in God: For,
mybeloued, wee arc all naturally exceeding
apt to reioyce in our fclucs, wee would faine
finde ibme cxccllencie in our (clues , euery

man is apt to rcfleft vpon himfelfe, and hee
would faine fee fome worth there that hec
might rcioyccin • and if he be no body at all
there, it is contrary to his nature to thinke
that he fhall be accepted : there is nothing in
the world that we arc fo backward to as this.
It was K^ddrns fault in Paradifc, whereas
hee fhould hauc trulted God, and hauc
beene wholly dependant vpon him for all, he
would needes know good and euill, he would
hauefomethingofhisowne-, and this was it
that loft him all, and brought the curfe vp-
on him, becaufe hee would not bee depen-
dant.

Now in the Gofpell, GOD comes by a
fecond meancs of fauing men, and in this
the L O R D would haue the creature to hauc
nothing in himfelfe to glory in, but man is
hardiy brought to this, but exalts and lifts vp
himfelfe, and would faine hauc fome worth
andexcellencieof his owne-, but vis long as
wee doe thus, wee cannot bee faued : that is
the argument that is v fed Ren. 6.4. why o^-
Ira/jam wasiuftificd by faith • if there had
beene any other way, ^AbrAhun had had
wherein to reioyce in himfelfe: but faith ex-
cludes this reioycing, and onely faith, wee
fhould,I fay,learne to do this in good earned ,

Rom. £.4,

OfFaith.

to Ice chat there is no worth in our felues, to
haucCHRi s Ttobetpvsallinall:0/.3. u.
is an excellent place to this purpofe, faith the
Apoftle there, (in the matter of faluation)
There is neither letv nor Gtntik^oftdnor frttjsut
Chrift is alt in all. Thatis, when we come to
be iuftified before God, when weecometo
the matter of faluation, G$d lookes at nothing
in a man, he lookes at no difference betweene
man and man ; one man is vertuous, another
man is wicked 5 one man is a lew, and hath
all thofe priuiledges - s another man is a Gen-
tile, an alien from the Common-wealth of if
rael ; one man is circumcifed, another man is
vncircumcifed • but all this is nothing : Why?
For Christ is all in all. Marke it : Firft,
he is all - y that is 3 there is nothing elfe required
to iuftifie : Indeede, if wee were fomething,
and he were not all, we might theH looke at
fomething befides • but he is all.

Againe, he is all in all : that is, goe thorow
all things that you may thinke will hclpe you

to faluation,

in all thofe things C h r i s t is
oneiy to be refpe&ed, and nothing but Chnfl %
whatfoeuer is done without Chrift, God re-
gards it not • If you will doe any worke of
your owne to helpe your felues in faluation, if
you will reft vpon any priuiledges, Chrift is
not all in all 5 but Chrift muft be all in all in
euery thing: and if onely Chrift be all, then
we muft come onely with faith • for it is faith
onely that layes hold vpon Chrift.

Now

Of Faith.

Now a naturall man, hec will not haue
Chrift to bee ail, but himfelfe will bcc fome-
thing; orifChriftbcallinibme things, he
will not haue Chrift to oc all in eucry thing,
to hauc Chrift to be his wifd^mc, his righte-
oufncfTcjhisfanclification-, to doe nothing
but by Chrift; to haue Chrift to be his re-
demption, not to be able tohclpe himfelfe
without Chrift, but that Chrift muft helpe
him out of eucry trouble, andbeftowe vpon
him eucry comfort, this, I fay, is contrary to
the nature ot man: therefore we muft bee
thorowly emptyedofour felues in this matter
of reioycing,afwell as in the matter of taking:
for in what meafureany man fcts any price
vpon himfelfe, fo farre as he hath any opinion
ofhimfelfethathcisfomething, iuft fo farre
he detrafts from Chrift: but when a man
boaftsnocofhimfclfeatall, fuch a man re-
ioyceth in God altogether, fuch a man will
ftand amazed at the height, and breadth, and
length, and depth oftheloue of God • fuch a
man will be able to fee that there are vnfear-
chablc riches in Chrift • fuch a man will be a-
ble to fay with PW,that he cares for nothing,
he reckons all things dung, Phtl. 3. I hauc all
the priuiledges((aith he) that other men haue;
I am a Jew, I am a Pharife -, but I reckon all
thefe things as dung ; that is, I care for none
of them, if I had an hundred more: It is
Itrue, Ihanebeeneas ftrid asany man; yea,
.1 went beyond others: for I was zealous in

that

Phil

Of Faith.

Reu*7«>*»

that courfe wherein I was, yet I hauc beene
taught thus much, that all thefe things arc no-
thing/or God regards them not, he regards
nothing but Chriftandhis righteoufnes,there-
forc I looke not after thefe things, but that
I may be found in him, not hauing mine own
righteoufnefTe, but that righteoufneflc that
God acccpteth, which is through faith i* him.
Therefore, my brethren, learne thus to re-
ioyce in C h r i $ t, and in G o d, and not in
your felues ; this is the mod excellent worke
thatwecanperforme, it is the worke of the
Saints and Angels in Heauen, wee Ihould
learne to come as ncere them now as we can :
In Rest. 7. 11. they cryed with a loud voyce,
faying 3 S<*/*4//M commeib by curGodjhat fitttth
vfon the Throne^ and by the Lam be ; and there-
fire, praife^ andmfdome^ and glory be gluen to
God foreuermore^ becaufe faluation is from
the Lord, and from the Lambe, and not from
our felues at all: hence it is that they fell
downe, and worfhipped him ; and for this
caufe they all cry, wifdome, and glory, and
praife be to our God for euermore.

If faluation had beene from our felues, if
wee had done any thing to helpe our felues
therein, there had not been ground of giuing
all praife and glory to God -, and if this bee
the worke of the Saints & Angels, we fnould
labour to performe it as abundantly as we can
now: and let vs doe it in good earned: for
if men could be brought to this, to reioyce 1 in

God

Of Faith.

vfi. f.

To labour for

God alone, their mouthes would bee filled |
with praife exceedingly, they would regard
nothing elfe, and inthecourfe of their hues
they would make it cuident to the world, that
they were fuch as made no account of the
World, fo they might haue Christ, they
would be content with any condition : for
ChrtH is all in all to them.

Thirdly, if it be by faith onely by which wc
are made partakers of the righteoufnefle by I
which we are faued, thenitfhould teach vs f
to let other things goe, and principally to
mindethis matter, to labour to get faith,
whatfoeuerbecome of other things^ for it is
that by which we haue faluation.

The Papifts, they teach that workes arc
the mainc, and many things they prefcribe
that men mud doe : our Do£trineis,youfee,
that faith onely is required : Indeede, many
things follow vpon faith, but faith is that yon
muft onely labour for, and then the reft will
follow vpon it.

This Do&rineof ours, you (hall finde that
it is dcliuercd cleerely in Gal. $.$>6. We tvaite^
through the Spirit j for the hope of right :o*(neJfe,
which is through faith. That is, wc looke for
nothing from the Law, we regard no workes
at all in the matter of iuftification- that which
we looke for, is onely that rightcoufnes which
is taken by faith : and why doe wee fo ? For,
faith he, in Chrijf Ifm^ neither circumcifion is a-
ny things tor vncircnmcifion^ but faith, &c+ As
[F] if

Cal.f.f.tf.

Of Faith.

Without faith
God regards
not morall

vcniKf.

if he fhornld fay, there is good reafon why we
(honld expect faluation onely by faith, be-
caufe nothing elfe will helpe vs in that worke,
ciTCHmQifitnis tiQthirg^ norvnctrcumciftonis no.
ihmg : by thofe two hee meanes all other
things, that is, the hauing of all the priuiled-
ges in the world, the doing of all the workes
that can be done, faith is all in a!! • but it muft
be fuch a taith as workes by lone j though it
be by faith onely, yet it is not an idle faith :
therefore you are efpecially to labour for
faith.

There are many other excellencies that we
are capable of, many morall vermes, fuch as
Ariftetleznd Socrates haue defer ibed, but with-
out faith, God regards none of thefe : take
one that is a wicked man, and take another,
lethimbeneuer fovertuous, teSscraus, and
Stated^ that were the ftri&eft in morality of
aU the Heathen j nay, take any man that liues
in the Church, that liues the moA ftrict and
exaA life, and yet is not iuftified by faith, G$d
makes no difference betweene thefe men, the
one is as ncere to heauen as the other, GOD
lookes vpon them bot h with the fame eye- for
he regards nothing without faith. He that is
the mod prophane and vngodly, if he come
with faith, he fhall obtaine cAr/y? 3 the other
that hath all other morall Vertues in the moft
cxa& manner, without faith, they fhail doe
him no good: therefore we are to ieeke for
nothing in the matter of iuilification,but howl

we'

Of Faith.

we may be enabled tobclceue, we are princi-
pally to ftudy this matter of faith.

Take ilich a one as Socrates^ and fuch a one
as Saint /W, it may be S$crates might bee
outwardly as temperate, and as patient, and
be indued with as many excellencies , hee
might appeare in his carriage as ftricl: as Saint
FamI-, but here is the great difference, The
one doth what hee doth of himfelfc, and
through himfelfc, and for himfclfe 5 the o-
ther doth what hee doth of Christ, and
through Chris r,and for C h r 1 s t : there-
fore faith mainely is requisite.

If we had all other excellencies,yct we fhall
findc this in them, that they doe alway giuc
, ) fomething to the creature.

Againc 5 ifyougoeneuerfofarre in them,
yet you fhall finde that there is fome imper-
fection in them.

But faith it emptieth the creature of all
things, it leaueth nothing in a man, it makes
him leaneand reft only vpon Christ, and
vpon his righteoufnefle for faluation.

Againc,faith worketh in vs a loue to God :
for, we hauing nothing in our fclncs, but all
that we hauc being from him, we cannot but
loue him again,\

Again?, faith prcfentcth to God a perfect
righteoufnes,and therfore c$a only accepts it:
for God mull be iuft 3 and nothing can fatisfie
the J uftice of God, but a righteoufnes that is
perfed, nothing can attainearightcoufhefle
[Fa] that

Difference be-
twecne faith
andworall
rcrcuci.

Of Faith.

that is perfect, but onely faith, labour there- j
tore to beleeue this, and to turne all your ftu- 1
dy and care how to get faith. My beloued,
this is a thing that we are bound to preach to
you -, this is thefumme of that Dodlrine that
C h r. i s t lb often preached when he was vp-
on the Earth, BcUeue^ for the Klngdome of God
is at hand : this is the fumme of all the Do-
(Urine of the Apoftles, it was all they had to
doe,to perfwade men to beleeue : What was
the fumme of all Pauls Doctrine > We goe vp
anddowne> faith he, from place to place, xvitnef
(ing both to Ierves and Gen riles , &c. So it is our
part, when we come to preach to you, when
we come to difpenfe to you that which is for
thenourifhment of your foules, we mud doe<
as thofe Stewards that fet bread and fait vpon
the Table,whatfoeuer other difh there is • fo
we fhould alway preach chrift, and perfwade
you to beleeue in him,and ftir you vp to turne
the ftreame of your endenours after the ob-
taining of that faith that taketh this rightc-
oufnefTe ; the principall thing we are tojook
vnto, is, to fee from what Fountaine that that
we haue comes •, if a manhaue neuer fo many
vermes in him, if they arife not from this
fountaine, if they fpring not from this roote,
they are nothing, God lookes vpon them
without acceptance or delight.

Againe,this is that that you are to doe in
hearings that which you are chiefly to lookc
after, is,how to get faith; and therfore if men

will

Of Fait k.

will employ their itrcngth and their endc-
uours, and bufic themfclucs to atraine fuch
and fuch vertues, it is but as the watering of
the branchcs,and to let the roote alone s tilth
is the roote,that is 3 it is that that makes all ac-
ceptable to God : for what is the difference
betweene Chriftianity and Morality , and
without this, what is our preaching ? Wee
may gather welneere as good inftru&ions to
refill vice, out of Pl*tsrcb> and out of Seneca^
as outof/W/Epiftles, but this difFerenceth
it, that we preach Christ, and from Chttft
wee deriue ability and ftrength to doe all
things elfe,and that makes all elfe to be accep-
table^ that this is it that you muft looke af-
ter,tohaueC h r i s T,to receiue all from him,
to doe all for him^for thefe are rcciprocall,vn-
lefTe you thinke you haue all from Christ,
you will neuer doe all for hina 3 when wee
thinke C hr i s t is alfuilicient,we will be per-
fect with him againc.

But,by the way, in this you fee not onely
the difference betweene morall vertues, and
thofe in a true Chriftian, which is godlinefTe,
that they come from different fountaines, and
looke to different ends ^ but you fcealfothc
difference betweene thofe fhewes of ftrid-
ncfle that arc among the Papifts, and that
fincerity of life that wee preach vnto you,
which is an effccl: of this faith: for, if you
marke it, you fhall find that all that they doc,
either is without cbni}, or addes to chhfi 5
* [F3] they

Difference be-
tweene faith
and fhewes of
holincfc.

Of Faith

To apply the
promiles with

boldnetfc.

they thinke they fhall bee faued for doing
fuchandfuch things, which prepare and fit
them for faluation, they looke maincly to
the workes of humbling the body, and doing
many aftions of mortification, but ftiil chrtft
onely is not fought after in all this. But now
looke to the Do&rine that we haue deliuered,
it is C h r i s t that we preach, it is faith that
wepteachvnto you. It is true, wee preach
thofe things too, we lay the fame neceffity vp-
on you of doing good workes, we ftirreyou
vp to holineffe of life, and mortification 5 but
here is the difference, wee deriue it all from
Chrtft by faith, we fay that faith doth all.

Indeed when you haue faith, if that faith
be right, it will worke by loue : here then you
fee the difference,wc doe the fame things,but
we deriue all from a iuftifying faith, laying
hold vpon Christ-, and fo loue tohim,and
all other graces doe arife from this.

Againe, a fourth Vfe of this point is this.
If faluation be onely by faith, then we fnould
learnc hence to goe with boldnefle toGOD,
to take the promifes, and to reckon them
fure to vs. Iffomething elfe had beene requi-
red on our part, wee fhould then haue gone
with a great deale of doubting to God • but
now, feeing there is nothing reqnired,but on-
ly to goe and take it, this fhould makevs to
goe with boldnefle to the Throne of Grace,
to come with afTurance that we fhall fpeed.

And therefore in the bufinefle ot feektng to

God

Of Faith.

»7

God for the remiflion of our finnes, (which
indeed is die greatcft bufinefle that wee hauc
to doe) what greater comfort can there bee,
then to haue this afTurancc, that if wee come
to God for it, we ihall not faile nor be decei-
ued of it?

For the prefent occafion of receiuing the
Sacrament : What is the end of the Sacra-
ment, but to preach faith? The Sacrament
preacheth that to your outward fenfes, that
we doc to your vnderftandings ; it prefenteth
to the eye, that which wee now preach to the
eare : for what is the Couenant of God in
the GofpelI,but onely this ? God offers Cbrifi
vnto you freely, as the Bread and Wine is
giuen vnto you. To vs 4 Sonne is giuen, &c.

Againe, we take him, and binde our felues
to obey him, and to loue him, to be to him a-
lone, to marry him, to make him our Lord
and our Husband. Now in the Sacrament
both thefe are done : when the Bread and
Wine are offered, they are but a refemblance
of the offer of Christ. Indeed there is a
blefling in it : for it is Gods Ordinance, it in-
creafeth this grace of faith. And againe 3 thcre
is a bond on our part, wherein wee tye our
felues to obey Christ.

Now ifany of you will offer to come, and
yet haue not giuen vp your felues to G O D in
good earneft, you receiue your own condem-
nation, you are diuorfed from Christ, and
married to the World •, and this is to receiue
[F4] *e

0} Faith,

Gods free pre
mifc ihouli
incourage vs
co come with
boldneiie.

1 1 oh u$.

the Sacrament vnworthily. The nuine end
of the Sacrament, is to increafe faith, and fal-
uation is ours by faith > therefore wee (hould
come with boldneffe, and lay hold vpon the
promifes of it.

We (hould doe in this cafe as loab did, lay
hold vpon the homes of the Altar; that is,
rake hold vpon Chris T,and remember that
fare word of promife. To vs a Sonne k giuen y
to vs a Child is borne. And, Let whofocner will^
come and take of the waters of life freely . Goe
thorow the whole Booke of God, all the pro-
miles therein are as fo many grounds for faith
to build vpon- it is impoflible that <W (hould
flay you, if you come and lay hold of the
homes of the Altar. If you will take Chrift,
and rcceiue thefc promifes, and reft on them,
it is impoflible but that God fhould pcrforme
them, he hath bound himfelfe to performc
what he hath faid, in x lob. u 9. if we acknow-
ledge oarjfnnes, be is faith full and iufl to forgiut
them; As if he were vniuft andvnfaithfullif
he fhould not doe it. His Oath is parted, hec
hath added an Oath to his promife, that by 2 „
immutable witnefles it {hould (land firme.

Wc fhould doe in this cafe as Jacob did, af-
ter he had once a promife from God, when
hemectes his brother £fau, Lord, (faith hee)
T hots baft promi fed to dot me good \ therefore deli- 1
iter me from the hand of my brother. So, when j
we hauea promife, and God hath faid, Hee j
thatwilltakc Chris t .fnallbe faucd, and'

C H r f s r

Of Faith.

C h r i $ t is freely giucn, and the pardon is
gcnerall, therefore what fhould hinder vs?
Vrge God vponhis promifc, wraflle with
God, as /.//r<^ did, and let him not goc with-
out a bleffing ; wdfliitig implyes refilling, it
isa figne God refitted him for a time : fo, it
may be, God will deny thee a great whilc,yct
continue thou to feeke him, let him not goe,
he cannot deny thee in thccnd,thou fhak hauc
the bleffing at the laft : we fhould learne thus
to importuncGoD,rcll him,£0r^,I hauea fure
promifc,and thou haft made the pardon gene-
rail, and I am fure I come within the number
of that Comifiion : Goe And f reach the Geftell t$
eucry creature, goc and tell euery man vnder
heauen,that drift is offered to him,he is free-
ly giucn to him by God the Father,and there-
is nothing required of you, but that you mar-
ry him,nothing but to accept of him^hcrc is a
word fure enough, if there were nothing elfe
but this. Therfore learne to doe in this as the
Woman otc&n&an did, though clmfl denyed
her, yet fhe would not giue ouer : for fhe had
this ground to build vpon, that he was fefi*±
he was the Sonne of Dautd, he wjs mcrcifull,
and (lice had exceeding great ncede of him,
and there fore fhe would not giue ouer 5 fo^ I
fay, hauing this ground for your faith, goe to
God with boldncfle, and ncucr giue ouer 3 it
isimpollible (ifyoulcekc him in good ear-
ned, with all your hv.art) but that he fhould
receiue you.

(?o

Of Faith.

It is true indeed, hec gtues to fome fooner
then he doth to others • with fome hedeaics
as he did with the Woman of Canan - y to fome
he giues an anfwer quickly, fome agaiae hee
defers longer, and he wili put vsto the tryall.
Christ dealcth differently with his chil-
dren, he doth with vs fometimes as the vniuft
Iudge,heturnesthedeafeeareto vs, or like
the man that was in bed with his children,and
was vnwilling to rife; but what faith the
Text ? Lttk. 11.6. though he would not doc
it for him as a friend, yet his importunity
makes him rife and lend him : fo thou thinkft
(it may be) God is not thy friend, yet by thy
1>TL «fportimity he will rife at the !aft • therefore,
'(though thou finde God to be as an enemy,
though he be neuer fo backward to rife, yet
giue not ouer, I can allure thee , as cer-
tainely as there is any truth in the Booke of
God, thou fhaltbe heard in the end, Heauen
and Earth (haS pafie away before tbu fare Ward
fhall perifh. It is Gods manner to put men to
the tryall, and it is his wifdome fo to doe, o-
therwife, he would haue many that would be
forward at the firft, that would fall off in the
end.

It was Naomies wifdome to bid her Daugh-
ter Ruth goe backe to her kindred, but thee
would not, fhe flood it out : 1 mil goe (faith
fhe) where thoHgoeft, and nothing hat aeath fhall
part he t ween e me and thee. When Naomi faw
that fhe was ftedfaftly minded, (he tooke her

along

Of Faith.

along with her. So, if G o d fhould receiuc
mc-nar thchrii:, many men wuiild come in,
and take hold vpon Cbrifl^ and m ike a profci
(ion of his Name, but they would not hold
out to die end with him : But when Christ
fhall teJl them, I haue not fo much as a place
to lay my head in, if thou wilt haue me, thou
mult deny thy ielre, and take vp thy Croffr,
and thou ihalt finde a <;reat deale of trouble,
and fuffer perfecution 5 If a man now, not-
withltanding this, will not be bearen off from
Chrtfl^ bur, though Ckrift uirne the d< afe care
to him for the prefent, and prefent to him all
manner of difficu tics, yet if he will, notwit;i-
ftanding all this, be conftant ftill in importu-
ning GW to haue Chris T,whcn God fhall
fee that his mind is thus fet, he will take him
along with him, hec will be thine, and thou
("halt be his, his people lTiall be thy peop.e :
this is it that knits the knot betweene you :
OH j Beteuedu mint^ And I am hi< ; his VVord
is pa(Ted for it, he hath promifed his confent,
now if we will giue ours, the match is made.

If it were doubtfull whether wee fhould
haue his confent, it were another caie • but we
haue a furc Word for it, wee fhould learne
therefore to importune him.

Now when we haue done this, when wee
are come with this boldneflfe, and haue laid
hold vponC hri s t, then let vs looke to the
priuiledges, then let vs take the pardon of our
finnes, adoption, and reconciliation, and all

things

0/ Faith.

ObieSt

Anf.

Chrift requi-
red* but a wil-
HngnefTe to
rnortifie our
lufts.

things elie, only remember that condition of
after-obedience, that though wee may come
freely, and come with this boldnefle, and
though nothing be required, but that we take
this Sonne of God that is offered, yet, I fay,
there is a condition of after-obedience, wee
muft refolue to feme him, and to loue him
with all our heart,we muft refolue to doe that
that Ruth promifeth to Naomi, to hue with
him,andtobewithhim,andthat his people
fhall be our people, &c.

But you will fay D I am willing to doe this,
to part from my lufts, and to be to C h r i s t
alone, but I am not able, my lufts are ftrong
and preualent.

To this I anfwer. If thou bee but willing,
Chrift defires no more : I would but aske thee
this, Suppofe that thou wert able to ouer-
comethofe lufts ; take a man that is ftrongly
giuen to good-fellowiliip, (as they call it) to
company-keeping, that is giuen to fornicati-
on, to fwearing, or whatfoeuer the finne bee,
take any preualent luft that is in any man that
now heareth me, I would aske him this Que-
ftion- Put the cafe thou wert able to get the
victory oner thy luft, wouldft thou be content
to part with it,and to take Christ? If thou
fayed. No, I had rather enioy the fweetnefTe
of my lufts ftill, Art thou not now worthy to
be condemned ? But if thou anfwer, I would,
ypon condition I were able to ouercome my
lufts • I aftlire thec,GoD will make theeable,

God

Of Faith.

God requires no more but a willingneflc to
comc,and take Christ, the other is Gods

workc,

I, but I hauc tryed, and hauc not found it Ohutt

fo.

I anfwer, it cannot be, thou haft not yet
folued to part with thy lufts, thou haft not
yet fetdowne this peremptory conclufion in
thy fclfe, that thou wilt forfake euery thing
that you may haue Christ: If any man fay
he is will ing to take Christ, and to part
with the fweetnefTe, and the plcafantneflc,
and the profitablencfTe that his lull: brings to
him, if he could get the vi&ory, ifhee were
freed from the follicitations ofthem : Let me
tell thee, thou muft firft refolue to take Chnft
vpon his owne conditions, and for the other,
God hath promifed to doe that hirnfelfe : i.
Cor. 8. 9. God will confirm* you y and keepe yet*
bUmelefie • for he is faith full that hath called you
totbefell$v(h>pofhuSenn-e. As if hee Pnould
haue laid, Doe you thinke that God will call
men coChris t, that he will befeech men
to take his Sonne, will he call you to the fcl-
lowfhip of his Sonne, and will hee not keepe
you blameles > he hath promifed it,andfworn
it, ifhefhculd not doe it, heefhouldbc vn-
faithfull* when God callcth you to come vnto
Chriftjat proiuifeth that the vertue of chrifis
death fhall kill finne in you, and that the ver-
tue of Chrifts Rcfurre&ion fhall raifc you
,vp to newnefle of life 5 God hath promifed
I that

Anfw*

1 Cor, 8. j.

OfFsttb.

Two things in

laying hold on
the promifes.

that he will giue the Holy Ghofl : for he neuer
giues his Sonne to any, but he giues them the
Spirit ot his Sonne too. Now, Hee that bath
called j cu is faithfully and ht will dee it. So that
Ifay,ifthouwiltcome in, (that is) if thou
wilt accept of C hrist vpon his conditions,
itiscerraine God will receiue thee-, and if
thou find thy lelfe troubled with the violence
of any luft, or of any temptation^ prefle vpon
God, vrge him with his Word and promife,
that he would aflift thefc by his own ftrength,
that he would enable thee toouercorae, that
he would giue thee the Spirit of his Sonne,
and rcfolue as lob, 7 hough be kill me 3 yet witll
truftwhint: forlhauea fure promife, Hea-
uenand Earth (hallpajfe t but not one tittle of hit
fure Wurifhallpaffh till it fo fulfilled.

Now becaufe this is a point of much mo-
ment,this laying hold vpon the promifes,and
becaufe it is a thing that is not eafily done,
therefore I will fhew you thefetwo things.

The firft is this,that the vnderftanding muft
be rightly informed, what ground a man hath
to doe it ; when a man comes to beleeue the
forgiueneffeofhisfinnes, let him not thinke,
I haue a perfwafion that my (nines are forgi-

ucn, therefore they are forgiuenj but a man
mult labour to fee the ground of it: for, a
thing is not true becaufe wee arc* perfwaded
it is fo ; but the thing is fird true, and then
we beleeue it: God hath firft offered forgiue-
nefleof iinnes to you, and then you looke vp-
on

Of Faith,

on his Word, and fo bclccuc it , Bur, I /ay,
when a man is pcrfwaded in a con tilled nun-
ner,without any iuft ground, without a clccrc
knowledge of t he progrcflc of raith, how it
goeth along, this is not right, this kecpeth
many from alfurancc, becaufe they are not
clccrcly inftructed in it : For, to the end that
faith may take hold of the promife,rhatit may
be (lire to vs, we mud concciuc of the right
method,and thac (lands in rhelc foure things.

Firft, wc muft fee our owne condition,we
murt be iicke before we can feeke to the Phy-
/ician, we mult fee our (e-lues to be condem-
ned men, that there is nothing in vs to hc'pe
our felues-, wee mult be broken in heart in
fome meafure, wee muft fee our felues to bee
children of wrath D aifd then we will come and
fceke for a remedy • and that is,

By looking into thcBookeof God, (and
that is the fecond thing) and there I finde all
the promifes, C h r i s t is there cleerely oflre-
red,one!y with this condition required, that
I muft obey him,and feme him,and lone him-
fo that that is the fecond thing, Christ i>
offered in the Scriptures to eucry ore, and
if youhaue him, youfhall hauea pardonot
your flnnes with him • onely he is offered with
condition of obedience : \Vc!! , when yon fee
this ckcrcly,nowyou come toconfider it,you
begin to ponder this Word, whether it be ( )
or no, a man begins tothinke, Is this a hire
promile? and then he fees, thatboke what

certaincty

4. Things in
ihc vn<icriian«
ding.
I.

gnefi.

Of Faith .

certaincty there is of the Scriptures in gene-
rail, there is the fame certainety in thefe par-
ticular promifes : fo that with the fame faith
that a man is to beleeue the Word ofGon,
with the fame faich k hc is to beleeue this offer
of C H RI s T.
I, but isitiuxtteme?
Then a man lookes to the generality of the
promife, that it is offered to all, none excep-
ted, and therefore, faith hee, it is offered to
me.

But will Chrifi doe to me as hee hath pro-
mifed, is he powerfull and willing to doe it ?
Then a man lookes into the Word, and finds
that he is Almighty, that he is able to make
him the Sonne of God, that whatfoeuer chrifi
hath by nature, he {hall hauc it by matching
with him : Indeede Chrifi hath it immediate-
ly as he is the S onne of G o d , but wee haue it
mediately , as the Wife hath the riches of
her Husband. If a Woman marry the Kings
Sonne, {he hath the fame priuiledges 5 and the
fame inheritance that he hath : fo 3 whatfoeuer
Christ hath becomes ours : Paul, and o^-
pello, and all are C h r i s t's, the World is

C HR

I ST S

and ali things prefent and to

come are C h r i s t's, and they are all made
ours. Now when this is well pondered, and
wefindethatwee haue a fure Word to con -
firme this,

Then, in the third p!ace,we come and cake
him, and this no man will doe indeed, till he

haue

Of Frith.

a. *■ _« *-

haue well coniidercd, as the faying is of mar-
riage, that ic is a bellowing of onesfelfe vpon
fuch a one, fo it is in this - cucry one therefore
fhould coniider Defore-hand, what it is to be-
ftow himfelte vpon Christ, and when this
is done, that we haue made the match, and
bellowed our felues vpon Christ, then,

In the next place, we come to fee what we
fhall haue by him,and then we come to make
v(e of all that Christ brings with him, re-
conciliarion, and pardon of finne, and all
things elie that he hath, I haue with him, I
am the fonne of GW, and I fhall be fan&ifiedj
(for together with him I haue his Spirit,) all
my prayers fhall be heard, all the promifes
in the Booke of G o d are mine-, for In him
they are all7(4 ar,d ^Armn : as all the World
is his, fo it is all the wealth of a Christian af-
ter he hath taken Christ. Now when this
isdiftindMy propounded to vs, and weccon-
ceiue it aright, it makes the way much more
eafic to vs ; but when we goe on in a contufed
manner, becaufe the Golpell is not cleerely
vnderftoodby vs, hence it i3 that wee labour
much, and yet the thing is not done : there-
fore, my beloucd, if you haue a perfwafion of
the forgiucneffe of your iinnes, if it bee but a
mec re perfwafion, it will alter exceeding!y,it
will goe and come in the time of temptation-
but when you haue a lure Word, when you
haue built your felues vpon the Scriptures, it
is not dependant vpon your perfwaiion, but it
[G]

9 8

L~ —

Of "Mil.

is the Word that you relt vpoa : For fancie,
and opinion, and perftvafion, it will grow
fometimes longer, and fometimes fhorter, as
the fhaddowdoth, whereas the body of the
thing is the fame - y but when your eye is vpon
the Word,when you reft vpon that,then your
perfwafion will continue the fame as the
Word continues.. Indeed, your comfort may
be fometimes more,, fometimes lefie j but
J when it is pitched vpon the fure Word, that
| is it that will bring you comfort in the wor-
king of it, to obferue the method and degrees
of it. Indeed, my beloned, it is a point of an-
other nature to beleeue then the world thinks
of- therefore examine, and recall,and vnder-
ftand this Do&rine that we haue now taught
youdiftin&ly, it will be worth all your la-
bour^ for the prefent you fhall haue a good
confeience, and the aflfcrance of G»ds fauour, I
and when death comes, the right vaderftan-
ding of it will be worth all the world befides.
It isfaid of the fecond ground,that they fell
away, becaufe they kadn* reote in tbemfelaes :
they had fome root, but their faith was pitch-
ed vpon a general! Do&rine, vpon a generall
perfwafion, that hath a kinde of roote, but it
hathnorooteinitfelfe: fo many Chriftians
j goe farre, and they doe much, but they haue
norooteinthemfelues, that is, they doe not
vnderftand . diftin&ly, and throughly, the
grounds vpon which their faith is built, they
lee not a fure ground for it in the Word of

God

OfFtitb.

So much for this time.

fi^cis.

[G*j

God, they know not how faith is built vpon
the lure corner ft one • for C h r i s t is that
lure corner (lone, he that is built vpon him
fhallneucrbe aflianicd, wee iliould learne
therefore not to giue oner till wee be rooted
and grounded. If a man fhould askc many

f)eople, What is the real on that you are per-
wadedthat your finnes are forgiuen? (for
you ought to build that vpon an iafallible
ground) If it be no more but oecaufc you are
perf waded, it is nothing- but if you can fay,
My finnes arc forgiuen, becaufe I haue chrift,
and ht that bath the Sonne huh life, I haue the
furc Word of God for it, God cannot lye, he is
Truth it felfc that hath faid it, and he hath
offered Christ to cuery creature vnder
Heauen- then is the ground good,
thou maift take him boldly,
being within that
number.

Of Faith.

OF FAITH

The fourth Sermon.

Rom. I. 17.

I9r by it the rightecufnc(fe$fG$du rt*uUAfr$m
Fditb H Fdith : As it is writUn^ The iujijbdll
lint by Fditk.

He next thing to bee done
is this, to draw the will to
take the promifes ; for ,
though the vndcr (tan ding
rightly apprehend all that
is deliuered in the Word,
yet except the will bee
bowed, except we incline, and be willing to
embrace thefe offers,and willingly take Cbrift
vpon thefe conditions, the thing is not done ;
for, I fay, iuftifying faith is as well in the will
as in the vndciftanding : for that which I de-
___^ [G 3] Huer

101

Ioh/i£.

Iehi 6. 44,

Car:, a. 3.

Of Faith.

awe*

liuer now, is built vpon that which I deliue-j
red before - 5 and I ipeake chiefly to thofe that ;
vnderftand the prerniies, or elfe you will not i
fully vnderftand that we are now about.

But feeing that the vtf ii! hath a part in faith !
as well as the vnder {landing, the fecond thing i
is to draw the will : But how is that done > J
This is the worke of 6W, hee onely hath the)
(oueraignety ouer the will and affections of a
man, it is the great prerogatiueof GoD,when
a bufinefle is to be done with the will and af-
ft&ions, GoDmuftperfwadeit, as in Noah's
fpeech, Godperfwade Iapheth to dwell in th^>
Ttnts of Sem : As if he ihould fay, I may per-
fwadein vaine, except God put to his hand
to the worke : So it is the property of the Spi-
rit to convince • as lob. 16. I he Sprit [hall cov-
f*ince the World offinm and rtg&esufnefie. That ;
is, he (hall fhew men their iinnes, and their
neede, and withal! conuince them, and per-
fwade them to take chrifts righteoufnes. Thus
I fay, it is God that draweth the will, it is he
that puts a ftrong inftinft into the heart of
man,it is he that iHiift worke on the heart, as
in leh, 6. 44. None ran come to me except tbc^j
Father draw htm. How ih all that be done?
If God doth once draw a man, hee will hauc J
no reft till he haue Cbri/l, hee will not bee at
quiet till he haue gotten him: compare that
place, Noue come to me except the Father draw
him, with that Cant . 2. 3 . Draw i>,\ a*d we will
mnne afur 4hee y it is not fuch drawing as when

amao.

Of Faith.

ioj

a man is drawnc oy force, but it is a drawing
which is done by changing the will and a
ctions,whcn God alters the bent of the mind,
when God iuftihVs a man, hee will affect a
nuns heart fo, that hec ihall bee lb affe&cd
Willi Chrift, as that he fhall hauc no reft till
he haue him; when he doth fee his necde of
him, he (hah not giueouer, till he be allured
that he is reconciled to him : Draw fw 1 Ahd \vt
wtllnnncafttr thee : It is fuch a drawing as is
called the teaching of God : l$b.6. 45 . Tejbalt
be taught of God : that is , when God comes to
teach a thing, he boweth the will and affecti-
ons to doe it. Wee hcerctoiore exemplified
this by the limilitude of the Anr,and thcBee 3
and other creatures, they arc (aid to be raughc
of God, when God puts a ftrong inftiuft into
them to doe fuch and fuch a thing, he teacheth
them to doe this and this : So Gjd teacheth
men to come to Chrift, that is,he puts a ftrong
inclination into their hearts, and when that is
there once, they can haue no reft •, as the Iron
cannot reft till it come to the Load ft one, and
as the (tone cannot reft till it corrte to the cca-
ter, fo the heart of man, when God draweth
it, when hee hath changed the wiil, then hee
findes fuch a difpofition in him as was in the
Spoufe, Catjt 2. She fought him whom her
foulcloued,lTie fought him oy night, and by
day,fhe fought him in the ftreet, and among
the Watchmen^ and neuer retted vntili llue l
had found him : So when God hath drawnc I
[G 4] a mans I

lOJJ.

The will

drawnebyj,

meanes.

i. Meaner

;or.ifi e

0/ /uj* £.

i a mans heart, when hec hath inclined a mans
will to embrace chrift, heeisneuer fatisfied
vntill he haue found him.

But,you will fay,Gon cloth this by meanes,
he vfeth Arguments to draw the wiiL

It is true. The Qoeftion therefore is, How
God doth this : we will propound 3, meanes
by which God doth vfually doe it.

Firft, the will is drawne, by being pcrfwa-
ded what the miferable condition of a man is
that is not yet come to C h r i s t, that hath
not yet taken him, that hath not gotten the
pardon and forgiuencfle of his finnes, that
hath not got aflurance that Ckrift hath recei-
ued him to mercy.

The fecoad thing is, the good that he fhall
get by it.

The third thing is,that he (hall not lofe his
labour if he doe attempt it.

The firft thing, I fay, that drawes vs to
C h r 1 s t, is toconfider how miferablc wee
are without him, if men were perfwaded of
this, they would more fcekc him. It is true,
if a man could liuc alone he would not come
to him : take Rebels, & Pyrates, if they were
able to maintainethemfelues abroad, if they
could be as happy in rebellion as in receiuing
mercie, they would neucr come in : So it is in
this cafe, Jfwebc brought to this exigent,
that we fee wee cannot hold out any longer,
we are not ftronger then he ^ , as the Apoftlc
faith, 1 C$r.iQ 9 Aret*eJlrMgcrtbt»bef when

a man!

Of Faith.

1 05

a man is pcrfwadedof that, when a man fceth
this nccefTuy is laid vponhim, orclfe he pe-
rifheth, then lie will come in : So take a fer-
uant or a fonnc, if he be able to Hue from his
Father, or Mailers houfc, perhaps he will run
at ryot ftill- but when he fceth he cannot haue
(b much as huskes, hee can haue nothing to
fuftaine him, that is it that will bring him
home: So take a Wife, aSpoufe, if one
come to wooc her, if fhe be able to Hue with-
out him, it may be fhe will refufe him, but if
the cafe be fo that fhe cannot fubfift, but the
Creditors will come vpon her,fhe muft needs
haue a Husband to proteft her, robe a barrc
andacoueringvntoher, now fhe fceth a ne-
ceflity of it : Therefore we fay the Law driues
men vnto Christ, and the Law doth it by
fhewing a man his finne, and the curfe due to
it, by fhewing a man his vilcnefTc, and if this
will not doc it, then it fhewes him the curfe-
when a man fees the mifcry that the Law
brings vpon him, and pronounccth ag^lnft
him, that he is condemned, that perfwades
him : Therefore the Law drawes a man, and
the fence of his mifery, ("hewing him thar hee
is out of C h n 1 s t, this drawes him to confi-
dcrthat God is his enemy, that all the crea-
tures are his enemies, : for if God bee thine
enemy, then ncedes muft all the creatures be
fo, becaufc they turne with him to and fro, as
an Armie turnes at the becke of the Generall.
Now to haue God and the creatures to bee a

mans

io6

Of Faith.

i.Meanes*

mans enemy ,to hauc cuery thing to worke to-
gether for a mans hurt • profperity flaies him,
andadueriity is not a Piaftcr or Medicine,but
a poyfon to him, query thing ioyncs for his
hurt ^ the Word, which is the fauour of life
to others, is the fauour of death to him $ the
Sacraments, which arc a meanes to conuey
grace and afTurance to others, it is a meanes
to conuey Satan to his heart, it incrcaicth his
condemnationandhisiudgement, when the
wrath of God abides vpon a man- t at is, it
fhall be vpon him for eternity hereafter : for
he that hath not the Sonne,hath not life, lob.
3.W/. when a man ferioufly confiders all this,
when he feeth what cafe he is in, that he caa-
not Hue without Christ, this wiil be one
thing that boweth and inclineth the will to
come in and take Christ : but this is not all.
But in the fecond place, a man will know
what good he {hall haue by fuch a Husband •
and indeed, if this were all, hee could neuer
marry out of loue, and if he dee not, it can be
no match: Therefore we muft finde fome
good, fome cxcellencie in Christ; and
this is the fecond thing that drawes the will.
If we take him, wc fhall haue all his wealth,
and all his honour, all the ioy and pleafure he
can afford, we fhall haue all his wealth 3 that
is, goe to the whole Vniuerfe, and fee what
there is profitable or comfortable to the fons
of men,and all that is ours, whether it be Pas!,
or Jpelh) or Cephas, or the world, or life, or

death,

Of Faith.

107

death, or things prefenr, or things to come,
all is yours, you arc Chrilts, and Chrift is
Gods,all this is yours. As for the things of the
wor!d,if we take him once, we haue all thefc :
would not a man defire all thefe, Is nor this a
ftrong argument to moue a nam to take cbrifi %
that all the Angels in Hcauen,all the excellent
Minillers on the Earth, (that are next to An-
gels) they are all his fcruanrs • God hath be-
(towed thefc gifts for his fake, they are let a-
worke for the furthering of his faluation : and
the Angels, you know, are miniftring Spirits,
fcrnt forth tor the good of the Elefr • for the
World, as the Apoltle faith, that is, whatfo-
euer is in the World, all the good and all the
Cuill in the world, euen that euill doth him
f. ruice, the ailidions, and perfecuttons, and
ftormcs,driue him to his hauen,afwel! as (aire
gales- cuerv thing fcoures him/loth him fome
good or other, all in rhe world is his, both life
and dca th; that is 3 whattbeuer belong* to this
lifcoranother,allis far his fertlife* & not that
only,bu: when death come: .that a man thinks
is :he greatelt enemy, that there is do good in
death,yet that doth him good, it heales our
I fins,itis ameanesof happines^inaword,\v
the Apoftle could fay no more,things prefent,
or things tocome^for a man fhould looke to
both : as hcauen will not content him without
the things of this life, fo the things of this life
will not content him without Heauen \ but
when there is both, the mtnde is fatisfi. d.

Now

I ieS

OfFattb.

Now when a man confiders what wealth he
hath by chrtfi^ and againe, that he (hall haue
all his honour • now looke what honour Chrijl
hath,the fame he hath by matching with him 5
hauing him wee haue all things : If a man
could enter into a ferious confideration of

this, to thinke that he is a King, that he is an

hey re of all things, that all the promifes doe
belong to him • doe but thinke with your
felucs, ifanyofyoufhould be raifed from a
meane ordinary condition, to bee made an
earthly Prince, how would you bee affe&ed
with it ? would it not put other thoughts in-
to you ? Why ftiould you not beleeue fpiri-
tuailpriuiledgestobeasreall? Why ftiould
you not reioycemore in them ? they are more
durable, they are more excellent, they haue
all in them the other haue : Indccde they are
things that are not feene with the eye, they
arcfpirituall, they are things that are enioyed
and referued for afterward, but yet there is
much for the prefent : Learne to confider this,
and it would draw and moue yonj but becaufe
thefe things are looked on with a generall
eye, as matters of fancy and fpeculation,they
are looked on as things that are rather talked
of, we fee no fuch thing, we haue no feeling
of them, therefore wee doe notafFc& them:
but we fhould labour to beleeue this : The
Scripture often mentions and repeates this,
Yee are a Royall Priefthood, Heyres with
Christ. Labour to come to this disjuncti-

on ,

Of Faith.

109

an, ifrttefe things be not fo, why doe you bc-
lectie chem at all ? if they be fo, why doe you
not reioyce in them, proportionable tothefc
priuiledgcs ? And lb for J oy- at his right hand
thcrcarejoyes and plcaf tires for euermorc.
And as it is Lo for cccrnity, fo the neerer wee
drawtohiminthis life, the more pleafurewc
haue •, for he is the Go 4 of all co nf ort,the nee-
rer we arc to him, the more comfort, all the
wayes ofvvifdomeare wayesof pleafurc, be-
caufe they leade neerer to God who is the
caufeof all comfort, So that is the fecond
thing to confider, the good you ftiall haue by
Christ when once you fee how miferablc
you are without him, and that you (hall gaine
fo much by him.

Now in the third place, there is one thing
remaining, How fliall I hand him > I imy at-
tempt it, and goe without him, I may feekc,
andbedenyed: and therefore, in the third
place, you iliallbefureto obtaine- that is a
great meanes to encourage vs to come vnro
him, when you fee you fliall nor faile, there
is nothing can hinder on your parr, as you
haue heard «£' in the precedent condition-
there is required but an earned: hunger and
thirit after him, hciuftifies the vngod\y, * : 1
therefore nothing can hinder on your parts:
and therefore if any thing hinder itjitmuft be
on Gods part. Now what is there on G o r s
part that h* lers? He hitfi proraifed, aild
bound him.elfe, and he Will nor go2 from his

Word,

j.Meanes.

Of Faith.

Arguments to
pciiwacicvs ol
Chrifiswii-
lingnclTe to
recciwdin-
ners.

By exprcflfi-
ons in Scrip-

.turc.

Word, he will not deny himfclfc : and there-
fore w'heinhere is no hindcraiicc on neither
part, then why doc you not beleeue? If you
will confider Ctmft, and iee how he describes
himfcifeinthe Word, if you looke vnto all
thofc arguments that are propounded vnto vs
therein, to pcrfwadevs, youvt :!I make no
queftion, but if you are willing iu come, you
are fure to recciue him, you fhall luue remif-
iion of all your fmnes : If you confider, firffe
thofe fpeeches in E zekiel, I defire not the death
of a firmer : and Why will ye dye, O ye honfe of
ifrael £ fuch expoflulations are very frequent;
Ob that my people would retutne : and How often
would 1 haue gathered )0u, as the Henne gather-
eth her Chickens : I fay, thefe are the fpeeches
of God, and God fpeakes as he meanes - s you
ftiallfindeby the manner, and the faftiion,
and the figure of the fpeeches, that G o d de-
fires it earncftly : Why wtSye dje> O ye hoaf^j
of l(r*cl t by way of interrogations : and, Oh
that my people would doe thus and thus : Euen
this God ciefires, that a finner would returne.
There is no a&ion that Cod doth, but he doth
it willingly, thatheforgiuesfinncrs, thathee
receiues thofe men that will come home vnto
him. You fee in the Father of the Prodigall,
that doth exprefic the difpofition of G O D,
heerunnes to mcetehis Sonne, hce was the
forwarder of the two, hee fals vpon him, and
kiflcthhim, hee could not exprefle his ioy
for his comming home : fuch is the difpofiti-
on

Of Faith.

onotGoo: lt*ktn9 dzligbt) at I line, laitb
thcLoRD, in the death of a [inner \ but ra-
ther that he fhould line. And therefore when
\ G o d faith it, wee hane a furer Word, you
'! fhould better thinke of ir, vndoubtedly hee
'will receiue you to mercie.

Againe,confider hovrcbri/l did in the daies
jofhis flefh,how he behaued himfelf thcn,was
he not exceeding gentle to all that came vnto
him, exceeding companionate and pittifull,
ready to heale cucry one, ready to doe any
thing that was requefted of him,that hedeny-
cd not any that was importunate with him:do
you thinke that he hath put offthat difpo/iti-
on 5 is he not the fame ftill ? as it is in the He.
bretres, Is he not a merciful! High Prieft ftill ?
and that the bowels of companion in him melt
oucr a ftraying (inner, and is ready to receiue
him, his bowels yearne within him, and ther-
fore doubt not but the Lerd will receiue yon.

Againe, of nece(fuy hee mud receiue you,
or elic the blood ofC hr i st were invaine,
his Crofle and death were of none effed :
What now can make the death of Christ
to be of none effect, but when it is not regar-
ded, when his blood is trampled vndc r fecte
and defpifed of men, when it doth no good,
when it is not improued for the purpofe it
was fhed for ? Doc you thinke. that God
fent his onely Sonne from Heauen, to dye a
curfed death, and would hee haue his
blood fhed in vaine ? Now except hee fhould

receiue

By Cbrifts
pi afticc when
he was on
Earih.

Elfc Chrifts
blood were
thcdinvaine.

Ill

Of Faith.

By the exam-
ple of others
pardoned.

receiuepoore finners when they come, the
death oiCkrist fhould be of none effed :
And therefore it cannot be but God mud be
ready to rccciue them. So that there is no
difficulty in him, all the difficulty is in our
fellies, we are not willing to come.

Againe,ifweconfiderwhathe hath done
for others, how many heehathreceiued to
mercie, when one fees fueh Rebels receiued
to mercie, and confukrs with himfelfe, and
thinkes how he gaue pardon to Manajfesoi his
finnes, which were crying finnes, and'of an
extraordinary nature,iinnes that were of long
continuance j he forgaue diary UMagdalcns
finnes, he forgaue thefe greater finners, and
why fhould he not forgiue me > If one fhould
come to a Phyfician, of whom he hath heard
a great fame, and if he fhould meet with hun-
dreds by the way of his Patients, and all of
j them fhould tell him he hath cured them,and
! healed them, it would encourage a man to go
on with confidence. Or if one fhould come
toaWeliofwhichhehathheard much, and
fhould meete with hundreds of people by the
way, and all of them fhould tell him, we haue
bcene at the Well, and it hath cured vs, and
made vs whole, this would encourage a man
to goe with confidence, becaufe of the mul-
titude that haue tryed the experience of it : fo
we fhould runne to C h r t s t ^ when fo many
thousands haue beene forgiuen, why fhould
not theie perlwade vs that he is ready to for-
giue

Of Faith.

giuevs, as Pattl faith, he hath fhcwed mercy
to me, that others might beleeue in G o d, I
am an example tor chem to truft incW:there-
fore when we iee he hath forgiuen others fo
many and Co great fins,why ftiould we doubt?

Againc, if C h r i $ t fhould not be ready
torecciuevs, no fiefh fhould be faucd, nor
there is no man that would feare him,or hearc
him 3 Pfdl. x 3 o- 3 . there the fame argument is
vfed ; lfth$*> Lord^ lh**ld(l mdrkc iniquity wb$
(hi * Id fttnd ? but thirds mercy mth (bee that
the* mat ft befured. That is, if G o d fhould
not be pittifull to mankinde, and ready to rc-
cciuc thera, notwithftanding their manifold
failings, and infirmities, and rebellions they
arc fubieft vnto, no flc(h fhould be faucd, but
all the world fhould pcrifh.

Againe, not fo oncly, but God himfelfe
fliould Hot be worfiiipped,men would not re-
gard him, men would not ferue him : There-
fore, I fay, of neceflity God muft haue mercy
vpon men, that they may feare him^and ferue
him, and that men may be willing to ferue W

Take a hard Matter, a cruell King, a man
that fhuts out men, and excludes them that
haue no hope, there is none that will ferue
fuch a man, there is no man that will come in
to him ; but there is mercy with the Lord that
he may be feared and worfhipped, and men
may come in and worfhip him : and therefore
doubt not but Chrifi is willing to receiuc you.

If all this will not perfwade you, yet in Efaj
[H] 5 5 . there

Elfenofleft
ftould be
iaucd.

«'

Of Faith.

4.
Bythcinfi-
mccncflcof
Gods mercy.

5 5 . there is one thing more, if it will not en-
ter into your thoughts •, If you thiake your
| condition be fuch, if you thinke your finnes
focitcumftantiated, as I may fay, that they
are committed in luch a manner, that you
thinke, though others haue beene forgiuen,
yet you cannor, it paffeth your thoughts ,you
know not how to imagine it j yet know, his
mercie is aboue all : a man mud hold that
conclufion ftilL

And if this alone willnot perfwade me, yet
when all this is put together, when I fee the
mifery of a man without Christ, whenl
fee I fhall be happy with him, when 1 fee it
is of necefiity, and if I come I fhall ccrtaine-
ly be rcceiued, he cannot refufe me, all this
will helpe to perfwade a man • this you
fhonld learnc to prefle vpon your own hearts,
wee that are the Miniftcrs oFChrist are
bound to doe it : and therefore he hath fent
vs out to compell men to come in, that his
Houfemaybefull: therefore he commands
them to goe vnto the high-way, and vnro the
hedges, and compell men to come in. (And
what is that?) That is, be fo importunate
with them, promife them, threaten them,
command them in the Name of cbrift to con-
fent and come in, God would fame haue his
Houfe filled, he hath killed his fadings, hee
would not haue his Table ready, and haue no
guefts •, he would haue his Houfe filled, that
his Table might not btr prepared in vain^and

that

0/ Faith.

that ic may not be in vaine, we arc to inuite
you to this marriage, we arc to inuite you to
thefc fatlings, to this Wine and Milkc ^ it is
a banquet,and a banquet you know what it is-
In a banquet there is as much as will checrc
the body, a concourfe of all plcafant things •
Such things are in Cbrift, there is fpirituall
comfort, a concourfe, a heapc of all fpirituall
ioy and comfort, of all precious things you
can findc y and if you will come and taftc,you
fhallhaue all his Jewels, all his Graces, to
beaurifieand toadorne you withall: let this
perfwade you to come in.

But fome may object, If I come in, I mufl:
lofe my right eye, or my right hand, I muft
part with my lufts, which are as deare to me
as thefe members*

I will be briefe for t' is poinr 5 becaufe I will
finifh the Text at this time, and will anfwer
itcuenas.CHRi st doth, LMatth. 5. It is
true, we muft doe fo 3 but then remember we
fhall hane heauen for our labour : if Heauen
be not worthy lofing of a right eye, or a right
hand, kcepe thine eye dill, if thou wilt needs
kcepe ir, but thou fhalt be fure to goe to hell :
There needs no other anfwer, doe but feriouf-
lyconfiderofthis » If I will, I may kcepe
thisluft, this flcfhly defire, but certainely
that will leade me to hell. Let that anlwcr
ferue for this.

But it may bee further obiedted, If I doe

thus, I mufl d

eny my felfe,
[H*J

and

this is
a dim-

Obit&

Anf.

ohen.

ii6

0/ Faith.

By denying
ourfclucs, wc
cnioy our
fclucs better.

a difficult thing for a man to offer violence to
himfelfe, to croffe himfelfe in all his defires,
a man is able to doe much, he may be willing
to take great paincs, and to fuffcr much, but
to croffe himfelfe ftill of his moft inward de-
fires that he hath, thofe that are moft rooted
inthefoule, that fticke ncerc and clofc vnto
him, this is difficult.

I anfwer, C h r i $ t is worthy of all thefe,
thou fhalt prouide better for thy felfe by do-
ing this, there is another life in the regene-
rate part, and it pcrfc&s that, though you
deftroy the flcfh,and offer violence vnto that,
yet there is the inward man that is growing
vp daily , though the outward man faile : It is
true,violence miift be offered to the flefh, you
muft be content to part with plcafures, and
the outward man in that fenfe muft fuffer
fomewhat, but remember what you gaine,
there is the inward man that fo much the
more prouides for it felfe*, and if you will not
then deny your felfe, you deny not your dif-
eafe that will flay you. If a man haue a dif-
eafc that cries hard to him to haue fuch and
fuch things giuen it, it is wifdomc for him to
deny it,becaufe he nourifheth that that would
deftroy him : fo herein himfelfe is his difeafe,
and to giue to that, is his deftru&ion : fo that
that which you call your felfe is your difeafe,
and when you feed your felfe, you feed your
difeafe : and thcrfore euery one is to bee ruled
by the Phyficians aduice, who teacheth to

Of Faith.

2)*#. I.

D0&.2,

doe orhcwi(c 5 C hrist teacheth vs another
way,which is for our health and iafety : I can-
not ftand 10 prefTc that.

But I (hall endure pcrfecution, andloflc of OhitX.
friends • nay, perhaps lofTe of lite.

I, but thou fhait recciuc an hundred fold, d"f*
thou fhalt haue no lofTe by that bargaine, thou
(halt finde Cbrifl worth all that thou giueft
him. Morel fhould adde, but I come to the
laft point.

The righteoufheffc of C h x i s t is reuea-
led from faith to faith.

The firft poynt yee haue heard • that,

RighteoufncfTc is reuealed and offered in
the Gofpell to as many as will take it. As alfo,

Thclecond, That it is by faith by which
we arc made to partake of this righteoufnefTe,
it is reuealed from faith to faich j that is, it is
fo reuealed as that it is taken by faith.

The third point, that we are now to han-
dle, is this,ti at.

Faith admits degrees y and wee ought euerj
Cbriftian togroivfrom degree to degree*

In this proportion faith admits of degrees, | dc £ rces
and that we ought to grow from one degree
to another, I finde two parts ;

Firft,rhat there are degrees of faith.
Secondly, that we orght to grow from de-
gree to degree.

Forthefirft, that I may run through them

asbriefcly as I can, There are degrees in

1 faith in thefe foure refpc&s: as there arc

s [H 3] two

Dott. %'.

Faith admits

Two parts in
the Doftrinc.

Faith admits
of degrees in
4.rclpects.

fm-*m*m i *mm

Of Faith.

In jpcrfwaficn.

ObhSt

Anfi.

two a&s of faith,onc whereby we rake Chrift>
and that we call a direft a<ft,by which we tru-
ly lay hold on him,& receiue him as our Lord
and Sauiour. The fecond is that aft of faith
by which we know we haue receiued him,the
reflc&aft which is aflurance, both thefe re-
ceiue degrees : The fir ft receiues degrees in
three reipe&s : the laft receiues degrees,I will
name but one,and (o make vp the fourth.

The firft ad: by which we receiue and take
Cbrifi the Mefiiai offered vnto vs, it admits
this firft degree,there is a great degree of per-
fwafion that ehrifi is offered, and that heeis
ours,that he is giuen by God the Father ; and
though I find this propofedin the Word,that
Chrtft is giuen to vs, yet there are degrees of
the perfwafion of the truth of this ; and this
we need not wonder at; for though it be faith,
and though the perfwafion be true, and good,
and firme, yet notwithstanding it majf admit
of degrees, elfe any man might obieft •

Ifaman be fully perfwaded, what needes
he more ? If he be not fully perfwaded, it is
not faith; if he be fully perfwaded,that makes
it faith, and how can that admit degrees ?

I anfwer, it may, becaufe there are degrees
in the very perfwafion, though the perfwafi-
on be good and true, yet there are degrees in
it: As for example, there is fuch a proposi-
tion of Truth, which I am perfwaded to be-
Ieeue by arguments that ouercome me,I muft
needes y eeld to it, and yet there are more ar- 1

guments

Of Faith.

lip

guments and rcafons that may bcc brought,
that may worke a greater peri wafion, as wee
fay,that may be more immediate to pen wade
vs of that conclufion : as, a man may fee a
thing by a 1 ictle glimmering I ig ht of a candle,
he may fee it certaincly and firmely ,but when
there come more Candles or a Torch in, he
may fee more clcerely, although he law it cer-
tainely before : Sothepromilcsof God, we
may behold them, and apply them to our
fellies to be fure and firme, and yet this may
admit more degrees 3 whcn there is more light,
and more arguments, when the Spirit of A-
doption fpeakes more clcerely and fully to vs,
there may be a greater degree of perfwaiion :
and therefore that obje&ion, that either it is
not faith if there be doubting, or if it be firme
in a man,he ncedes no more ; I fay , it is not fo,
for faith admits degrees,there is a full perfwa-
fion, c$l. 2. which intimates there is a IcfTcr
faith then that : As,you know, a Ship may be
carried with a gentle gale of wind as well as
with a ftrongcr gale, though it goe not fo
faft, but it may be moucd, ic may be put on
with a gentle wind as well as with a ftrong
gale.

So a Tree may be rooted,and rooted ftrong-
ly and firmely, and yet may be more rooted
afterward • The phrafe of Scripture carries it
fo : oh ye ef tittle fkith : there is a little faith,
and therefore it implyes there is a ftrong faith,
yet the lead is accounted faith. So, Ltrdjbe-
[#4] leeue

Of Faith.

leeue> btlpe mj vnhdiefe : it was vnbeliefe,and
yet it was reckoned for beliefe;

So our S anion r faid to Pete?, Why dosfl
thox doubt ? Ccrtaincly Peter beleeued, or
elfe hee could not call himfelfe vjion the wa-
ter •, and yet there was doubting indeede
mingled with it : And indeede, if faith were
not mixtwith doubting, who fhould haue
faith ? Did not Dauid tvu& God much ? and
yet his faith was mixed with doubting : faith
he., ijhalhenjl one day by the h&nd ofSdul^nd
yet he had faith : Therefore, I fay, there may
be faith, though we haue not fo full a perfwa-
fion..
Ofo>ff» But, you will fay, how differs it from o- ;

pinion?
v4n[, I Opinion is an aflent to a truth, with a feare

Wherein faith j e fl. ^ contrar y ma y b e true . jf- differs from

diffcrf ini ° n ' I opinion in the objeft: the object of opinion
lisfomcthing in its owne nature vncertaine,
but Faith pitcheth vpon the Word of G o d,
which is in its owne nature infallible,and can- j
not deceiue.

Againe, opinion is a matter offpeculation
and so more: faith is a matter of practice,
butthatisnotall.

Opinion goeth no further, but ftayes in a
doubt, but faith proceedes to full aflurance:
And therfore it hath the denomination of full
aflent. As wee fay of a Wall that is a little
white, it is white, becaufe it tends to full
whiteneffe : and as we fay water is hot, that

Of Faith.

'is a little hot -, lb faith that is but in a little
degree, yet it may be true, firmc and fubftan-
tiaJl.

i But what is the lead degree of faith, thej
Ieaft aflcnt, the lead belicfe of the promi-
ses, without which it cannot bee faid to bee
\ faith?

Ianfwer, the lead degree of faith is that
i which brings vstoCuRisr, which makes
vs willing to take him. Marke this point, for
it will be of much vfe to you, when thepro-
mifes of God are preached to you, and made
knownevntoyou, when the arguments that
moue you to come to Christ are decla-
red and made manifeft : Now if a man ftands
and knowes not whether he were belt to take
him or no, this is not faith, fuch a man afteth
nothing, hee is fuch a one as is fpoken of in
Urn. r. for that I take to be the meaning of
that place • a man that knowes not whether
he iliould come to Christ or no, that
(lands in a doubt, and fometimes hee will
goe, and lometimes he will not; hee is off
and on, to and fro, fuch a man hath noz faithj
fuch a one Christ rejc&s : but now w
there is" fo much waight as will cad the Bal-
| lance the right way, though there be fome-
j thing left in the other end of jjhe Ballance .

[that is 3 though I ne donl feme

feare, yetiflfofarre bciecue the p:
and the Word of G o d 3 as that I
to take Christ ioi my Husband^ I am wil-
ling

IT -1

Ill

OfFaitb.

ling to reft on him, to pitch on him, to bo-
flow my felfe vpon him ; this is faith, though
it come not to the full degree.

As for example, if one be a fpokefman for a
Suitor,he comes and tcls the Spoufc to whom
he is a Suitor, that fuch a man is of fuch pa-
rentage, hath fuch honour, and fuch wealth,
and is thus qualified- now, if fhe be but fo
farre perfwaded as that tlie is willing to take
him for her husband, that is enough to bring
her to make the match, that perfwafion
will bring her to doe it ; afterward fhee
may come to know the thing more fully, and
to be better perfwaded, but that addes to the
degrees: So, if there be but fo much afTent,
fo much firmenefTc of perfwafion to bring vs
to C h r i s t, to make vs willing tocome to
take him for our Satiiour and for our Loxd,
that is the leaf): degree of faith, and though
there be doubting left, and though there bee
fome feares, yet, if there be but fo much as
will produce that, it is faith. Lctmee exem-
plifie it in fome other thing : Take Hefter^
when fhe was to come to the King, fhe knew
not what fucceffe fhe fhould haue, fhee was
fearefull, as we may fee by the manner of go-
ing aboutthe buiinefle 3 yet, feeing there was
fo much as drew her to the a£Hon, fhe comes
and fayes. If I perifh, I perifh ; as if fhe had
doubted (he might haue perifhed, yet fhe re-
folued to doe it - y this may be faid to be an ad
of faith, that put her on the worke. Take a

Martyr

Of Faith.

Martyr that comes to fuffcr, hce hath many
doubts and fearcs, and yet if there be but fo
much pcriwaiion as will produce the a& in
him, as that hee is moucd to doe the thing,
hee may properly bec laid to doe it out of
faith.

And fo of all other actions. The three
Children, God can deliucr vs, if he will,
(fay they) ifhee doe not, wee will not wor-
fhip that Image that thou haft fet vp. There
might be fome doubting in them, and yet,
becaufe there was fo much truft in God as to
bring them to doe the thing, here was faith
enough to make them acceptable in the fight
of God. So, I fay, if there be fo much faith
as will bring vs to God and to Christ,
that is the lead degree, other degrees there
arc that may be added afterwards, but this
is thy comfort, if thou haue but fo much as
will produce fuch an effect, thou maift be (Lire
that thou haft faith.

Secondly, Faith admits degrees in regard
of the difficulty and hardnefle of the things
that are to bebeleeued.

As for example, ^Martha and UHtry both
belceued in C h r i s t when hee fcaftcd with
them, but when L*\<iths was dead, and had
beene in thegratie ion re dayes, that put them
to a ftand: Now if they had beene able to
beleeuethis, there had beene a greater de
grce of faith. And that was it that magnified
Abrahams faith h } that when there was fo

rcat

Tn'refpeft of
difficulties.

124.

0/ Faith.

Numb. ix.

great difficulty that he muft goc and offer
hisfonne, thefonne in whom God hadpro-
miftd that his (cede fhould be bleffed, who
was called the fonne of the promife: Now
here was a great degree of faith,becaufe there
was great difficulty.

L?v(efe$, we fee, when he came to beleeue
the promife of G$d y in Numbers it. that fo
many, eucn fixe hundred thoufand fhould be
fed with flefh, and that they fhould be fo fed
a whole moneth together, it fee UMtfes at a
ftand, he knew not what to fay 5 Not one
day, (faith he) not tenne dayes, not twen-
ty dayes, but a whole moneth together, and
fixe hundred thoufand people! If all the
Flockes and Heards fhould be killed, and all
the Fillies in the Sea fhould be gathered to-
gether, how fhould this be done ? This was
a great thing to beleeue: and therefore God
pittyed M$fe%^ God fecth when things are
hard to be bcleeued, and pitties man ; God
beares with uu$fis in that cafe, becaufe the
thing was difficult and high • there are fome
things which are abouc hope, and in fiich ca-
fes God is willing that his people fhould aske
himafigne, he knowes their ftrength, they
hadneede of fomething to confirme them.
And therefore in ftich a cafe, when GOD
comes in fuch manner, if they aske him a
figne 3 God is willing to giuc them a figne #
Indecde, when men will aske a iigne to tempt'
G o d : an adulterous generation askes a figne-

that

Of Faith.

thing as this thou bclccucft ,

but I faw thee yndcr the Fig-trcc,

thatis, for tryall or temptation, notforloue
of C h r i $ t, and to be pcrfwaded he is fit
for them, but an adulterous generation they
did it not out of loue: but, 1 fay, when ey-
ther the thing is high, or elfc when the means
ofperfwafionis wcake and (lender, As, we
know, C h*i s Tfaid vnto NAthdnicl^ Doeft
thou belecuejthis ? as if he ftiould fay, This
fhewes thy faith is great, that for fo fmall a

I faid no more
And this
fhewed the weaknefle of Tkom/u his faith,
that hec would not beleeue vnlefle hee might
put his finger iato the print of Chris t's
wounds, and his hand into his fide : fo that
when a man belceues by (lender meanes, or
when he bcleeues things of a higher nature,
which is more aboue hope , when there is
great difficulty, in this fenfe faith admits de-
grees.

Thirdly, Faiths admits degrees in regard
of the extent of it, when there is more things
reuealed to them • and 1 take ir, this place
will carry, that the righteoufneflfe of G o d is
reuealed from faith to faith j that is, the righ-
teoufheflTeofC hr i st was reuealed in the
time of the Law and the Prophets, it was re-
lieved ob(curely 3 and there was a little faith
among them to beleeue, it was enough to fane
them, but when the time drew; neerer 3 there
were greater reuelations , as re know, in the
time of the Prophets, their faith was great,

as.

In regard of
extent.

12$

OfFnttb.

as there were more reuelations, fo there was
more faith : So, I fay, it admits degrees in
regard ofthe extent of reuelaticn; as the A-
poftles, when Christ was vpon the earth,
they had a degree of faith, but when cbrift
afctnded, then there was more reuelations,
thenthey grew from faith to faith, becaufc
they grew from reuelation to reuc!ation,thcn
the Spirit of God was fent into their hearts to
reueale all things, and to leade them into all
truth, you know they had abundance of rcue-
lations afterwards. So in this regard, in re-
gard of the extent, faith receiues degrees,
not becanfe the habit is increafed,but becaufc
the reuelations and obje&s arc more: And
therefore that is the comfort of poorc Chri-
ftians, thofe that are yet ignorant, they may
haue a true habit, and as true a grace in the
heart ■ and though a man bee more conuer-
fant in Scripture,and knowes more then they,
he hath more reuelations, and in that fenfe,
though he haue a greater faith then the other,
yet the other hath a like precious faith with
him, in regard of that grace.

So, wee fee how faith receiuts degrees in
thefe three rcfpe&s.

Now, laftofall, that faith that giues af-
fu ranee, that pacifieth and comforteth the
heart, which is nothing but arefleft ad, by
which we know and arc perfwadedr-that wee
haue taken Christ, and that our finnes
are foremen, this admits of degrees of proofe,
* ' 5 And

The reflcft a&

of faith ad-
mits degrees.

Of Faith.

117

And here, as the enidences of fan&ification
arc more, Ibis the afTurance, as the Apoftle
faith, the Spirit wttvcffctb to our fruit ; he dif-
couersgood things rovs, wee had nccde of
the light of the Spirit, to iudge aright of the
fincenty of the graces that wee haue,we fhall
gocamiffeclfe, we fhall not be able, except
wee hanethc Spirit to helpe and aflift vs,
and fo wee grow from afiurancc toafTurance.

Now for the iecond pare, that wee nillft
grow in all thefe.

Firft,as faith admits of degrees,fo wemuft
labour to grow in all thelc degrees.

Firft labour to grow to a more full and
firmeafTent, by that mcanes we fnall draw
ncerer to Christ, and receiue him in a grea-
ter meafure: Marke, this very aft of taking
Christ, that immediately iuftifies, but
itisfedwithaflurancein the vnderitanding,
it is that which djrh increafe,and ftrengthen,
and fupply this aftion of the will in taking
Chkist. So that, the more ftrong aflent
themindeandvnderftanding of a manoiucs
tothofe truths which concerne inlliiicarion,
deliucredin the Scripture, the ftrongcr his
will is in taking Cbr/ft : As in the AS of mar-
riage, a Woman takes fuch a one to bee her
husband,butyet there are degrees in the will,
one may take him with greater grecdiaefle,
with a more full perforation that it is belt
for her, with more ioue, and with mow
foiution : So,the ihonger the aflent is tin.

12 8 OfFattb.

giue to the promifes of G o d, whercinheaf-
furesvsot the pardon of our fianes, wherein
C h r i s t is offered freely vnto vs, the more
we take Christ, and fo the vnion is grea-
ter bet wcene vs, weearelinktand knit toge-
ther, and married, as it were, in a greater
degree.

Secondly, in regard of difficulty, which is
the fecond thing wherein faith admits de-
grees, when we beleeue hard things, or cafic
things propounded with (lender arguments.
Labour to grow in this : for this is very profi-
table for you- I will giue you but thefe two
inftances.

You know what CMtfis loft, and what of-
Irdidm got • %M$ft$\o$LCdnddn> he loft the
honour of carrying in the people, he loft the
honour of concluding his workc, when hee
had taken fo much paines, and all becaufc he
did not beleeue when he ftrooke the Rocke,
for want of faith. K^ibrdhdiu now, that belee-
ued things that were of a high, of a difficult
nature, you fee what hee got by it y for this
caufe, faith the L o * d, I will doe thus and
thus, becaufc thou haft not fparcd thine onc-
ly Sonne, which is repeated, Rom. 4. \^4brd-
bam being ftrong in faith, gaue glory to God.
And therefore, you fee, ^ibrahdm is fet a.
boue all men, he is the Father of all the faith-
full, he is the head,the top of thofe to whom
God fhewed mercie, he {hewed mercie to
all for K^ihrah&ms fake : ^Abrdbdm^ l[aac,

and

Of Faith.

and laab •, ^Abraham is firft, this did ^Abra-
ham get for eucr, becaufe he belccucd in c$d
in fo great a matter ; this you fhall gaine, if
you will beleeuc, it will bring a great reward,
yea it will not onely bring a reward, fuch as
Abraham had, but it will bring increafe of the
fame faith, Ged will reueale more to you,and
giueyou more of his Spirit, as he did to Na-
t battel: Belceueft thou } for this faith €hrift^
thou fhalt fee greater things then thefc : If we
beleeuein difficult cafes, God will make vs
with facility to beleeue them another time.

Thirdly, for the multitude of reuelations,
for the extent of faith, that way we (hould la-
bour to be filled full of faith, as Barnabas h
faid to be full of faith -, And how is that ? By
ftudyingthe Word much, for therein will
God reueale this : this is it that Faul magni-
fies fo much in 2 Cor. 12. that which he glo-
ried in, he doth not name it in his owne per-
fon, but faith, I knew a man in C h r i s t had
fuch a reuelation : he glories not in this, that
he had wealth, or honour, but in the multi-
tude of reuelations • that of all other might
hauc exalted Panl> but he was wife, he knew
what he did when he was {o apt to be exal-
ted, in that it feemes there was fome extra-
ordinary excellency in it.

Laftly, labour to get full afTurancc, the
more afTurance you haue, the more loue.

Againc,you fhall doe the more worke when
1 once we are affined that our labour fhall not

[I] be

n°

vfiu

To comfort,

Of Faith.

be in vaine in the Urd^ as i Cor.\$> vli. it will
make vs abound in the workcs of the Lord.

Againe, k ftabliflieth a man in well doing,
he (hall neuer hold out and be conftant till he
cometohaueaflurancethathefhall not lofe
his reward. I cannot ftand on this point : I
will name the Vfes, thatfo I may not leaue
the point vnfinifhed.

The firft is a Vfc of much comfort, if there
be fiich degrees in faith, then let vs not be dif-
couraged^ though we come not to the high-
eft, ifwehaue but a little, yetfince there are
degrees, this is enough to make vs partakers
of the righteoufnefTe of C h r i st, and of fal-
ua-tion. The end of this is to comfort thofe
which are apt to be difcouraged. A little grain
of true Muske is able to fweeren a great deale^
Soiffaithbetrue^ a little true faith will per-
fume all the heart and foule, it hath influence
into euery thing, and it puts a good tindture
vpon all that a man doth, though it be but lit-
tle,yct the influence is great ,T her fore though
thou haue not a great meafure of faith, if thou
hauea little, comforyhyfelfe with that • we
know, the i^bm orawes fap from the root,
as -well as thegreateft branches, as truely ♦ fo
they that bndde, that are but yet in the begin-
ning of faith,yet they are as truly grafted into
Chris t and receiue life from him, as thofe
that are growae Ghriftians. And therfore be
not difcouraged becanfe thou haft not, asyet,
a great meafure of Faith, fay not,becaufe I am

not

0/ Faith.

that ic may not be in vainc, we arc to inuite
you to this marriage, wc arc to inuite you to
thefc fadings, to this Wine and Milkc • it is
a banquet ^and a banquet ycu know what it is-
In a banquet there is as much as will chccrc
the body, a concourfe of all pleafant things ;
Such things are in drift : , there is fpirituall
comfort, a concourfe, a hcape of all fpirituall
ioy and comfort, of all precious things you
can finde • and if you will come and ta(te,you
fliallhaue all his Jewels, all his Graces, to
beautifieandtoadorne you withall: let this
perfwadc you to come in.

But foriK may object, If I come in, I mult
lofe my right eye, or my right hand, I muft
part with my lulls, which are as deare to me
as thefe members.

I will be briefe for t' is poinr,bccaufe I will An[.
finiih the Text at this time, and will anfwer
iteuenas;C hr i st doth, OMatib. 3. It is
true, we muft doe fo, but then remember we
fhalj lhanc heaucn for our labour: if Heaucn
be not worthy lofing of a right eye, or a right
hand, keepe thine cycftill, if thou wilt needs
keepc it, but thou fhalt be liire to goe to hell :
There needs no other anfwer, doe but feriouf-
Iyconfiderofthis •, If I will, I may keepe
this lull, this flcfhly defire, but certainely
that will leade me to hell. Let that anfwer
fcrue for this.

But it may bee further obie&ed, If I doe j i.Obiett.
thus 3 I mult deny my felfe, and this is
__ [I 2] adiffi-

Of Faith.

NowitisSatans end indeed to difcourage,
and remember but that, that the thing hee la-
bours, is to per fvrade you that you haue no
faith, and that a little will not ferue the turne,
and that becaufe thou art not fo ftrong as the
ftrongeft Chriftians, that therefore thou haft
afalfeheart, and art no body at all 5 his end
is to difcourage, labour to refill him. And we
that are Minifters of C h r i s t, wee are in
this d&fe to comfort and encourage you, as
P<*#/ faith, we were gentle among you, as a
Nurfe among her children; wee fhould bee
tender oner you, and comfort and encourage
you, wee are not Lords of your faith. And
therefore in Ezektil 3 $ . it was the fault of the
Shepheards,they ruled all the people with
rigour, but we are helpers of your ioy ; for
whatJiaue we to doe, but what our Mafter
hath fet vs about to-doe ? ■ as he did ; how did
he behaue htmfelfe > the fmoking Flax, hee
did $9t blow it with a tender breath to kindle
i it more, he dealt not roughly with it: Sothe
Minifters of God fhould labour to build men
jvp, to draw them on 5 Indeede fometimes
J the Minifter muft be fharpe, to wake men
when they fleepe, to difcouer hypocrites,and
temporizing profefTors, to teach thofe to
know themielnes, that haue a forme of godii-
nefle, without the power thereof, here the
Word preached muft be a two-edged fword,
that muft pierce betweene the marrow and
theioynts; here the Word muft be as the

-Thunder

Of Faith.

l tt

Thunder'and Lightning, it muft haue tcrrour
in it: So chnfi comes with his Fannc in his
hand, and with his Axe in his hand, he vriil
burne thccharTe with vnqnenchablc fire, and
hew downc the vnfruitfull Trees j but this is
tobevnderftood ofthofcthat are falfc-hcar-
ted, thofc that are noc found that haue cknfl
offered them, bur doe not rcceiue him. In-
deede, to thofc our Miniftcry is fliarpe, but
for others it is not fo : And therefore in &\e-
kieti^. we arc to doe as the Shepheards doe
there with their Flocks, fomc Shcepe arc
wcake, and arc not able to goc the pace of the
reft j fomc arc broken, fomc arc loft,and fomc
arc gone aftray ,and fomc arc great with y ong-
our bufincfic is to fecke thofc that arc loft, to
driuc all according to the pace of the weakeft,
to bindevp the broken, to carry them in our
armes - y thus Chrifl did, and if wc faite in this,
Christ, who is the great Shcpheard of
the Flocke, he fees it, if wc goc aftray, he
fetches vs in -,♦ if wc be broken, anil haue loft
our wooIl,and be not in right order ,hc bindes
vs vp, he fcedes vs, and tenders vs- thus chrijft
deales with you : And therefore be not dis-
couraged, though ihou be not fo ftrong as
the ftrongeft, yet if thou be a Sheepe, if thou
be in the fold, if thou haft the lead degr:e of
faith, it is able to make thee partaker of this
rightconfnciTc, although thou haue not the
higheft degrcc 5 though thou haue not that cx-
icclicncie that others haue.

[1 3] The

Of Faith.

Vft t. The fecond vie is, to exhort you to growe

For cxboruti- in faith, (and fo I end) content no: your
feiues with a little, a (mall riK-afurc of fairh,
though notwichftandinga little will fcrue to
put you in the ftatc of (aluation, yet it fhould
be ) our wifdome to gee a great degrce r as the
aPccx.ij. Apoftlefaith, 2 Pet. x. i$. Truft perfe&Iy
in chc grace brought in by the rcuelation of
Christ: (Marke it) for it is an excellent
place for this purpofc; ftudy it, and thinkc
well of it, truft perfectly in the grace reuca-
led; thatistofay, doe it not by halues, let
nor there be fome oddc reckonings betweene
God and thee, (land not in diftance from
him, but trull vpon him perfe&ly, beleeuc
fully and afluredly that your iinnes are forgi-
uen you, bcleeue fully the grace that is giuen
you through Christ, doc it perfe&ly,
throughly ,truft perfectly in the grace brought
is by Ch*i s t, that is our fault that we doc
it not in fuch a manner • hence it is that our
Jcyisweake, our grace is weafcc, truft per-
fectly ,that your Joy may be full,that you may
hauc full communion and fellowfhip with
ChiisTj the benefit is exceeding great
when wc truft perfe&Iy, and why will you
not ? why fhould you limit the holy one of
ifrdtl? It was their finnc and tranfgreflion
to limit him in his power and alfufficiencie,
as if he were not able to doe fuch and fuch
things, and is it not as great a finne to limit
him in his mcrcic and goodneflc ? Why can-
not

OfFaith.

d jl hee forgtue (inncs and trantgretii jns, rhar
ill allcirciunftanccs arc the greater iinncs, in
what narure loeuer > to thinkc otherwise, is
to limic the holy one oi^rdd - } truft perfect-
ly therefore. It isnac^Wttle that trill fcrue
the turnc, as the Apollie iairh, 2 Pet. j. vit
grow in grace, there is necde of it 5 you fhall
finely that as you wade further in the pro-
feffion of Chriftianity, fo you fhall haue
needc of more ftrcngth, you (toil haue grea-
ter imployment, therefore you haue more
ncede of growih to goc forward, and pcrfc-
uere.

Againc, you fhall meet with greater rertip-
rations and afTauIts, if you bee not more 1
ftrong thenat the firft 3 you are not able tore
fift.

Againc, If you grow in faith, you fhall
growc likewifc in Joy, and that is a thing
which wee hauecontinuall vie of, that is ot
onely vfe to comfort and ftrengthen vs, to
make vs abound in the workes ot the Lord,
thathelpcs vs to goc thorow all variety of
conditions, that enables vs to abound and to
want, to paiTe thorow good report and euill
report, to differ and endure pcrfecution 3
now the more you grow in faith, the more
you grow in joy, a - ;he Apoftle faith^ R$m.
15. 13. 7 he Cod *f peace fu I fill y 0* with til toy
l^beleemlng: So that the more weebelecue,
the more ioy 3 the more
haue.

confolation wee

Motiuca to
growimfaiih.

Again?,

Of Faith.

faith,

the
the

A^aine, the more you grow in .
more you fhall gaine the fauour of God,
more you (hall winne his lone- there is no-
thing in the W.orid d^y fo-much wirme the
fauour of God, as a PR degree of faith ; and
thercfore,though thou maycifc be faued with a
lefle degrec,yct that thou mayeft be in a grea-
ter degree, of fauour , feekc more faith -, and
this, though itbereckoned a imall matter to
haue a great degree of Gobs fauour, yet,
it is the greateft dignity in the world- Looke
vpon all the difference ofjnen, it is their dif-
ference in the fauour of GW that makes them
fb. Why was CMofcs a man aboue all the reft ?
faith God I will haue companion vpon whom
I will haue companion, and I will ("hew mer-
cie to whom I will ihew mercie ^ I hauccho-
fen cw*lh : looke to what difference of men j
you will : looke into what eftate, -what con-
dition thou wouldeft haue, either 4 thy foule
or thy body, whatfoeuer it be, it is by the
grace and fauour of God in Christ I b-
fus, that all thy comfort and confolation in-
creafeth.

What fhall make me grow in the fauour
of God >

I anfwer,thereis nothing thatcaufech €$dto
fct lb much by vs as faithrthe woman of c&ni^
40, fee what caufe Chrifl had to giue her fuch
a great commendation, great u thy faith, and
becaufc her faith was great, therefore hee ki
her at fo high a rate. So the Centurion, faith

Christ

OfFaitf.

Christ,/ hduc nit found Jo grctt faith w if
tdely and that is the thing that he fet fo great
apriccvpon. So Uc$b y when hee got the
name odjrsel, when he prcuailed with God,
certainclyitwasthegreateft blefling that e-
ucrhe had: Why was that? Becanfc hee
fhewed the greateft faith that cner he did, it
was a ftrong faith that prcuailed with God:
And what fet him at fo high a rate in Gods
Booke? Itwas the faith he had in GoD,ther-
fore he is remembred in the whole B joke of
God for his faith, Therefore the more faith
you haue, the more God prizeth you, it is it
that winnes his lone. I cannot (land vpon the
arguments why we iliould grow in faith,they '
are many j The more faith we haue,the more
powerfullarcourprayeis in preuaiiing with
God, for faith giues ftrengch ti>them.

Againe, the more faith you haue, the more
you bring glory to God ; if there bee much
faith, there will bee much frni:e, it is the
roote of all grace, as, Uhn 15.8. Herein k my
Father glorified^ that yitt bring forth much fruit.
Get much faith then if you will haue much
fruir, that you may bring glory to God : as it
hefhouldfay, Ifa man haue but fome faith,
he brings forth fruit, yet there (hall be Ibme-
thing wanting: but when a man is eminent,
when he is confpicuous, when he is as a great
light that euery man turnes his eye to, when
he is as a Tree that brings forth much fruite,
which turnes the eyes of the beholders to it,

137

1,8

OfFattb.

So it is with Chriftians, herein, faith Cbrijt ,
is my Father glorified, &c.

AChriftianhathno fuch tnotiue as this,

he fhall glorifie God exceedingly, if he hauc

abnndance of faith, he (hall haue abundance

of euery Grace, he (hall grow uch in good

workes 5 this is that which we fhould all

labour for : I cannot ftand to prefle

it further. So much for this

time, and for this

Text.

FIV^IS.

EFFECTVALL

FAITH.

Tbefirjl Sermon.

I. The * $. I. 3.
Remtmbringyour effeliuall Faith, &c.

N the former Verfcs, the
Apoftle fetteth down this
generall. Wee glut tbanka
4^'^iy dlt94tesf$r yeu, making men-
* tien pf ycu in $ur praytrs,
, without ccafinr. Firft. hee
S ^S^^i2^ telsthem that heeprayes
for them • and then hee
tcls them more particularly, that his prayer
was a thankfgiuing. And this giuing of thanks
for them 3 hee exprefleth by the continuance

A of

Of EffeBuall Faith.

of it,he did it conftantly, without ceafwg^ (not
by fits) making meat ton of yea in my prayers.
Then he names the particulars for which he
giues thankes, namely thefe three ;

CEfecttall Faith,
For their < Diligent Lou &$
Z. Patient hope.

Now thefe three Graces he defcribeth and
fetteth forth three wayes :

Firft,from a certaine property orchara&er
which diftinguifheth the true faith from the
falfe faith, the true loue from the falfe loue,
the true hope from falfe hope. I giue not
thankes for euery faiths but for fuch a faith as
is effc ft tail, (that is the property or character
by which the truth of faith is difcerned.) A-
gaine, not for euery loue, but for fuch a loue
as is laborious y \ for fo the word fignifieth.)
Thirdly, not for euery hope, but for fuch a
hope as makes you patient ; that is the chara-
cter by which to know hope. And this is the
fir ft way whereby he defcribeth thefe Graces.

SecOndly,he defcribeth them from the ob-
ject vpon which thefe Graces are pitched,and
that is lepuCbn/l our Lord, that is to fay, I
giue thankes for the faith you haue in Christy
for the loue you haue towards him, for the
hope you haue of what he will doe for you : I
giue thankes for that faith, for that loue, for
that hope, that hath Cbrifi for the object of
it.

Thirdly 3

I Of EffeBuall Faith.

liurdiy, nedeicribeth theft graces trom
thefincerityofthem.- Igiue thankes for all
thefc graces that yuu hauc in the fight of Goc\
that is to lay, not in the light of man onely 5
as if he fhould haue laid, many make a profd-
fion of faith, and goe for beleeuers in GOD,
and lor louers of G o d, and men iudge them
fo : but you haue it in the fight oiGod : that is,
not only in the fight of men, not only in your
ownefancic, apprchenfion, and opinion, but
indeed, in good earned, in fincerity.

Laftly, /* the fight of God our Father .• hee
defcribes G o d by this property, hee is a Fa-
ther. I need not fay more for the opening of
the words. We will come to that point for
which wee haue chofenj them, which is the
firft thing for which hee giues thankes.

Remembringyour effc ft nail Faith.

This point wee will deliuer to you out of
them, that

The Faith that faues vs mu(l be effcftuaS.

This Dodrine wee haue neede to adde to
that which we formerly deliuered : for hauing
faidfomuchoftaith, that faith is that that
fatieth men, and that there is no more requi-
red of you, but to take the gift of ri^hte
•ttfnefc^j^ onely that you receiue Christ,
onely that you beleeue in God that iuftifieti
the vn^od/y . that is, that you onely accept o.
that iuftification that God is ready to gine to

____ A 2 euery

The faith that
faucs vi r.uft
be cfleftuali.

Of SfeUuall Faith.

eueryman, beheeneuer fo vngodly. Now
(whcnweheare fo much of faith, and that
there is nothing at all required of vs, but a

Men arc apt to
dceeiue them-,
felues.

That many
stenhauea
falfcfaith,pro«
ucd by iaftan-
ccs, both in
the Old and
New TcfU-
meat.

Ioh4*.i3**4*

\<b*1*lU

meere taking, left any manfhouldbee decei-
ued, and run away with a falfe opinion, that
ifhehaue but a naked apprehenfion, and no
more, he fhall doe well enough,) I haue cho-
fen this Text, that you may know what kinde
of faith it is that is required of vs, namely
eff ft nail faith. The faith that faues vs muft be
effeauall.

Now Saint ?W adding this wordto k;(re-
memhring.jourefectaall faith,) he giues vs this
intimation, that there is a faith which is not
effectually there is a faith in the world, that
goes for true faith, which, ifitbeexamined,
J is not a faith that faues. We fee,through the
j Scriptures, much mention made of a certaine
faith which men had, which yet was not a fa-
iling faith : we fee, many came andbeleetud in
our Sauiour, hat he would not commit bimfdfe
to them : for heknew&hat wm in their hearts.
Here was a faith to beleeue in him : nay fur-
ther,^ was fuch a faith as had fome effect too,
(for it made them come to him) and yet, for
all this, it was not fuch a faith as God accepts,
it was not an effe&uall faith.

So when lohn Baptift came, before drift,
there were many hundreds that came to him,
and reiojeedin his tight, but it was not eife&u-
all, but a counterfeit faith that they had, nofc-
withftanding.ali that.

Of EffeBuall Faith.

So there came many that were t^vtcd to

the Wtddingt (o that the houfe was fuil-^ but
yet euery man had not a Weddtn% garment.
There was a certaine faith which brought
them to the Houfe, but they had not true
faith, they had not the Wedding garment;
that is, they had not fuch a faith as could
produce and bring forth in them a conjugall
affection, which is the Wedding garment.
So two of the foure grounds had faith,
they brought foorth fome fruite, that faith
ftrcngthned and enabled them to doe fo much
as they did ; but yet it was not true faith,
it was not die faith which the fourth ground
had.

And not onely in the New Teftament, but
in the Old Teftamcnt alio, there is often
mention made of fuch a faith, and of fuch
a truft in GOD, as enabled men to doe
much, but it was not anvnfained truft, it
wasnoteffe&ual], but as it is Uremic 3. 10.
I Treacherom Indah bath not turned to mee with
her whole heart , but feignedly , ftth thc_j
LORD. Therefore certainely , faith the
Lord, their turne of euill and mifery fhall
come: they trufted in God, but not with
their whole heart.

So likcwiie, De*t.$ .23 the people there de-
fire Mofes togoe and receiue the Commande-
ments from Goa for t hem,and whatfoeucr God
fhould fay to thcm,that they would doe : here
was a faire profelTion • it is likely them-
A 3 felues

Mar,zx 8,9,
1 o f 1 j. opened.

Mar.tj,

Icf.j.io.
opened.

Deut. j,2j.

Vcrfcij.

Simile.

Three things
opened.

Of Efe&uall Faith.

i. TheCaufcs
why che faith
ef many is vn-
cffeauall,
which arc fiuc.

Caufe I.
! Taking Chrift
'; vpofi mif-in-
iormation.

felues thought it to bee found and good, yet
•jMtfes tels them they were decerned in it :
oh (faith hec) that this people hdJa heart to doe
this indeed. So, we fee, there is a faith that
isnoteffechiall, and therefore weehaue the
more need tolo^ketoit, becaufe there is fo
much falfc faith in the World. As, when !
you that are Tradefmen, doe heare that there
are fo many counterfeit Drugges, or fo many j
counterfeit Colours, or whatfoeuer you deale j
in,you will looke the more to it ^ fo we fhould
looke the better to our faith in this regard,'
Therefore to open this point a little, wee will
doe thefe three things :

Firft, I will (Ta£ w the caufc why there is fo !
much vneffectuall faith, why there is fo much
faith that is not found and fubftantiall. j

Secondly, I will fhew wherein the efficacy
of faith confifts, what it is for faith to be ef-
fectual!.

Thirdly, I will fhew the reafons, why G $d
will accept no other faith at our hands, why
wee cannot bee faued, vnleflfe we haue fuch a
faith.

For the firft, namely thecaufes of yneffe-j
£tuall faith, the reafons why the faith ofmany
is vneffe&uall, that it workes not powerfully, |
that it is not fubftantiall, you fhall finde them
to be thefe fine.

Firft , the vanity or vneffe&tialnefle of]
faith arifeth vpon our taking of C h r i s t vp-
on mif-information , when wee know not

who

Of EfeBuall Faith.

who it is that we take, when there is an errour
in the perfon wc take, when wee vnderftand
not aright what wee doe. Many doe as the
yongman that came running to Chris T,he
came haftily, he made account to bee his fol-
lower, but Christ tels him that hee might
miftake him, and therefore he lets him know
what it was to follow him, what a Mafter he
had betaken himfclfe vnto : faith hee, ifth$n
wilt be my ferudnt^ goeftll dll tbdt thoit bdfi. As
if he (hould haue (aid • Miftake me not,if thou
wilt be mine, thou muft be mine altogether,
thou muft take vp thy CroiTe, thou muft part
with any thing. Now, if the yong man had
gone away with this miftake, that he had not
vnderftood Christ, he had become a Dif-
ciple of C h r i s T 5 as well as others,but it had
beene vpon a miftake.

And fo likewife that Scribe , to whom
Christ laid, The Sonne ofUitdn bdth not
whereon to Uy bis bed J. As if hee (hould haue
faid, It may be thou looked for eafe, for Bed
andBoordwithme, thou looked for a plea-
fant life, but it will not be fo • I leade not a
pleafant life my felfe, I haue not whereon to
lay my head • I am not in fo good a condition
as many Fowles are, as many Beafts are, I
haue not a neft, I haue not a dennc j that is, 1
haue not that which (hould bee in ftead^of
thefe tome,and therefore know what thou
jdoeit before thou betake thy felfe to my fcr-
uice. Now men, not confidering this, they
1 A 4 put 1

Jttftantts,

I.
Tbc yong man
tkat came to
Cbnft.

Luk.xt,

The Scribe,
Mat, 8. 20.

opened.

Of EffeBuall Faith.

putthemlelucs vpon chrtH^ they take vpon
them the profeflion of his Name, before they
enter into a ferious confi deration, and this is
it that caufeth faith to be vneffe&uall : as one j
fpeaking offalfe fortitude, names this for one
amongft the reft • Many (faith he) are valiant ;
for want of experience : that is, they know not |
what the wars are, they know not what hard- j
nefle they muft endure, and therefore when
they come to feele it, when they come to fee
what paines they muft take, and what they
muft endure, they fhrinke : fo it is in this s
many men enter vpon the profeflion of Chri-
stianity, vpon that warfare, (for fo our pro-
feflion is called) I fay, many enter vpon it out !
of miftake ; they vnderftand not what it is, !
they haue not experience of it, they know not
how many will come againft them, they
know not that the force of their enemies is fo j
great, they know not that they haue lb many |
thoufands to meet them •, therefore they vn-
dertake the bufinefte, they goe about the en- .
terprize,and it comes to naught,becaufe they
considered not what they did. Therefore, j
faith ChnftJet him that builds a Houfe^fetdownc !
beforewbat it mill co ft. That is to fay, if a man
confider not what Christ lookes for at his .
hands, if he confider not before-hand, that, if j
he will be Chrtjls, he muft cractfjetbeflcfhjvith \
the afcBioKS thereof, that hee muft deme bimfelf\
in thole things that are deareft to him, hee
mull be content to be hated of ~all ^w^, this is a

thing

OfSfeHualfFaitb.

thing that will goe hard. This is chat, that a
man can hardly mdiirc to be f coffed at, to haue
cuerie man his enemic, to part with ali his
friends, to Hue a defpifed man, to differ per-
Iccution, that the end of one perfection
fhouldbcthc beginning of another, and the
end of one differing the beginning of anc,tru r.
Againe, for a man to haue his inward lulls
and defircs fa mortified, and lb crucified, and
lb retrained, to bee lb ftrait-Jacedin cuery ,
uhing, I tay,becaufcmen confider not this,
what it is to take this profeffion on them,
when the time comes, what doe they ? They
goe backe againe. Hence it is,that many,out .
of fiafnes, and in good moodes, will be ready
to embrace Religion •, but wee fee by experi-
ence, how foone there is an end of it. As the
people, when drift came to lcrttftlcm^ how
ready were they to receiue him, with i'e(J(dis
kt that commcth in the Name of the Lord^ and
H$far9nA y &cc> but how foone were they gone a-
gaine ? fo rmny yong commers on, in this Ci-
tie^and many,euen of our profeifion,in the be-
ginning of their timc,are ready to rake vpon
them the profeffion oicbrtfi . but afterwards,
when they come tofee what mnft be done, who
they fee that Cjkrif and the world cannot (land
together ,that Cbrtfl &: pleafures cannot itand ,
but they muft be content to go another courie,
then they goback,and their faith proues vnef-
fecluall : this,I fay, is the firit caufe,whcn meri
are not throughly informed what they doe.

Of E0mII Faith.

out of Tie are.

^^?g.

C*ufe i. A fecond caufe of the vneffe&ualnefle of
Taking Chrift f a ith is, when men take chrisi out of feare,
when they are in fome prefent diftrefle, and
would haue eafe, and vpon this they take
Chrifii not becaufe of any true loue tohim,but
becaufe they would be deliuered out of that
prefent exigent which they are in . and this is
asvluallastheother. How many are there,
that,when God affrights them a little with the
terrours of the Law, when their confeiences
are troubled, when thdpegin to apprehend
Hell ; fo long as thejn^b in fuch a condition,
they are willing to take cbrifl : but as fooneas
thefe ftormes are ouer, and their hearts are at
peace againe,' when their confeiences returne
to fome quiet, and when there is an end of
thofe jerrours, then there is an end of their re-
ligion, and of their faith, fo that their faith
proues ineffe&uall. So, many men, when
they are in fome great calamity 5 as,youknow,
Pharoab, whenhee was in the prefent ftrait,
then he would doe any thing : fo many men
vnder great erodes, affii&ions, aud diigraces
in the World, then they will bee religious,
but let them haue peace and profperity, let
them abound in all things againe, and they
will forget God, Such Jfaj complaines of,
Ift.j8.opcncd I fay 5 8. they hang dewnt their heads f$r a Jay :
That is, when the ftorme is on them, when
they haue fome affli£tion,for fuch a time,they
will doe any thing • there is nothing more v-
fuall then this. When men come to haue

ficknefTe,

Of Sfetinall Faith.

fickneflc, and to apprehend death, what will
not a man doe for his (ablation at fuch a time?
and therefore you finde by experience, that j
few ofthofe that make fuch promifes in their i
iicknefTcs, when they apprehend death, doe ]
keepe them afterward : for they come from
fcarc, and therefore they laft not.

Take any man, the mod ambitious man in
the world,whcn he comes to dye,the praife of
men is then nothing to him, then he will part |
with any thing. Take acouetous man,to iaue
his life, what will not he doe > A Merchant
that loues his goods neuer fo well, yet when
the Ship is ready to finke, hee will cad them \
out, he is willing to lofe them, rather then to
loft his life: So when a man comes to fuch
an exigent, when hee comes to ftand m the
gate of deftru&ion, as it were, when hee fees
Heauen and Hell before him, he is ready to
doe any thing then, not becaule indeede hee
loues drift, or is willing to take him, but to
faue himfelfe • as the fooltfh Virgins, when
the Gate was fhut, then they cry, L ord, Ltrd y
epc* te vs : They would faine hauc had Chntt
then, not out of loue to Chrifl - y for then they
would haue taken him before : It was not out
ofanyloueto the Bridcgroome, but out of
feare,and fence of their own mifery that they
had when they were fhut out, and that made
them cry, Lord^Lerd^fen tevs. And this is the
fecond can fe that makes the faith of men to be
vneffe&ualljwhen they take Cbrijl out of feare,

The

TSjte,

Similf 4

C««f e }-

Taking £V*J3
forloue of the
good things
by him, and
not for louc to
hit pcrlon.

Of EfeBuall Faith .

7{ote.

Simtfo*

opened.

The third caufeis, when men take Cbrsji^
notoutoflouetohisperfon, but out of loue
to thofe commodities and aduantages they
fhall haue by him, when they looke not vpon
him, when they fix not their eyes vpon his
perfon, and the beauty that is in him : but
they looke vpon the Kingdome, they looke
vpon the wealth they (hall haue, they looke
to what they fhall get by him. This faith
proues vneffeduallj becaufe when other com-
modities are prefented, that are prefent, and
fenfible, and in their apprehenfion greater
then thefe, then they let Chrift goe againe.
Men doe in this cafe, as thofe that marry for
t wealth ; if that be their end, when they haue
I gotten the wealth that they would haue,when
: they haue that which they defire, they care
1 for thSr Wiues no longer : fo ia this cafe - y
\ when men looke at nothing but fimply at hea-
uen, disjoyned from Chri$ $ or, when they
looke at fome other aduantages, when they
looke at an earthly Kingdome, (as many of
the Difciples did) when they looke for great
matters by chriji in this world, when they
finde it quite otherwife, when they lofe in the
world, and all that they haue is in hope, it is
in things fpirituall, that are not feene with |
the eye, things that are not fen fible, then they j
are ready to flip from chriji againe. So it is
vfually among vs, many take Chnfi for ad-
uantages, as cbn/i te!s them plainely, /eh. a.
(faith he) yeufcekc mt^notftr the Miracles which

I'd

"OfSfetttiall Faith.

»3

/ did> but for the fouaes : That is to fay 5 not out
of loue to the worke,not becaufe you iudgc a-
rightof the things of the fpirit,not becaufe '
you loue grace,but becaufe you lone fomcad-
uantage that you hauc by religion, fome pro-
fit that it brings you for the prefent, and be-
caufe you would be freed from Hell for the

future • fuch things as carnall men

may

fee.

Some men
leckc mercy,
and not grace.

and be aftecled with : but this will not hold
out.

The manner of thele men is to fecke mer-
cie and not grace. Iftheycanbe but allured
that it fhall goc well with them, that they
fhall be freed from the feares they might haue
of Hell, that they may haue fomc hope of
being in a better condition, this is that they
looke for.-but as for grace, for repayring the
Image of God in their hearts, to be enabled
to obey cbrifl in all things, this is a thing that
they defire not, this is a thing they long not
for: therefore the fecretinquifition of their
heart is. What good fhall wee get by it }
They enquire not, what excellencie , and
what beauty there is in CHRisT,what manner j
ofsnehee is, that they may loue him • b:it
what good fhall wee get by him ? what
aduantage will it bee to vs } Contrarie to
that in Cam. 5. 12. when the Spoufc is there Cant.5,11.
asked what the reafon was that fhe folio- °p« nc ^
wed her Beloued fo much ? and that fhee
magnified him fo much ? Slice doth not
tell them 5 . becaufe I fhall haue fuch

things. 1

Of Effectual! Faith.

uantagesby
GhrifU

tilings by him, or tiee is thus weaithie, or I
fhall haue this honour by matching with him;
butmarkeheranfwer- UWi beloued is white
dndrudav^ thechtefe amwg tenne thottfandy his
h ad u as the mojl fine Go/a\ his hikes arebiacke
as a Ratten , his eyes are as the eyes of Dozes by the
ri»e?S0- waters y wafted wtth mi Ike % and fitly fit :
and io jfhe goes along in a holy delefta&ion .
This is my beloued, oh ye Daughters of lerufaUm.
I fay, fo it is with thofe that take Christ
in good earneft, that looke vpon the excel-
lencies of C h r i s t, as hee is confidered in
himfelfe : not that the other is excluded : for
Wcmaylo©Ve ' we may lookeat the aduanrages,and commo-
co^ur own ad- dities that we haue by him, but not vpon that
alone; but,marke,inheranfwerfhee defcri-
betlvwhat a one he was, and therefore fhe lo-
tted him. My Beloued is white and ruddy,
the faireft of tenne thoufand,fuch a one is my
Beloued, therefore, Chap. i. Verf.2. fhede-
fcribes him to be fiich a one as hee is 5 and
(faith fhe) therefore the Virgins louethte ;. as if
ihee had faid, there is a Harlots loue, that
lookes only what they fhall haue by him : but
none but Virgins, that is, thofe that haue
chafte and good affe&ions, thofe that haue
holy and right affections , indeed the Fir gins
loue thee ; but the others doe not: for they
haue adulterous and Harlot-iike affe&ions,
(as we may call them,when a man lookes not
vnto GOD himfelfe, but to his ownead-
uantage and profit.) And this is the third)

caufe

OfSfeBuall Faith.

C**f' +

Want of hu»
miliacioiu

Dcut. 30. 6.
opened.

caufc that makes faith prooue vneffe&ualJ,

Fourthly , faith proucs ineffectual! for want
of preparation, an J humiliation that fhould
goe before it 5 becanfe the heart is not cir-
cumcifed, the heart is not broken yet, it is not
emptyed of thole things that it muft be emp-
tycd of before a man can take Christ; and
tnercforein Deut. 30. 6. faith CMofrj, Jh^j
L$*dysur GodwiU ctrcumaft your hearts, and
thctiytivfhsiUlouchim with all your fouk^nd with
Ail your ftren^th. As if hce fhould haue faid,
Itis impoflible you fhould cleaue to God, to
Jouc him indced,to take him in good earneft,
vnfeignedty, with all your hearts, except firft
your hearts be circumcifed^ therefore the
Z#r^your God will circumcifc your hearts 5
that is, hee will humble you, hee will breake
your hearts, that your lufts fhall be mortified
in you ^ he will take away thole ftrong, vio-
lent, thofe carnall andfinfiilldefires, thata-
bounded in your hearts bcfore,and when that
is done, then you fhall lone the Lord in good
earneft, not feignedly , but with all your
hearts: Now, if a man come to take cbrifi
before he be thus circumcifcd, he takes him
invaine,hetakeshimfo, as that hee cannot
hold him, nor continue with him.

Now this circumcifion is done by a certaine
worke of preparation or humiliation , by
which theie ftrong lufts are broken in vs :
therefore, When mfen come to cbn,1 t before
the Law hath bcene a ftifficien: Schoolmafter

TUe Spirit of

Eliaj, wkat.

Without
found humili-
ation, finnc h
not accounted
thogrcateft
cuill, nor Cbrijl
thegreateft
good.

Of Sffettttall Faith .

tothcit^ before it hath indited them, before
it haue put them in prifon, and told them
that they muft pay euery farthing, (when a.
man comes to this, hee feeth that hee cannot
doe it, then he goeth to cMfi, and befeech-
eth him to pay his debt, ) before the Law€
haue done this, men care not for Chrifl^ they
take himnegligently,and therefore they hold
him not. And for this it was, that before
Chrifl came into the World, he would make
way before him : fo, before he will come in-
to a mans heart, the Mountaines muft bee
brought downe, the fpirk oiElias muft make
way - y that is, there mnft be a (harpc mimftry
to fliew men their finnes, that they may bee
throughly humbled, and prepared, or elfe
they will nener take Chrifl fo as to keepe clofe
to him.

A man muft be brought to haue a prefent
apprehenfion of death, and of the wrath of
God, and damnation, or elfe he will not lay
hold on the Homes of the Altar 5 as list,
when he faw that Salomon would flay him in-
deed, and take away his life, then hee layes
hold on the Homes of the Altar, and would
not let goe^fo when a man fees j refect death,
he will keepe clofe to Cbrift, and till this bee
wrought, a man may take chri(?,but his faith
will be vneffeduall,becaufe indeed,till a man
be foundly humbled, heneuer accounts and
reckons finne to be the greateft euill -, and till
he doe that, he neuer accounts Christ to

Of Efectuall Faith.

»7

bee the greateit good, and it a man doc not
reckon Christ to bee the chicfe good of
all other, .there will be fomewhat propoun.
ded, which will bee eftcemed before him,
and when that comes, he lets goc Christ.
But when there is a found humiliation, which
makes a man prize Christ aboue all other
things, then faith proues cfTectuall ; that is, a
man holds out, hee goes thorow with the
workc, he cleaucs fo to C^r//7,as that he will
not part with him: but for want of this, be-
caufe mens hearts are not circumcifcd, be-
caufc way is not made, becaufe the Moun-
taines are not brought downc, becaufe the
Miniftrie is not fharpe enough to prepare
them, hence it is that their faith is vaine,and
comes to nothing.

Fiftlyandlaftly, the faith of men proues
incffe&uall, becaufe it is not well grounded,
they take to themfelucs jl perfwafion of
the rcmiffion of their (innes, vpon an vncer-
taine ground ; they are notiuilt vpon the
Rocke,they take Christ, but they are not
well bottomed : for there is a certaine falfe
perfwafion, which is nothing elfe but a
ftrongfancie, which makes a man to thinke
that his fumes are forgiuen, and that heeis
inagoodeftate: but when it comes to exa-
mination, hcecangiueno found reafon for
it. When men take C h r i s t on this man-
ner, when they are perfwaded their finnes are
remitted, and yet haue no good ground for
B this

Bccaule faith
it not groun-
ded atight.

^8~|~ OfSffecluallFaith.

Eph.4.10.
opened.

Col. 1.23,
opened.

this perfwafion and peace, it holds not out, !
it continues not. Therefore to fuch as thefe
Saint fWfpcakes, Epb.4.. io» Bee not chil-
dren (faith hee) in vnderftanding, to bee earned
about with euery mnde ofdofirinz^>* As if hee
had faid, Indeed you are fuch as haue em-
braced Christ, but you muft not doe as
children doe, that beeing not able to vfe
their owne judgement, they fee what other
men doc, and they heare what they fay : but,,
faith hee, you mult learne to be men,that you
may vfe your owne vnderftanding^ that you
may fee with your owne eyes, orelfe you will
bee like a Ship toflcdand carried aboutwith
euery wind. That is to fay, it was a falfe
perfwafion that draue you to C h r i s t, and
another winde will driue you from him :
therefore bee not children in vnderftanding.
So, I fay, when you haue a perfwafion of
the remiffion of vour finnes, of belecuing in
Chrift, be not children in vnderftanding, lee
that it bee fouadly grounded. That is a con-
dition required by the Apoftle, Colof 1. 23.
CHRIST bath reconciled vsto GO D th^j
Father ', to be blamelefie, and without fault. But
(faith hee) I muft put in this condition, if
you continue grounded, and flabltfhed in th^>
faiths that you hee net moued frem the hope of
the GofpelL As. if he fhould haue faid, There
isacertaine faith, by which you may take
Ckrift , and fo you may bee perfwaded of re-
conciliation^ but/aith he, that will not doe,

vnlefTe

■

Of SffeBuall Faith.

vnlefTe you bee grounded and ftablifhed in
the faith. The word in the Originall figni-
ficth, Except you bee fo built as a houie is
built vpon a fure foundation, as a Tree that
is foundJy rooted, when you are fo pitched
vpon Cbrift) that when new obje&s come,
new temptations come,things that you neuer
thought on, yet nothing can moue you from
the hope of the GofpelT: If you be not groun-
ded, you may take a hope to your felues of
reconciliation, and of being without fault in
the fight of God, but it will ncuer hold out,
vnlefieitbc (blindly grounded. Hence you
fee therefore, that if a man bee not well roo-
ted, if hee be not built vpon the Rocke, if
this perfwafion of the rcmiffion of his finnes
bee not well bottomed, that caufeth him not
to hold out, buttofalloffagaine. Whereas
it is recpircd of vs, that we keepe fo clofe to
Godwin Rich a cafe our faith fhould be built on
fo fure aground, thit nothing in the World
fhould moue vs, no not the moft probable
arguments that may bee brought in : as wee
fee, Bent. 13. faith CMcfis, If a Propht,
or 4 dreamer of dreames com^j^ and gutc you
ftgnes and wonders ^ and the thing that he foretold
come to pa fe^ that you could not anfwer any
thing,you can fee no reafon bur that he fhould
be a true Prophet,faith hc,G<?i will put you to
fuch trials,to proue you to fee if you be foftnd-
ly grounded* All that are faued, hee will
haue them fo fixed, hee will haue them take

B 2 their

Hope that is

not wcl groun-
ded, hoJds not
out.

opened,

i Vtt.$.i7*

Of Ejfettuall Faith.

[ their faiuation vpon fo good a ground, vpon
' fuch infallibility, that whatfoeuer fhall bee
brought againft them, they fhall keepe thetn
clofe toG o d. This is that that wee fhould
labour for, and for want of this, when men
haue a confuted perfwafion that their finnes
are forgiuen, and thinke it enough, if their '
, hearts bee quiet, if they haiie reft in their ■,
confciences, that they be not troubled, and j
neuer examine what the grounds are : I fayj
for want of this it is, that in temptation they \
fall away ; when other men come and preach
other do&rines, then they are plucked away I
with the err our $fthe wicked ^ as Peter faith, z j
Pet. 3.17. Bee not f lucked away with the err our !
of the wicked^ hut gro» in knowledge^. As if
hee fhould haue (aid, If you haue but fomc
perfwaiion , but fome good opinion that
Chrift is yours, anddiat it is beft for you to
cleauetohim, this will not hold, you will
bee plucked away with thofe errours that o-
ther men are plucked away with. This is
the firft thing which wee haue done with,
to fhew the caufes of the ineffe&ualnefTe of
faith.

In the next place, I am to declare vnto you
what it is that maketh faith effc<5tuall,where- |
in the effe&ualnefTe of faith confifls. In this
we will fhew you 3 . things.

Firft, in what lenceitis called efre&uall
faith:for the very opening of this, word which
the Apoftle vfeth, will open a Window

2. Wherein

the efficacy of
faith con-
fifeth.

Three things
opened.

tO i

Of Sffctiuall Faith.

to vs, it will open a crcnice of lights to fee in-
to the nature of the thing it felfc.

Secondly, wewillfhew you particularly
and diitin&iy, wherein' this effedtualncfTe of
faith coniirts.

Thirdly, wee will fhew you how it is
wrought, how this faith is made effecluall in
vs 5 and when wee haue done thefe three,y ou
will fully vnderftand what effeftuall faith
is.

Firft, for the opening of this very appel-
lation, this name effcff**ff f*ith : you {hall
finde that a thing is faid to bee effectuall in 4.
refpe&s.

Firft, we fay a thing is effetfuatf, when it
doth its office, when it exercifeth that pro-
per function that belongs to that quality, or
that grace, or that gift,or that creature what-
foeuer it is ^ and when it doth not that, then
we fay it is ineffecluall, when it doth not the
thing that we looke for from it. In this fence,
faith is laid to be effectual!, when it doth the
thing for which faith is, when it doth the
thing that God expe&s of faith, that is the
proper fundion of faith: and what that is,
you heard be< ore- namely to take Chrifi : If
faith take Chifl^it is cffc&uall faith.

Now /or the opening of this a little further

toyou,to fhew you what this proper function

of faith is. It is, when a man is fo far pefwa-

ded of the truth of the Scriptures ,of the truth

J of the promiles, and doth fo far appropriate

' B 3 them

r. In what

fence faith is
called etfedu-
ill.

Ihingsare
laid to be ct-
fc<ftualhn4.
refpefts*
I.
When they
doe their pro-
per office.

The prcper
fu notion of
faith, what*

Of Ejfe&uall Faith,

Faith may bee
effeftuall,
though it bee
mingled with
doubting.

Iam.i.7,€«

opened. ,-..

them to himfelfe, that hee is willing to take
Ckrift, though there be fome doubtings and
wauerings in him,yet if there be fo much faith
as to doe the thing, this is properly effe&uall
faith,though it be not perfeft faith : For you
mud know, that there is a doubting mingled
with the beft faith : Therefore when wee fay
effeftuall faith jut doe n ot meane that it is fuch
a faith as is without doubtings, and without
feares mingled with it: but, if it bee fuch a
faith as doth the thing it felfe, for which faith
i> appointed, it is properly faid to be eflfe<5hi-
all f^ith. It is a point necelTary for you to vn-
derftand - y and if you compare this that wee
kaue faid (concerning this defcription,of this
firft explication of effe&uall faith) with that
in lam. i. 7, 8, we fhall fee what the meaning
is. Hee fpeakes there of doubting, and tels
you, that thofe that doubt, they are likta&aut
of the Sea, to fed to and fro, and in the end they
vanijhatvay. Saith the Apoftle, Let not fuch a
manthioke i0 obtaine anything at Gods hands:
for he it a double-minded man, and is vn^ able in
atthis wayes. The meaning is, that there is
fuch a faith that makes a man doubt, when
he kra>weth not what he fhould doe, but is
vnftable ; as a waue of the Sea, that is tofled
to and fro : hee is fometimes going towards
God, fometimes from him againe, and in
the end he goes quite away. (Saith he) fuch
a man fhall not receiue any thing. Why?
Becaufe hee is a double-minded man. Now,

OfEffettuallFahk

by a double-minded man, isxiot meant a man Adoubicmin-
. that hath one thing in his facc,and another in <U<i ■w*,wbo.
his hcart,one that pretends one thing,and in-
tends another,(thoughthe word be lomtimcs
io taken,yct in that place it is not To to be vn-
derftoodjbutbya double-minded man this
is meant, when the mind is diuided, between
two obje&s , that it knowes not which to
choofe, but (lands as one in fl/»/>, that hath
two wayes before him, and knowes not whe-
ther to goe this way, or that way 5 a man that
is diftra&edin his owne minde, hee knowes
not what to refolue on. Now when a mans
faith comes to this, that he knowes not whe-
ther to take Christ, or the World • hee
doubts whether he fhouldchoofe, God, or
the World, there is an vncertainety in his
minde, that it is diuided : fometimes hee
thinkesit is beft,and fometimes he thinkes it
not belt, aliud (lans, d/itidfcdens, when he thus
wauers, this is not effe&uall faith. But now,
if a man goe beyond this, and pitch vpon
Christ refolutely,when he goeth fo farre,
as that he refolues to take him, although hee
hauc many pluck-backs, although there bee.
many things that may diflwade him from it,
though there be fome reludtancte in his mind,
fome feare whether it be the beft way or no,
yet if he pitch on Christ, hee c'hoofeth
him rather then the World, though hehaue
fome inclination to the World ft ill, though
there be fomewhat offenhue in his fe heart,
B 4 though

OfSjfecluall Faith.

though,

Papiftstenent
of doubting. •

What doubt-
ing it is that
faith exclu^
dcth*

How to try

tiuthof
doubling.

as I faid, there bee fome doubts,
fome feares whether it be the bed way or no 3
yet if faith come fo farre as co pitch on Chritt,
tochoofehinijtotakehim, this is properly
effectual!. faith. Indeed, it is farre from por-
ted faith, but it is etfefluall faith, and fuch
as (hall faue you. Therefore you lhall finde
this rule among the Schoole-men, (1 name
them, becaufe they were Papifts, and their
do&rine of faith is contrarie to this) they fay,
it is not faith, except it be a full perfwauon 5
they fpeake not there of refting on C h r i s t,
that is not the thing, but of thejull perfwafi-
on of the truth of the thing to bee beleeued^
yet notwithftanding, you lhall finde this rule
among fome of the Schoolemen, Fides non
exchdit omnem dubiutionem : faith doth not
exclude all doubting, but that doubting that
ouercommeth, that doubting that cafteth the
ballance the contrary way: if it bee fuch a
doubting as doth not ouercome, it may ftand
with true and found faith. So, I fay, if you
would know now,what it is to pitch on drift,
and fo to take him, though there be fome re-
lu&ancie, fome doubt, fome feare, you {hall
know it by this : if a man haue fo taken him^
that ftill hee is growing, ftill his faith is pre-
uaiiing, ftill his faith is ouercomming thofe
doubts and feares from day to day, hee is
better and better refolued ^ I fay, though his
faith be not perfect at the firft, yet if it bee
ftillthusonthe growing hand y it is failing

and

Of SfeBuall Faith.

and cffectuall faith. Whereas another man,
thac is not foundly rooted, that is diuided
thus, he takes chnfl, but it is not vpon any

■d ground , but as the VVeather-cocke
itands iuch a way, while the wind blowes that
way,not becauie the Weather-cocke is fixed,
(fer for when the wind turnes, the Weather-
cocke turneth too : ) fo, inch men cleaue to
Chn(l j\ot becaufe they haue any goodground,
but becauie ihey want temptations to a con-
trary way : let temptations from the World
come,'et there come reafons that they knew
not be fore,let there come new objc£t$,new al-
lurements, which they knew not of before,
they will forfake clmfl againe, but when the
heart is fixed,when there is an Anchor that
holdes the ibule though the fhip wauer,whcn
therei3ananchor,toholdit fait though it be
much tolTed to and fro, though there be much
doubtin2;,thou maift be (lire it is true and ef-
fe&uall faith.

This point you muft marke. when I fay
it is erTc&uall it is no more but when k
thus pitcheth on Christ, though there
bee fome doubting : It is fo farre from be-
ing true that faith mull: bee without all
doubting, that wee may boldly fay, it is
not faith, except it haue much doubting,
vnlefTe there bee fome fcares, vnlefli there

bee fome troubles
1 faith, and ftriue
lis no faith : for

within . that refift this

again;!: it;

certainely , there

Simile*

Some men
cleaue to
Lhnftfor
wan; of temp-
tation*.

jrwiic it

is no

man

True faith not

without

doubtings

andfearcs

fometimes*

Of EfeBuall Faith.

Simile*

Doubting a
figne of a good
heart.

man that hath perfeft faith, cfpecially at the
firft, or afterward cyther, foas to fet his heart
fully at peace, and then ifitbeenotperfeft
faith, if there be no doubting, there.muft be
pcrfed flefh,that is,there is nothing but flefh,
and if there be fome faith which is iftiperfeft,
a! way in the beginning there muft needes be
doubting, becaufe there is fome flefti, and
fome fpirit, there is fire and water,and there-
fore there muft needes be ftriuing. We may
fay of doubting, in this cafe, as wee fay of
Thirties • they are ill weeds,but the ground is
fat and good where they grow : fo doubting
is a thing that refifts faith, it is bad,but it is a
figne the heart is good where it is. So that,
where there is all peace, where there is no
queftioning, where the heart is not perplexed
and troubled, and complaines not,it is a figne
that the ftrong man poflefTeth the Houfe
wholly- it is a figne there is nothing but flefh
there. .Therefore marke this point to your
comfort, that if there be but fo much faith as
will produce this worke of taking Christ,
though there bee fome doubtings mingled
with it, yet it is properly effe&uall faith, be-
caufe it doth the thing, though not pcrfe&Iy.
That is the firft acception of the word ejfe&u-
all^ a thing is faid to bee efife&uall, when it
doth the proper fun 61 ion of it, though it doc
it not perfectly, and throughly, yet, if it
doe it, it is faid to bee effe&uall : fo faith,
if it pitch vpon CHRIST, though not

Of SfeBuall Faith.

Athini; is cf-
tcftu.i;), in op-
position co
iluc which is
vaine and
empty.

Si milt*

fo perfectly as afterwards it may, itiseffc-
ftuall.

Secondly, a thing is faid to bee cffcit:ull^
asitisoppofed to that which is vaiiu and
empty, to that which is but a name, a fitad-
dow of it, but is no: fuch a thing indeed. So
faith is (aid to be effe&uail, when it is true,
reall, andfubftantiall, you know, there bee
emptic clowds, we fee the hcauens many
times fuil of clouds, but there is no raynefol- I
loues, they are driuen aw iy with the windes, j
I they arc emptie clouds, they are not clouds
indeed : fo there is a great fhew of faith fomc-
times, that makes a man fhew like thefe '
clotids,and yet it is vaine and empty ,no raine
followcs. A counterfeit Piece, although it Simile.
(hew to be good money, yet,when we find it
counterfeit, when we findc it dipt, we caft it
away: fo true faith is laid to bee effectual!,
when it is oppofed to vaine faith : in Jam. 2
the later end of the Chapter, the ApofHe
fpeakestothatpnrpofe, to fhew the diffe-
rence bctweene true faith, and dead faith,
which is but the name of faith,but is not faith
indeede.

Thirdly, a thing is faid to bee effectual!,
when it lyeth not idle and ftiil, but is doing
fomething : As a Py lot in a Ship, hce fittcdi
not ftill there, ifhcdociit ftill and doe no-
things may fay he is an vneffe^ua; Pylot,
he were as good not be there : fo when faith
lyes itill in the heart, and is not ftirrcd and

mowed.

lam, 1.17,10,

16.

A thinf» is faid
to he etie&ti-
ff!],whcnit is
ojeratrue.
Si milt,

»8

Of Sffetiuall Faith.

When it goes
thorow with
the worke in
hand.

raoued, nor fhewes it fclfe in thefruites of it,
this we (ay is inefFeduall faith- whereas faith
fhould be in the fouie, as the ibule is in the
body, which is neuer there in vaine, but ftill
it is itirring, and (hewing itfelfe by motion,
by adion, by doing fomewhat or other. And
in this fence faith is laid to be effectually when
it is a ftirring faith, when it is a liuely and
fruitfiill faith, that is doing fomewhat in the
foule of a man.

Laft of all, a thing is faid to bee effeduall,
when it goes thorow with the worke that it
hath in hand : this differeth from that which
I named firft therefore the Grceke word,that
isrendred effedualneffe, fignifieth perfed-
nefle, to bring a thing to an end ; fo that faith
is faid to be effeduall, that goes thorow with
the worke it vndertakes 3 that is, when it fan-
difieth the heart throughout, in refped of
parts,and throughout in regard of time,when
it brings a man to the end of his faluation,
when it carries a man through all impedi-
ments, when it leaps ouer all difficulties ; fo
that a growing, preuailing , ouercomming
faith, that is faid to be an effeduall faith 5 fuch
a faith asleaues not the worke halfe done;
fuch a faith as leaues not the building in the
beginning, in the rudiments^ but fets it vp,
and puts the roofe vpon it ; fuch a faith,
which, though it may finke, as a Corke, for a
time, yet it rifeth againe : fuch a faith as o-
uerepmes, and perfeds the worke of our fal-

uation »

OfSfeZtuall Faith.

wherein the
cfiectualneflc
of faith con-
fiftsjin^.
things*

uation : in this fenie faith mull be effe&uaHj
and this differs from the other three: fotlut
in thefe foure ienccs/*//£is laid to be eff..ci *-
40. And this is the firit thing.

The fecond thing which wee vndertooke,
was to fhew you wherein the effe^ualnciTc
of faith con fills. It confifts in thefe foure
things. That which we laid before to you,
when wee fhewed youthecaufes ofthein-
effecltualnefle of faith, will make good way
to this.

The firft thing wherein the effecTmalncfTe
of ic is feene, is in being well built • that is,
when the preparation is found, and full, that
makes way for it.

The fecond is, when the vndcr (landing is
cleare, and a man beleeueth the promife of
GOD vpon fure and infallible grounds ,
whenhee feeth them perfpicuouffy and di-,
ftinftiy.

The third is, when the will takes CftriW, 3«

and takes him out of loue,not out of feare,not
out of loue to the aduantage onely by him,
notoutofmiftake:

The fourth is, when it turnes not onely the 4.

will, but all the affections, when it tirroes the '
whole man, when it fhootsk felfe into life., 1
and practice. T

Firft, I fay, faith is effectual!, when there whenthepre-
is a good way made for ir, when the rubbifh parationii
and falfe earth is taken away where it (hou!d * ood *
be built - y that is, when the humiliation is
* found

?°

Luk. 9. 61,

opened*

Sound humili-
ation fits men
forChrift,

Inftances.

In the Jftaelites.

OfSffeltuall Faith.

found and good, when the preparation is
perfect, when it is fuch as makes a man fit
for the Kingdome of G o d : For I Snde that
phrafe vfed, He that puts bis hand to the Plow>
and lookes bach, is vnfit for the Kingdome of
COD: As if hee had faid, there are cer-
taine men, which come to the profeflion of
Chriftianity, as many come to husbandrie,
which is a hard employ mentj fome there are
which doe this,and goe hacke againe. Why ?
becaufe they are not fit for the Kingdome of
Cf^that is,they are not throughly prepared
for it : that is to fay, when a man is not
throughly humbled to know what fin is, and
what the wrath of GWis, he is not fit for the
Kingdome of God-> but if he do come to Ckrift,
if he doe begin tobeleeue, he will goe backc
againe. So a man is properly faid not to bee
fit for the Kingdome of G O D, til] hee bee
throughly humbled, till hee haue tafted the
bitterneffe of fin, till hee haue felt what the
Deuils yoake is. As it was with the Ifraelites^
put the cafe they had beene carried out of E-
gypt before the time that they were, indeede
they had not been fit for the Land of C An **»>
becaufe they would hauebecne ready to haue
turned backe in their hearts into Egypt > and
though the L o r d laid load on thcm,though
their yoake were hard,though he caufed them
to wander vpand downe long, yet all was lit- '
tie enough, ftill they were lingering after E-
gypt) and if they had been taken out of Egypt,

before

Of Sffcclmll Faith.

before the tale of Brick was required of them
without giuing them ftraw, before the taske-
malters had dealt hardly with them, what \
would they haue done ? Might it not 'truely I
bee laid of them, they would not haue beene
fit for Canaan ? So in this cafe, if a man will
take C h r i s t, it is a laborious worke as la-
borious as husbandric,as laborious as putting
the hand to the Plow, as taking the yoake?
Now before a man haue felt how hard the
yoake is that he hath already, (for there bee
many that weare the yoake of Satan, and fee
no hardnefle in it, but goe in a faire courfe
their confeiences are not wounded with the
fenfe of their finnes, they neuer had afflicti-
ons wherein they tafted the wrath of G o d)
alas, fuch men may come to put their hand
to the Plow, but when they come to fee
what worke they haue in hand, they goe
backe, they are not fit for the Kingdome of
Heauen. Tiff a man tee weary, and heavier
Uden, with the burthen of Satan, till hee
fee Satans yoake to bee intolerable , hee
will neuer continue vndcr the yoake of'
Christ: therefore let vs confider whether !
wee be fitted or no : this fitnefie is fir ft requi-
red. *

So againe, we may take example from the
Prodigall fonne, he was in his Fathers houfe, in the Prodi-
but he would not continue there, when hee B*
was there at the firft, and lined as the o- 1
therfonnedid, becaufe hee had not becne |
___ abroad

V-

Of EfeBuall Faith.

Men hold not
without found
humiliation*

opened.

abroad in the World, to findc the mifery of
being away from his Father, hee was netier
pinched with affliction, with want of meate,
till hee was from his Father, hee neuer knew
what it was to be at his Fathers finding, till
hee had his ftocke in his owne hand • hee was
not fit, and, wee fee, hee continued not
there: So, take a man that is brought vp in
his Fathers Houfe, as it were , that hath
tafted nothing but the fweetnefle of the
promifes, and all is well with him, hee hath
drunke in the truth of the Gofpell with his
education, you fhall finde that this will not
vfually hold out : becaufe hee hath not found
what mifery it is to bee out of his Fathers
Houfe, therefore hee prizeth it not, fnch a
one is not fit to continue, hee is vnfit for the
Kingdome of GOD. Therefore the firft
thing that is required to make faith effe&u-
all, wherein the effe&ualnefle of faith con-
fifts, byway of preparation, to make way
for it, is, when a man is foundly humbled
and prepared, when it isfuch as will make
them continue : you haue a phrafe vfed. Re».
2. 25. Hold fa(l till I come that which thou haft
already. As if he fhould fay, Many haue hold
of the Truth, they haue hold of Christ,
they haue hold of the promifes, but they hold
them not faft, they hold them a while, but
they hold them not faft till I come : To him
that ouercometb, &c. and, him that continuttb
to the end, will Imakerukr oner the Nations ^c.

So,

OfSffeUuallFaitb.

So, I fay, till a man be thus made fir, he may
take hold for a while, but hee (hall not hold
fail till Christ come, but he will let goe
his hold, becaulc he is not prepared with hu-
mility. This is that which is required in that
place I formerly named, CMattk. io. 6. If
there he any worthy , (faith he ) let your peaces
come vfon them. That is, if there bee any,
when you come to preach the Gofpell, that
are fo farre broken and humbled, if there be
any that are fo farre conuinced of their finnes
that they prize mee indeede, fo that they
hold mee, and will not let mee goe for any
thing, but they are content to let all goe,
rather then mee, fuch a man is worthie of
me, fuch a man prizethand eftecmcth mee,
and your peace fhall come vpon him : That
is, it fhall come efte&ually vpon him, it fhall
abide with him, andiaue his foule foreuer.
So, I fay, when there is io much humiliation
wrought in the heart, when the Spirit fo firre
convinceth a man of finne, that hee comes
thus to prize Christ, this is the firft
thing wherein etfedtuali faith confilts : for
though it bee not the very thing wherein
beleeuingconfifts, yet it is that preparation,
without which iaithcan neuer be found found
andetrectuail.

Secondly, when this is done, this is not
all, when there -is tuch a preparation made,
thai a man is willing ro rake Christ vpon
any conditions, yet now, ifhee (hall not bee

C well

Mac. io. $.
opened*

ir.

When the vn-
dcrflandingis
clcai e.

34-

Of EffeBuall Faith i

When a man
isfaidtobe

well built »

When he be-
lceues the
Scriptures in
generall.

The promifes
in particular.

well built, ifheefeenotiuft ground to take,
him, if his vnderftanding (hall not ice the |
truth of the promife ib clearely, that he can i
build on it, that hee can reft on it, that all the
arguments in the World cannot draw htm.
from itagaine, his faith wiilnotbe effe&u-
all. Therefore the fecond thing wherein the
effe&ualneiTe of faith confifts, is to haue it
well built in the minde and vnderftanding of
a man, when he cleerely feeth the truth of the
promife, that he can build vpon it infalli-
bly. For your better vnder (landing of this,
you muft know that then a man is (aid to bee
well built, to bee rooted and grounded in
faith, when he hath the (irft ground right,
that (b hee proceeds from one to another,that
it is not a confufed fuperficiall knowledge, to
aflfent to the truth, and promifes that are de-
liueredin the Word, but when hee hatha
(lire ground, the firft ground, and the next,
and fo he proceeds along. As, for example,
the firft thing that a man muft doe, is to be-
leeue the Scriptures, to know that they are
true and infallible , that they are the (lire
Word of G O D, when a man can fay, this
I know, and this I build vpon. And befides j
that , then wee looke vpon the promifes |
which the Scriptures containe , wherein
Christ, and forgiuenefle of (innes is offe-
red. Now if the firft ground faile you, that
is the bottome vpon which the promifes
ftands • therefore haue that fure : when that

Of Effectual! Faith,

| is lure, you mult hauctiic promises lure , thai
is,youmuftconiicL-rthcpromiics, and exa-
mine them 3 and fee if this be the fcnfc of the
Scriptures ; If there be lb much light in you,
as to fay, I finde it fo, I finde the Scriptures
true, I bcJcene them, I finde thefe promifes
in the Scriptures, I finde Christ offered
to euery creature vnder heauen, I finde that I
haue a warrant to take him ; when a man, out
of himfcIfe,out of an inward principle, out of
his owne proper iudgement fecth this, and is
conuinccd ofthe truth of this, that the pro-
mifes are fo, and that they belong vnto him,
that he may juftly, vpon good ground,appro-
priate them to himfelfe ; fo that when hee
lookes round about him, and confiders all the
obje&ions that may be made, yet he can an-
fwer all arguments 3 when he fals downe,and
is fully conuinced, and perfectly perfwaded
in his own mind,when a man thus apprehends
the promifcs, when his vnderftanding is roo-
ted and grounded in the faith •, that is the fe-
cond thing wherein the cffe&ualneffe of faith
confifts : And we fee that defcribed Epbcf. 2.
Saith the Apoftle there. Ton are no longir
fir Angers andforraigntrs^ but Saints^ftUhoufi.
hold ofGod^ and are built vpon the foundation of
the Prophets and Apoflles^ leftts Cbrift being the
cbiefe corner (lone. Marke, ( faith he ) you are
built vpon the foundation ofthe Apoflles and
Prophets^ that is, you that are Saints, muft
conlider what ground you haue to take that

C 2 name

Application
of the offer
ofChrtf,

Epht2.lp,20»

opened.

?<$

Of Sjfectuall Faith.

Note,

Ioh. 4, 44.

Particular
knowledge.

name to your fclucs : Saithhe, you are built
vpon the foundation of the Apoftles and Pro-
phets > y that is, you arc not built vpon the
foundation j vpon the word of a nun, you are
not built vpon this Do&rine ;hat I teach,
meerely becaufe I teach it, but you are built
vpon the foundation of tlw Prophets, and A
poftles : that is, you fee the Prophets and A-
poflles deliuer this Doetrine, I, but one may
f eke a further ground then that : What foun-
dation haue the Prophets and ApoiHes?Saith
he, Chri/i is the chiefe corner ftone on which
they are built. So that when you haue this
trad of confequence, I fee the. promi/e is
fure,Why ? Becaufe it is built vpon the foun-
dation of the Apoftles and Prophets, they
haue affirmed it. But how (hall I know that
they are fure? Becaufe ChrtH himfelfe hath
fpoken by them, hee is the chiefe corner
ftone, when faith is thus grounded, then we
are truely faid to bee built, and rooted, and
grounded in faith. Therefore, as the Samarl-
tanes faid, loh^ 44. We Meeue, not becaufe thou
toldi/l VS) 'not for thy words, but wee hau^j
heard him ourfelues^ and wee know that hez^j
is the UMrfifos, and Saumr cfihe^ World.
Now, if thofe Samariums had onely be-
leeued becaufe the Woman brought that
relation , their faith might haue fayled
them, but when they heard CHRIST
themfelues , when they faw him with
their owne .eyes, when they could fay ,

OfEffeBuall Faith.

in good earned, out of their owne know-
ledge : wee know, that this is Christ,
the Sauiour of the World, that is Rich a faith
as will hold out. So, when a man doth
oncly take a perfwafion out of the gcncrall
preaching of the Word, without a certaine
ground, it prooues incffe&uall faith ; but
when men beleeue, becaufe themfclucs haue
fecne, and out of that knowledge can fay,
they know Christ to bee the CMcfitas,
when they know Christ to bee theirs,
when they know Christ to bee the Saui-
our ot the World 3 andfo, by confequence,
of them which area part of the World, then
they may betruely laid to bee built, to bee
rooted and grounded in faith. This is thai
that Saint i$kn faith, r lob. i. ip. Wet^
know that wee are of G O Z>, and that all tbt
World Ijtth m wickedneffi. Wee know that
wee are of God- that is, it is not a thing
that we are vncertainely perfwaded of, but
it is a thing that wee know as cerrainely as
any man knowes a thing that is before his
eyes, as a man knowes a thing of which hec
doubts not 5 wee know that although all the
World be againftvs, though all the World
runne another way, though all the World
condemne vs forvaine men, idle men, for
trufting in C h r i s t crucified, yet we know
that we are of G o r>, and that all the World
lyeth in wicketincflc. I fay , when a man
holds out thus, when hee is put to the try all, \
C 3 when l

i Ioh.i. tf<
opened.

Cf Effectual] Faith.

I when a man knowes in his owne knowledge,
i thac it is fo, as /^/>r . faith to Christ,
loh 6 6$. : iob. 6. 68. many had taken Christ, that
opened, , : went ^ wa y againe. Saith Christ to his
Difciples, Wtll ptt d/fi got away I Marke the
anfwer that Peter giues : No ; lakh he, ffJ*V
iherjhouldnsegee f thou haft the words ofeter-
mU life. I know andbdeeue that thou art Ghri(t %
the Sonne oftbt lining GOD. As if he ihould
fay, It is impoffible that I fhould goe away,
for I know and beleene . that is, I know I
vpon good ground, I haue another manner
of ground then they had: If I had no more
ground then the reft, I fhould goe away as
well as they, but I know and beleeue that
thou art C h r i s t, the Sonne of the iiuing
GOD, therefore it is impoffible that I
fhould euer forfake thee, although all fhould
forfake thee. This is to bee rooted and
grounded in faith, in this fecond fenfe,
when we fee an infallible ground, a fure
Rocke, vpon which our faith is built, and we
are willing to aduenture our felues vpon it,
to aduenture our goods, our name, our life,
our liberty, that if a man bee brought to
Martyrdome, hee ean aduenture himfelfe,
and put all that hee hath vpon it. This
ground will hold out, I fay, when the vn-
derflanding of a man is thus built vpon
the Word, when a man is examined eue-
ry way , when hee is able to anfwere all
arguments, and. all obje&ions that may be

brought

.t*0 .1.

Of effeBmll Faith.

brought againft it. This is the fccond thing

wherein the cffe&ualneflfc of faith con-

fills. I fhould adde more, but I

muft deferre them till the

nfternoone,

FIJ^IS.

OfSffeSuallFatth.

EFFECTVALL

FAITH.

T^hefecond Sermon.

I. The s s. I. 3.
Rtmcmbring yoar tfftttuall Faith, & c.

gJHc third thing, wherein Thethhd
theefficacyoffaxth isfeen, *?%£%

IS when We take Christ; faithconfifts:

this is the aftion of the loukcOrj/t.
will ; when wee take him !
in a right manner, when |
we take him lb as to ho!d |
him, when we take him in fuch a manner, as
that we are knit and vnited to him. That this ,
is required :

Firft, I will (hew it in the generall : it is a

point

4 2

OfSjfeBuall Faith.

Hcb.io.jt,
opened.

VeiC$t,

E^h,3.J7,

point that wee hauc often mentioned here-
tofore, but to all that I haue laid, I will adde
that in Heb. ic. 22. Letvs draw nee%£ with a
true heart, and */uraxce of faith, Markeit,
firft there muft be an afliirance of fai£ft,that is
in thevnderftanding and mindecf a?man,and
to that muft be added drawing neere,and that
is an aft of the will : for when we are allured
of the truth ofthe promises, and haue appro,
priated them to our fellies, then followes the
aft ofthe will-, therefore in verH 38. of that
Chap, it is faid, J he wft [hall Hut by faith : fat
if any wan draw lade, my fettle Jh&Sbaue no plea-
sure in him. That Antithefis, that oppofition,
that is made in that withdrawing of a mans
felfe from God, is oppofed to faith, to draw-
ing neere to him- when a "man not only belee-
ueth the promifes, but accepts andreceiues
them. Now to doe this in a right manner, is
that wherein the efficacy of faith doth princi-
pally confift. Now what is that ? Itis to take
Chrifty to draw neere to him in a right man-
ner 5 and then it is done, when you fo take
him, that you bring Chnft into your hearts,to
dwell there, as it is expreffed, Epb. 3.17. that
thrift may dwell in jour hearts by faith. That is,
when there is an vnion made betweene chriH
and vs, when he comes into the heart, when
hedwelsinvs, and we in him 3 when Chrift
is fo brought into our hearts, that hee Hues
there, and when wee are fp vnited to him,
that we Hue in him • when he growes in vs,

Of SfeBuall Faith.

What taking
of Ch/ifl is e£
fcdaall

as the Vine in the branches • arid w in

him, as the brandies in the Vine: when faith
hath done this, tli^n it is an effe&uali faith,

n it knits and vnitcs vs to Christ, as
he faith, / m!lc9me ta y a -id fup mth htm. That Reu^. i*
is, I will continue with him, I will line in
him, and ru!c otic r him.

Now when Chnfl is in the heart, he is not
there to no purpofc • but, as Paul faith, / Hue
in Ctrifit and he i* Me. I fay, when our taking
of C h r i s t fliall proccede fo far, as to make
this vnion betwixt vs, therein this efficacic
lyeth s when the heart is knit to him, as the
foule of lontthan was to Dautd, and when
Christ fhall be knit to vs againe, that we
fhall be content to leaue Father and Mother,
and to become one fpirit with him, as it is,
Epb.s. 23. It is a fimilitude exprelTing the
vnion betwixt Chrifi and the Church : A man
jbaUforftke Father and CM other ^and fall cleans
to his Wife. The word in the Original!, »^
fignifieth to glew : if there bee any conjun-
ction that is neerer then other, it is fignified
in that word : there is not a word in all the
Greeke Language, that fignifieth a neerer
conjunction, then the word there vfed for
clcauing,or glewing. When a man fliall for-
fakc all, cuen Father and Mother, the deareft
things in the world,and fhall clcaue to Chri/l^
(it is a repetition of what is (aid Gcr.. 2.24.
concerning Adam and E*e,) when faith hath
\ done this workc, it is an cfle&uaii faith.
1 But

opened.

Gen. 1. 14.

44-

Of EfeBuall Faith.

We rouft clraw
neereoutof
loue to Chri@.

xTitUt I. ?♦

Thing wherin
the efficacy of
faith coufifts.

Thc'turning
of the whole

v foulc.

Bur yet adde this againe, a man may take
Chnfl^tid fecme to draw neere to him,whca
it may be, it is done out of feare, it may bee,
out of lone to his, and not out of loue to him,
it may be done out of misinformation, and
miftake - y but when wee draw neere to God,
and doe it out of loue, (put rhefe two toge-
ther) that we fo take Chrift y as that there is
an vnion made betweene vs and him, and
when it is done out of loue 3 as that conditi-
on is put in, in 1 Tim, 1.5. The tnd *f tbc^>
Comm&ndenttnt u loue out tf a pure heart and a
good conference > and faith vnfagm d. As if hee
lhould lay, There is a double kinde of faith,
a falfe faith, and a faith that is-not hypocriti-
cal, that is the word vied in the Originall.
Now, faith hee, the end of the Commande-
ment is loue, &c. That is y alkhat G*d lookes
for, is fuch a loue as comes from a faith that
is vnfeigned, that is not counterfeit. Herein
is faith feene not to be counterfeit, if it beget
luue, and out of that loue we cleaue to chnft.
Sq that this is the third thing that makes
faith effe&uall.

Fourthly, faith is then faid to becffe&uall,
when it hath notonely done all this, when
there is not onely a good preparation made
for it, when it is well built in the vnderftan-
ding , and when the will hath thus taken
Cbrtfl, but there muft bee a further ad, and
that is the turning of the whole foule, and a
feconding of it in our whole iiues & practice,

_ a feconding

Of Sffettutill Faith.

a feconding of it in our execution>,and doing
the things that Chrtjl command^ as in Gd.^ .
InChrtjt left** not h:r circitmcifiOH avai/ttb akj
thing, norvnctrctmcifion, but faith that wor-
keth by hue. Such a faith as workes, that is ef-
fectual! faith. As if he fhould haue faid,Ma-
ny will be ready to beleene in C h r i s t, but
will doe nothing for him,they will not worke.
(Now working is in doing,or in fuffering : for
in iuifering thtfe is a worke as well as m do-
ing, onely it is a worke with more difficulty,
a worke will more impediments.) Againe,if
they will doe any thing for chrijtjk is not out
of lone, but for other refpc&s : perhaps out of
fome fiafh,or good moode, or fome other re-
fpe&s jbut to doc it as being rooted &: groun-
ded in loue,if faith haue this worke,it is effc-
duall faith- and therfore when faith hath once
taken Chrtft^ it muft fhoot it felfe into all the
affections: for when they are all fee on worke,
cndcuoiir will follow. If the will bee fo fet
on worke indeed, the reft will follow afcer it.
Lent will follow, De(ire after Christ will fol-
low, Fcdre to offend him will follow, Repetancc
and turning from Satan will fo!low,bringing
fonh/r#/; $ worthy amendment of life, and o-
J?edttnct, &c. will follow. Therefore you (hall
finde, that the promifes are made promifa*-
oufly, fometimes to one thing, fom .times to
another : fometimes, he that repenta 1 * fhall be
fiued : fometimes,he that bdztnnh fnallbe bi-
lled : fomtimes, he that obtyeih fhall be faued :

you

GaLy>

Working i n
doing and
luffcrmg*

Why the pro-
milfs arc
maur proaiil-
cuuuily.

Of EffeBuall Faith.

Godtryeth
mens graces.

lob. 12. 4**

you fhall finde them promilcuoufly - y becaufc
that when faith is effe&uall, it hath all thefe
withit,irpurifieth the heart, and bringeth
forth fruit worthy amendment of life. There-
fore this mud be added, to fhew the efficacie
offgith-, and, if this be wanting, faith is not
effe&uall 5 not that it can be disjoyned from
the other, but, that it is that wherein it con-
fifteth with the reft.

And therefore it is G o d s vfuall manner,
when men feeme to take Christ, and to
beleeue in him, he puts them to the tryall^
to fee what they will doe, whether their faith
will worke or no. Thus he did with K^ibra-
ham^ when hee would proue him ; hee was a
faithfull man before, God had experience of
him before, but yet he would proue K^Lhra
ham by offering his fonne, and when he faw
he did it, he concluded that he had faith : in-
deede it was a ftrong faith, for it endured the
tryall. I fay, God will put men to it. So
likewife thofe in lob, 12. 42. CManyoftbc^
chief e Ruler sbeleeued in him^ but they durft not
confefie him , for feat e of the lewes^ left they fhottld
becaft out of the Synagogue. There was a faith
in them, a taking oichrift, but when it came
to the tryall, it held not out, they durft not
confefle him, becaufc they feared to bee caft
out of the Synagogue: that is, when they
came to fuffer a little for cbrifts fake, when
they came to fuch an a£tion as confe fling his
Name, when they came to endure but fuch

a thing

Of SffeBuall Faith.

a thing as to bee caft out of the Synagogue, ,
they forfookc him, which fhewed that their
bcliefc wasincffedtiull. So that, let a man
feeme tohauc all the other three, yet when
the praife of men fhall come in competition
with any command of G o d, when God fhall
put him to doe any thing, to part with any
thing that is deare to him, as he did ^sfbra-
/;*«,if his faith workc not,if his faith hold not
out in the tryall, but ftart afide, like a broken
Bow, it is not effectuall faith. So you fee the
things wherein the efficacie of faith con-
fiftcth.

Firft, in the foundnefTe of the preparati-
on.

Secondly, when the mind apprehends the
promifes, and fees good ground to pitch vp-
onthem.

Thirdly, when the will fo takes Chrrfi ,as to
bring (fat/linto the heart, fo that Chrift liues
in vs, and that out of loue.

And fourthly, when faith worketh, and
that in the time of tryall, when GW fhall put
vstoit. I fay, when you finde thefc foure
things, you may conclude that your faith is
cffeduall.

The lad thing I propounded, is to fhew
how this is wrought, how our faith is fflfide
cfTcdtuall. It is made effe&uall by the Spirit
of <7<?</, it is not in our owne power, we are
not able to beleeue, nay, wee are fo farre
from it, that wee ftriue againft it, the fpint

Howeftcftu*
ali faith is
wrought,

4 8

0/ SfeSuall Faith.

It is not in
mans power
to bckeue.

in vs refills it •, fo that, if G o d himfelfe put
not his hand to the worke, no man. is able to
beleeuc.

You may thinke, when you fee (iich gene-
rail propotitions as thefe, that Chrift is offe-
red to euery creature vnder heauen, and that
whofoeuer beleeueth fhallbe failed, you may
thinke,I fay,that it is eaiie tobring this home
in particular, to fay, Surely this pardon be-
longs to mee. My Brethren, it is another
thing for a man indeed to belceue, for him to
take C h r i s t fo as to deny himfelfe for him,
to take him fo, as to mortifie his lufts,foas to
take vp his croffe,fo as to obey C hr i s t, to
follow him in all things, this is a thing that
no man is able to doe,vnleffe God enable him
to it, with his almighty power. For the heart
of euery man, by nature, is fo ftwt vp againft
Christ, that it will giue no entrance to
him, he may (land and knocke long enough y
vnlefle God himfelte fhake oflf the bolts,and
open the gates, and breake open thefe euer-
laftingdoores, that the King of Glory may
come in, we will not admit him, but keepe
him out.

Euery man naturally hath a hard heart,
that cannot repent, that cannot turne from
finne, he will bee content perhaps to take
Chrift for a Sauiour, but to take him fo as to
obey him, and feare him, foasto loue him:
this no man will doe, or can doe, vnlefle the
Holy Ghoft enable him.

But

Of SffeBuall Faith.

Bur, you will aske 5 How doth the Holy
GhJldG* it}

The Hdlj Ghofi doth itby thefc three a&s.
Firft, by putting an efficacie into the Law,
and making that pcwcrfull, to worke on the
heart, to make a man poore in fpirit, that fo
: he may be fit to receiue the Gofpell. For the
Law, though it be fit to humble a man, yet
it is no worke r of falsification. If a man were
able to doe any thing, he were able to fee the
righteoufheile the Law requires, and how far
he is from it, and to difcerne the curfe vpon
the not doing of it, and yet this he is not able
to doe,without the fpirtt of bondage : the fpirit
of bondage muft make the Law eftectuall, as
well as the [fir it of Adoption doth the Gofpell.
That is, except the Lord himfelfe prefle
the Law on our hearts, fo as to caufe it to
makefmneappearetovs, wee, that are the
Minifters of G o d, may difcouer your finnes,
we may fhew you the rectitude required in
the Law, we may fhew you the danger, yet
all will be to no purpofe, vnlcffe Cod awaken
you : if he will fet finne vpon the conference
to worry a man, to plucke him downe, when
God fhall charge fmne on him, that he fhall
feele the weight and burthen of it, when he
fhall fliarpen f Innc^and caufe it to vfe its fting )
this makes a man fie to receiue Christ:
otherwife, if the fonncs ot Thunder fhould
fpuke to men, if we fhould come in the fpi-
rit and power of Eliah 7 nay, if God himfelfe

D fhould

SZuefi.

Anfw.
How the Holy
Ghoftwor-
jketh faith: by
three things.

I.
Putting an
efficacy in
the Lavr.

A man cannot
fee his fins ta
purpofe with-
out the fpirit
ofboadage.

Of EffeBuall Faitb.

Aftt 16.

By (hewing
the excellency
and the riches
ofChrift.
Eph.i. 18.19.
opened.

Obieft.

An{.

No man can
io fee the
riches of .
Chrift,astohe
arleSed with,
thet;:, without
thchelpc i©£
thebpii::.

{hould thunder from heauen, all would not
moue the heart of a man, all would not awa-
ken him to fee his (innes, till God himfelfe
(hake the heart.

To conuert the Gaoler^ myitis \c. the
foundation .of the Prifon was fhaken - y
which was a refemblance of the fhaking
of his heart : wee may as well fhake the
Earth, as ftrike the heart of a (inner without
the worke of G o d. For, though the Law be
a fwordj yet vnleffe G o # take that fword in-
to his hand, and ftrike therewithall himfelfe,
it fhall not be able to wound a finner. There,
fore the fir ft worke of the Holy Ghoft is to a-
waken a (inner, tofet finne vponhim, that
he maybe fit to receiue Christ.

Secondly, when this is done,that the heart
is thus prepared by the Spirir, then the Holy
Ghoft fhewes vs what we haue by C h r i s t,
he fhewes the vnfearchable riches of C hrist,
what is the hope of our calling and the glorious
inheritance prepared for the Saints , and what k
the exuedtng greatnefle of hu power in them that
beleeue. I (ay, we neede the Spirit to ("hew
thefe things.

Bur, you will fay, a man may (ee thefe
things without the helpe of the Spirit.

It is true, in -fome manner you may, but
not in fuch a manner as fhall affed you. For
there is a manner of feeing proper onely to
the Saints, and that is the proper worke
of the Spirit in them , when wee fhall

\ Of Effectual! Faith.

io fee them, as to be atfecfed wuh them. O-
therwife, you may readc the Scriptures a
thonfand times ouer, you may vnderrtand
them, yet you fhall not bee affcclcd with
them, till the Holy Gbojf fhew them vnto
you. This is the fecret of G o d, that he re-
ucalcth to thofe whom he meancth to fauc.
that is, when hee prefents thefc fpiritualj
things prepared for vs in Chrifljw fuch a m .in-
ner, as that we fhall loue them, and embrace
them j when we fhall not only fee the Itruth
of them, but the goodneffe of them -, when
God fhall not onely fhew vs the aduantages
we hauc by chrittjout the excellency of Chrifl^
(b that we fliall be in loue with his perfon, as
well as to be ready to receiue the priuiledges
with him.

Now this is done by the Spirit: i. Cor.
2. 12. Wee haue receiued the S fir it of GO D J
bj which wee know the things that are giuen vs
ofG O D y and they arereuealed to vs hy the Spi-
rit. They are two or three times repeated in
that Chapter; as if he fhould haue faid. If
you faw them no more then other men doe,
then nauirallmen doe, you would bee no
more affected with them, then they are:
but when you haue the Spirit of GO D to
fhew you the things that are giuen you of
GOD, that is the thing that workes vpon
you,andaffe£byou. Andfoin loh. 14. 21.
faith Christ, / mil come to htm 9 ani fherv
Mjjelfe to htm : When Christ fheweth

D 2 himfelfe

1 Cor. 2; 1 a t
opened.

Toh. 14.11.

opened.

OfSjfecliidllFdith.

Ier.31 33,

openedt

himfelfe to a man, it is another thing then j
when the Miniftcrs fhall fhew him,- or the
Scriptures nakedly read doe fhew him : for
when Chriji fhail llievvhimfeife by his Spirit,
that ihewing draweth a mans heart to long
after him,othcrwife we may preach long e-
nough, and fhew you that thefe fpirituall
things, thefe priuiiedges are prepared for you
in Cbrifl) but it is the Holy Ghoft that muft
write them in your hearts - y we can but write
them in your heads : Therefore the Lord ta-
keththat as peculiar to himfelfe : l will mitt
my Law in yot*r hearts. That is,I will make you
affe&ed with the things that I fhew you, and
this is the teaching ot G o d. There is a tea-
ching by men,and a teaching by God, that is,
j when God fhall enable a man to fee things in
j good earneft s otherwife it will be but as a
man that fees a thing, when his minde is
vpon another matter : fo, wee fhall fee, and
not fee : but when the Holy Ghoft (hall fhew
you thefe things, you (hall fee indeed, till
then, you may heare oft enough of thefe
things, but your hearts will bee minding o-
ther matters 5 fome about their profits, and
fome their pleafures , &c. but when the
Holy Ghoft fhall fhew you thefe things 5
that is, when he prefents them to vs, that
draweth the heart from minding other
things, to fceke after Christ, to long af-
ter him, and not to content your fellies, till
you be vnited to him. .

But

Of etf&uall Faith,

But, befides this, there is a third ad of
the Holy Ghoft, by which hce workes it,
and maketh this faith effe&uall, and that is
theteftimonie that the Spirit giues to our
fpirits, telling vs that thefe things are ours:
when the heart is prepared by the Law, and
when thefe things are fo (hewed vnto vs,
that wee prize them, and long after them,
yet there mud bee a third thing, that is, to
take them to our felues, to beleeue that they
be ours 5 and there needeth a worke of the
Spirit for this too : for, though the promifes
be neuerfo cleere, yet, hailing nothing but
the promifes, you will finde that you will ne-
uer be able to apply them to your felues: bitt
when the HolyGbojHhM fay, Chrijl u tbine^
and thefe things belong to thee, and G o d is
thy Father • when the Spirit ("hall beare wit-
nefle with our fpirits, by an immediate work
of his owne, then we fhall beleeue. This is
necefTarily required, and without this wee
fhall not beleeue. It is true, theholieft man
doth it twowayes.

One is by cleering of the promifes, fhi-
ning into our hearts, by fuch a light as makes
vs able to difcemethem,and to beleeue them,
and to aftent to them.

But befides that, hee doth it by an im-
mediate voice, by which he fpeaketh imme-
diately to our fpirits, that wee can fay, as
they (aid, loh. i$. Now thou fptakefl fLinlyud
fteakejlneparatt!, we vnderltand thee fully:

D 3 fo,

Byafluring vs
that thefe
things arc
ours.

This alf© muSt
be wrought
by the spirit.

Theteflimony
of the Spirit
wrought two
waics.

I.
By clearing
thcproaiiies.

By an imme-
diate voice.

Ioru i*. 29*

Oj EjfeBuall Faith.

Ifa. ?7- I*,
opened.

All arguments
without the

Spirit prcuaik
nov

fo, till the fitly Gheft fpeake to vs, we are in a
Cloud, God is hid fromvs, wee cannot fee
him cleerely, but when we haue this Spirit of
Adoption, to giue vs this witneffe, then wee
beleeue plainely indeed. Therefore in ifiy
57.19. faith the Lord, I create the fruit tftkc^
Ups 9 PeAce^c. That is, the Minifters may
fpeake peace to you, but vnleffe I goe and
ioyne with the Minifter, except I adde a po-
wer of mineowne 3 that is, fuch an almighty
power as I vfed in the Creation, it {hall ne-
uer bring peace to you.I create the fruit of the
lips 5 that is, the words ofthe Minifter to be
peace, otherwife they would be ineffe&ualh
Therefore, I fay, there muft bee a worke of
the Spirit to perfwade a man in fuch a cafe.
And you fhall finde by experience, let a Mi-
nifter come to them that are in defpaire,
they will not apprehend the promifes,though
we vfe neuer fo cleere reafons, though we ar-
gue with them neuer fo long, and neuer fo
ftrongly, we fhall finde that all will doe no-
thing, it will be but labour fpent in vaine, till
God himfelfe open the Clouds, till hee will
fmileonaman, and fend his Spirit into the
heart, to giue a fecret witneffe to him, till
there be a worke of his owne joyning with the
promifes, we finde by experience that our la-
bour is loft.

It is true, we ought to doe this, and euery
man is bound to looke to the Word : for,
faith commctb l/j hearing ; and to hearken, to

the

\ Of Effettuall Faith.

the Miniitery •, tor it is Gods ordinance to
breed faith in the heart, but yet till there be a
worke of the Spirit, a man fhall neuer be fo
pcrfwaded, as to haue any fure and found
comfort by it.

Now all this is done by the Spirit, it is
the wonderfull worke of G o d : for when
C h a i s t is propounded to men, when he is
offered,(as we haue often offered him to you,
we haue fhewed you what accefleyou haue
to him, that no man is cxcluded,that he is of-
fered to eucry creature vnder heauen,wehaue
(hewed you the generality of the promife,
that it takes in all, that you are contained vn-
der it, that you may apply it to your felues ;
I fay, when all this is done) yet when a man
comes to performe this, to apply it to him-
felfe, he is no more able to doe it, then a dead
manisabletoftirrehimfelfe. Therefore the
fame power that railed Christ from the
dead, is requiredto worke faith in our hearts,
as it is in Epb. 1.19. v^decordmg to bis mighty
power which he wrought in Cbrift, when bee rai-
fed him from the dead. So that it is as great a
worke, to moue a mans heart to C h r i $ t,
as to put life into a dead man ; wc are as vn-
apt and backward to it, as a dead man is to
receiue life. For what clfe is the reafon, that
when we preach C h r i s t to you, whenhee
is offered to you, that there bee fo few that
are affeded with him, that there be fofew
that take him ? doth it not fhew that you
D 4 arc

Eph. 1. if,
opened.

Of Sffectuall Faith.

A£.M*.

Luk. 14.231
opened.

Thatmenarej
compelled to
come in, what
it implies.

Whatisim.

plyedby

drawing:

Ioh,^.44»

opened*.

are dead ? yea, fo dead," that vulefle GOD
call you, and that there be a mighty worke of
the Spirit, the hearts of men will neuer an-
fwer vnto vs. Therefore that is required as
a condition in all them who will come. Aft.
2. So many as the L O RD our Q O D jhaUcall.
That h , when wee preach , except there
bee a fecret voyce of the Spirit of C h r i s t
fpeaking to your hearts, as wee doe to your
eares, and faying, Come avd take CHRIST,
no man will come. We fee, Christ faid
tohisApoftics, F&lhvmez^y and prefently
they followed him ; (for it was not the out-
ward voice that did it, there was a fecret
voice within) fo, when God fhall call men
to take Christ, then they doe it , but
not before. That word that is vfed, Lnk.14.
23. Gee and CO MP ELL them to come /#,
that my Boufi mdy btfutt^ it intimates a great
backwardnefle in vs. When men are com-
pelled, it fhewes., that not onely the argu-
ments are ftrong, and forcible, but that there
is a great backwardneife in men, that they
mult (as it were) be conftrained, that they
muft be put on it by force, and againft
their willy fuch is the vnaptnefle that is in
men.

So, faith Christ, no man comes to mc^,
except the Father draw him. That phrafe of
the Holy Ghoft fhewes, that there is an ex-
treme backwardneffe, that, if they be not for-
ced to come, (as it were) they will not doe

it:

OfEffcHua 11 Faith .

How the Ho!/
Ghoft draw- .«'
cch.

Cant. i. i

it : not but that when a man is once wrought
vponby the Holy Ghoft, hce commeth of
himfelfe - 5 but that phrafc is vfed only to fhew
that backwardneffe that is in man by nature.
For, when the Ho!y Ghoft hath wrought vp-
on the will, and hath turned that, then a man
commeth vpon his owne legs, and is mo-
uedfrom an inward principle of his owne ;
therefore men are (o drarvne, that withall,
they runne after him, as it is. Cant, i. but it
fhewes this thing, for which I haue vfed k,
that there is a wondrous backwardneffe in
ail of vs by nature, and that this muft be done
by a great worke of the Spirit.

Therefore the Apoftle Paul, in Eph. i.
in all the former part of the Chapter, to
the 1 8. Verfe, hauing declared the great
Myfterie of faluation, he takes himfelte vp
on the fudden, and beginnes to thinke with
himfelfe, though I iliew you all this, it is
to no purpofe , if G O D fend not the
Spirit of rcuelation, &c. Therefore hce
litts vp his heart to GOD, befceching
him to giae them the Spirit of rendition ,
to open the eyes of their vnder (landing, that
thej might fee the hope of their Catling, and

the riches of their inheritance tvitb thes
Saints. So fhould Minifters learne to doe,
to pray for the people, that God would
infufe and fend his Spirit into their hearts,
that they may be able to perceiue thefe
^things effectually, with a right apprehenfion,

E^h,i tl 8.

Of EjfeBuall Faith,

Why God will
accept no
faith but that
which is effe-
ctual!.

Becaufe elfe
it is not faith,
becaufe it is
dead.

Simihs*

to fee the fecrets of G o d in them, you alfo
fhouldgoe to God, and befeech him tohelpe
you with his Spirit ,that lb you may be able to
apprehend theie things, and that they may
bepowerfull, to worke the fame thing, for
which we deliuer them to you: and fo wee
hauefhewed you thefe three things-, Firft,
whateffe&uall faith is: namely, in (hewing
you why it is called effe&uall faith.

Secondly, wherein the efficacie of faith
confifts,andThirdly, how it is wrought.

Now, lad of all, wee are to fhewyou the
reafon,why God accepts no faith, bait that
which is effe&uall.

And there is good reafon why no faith
fhould be accepted of God, but that which is
effe&uall.

Firft,becaufe otherwife it is not faith at all,
if it be not effe&uall •, and if it be not faith,
it is no wonder that he doth not accept of it.
I fay, it is no more faith, then a dead man is
faid to be a man : you giue the name of a man
to him, yet he is not a man 5 no more is faith
that is not effe&uall, any faith •> it hath only
the name of faith, and there is no more in it :
but as dead Drugges, which haue no efficacie
in them, or as dead Plants, or dead Wine,
which is turned to Vinegar, it ceafeth to be
Wine, it is no longer Wine, but Vinegar-
fo it may be faidof inefFectuall faith, it is not
faith, it hath the name and the fhaddow of
faith onely, and therefore God accepts it not.
| Againe,

Of Sff&uall Faith.

Againc, God will fane none, vnlefle they
be reconciled to him,and be fuch as loue him,
for that condition is euery where put in. All
things (hall ivorke together for good to them that
lone him : and he hath prepared a Crowne
for them that loue him. Now, if faith be not
effc&uall, there will be no loue • and if loue
be necelTarily required, God cannot accept
that faith that is ineffe&uall.

Againe, if God fhould accept of a faich
that is ineffc&uall, the Deuils haue fuch a
I faith, by which they apprehend the Word,
and a faith that brings forth effects : for they
feare and tremble- but this is not the faith
that purifieth the heart, it is not an effe&uall,
it is not a purging, liuely faith.

Againe, Christ rccciues none but them
that deny thcmfclues, and are willing to take
+f their crojfr and to follow him,that morttfe the
deedes of the body by the Stir it. Now an ineffe-
&uall faith doth none 01 thefe, and therefore
that faith that faueth, mud bee a working
faith, or elfe thefe things fhould not be necef-
larily required.

Againe, it was Chri/ls end in comming in-
to the world, that he might deftroy the workes of
the Dentil, and for this end hath the grace of God
appeared^ that men Jhould dewy vn^odltncffe and
worldly lufts : and for this end did hee giue
himfelfe, to purifie to himfelfe a people zealot**
of good mi hi. He comes to be a King, as well
asaSauieur, to iulc among his people, to
I haue

Becaufefuch
faith hath no
loue.
Horn. 8, >S.

Btca-ufc the
Deuils haue
fuch a faith,

Becaufcit
workes no
mortification.

Becaufe clfe
Cknfl fhould
lofe the end of
his comming
into the world.

OfSffeltuall Faith .

Goodworkcs
arc the way to
faluation.
Eph.i.io.

Roaia^.
Mat.i^f,^.

Vfe I.

To try our
faith, whether
it be found,

haue men obey him, which could not be, if
faith were not ciTe&uall, if it did not pnrifie
the heart, and enable men to deny all world-
ly tufts, avdultue fobetlj^righuoufty^ andged-
ly m this prefect world.

Andlaftofall,goodworkes are required
of neccfiity,as the way to faluation; Epb.2.io.
We are Gods workman\bip> created in It fits Cbrift
vntogoodmorkeS) which he hath ordained that
wejhouldrvalkeinthem. Good workes are re-
quired ofneceffity, GOD judgeth vs accor-
ding to our workes, Rtm. 2. and at the laft
day, the reward is pronounced, according to
that which men haue done: When I was in
prifw^jguvijited me ; when 1 was naked^ joa
chdthtd mc~>i &€• And if they be required
ofneceffity, then it is not a dead, liueleffe,
workelefle faith, but a powerfull,cnergeticall
faith, a faith that is flirring and a<9:iue,a faith
that is effe&uall, which God requires, with-
out which we cannot be faucd.

We come now to make fome Vfe of what
hathbeenefaid.

Firft, If G o d accept no faith, but that
which is effeduall, it fhould teach vs not to
be deceiued in a matter of fo great moment;
It fhould teach vs to looke to our faith, to
confider whether it be a right faith or no. Ij
a man haue Euidences,vpon which his lands,
and whole eftate dependeth, if one fhould
come, and tell him that they were falfe Eui-
dences, it would affect him $ he would, at

the

Of ejfetfuall Faith

lam. 1. 14,

the lcaft be ready to Icokc, and to examine
them, and yet tatfe are matters of lefic mo-
ment.

If one be told that his Come is blafted, Simile.
that all the Trees in his Orchard ape dead,
that all his money is counterfeit^ man would
looke eucn to thefc things^ a man would haue
that which he hath to be found,and not coun-
terfeit: andfhallnot we then looke to the
faith that we haue, vpon which the fa'uation
of cur (bules depends ? lecing God accepteth
none vnleife it be found, and feeing there is fo
much counterfeit faith in the world. It Pnould
teach vs to looke about vs, and confider what
our faith is : For, as Umts laith, faith without
workes cannot fauc vs. What auaihtb it^ my
Brcthnn, if a man fay behatbfatth^ and hath not
w$rkeS) can hk faith fauc htm f So I fay toeue
ry man,in fuch a cafe, thou that chinked thou j
haft faith, if there be no: workes too, if it be
not effect uall, if it be not a liuely raith, wili
fuch a faith due rhec ? If a man (hould come
and fay to one that brags of the Balfome or
Drugges which he hath, (that are dead, and
haue loft their efficacie) Will fuch a Balfome
heale thee ? If a man haue a guilded Target, Simile.
made of paper, a man may fay to him, Will
that Target defend thee ? And fo I fay, when
a man hath a counterfeit faith. Will fuch a
faith as this fauc thee ? It will not faue you \
you may pleafe your felues in it, as a man is
iplealed with a FaHe dreame, but, when you
* are

Of EffeBuall Faith.

arc awaked, you will finde that you are de-
cerned. Learne therefore to confider of your
faith, to fee if it beeffe&uall.
When the L o r d proclaimed himfelfe to
Exocl,34.67* be a mercif-M God^ firgmng iniquity, tranf-
grcfiion^ and [trine ; yet it is added, he will not
hold the wicked tmocent. So, when we hauc
faid fo much of faith, and that faith faucth ;
yet know, that it muft be a working faith that
fauetfa vs : It muft be fuch a faith as purifieth
the heart, it muft be fuch a faith that may
fhew it felfe in fruits worthy amendment of
life. And therefore Saint limes taketh fo
much paines in this cafe, as you {hall finde
in his firft Chapter, and the beginning ofthe
fecond- hee layeth downe rules, and tels
them, that if they keepe the whole Law, and
yet faile in one point, they are guilty of the
wh:>le.

Now hauing dealt fo ftri&ly, fome might
ObieS. be ready to obje£t : G o d is mercifully and

I fhall be faued through faith.
vin[. It is true, (faith hee) if you haue a right

faith, you {hall be faued by it • but yet know
this, that vnlefle your faith be fuch a faith as
enableth you to doe what I fay, it is a faith
Fiueargu- I that will doe you no good, it will not faue
ments ot Saint y ou : for, though faith faueth you,yet it muft

SXfakVi ! be fl ' ch a faith * S wc)rketh - And that he F ro "

neth by many arguments • (it is a place worth
the confidering, and fit for this purpofe)
I fay, hee vfeth fome arguments to proue,

that

OfSffeciuall Faith.

that that faith which is not effc&uall will not
fauevs.

Asfirft, Saithhe, if a man fhould fay to
one, Be warmed, or, Be filled : as this is but
vainc liberality, when as yet a man doth no-
thing; fo, for a man to profcfTe that he be-
Icencth in C h r i s t, and yet doth nothing
for him, it is a vaine faith.

Secondly, Some man might fay, Thou
haft fa tb> and I haue workiS i Jh;w me thy faith by
thy workes. That is, if a man haue faith, hee
will fhew it by his workes. As if hee fhould
haue faid. If the Sunne be the greateft light,
lctitgiue the greateft fplcndor; If theLoad-
ftone be of ftich a vertuc, let it fhew it, by at-
tracting the Iron to it : So, if thy faith be ef-
fectual!, fhew it by thy workes : that is,if thy
faith be a true faith, it muft bee a working
faith, or elfc it is nothing, God will not ac-
cept it.

Thirdly, vnlefle it be a working faith,an ef-
fe&uall faith, the Diuels haue the fame : thon
beieeuefi that there is one God ^ the Diucli dee the
fame^andhemble*

Fourthly, If any man could be jnftificd by
faith without workes, Abraham might haue ;
bcene fo justified ^ but Abraham was juftified
by his workes • that is, by fuch a faith as had
workes foyned with it. And not ^Abraham '
oneIy,butit\<^. (that is another example:
for it might be objected, Abraham indeed be- '
Ieeued,and was juftified by workcs,but Rabat ■

Tfytc.

OfSfeBuall Faith.

Vfc.i.
To judge our
conditions by
the efficacy of g
our faith*

Not to be*
lecue all that
fay they haue
faith, nor all
that fay they
haue none*

had no workes, fhec was a wicked woman,
and therefore was juftifiedby faith ?
•To this therfore he anfwereth 3 that)fhehad
workes, or elfefne could not haue beene fa-
iled, vnlefTc iae had fuch a worke as that in
fending away the MefTengers, her faith could
not haue juftified her. Indeede, that was a
great worke • for fhe aduentured her lire in it.

And laftly, faith he, as the bodj^ without the
fouler is a dead body^ a (linking carrion 3 there is
no precioufneffe, nor no excellency in it • fo
fAtth without workes is dead. Therefore looke to
your faith ; doe not thinke that a faith that
meerely taketh Chrtft^ and belecueth in him,
that it is a faith that (hall juftifie you. Let all
thefe arguments perfwadeyou, that if it bee
not a working faith, it (hall doe you no good.
Therefore let this be the firft Vfe, toconfider
your faith, whether it be efte&uall or no, by
the working of it.

The fecond Vfe that we may make of it, is
this : Hence we (hould learne to iudge of our
eftates and conditions, by the efficacie of our
faith: for, if no faith bereceiued, but that
which is effe&uall, then it behooues vs to
looke to the working of our faith.

Againe, if G o d accept no faith but that
which is effe&uall, hence we may learne alfo
not to beleeue all that fay they haue faith,nor
tobeleeue all thofe that fay they haue none.
As for thofe that fay they haue no faith ,yet,if
we fee the fruites oftaith in chem, that they

haue

Of effcftuall Faith.

luuethofe things that faith brings forth : ]f
you fee a man that complaincth he beleeueth
not, yet if he loue the Saints, if he endcuour
tokeepeGoDs Commandcmcnts, if he con-
tinue not in any knowne finne, if hee doe not
dare to omit holy duties, nor to Height them,
certainely, this man hath faith : for we rinde
the effects of it there: although he haue loft
one aft of his faith, which is the comfortable
alTuranceofagoodcftate- yet if the firfb a&,
by which he refteth vpon Chri(I>md by which
he taketh Ghrift to himfelfe, be there,we may
conclude there is faith. When we fee fmoke,
andfeelehcate,wefay, there is fire, though
we fee no flame : to, when we fee thefe fruits
in a man, we may boldly fay, he hath faith,
though he hath not fuch a reflecl: ad, as to
know in himfelfe that he hath it, andfo to
haue a comfortable afTurancc of his condi-
tion.

On the other fide •, if a man faith, he know-
eth and is perfwaded that his. iinnes are for-
giucn, his confeienceis at reft, and yet for all
this, we findeno workes, I fay, this man hath
not faith : for there wants the efficacie of it :
So that as the two fonncs in the Gofpell j one
faid he would goe into the Vineyard, and did
not • the other laid he would not goe, yet af-
terwards he repented, and went : fo it is with
thefe two ; the one iaitii he hath not fakh,and
yet for all that, we fee,he doth the things that
J faith requireth, we fee the efficacy of faith in

E him.

A & of faith
double.

Simile. ■

A man may
haue faith,
though he
wane feeling.

Ofthofcthat
fay they haue
faithjbuthauc
not.

—

Smile.

'Pfal.xi$.7'

Of Sfeciuall Faith.

him. Againe, the other faith hee hath faith,
and yet doth not bring forth the f mites of
faith, he doth not (hew the efficacy of faith
in his lite 5 the one (hall be juftiiicd, the o-
ther fhali oe condemned. .

As when we take two Drugges, or two
Pearles, &c. the one hath loft his colour, fee-
meth withered and dead, fo that to the out-
ward view, it hath loft all, yet it hath its effi-
cacie (till, that fach a thing fhoi-ld haue • the
other looks very faire,and hath a right colour
and fmell, but it hath no efficacie in it .5 wee
fay, one is a liuely Drug, and a good one,and
the other a counterfeit ; fo, when one man
complaines that he hath no grace, that he is
an hypocrite, and yet hee brings forth fruite
worthy amendment of life, and wee fee the
working of his faith ^ I fay, this is true faith :
On the other fide, hee that makes a fhew of
faith, and yet wants the efficacie of it 5 he hath
no faith. Wee fhould learne thus to iudffe.
when men profefle they haue faith, and wee
findeit not by their workes. It fhould teach
bothciuill men and hypocrites to know their
eftates: fork difcouereth both. For when
theciuillmancommeth, and feeth that hee
doth much of the fecond Table, and-little of
the firft • and the hypocrite again, doth much
ofthefirft, and little of the fecond 5 let them
conf ider that faith enableth a man to haue re-
fit £i to aB Gods Commaniemevii : it woi kes a
generall change. And.as this is true, for the

fubftance,

Of Sff Snail Faith.

fubftance, fo it is alfo for d : for, if

accepts onely efre&uall faith, then fo much
efficacie, and fo much working as you finde
in any man, fo much faith there is. If there
be no workes, there is no faith • if the workes
be few, the faith is a languishing faith • if the
workes be many,the faith is great and itrong.
That is the fecond Vfe wee fhou!d make, to
learnc to judge aright of our felucs and o-
thers.

Thirdly, ifitbeonely an effcftuall faith,
which God accepteth, then this juftifieth
our Do£hineagainft the Papifts, that fay,we
teach that onely faith juftifieth, and require
no good workes. I fay, we teach, that not a
naked, but an erTedtuall faith doth it. So that
all the difference betweene them and vs, is
this • we agree both in this, that workes are
necefTarily required to faluation, that no man
Shall fee God without them, without pure-
neflTe of heart, and integrity of life. We fay,
Except men morttfie the deedesofthe body by
the Spirit y they (J) all dye ; and there is no condem-
nation to them that walk not after thefle(h,but af-
ter the Spirit : That is, there is a neceffity put
vpon men to walke after the Spirit- in this
we agree : but here is the difference : They
fay that faith and workes both are required to
juftifie • we fay, that nothing is required but
faith, and thfon workes follow faith : wee fay,
faith indeed is working, and produceth Such
effects, fo that, whereas they fay faith, and

E 2 workes - y

Vfe 3 .

To iuftific the
Doftrineof
good workes
a gainft the Pa-
pifts flandcrs.

Difference be-
tweene vs and
Papifts in the
Docmnc of
iuftification.

d8 I

Of Sjfectuall Faith.

Obiell.

luftilkation
doublet

Rom. 4,

?irte.

Simile*

workes ; we fay faith only, but it rcvuft be an
effe&uall feith, a working Faith,

If they objeft that place of lames , wee are
not juftified by faith, but by workes.

Ianfwer, that there is a double juftificati-
on, there is a juftification of the perfon^ fo
was ^£/4£4w juftified by faith,as?4#/expref-
feth it, Rom. 4. But then there is a fecond ju-
ftification, a juftification of the faith that A-
braham had,he juftified his faith by his works,
he fhewed that hee had not a dead faith, a
liueleffe faith, a faith without workes, but
that he had a liuely effe&uall faith : for he ad-
ded workes to his faith, his workes wrought
together with his faith. So that, if the que-
ftion be. Whether Abraham was an hypo-
crite > his workes juftified him that hee was
none. If the queftion be, Whether Abraham
was a finner ? his faith juftifieth him, and
fhewes that he was made righteous through
faith. So, there is a juftification of the per-
fon, and a juftification of the faith of the per-
fon : as when a man is faid to juftifie fuch an
a&ion, or fuchacaufe, the meaning is not,
that he will make that juft which was vnjuft
before, but he will make it appeare to be juft;
j fo Abraham was declared to haue a juftifying
faith, by that power and efficacie it wrought
in him, in offering vp his fonne.

Againe, it is obje&ed out of that place,
that by workes faith u made pzrfcfi . there-
fore it feemes that faith is nothing alone,

Of Effectual! Faub.

it workes bee not joyncd with it.

Ianlwer, thatwhenitis faid that faith is
made perle& by workes, the mewing is ,
that faith is made good by workes ; the
perfection of faith is declared by workes.
As one that profeffeth that he hath an Art,
and that he is able to doe this and that ; if he
doc the worke wherein his Art is (hewed, if I
he makeanyartificiall worke, by that he ma-
keth good his Art. Or, as when wc (ay,the(e
Trees are good, becaufe they haue fappc in
[them, they are not dead Trees. Now the
Tree is made perfeft by the fruit ; fo faith by
workes is made perfe<5t. Not that workes
put life into faith j the fap muft firft be in the
Tree,and then it bringeth forth fruit : fo there
muft firft be a life in faith, and then it bring-
eth forth workes. So that, when wc fay that
faith is made perfect by workes, the meaning
is, that workes declare faith to be right, as
the fruit doth declare the Tree to hane fap.

Againe, if it be objected, (as it is by them)
that workes, and loue, &c. arc to faith,as the
foule is to the body • for, as the body, with-
out the foule is dead, fo faith without workes
is dead : Hence they gather, that faith is as
the body, and that loue, and workes are as
the foule : therefore faith juftifieth not but
workes.

T j this I anfwer 5 They take the compa-

rifon amifle : Forthefcopc of it is this ^ as

a foulelelfe body is nothing worth, it is

E 3 dead.

Anjw.
Faith mado
perfe& by
worki,whu»

Simile*

l.Ofa*.

What meant
by thaie words
Fatth without
VHtlpiud&d,

7°

Of E/eBuall Faith,

4.0bhtt.

Why good
works are re-
quired, feeing
they iuftiiie
not.
Rona,6.i>i.

Theyeuidence
our right in
Chrjft,

deacLand no man regardeth it • (6 is a vvorke-
lefTe faith : The meaning is not, that workes
are as the fouIe,and faith as the body : but,as
a man, when he lookes vpon a carkaffe, and
feethno life in it, no pulfe, no motion, no
fence, flich a body is nothing worth 5 £o when
we fee a faith without motion, that hath no
pulfes, that hath no expreflion of life in it,
fuch a faith is of no worth.

But, you will fay, if we be not juftified by
workes, to what end are good workes requi-
red?

I anfwer, there is end enough, there are
motiues enow : Is not loue a ground ftrong
enough to bring forth good workes ? When
this obje&ion was made to Fanl % Rem. 6. If
Grace abound, why may wee not finne the
more - y for Grace aboundeth, as finne aboun-
deth? he might eafilyhaue anfwered, Ex-
cept you doe good workes, you cannot be fa-
iled . but he faith, H$® can we, that are dtadto
(inne 9 Hue any longer therein ? That is, when a
man is once in C h r i s t, there will be fuch a
change wrought in him, that hee (hall finde
Christ killing finne in him, and hee fhall
be raifed againe to newneiTe of life,infomuch
that he muil ofneceflity doe it 5 there will be
loue in his heart, that will fethim aworke,
that will conftraine him : therefore, faith he,
are you not baptized into Cbrijis death ? That
is, when a man is in C h r i s -r , he is dead to
finne, as C h r i s t dyed for him : fo that,
____ though

Of Effectual! Faith.

j though there be no Inch mctiuc, as for a nun
• to get Heauen by his workes . yet, vpon the
! taking of c A///?, there is a loue planted in the
;heart, there is a change wrought in the heart,
fothatthercisanaptnefTeinit to doe good
workes » fo that now a man delighteth in the
Law of (7*</concerning his inward man 3 he dc-
fires nothing more then to be employed in it,
it is his meate and drinke to doe the will of
God. Is not this enough to moue vs >

Againe ; though good workes be not re-
quired for juftification, yet this may be a mo-
tiue: God rewards vs, hechaftens and af-
flicts vs according to our workes: I Pet. 1.15.
fVe all him Father y thatjudgeth eutry one accor-
ding to his workes : That is, if our workes be
good, he is ready to reward vs - y if wee faile,
he is ready to chaftife vs, as a Father doth
his children: therefore Jet vs pajfethe timc^>
e four dwelling here tpjthfearcs. So that the
Saints, after they are in the flate of grace 3
they may contradt a kinde of guiltineffe vnto
them/o chat they may make their Father an-
gry, they may fcclc many effe&s of his dif-
pleafnre, though they {hall not lofe his fa-
uour for cuer : and the more our good works
are, the greater is our reward.

Againe- wee require good workes of ne*
ceflity, as well as the Papiits : wee fay, you
muft haue good workes, or elfe you cannot
be faued y lb that, except you haue repen-
ted, except you haue loue as well as faith,
j E 4 except

2/
God rcwazdt
according to
our works.
iPct.x,x*.

Good workes
neceflary,
chough not to
iufhricarion.

Different rife
•f good works
in Papifts a»d

An hypocrite
cannot doc
things out of
louccoGod*

aCor,i§^

Of EpBuall Faith.

vfiv

To labour t©
grow in raith

andailurancc*

except there be a change of heart, C A riff i*
not in you*

We require good workes with the fame j

neccfltty 5 onely they haue a different rife, |

they rile from different grounds.- When the

Papifts are asked what iliould mouc a man

to doe good workes ? They fay it is by way

of merit,to get heauen 5 and that is it that ma-

keth all their workes to be of no worth. .For,

take any naturall man, he that hath themoft

impure heart, may not he, to cfcape* Hell,

and to get Heauen, doe all the workes the

Papifts require, and for the fame end that

they require them > May he not giue Almes,-

&c. But to doe it out of loue, that is a

thing that no Hypocrite is able to reach

vnto : And therefore we fay, that the mea-

neft worke, euen the giuing of a Cuppe of

cold water, is a good worke, if it proceed

from loue: whereas, take the faircft worke,

that hath the greatcft glory, and fplendour,

though it be Martyrdome -, if it come not

from loue, if it be not a fruit of faith, if 4 man

%iue ku body to be bt$rmd, And gtut+ll that he^>

h*th to feede the poore^ if it come not from

loue, G od accepts it not. So much for the

fecond Vfe.

The third Vfe that wee {houkl make of it,
is this: If nothing be accepted , but that
faith that is effe£hiall,we fhould learne hence,
that, if we will grow in ability to worke, if
wc will grow in obedience, wee muft grow

Of Eff&uall Faith.

in faith : for all efficacic muft came from
faith : for it is oncly the cffe&ualnefle of
faith that God requires. That is, if there
be any effedhulnefle in man, that comes
not from faith, God requires it not : for
it is thecfficacic of faith which God require.
Therefore, if wee will bee enabled to doc
the dirties of new obedience, labour to
grow in faith , that mud inable vs to doe
what wee doe: ifweehauenot the ground,
all that we doe is in vaine. Therefore, when
we finde any coldnefle, any weakneffe in
the Graces wee haue, any Ianguithing; in-
creafe faith, and all other Graces will grow.
If you finde you cannot pray, when you find
your hands weake, and your knees feeble,that
you cannot runnc the wayes of G$ds Com-
raandcrments, ftrengthen your fairJh, labour
to increaic your aflurance. When the bran-
chef are weakc and wither ing,we vfe to dung
the root • fo, in this cafe, labour to ftrengthen
your faith : for that will inable you to doe
much*, it is all in all.

This will be of mucb vfe to vs in many
cafes. When a finne is committed,we fhould
labour nowtorecouer our feluesout of that
relapfe. What is the way > By labouring to
get aflurance o r the forginenefle of it. Goe to
GoDto ftrengthen thy raith, that is the way
to get out of finne.

If there be a ftrong luft, that thou art
to grapple withali, and which thou canft not

get

What comfc
to cake in
wcakneffc
of grace*

Simiti %

Labouring co
ftrengthen
faith, of much
vfe.

I.
Tn getting af-
luiancc of par-
don after fin
is committed.

7.
In conflict
withftxong

toft*

74-

Of EfeBuali Faith.

Ifi want of
graces.

HowMini-
fters fhould

build.

get the vi&ory oner, the way is to goe and
mcreafe faith, to mcreafe affurance : for, the
more faith is increafed, the more loue, thc>
more the heart is inclined to God: for
faith turnes the bent of the heart from
pleasures, and profits, from a delue of the
praife of men, to God: fo that, the more \
faith, the more ability there is to ftriue a-
gainft the corruption that is in you.

Againe^ if a man finde hee wants pati-
ence, he wants thankfulnefTc, the way is,
not to looke on the Vertues^ to reade moral!
Writers, but goe and ftrengthen thy faith,
and that fhall enable thee to doe wonders :
otherwife wc water the branches, and let the
roote alone.

Thus fhould wee Minifters doe, lay this
maine foundation, to build vp our hearers
in this, and the reft will follow. This Paul
did, that was the great Maftcr-builder, hee
layesdowne in all his Epiftles, the founda-
tion of faith : in his Epiftles to the Romanes^
to the EphefianS) to the Celofitam^ to the
GaUtiatis - y and after that hee deduceth par-
ticulars, and buildeth on it : fo your maine
bufinefle is to confider whether you haue
faith, to get affurance of that, and when
you haue that, then ftriue againft particular
vices, and adorne your felues with particular
graces : For , becaufc you labour not to
haue this maine grace, this roote and foun-
dation of all the reft, I fay, this is the reafon

• why

Of SfeUmll Faith.

why thole good motions that you haue put
into you by the Ho!y Ghoit, thole motions
that you haue in the hearing of the Word,
and the good purpofes that you take to your
fellies, come to nothing, becaufe they haue
not faith for their ground.

That general] of Faith, muft goe before j simile.
thefe particulars : Though the Plants bee
good, yet, if the ground bee not good, and
connatural!, where they are planted, they
will not grow. Therefore we finde it ordi-
narily, that when men haue refolutions to
giue'ouer luch and fuch finncs, to leaue fnch
and fuch vices, their wicked company, drin-
king, gaming, and the like; it may be it
holds for a day or two, yet this comes to no-
thing ; becaufe the maine foundation is not
laid, they goe to worke without faith : when
the ground is flclTi, and the worke fpirituall,
how can it Hue ? for eucry thing lilies in its ! ;
ownc clement ; and thefe morions in them,
are as the Fifh is out of the water : and as |
the fire, when it is out of its place, dyes and ;
is extinguifhed • fo thefe good purpofes, j
when they are not particulars that ante from i
that generall of faith, they are in the heart as '
a thing out of its ownc element, and there-
fore they perifh. Therefore, when you haue
thefe purpofcs, know that they will come to !
nothing , if you take not the right courfe. I
Therefore labour to beleeue the promifes, to
bee affured of faluation, that you are tranfla-

ted

Of EfeBuall Faith.

To lookc to
faith in our

fcarcht

Twewayest©

iacreafctflU'
ranee.

Simile*

ted from death to life, by an effe&uall faith :
when this is done, you thali findethat your
purpofes will bold, and till then they arc in
vaine.

Andfoagaine, this (Tiould teach vs, fee-
ing all depends vpon faith, when wee come
to fearch, to confider what afTurance wee
haue, that fo we may goe the right way to
worke. For commonly, when wee confider
our eftates, we looke what fruites wee haue,
what fincerity hath appeared in our life, and
if we finde that weake, we commonly con-
clude, that our faith is weake allby andfo
theweakne0e of our fan&ification weakneth
our afTurance- but weefhould goe another
way to worke : Whta we finde a weaknefle,
we ftiouldgp to thepromifes,and flrengthen
ourafftirance: for there be twowaye? toin-
creafe afTurance,

One is by the prornifes, the fure Word,qt*
which faith is built.

The fecond is by the fruites of fan<ftificati-
on in our felues.

Now when we finde thefe languifning,we
fhould goe to the firfi, and the other will be
increafedbyit. Faith worketh in you fan&i-
fication, ^nd maketh you to belceue the pro-
mife • as exerciie begets health, and we are
made fit by health for exercife : or as a&s be-
get habits, and habits are mcanes to excrcile
thofe a&s : So afTurance, grounded ypon the
promife,itenabIeth,afid enlargeth, and in-

creafeth

Of etf&uall Faith.

creafethfan&ification, and ianttificationm-

creafcth afliirance : but firft fee faith, and

then the other as fruitcs of it. If you findc

a vveakneffe in ian&ification, labour to

ftrcngthen your faith, and that will

increafeir: for that is the

ground of all.

FINJS.

Of SffcZtuall Faith.

®mm

EFFECTVALL

FAITH.

The third Sermon.

I. Thess. i. 3.
Rcmcmbringyour cjfcffua// Faith ^ &c*

thing pleaie God, if he
accepts of nothing but
what comes from effectu-
al! fakh- thenwefhould
karne hence to iudge a-
right of our w jrkes : for
whatworkes foeaer wee
doe, they pleafe God no further then hee
feeth and findethlbfnc Faith : i: them. The
Vie before fhewed vs how to iudge aright of
1 our

Tolearncto
iudge aright of
ourworkes.

1 8o

Of GffeBuall Faith.

our faith . this tcacheth you how to iudge a-
right of all the workes yon doe, that you doe
not miftake in them. For men are very apt
to indge amiffe of what they doe in this
cafe.

There be many workes that haue a fpeci-
ous and faire {hew in the view of men, and
perhaps in your owne opinion : But if there
be not faith in thofe workes, God regards
them not: as, lama 2* 22. when (Abraham
did that great worke, in offering his fonne^
(which was the greateft worke that euer hee
did, and the greateft worke that is recorded
inalltheBookeofGoD) yet, faith the A-
poftle there,D0j!<? not obferue how faith wrought
with his workes ? That is to fay 3 If faith had
not fet him on worke to doe this, if faith had
notbeenethe Spring to fet this wheele on
going, God had not accepted this. So, doe
whatfoeuer you will, further then faith works
with you in all that you doe, God regards
it not.

Therefore you fhall obferue in Chrijls an-
fwer to the Woman ofcatnaan. in her earneft
prayer, inhercommingto drifts her figh-
ting and ftriuing againft the Diuell, her ten-
derneffe to her Daughter, her holding out fo
long as fhe did ; all this Chrift lookes ouer:
But when he comes to giue his cenfure of her
worke, of her carriage, oh IVeman^ great is
thyfaith^ faith he. That was it that fet a great
Mat.if.1^7. price vpon her worke : %MMb. 15 . 26, 27.

So.

God accepts
our workes no
further then
he findes faith
in them.

Of Effectual! Faitb.

So, uke the molt excellent, the greateit
worke that can be performed, God fets them
at no higher a price then hec findes faith in
them • he weighes them by that : fo much
faith as is in them, fo farre he accepts them,
fofarre he regards them. Looke in Hcb. u.
you (hall finde many glorious workes fct
downe. All the great workes that Saixfjon
did, all the workes that Dautd did, the works
that Gtdton did, the workes that Baruc did,
the workes that Mofes did, and fo along, you
fhall fee there, that there was nothing in all
thefe workes that was regarded, but their
faith : all is imputed to faith. And therefore,
when you goe about any thing, labour to fee
faith ict you aworke j and know,that as much
faith as there is in any worke, fo much God
regards it, and no further. Iacob had done
many good things, thatpleafed G o d, yet
God, when he would put a marke of his fa-
uourvponhim, when he would Qall him lf-
rael, when he would change his name, it was
for that great worke of faith, when he prayed
all night, when hee would not giue ouer,
when he would not let him goe, when hee
preuailed with God by fairh • now, faith God,
thy rtamejhdtibt edited I frael. (As if he fhould
fay) Now I will put a name of honour vpon
thee. Why fo > Not becaufc there was more
in that worke, fimply confidered, as it was a
worke: but becaufe there was more faith in
it. And it mull needes be fo : for God doth
I F not

Htb,i]

Of EjfeBuall Faith.

God accepts
the gift for
the giuer.

t not as men doe, who accept the giuer for the
gift. (If a man come to you with a great
gift, you will accept his perfon for it.) But
God accepts the gift for the giuers fake :
though the gift be neuer fo fmall, if the giuer
befuchasbdeeuesin him;, if his affe&ions
be right, if he doe it out of a right ground j
thai is, if he doe it out of a ground of faith,
he is accepted, whatfoeuer it be. Indeed, o-
therwife, whatfoeuer we doe, we may call it
by our owne name j we may fay, he is a pa-
tient man, or he is a temperate man, or thefe
areworkes ofjuflice, or workes of tempe-
rance : But we can neuer call it godlineffe,
except it rife from faith, except it come from
this ground ; becaufe indeed it is not done to
God. (Marke it) I fay, further then a man
doth a thing out of faith, hee doth it not to
God. For, to doe a thing out of faith, is no-
thing elfe, but when out of perfwafion of
Gods loue to me, I doe this thing : meerely
for his fake whom I haue chofen, to whom I
giue my felfe • one that I know loues mee ;
and therefore, though there were no reward I
for it, I would feme him. Thisisaworkeof j
faith. Now, I fay, this is properly godlines. |
And therfore, in 2 Pet. 1 . when the Apoftle j
had named Patience and Temperance, left wee '
fhould miftake, (as if hee fhould fay. There
be many Vertues of this nature amongft men
that belong not to God.) Therefore, faith
he, i^fdde Gcdlinefli j that is. Let it be fuch

T^o doe a thing
by faith, what.

\ Of Effectual! Faith.

as become •> a ^ocliy man to doe. God ineflc

is that which is done ioGod; fuch things

and fuch qualities as hauean eye and rc/ped

to him, fuch things pleafc him. What if a

man fhould doe ncuer fo much, if it pleafe

not G o d, it is loll labour. It is (aid, Hcb. i \ .

6. that Henoch pleafed God. Marke how the A-

poftle reafons : (faith hee) without faith tt is

impofiblc to pleafe God : therefore, in that he is

faid to pleafe GoD,it mud needes be through

faith. You know, it is faid, Rom. 13. wbatfo-

euer a man doth ^if it be not of pittb, and loue,

God lookes not to it • you know there can be

no loue without faith.

Confider but how it is with your felues •
If a man fhould doe any thing for you, you
know, hec may haue'many other ends, hee
may doe you many a great good turne$ yet,if
you be perfwaded this comes not out of loue
to me,nor of true rcfpecl: to me,you regard it
not, whatfoeuer it bee. If it bee but a fmall
thing, if it be done out of loue, you refped
it. So it is with God; workes that come
from faith and loue, (for thofe I reckon to be
all one) thofe he refpeds wondroufly. There-
fore we fhould learne to iudge aright of our
workes ; it will helpe vs againft that pofition
of the Papifts, and alfo againft the common
opinion of men.

Euery manthinkes that Almes-deeds, do-
ing good tothepoore, and doing glorious
things, &c, that theie are good workes,vvhen

F z as

Godlincfla
what.

Hcb.n.f.

lUm. i;#

Of EfitBuall Faitbi

Wc mull rec-
kon common

a&ions

in our calling*

to be good

workes.

Vfe 6.
To try if we
haue faith.

x.Triall. Afe»
crct pcrfwafi*
on ot'ihc
Spirit,

as common a&ions they exclude, as if they \
were not good workes : But it is not fo- y we
may doe the greate ft workes of this nature, J
and yet they may haue no excellency in them
at all.

Againe, the very ordinary workes. of our
Calling, ordinary things to men, ordinary
feruice from day to day,if it come from faith,
if it be done as to the Lerd^ he accepts them,
and they are good workes indeed. This vfe
we ought to make of it : If G o d regard not
any thing but faith, wefhouldnot bedecei-
tied in our workes which we doe.

Againe, if faith be fuch a thing, that no
workes are accepted without it, that no
branch will grow except it come from this
roote • if there be no faluation without it, if
it be a thing that is mod profitable forvs- 3
If thou fayeft now. How may I know whe-
ther I haue faith or no ? I may be deceiued
in it. When we hang fo much vpon this peg,
we had neede be fure that it be ftrong, and
that it will hold vs. I will therefore make
this prefent Vfe, in {hewing what the fignes
of this faith,and what the chara&ers of it are,
that you may learne to iudgearight,whether
that faith that fets all the price vpon your
workes, be. a right faith, or no; You may
know it by this :

Where there is a true faith, there is a fe-
cret perfwafion wrought in the heart, where-
by G o d afTures you that he is yours, and

you

ii ■_ •_

Of effettuall Faith.

you are his ; as you haue it, Ren. 2. 17. To
bm that ouercommtth) will 1 giut that hidden
JXanttab) and a white ji one with a new name wril-
ttninit^ that bee onely knowes that receives it:
(That is) That is one thing by which ye fhall 1
know whether you haue true faith or no :
Haue you eucr had any of that hidden c\ian.
nab ? (that is) Haue you had fuch a fecret
perfwaiion, which hath beene as fweet as
UWannab to you, which you haue fed on, as
they fed on CMannab, which giues you life,
as ^Mannah gaue life to them ? Onely hee
fayes it is a hidden Mannabj.t lyes not abroad,
others lee it not, but it is Mannalt that your
hearts fecretly feede on. So that, wouldft
thou know whether thou haue faith? Hath
God giuen thee fuch a ftone with a new
name written in it, that is the ftone of abfo-
lution ? As the manner was among the 'xJJL
tbenians, among the old Grecians • that the
fentence of abfolution was giuen by white
ft ones , as the fentence of condemnation was
blacke ftoncs : So (faith he) God will giue
him Rich a fecret teftimony that he is acquit-
ted, that when he is called in queftion, (as
they were, that they knew not whether they
ihould dye or liue • in that cafe, if they had
the white ftone, fuch a man was ablblucd:
So, I fay) Hath God giuen thee fuch a ftone,
with thy name vpon it ? Hath he giuen you
fuch a ftone, as you know in the fecret of your
I heart, fuch as none knowes, but God and your

F 3 felues?

Rcu

*I7.

Hidden Man-
nah.

White ftone,
whacitHgni-
iieth.

Gods manner
of working
faith.

Of Eff&uall Faithi

Alike trouble
of Spirit
in conuerfion
not neceflary
toaH,ao4why.

\ felfe*? (chat is) Hath hee euer opened the
J clouds ? hath hee euer fhewed himfelfe to
you? hath he cafta good looke vpon you ?
hath he made your hearts glad with the light
of his countenance in his Beloued ? (for fuch
a fecret worke there is of the Spirit 3 by which
God checreth andcomforteth the heart of a
man: that is his manner in working faith.
After the Law hath beenea Schoolemafter to
a man, after there hath beene fuch an indite-
ment,that he hath beene brought in queftion
of his life, when there hath beene a great
ftorme, then he comes into the heart, as hee
did into the Ship, and all is quiet. I lay, that
is his manner, he comes into the heart after
fuch a manner, and fpeakes peace to a man.)
Hane you euer found this worke in your
felues, that after much, trouble and difquict
within, God hath fpoken peace to you, that
he hath faid to your foules, / am thy falnatten?
Not that that is abfolutely required, that
there fhould be fuch a trouble going before,
For, although it be true, that he neuer fpeaks
peace, but when there hath gone fome trou-
ble, but when there hath gone fome conuin-
cingofthefpirit before, which conuincetha
manoffinne- yet this you muft know, that
ftill the promife is made to thecomming,and
not to the preparation. And therefore, if a
man be at his journies end,it is no matter how
he came there. If a man finde that he be in
Christ, and hath had fuch a teftimonie

from

Of Effectual! Faith.

from his Spirit, though he haue not had iueh
a worke of humiliation as perhaps he cxpc&s
I yet know, that the promife is made to that.
And if you haue that which the promife is
made vnto, is not that fufficient? It is true,
as I faid, you muft haue it really, you mult
haue it in good carneft, there muft goe al-
wayes a worke of humiliation before the te-
stimony of the Spirit. But miftake not : that
turbulent forrow, that violent difquiet of the
mindegoes notalwaies before. For exam-
ple ; Take two men, the one is arretted, and
condemned & brought to the poynt ofdeath,
he makes account of nothing elfe • A pardon
comes to this man, and hee is faued • there
was great trouble went before, and hee was
wondroufly affedted when the pardon came :
3ut now there is another man that is guilty of
the fame offence, and hee knowes certainly
that he fhall be called in queftion, and hee is
fure to lofe his life, vnlefTe his peace be made.
Now before this be aAed, before that indeed
he be put in prifon, before that indeed he be
condemned, and before his head be brought
to the blocke, he is certified that a Pardon is
come out for him. This man knowes his e-
ftate as well as the other, and he knowes that
he had perifned without a Pardon, as well as
the other • and he makes as much account ot
his Pardon as rhe other, and will not let it
goe for his life as well as the oiher.
Now, both thefe are pardoned, both are
F 4 fure

Simile*

Of Effectual! Faith.

Softvo'cr,
what.

i. Parr of the
Jolt voice, a
clearing of
ftSepromife f

fure of life : but there is a different manner of
Joins; it. The one man was affected and much
ft ir red before, he was put into a wondrous
afright before : The other man is convinced
of the danger, he is in as well as he, although
he be not put to that extremity of forrow,
though he be not brought to fonecre an exi-
gent as the other : So, if st man be convinced
of finne , if a man know in good earned,
throughly, what the danger is, that he muft
perifh, ifhehauenot this Pardon.- Now, I
lay, if thou haue fuch a teftimony, build . vp-
onit; For it is true, that God, before hee
comes in the foft voice, he fends a Wind be-
fore,that rends the Rockes downe,that brings
downe the Mountaines there, fo much as
makes the way platne, before hee can come
^feinthe foft voice. I fay, if the Moun-
taines be broken downe, (after what manner
foeuer it be) that is enough • doe not ftand
on that • Be fure of this, that if there come a
foft voice, thou haft reafon to beleeue that,
whatfoeuer preparations were before, which
are diners : for God workes fometimes after
one manner, fometimes after another.

But now,what is this foft voice ? that I may
a little further come to explaine that: for cer-
taine!y,if he come in the foft voice,that is D rhe
voice or'theGofpe^you are fure.But what is ir?

I take it to be this. One thing is,when there
is a clearing of the promife, (for the voice is
the very Gofpeliitfclfe;) Now, when wee

preach

Of SgSuall Faith.

preach the Gofpcll to men,and open the pro-
mifes of falu.uion, and of life, ifGWdoc not
joyne with vsnow, and cleare them to you,
by kindling a light within, that you fee the
meaning of them • except be, I fay, doe thus
joyne with vs, you iliall not be able to build
vpon thefe pi omifes. Therefore that is one
thing that God mud doe : For, though it bee
true, the Word is neere you, that you neede
not goe vp to heauen, nor downe to hell to
fetcli it, (for faith Mofcs, the Word is neere
you, the promifes arc neere,in your mouthes,
in the mid it of you) yet, except God doc fhew
thcm,as cleare as they be,you canot fee them.
As when lefm ftood by Clfary Magdaltne^ he
was neere enough ,but till her eyes were ope-
ned, fhe law him not. So Md%dr, the Well
was neere enough to hcr,but till her eies were
opened, fhc could not fee it. So, when wee
preach thefe promifes, when we lay them o-
pen as neere as we can,as neere as may be, yet
ltmuft betheworkeof the Spirit to fee the
promifes, to fee them fo as to beleeue them,
andtoreit on them. Therefore that is one
part of this foft voice, to open the Go:
vntoyou. There is another, which is the im-
mediate teftimony of the Spirit, fpoken of in
Rom. S. This Sptrit bearctb wttriejfc whh our
fpirits : when 6Wcomes,ar.d by a fecret tefti-
mor.y of the Spirit, work^eth (lich a pcrfwafi-
onin the heart, that he is a Father, that he is
a friend, that he is reconciled to vs.

But

Though the
pro mi ft s are
neere, vnlcilc
GoJclcerc
them, we fee
them nee.

Luk. 24.

i Part rfihe
foft voice, the
immediate ce-
ftimony of
GodsS
Horn. ».

Obictt,

Anf.

How to know
the teftimony
of the Spirit
fromadelufi-
on.

How faith is

wrought.

Ioluij.

OfEfeBuall Faith.

Whence lon-
ging after
Cbrlft comes.

But, you will fay, this may be a delufi-
on?

Therefore you muft haue both together :
know that they are neuer disjoyned : G O D
neuer giues the fecret witneffe of his Spirit,
he neuer workes fuch a perfwafion, fuch an
immediate teftimony, but it hath alwaies the
teftimony of the Word going with it; bee
furetojoynethem,befurethou doc not fc
uer them one from the other. So that, if yo

would know now whether yon haue faith or
no, confider whether euer God hath fpoken
this to you, or no- whether euer hee hath
wrought this worke in you. For faith, you
muft know, is wrought in this manner : The
Spirit comes, and fhewes C h r i s t to you,
and not onely fhewes you his merits, not on-
ly tels you that he will be a S auiour, not only
tels you of a Kingdome that you fhall haue by
him • but ihewes you the beauty and excel-
lencie of Christ; it fhewes you what
grace is, and makes you lone it, and then hee
fliewes you mercy : Out of this you come to
long after Christ, and to fay, I would I
had him; a man comes to loue him as the
Spoufe loues her Husband.

Now to this worke hee addes a fecond :
Christ comes and tels a man, I will haue
thee, he comes and fhewes himfelfe • he dif-
co^iers himfelfe to a man, and fpeakes plain-
ly, ( as in that place wee haue often mentio-
ned, lohn j 9.) and faith to him, I am willing

Of Sfe&ua/l Faith.

to marry thcc. When this is done on the
Holy Giioft- part, and we on our part come
torefolue to take him, now the match is
made betweene vs, and this is Faith indcedc ^
when this worke is done, a man may truely
fay, This day is filtution come to mee. Now
thou art fure that all thy finnes are forgiuen - y
now faith is wrought in thy heart. Therefore
if thou wouldeft know whether thou haue '
faith or no, looke backe, reflect vpon thine
owne heart, confidcr what anions haue paf-
fedthorow there : for that is the next way to
know what faith is, to lookc what actions
haue parted thorow a mans heart : a man may
know what the a&ions of his foule are, for
that is the benefit of a reafonable foule, that
it is able to returne vpon it felfe, to fee what
it hath done, which the foule of a bead can-
not doe.

Now let a man confider whether fuch a
thing haue pafled or no . that is, (marke it)
whether on Cbrifts part there hath beene fuch
a ceering of the promife, that thou art fo
built, that, if an Angell from Heauen fhould
come and preach another Gofpell, if Paul
himfclfe fhould be liuing on the earth, and
fliould preach the contrary, thou wouldeft:
not beleeue him. Doft thou fee the Word fo
deerely, art thou fo fet vpon the Rockc (as it
were) that thou ranft fay in good eai neit, as
the Apoiile faid in Rom. 8 . / know that neither
[prtm'ipalitteSy nor power s^ nor things prifent, r>or I
* things \

How to know
whether faith
be wrought
in vs.

Abeafttanrrat
reflect vpon
his actions, as
a man can.

How to knew
thatrhe pro-
mise is cleared
to vs.

Rom. Z*

Of Sffeltuall Faith,

The match be-
tv/eene Cbrijl
and the foule
recipiocalU

Fiue fignes of
effcfluall
faith*
I*

things to come ^ nor any thing in the world, [hail
cuerfeperate me from the hue of God in Chrift y
and that becanfe I haue his fure Word ?

Againe, when thou hall fuch a fecret itn-
prelfion ofalfurance from his Spirit, which
will not faile thee, when thou findeft this >
on G o d s part, and againe when thou fin-
deft this ad on thy owne part-, when thou
fayeft, I haue refolued to take him 5 (fpr a man
may know what he hath done) I haue refol-
ued to take him for my husband, I haue re-
folued to prefer him before all things in the
world, to bediuorfed from all things in the
world, and to cleaue to him: This I know,
thefe ads haue pafTed on Gods part, and this I
haue done on my part • when thou findeft
this wrought in thy felfe, be allured there is
faith wrought in thee : when the Law hath
beene a Schoolemafter to thee, and when
Christ hath fpoken peace,and when thou
art built vpon him againe- confider if this
hath beene wrought.

This is the fir ft meanes to try thy faith ?
but, becaule this may bee an ambiguous
meanes, a man may be deceiued in it 5 there-
fore faith doth fhew it lelfe by many other
effe&s. And therefore we will adde to this,
(which is the very thing wherein faith con-
fifts ) other lignes ; and they are fiue in
number.

Firft, a man muft know that there maybe .
many delufions in this kinde : many Hypo-
crites

Of Sfrettual I Faith.

critcs may haue great raptures,they may haue
great ioy, as if they were lift vp into the third
heauen, they may haue a grcit and ftrong
perfwafion that their cftate is good. Satan
is very apt to delude vs in this kinde, to put
a counterfeit vpon vs in ftead of true faith - y
Therefore wee will not content our felues
with this, butgiuc other markes, that will
not deceiue. At this time you are to confider,
you that come to the Sacrament, Is it not a
maine thing to confider whether you haue
faith or no ? What do you here clfc,you haue
nothing to doe with Chrift, you haue no intc-
reft in him ; and if you haue no intereft in
him, what doe you with the Elements which
reprefent his body and his blood ? And there-
fore you haue caufe to attend to it. Firft,ther-
forc,if thou find fuch a worke in thy heart,
(for if thou conclude that there is no fuch
worke,thou needed not examine further,thou
maift be fure that thou haft not faith, but i(
thou haue fuch a worke)ifthouwouldft know
whether it be really and truly, or whether it I
be a fancie or delufion, confider :

Firft, if it be true, it purifies the heart : in i.signc. True
yiSs 1 5 . 9. faith the Apoftle Peter there, God ^uh punfiah
hath put no difference bttweetevs and thern^ af- ^ s " y "'
ter that by faith Ice had -purified their hearts. \
jSoinL^#/26. 18. And thoa flialt f reach for- \ Afoa*.i8.
\$iHcnefie of finnes to thofe that Ate fazctfed
\by faith. So that this you muft take as a
Ifarerule: If thy faith bee true, it purifies
I thy

Of EfeBuall Faith.

Faith an4 re-
pentance put
together in
the Scripture,

why.

True faith
hath repen-
tance.

Faith, what it
is.

Obedience*

HeM.I.'
A Couenaat,
what.

Generall
reformation,

thy heart, it fanftifies thee. And therefore
you fee, faith and repentance are alwaics put
together. Repent and beleeue : for they are
neuer disjoyned. If thou find the worke of re-
, pentace be not wrought throughly & (blind-
ly in thee, if thou finde thy heart not purifi-
ed, if thou be not fan&ified, if there be not a
fan&ifieddifpofitioninthee, be fure it is a
delufion, it is not faith : or, if faith be (as you
heard heretofore) a taking of C h r i s t, not
as a Sauiour onely, but asa Prieft s and not
asaPrieftonely, but as a King too, it muft
needes be that there muft be reall obedience,
or elfe it is not faith, thou haft not taken him:
If there be nothing but a meere aflent, as the
Papifts affirme in another cafe ; For faith is a
taking otckrifl, and a giuing of our felues to
him againe •, fo that there is a match, there is
abargaine,aCouenantbetweene vs, as hee
faith in Hth. 8. 8. / will make a New duenant
with them. Now a Couenant hath two parts :
If God doe this for you, you muft doe fome-
what on your part, you muft loue him,and o-
bey him. As in a Marriage, the Husband
doth not onely take the Wife, but the Wife
alfo takes the Husband. If faith bee fuch a
thing as this, there muft needes be a generall
reformation of the life, or elfe it is certaine
thou haft not taken him.

Therefore know, that as there is a lively
h$pe, fo there is a liuely faith : And when it
isfaidtobealiuely faith, it intimates that

there

Of Sffetiuall Faith.

there is another, chat is a dead faith 5 that is,
There is a kiflde of belceuing, a kindc of ta-
king c£/7/f, akindcofgiuinga mans fclfeto
him : but yet, (nnrkcit) faith he, it is fuch a
one as breeds no life in thee. Marke, if thy ;
faith be fuch a faith as hath brought Chrsfl to 'ChriftdweU
dwell in thy heart, foas the foule dwels in ££{2*
the body, if it be fuch a dwelling in thy heart in the body.
that there be life in thee : for Chrtfl, when he
dwels in vs, heads the foule, as the foule ads
the body : As the body now, when the foule
is there, is able to moue, is able to ftirre, is a-
ble to doe any thing : So the foule of a man,
it fals to the duties of god'inefTe, and new o-
bedience, to all good workes - y it is ready (as
the Apoftle faith) te euery gtod rverlee^ it is j
nimble, and ready togoe about thcm,youare \
aliueto righteoufneffe. Hath faith fo brought |
Chrifi into thy heart, that be Hues in thee, as I
he did ill /W, that thou can ft finde and fay j
truely, I&mdeadtofinne, &r*dlit*ctortghttouf-
nefie? That thou haft mortified the decdes
of the body by the Spirit, that thou fin Jell
another life working in thee •, except thou
canft finde this, it is not true faith : for true
faith is fuch as brings Cbnfl to dwell in thy
heart, and he dwels there when he rev
thyfpirit; as it is, I fay 57. 13. 14. / dwell m
the high Heauens^ and with him a'Jo that is of a
cthtrttefpfit) tore vine the Spirit of the humble ;
that is 3 h< neuer dwe!s,but he giues life. And,
ifthoufi.jJenotihchalifein thy felfe, con-
1 elude

9 6

Of EfeBuall Faith.

Simile*

How tokaow
ifChriftdwcll
in iheheaiu

i elude that thy faith is not good. And this

you ought the more to markc, becaufe many

; thoniands feeme to take Christ, and to

doe much, and yet for all this, they haue not

j life all the while.

Take two graks, it may be there is incifion
madein.bo:h 3 both may be planted, as you
often fee in Plants, after they bee planted, if
you would know whether the grafting bee
true or no, if you cornea while after, and fee
one of the grafts dead and withered, you fay
this grafting was not good, or the ftocke was
not good, fomewhat was amifle : and if you
finde it to bud, and that there be life in it,
then you fay it was grafted indeed, the graf-
ting was good and right. So when a man
comes and takes Christ, if thou fee thou
be grafted,if thou find thy life to be the fame,'
if thou finde thou art no more able to pray,
nor no more able to doe any duty then thou
waft before, that thon liueft in thy lufts as
much as ewer thou didft, thou haft not that
new heart, that new fpirit, and that new af-
fection which the Scriptures Ipeake of- bee
fure then, that thou art not grafted : for if
thou wert grafted aright by faith, (for it
is that which grafteth) there would bee
life.

When as the graft is taken out of the for-
mer Tree, it beares no more that fruit, but it
Hues, and beares another fume 5 Therefore
confider if this be fo or no : and that is the

reafon

Of Effectual! Faith.

opeacd.

Biptifin^
what.

rcaionot that aniwer o£ rbthp to the Eunuch
in the 8. of the t^icls^ Vcrf. 37. The Eunuch
profefled to beleeue, and would haue bcene
baptized. Saith Pbsltp, thou mayeft, tftb$u
he U cue with all thine kcatt. Thou may eft
thinkeit is nothing . but it is a refoluing from
time to time to giue vp thy fclfe to be cbrifl*
feruant, to take his yoakc, to weare his Liuc-
ryand his Badge. Now Baptifmc is but a
feale to confirmc and teftifie this to thy felfc,
and to the World, that thou haft giuen thy
fclfe to C h r 1 $ t : faith Phdtf^ take heede
to thy fclfc : if it bee a falfe taking, thou
maift not haue him, but if thou beleeue with
all thy heart, thou mayeft be baptized. Sol
fay to men, there is a kinde of taking Chrifl^
when a man takes him with fomepart of his
heart, when herefoiueth,I confefTe it is good,
I haue a prefent difpofition to it, it will ferue
mc for fuch a turne • I am afraid of Hell, it
f will deliuer me from that^ in fuch an exi-
gent, in fuch a croflfe, in fuch a trouble, that
I will come vponme, it will free mee from
'that: but this is not enough 5 but, if thou
(beleeue with all thy heart, that is, when
thou haft fummed and reckoned all toge-
ther, allreafons, and all objections to and
-fro, thou refolueft altogether to take him in
allrefpe&s.

Againe, when all thy heart fhall come in,
that is, when the vnderftanding of a man is.
My perfwaded of thefe promifes, that they \L£l cm '

G are I

Taking^

deceitfully.

To take Cbrlfl
with the

9 8

OfSfftSmliFattb.

A&.y4.I7,x9<

are true, and that it is beft for him to take
Christ, if the perfwafion be good, and
the will follow : for that you may take for a
lure rule, there is no man that is fully periwa-
ded, and convinced euery way that iiich a
thing is bed, but the will wiil follow. It the
mind be righr,the wiil will follow, and if the
will follow, oe (iire the affc&ions wiil follow.
For, if a man wils a thing in good earne(l,and
relbiue, I would haue it indeed, then his de-
fires will come andbeearneft-, andifheebe
in doubt, feare will come-, and if any thing
hinder, anger will come and thruft away the
impediments: and if he get the thing, there
will be reioycing • and io all the affeclions
wiil follow-, and then certaineiy, a&ion and
endeuour will follow. There is no man that
defires a thing earneftly, but where the affe-
ctions are ftrong and bufie, action and ende-
uour will be anfwcrable. Now, if thou take
Christ with all thy heart, that there is no
referuation, that it is not done by halues,
thw-n thou mayeft haue him, and the fruites,
and all the priuiledgesby him 5 foasthou fhalt
be /aued by him. Confider whether this be
done, or no.

When we preach faith, you may fee what
it is in ^Affs j.t. #7, 18. Marke what the
mefTage was that Christ fends to Paul,
nothing but to preach faith; but what was
that ? S nth hee, to turne men from the porter
of S*tav z to God, to tttrtff men from dark*tfic-t

Of Sff&uall Faith.

to light. That is, to caufc them to for/akc
their iormerwayes of darkneffe, that they
haue becne ledde into by the Deuill, and to
turne them to G o d, tofeeke him. So that
then a man is laid trucly to beleeue, wlrcn his
heart is turned to God ; that is, when a man
before was giuen to this pleafure or to that
plcafure and commodity, his heart was wed-
ded to it, hee would haue aneftate in this
world, and hee would haue credit in the
world, and he would haue place with then,
and he would be fome-body in the flefh - y his
heart was let on thefe things,he wouM follow
them.

Now faith is nothing but this, wee come
and tell yon that Cbrift is offered • if you will
be content to let all thefe things goe, and to
turne your hearts to him that the whole bent
of a mans minde is turned the contrary way,
andfet vpon Cbnft, this is faith indecde,
when there is thi* generall turning of a mans
minde from thefe things. Therefore know,
that faith in Christ, and coiletoufnciTe,
cannot (land together. When thy mind go-
eth a whoring after thy wealth, what haft
thou to doe with Christ? That is not to
take Christ. For, to rake Christ, is
to turne the nainJefroni thefe things to feeke
him.

Againe, if thou wilt hane praife with men,
thou canft not beleeue and luuc that too •
it is impoflible. And lb for any pleafure, for

G 2 any

To rurne to
God, what.

Faith, and the
defire of latu-
fyingluftsj
cannot fiand
together*

100

Of EfiBuall Faitb.

let. $♦

Men dccciuci
in tbc definiti-
on ottaithe

Try faith, as
wc doc other
things.

Simtlts*

any luft : doft thou thinke to follow thy plea- '
fure, to feeke that, to fatisfie thy flefh,. and
to haue Christ? No, it is another kinde
of takiug,; and this is not done with thatj
fleightneife as they did, Jeremy 3 . 7$u turned
te me (faith the Lord) f eigne My, a* d not with \
allyoHr hearts : but it is to turne in good ear- '
neft,to turne toGoo vpon found ground,
therefore now let vs come to the examination
of this.

Now, if we were not miftaken ink, there
would be no queftion of this : we thinke that
faith is nothing but a perfwafion that our
\ finnes are forgiuen, a perfwafion that the
promHes are true,a perfwafion that the Scrip-
ture is true, a perfwafion that Chris t dy-
ed for my finnes : And thence it is, that men
are apt to be deceiued in it: If they tooke
faith ask is in it felfe, a marrying of our:
felues to Christ, with all our heart and j
affe&ions, whenhee hath giuen himfelfc to-
ys, as in marriage, and we are giuen to him, j
in doing this wee fhould neuer bee decei-i
ued.

If thou wouldeft know now if thy faith bee
right, examine it as thou wouldeft examine
another thing.

If you take Wine, if you would know
whether it be good Wine, if you finde it flat
and dead, if you drinke it, and it heates you
not, it warmes you not at the heart, it quic-
kens you nor, it reviues not your fpirits j you

will \

Of Effettuall Faith.

101

will uy, ic is naught, if it were ^ood Wine
I it would doe this.

If you come to lookc on Plants, if you find
j there no fruite, nor no leaucs, you lay, this
Plant is dead. *

So take a Iewcll, and when it comes to the
Touch-ftonc, or any way that you try it • yon
Jay, it is faire, but it is a counterfeit Icwell,
it is a falfe Diamond , or whatioeuer it
be.

It you come to take a dramme of Phyfickc,
if you take a Drugge, if it doe not worke :
Take Leaucn and put it into your Dough, if
itfowernot the lumpe, you fay, it is dead
Leaucn, it is a counterfeit thing :

So I fay, If thou finde not in faith this ef-
fect, this operation vpon thy heart, that i:
workes not this generall change in thee, that
it fires not thy foule with loue to Christ,
if thou finde not lite in it, and that it bring
forth fuch fruites, if thou finde it not grow,
that it put another tafte vpon the whole foule,
that it kfcuens it throughout -, know that thou
art deceiued, reft not in it, call it away, get
a right faith, fuch as will not deceiue thee.
But I cannot (land vpon this. This is the firft
iigne of eftedhiall faith.

Before I come to the fecond thing, know
this, (by the wjy) you that receiue the Sa-
cramenr, Thar,if you be vnworrhy receiuers,
you cannot doe your fe^ues a worfe turne,
i then to offer to come to the Sacrament with-
1 G3 out

Di^rdlionfor
application to
the Sacra-
ment,

ic:

. . . g" — .

Of Effect ua II Fatth.

Rule* of exa-
mination be
foie and after
the Sacrament

Where Cbrlft
dwels indeed,
he giues po-
wer againft
finne.

Phil. 4, Xi«

out faith, to prouoke God more, to cate and
drinke your owne damnation. Now examine
your felues by fuch rules as this : If yon haue
changed your life- If you haue receiued it
herecofore, and continue (till in your finnes ,
If you fay, it is true, I haue done ir,I haue re-
turned againe to my gaming, I haue returned
againetomy fwearing, to my loofenefle, to
my company-keeping • but yet I had a good
meaning, I intended it at that time, well,
that is not enough. If thou hadft faich, thou
wouldeft doe it indeed • doe not fay, I had
a good meaning ; for, if thou hadft faich, it
would not onely worke a good meaning in
thee, but it would worke power in thee to
doe this, that thou wouldeft be able to mor-
l tifie thefe affections, it would worke a reall
and an eftedhiall change in thee. Confider,
how faith doth it : faith takes Christ;
when you haue taken Christ, as foone as
euer you haue him, he fends his Spirit into
your hearts, and the Spirit is able to doe all
thk i and doth as Saint Paul faith, when hee
had Christ once, lam able to doe all things,
through Chrifttb at ftrtngtkws mec_j. So cer-

tainely, when thou haft Christ, as thou
commeft to take the elements of Bread and
Wine, if thou hadft taken him indeed, thou
won Idft be ft rengthned to doe all things,thou
\rouldft findethy heart able to doe this, thou
fhouldeft finde a change in thy heart, that
thou wouldft doe it without difficulty, thou

wouldft

Of SffcSuall Faith.

10]

wouldeft findc thy felfe turned and changed,
thou wouldft liaue new attentions, and a new
life. And ifthou doe not findc this, know
that thou haft nothing to doe with the Sa-
crament, know it before-hand,and know that
thou haft had warning giuen thee, that thou
receitieft vnworthily, and art guilty of the
body and blood of C h r i $ t • that is, thou
committed filch a finne as thofe did that kil-
led Christ.

What was their finne that killed him ?

They defpifed him,they mocked him,they
knew him not to be C hri s t, they made no
account of him 5 their greateft worke in kil-
ling him, was, they defpifed him, they moc-
ked him : So thou commeft and art bold
with him here, it is a defpifing of C h r i s t :
If thou didft reuerence him, if thou didft
feare him,ifthou didft tremble at him, if thou
didft know him to be fuchaone as he is^thou
wouldft not be bold to doe it. And therfore 3
ifthou wilt venture vpon fmall grounds to
goc on in finnc,and yet come and receiue the
Sacrament, the Apoftle faith, thou art guilty
of the body and blood of Ckrifl : that is, thou
committed a finne of that nature, and there-
fore looke to it.

Secondly, ifthou wouldft know whether
thy faith be true or no,coniider whether thou
haft this conferment of it, the Spirit of Pray-
er : for wherefoeuer there is a Spirit of faith,
there is alfo a Spirit of prayer : that is,(marke
G 4 it,

To be guilty
of the body 3c
blood of Cbrifl,
vtluc.

2. Signe. A
Spirk of
Prayer*

104.

Of EffeBuall Faith.

Spirit of adop

tioa 3 wlvK,

Gal, 4.^

it, and you fhallfce the rcafon why I deliuer
this to be a figne of faith.) Faith, you know,
is wrought in vs by the Spirit of Adoption.
Now what is the Spirit of Adoption, but the
Spirit that tels you that ye are ionr.es? as in
Gal. 4. 6. So many as are finnes, receiue thc~>
Spirit of fonnes. Now whcnfoeuer the Spirit
tels a man he is a fonne • that is, workes faith
in his heart, the fecond thing that the Spi-
rit doth, it teacheth him to pray : and there-
fore thole words are added,that you cry Abba
Father : that is, the Spirit neuer doth the
one, but it doth the other 3 if it be the tefti-
mony of the Spirit. And therefore this is the
fecond figne: If thou haue fuch a perfwafi-
on that the Spirit haue ipoken to thce,if thou
wouldeft know whether this be a delulion or
no, thou (halt know it by this : If thou haue
the Spirit, it will make thee able to cry \_Ab-
bi Father, it will make thee able to doe two
things.

Firflr, it will make thee able to cry • that
hey tlia.ll be earned prayers which thou ma-
keft ; thy prayers (Tiall be feruent ; they were
cold before, thou earned to performc lip-la-
bour,thou earned to doe the duty , to performe
it, perhaps cuery day ^ butalas 3 what prayer
was it ? This fhall make thee cry.

But againe, which is the maine,not onely
(b, but thou (halt fpeaketohim, as to a Fa-
ther: that is, thou fhalt goe to God, and
jlooke vponhim as one doth vpon a. Father,

ThcSpJiitof
adoption ma-
kethvs,
I.
Earntftin
Prayer.

Bold ami con-
fident.

Of SfeHua/I Faith.

105

obua.

as one lookes vpon one whofc loue he is furc
of, ofwhofefauoui he doubts not, one chat
hee knovves is rcadie to heare his requefls.
It mav bee thou haft prayed before, but not
to him as to a Father ail the while, that is
the worke of the Spirit- if it euer glue
thee teftimony of thy lonncfhip, it will make
thee pray feruently, and it will make thee
pray to GWas to a Father : that is to be made
able to pray.

But, you will fay, cuerybody can pray:
Is that fuch a figne,is that fuch a diftingui fil-
ing marke and character, to bee able to j
pray ? j

My brethren, benot deceiued ink : you ji n f m
muft know, that prayer is not a worke of
the memory- or a worke of the wit. A m in
that hath a good wit, or a ready invention, or
a voluble tongue,may make ^n excellent prai-
cr, in his owne efteeme, and in the efteeme of
others, but this is not to pray. Prayer is the
worke of a fandifiedhearc, it it the worke of
Gods Spirit : 'There is a double prayer, R
8. there is one praier,which is the voit e of
owne fpirit •, there is a fecond praier,which is
the voice otGods Spirit in vs : that is, when
the Holy Choft hath lb fanAificd the beait 3
when hee hath put it into fuch a whole-
frame of grace,that the bean comes to fpeake
as it isquickned, as it is a&cd and moued
from Gods Spirit. Now, faith the Text
there.G^/ knows the voice of his own S pifit :

1 for-'

True Prayer,

8.
Prayci double.

The voice of

piritin
vs, what

io6

guefl.

How to know
the yoycc of
Gods Spiritin
our prayers.

Wicked men .
come to God
as a granger,
the Saints 4 as
to a friend.

OfSjfetfuall Faith.

for that makes requcfts according to his will,
he hcares that prayer : But now the prayers
which are made by the voice of our owne fpi-
rit 3 he knowes not the meaning of them : that
is, he hearts them not, he hearkens not to
them. Confider whether thy prayer be fuch
orno; coniider whether thy prayer bee the
voyceof Gsds Spirit in thee.

But thou wilt fay. How fhould I know
that ?

Jhou fhalt know it by this,as I faid before,
Doft thou come to him as to a Father ? Ano-
ther man prayes toGoD, it may be, all his
life, buthee comes to him as to a ftrangcr-
yea, fometimes he may be very earned, when
it is no prayer, but when he is put to an exi-
gent, he may be earned, as a Thiefe is ear-
ned with the Judge to fpare him ; there may
be much earneftnelle, although this may bee
farre off from prayer. But canft thou come
to God as to a friend ? Canft thou come to
himastoonewhofe fauour thou art allured
of? Canft thou come to him as to a Father ?
Except thou canft doe this, know that he re-
gar deth not thy prayers.

And this, me thinkes now, when we confi-
der, we fhould not deferre our repentance,
and thinke with ourfelues,I will repent when
I am ficke, I will goe to God in the time of
extremity. Well, it may be thou maift doe
it ; but alas 5 canft thou come to fpeake to God

now as to a friend.

when as thou haft beene a
ftranger '

Of Sfettuall Faith.

107

ftrangertohim, and he ro thee, all thy lite?
Certaincly thou canfl: not. And when rhou
commeftand prayeft: earneftly, when fome j
great croflfe is ou thee, in Come great exigent, j
in the day of death, in the time of thy lick- j
nefle- know, that though thou pray neuer
lb fcruently, although thou adde failing to
quicken it, yet it is doubtfull whether it bee
acceptable prayer at all in that exigent. The
Scripture giues it another tcrme, in Hcfcaj.
14. Saithhc, T»u frayed net te me with your
besrtfy fat y$ub$tvledvpon your beds : it came
not out of any loue to mee, nor from any
change of heart, it came not out of a holy dif-
pofition in you. Therefore you praied not to
mee, when you howled vpon your beds : that
is, as if hee fhould fay, they were no more
but howlings. Will not a dogge, or a bc-aft,
or any other vnreafonable creature,when they
are pinched, when they are in cxtreanmy,
will they not cry, will they not moane for
helpe? Your prayers were no more, they
were but howlings vpon your beds. And what
were they for? They were to bee deliueied
from the prefent affliction, they were to haue
Wine and Qyle in that great dearth that was
vpon them : And fo in thofc caies, your ear-
ned prayers are but howlings vpon your bed.
And therefore rhinke not that this is prayer,
be not deceiued m it. And thenore it is the
manner of the Saints, if you would know
it, when they come to pray,they come boldly

Hofeaj.i^
opened*

wf] Of EffeB ual l Faith.

Eph 3.7.

5. Sign e of
faiih: Peace*

Room* u

toGoDj they come boidly to the Throne of
Grace, as the Apoftle faith, Efh.^ 7. Bjfatth
we bane botdvejfe, and entrance wtth confident^.
Another man hee prayes earneftly, but exa-
mine his heart, and he mi; ft needes lay, In-
dcede, GoDisaltrangertomee3 1 cannot be
confident • it may be he heares me, it may be
he heares me not. Whereas we are required
to lite vp pure hands in euery place, without
wrath or doubting y we are required to come
with boldneffe : And know this, that if o-
therwife thou pray morning and nigtit, if
thou make nener io many prayers, from day
today,ifthoubeneuerlb conftant in them,
God regards them not, hee takes them by
weight, and not by number > not by labour.,
not by earneftneflc,which is a thing that may
come from the flefh. If thy prayer come from
his Spirit, he accepts of it • if not, be fure it
is no prayer, and if theie be no prayer, there
is no faith.

Thirdly, if thou woutdeft know whether
thou haft faith or no, coniider whether thou
haue peace : for faith pacifies the heart afwell
• as purifies it, as the Apoftle faith, Rem. 5.1.
\Being jusftfiea by fattb. wee baue peace with God.
Now, ifthouwouldeft know whether thy
faith which thou haft be right or no, confider
if there be peace there : Haft thou that peace
that pafteth al vnderftanding? You know now,
if a man were in debt, and were ready to bee
caft into prifon, andfawnot how he fhould

efcape-

OfSfeBualTPaitV.

109

cfcape, and one fhould promke him an hun-
dred pounds, which would deliuer him; if^
he belecuc this friend, he is full of peace and
quiet : if thou belecuc thy pardon to be good,
there will be peace.

But, you will fay to me, there is many a
man hath peace, who hath no faith.

It is true : But I would aske this Queftion
concerning this peace : Is it a peace that
comes after VVarre ? Haft thou knowledge
of that enmity betweene God and thee? Haft
thou had the fenfe of it, and after this haft
thou bcene reconciled againc ? Is it f uch a
calme that followed aftcraftorme going be- \
fore ? As I faid before,whcn it hath oeenc al- |
waies fo with thee,whcn thou haft had peace,
and there hath beene no difference with thee,
ccrtainely this is not peace, this is a blinde
peace, when a man is at peace,not becaufe he
hath cfcaped the danger, but becaufe he ne-
uer faw the danger, becaufe he faw not what
danger there was. Hence it is 3 than many
men, yea many thoufands ofmen, Hue peace-
ably all their liues, and dye peaceably. Alas,
the rcafon is, becaufe they were neucr ac-
quainted with the Dodrine of luftihcation,
and of Sin£tification,thcy are ftrangers to it-
and hence it is that they die with as much con-
fidence as the beft Chriftians, they haueno
more trouble then holy men.-for this is all one,
to be fure that I am free from a danger, and
inot to know it - 3 both breed alike confidence.
1 Againe,

OHiU.

Anfi

Oj SjfeBuali Faith.

Againe, kn«w chat there may bee peace
built on fancy, inch contentments as a man
may find in a pleafant dreame,he is as ftrong-
ly perfwaded as the waking man : So many
hypocrites, that haue had iome trouble bc-
fore,and come to haue lome peace afterjthey
thinke it fure, when it is built vpon a falfc
ground,and not vpon the fure Word. There-
fore confider whether it be fuch a peace as is
well built, whether it be fuch a Peace indeed
that cafts out Satan, and thou findeft fome
affaults made by him againe. For, be thou
allured, if it be true peace, if Satan bee caft
out, he will not let thee alone, thou fhak bee
fure to haue thy peace troubled, he will make
many rebellions again ft thee by the flefh and
the world: And therefore if thou finde all
quiet, that there are no fuch aflaults in thee,
that there are no troubles or attempts made
on thee, be thou affured it is counterfeited
peace : But ftill keepe this, that if there bee
faith, there will be peace • that is, the heart
will be at reft, it will be quiet, there will be a
certaine fecurity in God.

See it in other things. Take faith in any
thing elfe,and you fhall fee, fo much faith, fo
much quiet in you. For example, Hannah^ in
i Sam. i. is. when her petition was grarted,
that (he belecucd it, faith the Text, fhe went
away, and tooke meate, and lotkca no mor^j
fad. That was an argument that fhe belee-
uedj flie tooke meate, and looked no more

fad

Of SjfeBualJ Faith. HI

pfai.3.

lad. Take Mofe< at the Red S.a, £ A *</. j 4 . Exod.
you fliall findc that the people were all trou-
bled and dii quieted, and that they knew not
whar to doe : But (marke how Mofts carrierh
himfclfc) Moja was quiet, and flood itill, he
wa> not troubled : And why ? Becaufc he bc-
leeued, and they did not • it they had bclec-
ued as well as he, they would hauc becne at
reft as well as hec : (Marke what hee faith)
Stand ^tU amdfee tbejaluatton of the Lord : and
the Lord will fight for you -, and therfore fcare
not : As if he ihould lay, If you did but bc-
leeue, you would be at quiet,you would ftand
fti l,you would not feare,you would not haue
your (oules troubled. So,I fay,fo much faith,
lb much quiet. Looke vpon Dautd, in Pfal. 3 .
when he fled before ^bfolon, faith he, Tb$a
art mj Buckler, &c And therefore / laid mc_j
dervne to rtft and flee ft .- that is , I was as a man
that flecpes quietly. One would thinke that
that was a matter that would breake a mans
flcepe, when he lay in that danger, that if 4-
chitopheCs councell had taken effec"t, hee had
beene deftroyed : and yet now .faith he, I laid
me downeand flept : as if he fhould fay, This
is an argument of my fa'rh, my heart is at reft
and quiet, lb that I can flecpe quietly with-
out ftirring. And io Paul fee how hee ac-
compts it, howhebehaued hiruielfc, when
Goa told him that he ihould a p oca re at Rome
before Ctfdr he knew tha: he fhouM be deli-
ucredfrom Ship-wracke: and though forty

men

A twofold

peace*

Of EjfeBuall Faith.

men had bound themfelues with a curfe, that
I they would deftroy him, and hee was told of
k,yet he made no great matter of it,but faid,
Goe andcarry this young man to the Cap-
taine. So, con fider whether thy heart be qui-
et,and reft vpon Gedov no : for fo much faith,
fo much peace : as in particular,fo in generally
for matter of affurance • know, that there is a
double peace or affurance : One peace that a-
rifeth from the confidence in the creature,
when a man thinkes he is ftrong in his wealth,
when he thinkes he is at reft. The other is
from affurance in G o d 5 I know that he will
I be as good as his word • / knew whomlhauc^
trafied : Let fecurity be built on this ground,
and the more fecurity , the more faith.
Thcrfore examine thy faith by peace.
I fliould adde fomewhat more in
this, andfomc other fignes,
which I muft referue
votiUthjencxt
time.

FI^JS.

Of EffeBuall Faith.

EFFECTVALL

FAIT H.

The fourth Sermon.

I. The ss. I, 3.

Remtmbringjour efftttuall Faith, $c.

HE third Chara&er of
Faith, which I named in
the morning, but did not
fully finifli, is this ; If we
haue juftifying faith, then
we haue peace.. In this we
fhould take heede. As it
is a great mercy to haue a true and found
peace j fo to haue a peace not well bottomed
is the greateft judgement in the world . when
God giues vp a man, that he llnall be fecure

H and

Thethirrf
marke of faidi,
ltbrinji
peace.

ic>4-

OfSffectuall Faith.

and at reft, that he fhall nothauehis minde
occupied about finne, or about matters of fal-
uation - y I fay, it is a figne that fuch a one God
hates : if it continue ib with him, it is a figne
c;^ will deft roy him. But yet peace of con-
fcience, vpon a good ground, is a figne of
faith • as I fhewed in CM*fts % Hanndb^ Dt-
utd^nd the reft. So far re wee went in the

morning

Now you muft know, that all thofc inftan-
ces that we brought you, that where there is
faith, there is peace and quiet - they were
not onely for relemblance, to (hew you, that
as it is in thofe other things wherein wee be-
lecue, fo it is in the maine • ( as yon doe not J
beleeue any particular promife, except you
haue fome quiet in your minde after it •) but
likewife to fhew you whether that peace bee
good or no, whether that faith be fure or no.
For if you beleeue the maine, certainelyyou
will beleeue the lefTe. Therefore confider
with your felues 3 (wee will inlarge this figne
fo farre) If thou wouldeft know whether thy
faith be good or no, whether thou haue peace
indeede concerning the maine 5 Confider
with thy felfe, whether thou art able to be-
leeue thofe promiies which concerne thofe
particular things which thou haft daily vfe of.
For there are many promiies which thou haft
vfe of continually in thy courfe : thou haft e-
ucry day fome occafion or other of trufting
God : See in thefe how thou, doeft beleeue,

whether

Of efftftuall Faith i

ICM

whether thou haft peace, and know, that if
thou haue not peace in thde, it is a fignc thou
haft not peace in the mainc. I will name but
one place for it : Lookein Ph/L 4. 6. In no- 1 PhiU.*.
thing be carefull.but in all things let your requefts I °P« nC(i -
be made vnto God : o<*Wthen, faith he, The '
peace of God which pafieth all vndcrfiandtngfiall
freferne your hearts and mindes in Chrifi leftu.
Marke the oppofition J faith he, //; nothing be
carefully when matters of trouble come, when
erodes come, when great bufinefles come,
wherein thou knoweft not which way to
turne thee, (faith hee) in fuch a cafe be not
thou carefull • doe the thins;, thou muft haue
fo much care as to fet thy head aworke, as to
deuife what to doe, and to fet thy hand a-
worke to aft it ; but let there be no follicitude
to difturbe and difquict thy affe&ions with-
in. Let thy requeft be made knotvne to GOD;
then, the peace of G D which paffcth allvnder-
flanding , Jhall keepe thy heart and minde in
Chrifilefta. As if hee fhould fay, if thou be
not able to doe this, it is an interruption of
that peace,it is a contradiction to that peace,
which paflfeth all vnderftanding, that keepes
thy heart in communion with Christ:
if thou be not able to caft thy care on him
for other things, that peace belongs not to
thee. Where there is a fecrct intimition,
not but that men may haue this peace, and
be inordinately carefull, but ordinarily it is
. not fo. He fpeakes not of fuch infirmities as
1 Hz the

i\6

Of Efe&uall Faith,

Mat,*.

I0W3.1*

the Saints are fubjcft vnto by diftemper, but ]
of an ordinary courfe.

Confider now, what thou doft for the |
things of this life : Saith Christ, Matb.6. \
oh you of link faith ! Why fo ? What was!
the figne of a little faith ? Saittv Christ,
Doeftthouthinkethathee will clostbe tbc^j
gr,t]Je of the ficld^which to dayk, And to mor-
f ow is ctft into the Oxen? Doeft thou thinke
that he will prouide for the ^ong Kautnt that
C4ffvp*nhim>'dn& wilt thou not beleeuethat
he will doe fo for thee ? If thou doe not be-
leeue this, thy faith is nothing. If thou be-
leeue little, thy faith is little. Confider that,
confider how you carry your felues for the
things of this life \ doe you thinke that God
will doe the maine,and will not doe the lefTe?
Doe you thinke that he will giue you Cbri& y
and will he not giue you other things ? The
fame faith, that takes hold of the maine pro-
mifc, is it not ready to take hold of the lefle,
and to depend vponit ? God is able to doe
thegreateft, and is hee notable to doe the
lefTe ? Therefore, I fay, in fuch a cafe, as
Christ faith, lob. 3 . 1 2, to Ntcbodemus,
If (faith hee) / come And tell yon if earthly
things^ Andyoubtletucmenot y how would you
beUcue, tfl fhould till you of btancnly things $
Sol fay, if you will not beleeue, G o d con-
cerning earthly things, when hee promifeth
thefe, how will you beleeue him for the
greatefi matters of faluation > How will you

beleeue

Of effettmll Faith.

n 7

beleeuc in him for the giuing of C h r i s t >
How will you belecue in him for the raifing
of you vpatthelaft day? Therefore, confi-
der whether you be able to doc this or no :
and know, that if there be faith, if you haue
faith for the maine, you will haue faith in
particular cafes.

As for exmplc, to giue you fome inftance,
Gen. 24. 7. when ^Abraham had a particular
occaiion to (end his fcruant to get a Wife
for lfaac • faith the feruant, Suppofetbe woman
will not come with me : See now what k^4 bra-
hams anfwer was : That God which tooke mcs
from my Fathers Houfe^ and hath made me ma -
nj promt fes before % (that is ; God, that hath
done the greatcft matters for me, that hath
promifed me the blefled feed, in which all
the Nations of the World fhall be blefled • ■
doeft thou thinke hee will not helpemee in
fuch a particular ? ) hee will fend his K^ingdl
before thee , and will certainely giue thee good
fstccefi.

Confider what you doe in fuch cafes as
thefc : thefe are things which you haue
continnall vfe of- you are put many times to
fuch exigents, that you fhall haue fomewhat
to truft God for, and you will be tryed in
it.

So likewife Peter ', that trufted G o d for

the maine, when it comes to the particular

cafe, that hee is bid to lanch out into the

jdeepe, when hee is commanded to draw

__ H 3 OLlt

Gen, 14, 7,

Of ~£fectuall Faith,

4. Sxgnc of
effectual faith.
To hold out itt
clcauingto
Chrift. ,

\lo hold out
iwp)ycth3«
things.
I.
Toclcauc con-

ilatitly to

Chir.ft; which

kouc ca»ciot»
shauakcCfrr&

out the Ship and to goe a fifhing y although
he had no hope to doe it, hee trufted in thole
particulars, that Christ would not faile
him : when he bade him goe vpon the water,
he trufted that he would luppurt him. Take
DaM,fce how he trufted in God, how many
ocegfions had he to truft on him? As it is
true for the maine • fo for the particulars. So
Pdul, did not he truft Go d for his mainte-
nance ? See in his Epiftles, how carelefle he
was that way. So it is with all the Saints.
Confider what you doe in thefe things : See
whether your hearts bee at peace in thefe
things ^ whether you truft in God, or no,
fo that your hearts arc at reft, that you can
fit ftill, and commit your care to God y if fo,
itis a good argument that you reft in him for
the maine. So much for that. *

The fourth figne or Chara&er of faith, is,
To hold out .• and that you fhall fee in thefe
three branches.

Firft, when it fhall cleanc to C h k i s t
conftantly.

Secondly, when it will take no denyall.

Thirdly, when it is content to waite in
prayer, and not be weary and giue ouer.

I (ay, if you would know whether your
faith beeffe&uall, you fhall know it by your
holding out, whether it cleaue conftantly to
Cfoift. If thy raith be ineffe&uall , (as you
haue heard the laft day) it comes either from
mif-inibrmation, (you know not what ChrtH

is,

Of Sff Snail Faith.

is, nor what it is to take him; you lookc for
other things from him: when you fee what
it is, if your faith be not effe&uall, you will
goe backe : ) or elfe you take him out of
fcare,oroutoflouetohis, and not to him 3
or elfe out of falfe and (lender grounds. Now
if you would know whether your faith bee
fuch a faith or no, confider if it hold out, if it
cleauctohim.

If thy faith come of mif-information,whcn
thou haft experience of Christ, when
thou feed what hee requires at thy hands,
when thou ronfidereft and vndcrftandeft
what he puts thee to, there is an end, thou
giueft oucr.

If thy faith come of feare - y as foone as the
ftot me is ouer, as foone as thofc troubles in
minde, thole diftjuiets in confcicnce are paft,
there is an end, thy faith cleaucs to C h it 1 s t
no longer.

If faith come out of loue to his, of loue to a
Kingdome,nothingbut Hell and Hcanen and
fome prefent commodities that moue thee •
when better things are offered , that are
more prefent commodities , there is aH end
ofir.

Ag4ine,ifitbeout of falfe, (lender, and

flight grounds ; when ftronger reafons and

objections come, that faith ceafeth likewife.

But now then, when thou findeft that thy

I fiith holds out, when all thefe are paft, when

jail thefe are taken away, when the feare is

H'4 gone,

i.Oticofmir*

inforautioa.

x.Outoffcire

*. Out of loue
te hi» 3 and not
to hlBl.

4.0utofflen- ,
dcr and flight !
giounds.

110

Of Sjffectuall Faith.

To take no
denyall.

gone, when fuch an offer is made, when all
the objections are made that can be, this ar-
gues that faith is fuund and good. Confider
therefore, whether thy faith clean e fad, and
constantly to C h r i s t, or no 5 whether it
hold out , when thofe flalhes and good
moodes will not- whether it ouercome,when
it is aflaulted by the Gates of Hell comming
againft it. That is, when a mans faith is good,
it is built vpon the Rocke,vpon fuch a Rocke^
that if the Deuill himfelfe, and principalities
and powers come, with all their ftrength,
and all their wit, with all theirtemptations,
and deuifes, if faith be found, it will hold out,
the Gates of Hell fhall not preuaile againft
it. The Woman of Canaan £c& had a fhrewd
tryall, when Christ tels her {he was a
Dog, in plaine termes, and when it came
from Chrifl himfelfe > s and yet when her faith
was good indeed,fhc could not chufe but {he
mud cleaue to him, {he would not giue ouer,
there was a ftrong faith, that did knit her
heart fecretly vnto Chri-st, there was the
ground that (he held out, notwithftanding
all objections ^ although, it may be,fhe knew
not how to anfwer them, yet fhe let not goe,
and that was a figne her faith was good : So,
confider whether thy faith hold out when
thou art put to fuch tryals as thefe.

Againe, confider whether thou wilt re-
ceiue no denyall when thou commeft and
feekeft to him y when thou commeft to

feeke

Of Sfftitual I Faith,

121

Lefauour at Gods hands, irben thou
commcft to fceke forgiuencffe of finnes,
confidcr whether thou arc able to hold out,
though hoc deferrc long before hee grant it.
There is no grace that G o d giues, but hee
hathtryaisfbritafterwaid : Hee giues thee
the grace of Patience, he will put thee to k J
thou ("halt haue fomecroffe, fome affli&ion
or other.

If hee giuc thee Loue, hee will doc as hee
did with Dduid, hee will fee whether thou
wiltforfakchim,orno; hee will make thee
an offer of preferment, an offer of wealth, of
praife, of fome what or other , to fee if
thou wilt part with that for his fake> or
no.

If he giues vs Faith, he often tryes vs in
this cafe, hodenyes vs long, hee wreflleth
with vs, as he did with lacob^ he makes ma-
ny fhewes of going away. Thus, we know,
he dealt with Darnel, as foone as heebeganne
to pray, the anfwer comes, that his requefl
but GOD would not let
hee lets him goe tho-
row with the worke, hee lets him feeke car-
neflly-, and then he reucalcs and makes it
knowne vnto him. So, perhaps God intends
thee good, but he will put thee to the tryall,
confidcr therefore if thy faith hold out in fuch
a cafe.

Againe, when thou haft gotten an an-
1fwer,perhaps,after thou haft gotten thine an-
* fwci\

was granted ;
him know fo much

To be content
to waicc.

lit

Of Sjfettuall Faith.

fwer, thou muft wake long before the thing
it felfe be giuen thee : Therefore confider if
thou be content to. -wake for it: for that is
the property of faith, to be willing to wake,
as Dautd often repeates it, / waited vp$n tbc^
Lord. You know, ^Abraham, how God try-
ed him that way, when hee made him a pro-
mile of a feede, of a Sonne, you know how
long he waited for the performance. So iftac y
he waited long, before hee had thole two
fonnes,/tf*£ and Efiu. So Got* will put thee
to it to wake, it may be, for matter ol juftifi-
cation • that is, he will not fhew himfclfe,he
will not fpeake peace vjito thee, he will not
giue thee a good looke ; but yet he giues thee
a fecret ftrength that thou {"halt wake,* thou
fhaltnotgiueouer, thou iTialc (lay till hee
fpeake peace ^ that is, till thou haue comfor-
table aflurance, till thou haue the full tefti-
mony of the Spirit, as thou haft a fecret te-
ftimony at the firft working of faith. And fo
for matter of fan&ification • It may be, God
will liiffer fome ftrong luft to wreftle with
thee, to contend with thee, as hee fuffered in
Pdul^ he will put thee to waite, before he will
giue thee vi&ory ouer it. If thy faith bee
good now, thouwilt confider that hee hath
fworrie, hee hath made an abfolute promiie,
that he will giue the Holy Ghoft to thofe that
are in Chrift % that no finnefhall ouercome
them, or haue dominion ouer them. If once
thou come vnder grace, if thou haue faith,

thou '

Of S/eBuall Faith. 123

thou wilt neeier giue oucr,but wiic be concent ;
to waite, and to continue ttill (triuing and
wrcdling with it, thou wilt ncucr lay downe
the waiters, as a man that is oucrcome, as a
man that is difcouraged,as a man that is wea-
rte of the fight.

And fo for matter of deliuerance, perhaps
God will let a crofle lye longer vpon thee :
if thou haue faith, thou wilt not make hade,
thou wilt be content to waiter Hibac.z. The
vi ft '6* * f$r a» appointed ttme^ it mil n$t ljr^> s
Therefore, faith he, waste, it will cemc, it mil
net flay. That is, there is a certaine time that
God hath appointed for thy deliuerance, be-
fore he will giue thee fuch a particular mercy-
conlider whether thou be able to wait in fuch
a cafe : for, if there be faith, (marke it) a man
will be fure to waite, and not to giue ouer : as
in lam. 1 . it is giuen there as a figne that faith
is vnfound - y they had fo much faith as to
come to Cbrifl- y but that was a figne that
their faith was faulty, and vnfound faith,that
it was not able to waite to the end, but gaue
ouer.

If a man were fure now, that fuch a man
were ia the houfe, that he muft fpcake with-
al], hee will waite till he come our, if hee be
fure he be there. If thou be lure of G o d, if
thy faith be found, though he doe not anfwer
thee prcfenrly, in many particulars, yet thou
wiltbecoment to waite vpon him. Thcre-
l fore this will fhew that many a mans faith is
1 vnfoand,

H»fc t

lam, x«

124.

OfSffeBuall Faith.

S . Signc of ef-
fefiuall faith,
the concomi-
tants of it,
which are 4.

i.Loue.
iPct.1.8.

Gal t $.

x Cer.ij,

vnfound, flight, and vneffe&uall, that they
haue fo loone done, that they are ready to
doe much in flafhes, in fome good moodcs,
on a Sacrament day, it may be, or in the time
of ficknefle. or when thev are affe&ed with
fome Sermon, or vpon luch an occaiion • but,
if thy faith were right, it would hold out, it
would cleaue to C h r i s T,it would goe tho-
row wich all tryals, thou wouldeft receiue no
denyall,it would continue waiting vpon him.
This is the fourth figne.

Laftof all, you fhall know faith by the
concomitants of it ; and they arefoure^Loue,
Hope , Joy , and Humility. If there bee
Faith, if thy Faith be good, it will alwaies
haue Loue joyned with it 3 as the Apoftle
Peter faith, in 1 Pet* 1. $. Whom though you
haue not [tene^ yet you lone him. And you know
the place in Ga/ath. 5. Faith which rvorketh by
hue. That is. Faith which begets Loue, and
fuch a Loue as fets a man on worke. But it is
a thing that needeth no prouing : you cannot
deny it : you know how they are joyned to-
gether in the firft to the Corimhiarssxhap.i^ ,
Faiths Hope, and Loue, And it muft needes
be fo, that, if thy faith be good, it will haue }
Loue joyned with it. For, if thy faith bee
right, thou lookeft on God as vpon a friend,
as vpon a Father ; now thou lookeft vpon
C h r 1 s t as on one that is married to thee .
thou lookeft on him as vpon one that loucs
thee, and hath giuen himfelfe for thee. Now

if +

Of SfftBuall Faith.

125

if thou fee this, and arc pcrfwadcd of tin's
indeede, if thou thinke and art pcrfwadcd
indeede that he loues thee, louc will beget
loue, as fire begets fire. Therefore, if thou
wouldft know whether thou haft taken Cbrifl
indeede, confider whether thou louc him or
no.

Butyou will fay you loue Christ. I hope I Qtjcfc
there is no great queftion ofthar,

Salomon iaith, Eucry man will make fhew Jnf.
for fafhions fake, of goodneffe, but where
can you finde a faithful! man ? So may I fay
of Loue: Eueryman faith, hee. loues, but
where dial one finde one that doth loue in-
deede ? Therefore confider, doeft thou loue
in good earneft.

You will fay, How fhall I know it ? H &*£•

It is not a place now to ftand to gitie notes %Anf.
of Loue : we will only fhew now,that Loue is
a fure companion of Faith, and that Faith is
not good, if Loue be not there, But yet I fay,
if thou loue him, thou (halt find that in thine j Tly " oflcue *
owne heart jthou needeft not goe far for a try-
all ohhat.

Loue is themoft fenfiblc, the moft quicke,
and moft a&iuearTc&ionofall others. Conli-
der,if thou loue any creature,or any thing,any
man or wowan, dodft thou not fade thy atfe-
dion ftirring in thee ? doeft thou not find thy
heart thus longing after them whom thou
affc&cft } thou delighted to be in their com-
pany, in their prefence,thou defircft to bt with

i hem,

Of Sjfeftuall Faith.

I them. So that, ifa ftrangenefle growe be-
1 1 ween you at any time, thy heart is not at eafe
! till all be right againe betweene you : So,
doeft thou lone the Lerdlcfmf . Doeft thou
keepe his Commandements > Doth a man
profefle to loue G o d, and cares not to vexe
him, and anger him ?

Againe,Doeft thou hate finne? Doeft thou
thinketoloue God, and not to hate that,
which he hateth > Ifa man loue God, he is
holy and pure, and there is no man that Ioues
the one contrary,but he muft needes hate the
other. There is no man that loues light, but
he muft hate darknefTe. If thou loue God, in
his perfon,in his purity, in his holinefle,thou
muft hate finne ; and this hatred is generall •
thou wilt hate all finne, if thou hate any,
and hatred will breede the deftrudion of a
thing.

Againe, Doeft thou loue God-? art thou
willing to doe any thing for his fake ? Doeft
thou reckon matters of greateft difficulty
eafie to doe • as Usob did make it a matter of
eafe becaufe of loue? '

Againe, Doeft thou loue the Saints, thofe
that are like him, thofe that are of fuch a di£
pofitionasGoDisof? Shall a man fay hee
loues the purity and the holinefle of G o d,
which hee hath not feene, which is hidden
from his eyes, when he doth not loue the ho-
linefle and the purity that hee fees in his
Saints ? For there it is taught in a vifible

manner

Of Sjfectuall Faith

manner in the creature, where you may fee it

more proportionable to you. It is a hundred
times more caiie to loue godlincfle in the

Saints, then in God himfelfe, becaufe hc-c is
remote farre from vs, and they are amongft
vs, and are viiibly fcene. Therefore, except
thou lone the Saints, which thou feed ho.i-
nefTe in 5 except thou feed thy heart inward-
ly, to loue them with a naturall affection, as
it were, that thou loueft them whether thou
wilt or no, thou doeft but pretend,

Againc, Doeft thou loue Christ? Art
thou willing to part with any thing for his
fake ? Ltut is bduniifull .• Thou fayeft thou
loueft God: What if he will hauc fome of
thy wealth ? What if he will haue thy credit?
What if he will haue thy liberty for his lake?
If thou loue him, thou wilt be content to doe
it. Therefore, confider if faith haue begot-
ten ilich a loue in thee, lb that thou canft tru-
ly fay, though thou haft not fcene him> yet
thou loueft him.

The fecond concomitant of Faith, is Hope:
If thou haft Faith,thou haft Hope. And this
diftinguithcth a Chriftians faith from the
faith of Reprobates, from the faith of Deuils,
from the temporary faith that others are
capable of: you know., the Deuiis belccue
and tremble: Hefakhnor, The Daiils bc-
leeue and hope ; for that they doe not, Hope
is a. property of Faith, \vh;re there is Faith
there is Hope. N jw you muft know, that a
I man

ll 7

a. Hope.

jg [ Of Efettuall Fai th.

man hath ticuer faith to beleeue, but hee
hath hope, which makes him expeft what he
beleeucs. If a man haue a promile of fo much
money which he needes,, he hopes for the
performance of it, and quiets himfelfe, when
he cafts his thoughts vpon it, hee is at reft :
when a man beleeues it, hee hopes for it.
Take an Heyre that hath fuch pofleflions,
which is yet a Ward, .and is yong, he hath
not the Land in pofleffion ♦, but (marke)what
hope he hath, it is not a vanre hope, but fuch
a hope as puts other conceits in him then o-
tfyer. men haue, puts another fathion vpon his
I a&ions, it makes him negle& many good
i things he would doe • he will not be of fuch
j a calling, he will not be diligent : for hee
hopes, he makes account of it : See how fuch
things worke vpon a man, which he is not to
haue in 7 or 8 yeeres after, perhaps. So thou
hopeft for Heauen, it is not a vaine hope, but
it is a hope that will make thee carry thy felfe
after another fafhion, it will make thee fo
minded, that thou wilt haue an eye to it, and
euery man that lookes on thee, may lee that
thou haft an eye to it : So that faithis ac-
companied by Hope. But now you muft not
fay, that if a man hope, therefore there is no
fearemingledwithit: for you muft know,
that a man may haue Hope that is true and
good, and yet may haue feare mingled with
it. For this you muft know, that if there be
nothing but hope, it is a fignc that that Hope

Of Sffettuall Faith.

is not good. And therefore thou haft ib little
reafontobedifcouraged, becaufe thou haft
fome feare mingled with thy hope, that thou
haft the more caufc to hope, and to thinke
that thy hope is good, becaufe there is feare
mingled with it : for know, that there is a
certaine fort of men, that haue neither faith,
hope, nor feare > as Atheifts, that haue fome
hope, but no feare ^ as Deuils and defperate
men, that haue fome feare, but no hope • as
prefumptuous men, which haue but a fhad-
dow of faith : But thofc that haue hope,and
feare mingled with it - 5 that is, thofe may ra-
ther hope, that that hope which*they haue,
they may be fo much the more confirmed in
it, oecaufe they haue fome feare mingled
with it.

Therefore confider, whether thou haue
hope or no: Confider in what manner it is
joyned with faith. When thou beleeueft that
C h r i $ t is thine, that Heauenis thinc,that
thy finnes are forgiuen, and that thou art a
fonne of God, but thefe things thou haft not
yet, thou art as any other man, there is no
difference betweene thee and them, thou
haft no more in pofleffion then other men,
that wa!ke with thee ; now comes in Hope,
and that expecteth that which is to come,
that holds vp thy head, as it were, that,
though you haue nothing at all for thepre-
fent, yet that Hope will comfort you, that
though you haue troubles, and croftes, and a

I thoufand

lip

1}0

Of EfeBuall Faith.

3. Xoy.
Ron*. 15,13,

a Pet, 1,8.

thoufand things more, to obfcure and blot
your faith D and the waues goe ouer yoyr head,
that you are ready to be drowned, this hope
holds you aboue the water, and makes you
exped with comfort that which is to come :
and not fo onely, but, I fay, it is a Iiuely
hope, a hope that lets a man aworke 5 a hope
that pnrgeth him. For, you know, that
that a man hopes for, he will endeuour to
bring it to parfe, lt ls f Llc h a hope as will not
faileyou, but will continue as well as Faith
itfelfe.

Thirdly oc jthe third concomitant of Faith
is Joy : hornets 15. 13. J hi G O D of hope
fill y$* with joy 9 through heleeuin^. If you
hauebeleeued, youhauejoy. Sointhefirft
of Peter ^ chap. 1. verf. 8. In whom yon bau*^
htleeued : (faith hee) ffhow^thoughjouhaue
notfeene % yet youbeleeuein him* and toy with
I toy vfffpeakahle and glorious, (As if hee fhould
Cay) If you beleeue in him, you fhall know
it by this, Whether doeyou rcioyce in him,
or no ? Confider that, where there is Faith,
there is Joy. And it mnft needes be fo : As,
you know, he that had the Pearle went away
reioycing • and the Kingdome of G oi> con-
fifteth in Joy 3 andPeace 3 andRighteouihefle.
And therefore, where there is Faith, there
certainely is Joy. And therefore confider,
and examine thine owne caie : Haft thou
this reioycing in Christ ? this reioycing
in the Do&rine of Juftification, andforgiue-

nefle

Of EfcBtiall Faith.

licllcot hns. Jt wc mould examine mens faith i
by this, we ilioulJ findc that there is but a I
little Faith in the World. Examine your
felues, you that now heare mce, that heare
thisDo&rineofFaith; it may bee it hath
beene burthenfome vnto you • it may be it is
a thing you care not for -, To heare of Iufti-
fication, and forgiuenefTe of f macs, they are
things at the lead, that, it may be, you take
no great paincs for j you doe not ftudy them,
1 you doe not prize them much : but, if you
wereforgiuenindeed,you would prefer it be-
fore all other ioy, it would comfort you a-
boue any thing. If yon would fay, what
you would heare aboue all things el(e, you
would heare of matter of forgiuenefTe. A
man now that hath knowne the bitternefle
of finne, and afterwards comes to the aiTu-
rance of forgiuenefTe, (that is) to haue Faith
indeed, I fay, he will reioyce in it aboue all
things elfe : all worldly ioy would be nothing
to ir . Therefore confider whether thou haue
fuch a Faith or no ; if thou haue not, cer-
tainely thou haft not Faith •, and it is a fure
figne that will not deceiue you - y There is
no man that hath it, that hath not Faith 5
and wherefoeuer there is Faith indcede,
there is extraordinary great reioycing in
Christ.

But, you will fry, Many a man may haue ,
Ioy ^ the fecond ground reccmed the Word with
soy : and thofe that followed lehn the Baptift,
1 2 reiojeed

lyi

Hcb. 6

Anf.
Tryals of ioy.

i Pet. 1. 5. >.

"Of effectual! Faith.

reioycedin hk light : and in /#£, 6. the Apo-
flic faith, they hduettjledoftbe good Word $f
God-, they haue taftcd with fweetneffe • that
is, they hauc had ioy in it.

It is true, we confefle there is a falfe ioy :
and therefore, if thou wouldft know whether
the ioy which thou haft be good or no, confi-
der thefe threethings, , t ^

Firft, confider whether thy fesfa hold out
in tribulation or no. Therefore the Apoftle
addes, Rom.$ .\.not only /3, but we rdoyce alfi in
tribulation* As if he fhould fay, thofe that are
hypocrites, thofe that haue a falfe fakh,there
maybe much reioycing in them for a while,
butwereioyce in tribulations 5 yea, we not
onely reioyce in tribulation, but our ioy isin-
creafed by them, they are as fuell, they adde
to our ioy : as in x^B.% . the Bifcifles went d-
pdf fchycing t becaufe they were accounted worthy
tofujferfor chrifi .Wheras the fecond ground,
when perfecution comes, there is an end of
their ioy. Therefore confider whether thy
ioy will hold out or no.

Againe, confider the greatneffe thereof;
you know thofe words are added, i Pet.i.%*
reioycingmth Ioy vjtfieakabU and glorious. If
it bee right Joy , it will bee fuch a great
Joy, it will exceede all other, it will be like
to that ioy in Harueft, as Ifay fpeakes, it
will be a Joy vnfpcakeable for the greatneffe
of it ^ fuch a Joy, that at the leaft is fo great,
that whatfeeuer comes, yet it exceedes it.

The

' ' I H*

iU 1 ?*!'.*. ! J M" *

my****

Of SffeBuall Faith.

the other temporary Chriftian may hauejoy 3
but it is Hot fo great, but fomc other joy will
come, and ouercome k y and drowne it, and
put it out.

Therefore, in the fecond ground, as their
humiliation was flight, fo was their Faith,
they had a little humiliation for their finncs,
and they tooke Christ in a more remifle
manner. And as their Faith was,fo was their
joy, all flight. But now, when Faith is found
and good, that Joy is accordingly great y iris
a great Joy, that, at the lead, oucrcomes all
other • that, take what joy you will, if a man
could hauc an earthly Kingdomc heere, if a
man cou!d haue as gre.at pleafurc here as mans
nature is capable of, if he had neuer fo much
praife, and glory of men, (t'hele things wee
naturally rejoyce in) aright Chriitian, that
hath Faith indeed.will not fo rejoyce in thejfe,
but that he will rejoyce in Christ aboue
them. If thy Joy therefore be fo great, that
it ouercome and execede all other, be fure
that Joy is good. Butyetwemuft haue one
thing more in Joy. In whom, though you
hauc not feene,yet you joy with Joy vnfpeak-
able and glorious.That is,if it be fuch a Joy as
is right indeed, which is * teftimony ot faith,
that it is a figne thou beleeue[},it is a Joy that
is glorious,it is aj oy that is glorious and fpiri-
tuall. Now an hypocrite may rejoyce,he may
rejoyce in cAr///,he may rejoyce in the King-
dome of GoD,and the aflTurance he hath of it,

_________ * 3 1 an ^

H4-

Of EffeBuall Faith.

Smile*

Hcb. e.
opened.

and he may reioyce in the hope that he hath
that his fins are forgiuen ; but all this while,
he reioyceth after a carnall manner : as, you
know, a man may reioyce in fpirituall things
after a carnall manner, as a man may reioyce
in a carnall thing after a fpirituall manner.
Therefore the ioy of Hypocrites, when it is
atthebeft, it is but a carnall ioy- there is
fomething there that his flefh is able to re-
ioyce in,it may be he had fome feare and ter-
rour in his confcience, and after this comes a
perfwafion perhaps that his finnes are forgi-
uen him, and that he is in a good cftate, that
fame flefhly feare and griefe before, that
worldly feare and griefe will haue a Joy an.
fwerabletoit,anaturallioy, and yet it may
be great, it may be a great flafh of ioy, that
may be as a Land-flood, make a great (hew,
which becaufe it hath no fpring, is foone dry-
ed vp, but it makes a great flafh : and there-
fore in that, Heb. 6. tkey taftedofthe&ood
Wor d of God^ And of the powers of the world to
come. I take this to be the meaning of it, (not
as it is commonly interpreted, That an Hy-
pocrite may tafte of the good Word o(God y
and of fpirituall priuiledges, he may tafte of
them, but not drinke deepe of themybut this
is certainely the meaning of the place,) They
tafted fome things in the good Word o£God,
which was fweet to them. Now, in fiich men
there is nothing but flefh/ (Marke) If a tem-
porary Chriftian beleeues for a time, he hath

ineffe&ual/

Of EffcBmll Faith.

inetteduail iuith, in iuch a nun there is no-
thing but flefh. Thatconclufionmuft be fct
downe ; and if there be nothing but flefh,
there is nothing can tafte but ficfh • for there
is nothing elfc to doe it, and the flefh taftes
nothing but objc&s that fute with it fclfe.
What fhall we fay then ? There is fomewhat
in him that pickes out, that in thefe fpirituall
comforts, in thefefpirituall bleffings, in this
good Word of GoD,he pickes out that which
futes with his flefh : Thatis, fuch a carnall
man may be able to rcioyce in the Word.
Docyounotthinkc that fuch a good Word
of God may make carnall men rcioyce in it ?
May he not tafte fuch fwcetnefle, as to take
vpon him the profeffion of Religion, and to
bring forth fruit, and to hold out long ? No
doubt there is. Are there not fuch things in
that which wee propound in the Gofpell?
To tell men ©faKingdomcoffaluation,ofthe
loue of God, of the precious promiles, of an
inheritance, of cfcaping of Hell - y may not a
flefhly man, a man vnregenerare,may he not
fee, and reioyce in thefe ? He may . and hath
fuch a tafte as is there exprefled.

Confider now therefore if thy Joy be right;
If it be a fignc of faith, if it be good and
found, if it be a Joy that is fpirituall and vn-
fpeakable^that is,if it be a Joy that is fo great
as that it exceedes all other joyes - 3 if this Joy
doe but hold out in tribulation,it is a cercaine
figne thy faith is good.

I 4 Now,

! 5 <S

4. Humility,

Of e/ectuail Faith.

Now, laftof all, thelaft concomitant of
Faith is Humility. If thy Faith be right, it
will bring that with it, to make thee humble
and vile in thine owne eyes : For what is true
faith ? It is that which brings Christ into
the heart, as you haue heard oftentimes • that
which knits Chnjl and the foule together, it
is that which caufeth him to come and dwell
wirhthee. Now wherefoeuer chrift comes
to dwell, he comes with a light, hee fhewes
the creature his vilenefle,he makes a man fee
his finne, he makes him fee what creature he
is > whereas another that hath great hope,and
prcfefTeth that he hath much aflurance, his
heart is lifted vp, and not caft downe. Such
are not men which thinke themfelues vile,and
naked, and miferable, but they thinke them-
felues better then other men,they are forwar-
der then others in any thing, they thinke 0-
ther men are not like them. And therefore
they are ready to be more bold and venterous
in any thing, they are ready to take vp opini-
ons, they are ready to ftrike out this way or
that way. But now a true Chriftian is hum-
bled with it, becaufe when chrifi comes into
the heart,he makes a man to fee his vilenefle.
As, you know, when God drewneere to lob^
when became neere him indeed, then he ab-
horred himfelfe in daft and afhes, then hee
law what a one he was, he faw not before, he
thought the contrary, but when God drew

neere indeed, that made him manifeft,

SoV

Of effetfuall Faith

So it was with Ifij, when he faw God vp-

on his Throne, and the Angels about him,
when he law his holincfle, then, Wc: u xne y l
dm vndone. bee at* [c I am a mats of polluted lips :
He was lb before, but when he drew neerc to
G o d, he law it.

So Peter hid } depart from rne^ lawafixfull
/??<*/*, when he (aw Cbrtft, when Chnfl came
neerehim, when he mani felted himfelfe in
his Diuinity, that he faw God in him j for fo
he did by that Miracle that amazed Peter, and
cart him downe, and made him fee what hee
was. So Dtiuid^ when God drew neere to
him, and promiicd to build him an Houfe,to
giuehimaHoufi that fhou!dbe eternal!, to
giue him the Uefiabjvhok Kingdome fhotild
ncuer end, (for that is included in the giuing
him a Kingdome for euer, and a Houie thac
fiiould hauc no end : ) when God vouchfail d
him fo great a fauour,we fee, D<ift/dwa.s neuer
fo caft downe as then in the fight of his owne
vilenesjhe was neuer fo little in his own eyes,
he neuer faid fo much as he iaid then. Now,
(iaithhc)whatis Daw/^What amI,orwhar I
is my Fathers houfe,that thou fhouldft regard
me thus, that thou fhouldil brins; me hither- !
to ? This is Gkis manner, wiien he comes into \
a mans heart, when he fpeakes peace indeed, \
when Faith is a right Faith , chat brings \
ChristiO dwell there •, I fay, it makes a
man exceeding humble.Therforcthe fnirit of :
iGhriftians is a meeke fpirit, they are humble,
» and

Ifay.f,

<?8

OfEffeBuall Faith.

Vfe.
To aft and ex
crcife Faith,
or to fet it on
Workc.

Qbit&.

^Anf.

and gentle, they are little in their owneeyes.
Confider whether thou haft fuch a difpofiti-
on bred in thee, or no : itisafigne thy faith
is good, if there be ; if there be not, it is a
figne thy faith is not true. So much for the
fignes of faith. I make hafte, becaufe I haue
one Vfe more to addc.

Ifnothingbe regarded of God buteffe&u-
all faith- that is, if that be the vertue of faith
to be effc&uall, or elfe it is nothing worth,
then we fhould learne hence, not to let that
be wanting to our faith which is the excellen-
cie of it,which is the vertue of it,which is the
proper quality of it. As, if it be the vertue of
a Hot fe to goe well ^ If it be the vertue of a
Knife to cut well^If it be the vertue of a Soul-
dier to fight well •, or whatfoeuer you will in-
ftance in, whatfoeuer vertue it be,or whatfo-
euer thing,you labour to find that in it, what-
foeuer be wanting * 3 (for euery thing hath
fome proper excellency, fome fpeciall vertue
wherein the thing confifts.) Now, to be ef-
fe&uall, to be working, to be operatiue, If
this be the vertue of Faith, (as it were) if this
be the chara&er and excellency of faith ; Let
not this therefore be wanting in faith. What
is that then thou fhouldft dee ? Vfe thy faith,
fet faith aworke, liue by it.

You will fay, This is more then I can doe j
thisisG^a<ftion,herauft fet faith aworke,
and worke this in me.

I fay, thou art able to doe this of thy felfe,

when

Of efetiudU Faith.

■3*

when chou haft faith once. I fpeake to thofc
that haucit,and this exhortation is to you. If
you haue faith,vfe it : many haue it, that doe
not vfe it. This is a thing that you are ab.'e to
doc: For though G$d workc in you all the
workeoffaith,asit is receiued- yet know, he
doth not vvorke in you onely , but by you ; he
makes you inftruments: you are not as dead
inftruments,but as lining inftrumcts,to moue
of your felues. It is true, that before you haue
faith you are able to doe nothing • but when
you haue it once, then you are able to vfe it. j
Before a man hath life, he is not able to ftir, Simile,
but when he hath life once, then he is able to
moue and ftir himfeife, for there is life there,
when the Lampe is once lighted, you know
you may feedc it with Oyle, and if you put
more Oyle to it, you fhall haue the greater
flame: There is light, and you may increafe
it ; indeed the difficulty is to light it^and that
is Gods worke • he kindles the firft fire, hee
workes faith in the heart.-Butnow ,when thou
haft it,leame to vfe it. Doft thou thinke a ne-
ceflity lyes vpon vs to vfe other Talents that
God hath put into our hands, and will he not
require that thou fhouldit vfe the Talent of
Faith? Wilt thou wrap that in a Napkin,
and let it lye dead by thee ? Will not he call
thee to an accompt for it ? \\ bat f )Ky is it,
(my brethren) you haue faith, which is fo ex-
cellent a Grace, able to doe fogrea-: things as
it is, and yet you will not vie It, Ther • are

niAi.y

140

Of SjfeBuall Faith.

Rem. *.

j many Chriftians that haue Faith indeed, and
yet will not let it on worke.How great things
would it doe, what a reward would it bring >
As ArtfiotU faith of habits,That if a man haue
no more but a habir, and vfe it not, there is
no difference betweene the wife it man and a
foole 5 for what are habits for,but for adtion ?
what is the Tree for,but for fruit ? The habit
femes but for the aft ; and this is according
to the judgement of Scripture, in Rdm.z. g$d
rewards not men according to the habirs they
haue, but according to their workes. There-
fore thinke not that thou (halt be rewarded
according to thy habits of Faith which thou
haft, though it be true that that fan&ifies
thee, but God doth reward vs according to
the vfe of our faith, according to the workes
that our Faith doth bring forth, according to
the efficacie of our faith. It is true,the taking
olchrifi is one worke of Faith, thou fhouldft
fet it aworke to doe that - y and befides that,
all the workes of fan&ification are all workes
of Faith j nil thy life long, euery houre thou
haft fomewhat for Faith to doe.Set thy faith
aworke,and thy reward fhall be accordingly.
Andagaine, if thou vfe not Faith 3 thou
fhalthaiie little enough of it - y the vfingolit
is that which itrengthens Faith. It is Gods v-
fuall manner, when he giues Faith to a man,
to giue him exerciie,to keepe his Faith brea-
thing, as it were ^ hee will be fure to haue
fomewhat wherein hee will put him to it^

iome

Of SfeBuall Faith.

fomc tribulation,hc will put fire to it,to clciife
it, And therefore we fhoukJ learne to make
vfe of our Faith, to fct it on workc.

ItisagencrallRule in all things, and as
true in this, Jfamanhaueaneftatc, what is
he the better to haue it, ifhedoenor vfc it?
To haue a friend, what is a man the better if
he doc not vfe him > Shall a man be a Fauou-
rite of a Prince, and get nothing by it ? Faith
makes a man a Fauourkc of God, a friend to
God; and will you make no vfe of God ? It
is that which he cxpecls at your hands - will
you haue God in vaine ? Shall hee be your
God, and will you make no vfe of his power,
of his wifdome, of his ability to hold you vp,
to helpe you vpon all occafions ? You fhould
make vie of him • all that is his, is yours, if
you make vie of it by faith.

Againe,fhall men haue fuch priuiledges as
we haue by faith, and fhallnot wee comfort
our felues by them ? What is it for a man to
haue great eftates, great Titles of Honor 3 and
Houfes, and Lands, if a man doc not thinke
vpon them, that thefe confiderations may
checrehim? We fhould doc fo with faith,
this is the vfe of faith.

AgainCjiffahhbevfcd, it is able to doe
much for vs, if it lye ftill,ic will doe nothing.
You know what they did, Htb. 1 1 . They ha-
iling faith, it made them doe that, it was but
the vfe of their faith : So it is with vs-Looke
ihow much thou vfeft thy faith, fo much thou
\ (hale

Hcb.ii.

i4-i

Of EfeBuall Faith.

Quefi.

How to vfe
Faith.

i . In comfor-
ting our felucs

Gal. j.
opened.

(halt be able to doc. Therefore Cbrtft faith,
Be tt according to thy faith : that is, not accor-
ding to the habit of thy faith, that lyes dead,
as a Talent wrapped vp there 5 but,be it vnto
thee according to the vie of thy faith. If thou
fct faith on worke,it will be able to doe great
things, it will be able to doe wonders, it will
be able to ouercome the world, it is able to
worke righteoufnefle, it is able to preuaile
with God and men, it is able to goe thorow
the greateft matters.

But, you will lay, How fhall I vfe it >

That is the thing indeed which I purpofed
now to haue fhewed, how faith rauft be vfed,
how we mu ft Hue by faith: I fhouid haue
fhewed how you fhouid vfe it.

Firft, in comforting of our felues $ for that
is one vfe of Faith,thou fhouldft fet it aworke
to fill thy heart with ioy, out of the alfurance
of the forgiuenefle of finne, and of the priui-
ledgcs^ which thou haft by C h r i s t. When
a man hath faith, and finds his heart no more
affe&ed then other mens, he findes no reioy-
cing there more then ordinary- Now let faith
on work,learn to beleeue, and that throughly.

Firft fct faith on worke to beleeue, to trufi
ferfcgily^ as the A pottle fpeakes, Gal.^.ln the
grace reuealedhy itfrn Qhtifl : truft perfe&ly ;
that isjthou fhouldft beleeue the full forgiue-
neflc of thy (innes, thou muft not beleeue it
byhalues, fo that there fhouldbeadiftance,
as it were, betweene God and thee, fome

odde

Of SffeBuall Faith.

'+3

Ioh« i£ t

oddcfcorcs vnacquitted, vncroft; but thou
ftiouldeft bclecuc fb,that thy joy may be full,
thou (houldeft bclecuc throughly, that thy
finncs areforgiuen,that allarcacquittcd^thou
mud not limit God in his mercie at ail,as thou
fhouldelt not limit him in his power.. Thus
a man fhould let faith on worke, that he may
be able to lay, Ctey Beloued is mine, And I am
his. I know there is a Match made betweene
vs. For vnlefie you lay this ground, a man
fhall not reioyce. This is all,thcrfore now vfe
thy faith. It Satan now come, and tell thee
of fome finnes, and offome circumrtances of
thole finnes, and offome wants in thy repen-
tance and humiliation, what femes faith for
now ? What femes all this for that you haue
learned heere concerning the Doftrine of
Faith, but to teach you that thele fhould be
nofcruplcs, you fhould beleeue,andthat per-
| fc&ly ? When this is done,that you fee there
is a Match, a Couenant made betweene God
and you, now you muft know, that all that
Cbrijl hath is yours • whatlocuer hee hath by
Nature, you haue it by Grace. If hee be a
Sonne, ye are (bnnes -, If he be an Heire, yee
are heires • and when ye haue done this, then
confider all the particulars of the wealth of a
Chriltian, that all is yours, whether it be Paul
or Apollos, or the world, &c Thcfe things
wee haue often fpoken of, you fhould runne
through and conlider of them : If a man will
I confidtr that he is a King, that the world is
I his,

144

OfSffeBuall Faith.

Simile,

i his, that whatfoeucr is in Christ belongs
I to him,and oweth him a good tnrne,and will
I doe it at one time or other ; when he confi-
! ders all the precious promifes. A man rec-
kons his wealth not oncly by his money which
he-hath lying in his Coffers ,that he hath pre-
fers, but by Bils,and Bonds, and Leafes, &c.
So; how many promifes thou haft, there is
not a promife in the Booke of God, but it is
thine • fet thy faith on worke to conlider
this,andtoreioyceinit« fet faith on worke
fo to fee them that thou maieft reioyce in
them, and vveyne thee from the things of this
worJd,not to regard them . for they are fmall
things of no hold. Shalia King regard Cot-
tages and trifles ? No, if thou thirike in good
earneft that thou art fuch a man, why doeft
thou regard trifles ? Thou fhouldft docthis^
when other men reckon their Lands, and
their Houfes, and their friends, a Chriftian
reckons he hath God, heehath many good
workes in ftore, hee hath fo many precious
promifes laid vp in the Land of the Liuing.
Set thy faith on worke thus, not onely to re-
ioyce, but to bring in a holy magnanimitic,
anfwerabletofucha condition 5 and let not
Faith giue ouer till it haue brought thee to
this. Certainely, amanthatbeleeueshe is a
King, he will haue another fpirit : for there is
no other reafon wherefore it is fafd Saul had
another fpirit, but that when he came to be a
King,hc had a fpirit anfwerable. When thou

belceueft '

I f Effectual! Faitb.

beleeueftthcie pnuiiedgcs,whcn thou lettcit
thy Faith on wrorkc to bclccue indeed, to bc-
Iceuc them to be reall things,and not fancies,
and notions, there will be bred a difpofition
anfwerable, a carriage and fpirit futeablc j
thou wilt not admit of things that are ynfit
forfuchaperfon, thou canit not doe it ; but
as one that is a Prince, that hath thofe hopes
actually, he cannot admit of thoughts that o-
ther men haue - y no more can a Chriftian,
when he is borne from aboue by the immor-
tall feede, there is fuch a difpofition wrought
in him, that, if he will fet his faith on worke
to beleeue thefe things, he (hall not be able
to admit of thofe bale things which hee did
beforehand which others doe.

Againe,ifamanfet his Faith aworke to

beleeue thefe things, he would be able to vfe

the World as if he vfed it not, he would not

care for lofTes & erodes, he would not grieue

for them, as one that is not able to bcare

them. Thus we fhould learne to fet faith on

worke, in beleeuing thefe priuilcdges, that

we may be able to walke with GW, as Henoch

did, and as Paul and UH$fes did -,- to walke

with him in the vpper Region, aboue the

ftormes : There is much variety of weather

when a man is below here, now it is faire,

.and then it is fou!c • if a man were aboue

lthefe,there is acontinuall ferenity • Soaman

| that hath his heart in Heauen, a man thar

iwalkes with God, that hath his heart raifed

' . K aboue

I 14.^

Of Stfectuall Faith.

abone others- if you would doe this, if you
would vfe Faith, if thou wouldeft confider
this,, it would let thee aloft, aboue thefe
things •, thou wouldeft {bare aloft as the Ea-
gle, thou wouldeft care no more for thefe
things, then the Eagle cares for the chirping
of Sparrowes : they are trifles,thou wouldeft
ouerlooke them all. If we did confider this
ferioufly, how would it alter our couife ? It
would worke another difpofition, another af-
fe&ionin vs. Araan would confider, that if
God be fure,what matter is it if a friend die >
If I haue God, what is the loflfe of any crea-
ture ? Andfo, if a man fuffer wrong in his
name, what is it, if he haue praife of Go d ?
If thou beleeue, and fee God in his greatnes,
to haue praife of fuch a one as he, will make
thee to contemne the reft. And fo for wealth:
What is pouerty? What account did PmuI
make of it ? It is nothing to one that hath
TreafureinHcauen,toone thatbeleeues in-
deede, to one that ieeth hee hath all G o d s
Treafiires opened to him. Thou (houldeft
leame to doe this in good earneft . If a man
would fet his Faith aworke to beleeue it, his
heart would be fixed, hee would bee afraid
of no euill tydings, hee would fay with him-
felfe, if there bee no ill tydings from heauen,
it is no matter from whence they come on
earth. Ifa man would build, through faith,
vpon the promife,and confider it really. This
is the vfe of Faith: thus a mans heart fhould

OfeffcttitallFaitb.

be filled with ioy, a man would be able to
goe through ill refsrt And good report, through
0d»t and through abundance^ without being
much troubled with either; the one would
not much puffe him vp, nor the other would
not deject him, but he would goe as a Gyant,
and march thorow the variety of conditions .
he would pafle through them, that neither
the one hand nor the other, the good fuccefie
nor the ill fucccflc fhould workc vpon him
much. This is a ftrong man : and this Faith
will make thee able to doe, if thou vfe Faith,
and fet it aworke. But Iamforry the time
hath cut me off : this is but an entrance^ giue
you but a little tafte : Tkcre are many things
wherein Faith ftands vs in much ftead, wher-
in if wee did vfe Faith, how much feruice
would it doe vs ? But for that which remains
in this Do<ftrine of Faith, I had thought to
hauc fhut it vp at this time, to fhew you how
to vfe it, how to make it cffe£hiall,how to fet
it aworke, how to walke by it 3 how to hus-
band and improue this Talent for Gods
aduantage and your owne. But I
cannot ftand on it. So
much for this

time.

K 2

FINIS.

OfefftBuallFsntb.

4°

EFFECTVALL

FAITH.

The fifth Sermon:

I. T H E S S. I. 3.

Ztmtmbringjour effefiuail F*itb> &c.

HE firft thing wherein
thou fhouldeft vfe Faith,
is to comfort thy felfe by
it. Therefore confider 3
yau that doubt of this 3
you that make queftion.,
( I fpeake to thofe that
haue the work wrought 3 whom the H$ly cfj$(i
hath made to defire Chrifl abone all things, I
fay)rememberthatGWiuftifieth the vngodly,
and that you haue nothing to doe 5 but to take
ihim.

K3 2. Remem-

Confiderati-
ons to hcJpc
Faith in com-
forting the
Souic.

150

Of BjfSmll Faith.

Mkha. 7. 8,

2. .Remember that Christ is made righ-
teoufneffctovs, thatnofiefh might rcioycc
in his fight, but he that reioyccth might re-
ioyce in the L$rd.

3. Remember that the pardon is generall.
Looketothepromifes of the Gofpell} you
(hall finde them without all exception. To
vs a Sauiour is borne, to take away the finnes
of his people ^ he came to take away finnes of
all foris. Now, when God hath made no ex-
ception, why fhould we make any ?

4. Confider that wee haue to doe with a
God, who delights to (hew mercie, it is a
thing that he is not weary of, it is naturall to
him : And therefore as the eye is not wearie
of feeing, nor the eare of hearing, becaufe it
is naturall to them, no more is God weary of
(hewing mercie. Nay, he delights in it, Mic.
7.8. Who is a Godlike vnt$ tbeejaktng away ini-
qnities^ delighting nfhtw mercie^ &c. Why fo ?
Becaufe mercy plea feth bim* That is,there is no
workethatheis fo much pleafed in, as in
fhewing mercy,

5. Confider thou, thatartinfuch a cafe, j
confider that his mercy is as large as any o- j
ther attribute. Eucry man thinkes that this is
no newes - • what need you tell vs that God is I
infinite in mercy ? I fay, this is a thing that
thou doft not confider : if thou diddeft,thou
wonldeftnotftickevponit asthoudocft. If
thou diddeft beleeue that God were as mer.

Icifullasheis- but we fcant.GoD according

Of EjfeBuall Faitb.

ifi

to our mcaiurc • wc Ujuarc Gods mercy accor- 1
ding to our own thoughts. Euery man mca- 1
fores Gods mercy, according to that which he
can conceiue. He thinkes with himfelfc, if a
man commit one finne,it might be forgiuen,
but when his finnes excecdc,whcn they grow
out of mcafurc finfull, when they are finnes
focirctimftantiated, aswelay, that they are
out ofmcafurcfinfiill, here a man (lands at a
flay : What is the reafon of this > Bccaufc we
draw a fcantling oiGeds mercy, according ro
Qur owne conceits. Whereas, it wc comide-
red that his mercie were as large as any other
attribute,then wc would confider that it hath
no limits : andifithauenoIimits,thenwhat-
foeucr thy finnes are, it is all one.

6. Doft thou thinke that chrifi came from
heauen, and tooke flefh, and iuifcred death,
to forgiuefmall finnes ? No,it was to forgiue
the greateft • the worke is large enough to
match with the greateft finnes. Thefe, and
fuchlike reafons thou fhouldeft labour to
bring to heart, that thou mayeft beleeue per-
fectly and throughly, andgiuenot ouer till
thou haue done ir. Let not thy faith truftin
C6r;/?byha!ues, but truft throughly. Thou
fhouldeft come to this disjunction : If I bee
outoftheCouenant, why doe I beleeue at
all ? why doe I receiue any comfort ? If I bee
in the Couenant, why doe I not beleeue per-
fectly ? I fay, giue not ouer till thou haue
brought thy heart to a full afllirance. Thus a

K4 man

PfaMi.7<'

OfSffectuaU Faith.

man fhould doc that yet doubts whether his:
eftatebegood, whether Christ bee his,
when he is his. For when a man is once in
the Couenant, that the match is made be-
tweene him and thec,why doeft thou doubt?
If thou be in the Couenant once, doubt not
then that a finne or two, or daily failings,
fliall breake the Couenant betweene God
and thee, it is impoflible. Thou muft know
that thou often breakeft the Couenant - y but
except there be a quite turning backc, except
thou altogether forfake God, except thou
lcaue God, and chufe thee a new Mafter,
(this indeed breaketh the Couenant) other-
wife, if it be but a failing, ifitbebuta finne
ol infirmity, from day to day, when as yet
thoukeepeft Gop in thy heart, thoucleaueft
faft to him, thou intendeft to feme him, and
not to forfake him and giue him ouer- thinke
not that thofe finnes, although they be great,
breake the Couenant. And therefore, pfil.
4i»7.faid the People of God there: Although
theft things be befalne v$ % yet haue we not forgot-
ten thee \mr dealt ftlfely concerning thy Couenant.
Why*, We haue not turned backe^ although
we haue failed,and done many things amifle,
yet haue we not dealt falfely concerning thy
Couenant. That is, we are not Hypocrites,
our hearts are fincere. .

How proue they that ?

We haue not turned backe from thee, our
feete haue not gone out of thy wayes. That
__ *s 3

Of Sffcttuall Faith.

>*3

is,we hauc not quite giucn ouer,as many men
doc that make their pleafurc their God,
when they make their profit their God ,
when they diuorfc themfelues from God,
then they breaks the Conenant • btit clfe it is
not a breaking of the Couenant. Know ther-
forc for thy comfort, when thou confidereft
this, fummc them vp together, and fee now
whether thou haft put thy feale to the truth
of God, that he is true • that is,whether thou
belccne the promife, whether thou take and
receiue Chuist: for that is it to put 1 hy
feale to the truth of God : when thou canft
conclude that thou haft done that, then fee
if God hath put his feale to thee. There is a
double feale :

One is, thou art fealcd by the Spirit 5 that
is, thercisafccrctwitneffeofthe Spirit, the
fealing of the Spirit to the day of Redempti-
on • the hidden CMannah^ the fecret witnefle
that God giucs toeuery mans heart, as a pri-
me Seale that God fets on thee, Griene not
the Spirt:, 'by which ye drefealed to the d.iy 9 f Re-
demption. Now there is another feale,
which is more manifeft then this ; as in 2
Tim. t. 19. The foundation of G o D r t mat-
net h fare, and hath this feale, The Lord know-
eth who are his, and let entry one that ulktb vp
on the Name of the Lord depart from iniquity
That is, there is another feale that God lets
Ivponyou, whereby hee enables you to dc-
\ part from iniquity : This is a more open feale
■ then

Epli, 4.

2Tim.i.i2,

154-

Of EfeBuall Faith.

zPct. 1. 13.

then the other. If thou finde that thou haue
put thy feale to God, to his promife,and thou
findeft againe that he hath fealed thee by the
inward witnefle of his Spirit, and hath fea-
led thee likewife by the fruit of amendment
of life, with enabling thee to depart from
iniquity • now what (houldft thou doe then ?
Make no more queftion, take it for granted,
that Christ belongs to thee, and thou to
him; Tru[i perf<8iy to the grace reuealed
thr$ugb h[m Cbrift ; A place that I haue of-
ten named, z Pet. j . 1 3 , Truft perfe&ly in the
fauour 5 that is, in the free fauour, ia the free
promife reuealed through Iefus Ckrijl •, that
is. Doe not mince the matter, and fay,it may
be God will forgiue me, or it may be he will
not ; but doe it perfe&ly ,let nothing be wan-
ting, doe it perfe&iy, that thyioy may bee
full •, if thou doe it by halues, if thou doe it
but in part, thou fhalt haue but imperfeft
ioy.

The vfe now that thou fhouldefl: make of
Faith, is to fee thy ioy may be full : if thou be
not certainely perfwaded, thou doeft not vfe
thy Faith as thou oughteft. When thou haft
done this once, when thou haft fettled vpon
this conclufion, to (ay certain^ ly Christ
is mine, my finnes are torgiuen j now come
to the priuiledges,confider them,and gotho-
row them all:(J haue named them heretofore
vpon another occafion:) and labour to com-
fort thy felfe with them • labour to haue thy

heart

Of SfeBuall Faith.

15*

heart filled with ioy^ at the lea ft 3 get fo much
comfort as may oucrvalue any affli&ion in the

Word, that there may be a greater waight
in the 01 her Bai lance, that though great affli-
ctions doe betail thee, yet thou art not drow-
ned, thou art not iwallowcd vp of arHiv^ion,
that thy heart taints not -, but let thy faith a-
worke, that thou mayclt haue fo much ioy,as
thai thou mayeft goe thorow it. And againe,
get fo much joy, as at lead may ouertoppe
any profpenty outward, any comfort that
thou mayeft take in thy friends, or in thy
wealth, or in thofc things that thou findeft
thy heart too much tocleaue vnto, that thou
fetteft them at too high a rate $ fet thy Faith
on worke, that thy joy may be full, that thou
mayeft not prize thofe fo much,but that thou
mayeft looke vpon them as trifles, as matters
ofnothing,incomparifonof the ioy that is
prepared for thee in Heauen. Thus a man
fhould vie faith , that is 3 in any afflidion,that
he doe not ouer-grieue > and that no outward
comforts, wharfocuer befall him, take not vp
his ioy too much.

Thus our faith fhould pafTe through all I
conditions, to vie the World as if we vied it j
not: So, I lay, let thy Faith on worke. This
is the firft worke that faith fhould dee, to
comfort a mans heart.

The fecond vie we fhould make of Faith,
fhould be to amide and direct our Hues \ that
is, we fhould vie Faith to be as the Rudder to

i.Vfe of faith,
to guide and
order our
hues.

the

r 156

OfSjfeBuall Faith,

Smile*

theShip,toturneour courfes the right way
vpon all occaiions in our conucrfotion : For
that is the office of Faith, to guide a mans
life. For as it is in a way, fo it is in our life ^
there are many turnings, it is not only a ftrait
way, but there are many turnings, and when J
a man conies to a place where there are two
wayes to turne to, that he knowes not which
way to goe, now Faith comes and teacheth
thee what thou fhouldeft doe. That is,therc
are many difficult cafes wherein a man knows
not what to doe, he is amazed at them; It
may be God will lead thee through the way
of the Philtftims, through great perfections,
and troubles, which thou muft wreftle with :
Now fet thy Faith aworke, fight the good
fight of faith 5 that is, thou muft now oucr-
come, thou muft not balke the way of Reli-
gion, becaufe of the troubles thou meeteft
withall, but pafle thorow the troubles, that
thou mayeft keepe thy way.

Againe, it may bee God will leade thee
through pleafant wayes, and not through the
way of the PbiltftimSi (as when the people
came out of Egygt, the Lord led them not by
the way of the pkiiiftims.) IfGoDgiue thee
peace and profperity, now fet Faith aworke,
that this peace and profperity that thou haft,
that it foften not, that it loofen not the
finewes of thy minde, that it diflblue not thy
ftrength : but keepe thy faith, and hold thy
ftrength, that thou be not drawne to finne a-
# gainft

Of Sfettuall Faith.

'57

againft Gooby luch a condition. In all the
turnings of a mans lire, to be kept ftraight,
a man muft fet his faith on workc. It may be
GoDWillgiuc thee peace for a time, take
heed thou (it not downe now and forget thy
iourncy. As thou muft not turne to the left
hand, fo thou muft not turne to the right
hand, but pafle through all, that thou mayeft
approue thy felfe the ieruant of C h r i s t in
ftraites, in neceffity, in tribulation, by the
Armour of righteoufnefte on the right hand
and on the left • through honour and difho-
nour, by ill report and good report. That is 3
fet Faith on worke, in all the variety of con-
ditions, to keepe thee in the right way, that
thou turne not out of it. It is faith that muft
doe it: For example, put the cafe thou com-
meft to Hcflers condition ; there was a tur-
ning of her minde, fhe had peace before, but
when it comes to that, that fhe muft venter
her life for the Church, here fhe had vfe of
faith. And fo for Abrabtm^ GWbadc him of-
fer his fonne, he was at reft a great while be-
fore, but now God tryes him what hce will
doe •, here is a turning of his life, here was an
Exigent, here was vie for his faith, he did it,
faith turned him this way • Another man
would haue turned another way, that hath
not faith. So when God cals Mftfss, hce was
quiet before in Pkaroahs Court : now he muft
goe to fuffer aftU&ion with the people of;
God, then what muft he doe in fuch a cafe ?

The

158

OfSjfeBuall Faith.

Infhncesof
faith guiding
arean in diffi-
cult cafes.

i.Inftance.

loh. i a. 12.

The Text faith ,he did it by faith; by faith he
forfooke the glory of Pharcahs Court, and
chofe rather to fufifer afflictions with the peo-
ple of God, then to enioy theplcafure of fin
for a feafon. There be many hundreds of fuch
cafes that befall continually. I fay, thou
ChouljJft vfe thy faith now,that it fhould lead
thee in the right way, in all thefe difficult ca-
fes : for this Is the vfe of faith. See now ano-
ther man that hath not faith,take a falfe-hear-
ted man, and fay what you will to him when
any fuch exigent comes,you ftiall neucr draw
him from his wealth, from his friends, from
his worldly credit, becaufe he makes that his
maine, his heart fecrctly trufts in that, hee
thinkes, if that be gone, he is as vndone; that
is his God, therefore you fnall neuer draw
him from that,for he wants faith to make God
hisGod.Come to another raan,let him come
into fuch an exigent, and you (hall not pull
him from G$d> hee is his truft, he is his hope,
and if he lofeth Gods fauour,he lofeth life and
all • and therefore that is the difference in all
the paffages of things in their conuerfation.
This then is the fecond Aisg'we fhould make
of faith, to guide and dircft vs in our liues.
But becaufe this is generall, it may be it will
not bee enough: I will come a little to In-
ftances.

Snppofe a man come to fuch a turning as
thofein lokn 12. 1 2. Many oft be chief e Rulers
beUtntdmbim^ bnttbej dttrft not covfefte bim,

lefi

Of Sfe&uail Faith.

i55>

left tbejjhoald be caft out tfthe Sy»4ga*ae. Put |
the cafe, that thou be in Rich a cafe, as that |
thou arc brought now to fuch a tryall : Now,
if thy faith be fuch a faith as they had, that
is a lignc that thou wanted faith indcedc.
Take two men,thc one will be content to be
caft out,he willconfefle c£r//?,come what wil
of it. Another man, when it comes to fuch a
compctition,that either he muft be caft out of
the Synagoguc,ordcny chrtft^ he will rather
leaue that then the other, he will rather part
with Chri(t> he will rather forfake him,& the
confeflion of him, then indure fuch trouble.

So again,come to a matter of praife of men,
to a matter of credit,whe a man fees that this ,'
is his condition in the place he liucs in, and
coniidcrs, If I feme G o d indeede, if I goe
through in my profeiTion,I lee I muft be con-
temned,I muft be defbifcd,I muft be tramp-
led vpon, I fee, I muft be hated of all men,as
our Sauiour c/;/7/2 faith, (for to be hated of
fome mcn,a man might beare it well enough)
but to haue all mens hands againft him,to be
excluded of all good company, (as they fay)
fuch a thing a man fhail haue much adoe to
beare, tolofeallhis worldly credit, all his
friends 5 but when it comes ^ to fuch a
cafe, one man is willing to beare thefe, be-
caufe he trufts in G o d : / know whom I b±w^>
trufted, faith Paul : Therefore he was willing
tovndergoe allfhamc, to indure imprilon-
1 meQtjto do any thing : another man doth not
1 truft

L.InOa

ncc»

itfo

OfEfeBuall Faith.

j.Inftance;

truft in Ged^ and therefore he will not indur e
hee will leaue Religion, he will not doe the
things that may breed this trouble, hee will
mince the matter, he will leaue that, that he
may fecure himlclfe,. and keepe his credit,
that he hath amongft men.

So againe,come to matter of commodity :
Let matters of profit, or aduantage in the
World for a mans eftate be offered, fee the
different condition now of a man that hath
faith,and of a man that wants faith. See Saul,
when he faw the fat Cattell, he tookc them,
his faith was nothing but a notion :, If he had
beleeued in GoD,he would not haue thought J
that the fat. Cattell would haue madejiim
more happy, but becaufe he law them, and
thought they would be aduantage to him, he
few them prefent, that was the thing he felt,
hee beleeued not the other, therefore he did
that.

And fo for Balaam ^ when the cafe comes,
that eyther he muftcurfe the people, or elfe
forfake the wages of vnrighteoufnerfe, furely
he wil hauerefpeft to thewages of vnrighte-
oufneffe : that is, though Balaam made a faire
fhew, he would doe any thing- rather then to
goeagainft Gods Commandements, and yet
he had an eye to the other all the while, and
God faw that he fecretly looked to himfelfe.
So that, it may be, thou makeft profeflion,
thou makeft a faire {hew,thou wilt do much.
Remember this, it may be, it is but a high

ii fly^g:

Of 8jf Snail Faith.

\6i |

flying : The Eagle, though llic flye high,yct
llie hath an eye to the prey below all the
while: So many men, although they doe
much, yet they haue a fecret eye to the prey ;
that is, they want faith, and therefore they
regard theic things too much. And when the
time conies, that they mud ftoope to it, the
time of tryall, when a man wants faith to
magnifie other things, he ouervaiueth thofe
things, hauing nothing better to truft vnto.
In fuch a cafe,/»^ his 3 o. pence was a great
matter : Gcbect's change of raymenr, and ^A-
chtfis wedge of Gold. I neede name no more
examples. But take a man that hath faith,
and this is no difficulty to him, hee will not
only let goe that wealth which he hath inor-
dinately gotten, as ZAchem^ but he will fuffer
the fpoiling of his goods with joy, becaufe he
belceucs (7^,that nee hath in heauen a more
induring (ubftance. There is no Chriftian,no
good man, but he would be content to gaine
as well as thou h what is the reafon hee takes
it not ? He belcues that by forfaking that, he
ihall haue a more enduring fubftance in Hea-
uen. There is no man would forfake any thing
but for the better, and that is the reafon wee
beleeue, and thou doit not. «•

And fo come to matter of fafety and dan-
ger,and there you {hall fee what difference
faith makes between men,how it turnes their
courfe,wLcn they come to fuch an exigent.
Sec it in Saul, you know, he was commanded

L not

4*InJUicc*

i6l

Of EJfeSnall faith.

Ier.4X.

kr,4V&43«

not to offer Sacrifice till Samuel came, God
did put him to the tryall,The Phsltjtsms were
vpon him, the day of Battell drew neere, hee
(aw tlie people fhrinke away,?Wwas put to
it now, whether he would truft G o d for his
fafetyorno: IfSdul had bad faith now, and
had thought with himfelfe, If I keepe the
Commandemcnt, is not God able to helpc
me, what though t he peopl~ fhrinke away 5
cannot God doe as much with a few as with
many?Ifhehadbeleeued 5 hee would haue
done other wife : Bur he did not beleeue, and
therefore you fee which way he turned.

The like we fee in /^w, Ur. 42. This was
his cafe, hee was the Captaine oftofe that
were !c;t bchinde in Captiuity ^ If hee had
stayed in lerufalcmJ\Q had had nothing to de-
fend him, there was ponerty and want of all
things • if hee went downe into Egypt y that
was a fafe Countrey, as farre as any one could
fee, it lay farre from all danger of War,there
was plenty of all things, and he was a ftrong
iCing,ablero defend him- 5 There comes Com-
uandement from God, that he fhould keepe
himfelfe ftill in /erufaiem^ and fhould not goe
d jwne into Egfft : It is a p'ace worth the rea-
ding, ler. 4& & 43 . loram^ in this cafe, belee-
ued not that Goa would keepe him fafe where
he faw no rneancs of iafety.Therefore,in that
turning, you lee what choice he made,which
was his vtter vndoing • he went downe into
E &y?h an< ^ there the Sword and the Famine

followed

Of EfeBua/I Faith.

»*?

iouowcd him, that God mi^ht make him i
know, that it was not any outward condition J
that could kecpc him fafe, and that he was a-
blc to kccpc him fafe in another place, where
there fceraed to be more danger,

On the other fide, take thofc that truft in
<7*/,in any fuch cafe, when they are brought
to any fuch difficulty, they are willing to ven-
ter to put themfclues vpon God, to goeany
whither, as Luther went to frormcs> they care
not for any danger before them.

But fomc will fay, it is true, if I had a Pro-
phet (ent to me, to tell me in fuch a cafe that
I fhould be fafe, I fhould truft on him.

Certainely,if thou haft not,yct if thecaufe
be good, if it be a thing that God fets thee a-
worke on, if thou goe by a right rule, know,
that in this cafe thou haft as true a promife of
fafety,that Goal will deale well with thee, as
ifthouhaddefta Prophet fent immediately
from GW.Therfore I fay to thee in fuch a cafe
as Luther faid to Me!d*&99- y which was a good
reafon when lutUnftsnbegm to faint : Luther
being afarre off, wrote a Letter vnto him, and
tels him, faith he, iftheCaufcbenot Gods,
why doc not we giue uuer ? why doe we nor
fhrinkc ? why doe wee doe any thing ? And
If it be Gods Caule,why doe we fhrinkepwhv
go we not thorow ? He needed no more bur
to k now that it was God Caiifeand after that,
fee how hee expofed himfelfe from time t<
time : and a^ no man was bolder then hee, fo

L 2 no

ObieSt.

iAn[ 9

1(54-

Ier. i&

5.1nftancc«

has€.

rf.Inflance*

Of Efecluall Faith.

no man had more comfort. It is wich vs ii\
this cafe as it was with leremiab> ltr.i$ % God
bids him goe and fpeake his Word to the
people, all his words, and tels him that the
people would be ready to put him te death •
and fo they were,they faid he fhould die, but
yet he obeyed <W,becaufe the Lord fent him;
and .fee what was the iflue of it, G o d turned
the matter, and faued him.Thisis farth,when
a man comes in that cafe to fet his faith a-
worke,that it may fet him the right way that
he is to goe in, which way he is to turne.

And fo, put the cafe that God brings thee
to fuch a cafc,that thou art in danger oiprifon
in danger of death, in danger of the greateft
croffe,of the greateft perfecution and trouble,
now one man confults with flefh, the other
confults with the fpirit,he fets faith awork to
worke his worke for him : you fee whatS/*-
fben did in fuch a cafe,and the reafon of it, AH$
6. He was a man full of faith, and therfore he
feared not what they could doe to him. See
what Paul did, in fuch a cafe • you fee what
danger he was expofed vnto, but he coriful-
ted not with flefh and blood, but what did
he ? He fet faith on worke, that it might
guide him ia all the way that he went, in all
the turnings of his life. .

And fo,on the other fide,for pleafure,there
are two men thathaue pleafures propounded,
the holieft man hath the fame nature that
others hauc, they would take the fame
> delight v

Of SfiBuall Faith.

ids

delight that others doe, as farrc as they are
naturall.

What is the reafon then they doe notpwhy
doe fiich men turne from all finfull delights,
and runnc another courfe ?

It is nothing but faith that cnablcth them
to doc it. By taith toofes left Phdruhs Court,
and the pleafures of fm&e for a feafon, and
chofe aduerfuy with the people of God : that
is, isifhccfliouldfay, If you would know
why t^iofts did this,it was faith that enabled
him : that is, he beleeued, that it hee had en-
ioyed thole pleafures of finne,hcfhould haue
becne a lofer by them , hee fhould haue fared
the worfe for them. Againe,he beleeued,that
by hisfufferingaduerfity w.th the people of
GW, he fhould game j it was onely faith that
made him doe this, li thou haddeft faith,
thou wou'deft forfake thy plealures, and liue
a more ftrift life, as the Saints doc. So that
ftill you mud kcepe that conclufion, rhat you
muftfet faith aworke in all the conclusions
and paflTages of your life, for that is it that
guides you in the right way.

Againc, Take two men that haue both
children to prouide for, they haue pofterity
to care for ; the one man he reafons thus with
himfelfe • If I leaue them not as good a (lock
as I would, yet I (hall leaue ihcm G$is blcf-
fing, which is able to make them profper 5
and though I fhou'd leaue them abundance,
yet all that, without Gods b!cfTing,will not be

L 3 able

4stf'

Jinf.

7-InfUnee*

\66

Of EjffeUuall Faith.

8. Inftancc

able to doc it. Therefore fuch a man will be
indifferent for matter of eftate,he will leaue a
conuenfency for them, if he can, but he takes
no great care, hee had rather lay vp faithful!
prayers in heauen, he had rather fee them
brought vp in the feare of G od, for hee trufts
God, and he thinkes that his bleffing can doe
it, without meanes >, and he knows that great
meanes, without Gods bleffing, cannot doe it.
But when another man is in this cafe, hee
lookes to that which is reprefented to his
eyes : and therefore he will not haue done j
till he haue prouided fuch a portion for fuch i
achilde, till he haue built him houfes, till|
he haue made them firme on euery fide, till j
he haue added houfe to houfe 5 this is out of j
want of faith,he beleeues not : hence it is that
thefe two runne a different courfe.

So againe, one man lookes to his bufinefTe,
he will not fpend time to examine his heart,
he will not fpend time in prayer from day to
day ; he faith, my bufinefTe will gpe at fixe
andieuens, my bufinefle will not be done:
when as another man,that hathchofen Maries
portion, is content to lofe fomewhat, hee is
content that many things fhould goe amifle,
he is content to lofe fomewhat of his eltate,
he is content to let his bufinefTe lye vndone,
or not to be fo well done 3 becaufe he thinkes,
to be bufie in good workes, in prayer, and to
haue the fauour of GoD,is greater aduantage,
he thinkes hee hath chofen the better part.

Now^

Of Efiectuall Faith.

itfy

Nowitisiauii that workes this difference.
Whatfnouldl doe? Why ftiould I name
any more Inftances ? You may name more to
your iclues , as you haue f aith,fo it will guide
you, it will turne you this way and that way
in the turnings and paiTages of your life.

But now, becaufe I am tarre in the poynt,
(and I fee the time runnes fall away) before I
leaue, I would not only fhew you what faith
is able to doe, but I would worke you to this
a little.

You will fay then, What is it to truft in
God? For that is the reafon of all the dif-
ference, you fee : Therefore,faith Paul, i Tim,

re W% Ui$ur, And fuffer rebuke^ what is the
reafon ? Ifyou would know the caufe, why
we lcade fuch a life, why we runne another
courle then others, why wee liue a painefull
life in labour from day todays but if a man
had good wages, he might well doe that, we
labour and fuffer, and are rebuked, and haue
nothing but persecution for our paines ; but,
faith he, we doe it ^ecaufe we truft in the living
Cod: therefore we labour, and fuffer, and
are rebuked, becaufe wee truft in the liuing
God. I fay, doe this, and thou fhalt be able
to docyhc fame that 1/0/^jdid, thou fhalt be
able rcnloe the fame that Pauldid, the fame
that all the Saints haue done. If I could but
perfwadc von now to truft in God^ to fet your
faith aworke thus farre, There is no man that
hearesme this day,that is in any other courfe
i L 4 then

x Tia.4.z»*

id 8

Of Sfeciuall Faith.

then in che wayes of Religion and godlinefle, ;
but he would curne his courfe : and therefore
I will labour in this a little.

You will aske me then what \ii% to truft
God ?

I will fhew you a little what it is, becaufe
euery man is ready to fay, I truft in God, but
I am not able to doe this that you fay, when
I come to fuch a hard turning. Deceiue not
3w uftlnG ^ thy (eife, this is to truft in God, namely, to
be vnbottomed of thy felfe,and ofeuery crea-
ture, and fo to leane vpon God^ that, if hee
faile thee,thou finkeft. There is many a man,
that pretends he trufts in God; but hee fo
trufts God, that withall hee will prouide far
himfdfe: fuch a man faith, GoDsbleffingis
a good addition, but to hauexhat for all, hee
will not, he will be fare he will be ftrong, he
will make his Mountaine ftrong about him,
and he will haue the bleilings of God too : for
faith in the promifes, hee makes them good
notions § but for things to truft to, to reft on,
it is a thing he will not be perfwaded to.Now
this is not to truft in God. But thisls to truft
in him, when thou doeft fo caft thy felie on
him, that, if he fhould faile thee, thou wert
vndonebyit.

To exemplifie it to you : There was an a-
tfion that ^Uxafider the Great did, ( I vfe
jt,onely to exprefle what I meane by trufting
in God : ) When hee was fi eke, there comes
a friend that was alwaies clofe with him,that

was

Of SffeBuall Faith.

1 6?

was a Phylician, and he prepared him a Po-
tion ; but bctorc the fame came to him,rhcre
wasaLctterdcliuercdtohim, to fignifie to
him,that that very Potion was poyfon : when
his friend came with his Potion in his hand,
he takes the Letter that was fent to gine him
notice of the Treafon, and drinkes off the
Cup with one hand, and reaches the Letter
with the other, fo he drankc off the Cup be-
fore he fhewed the Letter. Here ^sJUxandcr
V Lifted him \ if he had failed him, he had loft
his life • he did not firft fhew the Letter, and
then heare his excute tor himfelfe, but hee
fhewed that he truftcd him. In fuch a cafe,if
thou be able to truft God, if thou canft put
thy felfe vpon him,ii he faile the,thou art vn-
doac; in fuch a cate . this is to truft in Ggd.

To vfe another exprcflion, that you may
know what it is.

There was a King of this Land, that fent
hisfcruant,aGenerallofhis Army, tofpare
a Citie : he had command vnder the Broa< {
Seale, from the Councell, and from the
Kings owne hand, to doe it : and todiiobey
this Warrant was death: But withal!, the
King fent him a fecret meflagc that he fhould
deftroy the Citie,and to truMKtn to faue his
life. The party did fo : The Bread-Scale and
Commiffton was tofpare the City, to for-
beare it, The fecret charge was to deftroy it :
This he did 5 and Crofted the King for his life 5
if hee had fay led hftn,he had been deftroyed.
1 Thefe-

170

Of Efetfuall Faith.

Quefi.

iCor.i.l«.
opened*

Zcph.3, 11.

Theieiimilitudcsfhcwwhacit is to truft in
God : If thou be brought to fuch an exigent,
if thou wiit truft God in fuch a cafe, as wher-
in if he faile thee,thou art vndone 5 This is to
truft God, not to feeke his bleffing fo as to
make that an addition, but to put all vpon
him. Therefore, that you may know that
this is to truft in. G o d, know, that except
thou doe it thus, God is not ready to anfwer
thee. Therfore commonly^ he puts not forth
his ft rength to deiiuer men,or to beftow vpon
them any great bleffing, but when hee hath
brought men to fuch an exigent. And be-
caufe men will not truft in him commonly,
while other props are taken away, (For wee
fhould truft in God in the middeft of profpe-
rity and happinefle,but becaule men will not
doe it till then,) hee ftrips them of all, that
they may doe it ^ hebringsaman to fuch a
cafe, that he {hall haue nothing eife to truft
vnto.

What is the reafon that ?4^/faith, 2 Cor.u
10. Wereceiuedthe [entente of death, thatwet^>
might learne not t$ truft in ourfelues $ but in God
that raifeth the dead?

God meant to deiiuer him, when he faith
hereceiuedjdtfthefentencc of death • that
is, there was no helpe in the World, that he
could fee,in himfelfe,or in any other creature-
Now he was brought to truft in him,and then
God anfwered him in his truft : fo you fhall
finde, Zeph. 3.12. / m& leane among jet* men

that

Of SfeBuall Faith.

»7 !

that are humble and poore people % and they /huff
truft in the Name of the Lord,

Why did not thefe truft in the Lord while Qucfi.
they were rich ?

Our nature is fo backward, and foexcec- A»jw.
ding deceitfull, that wee cannot till other
helpes are gone. / mtileaue among yo* a fort
of poore people ^and they (hull truft in my Namc^>.
(As if he fliould fay)VYhen men are brought
to that, that all other things are taken awiy,
and till then they will not truft in him. Jn-
dcedc, till then it is not trufting. And there-
fore in i Jim. i. 5. She that it a Wtddow is left x Tim.i. j,
alone, and truft s in God. Till fhe be left alone,
till the other props be taken away, a man \
cannot truft in God. Hence ic is, that com- |
monly when men are brouyu to the lowed,
they are ncreft to GoD,they haue bed acccflc
vnto him ; becaufe when they are brought to
fuch an exigent, thenamanwil! pray beftj
and when he prayes beft, then hee fpcakes
beft,theniaithis fet on worker J i r workes
beft when it is alone, when it is ltripped of
all other helpes. And therefore you liall
finde intheBookeof G op, when men were
lowcft,theyhadneercft#k:cciTetoGoD. 4/a> »Chr©.i4.n«
when he was come againftwirh many thou-
sands, he rrnfted vpon God, though he went
againft them wi h ha!fe the number, and Cod
dehuered him, becaufe be prayed and (ought
to God, and faw that he was not able to doe
any thing, he truftcd in God. Ano;hcr :imc,

v/ben

»7*

Of ejfeBuall Faith.

when A fa had forgotten God, when he was
ftrong, when he thought himielfemore able,
when hee was todeate with onethathada
weaker Armie a great deale, the King of ///*-
el> hee was ouerthrowne, and fhut vp that he
could not ftirre, becaufe hee fent to the King
of Aram for helpe. It is Gods manner to de-
fer fending ot helpe till a man be brought to
the Mount, as hee did with ^Abraham • hee
might haue done it before ^ but, yon .know
how he did with K^ibraham^ he brought him
to the laft caft. And Damd, he was brought
to the very point of perifhing by the hands
of Saul, before he deliuered him. And fo he
did with Jacob, Efau comes againft him with
foure hundred men, (with a fullrefolution to
deftroyhim) hefore hee would deliuer him.
It is Gods manner to doe thus. And fo hee
did with leb, and other feruants of his • his
fafliion is to doe fo, to bring men vnto the
very brow of the hill, till their feet be ready
to flip, when they are euen going, and then
hee delights to appeare and deliuer them.
Therefore, infuch cafes, truft God, put all
vpon God • that is, when God, in any tur-
ning of thy life, brings thee to fuch an exi-
gent,tbat thou feeft all at the point to be loft,
that thou art at the point to be vtterly vn-
done, learne to truft in God in good earneft,
and that fhall guide thee, and turne thee the
right way , when thy ftefh is ready to goe an-
other way.

What

Of SffeBuall Faith.

What was the reafon that Chris T,when Q«ft.
he was on earth, would doe nothing except i
they bcleeued in him >

When thou haft any thing to doe, if thou f ^*fi
beleeue in 6W, that will make him ready to
hdpc thee, becaufc then it is an acknowled-
ging, and an attributing to his power. If hee
fhould doe-it in another cafe, he fhould lofe
his labour, hec fhould lofe his glory, men
^would not be built vp in him by that which
he did. Therefore, make vfe of faith, fet
faith on worke, as I faid. I fhould come to
this now, to mouc you to truft in God in all
cafes. If I could perfwade this, men would
turne the courfes of their lines, and would
truft in him: for know, if thou truft in God,
he neuer failes any that truft in him, as Dauid
faith, in Pfal. $7. Inmerfdw the ri%f/H0m for
fdken^&c. As it he fhould fay, Aske all his
feruants, aske all men that eucr haue knowne
him, all the men that hanc liued with him,
that haue finifhed their courfe with htm- aske
a feruant of God, when he comes to dye, how
God hath dealt with him, whether hee hath
faylcd him all his life •, I am pcrfwaded that
there is not a feruant of God, but will fay
that he neuer failed him 5 and, ifhewere to
leaue an exhortation behindc him. he would
exhort others, from experience of hn truft}
Itcannotbe that God fhould faile thec, H
thou reft vpon him. Thirikeft thou that God
can faile thee,whcn he faith himfcifc fo often,
1 he

17*

Of EfeBuall Faith.

0hie8.

^*f*\

2 Kings f,

he will neuer faile thee, nor thole that truft
in him? Will a man faile one that trufts in
him ? Wee vfe to fay, Oh 1 will not faiie
him, for hee trufts in mee ; and docfl thou
thinke that God wilt faile thee in Rich a
cafe ? If G O D fhouid faile men in fuch
cafes , there is no man that would lecke
him. But, that men fhouid bee encouraged
to ferue him, hee hath promifed, not one-
ly, not to faile thee, but hee is abundant
in truth, hee will bee better then his word,
hee doth what hee (ayeth, and more too :
If thou wouldeft trufl: vpon him in fuch a
cafe, thou ftiouldft finde that he will anfwer
thee.

But thou wilt fay, I fee not how he will
doe it, the cafe is luch a hard and difficult
cafe.

Thou muft know that there are ftrange
paflages in G O D S prouidence, he is able
to bring things to paffe, though thou know
not how it fhouid be. See his prouidence
2 Kings 5 . The Woman thcre,the Sb^amne^
fhee beleeued the word that the Prophet
had faid , that there fhouid bee feaucn
yeeres Famine , fhee left her Land and
Countrey, this was an a£t of Faith , that
made her doe this ; See how this Woman
beleeued now : fhe followed the dirc&ion
of the Prophet, (he did that which GOD
appointed her to doe : fee how GOD
brought it to pafTe, that the feruant oi Eli~

OfSffettuall Faith.

■7*

Jhd, Gtheu^ I hould be there with the King,
and that hec lhould be telling the King of
lfracl of the great aft of Eltjkd, That there
fhouidbe luch a concurrence of all things,
that thee fhould come iuft at that time, and
rio other, when the man of G O D was there,
yea, when hce was telling of that very ftory,
that then (lie lhould come in, and lb fhegot
her Land- or elicit is likely that the Wo-
man, bauing liued away fo many yceies, it
is likely fhec had had a hard fuitc of it ;
but Geds prouidence brought thele things to-
gether.

So againe, looke on CMtrdecti : It is a
ftrangc cafe: It was concluded, that hce
and all the Iewes fhould bee flaine • The
Decree was gone our, there was nothing in
the World, for ought hee (aw, that could
hinder it j the very night before He/lc was
to come to the King to make her requeft^ if
it had beene but a night longer, perhaps it
had failed: but that there might be a con-
currence of all this, it is laid in fftjttr 6 . The Hcftcr *.
King bee could totjUtfc that n't^t^ and when
hce could not fleepe, he might haue called
for another Booke then the Booke of the
Chronicles-, and when hee had the Booke
brought, he might hane falne vpon another
place, and not vpon that where tjtt$rdtt*t$
a&was recorded, but that there fhould bee
aconcurrenceofallthisin that very time. Is I
not G O D the fame GOD? why ihou d

not;

rj6

Ohi<tt t

OJSffeBuall Faith.

not wee bee ready to truft in him (till }
Doe wee not fee the fame daily } If his
Workes were recorded and obferued in our
remembrance, certainely we fhould truft m
God.
But, you will obje#, The Lord doth

euery

thing

by meanes , hee doth not
worke Wonders , hee workes not Mira-
cles now a dayes : And, when I fee no
meanes, I hope you will not hauc mee to
expeft Miracles at Xj o d s hands, to tempt
him.

You muft remember i^dhaz, hiscafe,when
GOD came to ^bdc y and told him by
the Prophet Efay •, lfai. chap. 7. That Aram
and Remaliah's (entity tbo(e tvee [meking Fire-
brdnds, \UuldnM hute their wils y fhould bee
difappointed, that he would fight for him
againft them; Saith the Prophet to him,
i^4 ske a figne of the Lord in the Heaven abetter,
$r in the Detfe below. No, faith hee, i^Ahtz,
witlnot tern ft God. What is the meaning
of that ? That is, I will prouide for my felfe,
I wjlUot truft to his Word, I will lookc
vnto fiiy felfe, I will prouide an Armie, I
will not tempt GOD; That is, I will not
goe about it without meanes, I will looke a-
bout mee . And for fuch a figne as refting on
that promife, If I fhould doe this, I fhould
tempt God.

See heere is a faire excufe : Take heedc
of fuch excufes, fay not, Ifhailtempt God.

And 1

r Of effcBuall Fa ith. | 177"'

And know, that though there be not Mira
clcs, yet God lie workes wonders now a
dayes, as well as then, his hand isnotfhort-
ned^now he is the fame G O D,he is as pow.
crfull as hee was. It is true now as it was in
DauiJs time , that wonderfuil are thy
workes. And Christ now in the time
of rhe Gofpell, his Name is wonderfuil.
In if dim p. The geuemmtnt U vpon hu (hettl-
dtrs, *nd his Ntme fatt bee edited wonder,
full ; that is , in the gouernment of his
Church hee doth wonderfuil things; that
is, when a thing fecmes to bee neuer fo
ftrong and well built, when the ftrength of
the Enemy feemes to be neuer ib great and
inuincible, hee is wonderfuil to difappoint
them*

Againe, when the ftrength of the Church
feemes to be little, he can make that effe&u-
all to doe great mattcrs^t fha.ll doe wonders:
and therefore I fay, God is able to doe won-
dcrlull things now.

Now thofe very things which feeme won-
ders to men, arc not Miracles, though they
may be great workes.

That Wonder that Elifha faid, that the
next day things fhould bee fochcape, you
fee, that was reckoned fo great a master, yet
it was done after an ordinary manner : There
wasbutafalfefearefcattcrcdin the Armie,
and it was done. Therefore, he that workes
wonders j, he can doe the fame now.

M That

i 7 *

Of- Ej/feBuall Faith.

Confining of
3. parts.
X.

That deliuerance which the Iewes had, it
was a thing that may be done now.

So thole wonders, thofe great a<fts which
Ged did when men trufted in him, they are
things which hedorh daily now.

Therefore to aufwer pun&ually, becanfe
men doe deceiue thcmfelues in that,when we
exhort them totruft in God, they fay ftill,
wemuftvie themeanes, I will giue a three-
fold anfwer to it.

It is true that God vfeth meanes, but
they are meanes of his owne prouiding, and
not the meanes , many times , that thou
pitched vpon. For thus farre it is true, God
doth it not but by meanes - y that is, he doth
things by fecond caufes, hee doth them not J
by an immediate hand of his owne, though
hee be able to doe it: But now what thofe \
caufes are, thou knoweft not. Therefore
this fet downe, that GOD doth it by
meanes of his owne, and not by thofe meanes
thou feed. It may bee thou pitched vpon
fome particular meanes, and thinkeft, fure-
ly it mnft be done by this : and becaufe thou
feed no other, thou thinkeft, if that fayle 3
all xs fpoiled : But it is not fo • GOD will
not doe it by thefe, but GOD is fo farre
from doing it, that his vfuallcourie is, when
men haue pitched vpon particular meanes,

I and thinke; furely the bufinefle mgd bee
brought to pafle by this, or elfe all will
faile- GOD many times vfeth not that,
but

Of Effectual! Faith.

17?

but a meanes which thou ncucr thu ughteft
of.

Infuchacafe, it fares with vs as it did
with Naamaft the ^iftrttn - y when he comes
to the Prophet of GOD, hee thought be-
fore-hand, that the Prophet would haue fpo-
ken fomc words, and haue healed him 3 but
he bids him goe and wafli,which was a thing
that hee neuer thought of: So thou many
times thinkeft of thefe meanes, thou pre-
conceineft things in thine owne heart, thou
thinkeft thou art right, thou thinkeft it muft
necdes be done this way, thou feeft no other
meanes ; but, it may be, God will not doe it
this way, but he will doe it a way that thou
thinkeft not of.

So lofepb, when hee was in fauour with;
PbaroAb his Steward, one would thinke,
that this fhould haue beene the meanes of lo
fephs aduancement, and of bringing to pafle
thatpromife- but this was not the meanes
that God vfed.

Againe, when that Pbaroah his chiefe
Butler was deliuered, one would thinke that
that fhould haue beene the meanes to haue
wrought his exaltation- but yet thefe were
not, there fell a meanes that lofepb thought
not on 3 and fo Go d doth daily.

Many times, the thing that we mod truft

vnto, and put mod confidence in, doth faile

anddeceiue vs, God dallieth in pieces fiich

meanes, and vfeth other meanes to helpe,

M 2 that

i8o

. * ■

Of Sjffeciuall Faith.

that neuer came into our hearts, to thinke ofo
Doe we not fee it oftentimes ?

Againe,, that meanes which wee thinke'
will not doe, oftentimes doth it. Therefore
fay not, 1 truft in God, that he will doe it by
meanes - 3 for God delighteth to doe it by
meanes..

Men are ready to fay, Oh, if had fuch a
Phyfician,. or if I had ftich ayre, or fuch
meanes, I fhould doe well enough: How
doeft thouknow that ? It may be, God will
not vfe that..

So, thofe that are in diftfeflc • Oh if I had
fuch a man to comfort me ! Why thou know-
eft not whether that be the meanes that God
will vfe, or no. Therefore fay not, becaufe I
fee not meanes, therefore I will not truft in
God. Ifay, God will doe it by meanes, but
he vfeth meanes of his owne prouiding, and
not of thy feeking. This is the firft anlwer to
it.

The fecond anfwer : If thou fay, that God
doth it by meanes • yet remember, that it is
his blefling or his curfe, which makes thofe
meanes on which thou ait fixed effeftuall or
ineffe&uall. The greateft nieanes,the faireft,
the moftfpecious,andmoft probable to bring
things to pafle. remember, that if G o d doe
but fay to that meanes, profper not, (for that
is the curfe, when hee bids a thing wither)
thou fhalt not doe it.

Againe, If it be weaker, if God fay to fuch

a thing,

Of Stfcttuall Faith. j 18

a thing, goc and doc this bufmciTe, it (hall be
able to bring is to paflc; this is his blc/fing
and his curie- you lhould lcarne to hauc chefe
words, not oncly in your mouthes, but to
know the meaning of them • and not onely
fo, but to come to the practice 5 toftywith
yourlebes, when things are faire and pro-
bable. Except GOD bid this doe it , it
fhallnotbcefle&uailj ifhecurfeit, it (hall
wither.

Thirdly, remember this, That his 'blefllng
is difpenfed, not according to thy meanes,
but according to the vprightnefle of thy
heart, accr >rding to thy workes. One would
thinke, when h^ hath riches, then he fhould
bring it to pafu; : but,faith the Prophet, PfsU
62. Ricba bdovg to the Lord \ they come neither
from the North nor from the South : And, when
riches tncrttfe, fit oot jour kesrt vpon them :
Saith he, it is not riches that makes men hap-
py 5 for that Objection will come in.

If I had riches, I fhould be able to doe
this or that, they are the meanes to make a
man happy, though happineiTe confifts not
in them ?

No, (faith he) when riches increafe,fetnot
your hearts vpon them. (As if he fhould fay)
If wealth would doe you good, I would giue
you leaue to fet your hearts vpon it : but it is
not in wealth or riches to make a man poore
or rich, but that comes of the Lord, But now
Jcomes in the Objeftion.
^ M3 Yea,

Obica 4

Anfn

i8x

Obic&.

Pfal.31,

Of Effe&uali Faith.

Yea, but God dothi: by meanes, the Lord
doth it by riches.

No, GOD rewards men according to their
worfos, r,ol according to their wealth. So that,
when thou truftcft to the meanes, know that
God blefleth thee according to thy workes,
not according to the outward condition thou
art in. Thuswefhould learne to doe, when
we fay God doth things by meanes, when a
man fees the faireft meanes, yet, if thou find
that thou haft not prayed, thou haft not
fought to God, thou haft no fecret affurance
of his bleffing, thinke not that fuch a bufmeffe
will be done.

Againe, when the meanes are Iow,meane,
and weake, yet, if thou haue fought him ear-
neftly, if thou haft had a fecret affurance of
him, that he will be with thee, let not thy
heart be difcouraged - ? doe in this cafe,as Da-
uid did, Pfil. 3 1 . (faith he) I heard the fpea-
king againft of great men, they fate and con-
fpired againft me,but I trufted in thee,I faid,
my times are in thy hands. (Marke : ) When j
Daaidfaw thegreateft meanes vfed againft 1
him as might be, They were great men fet
againft him, and many of them, they ioyned
together, they tooke councell againft him,he
was not difcouraged, but faith, my times are
in thy hands. If my times were in their
hands, they might make me miferable,! had
reafon to bee difcouraged at that 5 but my
times are in thy hands : See if thou canft fay

this

Of EfffchM Faith.

18;

this on both tides. When great men icync
for thy wealth, fay not now, I fhall bee made
a great man in the World ^ but fay, My time
is in Gods hand, it is not in their power to
doe it.
Againe, when great men feeke and confult
againft thee, fay not now, I fhall be mi-
ferable,but confider thy times are in
Gods hands, it is not in
their hands to
doe it.

FI&CIS.

Of Sffettuall Faith. [ 185

EFFECTVALL

FAITH.

Tbejtxth Sermon.

I. Thhss. I. 3.
RemtmbYing your efftiiu nil Faith, &c*

Ee haue already anfwe-
red oneObjcsaion 3 rhat
GWworkcs by meanes;
we fhewed after what
manner: Wcll 3 if this
be ib, (before we leaue
the point) take heede
you deceiue not your
fellies ^ you commonly fay, God v/orkes
things by meanes : The faying is true, if thy
heart be not faife

for it is true 3 hce workes
thi

\%6

Of Ejfettmll Faith .

Ier, i®.

things by mcanes • but if fuch meanes come
in competition, (as God hath not appointed,
that which is vnlawfnli for thee to doe) if it
come in competition with that which God
hath fet apart, infuch a cafe thou muft let
fuel! mcanes goe, elfe thou mayeft vie that
mcanes, but it is the meanes alone,thou fhalt
haue no encouragement in the vfe of them.
If thou haft meanes, encourage not thy felfe
fo much becatife of them, but becanfe thou
haft God for thy friend ^ Let not the rich man
reioyce in hk riches^ nor tbeftrong man glory in
hi* flrength y or the wife man ioy in his wife-
dome, lev. io. but let him ^4/glorieth and re-
ioyceth^ reioyce in the Lord. If they could doe a
man good, we might reioyce in them: The
Lord requires nothing but that which is rea-
fonable ; I dare be bold to declare k, that if
the confidence in the ftrength of a man were
able to doe him good, he might reioyce in it.
Therefore we fee in that place, hee faith, it
comes ofthe Lord 9 As if he fhould fay, We
fee by experience, when God will vfe them
as instruments, it is otherwife, then they doe
that which of themfelues they cannot •,
they doe it no farther then God blefTeth
them, for elfe they hurt, and doe no good to
a man. Take heede therefore thy heart bee
not falfe, and deceiue not thy felfe, that thou
mingle by-refpe&s in the bufineflej but vfe
the meanes, and depend and tru ft in God for
the bringing it to pafle - y which thou fhalt

know

Of 'SffeSuall Faith.

187

x Tim. 1.6.

i.Obicft.

know by this, if thou draw necrc to God ; for
that is a tryail, ler. ij. Curfcdis be that makctb
flejh bis armt : This dravves the heart from
God; you fhallfiudc that noted in 1 Tim.
1.6. The Widdow that trujls in Godfrayetb day
And night. Therefore when thou hail: the beft
meanes, if thou be not flacke in prayer, it ar-
gues thy truft in God j when thou goeft to
God, and ftriueft with him by prayer, and
feekeft not to the creature, to fay thy wealth,
or riches, or the like, fliall helpe thee. So
much fortheanfwerto the firft Objection.

Another thing that we are ready to object,
is, But what iftuch a thing fliould come to
parte? what if the euill that I feare fhould
fallvponme? whatifrhebufinefTe I^goe a-
bout proceed not, which is of that moment,
I am vndone, if it be not done ?

Herein the heart of a man mud be quiet.

Firft, It may be thou art too hafty in this
kinde •, many times thou thinkeft in fuch ca-
fes, that thou art without helpe and without
hope, when it is not fo : Know therfore, that
a man may be vndcr water and rife againe,he
may finkc twice or thrice before he be drow-
ned j thou qaayeft rccciucmmyfoiles, many
blowes 3 QOt lofethc victory. The belt

Saints haue becne vnder the cloud for a great
whiic. but they were not deftroyed, they pc-
tot : So was Ufefa fo was Dmid, fo
were all. The;, he cafe that thou

fall into the particular ill,that the euill which

thou

<s4nf.

i88

Of SffeBuall Faith.

. thou feareft,fall vpon thee, cut! not away thy
confidence, God may helpe thee, hee may
1 comebetweene the cup and the lip, as often
it is feene. It is his viuaii manner to appeare
in the Mount, and not before. It was a Pro-
uerbe in //fa?/, The Lord will be feene in the
Mount • not fo much becaufe it was a com-
mon fpeech, but becaufe it was commonly
done, it was a thing that God vfed to doe.
Therfore be not difcouraged too foone, God
may helpe thee, as low as thou art. Suppofe
this doe come to pafTe, as a mans heart will
neuer be at reft, till he fuppofe tint which he
would not be content fhould be lb : and hence
comes difquiet in a mans heart, if it do come,
he hath not refolution to beare the perplexi-
ty. Therefore in fuch a cafe, if thou fuppofe
it will be fo, doe as ilefhr did; refolue, If I
perifh, I perifh. The meaning is. If I perifh,
I fhall not perifh : when fhe faich,If I perifh,
I perifh, fhe meanes not fuch a matter as- we
fay in our common fpeech • but, if it will
come to pafle, let it come to pafTe : fo Hcfier^
If I perifh, I perifh : She knew it wasagood
worke that fhe went about,and fhe knew fhe
fhould haue a reward for it. It is not fuch a
thing to lofe the life, as men thinke it is : If
wee looke vpon it with the eye of faith, it is
no fuch matter. And fo the three Children,
they care not what fhould become of them - 3
They knew nor whether GOD would deli-
uerthem, ornoj but if hec would not, they

refoiued

* J * »HM »» J Wi

" * n i n —1 1

OfSffettuallFaitb. f i8p

reiblucd to bcarc it, andfofhould wee doc.

But, you will fay, a man is not able to doc Oiittt.
this. |

If thou diddeft know the reafon, it would virf.
mouethec. Therefore labour to worke thy
heart to conlidcr, that all thefe word tilings
that befall thee, may be good enough; and
if thou haue not learned before, learne now :
Marke what /W faith, We are atth&ed 3 but
not oucrcome • pcriecutcd, but not forfaken-
caddownc, bncweperilhnot; cuer dying,
but yet behold we line • lorry, and yet we re-
ioyce. That is , there is fomewhat that
fudaincs vs in the word dangers, fomewhat
that keepes vs from linking : And Pa»l> he is
as good as his word 5 what he faith there, we
fee by his cai riage • we fee in what a manner
he went thorow all, all was nothing, pcrfecu-
tion was nothing, but what he did in inch a
cafe, he had God flood actually by him, and
faid, Fearcnot, P40/, I haue much people
there, when he fent him into MdceJonu.

But thou fayed, thou hail: nothing to beare obictt.

Confi Jer, whatfoeuer thy cafe bee, If the -Anf.
thing doe fo Mil our, thou fnouldcfl be ready
to lay, this is not (o ddperatc,but it may txte
helped • it is not fo heauy, but it may bee
borne 5 it is not fo milcraole a cafe, but it
may be happy • and Uiciy, it is not io bad,but
it may be good for me.

Fird, There is no cafe (o defperate, but it
1 iiv

19©

Of Efettuall Faith.

% Cor. 1 1.

I may be helped : Put rhc cafe thy name,which
is ib tender a thing, which is like vnco glaiTe,
which it it be broke, cannot be made vp a-
gaine-, Suppofeitbe broken a;l in pieces in
the World, God fhal! make it vp. lofefb^
his name could not be made vp againe, and
he cleared as innocent oi all • but G o d clea-
red him. Damd now by his great iinncs 3 hee
brake his good name., fo that now it was not
an eafie thing to heale Dauids name ; yet God
did it abundantly, and he dyed full of riches
and honour : It was forgotten as a thing that
had neuer beene • when he had gotten credit
with God , he got credit with men.

And i© for pouerty : It is not eafie for a
man to be rich, riches haue wings. It is true,
riches haue wings to flye to a man, if God bid
them come,as well as they haue wings to flye
from a man, if God bid them Ieaue him.

Againe, what if fuch a man be thine ene-
mie > There is no man that is fuch an enemy
but God can (oone make him a friend, as we
fee in lacob and EJaa . Let the cafe be what it
will : you know lobs cafe, there was all extre-
mity of mifery vpon him, that, if a man
fhould looke vpon him, hee would thinke it
impoffible to helpe hiin, yet you fee what
God did.

Againe, I fay, it is not fo heauy but it may
be borne : we fee how Paul bore all his affli-
ctions, (we fee it in other inftances, which
before we reckoned vp : ) in 2 Cor. 11. See

how

Of SfeBuall Faith.

ipi

how he was ftoncd, how hec was Icourged,
and imprifoned, the troubles char lice had
within him: the care of all the Churches
was vpon him, and wlio was afHi&ed, an i he
did not burnc > It was to him as a fire to a
man, it (corched him ■, and yet you ilia II fee,
that he bore them in fuch a manner, that if a
man were to chufe Pauls comforts with his
affli&ions, he iliould make a good choice to
take the one with the other. Z' W,in the prc-
fence of Afc/-*?, is not daunted, who was a wic-
ked Tyrant. So Damd^ hee was m a mifera-
blc cafe at ZtgUg^ he had loft his Wiues,and
all that he had, he had no helpe, but a few
(£00.) men, and yet they would haue ftoned
him too : this was nothing to him, when God
had fctled his fpirit with comfort, he com-
forted himfelfe in the L o r d. So in any cafe,
if(Wkecpe a whole fpirit in thee, it is no
matter.

TakeaP^fter that is fharpe, if you lay it Smile*
to a fore place, it will fmart and grieue it,,
but lay it to the whole flefh, it is nothing:
So it is with affli&ions, when thy ibule is
whole, it is like a whole fhoulder - lay ahea-
uie burthen vpon a whole fhoulder, and it
goes away with it well enough: But if the
lbule and fpirit be broken 5 it is not fit to beare
a crofle. -If God enable a man, it is another
thins : then/difcaie is nothing 4 imprifon-

•t>3

ment is nothing, and diigrace is nothing;
when God enables a man to beare it, it is no-
thing :

lpl

F.oai.8.

OfSffettuall Faith.

] thing : therefore it is not fo heauy but it may
be borne.

Againe,it is not fo miferable, but thou
mayeft be happy in it. Why > The reafon
is in Rom. s. Bccaufe 3 whatfoeuer it be, it
fhall not ieparate vs from the loue of God in
Christ: neither principalities , nor pow-
ers , nor things prefent, nor things to come,
neither men, nor deuils: In fucha cafe, the
Deuill, with all his forces fet againft thee,
fhattnot be able to make theemiierable,thou
art a happy man notwithftanding, hec fhall
not be able to hurt thee, God loucs thee ftill,
andloues thee tenderly, thou art deare to
him at all times. Therefore whatfoeuer it is,
it fhall not feparate thee from the loue of God
in Chrift : and when he could name no more,
he names in generally faith he,neither men,
nor Deuils, nor any thing fhall doe it.

Againe, it is not fo bad, (I fay) but it may
be beft for thee, it may doe thee good: for
our nature is fo rebellious, and fo fet vpon
things of this world, that except God {\\ou\d
takethiscourfe,toworkeawearinefle in the
World, tomortificourlufts, ifGoDfliouId
not take fuch courfes, our nature would bee
ready to rebell: therefore God dealeth fo
with men. Sometimes he afflicts thee with
ficknefle, fharpe ficknefle, which is irkfome
to thee • but know, that if that difeafe were
taken from thee, thou knoweft not what thy
heart would doe. Some men bee afflicted j

with

Of Eff&mll Faith.

with enmity ot others; thou knoweft not, if
thou wert friends with all men, how thoa
(fhouldert be. Thou art afflicted in the world,
[in thy wife, in thy children, in thy neigh-
bours, in thy name, in thy cftate, and though
thouthinke with thy felfe, If I were free
from this, I fhould be happy, I fhould bee
humble,I fhould ferue God the better •, I fay
vnto thee,thou knoweft not what thou flioul-
deft be : A mans minde doth not know what
it would be in another cftate, onely he knows
theprefent. If thou haddeft fuch and fuch
circumftanccs, if thou haddeft wealth^fthou
haddeft fuch erodes remoued, if all things
fhould goe well with thee, Oh then thou
woukk ft be happy : but thou knoweft not
what thou fhouldeft be. You know what the
Prophet faid to [fazatl : (faith he) Doefi thou
know what then fhult be when thou Art King of
K^inm ? Thou knoweft how thou art affe-
cted now, but thou knoweft not how thou
fhalt be then,when thou art a King, then thou
wilt be anfwcrable to thy ftate and condition.
So much for the (econd Objection.

Thirdly, it will be objected- It is true, if
God didhearemy prayers, or if hedidvfual-
lyheare the Prayers that the Saints make,
that it were no more but feeke and haue, we
would truft in God in difficult cafes: But I
finde by experience, that I pray, and he doth
Inot anfwer me : and it is not my experience
pncly,but it is the experience of others like

wiie :

■9?

l.Obiett.

Concerning
Gods hearing
our prayers.

Of SffeUuall Faith.

J*n{-

WkyCad
heares not
fosnctimes.

Ohieft.

Whcnweaskc
amifle. ;

wife • they pray, and God doth not heare
their prayers 3 what fhould fuftaine me ther-
fore now ?

Tothislanfwer^ It is certaine that G od
alwayes heares thy prayers, there is no doubt
to be made of that ; he is a God hearing pray-
ers., and hath made a promife, that when
they come, hee will heare them : Be afTured
therefore that he heares. But now toanfwer
thee, i

Firft, there are many cafes wherein God
heares not : as firft, it may bee thou askeft
amide.

But thou wilt fay, My heart is right • and
therefore I hope I aske notamifle.

Yes,though thy heart be right,thou maieft
aske atnifle, out of miftakc, out of want of
iudgemcnt - y thou muft not thinke with thy
felfe, becaufe thy aflfe&ion is ftrong to fuch a
thing, therefore it is lawfull for thee, and
meere for thee to haue it. There are many
things which a little childe asketh, which are
not meete for him • a wife Father will not
fecond his child in all that he affefts and de-
fires : thou muft thinke that God will not doe
it in thcfe cafes. And therefore learne in fuch
a cafe when thou comeft to God for outward
things, or for the meafure of grace, or tor the
preient vfe of grace (as you fhal! heare here-
after) it may be hee anivvers thee not \ yet
thou muft acknowledge G o d to bee onely
wife. If we could remember that in 1 Tim. \ .

19. 7o

Of Sffettuall Faith.

J 95

jg. To the Kingotelj wife^ be glory and immor.
talitj : we thinkc our felues wife too, wee
thinke that we hane fome part of wifdome ;
but if we did beleeue that he were only wile,
that is, if thou diddeft beleeue that none
were wife but he, thouwouldeft be content
torcfigne thy felfe vnto him,let him doe with
thee what he will, although thou fee no rca-
fon, yet thou wouldeft be content. Therefore
when thou commeft to aske at Gods hands,
thou Ihouldeft be ready to fay thus • Lord,
I fee no reafon why this fhould not be good,
and yet I may be deceiued, I may be mifta-
ken ; Therefore I will not aske it abfolutely j
It may be the want of it is better for me then
the enioying of it • it may be, to be crolTed in
it, is better for me then to haue fuccefle in it :
thou art onely wife, I am not able to iudge :
and therefore when wee come to aske any
thing of G o d, thus wee fhould doe. P*u\
when he comes to aske the mortification of
his flefhly lulls, 2 Cor. iz. one would thinke
he might haue asked that abfolutely, we can-
not fee how God fhould not heare that pray-
er, and yet in that cafe P*»l was miftaken,
God faw it was bed to fufter that Iuft to con-
tinue vpon him, and to contend with him-
thou ilialt not be free from this ftrong temp-
tation ; for, faith he, by this I will humble
thee, thou fhalt hauea better grace then thou
I fhouldeft haue if that luft were taken away :
I when /W law that the continuance of that
• N 2 vpon

io 6

Of Ejfefluall Faitbi

When we are
nor fitted for
mercies.

vponhim, it humbled him more, that itj
brought more glory to G^,that it (hewed Gods \
power in his wcaknefTe, he was content, hee;
faw that he was deceiued before : I fay,in fuch j
a cafe a nun may be deceiued, much more in
outward things. You know, the Difciples,
when they came to aske fire to come downe
fromHeauen, they thought it was a zealous
requeft:* but Christ tcls them that they
were deceiued; they knew not from what
Spirit that requeft did come ; If it had come
from GODS Spirit, hee would haue heard
it, but they were deceiued : S o if thou woul-
deft haue God heare thy prayer, know whe-
ther they come from Gods Spirit, whether thy
prayers be the voyce of thine owne fpirit, or
of GodsSpivk j if it be the voyce of G O D S
Spirit, he heares it alwaics, becaufe it askes
according to his will • our fpirits may aske
that which is good, but not that which is fit
at this time.

Secondly, he will heare thee, but it may
be, thou art not yet fit for the mercie, not be-
caufe he doth not heare thy prayer,and tender
thee in that cafe thou art in, but thou an not
yet fit, herein God deales with vs as the Phy-
fician deales with his Patient j The Patient
earneftly defires fuch and fuch things j The
Phyfician wants not will to giue them him,but
he refolues to giue them as foone as he is fit :
and therefore he makes him ftay till hee haue
purged him, and made him fit for it, till hee

Of effetluall Faith.

l 97

be fit forfuch aCordia!!, for fuch a Medicine,
thatit may nothurc him: it maybe God ftaies
thee. So thcmcnof#W4m/>, they were fit-
ted when they had faftcd and prayed three
times 5 when they had faftcd once and twice,
they aducntured, and prcnailed not till the
third time. So God defers long : What if thou
faft and pray, and God doe not heare thee,
yet conclude not with thy fclfe, thatthon art
not yet fit. There is fomewhat more that muft
be done. Daaid, a man would thinke that he
had beene fitted for the Kingdome before that
time, but God deferred it vntill Dauid was
humbled enough, till he was broken enough,
till God had prouided a Kingdome,as he pro-
mifed.

And fohedid with Jofeph, and fo with the
people of lfr&tt^ they were kept long in bon-
dage, they were long prefTtd,before they were
fittobcdeliuered: God tendred his people
then, hce had no delight in their afflictions.
And fo we may fee in the whole Booke of the
l*dgts^ how God differed his people to be affli-
cted, to fit them for deliuerance. So thinke
with thy fetfe,thou art not fitted yet^ & if thou
wouldft go by a rule, fee the rule, i Vet. 5. tf.
Humble your (dues vndcr his mighty hand that he
may cxattyoa in dneume. (Marke, whenfoeuer
God laves any affli&ion vpon any man,his end
is to humble him. And if the worke be done,

Ihe will performe that which he hath prom ifed,
alToone as thou art humbled,he will exalt thee:
N 3 therefore

1 Pet. j. 6.

ip8

Of Efe&uall Faith.

Prou.i».4.

therefore that word is added^he will exalt you
in due time, not when thou thinkeft hee will
before-hand, for God is wife, and will doe it
in due time, if he fhould defer it beyond the j
time when thou art fitted, he fhould not doe '
it in due time, but beyond the time.

Againe, ifhefliould fend deliuerance be-
fore thou art fit, it were not in due time, it
would come too foone: But afliirethy felfe,
when thy heart is humbled and weakned from
the world, when thy lufts are mortified, and
when thou art made fpirituall and heauenly- \
mindedby liich affii&ions, be fure, God will
not deferre one iot, he will come in the exad-
nefle of time, that as it is faid, in the fulneflc
of time his Sonne came, fo it is in the fulnefle
of time before he will fane thee, in the fitteft
time. Therefore I would fay to thee, whofo-
euer thou art, that fueft to God for pleafure,
for honour, it may be, to be relieuedinthy
ftate, for health, for life,or for comfort - y I fay,
God hath made a prom ife, and it is impofli-
ble that he fhould faile in the performance of
of it, as Salomon faith, Proa. 22. 4. Riches, and
honour 9 and lifejhall he glue •, but **to whom ?
to him thai 'is humblt^and that f tar tth the Lord.
You muft put in both the conditions. Many
men feare the Lord, which are not humbled-
and fome men are humbled, but they haue
fome fecret way of wickedneffe, wherein they
are induldent to themfelues- but they muft
goe both together. Let a man be holy, that

OfEffeBuall Faith.

199

he may haue no way of wickedneire in him-i
felfe, andlcthim be humbled, or elfe God
may beftow wealth on thee, but if thy heart
be not holy, thou wilt forget God in it. And
if he giue thee heakh,if thy heart be not hum-
bled, thou wilt be ready to vie it intemperate-
ly, thou knoweft not thine owne heart : but be
aflured, when thou commeft to Goi^ he heares
the requefts that are made by his Spirit, that
if thou be prepared, he will not deny thee, the
promife is ablolute, let the condition be fulfil-
led : for thofe are the words. The reward of hu-
mility ^ dxd the ft Art of God^ u rubes y and honour g
And life; Exceptnotthefe, when there is not
the precedent preparation: for it is not beft
for thee.

Thirdly, it may be God doth it not becaufe
there is a defed in thy prayer, hee will haue
thee pray more feruently,that condition is put
in, lam. 5. The prayer of the ri&hteotu anaileth
mach^ if it htferuent. Indeede God might be-
ftow bleflings vpon vs for the meere asking, if
we did but make our requefts knowne • yet he
is pleafed to require that condition that our
prayers be feruent, and he defers the gluing
of the bleffing vntill we be quickned:and ther-
fore he defers oft-times, to inhance, and to
caufevs to prize his bleflings, (lightly come,
lightly gone, aswevfe to fay.) Things that
come eafily, we willingly part with, but God
will haue vs prize them high: and therefore
we muft begge themearneftly, he holds them

N 4 backe

T« ftjakc Tt
pray femcmJy

lam.?.

I zoo Of SfeBuall Faith,

When it crof-
fcth Gods pro-
uidencc other-
wife.

backe to affed our appetites, to make vs con-
tend with him in prayer ; or elfe why did hee
deferre to grant the Woman of Cami ns re-
qneftywhy did he defer to giuc Ucoh deliue-
ra'ncc from his brother Eftu ? If he had done
it in the beginning, lacob had not fo wraftled,
he had not done that excellent duty of prayer
all night. When Hdafidbcoieies to aske a fonne
of the Lord^ he hath giuen to many with lefTe
adoe,but he would not grant it her till her fpi-
ritwas troubled, till fhe prayed earneftly with
contention and violence, that Ely thought
fhe was drunke : No, faid (lie, but I am a wo-
man troubled in fpirit : they mull be earneft 5
thofe prayers that God will haue at thy hands •
and if thou be not heard, goe and mend thy
prayers that thou mayeft mend thy fpeeding;
quicken thy prayers ,as thou laboureft to- make
thy heart more righteous, that thou mayeft be
fi t. The prayers of the righteous preuaile mttch^ if
they beferuent : fo pray more leniently.

Fourthly, it may be 6Wheares thee, but it
croffeth fome other fecret paflage of his proui-
dence. There are many things that God the
great Gouernour of the world rauft bring to-
gether ; and though thou fee no reafon why he I
fliouldnotheare thee, yet it may be hee will i
difcoucr vnto thee, that thefum of all things j
being put together,thou {halt fee that it is not
beft for thee to be heard. D^k'now,when he
comes to aske a requeft at Gods hands, that he
might build him a Temple, it- was a thing that

Of Sffetluall Faith.

20I

he defired, and he nude no queftion bur that

it was according to Gods will; and Nathan

>f that opuii >n too, Goe, faith hee, and

all cha! is in thine heart : Dantd did -
know what belonged to that bufiheflc,beca
no man cow iudge of thofe things that GOD
hath appointed to bring to pafle, a man can-
not fee round about all die corners of Gobs
prouidence, no mail is able to lie it ; wee ice

the concurrence of things, how one thing
itands with another. And therefore we ought

tolookein inch cafes to be heard 3 as the
\Yifemcn,they thought it fit to haue rerurned
by the way they came,but God law a reafon to
turnc them another way. Therfore be not ha-
fty in thy requcfts,but know that God is wife,
and will worke all for the beft, his glory muft
goeinall, and one thing mull be done, that
his end may be brought to pafle in all.

Againe,it maybe God will grant thy rcquefl-
but for the manner, and the meanes by which
he will doe it,and for the time, it is in his own ;
power. But becaufe thefe things are knowne,
I will not (land to prciTe them farrher: but j
now I come to the laft Objection.

Laft of a!l,you will be ready to iav,It is true, l 4 Ohiett*
I would truft id6W,if hedid aiway ihew mer- J^wic-
cie fur my fake, If I fiw the Saints alwaics ked men, and
bring their enterprises tp pifle. IF 1 did fee ^S*?"* 1
icititJ well with them that trait m him, but 1
I finde it contrary for the moft part : It
is ill with them that cm ft in the LordpwA euiil '
[ men

20O

Of EfeBuall Faith.

Pfcl.j7«

ICMX*T,

Ecdc£8.i4«

men profper • and therefore what encourage-
ment haue I to truft in God in this manner as
you exhort me to doe, when I am brought to
iuchanexigcnt,tofuchacafethatmy life or
my goods are in hazard, or my name, it is not
my beft way fb to doe : I fee by experience,
that thofc that are wife men, politique men,
and thofe that haue the greateft meanes, they
profper, when as other men that feare God,
doe not bring thy^Seuices to pafTe.

I will anfwer this, and fo will haue done
with the point.

Firft, I anfwer, it is true, that ill men oft-
times doe profper, and that good men many
times doe not fucceede ; I fay, we will not de-
ny it : for wee fee the Scripture is plentifully
Pfal. 3 7. Feare not the man that bringeth hit en-
terprizes to paJfeLJ : where it is fuppofedthat
they doe fo. In ler. 12. 1. Why doc the wicked
prober f where the Prophet fets out in parti-
cular how they profper- he faith, they grow And
take roote^ they fpring^ And bring forth fruit. And
you know what Salomon faith, who was a wife
man, and looked through many euents that
fall out vnder the Sunne : Ecclef. 8.14* / bane
feene this sM»//y,(faith ht)that where Jbould haue
beene luftice, there hath beene wickednefie, and it
hath come vnto the iuftasvnto the wicked: I haue
feene the Bat tell hath not beene to the ftron^ nor
bread to the wife. And fo he goes along, as you
know well. He fets out in that Booke plenti-
fully, that euill men may profper long, and

may

Of SfcSutll Faith.

201

may exceedingly bring their cnterprizes to
pane.

Againe, on the other fide, the Saints may
notprofper, and that in thofc things which
they doc according to Gtds will. When Chnfl
fenthis Difciples oucr the Water, and bade
them goe to the other fide, yet they rowed
all night, there whs a great ftorme, that they
could doe no good, fo that they were in great
jeopardy and danger, and yet it was his owne
appointment: So, I fay, thoumayeft goe a-
boutabufineire, and yet finde fuch ftormes 3
fiich contrary windes and waues 3 fuch ftreames
running againft thee, that thou mayeft be ex-
ceedingly hazarded, though God himfelfe fet
thee on worke. When Paul went to CMace-
J$*ia, you fee God called him from another
place^andbade him goe thither: you fhall not
finde that Paul was the better vfed • nay, you
fhall finde, that for the time,he feemed to doc
leffegood there of any place, there were few
that beleeued in God. And Peter^ when hee
came to C h r i s t on the water, he had a war-
rant for it, he did that which was -i fruic of his
faith, yet for all that he Cinke, he beganne to
finke, till Christ put forth his hand, and
wasfainctohelpehim. Therefore 1 I ..
may goe about G^buimeffc, and yet it n
notprofper. Therefore wee noult fet downe
thatconclufion,it is a great light to know chat
itisfo. The Wifemai; giucs ;he rcaiottofir,
Ecckf, 7. 14. (Saith hee) I hot* jhait finde -

r ictj t

Ecckf 7. I

204.

Of SfeBuall Faith.

variety, thou fl) alt finde feme times., good times:
and in the daj of wealth, wkerstkm hajl it, re-
ioyce.

Againe, another time afHi&ions will come,
know that God hath done this ior ibme pur-
pofc: He hath made thif contrary to that, that
thofifootildftfinde nothing after him. That is 3 that
all the world may fee that hit rvayc: and his a-
ftions are pajl finding eat. If God fhoulddeale
alwayes after this manner, you might know
where to haue him in his wayes : If he fhould
alwayes giue affli&ion to finners,a man might
fay, furely G o d will doe this : but it is not
fo, h.ee hath made this contrary to the other 5
that is, he takes different courfes with men,he
hath made this contrary to that, that men
ftiould not finde Jfee print of his footfteps : to
fay that God will certainely doe this another
time. Therefore hee addeth thofe words 3
which doe immediately follow, that none
might finde out any thing after him : 1 hauz^>
feene the iuft perifl) in his lufiicc, and I hattc feettc
a wicked man go e on long in hts malice. This God
hath done, that men might know to fcare be-
fore him, that men might learne to cry out
with Paul, Oh the depth of his wifdome, and
vnderftanding, and his wayes are paft finding
out ; that men might tremble before GOD,
and acknowledge his wifdome. But I come
now to a particular anfwer: for it is a point
worthy the anfwering, it is a poigc rLat
will Hand vs in much ftead, when wee mecte

with"

Of efettuall Faith.

105

with many fuch obje&ions as nuns heart will
haue in that cafe. Therefore I aniwer particu-
larly and bricfely.

Fir ft, though GoDcbc Co, yet remember ' Wemua not
that thou mult not iuckc any thing, till thou iud s eb i" Guds

r l i r -n i i i i ' -i cutward nro-

lCC be haue hniihcd the worke : thou wilt not cccdinga,

iudge a mans worke till hee haue done it ; If ,

a man goe about to build, iudgc nor his

worke till it bee-done j becaufc thou feed not;

for what end many things are framed and \

nude, wilt thou therefore fay that hee is an !

vnskiifull builder ? it wore folly to doe fo,but j

flay till hee haue finifhed his worke, and then !

fee how one part anfwers with another, and

in what proportion. So in all the workes of

GOD, if thou fee it goe well with thofc that

are ill, and thofc that arc good are afHi&ed,

flay till thou fee G O D haue finifhed his

worke.

And therefore I Cay to thee in this cafe, as
Saint /dMesUhh ; Know ye set wbai end ibt-j \
Lord made wish Job} Sonurkcwhat end the
Lord makcs,as with lob fa with all the Saints- j
know what is their ends. Andotherwife take |
all the cnill men, as lerokoxm and &r*/ a and fee
what end the Lord made with them • their
profperity was as a pleafenc Dreame, which
was ibone gone* as the flower of the graffc
vpon the houfe top, which wirhcrcth : Lookc
to the end of things. I cannot ftdnd on it.

1, qpndly, though the wicked profper, yet
i profperity hurts them as much as afflicti-
on

io6

Of Sjfetfuali Faith.

on and adlierfity doth good to the godly , their
profperity flayeth them, whereas the affli&i-
ons of the other benefits them : if thou finde
this to be thy cafe, that thou profper, and that
thou feeft thou goeft on in finne, thou haft no
caufe to reioyce in this 5 or if thou feeft other
men profper, thinke them not happy for this,
it is out of miftake, It is the miferableft con-
dition in the world • you know what God did
to Hofhni and ?hinea$^ he did not afflift them,
he let them goe long, he fent them nodifeafe,
hee intemipted not their courfe : What was
the reafon ? Hee had a purpofe to deftroy
them.

So againe when thou doft not fucceede in
thy matters, but art crofted, yet fo long as that
will doe thee good, what needeft thou care ?

Bur, you will obicd , My affiidions are
great, and many, and therefore how fhall I
bearethem?

I will inftruft thee 5 I fay thou haft neede
of ftrong affli&ions. Some Colts are fo vnta-
med, they muft needs be broken : fo fome cor-
ruptions are fo vnruly, that they will not be
wrought out without great affli&ions.

Againe, thou needeft many affii&ions, be-
caufe the corruptions of thy heart are of diuers
forts, and if there were but one affli&ion, it
would not feme the turne.

Againe, thou haft neede that affli&ions
ftiould continue long,becaufe finne is very na-
turall • fome are hidden, and long a breeding,

and

Obieft.

Anfa.

Wchaueneed
of long and
ftrong aiHi&i-
ftions.

Of SjfeBuall Faith.

ioj

and cannot cafily be rcmoued.Therefore what
though thy afHi&ions be fo, as is is laid Da»* Dacu 11.7.
11. 7. They Jhall fait by tbeSword^by the Famine^
by Captivity many dayes. Thcfe were men of
vndcrftanding, holy men, yet they had great
aHii&ions of diners forts. Sword and Famine,
fuch as tames fpeakes of, and long affli&ions
for many dayes. Now all this was todoc them
good, to try them, to purge them, to make
them white. So when thole afflictions are to
doe thee good, and their profperity for their
hurt, let this fatisfic thee.

Third'y confider, that though they doe
profper, and godly men doe not fo, yet their
low eftate, their imprifonment, their pouercy,
their obfeurity, the difgrace which they are
vnder, this is better to them,then the honour,
and the pompc, the titles and the riches that
euill men haue. I can but name thefe things.
*J*l* 37* ^ Huh that the righteous batb^ U bet
tcr then the riches of many wicked. What is the
meaning of that? That is, they haue more
comfort in that little, then the other haue in
their fairc Pallaces, in their great ftates - y thou
mayeft haue more comfort in a little, then
they haue in their abundance- thou mayeft
haue more comfort in obfeurity, as Paul faith,
as not knowne, though a man be obfeure, yet
ifhcbeknownetoGoD, and to mens confei-
ences,he is of greater eminency then thofe that
J are in the higheft place. So though thou haue
poore poffeffions in outward things, though

thou

208

Of EfeBuall Faith.

Qneft.

thou bemelancholiquc, and alwaycs forry,yct
that little, that very condition isbettcrtothee
then the outward condition is to the other.

Fourthly, inperillous times this is a great
difference : for though a man haue profptrity,
yetccrtainely, a hard time will come, a time
offickneffc, and of temptation, and of death
Pfal$7» will befall vs: PfaL 37. In perrilous times they.

fbAltbe confounded : here is the difference : and
they fhall melt as they fall: that is, In fuch a
time their hearts fhall faint, and Rich men
haue nothing to fuftaine them- they fhall be
confounded in fuch a time, they fhall not
know what to doe.

But now you will fay, What perrilous
time is that, when God will deale fo with
them, you will fay, in thofe perrilous times,
for ought we fee, the Sword deuoures one as
well as another - p certainely, it (weepes away
one as well as another : SicknefTe, when it
comes, it fweepes away'one as well as another:
And therefore in the perrilous time, I fee no
difference between thegodly and the wicked.
I anfwer, There is difference when the fame
affliction fals vponboth. Looke in ler. 247011
I {hall finde there, thatboth were carried away
captiues, good men and bad men, the whole
Chapter is fpent in it •, it is but a ihort Chap-
ter : S ee there what is the difference there is
in the fame afflictions which fell to both:faith
he. There were two Baskets, the one was full
ofgood Figs, the other was full of bad, which

could

Anf.

ier.24.

Difference bc-
tweene the
Saints and o-
thers in the
fame afflicti-
ons.

Of effettuall Faith.

209

could not be eaten for badneflfe, lookc in the
Text, you fhall findethatboth were carried a~
way captiue, but here is the difference, they
were carried both in an indifferent manner,
(faith he) you ihall be carried captiue afwell
as the other, the good Figs in the Basket, but
I will know you, mine eyes fhall be vpon you
to doe you good, and I will bring you backc in
due feafon, and I will plant you in captiuity,
and you fhall grow ^ and I will build you, and
you fhall not be deftroyed • and I will giuc
you a heart to know me in that conditioned
I will be your God, and you fhall be my peo-
ple r all this will I doe to you, although you
be in the fame affliction. And what willhee
doe to the other ? They fhall be carried in a
Basket into captiuity, but, faith the Ltrd, I
will make you a reproach, I will make you a
curfe, I will make you a common talke, I will
deftroy you when you come into captiuity,
with the Sword,withFamine,with Peftilence,
mine eyes fhall be on you for ill in fuch a cafe.
So I fay,the fame Beefome of deftru&ion may
fweepe away both, the fame Sword may de-
uoure both, the fame difeafe may feaze vpon
both, there is no great difference outwardly
inthefamearHi&ion. both may die, and is
there not great difference in their death ? both
may be ficke, and is there not a great diffe-
rence ? In the one his heart is made glad and
light in Cods countenance, in his Beloued-,
when as the other hath nothing to hold him

zio

Proti.ii*f«

Of Etfeffuall Faith.

vp : The one hath the confolation of the Spi-
rit, the other wants it. .

Againc, confider in affiiftion there is great
difference, as you fhall finde this difference
betweene the condition of the Saints and o-
thers,although their outward condition feeme
to be alike ; Theeuill man ftands in flippery
places, and his condition is vncertaine, and it
is a great miferie to be vncertaine, for a mans"
condition to be ready to be blowne downe
with fiich a winde, he knowes not how long
he (hall continue and ftand- fothey ftand in
flippery places. The other, thofe that are built
on chriftjLKz like the houfe built on the Rocke,
they are lure it (hall be well with them.

Againe 3 affii£tions that come to the wicked,
they conie fuddenly. Therefore it is a thing
proper to the wicked. Pro*, i . 27. Their defola-
tionjhd& come fuddenly ', *nd their deftruShn a* 4
wbtrlewind : Why,is it not fo with the godly >
doe not they often perifh by fudden death ?
doth it not fall on them? doe not fudden chan-
ges come to them as well as to the others ?
No : Things are fudden, not from their fud-
dennefle, out from the want of the preparati-
on of the perfon that they fall vpon : therefore
God will not fend affli&ion vpon his children
till he haue prepared them • hee will prepare
them, and then it is no matter if they come j
fuddenly,it is no matter though he ftrike them
fuddenly before they be aware ; when he hath j
fitted them, it comes, not fuddenly. Death j

comes i

211

Afflift

ions ea-

Pfal.

i , Of Effectual! Faith.

Iconics not vpon them as a iiiarc : that is to be
j taken in a fnare properly, when the Bead is
| taken in a fnare by the Huntfman, or by the
| Fowler, who meanes their deftruftion 5 fo af-
flictions come vpon euill men as a fnare, when
as they are taken in an euill Net, Satan takes
them there to deftroy them eternally.

Againe, the afflictions of the godly are not
<b heauy to them, as the afflictions of the wic- 1 . flc w chc s**~
ked arc • G o d affli&s them in the branches,
not in the roote • they drinke of the Cup, but
not of the dregs - y but as for the wicked, hee
fmites them fo, as that hee fmites them not
the fecond time, that they roare for his wrath :
PfdL ij. 24. The godly, though hee fail, yet
fliall he rife againe, he (hall not be caft off, the
£*r^puts vnder his hand: Thatis, though the
godly fall into affliction, yet he is not broken
in the fall, God puts vnder his hand, hee fals
foft, he fals not foas to breake his necke, to be
vndone; fo there is that difference. So that,
though God doe the fame a& to both, yet he
doth it to the one for loue,to the other he doth
the fame act for deftruction. Like to a man
that loppes Trees . there is a certaine fcafon
in the ycere, when if he loppe his Trees, they
will be the better for it, if they be lopped in
due feafon, they are the better • loppe them
at another time,and they will wither : So God
comes to the wicked man in the vnfitteft time
to him, a time when they looke not for him,
a time that the wicked men feare lead, then

O2 he

•3>14.

Simile.

ZIZ

Of Sfeciuall Faith.

Faith «roft be
improucd to
increafefan-

difkation,

£*g/fc

heecomesiuftasaThiefe doth in theworft,
and moft dangerous time of all for the owner
of the houfe,then comes the Thiefc, he pickes
out that time : So God comes vpon the wic-
ked, and affli&s them when they are in peace
and profperity : take heede that he loppe thee
not at that time when thou fhalt wither tode-
ftru&ion, when thou art not prepared. So the
Scripture faith, fudden deftru&ion comes vpfc
wicked men : So that fuddennefle is when
men are not prepared. And fo when G$ct faith,
Qyk will free the godly from fudden death, his
meaning is, he will prepare him, and fit him
for death. Put all thefe together. That the
wicked bring their enterprizes to pafle, that
the godly are crofled and affii&ed, that God
hatn a fpeciall end in this, that death, afflicti-
on, and iicknefle come fuddenly vpon none
but wicked men, and it will giue fatisfadion
to any man. I fhould come now toprefTethe
point, but the time is paft, I cannot doe it. So
much fhall ferue for the fecond Vfe, for the
anfwering of the Obje&ions*

The third thing to fet faith on worke in, is
tofan&ifieyou,tomortifieyour lufts, torc-
uiue and ftrengthen you in the inward man,
andtomakeitquicke in euery good worke.
This point I intended to handle at this time.
Faith is exceeding cffe&uall to doe this. I will
touch it but in one word, I will not hold you
long. Set faith aworke to fan&ifie thy heart.
You will aske me, How fhall I doe it ?

Faith v

Of Stf&uall Faith.

*»3

Faith doth it diucrs waycs, I cannot goc
thorow them : Set faith aworke, to belecuc
thcforgiucneflcofthyfinncs, to belecuc the
lone of God towards thee, to beleeue the pro-
mifes, and thou fhalt finde that theft will fan-
<flific thy hcarr,this a 61 of faith wil purifie thy-
hcart. But how can that be ? Becaufe this fhall
turne thy heart from thy finncs, to God: for
there is no way to mortifie lufts, and to quic-
ken thy heart, but by caufing thee to delight
in God. Nomancanhaue his heart weaned
from finnc,diuorfcd from finne which he hath
beene wedded to all his lifc,except he find an-
other Husband, in whom hee may delight
more. Now the more thou beleeueft that God
is thine, the more thou beleeueft that thy fins
arc forgiucn, the more thou canft fet faith on
worke to doe this,the more vi&ory thou ("halt
get ouer thy iinnes, that is the nature of mans
difpofition,that ftill it defires that obj.d that
is amiable and pleafanr. Now if thou looke
on God as a Iudgc, that will turne thee away
from him,that makes thee continue ftil in fin,
! but when thou looked vpon him as vpon
one that loues thee, as one that fauoureth
thce,as one that is thy frend,that accepts thee,
this will winne thine heart, this will caufe a'
mans heart to turne from finne, to turne from
darknes to light, it will make him to leaue the
wayes wherein he delighted before, it will di.
uorfc a mans heart from the finne wherein
lit hath taken pleaiure a long time, fo that

_________ ° 3 __

Anf.

How Faith
ftnvhfici the
heart.

zi4-

Of EfeBuall Faitb.

itfhallneuergctthevi&ory oucr it. There-
fore the bcft way in (itch a cafe, is to fet faith
aworke to beleeue the forgiuenefle of iinnes ^
remember the promifes of God, thole promi-
fes you haue heard often ,that £<^ will forgiue
thy (innes 3 that he will pardon thee,take thefe
promifes, and apply them • fee God ready to
forgiue, this will turne thy heart from finne,
thou fhalt finde finne dye and wither in thee,
and thy heart to growe and bee quickned in
grace : you know, that to get a louing heart,
is to beleeue that God lones vs, to beleeue that
our finnes are forgiuen. Now; I fay, there is
nothing that weakneth finne indeede, but to
loue God -, whatfoeuer finne is weakned by
other meanes then by loue to GoD,by turning
the heart to him by repentance and mortifica-
tion, that finne lyeth hid, though it feeme no
way to increafe : this increafeth lone, when we
beleeue the promife of God, that he is ready
to forgiue, that is effe&uall for this purpofe.
When Christ came to Peter find (aid vnto
him, Louefl thou m^j I then, faith hejeecte my
Shetpe. So after this manner, when thou once
beleeueft that God loues thee, and canft bring
thy heart to loue him againe, if now Christ
fhould come to thee, and fay, Louefl thou m^j %
who loued thee, and gaue my felfe for thee >
If thou doeft loue me, difdaine fuch a thing
which I hate,doe not (uch things as will grieue
me ; keepe my Commandements, kecpe my
Sabbaths . if thou iouefrme, let not thy con-

nerfation

OfSff&uall Faith.

215

uerlationbe in wamonnefTe, in it rife and en-
uying • it thou louc me, labour to bring fonie
glory to my Name, and to doc fome good to
mankinde • if thou loue me, be diligent in thy
Calling 5 if thou loue riiee, honour mec, doc
good toothers, doe good to thy feife with it.
Let a man goe thorow all the particulars of
iinne, and he would abftaine from it, if hee
would let faith on worke this way to iandifie
his heart.

Againe, faith doth itbyouercomming the
World, that when a man is drawnc, one of
thefe two things drawee him, Either fome of-
fer of fome great benefit, orfome great euill
which he is put in fearc of: now when hec
lookes, and feeth that God is able to keepe
him when men doe their worft, and that hee
can giue him a hcauenly Kingdome, when he
lookes to the promifc,he is aboue the World.

Againe, he not onely ouercomes riches, but
he makes aduanrage of them • hee not onely
loucsthcmasaflauc,but he gets the victory
ouerthem, and hee gets feruice from them.
And lo when men can make their recreations
to feme their turnes for better purpofes, when
a man not onely ouercomes them, gets the
victory of them, but makes them feruiceable,
fo a man make adiiantasre of the World.

Againe, when thou wouldeft hauc thy fan-
dification incrcaled, incrcafe thy faith. The
more thou beleeucft, the more the Spirit of
Chrift is conueyed into thy heart. The ftronger

thy

* * **: •

1\6

Of effeBuall Faith.

thy faith is, the more the winde of grace, the

fappefhall flow from Christ iato thy heart.

As old Adams corruption, it is with the grace

of C h r i s t, when thou commeftneere,thou

art ingraft into the fimilitude of his death ;

that is, there comes a gift from him, he fends

his Spirit into thy heart, that doth make thee

ioy in him, that cauleth thee to dye to fin,

and to line to righteotiQiefle. This I

thought to haue opened : But fo

much fhal feme for this time,

and for this Text.

FIP^IS.

«H«5s?W <?f&"6& 'iW^SKfir • *&v

O F

LOVE

THE FIRST Sermon.

Gallat. 5. 6.
For in Jefm Qm(l, neither circumcijion avai-
led any thing, nor uncircumcifion^ut Faith
which Tborketh by Loye.

N the fourth verfc of this
chapter the Apoftleaffirmes,
that there is no juftification
by the law • for, faith hec,yf
yoiibejutfifiedly the Jaw, you
are fallen from grace : that is,
% you cannot be partakers of
that juftification which is by grace : Becaufe for
to have it by the law, and to have it by grace ate I
1 A a oppofite. \

«*■

O V E.

oppofite. And he gives a reafon for it, becaufe,
faith he, Through the Sprit we watte for the hope of
that right eoufnes which is by faith, and not by the law.
When he hadexpreffed himfelfc fo farre, which
is the righteoufneffe received by faith,that is,that
righteoufnefte which is. freely given by God, of-
fered to us,wrought by Chrift, but taken by faith
on our parts: Thus faith he, you muft be jufti-
fied.Now to confirme this, he gives a reafon in
this verfe that I have read- for, faith he, In Chrifl
lefiu, (that is, to put a man into Chrift lefts, or
to make him acceptable to God through Chrift
Icfus, to doe this) neither circumajion availeth any
thingjr uncircumcifwn: (That is, neither the kee-
ping of any part of the ceremoniall taw, orthefc*
million of it, nor the keeping of the morall law,
or the breaking of it will helpe to ingraffe a man
into Chrift, or to make him acceptable to God
through Chrift: What will doe it then? nothing
faith hee) but onely faith. Now left we fhoukl be
miftaken in this,as if he fhould require nuthing at
their hands but an empty idle faith, hee addeth.
further, it muft be fuch a faith as is effe&uall, as
is working : And that is not enough, but it muft
be fuch a faith as workes by love. So that you have
two parts in this Text: One is a removall or a ne-
gation of that which doth not ingraffe us into
Chrift , or that makes us not acceptable to God
through Chrift; it is not bein^ circumcifed or
uncircumcifed, or any thing of that nature: The
other is the affirmative part; What is it that doth
it, that makes us in a glorious condition, that

makes

Of Love.

makes us fonncs of God < faith he, it is onely
faith and love, it is fuch a faith as is accompanied
with love and good vvorkes 5 fo that you ice hec
removes all workes of ours, all workes of the ce-
lcmonialllaw, circumcifion is nothing, it is as
good as if you were not circumcifed,it is all one.
And by the fame rcafon that circumcifion is ex-
cluded, all other is. And not onely workes of
the ccremoniall law, but all the workes of the
morall law alfo considered as the meanes of jufti-
rication- becaufe they arc oppofite to faith, they
exclude faith, and faith excludes them,fo as they
are as well to be fhut out as the workes of the ce-
remoniall law. None of thefe faith the Apoftle,
will doe it. For you muft know the way to fal-
vation is contrary to that of damnation : Looke
how you loft the kingdome of God,(o you muft
get it, looke what gate you went out at, by the
fame gate (as it were) you muft come in at. What
was it that loft all mankind the kingdome of hea-
ven * You know it was not our particular brea-
ches of the morall law, but it was the fall of ^i.
dam, and when the root was dead, you know, all
the branches died with ir. Well, what way is
there then to regaine this lofle { We muft goe in
againeintoParadifc by the fame way that wee
went out, that is, by being borne of the fecond
o^w,and by being made partakers of his righ-
teoufncUe : By being borne of him , or in-
grafted into lum. As you communicate of the
finne of the other, becaufe youarc his children,
fo you rpuft partake of his nghteoufneflc. A-
A a 2 g a ^ nc :

Of Love.

game, faith the Apoftie, it is the Lords pleafure
that you (hould be faved after this manner, bc-
caufe he would have it to be of grace. If you
fhould have bcene faved by any workes of your
owne, you would have imputed it to your fclves,
and to your owneftrength : But the Lord would
have it to be of grace, of his free will, and there-
fore hee will have it meerely of faith, by taking
the righteoufneffe of the fecond ^idam whichhe
hath wrought for you, Againe, he would have it
fare to all your feede: if it had beene by workes,
it would never have beene fure unto you, you
could never have kept the law fo exadlly :
But fince Chrift hath wrought righteoufnefle,
and you have no more to doc but to take it, now
| it is fare, or elfe it would never have beene fure.
| Againe, if it had beene by workes, the ftefh had
j had wherein to rejoyce, it might have fomething
! toboaft of: But the Lord will have no man to
| rejoyce in the flefl^ but let him that rejoyceth,re-
J Joyce in the Lord.Now if it had been by works>
| if it had beene by any inherent righteoufneffe >
j by any ornament of grace that the Lord had
beautified us with, we had had rejoycing in our
fclves; but now that it is by the fecond ^4 dam,
by comming home to him, by taking him,by ap-
plying his righteoufneffe : Now no flefh can
rejoyce in it felfe, but now whofoever re-
joyceth , rejoyceth in the Lord. Therefore
faith the Apoftie, you muft know this truth,
you can never be faved by doing thefe anions,
no nor you (hall not lofe falvatiaa by omitting

them

Love.

them, for this is not the way that the Lord hath
appointed mankinde to be faved by : But the way
by which mankinde muft be faved, is by recei-
ving Iefus Chriftandhis rightcoulhes. But you
muft remember that you rnuft take him fo as
to love him. And it muft be fuch a love as is fruit-
full in good workes, and not an emptie and idle
love, that is, a love in (hew onely, but it muft be
a love in decde and in truth. Now in the handling
of thefe words we will begin with the affirmative
part,becaufe though the other be put firft,yetthe
affirmatio you know in order of nature, is before
the negation: thcr fore I wil begin with this,what
it is that puts us into the happy eftate of life and
falvatio,Faith.But it is faith that works by love.
This is enough to make this cleere to you,that
thefe two great radicall venues faith and love,
arc the two pillars, as it were, upon which our
falvation is bu.^c. The h ft of them we have han-
dled at large, F itlu ant 'it efficacy of it in the
Text we handled of effi ^all faith : Now the o-
ther remaines, of Love . hence wee will deliver
this point to you- that,

Whofoever loves no f , whatfoever elfe he find
in himfelfe, whofoever loves not the Lord Ie-
fus, is not in Chrift,andby confequent, in a cur-
fed and damnable eftat

Becaufe this is ncceL Ij required that you
have faith, and love, or vou can have no fal-

Ivation; or elfe you are n m Chrift, and cannot
be acceptable of God th >• gh Chrift. So our
bufineffe will be to ope* an you this grace of
A a 3 love.

Docl*

I 6

Love what.

Of Love.

love, that you may know what it is. And that
you may know it, we mull firft declare unto you
a little in generall,whatthis affeftion of love is.

All afFeftions, as you know, are nothing elfe
but the diverfc motions and turnings of the will,
jus the will turncs it felfe this way or that way, fo
a man is faid to be affefted to love or to hate, to
grieve or to rejoyce. N ow love is that aft of the
will, whereby it turtles it felfe to a thing, as ha-
tred is that wherby it turnes it felfe from a thing:
And that which is the objeft of this affeftion of
love is fomething that is good ^ for that which is
true, and that which is beautifull is not the pro-
per objeft of love, that is the objeft of the intui-
tive underftanding : but it is no further the ob-
jeft of love than it isgood. For this take for a
generall rule, We love nothing but as it is good;
And a thing is faid to be good, when it is futable,
proportionable and agreeable to us, for that is
the definition of a good thing. There may be ma-
ny things that arc excellent, that are not good to
us, we fay not that any thing is good, but that
which futes and is agreeable to us, and conve-
nient for us. So that if you take the definition of
this affeftion in generall of love,Love is nothing
elfe but a difpofition of the will, whereby it
cleaves or makes forward tofomegood that is
agreeable to it felfe.-I fay,it is a difpofition of the
will whereby it cleaves to, and makes forward
to fome good thing agreeable to it felfe, which
you muft marke, for we fhall have ufe of all this
in the fequelofthistraft.

Now

L O V E,

Now this love flicwes it felfc by two effefts:
it would have the th.ng it loves to be prcferved.

And fecondly, a man that loves, would have
it his, and therefore he drawes neere to it, or clfe
he drawes the thing neere to him. For I take it not
to be true that is commonly taken for granted,
that love is a defirc of union, for we dpcnotal-
wayesdefire, that the thing fhould be united to
us that we love, (for a thing may be too nearc us,
as letters may be too neare the eye, as well as too
farreoff: ) But wee would have things in fuch a
diftance as is moft agreeable to us ,as we love fire
for our ule, but it may be too neare us, and wee
love a knife for our Life, but it may be too neere :
[So by the way marke it, It is not alwayes a dc-
fire of union, but it is a defire to have the thing it
loves in fuch a diftance, as is moft agreeable to
us: but ftill remember this, that love fhewes it
felfe by thefe two effects: It defires the preferva-
tion of the thing : Secondly, he would that what
he loves might be his. As when a man loves an
unreafonnble creature, when hec loves a glaflc,
when he loves a horfe, he prefervesthe glaife, he
kcepes the horfe ftrong and faire, and if he can he
would have them for his ufe. So a man that loves
riches, or 'honour, or that loves a good name, he
preferves them, he would have them his : that is,
he would have them at his owne arbitremcnt,for
his owne turne & fervice: So a man that loves his
fonne or his friend, he defires the prefervation of
them, and witball he would have them his- that
is, he would have them lo lure united to him, as

may

_ 1

' iun n ■ »■

Five kindes
oflevc,

Of L o v e.

may ftand with his conveniencie. This is the na-
ture of lovej one thing more know of it, it is a
commanding affection : Love and hatred are as
it were the great Lords and Matters that divide
the reft of the affe&ions betweene them, as when
a man loves,, he defires, he goes and makes for-
ward towards the thing he loves- if he obtaine it,
he rejoyceth in it- if he doe not obtaine it,, yet if
there be probability, then hce hopes, ifthere be
no probability, then hedefpaircs- if there be any
inconvenience and impediment that hinders him
in his profecution, he is angry with it,and defires
to remove it: thus thefe affections hang on love.
Againe,on the other fide, as love defires the pre-
fer vation of the thing ina neereneffe and union of
it; fo hatred defires the deftruftion of the thing,
and the reparation from it. And upon this affc-
dionlikcwifc hang the others, when a man hates
a thing, hefiiesfromit- if it overtakes him, hee
grieves *, if it be likely it will overtake him,,
though it be not yet on him,he feares.-if he thinke
he is ftrong enough to refiilit, hee isbolde and
confident., <So thefe two affedions (I fay) di-
vide the reft. Now I will adde but this further,
that I may declare to you the generall nature of
this affe&ion, thatis,the kindes of love: And you
fliall finde thefe kindes of love. I will name them
briefly.

Eirftjthere is a love of pitty,as when you love
a thing, you know, you defire the prefervationof
it; when you finde any thing lye upon it that de- 1
ftroyes it, you pitty the thing you love,, and de-
fire'

O f L

O V E.

fire to remove it: So a father pittics his fonne i
when hce is fickc, when hce is vicious and unto- i
ward, hce loves him now with a love of pitty, he
defires to remove the thing that hurts it.

Secondly, there is a love of concupifcence,
that is, when a man defires the thing that hce is
faidtolove mecrely for his ufe. As when you
love an inanimate creature, or any other creature
for your ufe, you arc faid to love it with a love of
concupifccntiall deiirc : and this in common men
is a futablenefle between the object and the low-
er faculties.

Thirdly, there is a love of complacency, when
a man is well pleafed with the thing,that is, when
the objed is fomewhat adequate to the higher
faculties of the will and underftanding,that there
is fome agrecablenefle bctweene the thing loved,
and the frame of the foule, fo that when he looks
on it hee is well pleafed with it ; So the matter
loves hisfcholler that is every way towardly : fo
the father loves his fonne as one in whom hee is
well pleafed.

Fourthly, there is a love of friendfhippe that
goes beyond this love of complacency, becaufe
in the love of friendihip there is a reciprocation
of affcftions, when a man both loves and is be-
loved againe: So a man loves his friend, and is
loved againe by his friend.

Lafily, there is a loue of dependance, when
one loues one upon whom all his good depends,
fo we are laid to loue God, wee loue him as one
upon whom all our good and happinefle, . all our

comfort

Three foru of
Love.

O F L O V E.

comfort and hope depends. Now, as you fhall
fee after, with thefe three laft loues, we are laid
to Ioue the Lord, wee loue him with the loue of
complacence, becaufe he is a full adequate ob je&
to the foule:&we loue him with a loue of friend-
fhip, becaufe there is a mutuall loue, he loues us,
and we loue him$ as the fpoufe faith, CMj Beloved
is mine, and I am his. Againe, we loue him with
a love of dependance, for we hang and rely upon
him for all our happinefle and comfort.Now this
loue wherewith we loue any objecft that is futa-
ble to us, it hath degrees, and that loue is ftron-
ger, as the objeft of that loue is more adequate
and full. Againe, as it is more free from mixture^
for all things that we loue in this worId,we know
there is fome mixture of evill in them, and there-
fore our loue is leffe.

Againe, as the thing we loue is more high and
fupernaturallj as wee hang and depend upon it
more, fo we loue it more; all thefe you fhall finde
in God. Now lay thefe generall principles, and
we will make ufe of itafterwards:Onely thisob-
ferue more, before I pafle fro the general defcrip-
tion of it, That there is a naturall loue that God
hath placed in the heart of every man, and that
loue wherewith every man loues himfelfe, fuch
a loue as .every man hath to his children, fuch a
loue as wherewith a man loues his wealth, or a-
ny thing by nature that is good to him.

Now this naturall loue hath two other loues
hanging on both fides of it

carries

One is a vicious and finfull loue, that

O f L

O V E.

1 I

it the wrong way to louc finfull things.

The fecond is a fpirituall louc, which lets li-
mits to this naturall louc, that fcts bankes, as it
were, to the ftrcamc of naturall affc<3ion 5 that fuf-
fcrs it not to runne over, and not fo onely, but
gives a higher rife to this naturall louc, and pit-
chcthiton higher ends, it elevates naturall louc,
and makes it an holy louc. So that all naturall
louc is to be fubordinate to this, otherwifc it is
not goodj tor naturall loue is but given us to help
us to goe that way that fpirituall loue fhould
carry us,even as the windehelpes the fhip,where-
as otherwife it fhould haue beene driven with
oares; And therefore the Lord, to helpeusto
loue our felues, and to loue our children, and to
loue thofc things that arc futablc and convenient
to us, hee hath in mercic, and for a hclpe
to us, put a naturall affe&ion into our hearts,
which yet is to be guided by fpirituall loue, that
we are now to fpeake of.

So the next thing is to fliew, what is this fpiri-
tuall loue, this loue of God, this loue of Chrift
Iefus.

And firft we will (hew how it is wrought, and
withall what it is. For you niuft know, that eve-
ry man by nature hates God, by reafon of that
oppofition and contrariety which is betweene
God and every man by nature, for all loue comes
from fimilitudeand agrecablcneffe : And there-
fore where there arc two of a contrary difpofiti-
on, there muft needs be hatred. Now the pure
nature of God is contrary to us, and therefore

every

love of Goi

how

in the heart.

wrought

Of Love.

every man by nature hates God. And therefore
that love may be wrought in the heart of man to-
wards God, this finfull nature of ours muft bee
broken in peeces, and fubdued. And againe, it
muft be new molded and framed before that can
ever be fit to loue God. Therefore, if you would
know how this loue of God is wrought in us, it
is done by thefe two things:

Firft, by breaking our nature in peeces as it
were, that is, by humiliation,and by the law.

Againe, by moulding it anew, which is done
by faith and by the Gofpell : For when we come
and propound Chrift to men to be taken, and to
be received and loved by them, what is the an-
fwer wee have from them i Moft men, either
minde him not,or regard not at all this invitation
to come to Chrift , but they deale with us as
thofe that were invited to the marriage, faith the
Text, they made light of it, they cared not for
the invitation, it was a thing they looked not af-
ter : or againe, if they doe,yet they minde them
uot enough, becaufe they doe not prize Chrift
enough. Therefore the firft thing the Lord doth
to prepare mens hearts to loue him, is to fend the
law to humble them, to difcovef to men what
neede they are in, to make an impreffion on their
hearts of that bond of damnation that they are
fubjeft unto when the law is broken, that mens
eyes maybe opened to fee their fins- then a man
begins to looke toward Chrift, to looke on him
as the captiue lookes on his Redeemer, as a con-
demned man lookes on him that brings him a

pardon,

O f L

O V E.

pardon,as a widdow that is miferable and poore,
indebted and undon?, Iookcs upon her husband
that will make her richand honourable,thatwill
pay all her debts, I fay, when a mans heart is
thus humbled and broken by the law, by found
humiliation,then he begins to looke towards Ic-
fus Chrift. But I fay men doe faile, partly that
they hauc no fenfe of their finnes , or elle they
haucafenfeof their finnes, but not enough to
bring them home to Chrift,for that was the fault
of thefecondand third ground- there was im-
preflion made in them,, that they prized Chrift,
but there was not fo decpe a preparation as to
louc Chrift indeede^fo as to preferre him aboue
all things, fo as to cleaue to him, fo as they will
let him goe for nothing. And therefore this is re-
quired that our natures be broken all iii peeces,
that is, that the humiliation be deepe enough,
not a little light impreffion,a little hanging down
of the head, a little fenfe of finne, butfo farre as
it may be to purpofe, that he lookes to Chrift as
to the greatcft good in the world, that he will ra-
ther undergoe any thing than mifle of him, that
hee will rather pare with all his pleafure than hec
will goe without him. That is the firft thing that
muft be done to prepare our hearts, for this loue
our hearts muft be humbled by the law.

Now when this is done, they muft be made up
againe, as I tolde you, they muft be moulded a-
new, and that is done by the Gofpell and by
faith : For when the heart is thus prepared, now
let the Gofpell come and welcome: Now a mans

heart

iThelfueof
Chrift what.

Of Love.

heart is fit to be wrought on: Why? whatdoeth
the Gofpell i The Gofpell comes and tells you,
that the Lord Iefus is willing to be your Redee-
mer, is willing to be your Lord, he is content to
be yours.

If you will take him, you (hall have him and
all his.

Now when a mans heart is broken, you can-
not bring him better newes • Indeede till then
you may goe and preach the Gofpell long e-
nough, you may propound Chrift to men, they
will not take him : But when we propound him
thus to a heart prepared, thus to him that is poore
in fpirit, to him that hath his heart wounded in
the fenfe of his finnes and of Gods wrarh, now I
I fay hee is willing to come in, hee is willing to
take Chrift as a Lord, as a husband: when that
is done,that Chrift hath difcovered his will to
take them, and they refolve to take him , then
there arifeth a holy, a conftant conjugal] loue
wherein they are rooted and grounded. This is
the love we arc now to fpeake of. So that to pre-
pare us to love Chrift, wee muft come to looke
on him as upon that which is futable and agreea-
ble to us. And againe, as one that is willing to re-
ceiucus: And that you muft markc diligently.
Therefore wee will give you this definition of
loue out of that which hath been faid: It is an holy
djpofition of the heart rifing from faith, whereby wee
cleave to the Lord with afurpefe of heart toferve him
andtofleafe him in all things.

When thefe twothings are joyned, that a man

O e Love.

is humbled, and lookes on Chrift as one that is
now fie for him : And fecondly hec is pcrfwaded
that Chrift is willing to take him, when this is
done, a man rcceiues Chrift by faith : And from
this faith this loueiiTucs. Whence this is fpeci-
ally to be marked, and it is a matter of much mo-
ment, That to loue the Lord, it is not onely re-
quired that yjubeperfwadedthat he is well af-
fededtoyou, that he is willing to receive you,
(for that men may haue, which fay that Chrift is
mcrcifull and ready to forgiue, and fo they think-
but yet they loue him not : Therefore I fay, it is
not onely required that you lookc on Chrift as
upon one that is well affe&ed and propitious to
you) but alfo that you lookc on him as one that is
futable and agreeable to you, for both thefe muft
concurre to incline your hearts to loue him: you
muft, I fay, both lookc on him as one that is fit
j for you, as a good that is agreeable to you : And
alfo you muft be perfwaded that he is willing to
receiueyou Now the firft indeed is the maine.
This fecond, that Chrift is willing to forgiue
you, and to rccciue you, though it be wcakc, it
maybefuch a> is a true faith , and may beget
loue: when a man lookes on any other men that
he loues, if he fee fo much excellency in them,as
that he longs after them anddefires them-though
he thinks there be a backwardnes in them to love
him, yet if there be fome probability that they
are likely to loue him, he may com. iofarre as to
embrace them in his affections, and haue a defire
to th;m , though it be true, as that perfwafion

1 6 OfLove.

is ftronger, fo their loue is more neere,for faith
and love grow together: Indeede if there were
an utter averfnelfe, if there were enmity, as it
were impofliblc to remoue it, then we could not
loue, but hate even as Cain and ludas did. But, I
fay, that is a thing you muft cfpecially marke,
that faith doth not confift in being perfwaded
that Chrift, or God through Chrift is willing to
forgiue you your finnes , or to receiue you to
mercy, but in this your judgement muft be re&i-
fied, that is, to know that you are to lookeon
Chrift as one that is futable and agreeable to
you, as one to whom you haue an inward incli-
nation, as one that is fit for you. This is the
maine thing, the other eafily followes, to be per-
fwaded that he is willing to forgiue us, and that
he is willing toloue usuherefore whereas, it may
be, you haue thought, that to beleeue that God
is willing to forgiue you your finnes, is faith : I
dare be bold to fay, it is not full faith, you may
haue it, and yet not favingly beleeue, you may
haue it, and yet not be true beleevers. This I
make cleare by this argument : That which be-
gets no loue, is not faith.But you may be perfwa-
ded that Chrift is willing to forgiue you your
finnes, and yet not love him, as a prifoner may
be perfwaded that the Iudge is willing to pardon
him , and yet for all this heemay not love the
Iudgej for loue as I tolde you comes from fome
futableneffe, fome agreableneffc betweene the
party that loues, and the party that is loved, A-
gaine, you {hall finde this by experience. A man

may

Of Love.

may be pcrfwaded that he is in a good cftatc,that
he lhall be faved, and that his finnes are forgiven
him, and yet for all this, he may be an unregene-
rateman, "he may be a man that hath no life of
grace in him: I fay,we fee oft in experience, ma-
ny men applaud themfclves id their good pcrfua-
fion, and they die peaceably and quietly, and all
is well, they thinke God hath forgiven them*
and yet we finde there is no louc in them, nor no
f ruitc of loue. Againe, on the other fide, a man
that hath his heart broken with the feafc of his
finnes, may hunger after rightcoufneflc and after
Chrift, he may long after the Lord himfelfe,that
hedefircs him more than any thing in the world;
and yet there is but a weake perfwafion that the
Lord will receiue him, and forgiue him his fins :
I fay, this man may be a true beleevcr,though he
be not. yet fo fully pcrfwaded that Chrift will
forgiue him, when the other is no trucbeleevcr,
as I faid to you before. As when one loues ano-
ther man or woman, if hee lookc on him as one
th:tisfutabletohim, if hee thinke it be but by
good probability and likelihood, I (hall obtainc
their louc, though I hauc not yet a full afTurance
of it- 1 fry,thcrc may be an affedion ofloue. And
thence I confirmc that which I faid to you, that
faith that hath beene joy ned with it is true ^ and
that faith that is difjoyned from loue is not true.
So I fay, fuch a difpofition of heart as looses on
Chrift as one whom he longs after, he lookes on
him as on a husband, as one whom he is willing
to match with, that he can fay trucly, This is the

B b beft

I'ZL* ?"?—

O F L O V E.

Rmf

beft husband for me in all the world, though yet
I have not wooed him, though yet I have not a
full affuraace of his affc<5iion to mee, as I would
have- 1 fay^this will certifie your judgement,and
withallit will comfort you, that though your
faith be weake, yet he belongs to you, it is a true
j faith, Againe, it fhtittes out thoje that have
falfe hearts* although thouthinkeftthy perfwafi«
on be full, that Chnft belongs to thee, yet if thy
heart be not thus prepared to feeke htm j and to-
efteeme him, thy faith isnottrue. I can ftay no
Ipnger in the opening of this, fo much (hall ferve
to (hew you what this love is; You fee what love
is in general!, and this love to the £ord,this love
toChrift.

Now I come to profecute the point, having
gone thus farre in the explication of it; I fay, this
love is fo neceffary to falvation, as that hee that
hath it not is in a curfed and damnable conditi-
on; he is not in Chrift, if he doe not love, that as
the Apoftle faith, hee that belevcs not fhall be
damned : we may fay as well of love, for there is
a tye betweene all thefe, faith, repentance and
love. And therefore wee finde thefe words put
promifaioufly, fometimes he that beleevcs not
ihall notbefaved, fometimes he that repeats not
/ball not be faved, fometimes he that obey es not,
fometimes hee th^t loves not (halt not be fayed
and therefore the Scripture is cleere ii* it, and
there is good reafon for it.

Firft, becaufe if a man love not,thcre is a curfe,
thf re is a woe due to him, for wherefoever there

is.l

Of Love,

is not love, a man is an hypocrite, as our Saviour
faith to the Scribes and PharifesJVo be toyouScribes
4Hd Phtrtfes hyfocriteSjXhax. is becaufeyou are hy-
pocrites. Now whercfoever love is not, there is
nothing but hypocrifie in fuch a mans heart. For
what is hypoenfie t Hypocrifie is nothing but
to doc the outward adion without the inward
finceritic; as we fay it is counterfeit golde, when
it hath the forme and colour of golde, but in the
inlldc is bafc : as we fay he is a falfc Heclor, when
he acts the part of Hetltr, but is not fo indcede: !
So hypocrifie is to doe the outward ad without!
the inward fincerity • Now to doethem without
inward fincerity is to doe them without love- for
to doe a thing in love is to doe it in fincerity.
And indeed there is no other definition of fince-
rity, that is the beft way to know it by : A man
that doeth much to God, and not out of love, all
that he doth is out of hypocrifie, he is an hypo-
crite, and there is a woe belongs to him. So that
>as we deale with counterfeit wares, wee breake
them in peeces, or we fetmarkes upon them, :s
Ave doc with counterfeit peeces of golde and fil-
ver, we bore hales in them, as condemned pec-
<es- fo the Lord propofcth a woe to fuch as love
him not, for in that hypocrifie confifts, when a
man doth mrtch, and doth it not out of love.

Againe,hce that breakes the law, you know
there is a curfe belongs to him : Now there is a
double keeping of the law, a (hid and exact kee-
ping of ir, and there is an Evingelicall keeping of
it, that is, when you defire and endeavour to ful-.

B b 2 fill

HypocriGe

what.

Reaf.i

Reaf.%

Of Love.

fill the law in all things: and accordingly there
is a double curfe,there is a curfe that followes the
breach of the morall law that belongs to all man-
kinde, till they be in Chrift ; there is befides an
Evangelicail curfe that followes upon the Evan-
gelicall breach of the law. Now when a man
loves nor, he breakes the whole law : for as love
is the keeping of the whole law, fo the want of
love is the breach of the whole law 5 becaufe
though hce may doe many things of the law,
though he may keepe the fabboth,though he may
deale juftly, though he may heare the word, and
doe many things,yet becaufe it is not out of love
he breakes the whole law. When he breakes the
Jaw thus, there is a curfe belongs to him,and it is
the curfe of the GofpelLthat cannot be repealed,
it is more terrible than the curfe of the law. And
therefore he that loves nor,is in a curfed and dam-
nable condition.

Againe, you know, in the law of God an A-
dulterer ought to die,as in the law. of triali,when
the woman was to drinke the curfed waccr,ifihee
were an AdultereiTe, it was a curfe to her, the
Lord appointed it to be death to her. Now hce
that loves not the Lord is an Adulterer, that is,
hee is falfe to the Lord that fhould be his huf-
band. And when he loves not the Lord,he doth
love fbmevyhat eHe : And doth k not deferve a
curfe to preferre their pelfe before the Lord? that
he fhould love pleafures more than God? that he
ftould love the praife of men more tha the praife
of God i And this is the cafe of every man that

love$j

L o

V E.

loves not the Lord, hee loves the world: and hec
that loves the world is an ^Adulterer And an k^4-
dulterejfe^dxxh St, lames.

Laftly, when the Lord fhallbe afuiter to us,
when God (hall offer his ownc Sonne to us in
marriage, and we refufc him; when Chrift fliall
come from heaven to (hew us the way to falvati-
on, and to guide our feetc into the way of peace,
and we fhall either bccarelefle or refift it, doe
you not thinke the Lord will be filled with in-
dignation againft fuch a man? will hec not be an-
gry with fuch] a man 1 Is not the Sonne angry
when he is not received? Kifle the Sonne left be be
angry: Will he not lay the axe to the rootc of the
tree, and cut off fuch a man,as men doe briers and
thornes,whofcendis damnation? This is the
cafe ofallthofe that love not, when they rejeft
the Lord, and the Lord (hall come to be a fuiter
to them, and they will have none of him. This
is enough to cleare this to you, That whofoever
loves not, is in an evill condition, in a ftate of
damnation, he is not in Chrift, he is a man with-
out the Covenant, We come to make fomc ufe
ofthis.

If it be of fuch moment to love the Lord,then
let every man Iooke to himfelfc, and confider
whether hee have in his heart this love to the
Lord Iefus ; for as it is with men, although you
may doe them many kindnefles, yet if it proceed
not from love, they regard it not: fo it is with
the Lord, whatfocver you doe, though you may
doe much, though you pray never fo conftantly,

B b 3 though

Reafa

iFfe.

L o

V E

iCor.i^.ai.

though you fan&ifie the Sabboth never io dili-
gently, doe what you will, yet if you love him
not, he regards it not : Neither circumcifion is a-
ny thing, nor uncircumcifion is any thing, but
love, Indeede, when a man doth love him, the
Lord bcares with much, as you fee hee did with
D^/^becaufehewasonethat loved him. But
when you love him not 5 performe never fo much,
he rejects all, he heedes it not : As you fee it was
with Amaziahy you know how much he did, yet
it was not accepted, hee did it not with a perfed
heart,that is,he did it not out of love* And there-
fore the Lord doth with us as we doe with men,
when men have falfe Jjearts, we fee they love us
not, we fay they doe but complement. So the
Lord Iefus doth. This fhould helpe ustodifco-
ver our feives, there is no way to difcover hy-
pocrifie, none fo fure a figne of it, as where love
is not.

And therefore learne by this to know your
feives, and to judge of your condition : It may
be, whenweconfefTeourfinnes, wee have not
thought of this, that we love not Chrift, or at
the leaft, we have not confidered what a finne it
is, but you may know what a finne it is by the
puniihment of- it : % Cor. 16.22. Let him be accurfed
that loves not the Lord Iefus. You may know the
greatnefle of the finne by the greatneile of the
punifhmentj for the puniftiment is themeafure
of rhe finne, and (marke it) he doth not fay,if you
beleeve not in the Lord Iefus, or if you doc not
obey him; but if you love not the Lord Icilis;

That

Love.

2 5

That is, if there be anomiflionbutofthis one
thing, that you love not,let fuch a man be accur-
fcd,ycalet him be had in execration to the death.
Therefore confidcr this, how great a finnc it is ,
not to love the Lord. And when you confidcr
your finnes, and make a catalogue of them, lookc
on this, as that which difcovcrs to us the vile-
neffc of our natures, as fWi&lth of luff, I knew
not that it was finfa, but by the Lirv: but when firinc
began to live, he died : So I may fay of this, it
may be men take not this in o confideration, this
finnc, that they have not loved the. Lord 5 and
therefore learne to know it. When wc confidcr
this, that he is accuvfedwho loves not Chrift, it '
may open a crevifc of light unto us, to fee what
condition wee are in, how curfedour nature is,
how hainous this finne is, when a man fees that
there isacurfed man, a man whom the Lord fets
himfelfc againft, a man whom the Lord is an e-
nemic to, whom he puts all the ftrcngthand po-
wer he hath to confound, when hee fees there is
a man whom the Gofpell curfeth, which is more
terrible than the Law, becaufe the curfe of the
Law may be repealed, there is a rcmedie for
that in the Gofpell : But the Gofpell,if that curfe
a man, there is no remedie : This (hould humble
us j for the Gofpell (hould humble us as well as
the Law. And there arc finnes againft the Gof-
pell as well as againft the Law, and whatfoever
is finnc fhould humble us, yea the finnes againft
the Gofpell are greater than the finnes againft the
Law: And therefore in this fenic the Gofpell is.

Bb 4 fitter

Tryall of
love by the af-
fections.

Of Love.

fitter to humble us. Now when a man comes to
confider his finne, it may be poffibly, he lookes
to finnes efpecially againft the morall Law ; but
you muft learne to doe more than that : Begin to
thinke, Have I received the Lord Iefus < Have I
beleevedinChrift? Thefe are great fins againft
the GofpelL- and thefe finnes fliould chiefly hum-
ble us. If you thinke I preflethis too .hard, con-
fider the words of the Apoftle I named, Ztf him
be accur fed that loves nrt the Lordhfus : Let thefe
words be founding in your carcs^ compare your
hearts to them, fomctimes caft your eye on the
one, and fomctimes on the other, and fee if it be
not abfolutely requiredto love the Lord. And
agame, refleft. on your hearts, and fee if you be
in the number of thofe that doe love him..

And take heede herein that you deceive not
your fclves, for it is the manner of men, when we
prefle the love of Chrift upon them,thcy are rea-
dy to fay, I hope I love the Lord, I hope I am
not fuch a mifcreant as not taloye him £ yea but
confider whether thoudoe or no: it is true, thou
maift deceive rac or another man when thou pro-
feflCeft love to God, bat in this thou canft not de-
ceive thy felfc; for a man knowes what he loves,
love is a very fenfiblc and quick afie&ion. When
a man loves.any thing, when hee loves his wife,
loves his friend, loves his fonnc, loves his fport,
his recreation, he knowjs he loves it, he hath the
feiife of that love in himfelfe.Therefore coiifider
with thy felfe whether thou haft any fiich ftirring
affection towards, the Lord itfu* or no^ doeft I

thou I

O f L o

V E.

thou fccic thy heart fo poflcflTed with him? arti
thou ficke of Iovc,as the Spoufe faith in the Can-
ticles, / am ficke »fUvt f That is,arc you grieved
when he is abfent? are you glad when you have
him t when you can get into his prefencc t for
there is a kinde of painful ne(Te in love: and all
painfulneffe is of a quickc fenfe. When it is faid,
the Church was ficke of love, ficknefle is pain-
full: And therefore when you want the Lord,
when there is a diftance bctweene him and you,
when he doth not lookc on you as he was wont,
there will be painfulneffe in it and gricfe.

Againe, there will be much joy and gladneflc
when you have him. Therefore let it be one way
to examine your felves, ifyoufcelefuch a love
towards him or no.

Befidesthat, letmceaskc thee if thouwalkc
with the Lord, if thou converfc with him, if thou
be pcrfeft in his prcfence, if thou doe as Enoch
did, walke with the Lord from day to day; as it is
an argument of an evill man, that hewalkes not
with the Lord, that he reftraincs prayer from the
Almighcy,that is,that he doth not converfe with
him : So is it a great argument of love to defire
Gods company, to -defire to be with him, to
walke with God: (to life that phrafe. )You will
fay. What is that to walke with him ? To walke
with him is to obferve the Lords dealing with
you, and to obferve your carriage and dealing- to
him againe, that there may be continuall com-
merce and intercourfe every day, that continual-
ly every houre, every moment, you would con-

\ fixiei:

2 5

I. By gricfe.

t. By ioy«

iTryall, by
walking with

the Lord.

To walke with
God what?

O f L

O V E,

5 Tryall 3 by
the diligence
of love.
Thciti.4..

fidcr and thinkc what the Lord doth to you,
what his carriage is to you, whatpaflages of his
providence corcerne you. Againe confider what
you doe to him, what carriage there is betweenc
you:I fay this converting is an argument of love.
Sh: 11 a wife profeffe love to her husband,and nc-
never come where he is, never be within dores,
and never be in his companie < So, will you fay
you love Chrift, and not be frequent in prayer,
or negleft and flight that duty,feldome converfe
with him,and feldome fpeake of him? When you
love your friend, you are with him as much as
you can, you love to fpeake with him, and to
fpeake of him : So it is with the Lord,if you love
him, certainly you will love his company, you
will love his prefence.

Befides, if you love the Lord, you know love
is a diligent thing : and therefore it is called dili-
gent love, i The ff. 1.4. Bffecluall faithy and dili-
gent love: that is, when a man loves a thing, he is
diligent to obtaine, he fpares no labour, no coft,
he cares not what he doth fo he may get it- much
labour feemes little to him, many yeares feeme a
few dayes, hee cares not what he doth fo hee ob-
taine it, he is diligent and laborious. Doe you
take this paines to draw neere to God, to get
grace, to excell in it? Are you willing to put your
fclves to it, todenieyourfelvcs in youreafe, to
take fome time from other bufinefies, and to be-
ftow it this way? arc you content to put your
felves ro a harder taske, to forbeare things that
are plcafunt according to the flefh, to take paines

for

O f L

O V E.

4 Tryn!!,defire
of prcfcnt <ra-
ioymentof thc|

for the Lord? If you love God,it will make you
diligent. A man v. ill take paiacs to get the thing
he loves.

Bcfidcs, love is an affection that would enjoy
prcfently the thing it loves, it cannot endure de-
ferring. And therefore when a man profeileth he thin 8 bclorcd
loves the Lord, and yet will defer re to coine in,
iayingj wil ferve the Lord perfc<ftly,but not yet,
not till my youth be a little more over, not till
things be thus and thus with me, then I will- it is
certain thou loved him not:for it is true of every
aftcdion, that which is a true and right affection,
that which is an hearty affection, it is prefent. If
a man dciirc any thing,he would have it present-
ly, hope would be prcfently fatifficd : and there-
fore hope deferred is gricfe, and love deferred is
a great griefe : So that if you finde a difpoiition
to put it off in your fclves, I will doe it, but not
yet 5 certainly you love not the Lord. It may be,
if you were fure to die within a week or a month,
what men would you be? how perfectly would
you walke with Goddiow would you have your
hearts weaned from the world more than they
be? Well, if you love the Lord, you will doe as
much prcfently, though much of your life re-
mained for love is a prcfrnt affe&ion, it cannot
endure deferring, but it would h:.vcfuil commu-
nion, and that (pcedily and prcfently :fo is it with
that affection where jrou findc it.

Againe, if you examine your felvcs further, if
you have this love in you, you may know it by
this; Love Is a thing thirds well pleafed with i:

felfp,

< *""ryntt <^

i iS

£ Tryal of lore
byitsconftrai-
I ning u$ to
' pleafe God.

Of Love.

felfe, as we fay, Lcve defires no wages > that is, it
carries meate in the mouth of it , it is wages e-
noughtoitfelfe, it hath fweetnefle enough in it
felfe, itdefires no addition: So it is when a man
loves, Love pay es it felfe, I fay, it is its owne wa-
ges. And therefore if you love the Lord, you
(hall know it by thisj youferve him, and fervc
him with all your might, with all your ftrength,
though he fhould give you no wages. Iacob, as
you know,ferved for Rachel, the very having her
was wages enough ; So if you Iotc the Lord,
the very enjoying of the Lord, the very having
communion with the Lord, the very having the
aflTurance of his favour, that you might fay, CMy
Behind is mine, And I am my Beloveds :t\iis is wages
enough to a man that loves indeed,to fuch a man,
though there were not heaven to follow, though
there were not a prcfent reward, nor a futurc,yet
he would love the Lord$and if he loue him,therc
will be a delight to fervc him: and enough to him
is the Lords favour, as Chrift faith, It is my meate
and drinker dee my Fathers mil: that is, though
there were no other meate and drinke, though
there were no other wages, yet this was as plea-
fantto him as eating and drinking. Aske thine
owne brcaft, whether in any thing thou Ioveft,if
the very enjoying of that, though there were no
other wages iupcradcied, if that were not motiue
enough, if it were not comfort enough, and wa-
ges enough to you to doe it !

But befides all this, to name one more, if you
loue the Lord,it will makeyou,it will conftrainc |

you)

Love.

youtoplcafehim,itwillputfuch ncccffity upon
you to obey him in all things, to doc what he re-
quires, whatfocver is for his advantage, that you j
cannot chufc but doe it • as the Apoftlc faith, I
l Cor.$. The Love of Christ conUr nines us: What
is the meaning of that i That is,I cannot choofe
but doe ir, it makes a man doe it whether he will
or noj it is like fire in his bread, he cares for no
fhame,it makes him goe through thicke and thin,
the loue of Chrift conftraines us. It is true, I
confeffe, I may lofe my reputation,you may rec-
kon me a mad man, forac men doe thinke me fo,
but that is all one, I muft doe it, the loue of
Chrift conftraines me. So that where loue is, it
isfuchaftrong impulfiuc in the heart, it carries
oncontofcruc and pleafe the Lord in all things,
that he cannot choofe but doe it. As a man that
j is carried in a (Ifong ftreame,or as one that is car-
ried in a cruwde, or as one chit is carried in the
hands of i ftrong man, fo a man is carried with
this aifeAiontiiac liee cannot: choofe. You will
lay, this is ftrangc that Iomc fhould compell, it
doth nothing Idle. It is true : You muft know,
when the Apoftk faith ^The love of Chrift con-
fir A-nes me y it is a <JM-:tonomy from the cffc<3, that
is, loue ra -ikes me doe it in that manner as a man
that is compelled, that is the meaning of it : fo it
hath the fame effc& that compuifion hath ,
though there be nothing more different from
compuifion than loue. And therefore know that
of loue, that it is fuchachangeasdrawesonc to

ferae

i Ccr, j.

Object.

wn ry.

-=*=

3°

Of L o v*.

fcrue the Lord out of an iaward attra&iue,thcnccl
I take that note ofloue, fuch a thing as puts it on,
fuch a thing as nfeth from an inward inclination
of the mind,fro an inward principlc/o that there
is no other fpurrc, no other attra&iue, but the a-
miablcnefiTe of the objeft.

Now when a man fhall finde this in him-
felfe , that hce hath all thefe , hce findes that
hee hath fuch a fenfible loue, that heeknowes
hec loves the Lord Icfus: Againe, hce findes
an earncft defire to be in company with him , to
walkewhh the Lord from day to day: Againe,
hce is exceeding laborious and diligent to
get this love , to get this afiurance of fa-
vour, and to excell in that grace,without which
he kflowes he cannot pleafe him : Againe, when
the affe&ion is piefent , you would haue com-
munion with the Lord, and you would not haue
it deferred-: A game, when a man lhallbewcll
plcafed with that hce doth , it is enough that
hee hath the Lord himfelfe, though there were
no other wages : And when hee findes fuch a
ftrong impulfiue in him , in his ownc heart ,
that carries him on to feme the Lord, that hee
cannot choofe but doe it 5 then you loue the
Lord : And if you lone the Lord, you are in
Chrift. But if thefe things be not in you, you
doe not loue him : and then, what is your con-
dition '. You know what the Apoftle fairh,
Hee that loves not, let hrm hee accurfed, let him tee
had in execration to the death. I fhouid profe-

cute

Of Love.

cute it farther , apd (h?w th? reafons why

wee (hould louc the Lord , as there

is great reafon : But that I

muft deferre till the

afcernoonc.

FIN 1 S.

THE

O F L O V E.

>ti&;®Si *ns$er»a 3&&4S?: %»

THE

SECOND

SERMON.

Gall at. 5. 6.
For/;? JefusQhrift, neither circumcijton avai-
led any thing, nor uncircumcifionjtut Faith
which Tborkcth by Loye.

He laft tryall of our love to Chrift
was its conftraining vertue, love
will conftrainc you to ferve him,f
you cannot choofe but doe ir, it fo
conftraines a man, as the weight
of a ftonc compelleth it to goe to the center, as
thelightnefle of the fire compellsitto afcend up;
for fuch a thing is love, a ftrong inclination of
the heart,when the foule puts it felfe on any thing
from an inward principle, from a bottome of its
cwne,when it js carried on with no other motive
but theamiablenes of the obje£. Now

Of L o v e.

Now to conclude this, wee mud befeech you
to confider your ownc condition, and examine
your fclvcs by thefe rules, that you may be able
to fay as Peter faid, Ltrdthou knoxveH I Uve thee :
that is,to have fuch an afTurancc,that your hearts
may be well afFeded towards Chrift Iefus, that
you may love him,that you may be able to fay to
God, who known our hearts, fearcheth our
rcines, that knowes all the windings and turnings
of yourfoules, Lord thou knoweft that I love
thee. Since it is a matter of fuch moment, wee
fliould be carefull to examine, if we findc that wc
have not yet this love: forwemuft know, that
all that we have, all that wc doe, it will nothing
availe us, but faith which worketh by love. And
if you objeft, why doe ye preach damnation to
us i doe you tell us we are in an evill condition for
want of this love < I anfwerc, it is profitable for
you, while you are in fuch a condition, to have
it preached,it is good for you to fpeake this dam-
nation to your felves,that while yet there is hope
you may feek to be healed,that you may be tranf-
latcd into another condition, that you may not
perifh in the evill day, when there fhalbe neither
hope nor helpe for you.For you muft know,that
when wee deliver you thefe figncs of examining
your felves, our end is not to grieue you, this do-
ftrinc tends not to deftrudion, but to difcover to
you your ownc hearts, that you may know your
ownc condition,that if you want it,y ou may fcek
after it. If therefore you findc a want of this love,
that we will doe next, fliall be to flic w you what

C c reafon

Motive* to
lov« Chrift.

Of Love.

rcafon you have to love the Lord Iefus : for there
is no better way to get it in you, than to defcribe
him to you , to {hew you what caufe there is of
loving him: if wee were able to prefcnt him to
you as he is, we fhould effed this thing, but that
mad be the workc of the holy Ghoft 5 notwith-
ftanding we will briefly open to you fuch rea-
fons as we finde ufed in the Scriptures.

And firft, let this moue yon to loue him, that
he is worthy to be beloved, as David fpeakes,
Pf*iLi$.$. The Lord is worthy to be pratfid: fo wee
liny fay, the Lord is worthy to be loved: for
what is it that makes any thing worthy of loue,
it is the excellency that we finde there. Now in
the Lord there is all kinde of excellencyrwhatfo-
ever there is that is amiable under the Sunne, all
that you (hall finde in him more abundantly: If
ever you fee any thing in any creature, any thing
amiable in man, if ever you fa w any beauty, any
vertue, any excellency, allthele muft be more a-
bundant in him that made thefe creatures. And
therefore if you haue a loue, as there is no man
without fome loue or other,fome creature feemes
beautifull to you, thinke with your felues, this is
more inthe Lord. If ever youfee excellency in
any man, if ever youfee any nobleneffe, any ho-
linefTe, any excellency of difpofition, know that
it is more abundant in the Lord Iefus : Let thefc
rivers leade you to that Ocean,to that abundance
of excellency that is in the Lord. Aid if you loue
any creature, let it be with a little loue, let your
affeffcioabe proportionable to the ohjcA ; as it

exceedes,

Of Love.

cxccedcs in the Lord.fo let your louc execede to-
wards him, to loue him with all your foule and
all your ftrcngth : And know this, that hee hath
not onely that in an omnipotent manner, that is
but fprinkled among the creatures, they haue but
a fparkc, but a drop of it ^ but alfo there is this in
the Lord, that there is nothing in him but that
which is amiable; every creature hath fome im-
perfei5honinit,there islomcwhatin it may caufc
avcrfution in you, there is no man but hath fome
weakneffe, but hath fome infirmity, there is no
creature but it hath fome want, fome defe<5t in it:
but in the Lord there is no want, there is nothing
to put you off- but as the Church faith , Cant. 5 .
He is wholly delegable : that is, there is nothing in
him but that which is amiable. That would be a
very profitable thing for us in this cafe often to
thinkconthcLordlcfus, to prefent him to our
felues m our thoughts,as the Spoufc doih^Cant.^ .
ihee confiders her xvcllbelovedis the fairest often
thonfand : fo wee mould beholde the perfon of
our husband. You know it is but a harlottry loue
to confidcrwhat wee haue by our husband, to
consider what riches he brings, what honour,
and not often to contemplate upon his perfon,
and upon his vcrtue and excellency : wee mould
karne to doe this with the Lord, that wee may
loue him. Therefore that wee may hclpe you a
little in this contemplation, wee will fbew you
how the Lord hath defenbed himfelfe: Exod.
34.4. when the Lord defcribes himfelfe to Mo-
fes, thus he declares his ownc name, The Lord re-

C c 2 hovahy

*«

Love.

hovah,flrong, mercifully gracious, long-fujfcring, 4-
hundant inhndneffe and in truth, referving mercies
for thou fands, forgiving iniquity, tranfgrefion and
finne, &c. Wee will a little open to you this de-
fcriptionthat the Lord giues us of himfelfe, that
Co you may learne to know what hee is - y for the
way toloue the Lord is to know him: and indeed
therefore we loue him not,becaufc wc know him
not- there is no other reafon, why in heaven,
when we fhall come to be prefent with him, wee
(hall loue him fo abundantly, but becaufc wee
(hall know him face to face y that is the reafon
the Angels and the Saints loue moft : And of e-
very man amongft the Saints hee that knowes
moft loucs moft. Therefore it fhould be your la-
bour to know the Lord. But to open, as I fay,
this defcription unto you,

Firft, he is Tehovab, that is, hee is a conftant
friend to whomfoever he is a friend, he is alway
the fame; for that is another name, by which the
Lord describes himfelfe to Mefes, when he fends
him to ^£gypt, lam that lam, faith hee, fay J am
hathfent me : I take this word, that it comes from
the fame rootc y Iehovah is defcribed by that I am,
and by that it is beft underftood, when the Lord
calls himfelfe / am, whereas every man may fay,
I was, and I (hall be, this every creature may f >y,
but the Lord faith, lam • that is, whatfoever the
Lord was from eternity, the fame he is to eterni-
ty, there is no change in him : And that is a great
excellency in him that may moue us exceeding-
ly to loue him. You know when we meete with

O f L o

V E.

a friend that is conftanr, that hath no alteration
in him, that is a furc friend, hauc him once and
hauc him for ever, it fcts a higher price on him .
Waen we ca :i confider what the Lord is, that he
hath dealt thus and thus with us, that he hath lo-
ved us- and when we confider he is conftant in it,
due he embraced) them with the fu:c mercies ot
D.iv d, as they are called; that is, his companions
fade not, but wiien hce bath once begun to loue,
hec loues for ever : it is not fo with men, if they
loue us at one time, they forget us againe, as the
Butler forgot loffh^ when they are in profperity
they forget us, but the Lord knowes us in all our
conditions^ thou haft knownc my foulc in adver-
fitie. When we are in 3 ftrait, friends oft times
are backward to h;lpe us,but the Lord in fucli an
exigent he h the fame ; he appeares in the Mount
when there is no helpe in man; I fay, this con-
stancy, that God is al way the fame to us, that his
mercies are f ure, for they are called the fare mer-
ges $f David. He (hewed mercies to S4*/too,but
they were another kindeof mercies^ Saul was not
one that he had chofen to himfelfe,and therefore
his mercies continued not, for indeed hce ncwr
loved SauI with that unchangeable loue : But
when he loues any man as he loved D*v:d, his
mercies are fure as they were to JT>Jv:d. D*v<d
was ready to ftcp afide often as well as SauI, hce
letSWgoe, but he carried DuvJ alorg, they
w^relure merci< s : and fuch hee fhewes to all
thofe that he hathb.gun to loue. Thatis the firft,
I am, 01 Lhjvrfj.

Cc i Second's*,

L o

V E.

I Secondly, he is ftrong Jehovah, Qrong^ merciful!
\ and gracious, &c. that is, Almighty. What is the
'meaning of that, that he is almighty <* The mea-
ning of it is this,that the Lord hath.all theexccl-
lencies- thofe which we call graces and venues ,
and qualities in men , all thefe abound in the
Lord 5 for what femes any vertue for, or any
quality that you haue, but to enable you to doe
fomething : if a man haue any fcience or art,that
is but to enable him to doe that which without it
he cannot doe : if a man hath the art of 'Arithme-
tique, he is able to number, or if he haue the art
ol Logicke, he is able to difpute: come to all mo-
rall rertucs, What is temperance , but that which
enableth us to doe fuch and fuch things up«.
pon fuch and fuch occafions * What is pa-
tience, but that which enableth us to endure af-
fli&ions > So all that is excellent in man, all thofc
amiable, thofe beautiful! qualities wherewith the
foule is adorned, arc but lb farre good as they
enable a man to doe this or that. Now when the
L ord is faid to be almighty, the»meaning is, hee
hath all excellency in him, and hee hath- it in the
higheft degree, for in this fenfe God is able to
doe more than any man, in regard ofexcellency;
whatsoever a man is able to doe, you know how
infinitely the Lord hath it beyond him, he is able
to doe Co much more as he is beyond any man :
For that power, that attribute, that quality that
is in man, it is not a quality in him, he hath it be-
yond any man. Againe, when a man is able to
doe one thing, yet he is not able to doe another,
one creature is able to doe this,another thax : But

the

Of Love.

the Lord is Almightic, therefore he is able to
doe all things. And therefore this is a kmd of cx-
ccllencic, that is the fecond defcription, he is lc-
havAkyind he is Almightie.

But now when you heare that the Lord is thus
conftant,andthus exceeding in cxcellencie,a.man
will be ready to fay, what is this to me \t I am a
finfull man,there is nothing in me bur that which
may turnc away the Lord from me,and caul c him
to abborrc me : Well faith he,:o comfort you,
know that I am mercifull, excecchg pittifuU^ex-
cceding ready to forgiue, though your finnes bee
exceeding many , though they bee exceeding
great , yet the Lord he is mercifull : he is ready
to pafle by all thole infirmities. And that is ano-
ther of his excellencies. Yowknow we reckon it
a very amiable thing in a man when we fee him
pittifull. This doth more abound in the Lord,
than in any creature,thcre is no man in the world
fo ready to forgive as God. If he were not God,
if he were as man, my brethren , could hee beare
with us as he doth t Let us doc to a man injuries,
and injuries againe and againe, and never give o-
ver,what man can beare ir,doth he not in the end
withdrawc himfelfe, and will no more be recon-
ciled i But it is not fo with the Lord, when wee
have done all , let returne tv mc^ faith the Lordlier.
3.2. Well,butifwc hauc fuch finnes in us, fup-
pofe the Lord is mercifull and ready to forgive,
but yet there is no goodnes in us , wee hauc no- 1
thing in us why he (hould regard us, and why he
fhoald looke after us: To that it is anfwered , the
Cc 4 Lord

\ 40. O F L O V E

Lord is gracious, ihatis , though there bee no

worth found in yon, ye; he is ready to doe you

£Ood:;:s grace you know is proper to a Prince or

a great man,that is fay d to be gracious to his fub-

je#, or to one that is very intcriour, becaufc hee

can doe nothing to xkferuc it , ir is called grnce,

for grace you knowe is nothing but freenes, and

to be gracious is to doe things freely,when there

is no motiue, no wages, when there is nothing to

winne him , but of free grace he doth it. So the

Lord doth whit he doth of his free grace, he hath

mercy on whom he mil have mercy, that is, when all

men did ftand before him alike , though there

were nothing, when there was no caute why the

Lord (hould regard them more than an other 3 yet

He willhaue mercy on whome he will haue ?nercy> that

is,he is gracious,taougli there be nothing in us to

winne. that love at -hi&honds. Well, but yet wee

may be readie to object,. it is true^ the Lord hath

been thus to me,he hadh. ben very merciful to for-

\ giue me my linnes , he luih beene very gracious

j to me to (hew me favour when I never deferved

lit, but after I was puc iat >iuch a condition , I

Iprovoked him to anger by. rehpfing intofinne

againe and againe after I have been in a good e-

ftate, I have broken the covenant with him, I

continued not in that good eftate thai out of Ins

mercy he.hath put me into.

To this he aifwcrs, HzUhniftrfi/inr, that is,
though you provoke hi n ok of m-a(ure,vthough
yoa hive done it ag line and againe, he continues
patient, y ou cannot wearie huno a;, bu: his mer-

O f L

O V E.

cy indures forever: you know that if there were
an end of his mercy, that on your finning 3 hcc
fhould give over to be mcrcifull , his mercy did
not indure for ever, therefore it is faid, He is long
fujfcring^ becaufe though your finnes be often re-
peated, yet the Lord as often rcpeates his mercy,
therefore there is a multitude of mercyes in him,
as there is a multitude of finncs in you , there is a
fpring of mercy in him, that is renued every day,
he opens a fpring for ludab & lerufjlem to rv.tjh in,
it is not a Cetttrne but a Synng, that is renewed as
ra :ch as your flnn?s,that as you are defiled daily,
Co the Lords mercy is renewed to wafh away
thrift firings , he is long fuiTcring. But befides all
this.he goes yet one 'tep further; he is abundant
in kindles and in truth, that is,if you would know
die Lord yet further , whereas you may thinke
Hi is .1 urr.bk G*d y becaaie of his great Majeftie,
and po wer,and therefore that thole difturten you,
as whereloever you find terriblenefTe, that (you
know; purs o% it is contrary to love : and there-
fore the- Lord co wion^us the more, tells us: that
chough lie be fo great a God as he is, yet he is a-
bund.int in L>. nitap y th\t is > H: is tx;eidi-ig re.idy to
■rire with us y that looke what you finde iaa kinde
Husband, inakuiiieFather,orin akinde friend,
that you (bill find in tlie Lord , he is exceeding
kxndcto you 5 heis not har(h, he is nor ftiffe, he is
not .ready to obfeiae all that you doe amide, if
you will aske any rhin^ at his hanis,if you want
it,(as therein kindnes doth c onfift) he is ready ta
doe ir,\vhaclbwver it is,he is a God hearing pray-
ed

O f L

O V E.

er, he faith, whatfocver you askc at his hands he
will doc it , can you have a greater kindnefle
than this ? if kindneflcbe an atira&iveto winne
love 5 hee is kinde, and hce is abundant in ir.
If you will not beleeve this aflcrtion, this af-
firmation, this defcr'ption of himielfe, hec tells
you he hath promifed,and he will be as good as
his word, he is abundant in truth, that is as if hec
fhould fay, I am notonely of fuch a nature and
difpofition as I have defcribed my fclfe to be,but
bLfidesthis I am engaged to you, you have many
prcmi&s I have made you, I have fworne I will
doc thus and thus: Therefore I will addethis
to this difpofition, lam abundant in truth, that
is, you fliall findemeas good as my word; and
not lb onely ,but I will be better than my word:/
am abundant in truth .• that is, his performances
execede, they runne over, whatfoever hee hath
fsid, he will furely doe it. Confider this, consi-
der how many precious promifes yeu have, con-
fider what the Lord hath faid hee will doe for
you, how full is the Scnp&re of promifes every
where- remembei' this, the Lord -is abundant in
truth, he will doe them and overdoe them, hee
will fulfill every word that hee hath faid. And
that he may give you a proofe of k,he addes,that
he refcrves mercy for thousands , that flicwes
hee is abundant inkindnciTeand in truth : as if
hec fhould fay , when any of you doe mee fcr-
vice, when you are faithfull as Abraham ray fer-
vant was, 1 am bound no more but to reward
your felres, but I am abundant in mercy and for-

givencfle

O V E.

givcneflc, rcfcrving mercy for thoufands: The
Lord cannot content himfclfe to doe good to a
mans ownc perfon, but to his children, to his ge-
neration. As David when he loved Barz,ilLy and
JonAtfun^ it extended to their poftcrity, when his
love was abundant : fo the Lord refcrves mercic
for thoufands*

Laftly, becaufe the objection ftill comrs in
when you have fuch a defcription of the Lord : I
J but my finncs are ftill repeated^ hee addes in the
! conclusion, he is a God ftill forgiving iniqmtie,
j frAnfgreJfon *nd print* Why arc thofc three words
; put in i That you may know that hec forgives
i finnesofall forcs^for every man is ready to finde
! fome peculiarity in his finncs, hee thinkes fuch
and fuch finnes cannot be forgiven, finncs that I
have committed thus and thus : Nay, faith the
Lord, what finncs focver they are, of what na-
ture foever, he fotgives iniquity, he forgives na-
turall corruption, he forgives leffe infirmities, he
forgives greater rebellions ^ and he is ftill doing
it, for fo the wordfignifieth, hec is ftill and ftill
forgiving iniquity, tranfgrcftion and finne. So
we have ihewed you what the Lord is, that you
may L*arn to know himahcrfore we vvil conclude
this firft,andfiytoyouastheSpoufefaith,C*i«/.
5 . Such a one is the Lord, and fuch a »m U our
rvellbelo vcd> oh you daughters of I em [.ilem, that is,
he is wholly delectable • if we were able to (hew him
to you, itmuftbe your labour to confider him, |
that you may lcarncto know him, and to love;
him.

Secondly^)

3 <JWot.

Of Love.

Secondly, when you know this ancfconfider
what the Lord is, sad what excellency is in him,
confider in the next place the greatneffe of the
Lord, and know that this great God is a fuiter to
you for your love, that is, he that makes towards
you : If a great King, or if your potent neighbour
fliould fue to you for love, would not that move
you? You know the weaker fliould fecke to the
fhongcr, men of meaner condition fliould fccke
to him of higher place*, when the great God be-
feechcth us to be reconciled to him, whefchee
defires to be at peace with us , and to be friends
with us, I fay, the greatneffe of God is: great
argument to move us to love him : as you have
that-Dfltf. 10. 17* when the Lord reafons there
with the people to perfwade them to love him,
faith hee, / am the Gedof Gods, the Lordofhords,
mighty md terrible : as if he fliould fay> this great
God hath done all this for you: and this he re-
quires at thy hands,thatthou fliouldcft love him,
when he (hill defirc but this, refufeit not. If one
that we contemne, one that is beneath us fliould
feekc our love, wc are ntit €o ready to returne
loveagaine,forwefayhe is below: But when
we confider God in hismajefty and greatnefle,
that he fliould feeke to be reconciled to us, that
fliould move us,that fliould win our hearts to him

Befides, confider what the Lord might have
required of you^you know you are his creatures,
you know what a diftance there is betweene the
Lord and you,if he had put you on a harder task,
you ought to have done it, if he had faid to us,

you

O V £•

you (halt offer your children to mcin facrificc,
you (hall give your ovvne bodies to be burned,
you (hall be my (laves, who could have faid any
thing to that, for he is the Lord, the great God,
our foveraigne Crcatour: But now when the
Lord comes and askes no more at our hands but
this, you (lull love mee, will you deny it him *
This is effectually urged in the fame Chapter,
Dent. 10. i4.where'J^/?/(markc the manner of
urging it) had defcribed to them what the Lord
had done for them, that hee had brought them
into that good land^&c. K^indnovv, faith he, what
doth the Lord require of thee for all this y but onely
this, that thou love the Lord thy God f As if hee
fhouldfay, the Lord might askc much more at
thy hands- if he had, thou hadft no reafon to de-
ny it- but all that hee requires is that thou love
him : and wilt thou denic this unto him?

Bcfides, confiderwhoitisthat hath planted
this loue in the heart,is it not the Lord that giues
thee this very affe&ion t And when he calls for
this love againe at thy hands, do^h hee call for
more than his owne? Shall hee not gather the
grapes of his owne Vineyard t and (ball he not
eate the fruite of his owne Orchard i Hath not
hee planted in us thefe atfetfions i and ought
they not to be returned to him, tofervehim and
topitchonhim i

Bcfides confidcr, you are engaged to love the
Lord, and that fliouldbeagrcat motive to us: j
in Iojh. 24.12. toil are witmffes that you have l ho fen
the Lord this day tofervehim: k^A nd they faidjve are

mtntffcs .•

4 rjlfot.

5 Mot.

Iofa.14.

Deut.ji.xj.

Of L oj e.

rvttntjjes : that is Ufuahs fpcach to the people : As
if hecihould fay to them, you are not now to
choofe, you are now engaged, you cannot goe
backe, you have profefled you have chofen the
Lord to ferve him, therefore you are witnefTes a-
gainftyourfelvcs. So I may fay to every man
i that heares mec, you are engaged to love the
Lord: Why C Becaufe you have chofen him for
your husband, you are baptized in his name,y ou
have taken him for your Mafter,and for your Fa-
ther, therefore he may challenge it at your hands
as right, for he is your Father : and where is his
honour then < He is your Mafter, and where is
his feare then ? That is, you are engaged, he may
challenge it juftly, you are his, <hee hath bought
you, yea he hath overbought you, hee hath paid
a price more worth than we, hee hath bought us
with his blood : And what hath hee bought us
for but to be his, that is,to love him < Therefore
when we love him not, wee robbe God of our
felves, we doe an unnaturalizing, it is treache-
ry and injuftice in us. As you know, it is one
thing in a woman that is free from an husband to
ncgleft a man that is a friend, but when flic hath
engaged her felfe, and the match is made, now it
is adultery : So every one of us that loves not
the Lord, finnes the more, becaufe he is engaged
to him: Deut. 32*13, Thou for fookefi the flrong God
oftbyfalvatien, thou forfakeft him to whom thou
art engaged, he is the ftrong God of thy falvati-
on, he hath done thus and thus for thee. There-
tore confider this, for feeing you have fuch an

affe&ion

O v L

O V E-

affcftioivas love is, you muft beftow it fotne-
where, fomcwhat you muft love : and you muft
know againck is the beft thing you have to bc-
ftow, for that commands all in you • and where
will you beftow it i Gftn you findc any creature
upon whom to beftow it rather than the Lord <
Will you beftow it upon any mane The Lord
exceedesthem, as David faith y Who among the
gods is like thee * That is, take the mo ft excellent
among thcm,that therefore are reckoned as gods,
yet who among them is like unto theefor whom
will you beftow your love upon,your wealth, or
your plcafures or your phantafies { You muft
thinkerhe Lord will take this exceeding cvillat
your hands,that you fhould beftow this affeftion
elfewhcrethanonhim whom you arc engaged
unto, to whom you are bound fo much, who hath
done (o much for you.

But that which moves us moft is particulars,
ifamanconfider what the Lord hath done fur
him in particular, remember what paflage hath
becne betweene the Lord and you from the be-
ginning of your youth. Ier.z. Neither fed they
where is the Lord that brought j on out of the land of
Egypt through the wilder nejp: I remember thee from
the land of Egypt ,&c. That is, let a man consider
Gods particular dealing with him, for when the
Lord would ftirreup David, and melt his heart,
and bring it to a kindly forrow for his finnes, he
takes that courfe : 2 Sam. 12.7. it is Nathans
fpeech to him, faith he. Did not the Lord doe thus
and' thus? Didhcenot make thee King of Iudah and

ifrael?

6 (Jlfot.

Icr-i,

iSarrun.7.

Of Love.

7 Mot.

Gal

20.

JfrAtl f Did not fa give thy lM 'afters wives and thy
jslajlcrs hcufesinto thy befome? And if that had nor
been enough, he would have done thus and thus.
So let every man recount the particular kindnef-
fes and mercies he hath received from the Lord $
and when we confider that it is he that doth all,
that it is he that feedes us, that it is he that clothes
us, we have not a nights fleepe but he gives it to
us, we have not a blefiing but it is from his hand,
there is not a judgement that wee efcape but itis
through his providence : I fay the confidcration
of rhefe particulars (houldbeas fomany fparkes,
to brecde in us a flame of love towards the Lord,
to thinke with your felves when you have done
all, how unreafonable a thing it is, how unequall
a thing that you fhould forget this God,that you
fhould never thinke on him, that you fhould not
love him, hee that hath done thus much for you.
And laft of all confider, that the Lord loves
you,for that is the ereateft motive to winne us to
love him $ for as fire begets fire, fo love begets
love. This was the caufe that Paul loved the
Lord, Gal. 1.20. He that loved mee, andgauehim-
felfe for me, faith he, I will not lWe any more to/
my felfe, but to him, he hath loved me, and gave
himfelfe for mc, he hath loved me.-and there was
thattcftimony of his love, hee gave himfelfe. I
fay confider this love of the Lord, and let this
beget in you a reciprocall atfeftion towards him:
Puc all together, and confider the Lord is wor-
thy to be beloved, that he that is fo great fues to
you for your love, that he that is God, that plan-
ted

O f L

O V E

ted that love in your hearts, and therefore hee
doth but call for his owne, that hee that hath '
done you fo many kindneffes, that you arc fo en-
gaged to him,that you are now bound unto, you :
arc not now to chufc; at the leaft coir,e to this,to
fay hee is worthy to be beloved, bring your
hearts to this, to defire to leve him.

You will fay, we may defire long c;iough,but
how (hall we be able to doe it f

I will tell you m a word, and fo conclude.
Firft, youmuft pray for it, it is a lovely fuite,
when we come to the Lord and tell him, that we
defire to love him, that we would iainedoe it if
we could, and befcech him not to deny us that
requeft, that we know is according to his will:
doe you thinke that the Lord will refufe you in
that cafe, efpecially if you'begge k importunate-
ly at his hands C

For if you object and fay,we have prayed and
have not obtained it; know, rhat to love the Lord
is a precious thing; and therefore the Apoftle
reckons it fo.

You will fay, How doth this prayer doe it? I
fay that it doth it partly by obtaining at Gods
hands; for when yon crieearneftly, hee cannot
denieyou: But as he did with the lame and the
blinde when they 'were importunate, hee never
neglected any but healed them . When you eric
tothe Lord, and fay , I would fame love thee,
burl cannot, will hee not be as willing tohealc
thy.foule, to give thee legges to runne after him,
and eyes to fee him, as he was to heale the lame

D d and

Obicff.

Mcancs to en-
able us to love
God.

I.
Prayer.

Olject.

ObicR.
Anfxv.

Prayer w«rkes
lot€4 wajes-

Ob]ttt.

Jttfo.
J

xTheflU.

Of Love.

and the blinde, certainly he will not denic thee.

But befides that, prayer doth it, becaufe it
brings us to converfe and to have communion
with him; by prayer wee are familiar with God,
by that meanes love growes betweene us: as you
know when you converfe with men, it is a means
to get love.

Againe, prayer doth k, becaufe when wee are
much in calling upon God, the Lord delights to
(hew himfelfe to fuch a man, yea at fuch a time,
for the raoft part, as hee fhewed himfelfe to
Chrift when he was praying, as he did to Mofes,
and to Cornelius and others.

And againe, prayer it exercifeth this love, it
blowes up the fparke of this love, and makes a
flame of it 5 therefore much prayer begets much
love : If you would be abundant in love, be fer-
vent and frequent in this dutie of prayer, i pray
much and you (ball finde this effeft of it, it will
beget love in you: You will fay prayer is a gene-
rail meanes for other things: Why doe you put it
as a peculiar meanes to get love i

The reafon is, becaufe love in 4 an efpeci-
all manner is a gift of the Spirit, a feuite of the
holie Ghoft; and it is true, it muft be a peculiar
worke of the Spiritto beget love. It is true,faith
comes by hearing, and hearing begets faith, it is
do lelikewifeby the Spirit - y but love iimore pe-
culiarly than other graces, the gift* of the holie
Ghoft. And therefore 2 Thejf. 4. faith the Apo-
ftle, Ton are taught of God to love q,k mother: That
iSjitisfuchathingasGodteacheth, or elfe our

teaching

•x

Love.

5»

teaching will never doe it: that which he faith of
love to the brethren, we may fay of the love of
God 5 th£ Lord hath put love into man, man
loves many times, and knowes not why, many
times he hath realontlut he fliould love, and yet
he cannot^ becaufeitis a peculiar gift of God.
That naturall aftcftion for a man to love his chil-
dren, all the world cannot doe it, all the argu-
ments in the world cannot perfw ide a man : for
if arguments could doc it, we might perfwade o-
thers to doe fo 5 bur none can love fo as the father
doth his childe : and why { but becaufe the Lord
.workes that m men. So the love of God is i pe-
culiar worke of the holy Ghoft, none are able to
love Iefus , but hec in whom the Lord hath
wrought it, in whom the holy Ghoft hath plan-
ted this affedion ; Therefore the way to get it is
earneftly to pray,to acknowledge the power of
the holy Ghoft, togoe to him, and fay, Lord
lam not able to doe it : this acknowledgement of
the power of the holy Ghoft is the way topre-
vaile. Befides, you know the power of God is fo
tranfeendent beyond the pitch of our nature, that
except the holy Ghoft worke more than nature,
we fhall never be brought together in agreeablc-
neffe and futableneffc, wee are no more able to
love the Lord, than colde water is able to heate
it fclfe : there muft be fomewhat to breede heate
in that water, fo the holy Ghoft muft breed that
fire of love in us, it muft be kindled from heaven,
or elfe we fhall never have it.

Secondly, another fpeciall meanes to enable
Dd 2 you

?■*

L o v ft

*. meancs
to confidcr
eur finncs.

ObjcB.

Anfw..

, you to love the Lord, is to confider your owne
condition,, to confider your finnes, what you
are, what hearts you have, and what lives you
have lead i

You will fay, how doth this, beget love?
Yes,this is a great meanes:'J^*>7 loved much,
becaufe much was forgiven her, that is, CMary
Magdalen had great fenfe of her finnes, the Lord
had opened her eyes to fee what a one fhee had
beene, what finnes {lie had committed: And be-
caufe ihe had that fenfe of her finnes, her eyes
were open to fee her owne vilenefle : thence it is,
faith he, die loved much. For when we are hum-
ble and poore in fpirit, when we are little in our
ownc eyes, then the Lord will come and (hew
mercy on us ; when a man (hall fee his finne, and
(hall thinke with himfelfe, I am worthy to be de-
stroyed, I can expeft nothing but death, then the
Lord fliall come fodainly as it were,.and fliall tell
| us you (hall live,, and (hall reconcile himfelfe to
! us, this will command love. We (hall never re-
j ceive the Gofpeli as to love Chrift, till we come
| to poverty of fpirit, till we be thus humbled : as
in the firli of Luke, it is the fpeech of Mary, My
fiule doth magnifie the Lord) and why? becaufe he
had refpeff to the poore eft ate of fas handmaiden :
Whehihe was little in her owne eyes, and made
no account of herfelfe, and thought not her lelfe
worthy to be looked after, the Lord comes and
takes her, and vouchfafes her fuch an honour as
to caufe his owne Sonne, to be borne of her: now
ihe could not holde, but that wa& it that enflamed

herJ

Of Love.

her heart with love { 3 the Lord, my foule doth
magnific thcL#rd, becaufc he had 1 efpect to the
poore cftate of his handmaid : So wee fee in Da.
vtd, you never finde a greater cxpicffion of love
inDav/d, than at riiat time when hce was moft
humbled, when the Prophet came to him-'and
toldehim what the Lord would doe for him,
that he would build him an hiufcj#ww begins
to confider what he was, what is David, faith he,
What am I, or what is my fathers houfe i That
is, I am but a poore mifcruble man, I am but thus
borne, what have I done that the Lord mould re-
fped me fo fairs * If David had not beene fo
little and fo vile in his owne eyes , thofe great
mercies had never fo w: ought on his heart. And
therefore I fay,the way to make us abundant in
love is to confider our finnes, to be humbled, to
confider w r hat wee are, and to conceive from
thence the kindnetfeof the Lord: you know how
itaffe&ed .SWwhen hee came into the hands of
David, that he had power to kill him, he confide-
red what he had done to Dauid, how he had ufed
himfelfc to him, and he faw Vauids kindnefie a-
gainetohim, but unexpe&ed and undeferved it
was, it melted his heart, it diiTblvcd him into
tcares. So the love of the Lord, when we confi-
der how we have behaved our felves to him, and
yet he hath offered us peace, and yet he faith, Rc-
turneand I will forgive you, I fay, this would
worke on the hardeft heart : And therefore con-
fider your finnes, it is not enough to fay I am a
finner,perhaps you are ready to doe fo:13ut come

Dd 3 to

O V E.

Icr,$,

3 Meanes to
befeech the
Lord to (hew
himfelfe to us.

f to particular finncs, confidcr wherein you have
offended the Lord, fay you have done thus and
thus, as /Wreafons with himfelfe, I was a blaf
phemer, I was aperfecuter, an opprejfour, and yet the
Lord had mercy on mee : fo be ready to fay ,1 have
committed fuch and fuchfinnes, it may be un-
cleanneffe,it may be Sabbath- breaking and fwea-
ring,&c. yet the Lord hath beene mercifull or
willing to receive me to mercy: as that place, Ier.
3.1. If a mans wife play the harlot^ mil hee returne to
her f No, he will put her away, and give her a
Bill of Divorcement : but you have done it, and
done it oft, and with many lovers- and yet re-
turne againe to mee, faith the Lord : So I fay ,
when Chrift fhall come to you, when you have
committed fuch and fuch finnes, and the Lord
fhall fay to you, though you have done this,
though you have done it often, yet returne again
tome, and I will receive youtomercie: I fay,
this fhould melt our hearts, and caufeus to love
the Lord. I fhould come to the third , that is,
to befeech the Lord to ihew his owne felfe to
you: forindeede wee fhall never come to love
him till the Lord fhew himfelfe to us. It is one
thing when we preach him to you, and it is ano-
ther when the Lord fhewes himfelfe : For as the
Sunneisnotfeenebut by his owne light, there
is no way in the world to fee the Sunne, all the
candles, all the torches cannot doe it, except the
Sunne fhew it felfe : So I fay of the Lord, all the
Preachers in the world , though they fhould
fpeake with the tongues of Angels, they were

not'

O v

L O V E

not able to fhcw the Lord Chrift Iefus what hec
is : But if the Lord fhcw his ownc fclfc to you,
if he open the cloud and {hew you his glory, and
the light of his countenance, then you (hall know
the Lord after another manner than we can {hew
him to you, with another knowledge more effe-
ctually : And when you have fcene him thus,
you {hall love him, without this you fhall not
love him. And therefore pray the Lord to (hew
himfelfe to you, as it was Mofes prayer,/?.™*/. 3 3 ,
ShewmethygUry. What is that ? That is, Lord
{hew mc thy excellency which is exceeding glo-
rious: You muft thinke Mcfes asked not this in
vaine, it was for fome purpofc, hee asked not
meerely tofatiffiehis fancie,for the Lord would
not then have heard him : But what did he aske
it for t Surely that he might love the Lord the
more, by knowing him better. And when Mofes
came to aske it at the hands of the Lord, he did
affent, he proclaimed, that is, hee revealed iiirn-
fclfe more than ever he did before. Sol fay to
every one of you, if you be earneft with the
Lord, defire himro {hew you bis excellencie,
that you might love him more, fcrre him more,
and feare him more, he could deny you no more
than he did Mofes : for you muft thinke, that this
is no extraordinary thing for the Lord to {hew
himfelfe. That which hec did miraculoufly to
Stephen, when he opened the heavens, and (hew-
ed himfelfe to the outward view, that hec doth
ordinarily to the Saints, hee {hewes himfelfe to
their mindes and inward affections. When wee
D d 4 preach

Exod.ii

Of Love.

preach at any time, except the Lord (hew him-
felfe to you at that time, then our preaching is in
vaine : for tlje word that we fpcake is but a dead
letter, it will worke no more upon you, than a
dead thing that hath no efficacy. But when the
Spirit goes with the word, and hee openeth to
you the thing that we fpeake, then it is cffe&ualL
Therefore Paul to the Ephefians, when he had o-
penedthofc great my ft erics, hee concludes with
this: The Lord give you the Spirit efrvifedome and
revelation, to enlighten the eyes of your nnderttan*
dingjbat you may know what the hope of your calling
is, and what is the glorious inheritance of the Saints r
&l\ As if he fhould fay, when I have faid all
this, it is nothing, it will not doe it ; but he be-
feecheth the Lord to give them the Spirit of re-
velation,and then it is done. And fo to conclude
all, when we have faid all wc can to move you to
love the Lord,it is all nothing except the Lord
give you that Spirit of wifedome and
revelation to open your eyes to
fee what is the exceeding
greatneffe and ex-
cellency of his.
power.

fin i $,

THE

O f L

O V E.

THE

THIRD

SERM0N.

, ,

Gallat. 5. <{.
(wi* JefusQnipy neither circumcifion avai-
led any tbin<r t nor uncircumcijionjbut Faith
which Ttwrketh by Loye.

V T of thefc words we have for-
merly delivered this point to you,
that,

Wh foever loveth not ps not in
ChriH.
The laft thing (in the profecu-
tion of this point) was the meanes whereby this
love is wrought in our hearts, which we did not
then finiih, not withftanding we will not proceed
in it at this time, but rather alter the matter, and
doe that which 1 did no: then intend- becaufc
there are many this day that are to receive the

Sacrament,

5»

The Sacrament
©f the Lords
buppcris not
to be omitted.

Reafons.
i

The Lords
Suppcrbeyond
the l J a(Tcover
intworefpe&s

Of Love.

, _ „ t

Sacrament, and you know when we come to re-
ceive the Sacrament, our chiefe bufincfle is to
examine our felves. Let every man examine bim-
fclfe, and fo let km eat e of this bread and drinke of
this cup.

Wc have often preffed to you the neceflitic of
thefe two things :

Firft, that you may not omit the Sacrament
when k is admihiftred in the Congregation
whereof you arc members: for if they were to be
cut off from the people that negle&ed the Pafle-
over, why fliould not this be accounted a greater
finne, and to deferve a greater punifhment, to
negle&the receiving of the Lords Supper,which
is come in the place of the Pafleoyer, and is farre
beyond it i

Firft, becaufe it is more cleare, and it is more
cleave becaufe the doctrine is more cleare . for it
doth morejively reprefent Chrift now exhibited
intheflefb, than that which onely reprefented
Chrift which was then to come.

And fecondly, becaufe the mercie that you
are now to remember is your redemption from
finne and from hell, a greater mercie than that
which they Were to remember in the Pafleover,
which was their deliverance out of Egypt,
(though that was not all)thereforethe negle&ing
of thisfnuftneeedesbe a greater finne than the
negkfting of that.

Now you fee how ftri&ly God layeth a
charge upon them, that no man fhould omit the
Pafleover, unlefTe ficknefle or a journey hindred

him

Of Love.

him.' Now confider this you that have becne
negligent in comming to this holy Sacrament,
for it is a great finnc, and provokes God to anger
when he fliall ice that this ordinance which him-
felfe hath inftitutcd, and which he hath laid fuch
a chai ge upon you to doe is negleded^

Bcfidcs, doeyouthinkcitisafinnc to neglect
comming tothewordc and is it not as much to
negled this ordinance i

Befidcs, doe we not ncede all helpes of grace *
and is not this among the maine heJpesr

Againc, as you ought not to omit it,fo to come
negligently to it, to come without examination,
to come without a more folemneand extraordi-
nary renewing of your repentance is to receive
the Sacrament unworthily, to eate and drinkc
judgement and damnation to your felvcs. Now
there are two forts that receive the Sacrament
unworthily.

Firft, thofe that are not yet in Chrift.
Secondly, thofe that are within the covenant,
but yet come remiffely and negligently, and take
not that care they ihould in examining their
hearts : for though you ought to renew your re-
pentance every day, yet in a more efpcciall man-
ner you ought to doe it upon fuch an occafion.
As women doe in fcowring their Yeflells, they
make them cleane every day, but yet there are

ifome ccrtaine times wherein they fcowre them
more : fo we (houl J fcoure our hearts in a more
fpeciall manner upon this occafion. Now bc-
. caufethisisthebufineffe that wee haue to doe

this ]

i Men ought
not to come
negligently
to it.

Two forts re-
ceive the Sa-
crament im*
worthily-
I*

Of Love.

Properties of
love.

iritis boun-
tiful!,
l Cor. 13.

this day, wc will therefore handle that more ful-
ly that we touched lightly before, which is this
examination, whether we love the Lord Iefus or
no : for if you love not the Lord Iefus, you arc
not in him 5 for whatfoever you doeavaileth not,
if you haue not faith and love. Therefore if you
finde that you have not this love to Chrift, that
you avc not rooted and grounded in love y you have
nothing to doe with Chrift, and if you have no-
thing to doe with him, you ha?e nothing to doe
with the Sacrament. And therefore we will fhew
you what properties of love we finde in the holy
Scriptures.

This is one property of love fet downe in
1 Cor. 1 3 .Love is bountifully and feeketk not its owne
things: that is, it is the nature of love to beftow
readily and freely any thing a man hath to the
party whom he loveth. We fee, Iofefh that loved
Benjamin, as his love was more to him than to all
the reft of his brethren, fo he gave him a greater
portion than the reft. It is the nature of love to
be bountifull, what a man loveth, hee cares not
what he parts with to obtaineit. Herod cared not
to have parted with halfe his kingdomc,to pleafe
that inordinate affecftion of his. The Converts in
j the Apoftles time, how bountifull were they ,
laying all their goods at the Apoftles feete? Zac-
cheus, w r hen hee was converted , and his heart
was inflamed wirh love to Chrift,he would give
halfe his goods to the f sore. But in generall, it is a
thing that you all know, that love is of a bounti-
full difpofition. If you would know then whe-
ther

Love.

thcr you have this love to the Lord Iefus or no,
confidcr whether you be ready to beftow any
thing upon him, whether you be ready to part
with any thing for his fake. Dtvtd, when hee a-
bounded with love to the Lord, you fee how he
cxprcfled it in his provifion for thcTcmple,you
fee how he exceeded in it, o^tf hundred tkoufand
flekcls of geld:, and a, thou find thoufand talents of
[Uver: this, faiih he, I have done according to
my poverty : As if he had faid, if I had becne a-
blc to doe more I would have done n*ore,but this
was as much as I could reach unt©: herein hee
fliewed the grcatncflc of his love to God in the
greatnes of his bounty. Take it in the love which
we have one to another : where a man loveth, he
denieth nothing. Sawpfon, when he loved the har-
lot, he denied her nothing that {he asked of him.
If you love the Lord Iefus, examine your felves
by this, are you ready to beftow any thing for
his advantage { are you ready to take all oppor-
tunities to doc fomewhat for his glory i coflfidcr
how many opportunities you have had , and
might have had, wherein you might have expref-
fed and manifefted this love to the Lord Iefus.
Might you not have done much to the fetting of
apowerfullMiniiteryhere and ther_e? have you
not had ability to doe it i would it not much ad-
vantage the glory of Iefus Chrift to make brid-
ges (as it were) for men to gee to heaven by, and
to make the high way that leadeth thither? A

I greater worke of mercy than thefc extcrnall
vvorkes that appcare fo glorious in the eyes of
men,

Of Love,

Aa$ at,*4 t

men: to have blefied opportunities, and sot to
ufe them, becaufc wee have ftraight hands and
narrow hearts, is a figne we want love to Chrift.
In the paflages of your life there is many a cafe,
that if yon were of a bountifull difpofition, you
might doe much good in. You know what Paul
faith, which was a great teftiraony of his love,
^ABszo\ 24. 'My Ufa (faith he) is not deare unto
me, fo I may doe any thing for Iefus Chrift,/* /
may fulfill the courfe tfmy CAtinittery. So examine
your felves whether you can fay thus upon any
occafion ; fo that I may doe any good, fo that I
may help forward any good caufe that may tend
to the glory of God, my life is not deare unto
mee, my liberty is not deare, my eftate is not
deare, my friends are not deare to me. You that
have to doe in government,many cafes there are,
wherein if you will doe any fpeciall good, you
muft part with fomething of your owne$ N God
lookestoyou and fees what you doe, and how
your hearts {land affe&ed in all thefe paffages,
aske your felves now whether thefe things be not
deare to you : if there were love in you, it will
caufe you to doe more than you doe. It was Da.
vids great wifedome, when water was brought to
him that was purchafed at fo deare a rate, when
I fo high a price was fet upon it, hee would not
j drinke it himfelfe, but powred it forth to the
' Lord ; and therein hee (hewed the greatneffe of
his love, that he was willing to part with that
which he fo exceedingly longed for, which was
bought at fuch a rate.
/ The

Of Love.

The like he did when he bought the threfhing
Aoorc ok\s4raunah the Iel/ujite> hec might have
had it given him for nothing • Ne y faith he, / will
not offer to the Lord oft hat which cosl me nothing: As
if hec had faid, I fhall fhew no love to the Lord
then, and it I fhew no love to him,what is my fa-
crifice worth? For David knew well enough
that God obferved what hee did, hee obferved
what itcofl: him.TheLord obferveth all that you
doe: -Beloved, he knoweth your hearts,and feetM
what motions you have, and prizeth your afti-
, ons accordingly. If you doe any a&ion for him,
that cofts you fbmething, he obferveth that like-
wife. In Rev, 2. 1 know thy workes and thy patience:
fo doth the Lord fay of every man, I know what
fuchafcrvicecoft thee, I know what loffethou
fufferedft,when thou di.dft part with fuch a thing
for my fake. Therefore if youwould ihew your
love to the Lord, and would have a teftimonie in
your hearts, that you have this Jove wrought in
you, be not backward to beftow any thing upon
Chnft. The woman that brake the boxe of pre-
cious oy ntment, you fee how the Lord accepted
that w'orkc of hers fo much, that he puts it down
that it fhould never be forgotten. For love where-
foever it is, will open the heart, and open the
hand, and beftow any thing upon Icfu* Chnft,
that is in our power. . .^

Now if we examine whether love be amongft
naen by this figne, wee ihall findc but little love,
and we may juftly take up the complaint of the
Apoftlc, Every manfeckes.his owne things } and nor,

the

Revel a.

L o

V E,

Object.

i^dnfo

tv,

i ^_

the things eflefa ChriJi t that is, when any thing
is to be cjpne, men are ready to enquire thus, it is
the fecret inquifition of their hearts 5 What is this
to mee? what profit will it bring mee < wherein
will it be to mine advantage '< And if they finde
it is a thing that will coft them fomething, and a
thing that they (hall get nothing by, how colde
and backward are m^nto doc it i It is from this,
that men feeke their owne things.

But here every man will be ready to prolific,
and fay that he is not fo ftrait handed, but bee is
readie to doe manie things for Chrift, that hee is
bountifull, and feekes not his owne things?

My Beloved, let us trie this now a little : thou
thinkeft thou art fo bountifull for the Lord, I
would aske thee this; Doeft thou doe it purely
for the Lord infuch a cafe, when there is no pro-
fit nor praife with men, nor advantage redoun-
ding to thy felfe 1 art thou as forward then as
when there are allthofe refpc&s 1 art thou as a-
bundant in it, as diligent, and as ready to doe it?
Thisdifcovers the fatthood of mens hearts for
the rnoft part.

And befides, take it in the cafe of felfe-love,
c^nfider whatthoudoeft when thineownefelfe-
love (hall come in competition with this love to
the Lord : for in that we {hall know our love to
thfrLord, when wee denie our fclves, when wee
crofle our fclfe-love, and reject and refufe it : for
otherwifeitisoothanketous, whtn there is no
inward croffing in u$ , no contrary affedions
drawing us another .way.Therfore if you would

know

Of Love.

know whether you love the Lord or no, trie
what you doe in the things that arc dearcft to i
you, confider what you doe in thofc things that |
of all others you aremoft unwilling to part with:
for indeed herein is the tryall,as the Lord faid to
K^ibraham, when hee would have offered up his
fonne, Now Abraham I know that thou love Ft tnee :
As if he had faid, this is a fure teftimony that
thou loveft me, becaufc thy fonne is not deare to
thee. So I fay, when you are to part with fome-
thing that is deare to you, confider what you doe
infuch a cafe, confider whether you can fay ge-
nerally, / account all things but as lojfi and dung for
Cbrijl. It may be thou art willing to part with
fomething that thou careft not much for,but this
is nothing. Some man will not lofe his credif,
that is deare to him ; Examine thy felfe now, if
thy credit be deare to thee, art thou content to
lole the praife of men for Chrift < when thou art
put to a hazard art thou content to fuffer the lofTe
ofthyeftate?

Every man hath fomc particular temptation,
young men for the mod part are lovers ofpleafures
more than lovers of God, andolde men are lovers
of their ownc wealth more than of God. There-
fore confider what you will doe now in your fe-
verall cafes. Chrift, you know, requires this at
every mans hands, that his wife and children,
that his father and mother, and whatfoever is
dearcft to him, that hee ftiould negleft it all for
his fake • and herein a mans love is feene.

And when you have done all this, I will adde
E c that

Love

^, Tt is content
wirh nothing
but love again*

that further, though you doe bring your hearts
to doe it, yet are you willing to doe it i doe you
doe it chearfully and readily i for why doth the
Lord require that as a neceffarie condition, that
whatfocver is done to him might be done chear-
fully and willingly i For no other reafon than
this, but becaufehee regards nothing but that
which commeth from love, and if it come from
love, we know, we doe it cheerefully. Therefore
confidcr whether thou art willing to doe this
chearfully, and with a fuil hand, not nigardly and
pinchingly- and by this you (hall know whether
you have this love to the Lord lefus or no, whe-
ther you be bountifull, whether you feeke the
things of the Lord, and not your owne things.

In the fecond place, you {hall finde this to he
onepropertie of love (by which you may trie
yourfelves) it will be content with nothing but
with love againe from the party whom wee love.
If oae love another, let him doe never Co much,
let him be never Co kinde in his aftioas towards
him, let him be never fo bountifull to him, yet
except he have love againe, heeis content with
nothing.- Indeede when we doe not love a man,
w^ can be content to receive profit from him,and
it is no muter tho Jgh his h^art goe another way
Co weenjiy it« b k ic is the nature of crae love to
defire to b^ paid in its ovvie coyne. Now if thou
b/e the Lord lefus, if tno-imi^hteft haue all tbe
blefli lgs that he could beftow upon thee, if nee
fh vjld upzn his hand wid^ and compaife thee
about with abundance , yet if thou loueft ihe

Lord

Love.

«7

Lord, thou wouldcft not be content with this,
but thou wouldcft have afiiirancc of his lovc,thy
heart would be at no reft elfc.

And this you may fee in David,Pfil.s 1. David,
you know, was well enough, hce had health and
wealth, and abundance of all things, yet you fee
hovr miferahly he complained, becaufc he wan-
ted that joy that hee was wont to have, becaufc
he was not in thofe tcrmes with the Lord that he
was wont to be; and till hce had that, his bones
wcrc'broken with forrow,and hee tooke it fo to
heart, that nothing in the world could content
him,iillhewusaflured of Gods favour: And it
iscertaine, that if thou love the Lord, nothing
will fatisfie thy foule, but the afTurance of his lo-
ving countenance to thee againe. Therefore that
which Alfolom did we may make ufe of, upon this
occafion, hec had that wit, to make a right pre-
tence, whatfoever his intent was : when hee was
called from banifliment where hee lived well c-
nough, and enjoyed all things, hee wanted no-
thing, but had as much as hee could defirc, yet,
faith he, what doth all thisavaile mc, fo long as I
may not fee the Kings face ? It was but his crafti-
nefte : Yet thus much we may obfervc out of it,
that this is the property of love,that tilla man fee
the face of God, that is, till he enjoy a neare and
clofc communion with God, untill he can have
the love of God witneffed to his foule, hce cares
for nothing in the world befides : As you have it
in 2 Chron. 7. 14. you have that condition pur in:
if my people (faith he) when they are m di(lre(fi> (I) all

E c 2 humble

Pfalfi.

2Chron.7«t4'

O V E,

r humble themfilveSj and feeke my face, then I will doe
: thin and thus. As if he fliould fay^it may be they
j may feekc libertie, when they are in captivitie^ it
i may be they may feekc health, when they are in
ficknefle; it may be they may feeke deliverance
[from enemies, under whom they are enthralled $
| but that is not the condition that I put them up-
on, but if they humble them felves y and feeke my fact ',
thenlmllhearein heaven, &c. So I fay now, if
you will trie whether you love the Lord Iefus or
no, confider whether you feeke his face, that is,
whether you feeke grace or no, whether nothing
in the world can content you but his favour. For
it is the property of one that is truly fanclified,
mercie alone will not content him, but hce will
have grace as well as mercy : Another man that
lovethnottheLord,it is true, it may be hec i$
pinched with the fcnfe of his finnes, but let him
have mercy, it is enough hee thinkes ; but now
take a man that hath his heart right towards
God, except he have grace, it contents him not $
for that is the property and nature of true love,
thatitcareth for no wages, all that itdefires is
the love of the party, that what it doth may be
acknowledged and accepted ^ and there is a great
difference in that : You know,a nurfe doth much
unto the childc^s well as thejnother^and it may
be more, but notwithftanding the nurfe never
doth it but when (he is hired ^but the mother doth
it for nothing, and (he doth it more abundantly,
becaufe (he doth it out of love, and it is wages e-
nough to her that {he hath done it> becaufe fhee

loves

Love.

6 9

loves her childe: So I fay, if you love the Lord
Iefus, it is not wages that you feckc, but if you
may hcivethe light o. his countenance to fliine on
you, if you may have his favour,if you may have
opportunitie to doc him fervicc in your place, it
is enough for you, you care not for the preient
wages, nor for future. Therefore herein you may
know the nature of your love, the rightneflc and ,
ingenuity of it, ifitbcfothatall that you doe is
outofljvctotheLord, and if you can content
your (elves with love againe from God, it is a
figne that you love the Lord Iefus.

Againe, (to proceed) if you love the Lord Ic-
fus, you will alfolove his appearance: as you
ha vc it in 2 Tim. 4. . 8 . A crorrne of rtghfeoufneffc is
lat d up for me, And as many as love the appear ance of
Iefus Chrtft : and in Heb. $.ult. Hee was offered for
tfteftnnes of m Any, and frail appear e thefecond t me to
fuch as lookefor h m, &c For whom was he offe-
red^ and to whom (hall he appeared To as many
as lookefor his comming againe. Soin 2 Pet. $.
13. What manner 9 f men (faith the Apoftle) ought
rve to be in a/lgodlinejfe & holy convey fatton, looking
for and haft wg to the appearance of Chrift' &c. So
that it is ccrtaine,every man that loveth the Lord
Iefus, hee loves his appearance, hee haftcneth to
the comming of the Lord,lu lookcs for his com-
ming againe : and it muft nccdes be fo in reafon.
For if you love any, you know, yosmuft needes
love t heir prcfence ; will you piofeflTe that you
arelouingto.my, that whenyouheare of rheir
comming to wur is you, there is no ncwes more

E e 3 unacceptable \

j.Itdefircsthc
fecond com-
ming ofChrift
i Tim.4.$.

Hcby.ult.

iPct.jij.

O f L

O V E.

Objett.

sAnjw.i

unacceptable to you? If a womanhada husband
intheEaft Indies, and report of his comming
home (hould be the worft newes that fhee could
heare, (hall wee thinke that fuch a woman loues
her husband < So if you did loue the Lord Iefus,
you would be glad to haue his appearance.

And (Beloved)feeing the Apoftle hath chofen
jOut this note, why {hould not we prefle it in our
examination of our felues, whereby wee may
know whether wee loue the Lord Iefus ornof
whether wee define to be with the Lord < whe-
ther we can fay, as the Apoftle Paul, Wee defire to
lie at bome^ and to be with the Lord ? If we examine
the loue of men by this rule, wee (hall findc that
there is exceeding little loue to the Lord Iefu^
men are fo exceeding backward indefiring to be
at home, and to be with him • and we may know
that by our backwardnefle to be in the Lords
prefence cfpon earth: Shall wee thinke that men
aredefiroustobeinbisprefence in heauen, and
yet are fo unwilling to draw neare to him upon \
earth r But you will objeft,

Many of thofe that loue the Lord,that are men
truly fan&ified, yet are afraid of death, and the
newes of death is terrible to them ; and therefore
fnrely this is a rare figne, euen in thofe that haue
faith and loue to defire the appearance of Ieius
Chriftc

I anfwer, it is true, there may be a backward-
neflc even in the Saints, but you mud know upon
what ground k is. A fpoufe that is to marrie a
husband, no que ft ion but fhee would be glad to

Of Love.

bchandfome, and to be prepared for his com-
ming, and though fhec maydefirchis companic
exceedingly, yet becaufe things are not lo readic
as (lie would have them, or for feare that he may
finde that which may divert and turneaway his
eyes from delighting in her, perhaps fhec defircs |
not his comming at that time. There is a ccrtaine
negligence and unpreparcdnefic in mens hearts,
which brecdes an unwillingncffein them fomc-
times, and makes them afraid of feeing the Lord, I
and yet there may be a true and inward love af-
ter him.

Bcfides, you kno w,thcrc is flefh as well as fpi-
rit, and the fpirituall part defires, as /Wdid, to
be at home, and to be with the Lord, and to en-
joy his prefence , but that flefh that is in us is al-
wayes backward to it.Therefore in Revel. 14. 13.
Blejfedare thofe that die in the Lord,fo faith the Spi-
rit, butfo faith not the ficfh- the voice of the
flefh is contrary to it, but it is the voice of the
fpirit and the regenerate part that is in us. So that
this I may boldly fay to y ou,that every man that
hath this faith and love wrought in him by the
Spirit of God, hee hath that in him which doth
earneitly defire communion with Chriftto live
with him for ever, to be in his prefence continu-
ally, although there may be fome rcludancie by
reafon of the flefh that is there. Takea man that
hath fore eyes, you Jtnow, to the eye the light is
exceeding pleafant,but look how much forenefle
and defeat there is in the eye, {6 much the light is
burdenfome to it; but fo farre as.the eye is righr,

Ee 4 fo !

Rcvd.i4.xj.

j Simile.

Of Love.

fo far re as it is perfeft, fo farrc is the light plea-
finganddelightfulltoit; fo it is with the heart
of the regenerate man, looke how much faith 3
looke how much fpirit there is, fo much defire
thercisoftheprefenceof Chrift, and it is moft
pleafing and acceptable to him,as the light of the
Sunneistothceye; but looke how muchfore-
ncfTe, that is, looke how ouch flefh there is in
him, fo much relu&ancie, fo much unwillingnes
there is in him: and that hee muft ftrive againft:
But (till the rule holdeth good, that wherefoevcr
the heart is right, there is alwayes an earneft de-
fire and longing to be with Chrift, And indeede
this is only found in theSaints^for evil mc,if they
Liew what heaven were,they would never defire
it : for they defire heaven in another notion,they
would be well, they would be freed from mifery
and difcontent which they meete with in the
w^rld, they would have whatfoever the fle{h
defireth, and that is it they looke after ; but to de-
fire heaven as it is, that is, to defire an excellency
in grace, to be alway praifing God, to be conti-
nually in his prefence, to be freed from theprar
dife of finne, this is a thing that if men aske their
awne hearts,, they doe not dcfiie in this manner^
for they defire it not here upon earth, when they
are in the communion of Saints.. When they are
in places where there are holy fpeeches,and holy
excrcifes,it is burthenfome to them, they are out
of their element, they are as men th^t are not up-
on their proper center- thefe men defire to be in
heaven, but they defire another kinde of happi-

aeffc

U F L, O V E.

* — ■■ ————————— — — — — — —— — — — —

neflc than there is in heaven^ the felicity there is
prcfented unto them under another idea, they de-
fire no more than the flcfli defires: but to defirc
heaven indeed,as it is hcaven,to defire God there
in his purencfle and holineflc , to defirc it fo as
thereby to be fequeftrcd from all worldly,carnall
and fenfiull delights, this a carnall man defires
not. Therefore this is a diftinguifhing note and
fignc,that he that loves the Lord rviU love his appea-
rance.

Fourthly, you fhall findethisto be the pro-
perty of love, hecthat loveth is very readie to
ipeakeof the party loved; love is full of loqua-
citie, it is readie to fall into the prailes of the par-
ty beloved, and to keepe no meafure in it, to a-
bound in it, that is the difpofition of every man
that loveth. So is it in this love to the Lord Icfus:
You may fee it in Dav d, as he abounded in love
to the Lord, fo hce could neverfatiffie himiclfe
inpraifing the Lord: in Pfil. 105. which is re-
peated 2 Chron. 1 5 . you fhall finde that hec hath
never done with it, but is alvvayes finging praifes
to the Lord : S-ngpraifctothe Lord, and be alrvay
talking of his wondrotts xvorkes* And againc, Re-
member his marvadoiu tvorkes that hee hath done of
olde, and all the wonders, &c. As if he (hould fay,
if you love the Lord, (hew it in praifing of him.
DoeyouprofefTe to love the Lord, and. yet ne-
ver delight to fpeakeofhimc' nor delight to heare
others fpeake of him t My Beloved, this back-
wardneife that is amongft us to holie and graci-
ous fpecch, to fpeeches that tend to the fetting

forth

4 Itdclightcth
to fpeakeof
the party be-
loved.

1C.hr011.xf.

7«

Of L o

V E.

[forth of the Lords ptaife, {hcwes that love to the
Lord Iefus is wanting among us.

You know, it is naturall for every man to a-
bound in the fpcechcs of the things they love, of
what nature foever they be. Mariners are deligh-
ted to talke of their voyages, and fouldicrs of
their battells, and huntfmen of their games. If
you delight in the Lord, certainly your tongues
will be much in f peaking of him 5 you will be rea-
dy to doe it upon all occafions. Out of the abun-
dance efthe heart the mouth fpeaketh : and if love to
the Lord doe abound in your hearts, this love
will be expreffed in your tongues, upon all oc-
cafions : and therefore, at the leaft, you may
judge of the mcafure of your love by this. Hee
that fpeakes much of loving God, and yet hath
his fpeeches, empty, vaine, and unprofitable,
furely we may guefle that he loves him not at all:
and this is a marke that will not deceive us.

And now what will you fay for your felves,
that you fpeake no more upon thol£ feverall oc-
cafions that you meete withall in the world < is it
becaufe you are aftiamed, becaufe you are ba(h-
full, and fcarefull to expreffe your felves, and to
make an openprofeffion of that holineflc that is
in your hearts t Certainly it is a figne that you
love not the Lord Iefus : for hee that loveth, is
never afliumed 5 becaafe, whom a manloveth,he
mngnifierh, hee prizeth much, hee hath a high e-
fteemeof: and therefore that bafhfulneflc and
fearfulnefTe that you objeft, will not keepe you
backe, if you did love the Lord in truth and fin-

cerity.

O V E.

ccnty . Or clfc, why is it that you fpeake of him
no more? is it becaufc you cannot fpcakc ? is it
becaufeyour anderftandings arc weakc and dull?
becaufe you are not able to doe it as well as o-
thers, and therefore you are loath to exprefle
yourfclves i

You know, when you love any, that love will
teach you to fpeake, it will quicken the dulleft
wit and invention^ love fharpeneth, and maketh
the vudeft tongue eloquent. It is the nature of
love to fct the heart on wovke,and when the heart
is kt on worke, the topgu* void be 44 the yen of a
ready writer. You know how the Apoftk fctts it
forth. Our heart is enlarged to ytu t love openeth
the heart wide, and the heart openeth die tongue
wide: therefore if you love the Lord much, you
will bee much in fpeaking of him. Confider
therefore what your fpecches arc concerning
God,whethcr you your fclucs are readyto fpeak
much,and to delight to heare others fpeake alloc"
whether you be glad of any occafion, as thofe
that love are glad to heare thofe that they love
to be fpokcnof *

Fifthly, love will doe much and fuffer much
for the party loved: P**/*/, as he was abundant in
love,fo he was abundant in labour like will-; who-
foever abound? * » in love will abound in workes
alfo. T.iercfo e fee wh it y ju doe for the Lord
Jcfus, fee what you fuffer fcr his fake. When
Gtoiftcamc to ?:. 'r, and :*s.<ed him that quefti-
o ">, fti r; I, veH tho 1 me i ha* puts him upon the
I by this trim of his Lve, Fcede my L>xwbes:

f ItwilMoe
much and fuf-
fer much for
rh- party be-
loved.

7«

Of Love.

As if he ihould fay, Peter, if thou wilt fhew that
thou loveft me, exprefle it in doing fomething
for my fake, Feede my Lambes : herein thy love
ftallbedifcerned; doe not fay thou lovett roee,
and yet art negligent in doing for mee, Feede my
Lambes. We ihall not need to preffe this much in
this Congregation, becaufe it belongs to the Mi-
niftery : Although you haue fomewhat to doe
in it for the Magiftracie alfo,whereby they may
exprefle their love to the Lord Iefus,to helpe the
feeding of Chrift Lambes.

It is true, wee arc as the vines that bring forth
the grapes, but you are as the dmes that holdc
up thofe vines : the Magiftrates feede the people
as well as the Minifters : therefore that phrafe is
applied to David, hec was a Shepheard. There-
fore in your feverali occafions, when you mectc
with that which may tend to the feeding of the
people of God, when you (hall labour fo farrc as
may lie within your compaffe, that the Gofpell
mayhaveafreepaflage, that there may be more
faithfull and laborious Minifters fet up in the fe-
verali placesof the kingdome, the more you doe
this, the more you feede Chrifts lambes. And if
you will fhew that love you have to the Lord,
lliewitby feeding his people, that is, by doing
thatwhich lyes in your power tending to that
end,by doing of it zealoufiy 5 wkh all your might.
And as that was the worke that Chrift put Peter
upon for the tryall of his love, fo I may fay to c-
very one of you, If you will fliew that you love
the Lord Ieius, doe the worke that belongs to

your

Love.

your particular place ; for every calling hath a
particular worke in it : if you love the Lord, be
diligent in that way, in that calling which Chrift
hath given you to doc him fcrvice in: and here-
in you (hall (hew your love, as it was Chrifts
ownefpeech, I bavcgUnfiedthy Name, that is, in
that particular worke, in that charge which thou
gaveft me to performc : fo you mull (hew your
love to God in doing the a&ions of your particu-
lar callings diligently. You know, when that
womans heart abounded in love to Chrift, how
it found oat a way wherein it would (hew it fclfe
prefently in breaking the boxe of oyntment,
&c.

As it is faid of faith, It is dead without twkes, fo
love is dead without workes, the Lord regards it
not, it is a dead carkafle, without motion. Wee
know it is the nature of love to be diligent: if
you doc love Chrift, it will make you diligent.

And as you will be ready to doe much, foyou
will be ready to fufFcr much alio: thefe two I
put together, becaufe fuffering is a kinde of do-
ing, onely it is a doing of things, when there is
difficulticand hardncfle. Now if you love thp
Lord Iefus, fee what you will fuffer for his fake;
thofethat we love, wee are exceeding readie to
fuffer for. A husband that loves his fpoufe, is
exceeding readie tofuflfer any thing to enjoy her
love, he is willing to fuffer any dilplcafure of pa-
rents, of friends, to fuffer the loffe of hiseftate^he
cares not for difcredit in the world> hee is ready
to breake through thickc and thinne, and to doe

any

1 7«

O f L

6 V E.

% S«m.*.*i.

Hcb«x».

0V\t&.

,any things fo he may obtaine her love at rhelaft;
So if you love the Lord Iefus, you will fuflvr a-
ny thing for his fake. It was an excellent teM-
mony oi Davids love, in 2 Sam. 6.21. when Da^
w/there dancing before the Arke wnsfcofftdat
by 'Michal his wife, fee what an anfwere hee
gives her, It is> faith he, before the Lord : as if hee
(hould fay, I am willing to beare this at thy
hands, for it is to the Lord who hiXh chofen wt rather
than thy father and all his houfe : As if he fhould fay,
feeing it is the Lord, for whofe fake I endure
this rebuke at thy hands, I care not for it, I am
willing to doe it, yea I will doe it more, and be
more vile in mine owne eyes, and expofe my felfe
yet to more fcorne and derifion, (jnce it is to the
Lord who hath chofen mee rather than thy fa-
thers houfe; fo I fay, when any thing comes to
be fuffered for any good a<fiion, for any good
caufe, (as indeede commonly fuch adions have
fufferings joyned with -them) ii you love the
Lofd, you will be ready to goe through it, and
that with cheer fulneffe, becaufe it is to the Lord
who hath chofen you, and palled by fo many
thoufands. And therefore it was the commenda-
tion of thofe in Heb. 10. it was an argument of
their fincerity, that they fujftred the ffoyling of
their goods with joy. Whence came this, but from
their love to the Lord < they were fo f aire from
being backward to fuffer, as that they were glad
to have the opportunities fuffer fomewhat for
his fake.

But you will fay, I am readie to doe much for

the J

L o t E,

the Lord,and I hope I am not backward to fuffc r
for him.

It is well if it be fo, but let mee adde this to all
that f have faid, In what manner doeft thou doc
that thou doeft i You know the caution that the
Apoftle puts in, in i Iohn 5.3* Herein is lov.e ma-
nifested, th.it we keepe bis comma?? dements, and bis
commandemtnts are not grievous. Indeed herein is
the reality of love fcenc, that wc keepe the com-
mandements ok God. It is true, a man may doc
much for Chrift, and yet not love him 5 an hy-
pocrite may goe farrein performances, and yet
though he doth much, heemay not love much:
therefore you mnft examine your lelves by that,
in what manner you doe that which you doe.
Therefore it is added, if wee keepe his commande-
ments, and they be not grievous .as if he fhould fay,
the manner of your doing is all in all, you muft
both doe much, and fuffer much 3 but they muft
both be done willingly. You know, the wife and
theiervant, they both ferve the husband,and doe
much for him, both are alike dJigent, yet not-
wuhftanding there is this difference, the wife
doih it out of iovc, flice doth it in another man-
ner, proceeding from another affedion, aiming
acano her end than thefcrvantdorh.Sotwomen
may be diligent in keeping the fame commande-
mentofthe Lord- the one doth it as one that
loves the Lord earneftiy, being dcfirous to
pleafc him, as one that delights in the Lord, no-
thing doth more content him, than when he is in
an opportunity wherein he may cxpreile his love

x^Anfo.

1 Iohnf 1, or

Of L o

V E.

| to the Lord, all his commandements are not
grievous to him, it is not refpe<3 to the reward,
it is not an eye to the punifhraent that raooves
him.

A man indeed may doe much for the Lord,
when it is the refpe&s that he hath to hell and to
judgement, to heaven and the re ward that moves
him : Not but that thefe may be motives 5 but
yet you muft remember this, that if thefe be the
principall,and if thefe onely moove you,you doe
knot out of love, you take but an aimefrom
your felves. When a man hath a bufineflc of his
owne to doe, you know how carefull he is in it,
and with what diligence hee doth ir, how often
and how ferioufly he is devifing with himfclfe to
bring his matters to patfe. Now if you love the
Lord, the anions that you doe, you will not doc
them as thofe that are his (laves and fervants,
that doc things for other regards • Andindeedc
fuchisthe love for the mod part that is among
us now adayes, there is much formality in our a-
ftions, wee have a forme of godlineffe without the
power of it; even as in our love towards mcn,therc
are many complements, and much profeffion of
love one to another, butweefinde that there is
little true love : So wee may take up a complaint
againft men in their love to God, there is much
formality , men arc much in outward perfor-
mances , which is well, I confefTe , but alas ,
the power is wanting ^ it is all but complemen-
ting with God,asitwere,whenyou come and do
thae duties of Gods worfhip, when you keepe

th c

O V E

the Sabbath, and prcfent your felvcs at prayers
and at Sermons, it is well you doc fo- but yet
when your hearts are going after your covctouf-
neffc, and after your plcafurcs, after this or that
particular humour, the Lord lookes upon this
as upon a formall performance : it is anothcr
kindeof doing that the Lord requires at your
hands. It may be you doc duties in fecret and
private , and it is a good propertic that you
doe fo , but yet that is not enough- you may
doe them as a taske , that you are glad when
the bufinefle is done, and it is well that it is o-
vcr • but when you will doe things out of love,
you muft know that ycumuft doe it in another
manner, not in this formality. If you will
fcrve the Lord out of love, it is not the pray-
ing to him morning and evening that will con-
tent you , but it is the working upon your
hearts, it'is the beating upon your affedions till
you have brought them to ? good frame of
grace, till you have wrought upon yourfelves
a found and thorow renewing of your repen-
tance, you will never give over till your hearts
be quickened in prayer, till you have found that
God hath anfvvered you, till you have had ex-
perience of his mercy and loving kindnclle to-
wards you.

So when you come to heare, is this ?11,
(thinkeyou) that God requires of you, to fir
here, and lend us your cares for a little ume t
No, my Beloved, unlcfie you doe it from
love, unleflfe you be mooved to it from an in-

F f ward

Of Lo

V E.

ward principle, from an entire and holy affe-
ction to God, it is nothing. You mud labour
to have the V/ord wrought upon your hearts ,
you muft obferve how you pra&ife, and how
you bring forth into a&ion that which you heare;
for you doe not learne a thing here, when you
cometoheare the word, till you pra<5hfe it, till
your hearts bee tranftormed into it : Doe not
thinke that you have done the worke, when you
have fate here and heard us, when you have
gone home and repeated the Sermon, and un-
derftandit: Toheareas God would have you
heare is another thing : it is like your letfbns in
muficke, you fay you have never learned them,
till you be able to pra&ife them; fo you ne-
ver have learned the word of God aright, till
you have an abilitie in you to praftife it.

To fh:w you what love is, and what faith is,
and what patience is, to make you underftand
and conceive of it, it is nothing; but to have
faith, to have patience, to have love , to have
your affedions inflamed to the Lord, this is the
right hearing. As it is in phyficke, the under-
Handing of the Phyfitians bill is nothing, it
is the taking and applying of that which is ,
there written that doth good to your bodies;
fois it with thedo&rine that wee preach, you
may underftand it, and apprehend ir, and con-
ceive of it aright ; but except ytui bring it forth
into your lives and a#ion$, you learne it not.
Therefore this flight and overly performance is
not a true teftimonie of yourloue to the Lord

Iefu<$

Love.

Iefus,but the doing of it to purpofe,fo that God
who fcarchcth the heart may accept of ir-thc
doing of it thorowly that your hearts
may be wrought upon, this is
afigne that your do-
ing and fuffering
comes from
Love.

Of Love

6, Proper ry of
love, it is like
fire in 4 things
Cant 8.
Mat:i4,f«

;t<&m& tifttfittft* Qt&sfift > JMJSi

THE

FOVRTH

SERMON.

Gall a t. 5. 6.
Far /» fefus Qirift, neither circumcijlon avai-
led? any thing, nor uncircumcifionjbut Faith
which Tborketh by Loye.

H e laft thing that wee did was to
fhew you what were the properties
of true love 5 that by them you
might try your felves whether you
love the Lord Iefus or nor we went
through five in the morning, we now proccede.

Another property ofloveisthis^ it is full of
heate: therefore in Cant. 8. it is compared to
codes of juniper : and that phrafe is ufed in M*t.
24.5 . Iniquity Jhall abounded the love of btany Jhall
waxecolde. That antithefis fhewes that love is a

hot

O V E.

»5

hot thing, hot as fire. Therefore if you would
know whether you love the Lord Icfus or no,
confidcr what heat and what fire there is in you.

Now what arc the properties of fire i where-
in doth love and that agree t

Fire, you know, is the moft aftive of all the
elements ; colde benummes a man, and is the
grcatcft cnemie to a&ion : if thou love the Lord
Icfus, thou flialt finde thy love will have tu'at
property of fire to fet all on worke on thee; it
will fet thy tongue on fire,and thy hands on fire,
and thy head and heart on fire, every tl | ig that
is within thee will be working, and doing fomc
fervicc or other tc :he Lord. When a man wan-
teth love % hee is as amanbenummed, as a man
fro : en in his ireggs, not apt to any thing : the
morcathiiigis like to fire, the more aptneflc,
and the mote aftivenerte ; fo the more love, the
more aptnefTe and readineflc to every good
worker where there is no love, there men are
reprobate to every good worke.

Bcfides, love as it is very aftive, fo it is very
quicke, as fire is of a quicke nature. Therefore
we fay that love hates nothing fo much as dc-
layes, and it is in this like to fire, which is the
quickcit of all other elements. Confidcr of this
therefore ; Art thou fpeedy in thy executions? if
thou love the Lord, thou wilt not deferre and
put off from day to day any thing that is to bee
done,thou wilt not fay with thy iclf,I wil change
my courfeof life, but not yet: no, if thou love
the Lord, thou Wilt doe it prefently.

Ff 3 Befides,

Of Love.

Befides love agrees with fire in this, that it is
earneft and vehement : arid indeede I take it,that
in that regard it is chiefly compared to fire. For
fire, as it is of a quicke, fo it is of a vehement na-
ture, and fo is love. Lookewhata man loves,
upon that hebeftowes the top of all his affe&i-
ons, and the maine ftrength of his intentions run
that way. Examine by this therefore whether
thou love the Lord or no. If thou love the Lord
Iefus,thou wilt look upon other things, as things
that thou regarded not much, thou wilt grieve
for them as if thou grievedft not, and rejoyce as
if thou rejoycedft not, thou wilt ufe the world as
i/thou ufedft it not, thy heart will be taken up
about Chrift, and about the things that belong
to the kingdome of God, thy intentions will be
fet upon the things that belong to the feryice of
God, and thy ownefalvation. Thisis a thing by
which you may plainly difcerne the truth of your
love: examine therefore what it is upon which
you beftow the maine and the top of your inten-
tions. Indeed, my brethren, the gr-act-ft things
that the world hath are not worthy of the toppe
and ftrength of our affe&ions j for they are but
trifles. Therefore if you love the LordIefus,if
you prize him aright, and be rightly affe&ed to-
wards him, you will efteeme nothing grear, but
the enjoying of his favour, and nothing of worfe
coafequent than the lofleof it, nothing will be
of any great moment to you,but oncly iinne, and
grace j finne that difpleafcth him, and grace that
brings you into favour with him: as fjr other

Uil

O F

O V E.

87/

things, you will looke upon them as trifles, you
will not put the ftrength of your mindes to any
thing die; this is the nature of love, it is vehe-
ment toward the thing that it lovcth.

Moreover, it hath alio this property of fire,
that it is ftill afpiring, it is ftill enlarging it felfe,
ftill growing on, ailiinulating, and turning every
thing into its ownc nature, it is ovcrcomming
and is not ready to be overcome : Which proper-
tic of fire is noted in that place I fpakc of in the
movning^Much water cannot quench it ft u asjtrong
44 death: Now death, you know, overcomes all-
lb will love, it will brcake through all impedi-
ments Confider whether you finde this difpo-
fition in your felves, that your hearts arc ftill
drawing nearer and nearer the Lord, that they
are ftill afpiring up towards heaven, that you arc
ftill going onward and thriving in the worke of
grace.

But that which of all other things will mani-
feft moft to us this affe&ion of love, it is thofe af-
fedions which depend on it 5 you (hall know it,/
fay, by the affe&ions that hang upon it. It is true
that all the affe&ions depend upon love, but, for
this time, / will inftance but in two, namely,
^inger y and
> Feare.

Looke whatfoever it is that a man loreth ,
where he findes any impediment in the profecu-
tion of it, hee is angry, hee defires with as much
earneftneife to remoove that impediment, as hee
loves the thing.

F f 4 Take I

7 Property of
love, it com*
mandeth the
arTc&ions,ef-
pccially anger
and fcare.

Of L o v

Take any man even of the mildeft difpofition,
if in any thing that heeloveth much, and inten-
deth much, there be an intercurrent impediment
that (hall interrupt him, he is angry, though o-
therwife he be of a mofl meeke difpofition. For
anger is but earneftneflfe to remove the thing out
of the way that hinders us: whatfoever a man
loveth, hec is angry with the impediments that
hinder him in it. Come now and examine your
love to the Lord by your anger : that anger that
proceedes from love to the Lord, we call zeale :
will you profefle that you love the Lord, and
yet your hearts are not moved when he is difho-
noured? Thinke with thy felfe when thou art
wronged in thy name, orfome body mifcalleth
thee, mifreports of thee, and profecutes thee
with evill fpeeches and revilings , is not thy
wrath kindled in thee againft fuch a one f Well,
if thou love the Lord Iefus as thy felfe, a's thou
oughteft to love him above thy felfe, why arc
not thy affections ftirred in thee, when thou hea-
reft him difhonoured, when thou knoweft that
his Name is ill fpoken of £ If a man fhould take
from theethy weikh, or any thing that is deare
to thee 5 if a man fhould come and violate thee
with ill tearm:s , thou wouldeft be angry with
him, and be ready to flie in the face of fuch an
one. If you be thus affected to the Lord, and to
his glory,why doe you not doe the like for hinvf
You know, David did the fame : CMwe eyesgujh
out (faith he) *?;/£ rivers $j water bee an ft m:n kcepe
mt thy Law. Therefore know that, if you findc

not

Of Love.

8 P

not y our hearts affcftcd with the things that be-
long to God, that there is no anger ftirrcd up, it
is a fure argument that you love him not. It is
obfervable that is faid of oldc Ely, i Sam. 4.3.
when newes was brought him that the Ifraclites
were fled, that moved him not fo much when it
was tolde him- morcver that there was a great
(laughter among the people, that ftirrcd him not
neither- when it was tolde him yet that his two
fonnes Hophm and Phwca* were (laine, yet this
did not fo much affeft him-but when it was tolde
him that the Arke of the Lord wastaken,the text
noteth fomcthing more than ordinary, that hee
was fo ftirred with it, that he fell from his feate,
& it coft him his life. Can you find this affc&ion
in your fclves, that you are not moved with the
death of childre fo much, or for the loflTe of your
goods, or for your ownc particular difcontems,
as when you (hall hcare that the glory is depar-
ted from ifracl, that religion farcers any echpfc
in any place, that the Gofpell of Iefus Chrift is
hundred t This is a thing that will try your love
to the Lord. If you finde that you can heareof
the dcfohtion of the Churches , and of the in-
ereafe and growing of Popcrie, and yet you doe
not take it to heart to be nffefted with it, you doe
not grieve for it, it is \ figne that you want love
to the Lord. You know what is noted of them
in Iere/n. 3 6. 24. when the King had done an
abominable action, that hee had cut the roll in-
funder that Icr m ah gave him, and caft it into the
fire that was upon the hearth before him, it is

faid

1 SanM^-

Ici 3^.14.

l9 o

A&.I7.

O f Lo V E

fayd that thole that were about him, did not rent
their clothes , nor petition to him &c. As if hee
ftioulifay ; in this they dif covered a wonderfull
| want of love to the Lord , and to his caufe , that
, they were not moved with this difhonour , that
j was offered. toGod,and to his fervant,and to the
I caufe ot Religion at that time. You know what
(difpoficion Paul had in this cafe Att. tj. Hcob-
ferved that the place, where he was,was given to
Idolatry >the text faith, Hisfytrh wasfiirream him,
his zealeand his anger was kindled in his breaft.
Therefore confider what your affections to the
Lord are by this holy anger that is in you. Mo-
fes you know , was the mcekeft man vpon the
! earth , and yet you know how he was mooved,
j how his zeale was kindled in his breaft, when he
; faw the idolatry of the people.

In the next place confider your feare : For if
you love the Lord, it will caufe you to feare and
tremble at his word , and at his judgements, for
whom a man loves much, he regards much, and
when a man regards another much,he is much af-
fected with what he doth $ Now when the Lord
fhall (hew fome tokens of his wrath , thofe that
love him , and efteeme of him , thofe that prize
him, cannot but be affe&ed.S hall 'the Lyon ware,
s and fhall not the beajls of the field tremble * Confi-
wcrc preached' der , bo w ycu are affected therefore , when the
Mthctimcof j L orc j fh a )i difcover any expreflionof his wrath,

lencf^ij. *"i anc * w * iat ^ ot ^ ^ ce e ^ e * n l ^ iS ^ roa ^ e 5 which is
I now vpon this place 5 is there not wrath gone

[out from the Lord? You know the plague is

L o

V E.

more particularly Gods hand, then any pthcj;
affli&ion: Therefore David faith when he chofe
the plague, that he would choofc to fall into the
hands of God,intimatingthat 5 in that buy Gneflc,
God was in a more peculiar manner the doer of
it. As the thunder is fayd to be the voyce of the
Lord, fo the plague may properly be fayd to be
the ftroake of the Lord, more peculiarly than a-
ny other affliction. Confidcr therfore what your
affections are in this cafe: for my beloved , let it
not be in vaync to you , that the Lord ftretcheth
forth his hand as hee doth now at this time a-
mong vs. It is but yet in the beginning, and
what is the Lords meaning in it t Is it not as a
meflTenger fent vpon an errand < If it had its an-
fwer, if that were done, for which the Lord had
fent ir, would he not remoue it againc 1 Would
he not bid the deftroying Angell to putrp his
fword into his (heath < DoubtlefTe he would , if
you would doe that at the beginning of this fick-
neffe that muft be done before the Lord will re-
moo vc it from you.

You will fay, what Hull we doe rhen i I be-
feech you coniider what commonly is the caufe 'j^fo
of a plague among vs. Confider what hath ben |
the caufe of the plague in former times. You dial ^ ur «ofthc
finde in Numb: 25. twocaufes of the plague. Muabxy.
0:k was the fuperftirion and Idolatrie of the
people, they begann to be yokt with Idolatric,
Thif ojr.cd ihcwfdttcs to Baal Peer. I confeiTe that

QuCiK

ne was not yet pjc wne to any g

rcat h

eigi

it. it

vv . s but yet ia the banning , in the lecdes , and

vet

O f L

O V E.

4 *

yet you know how the Lord was offended with
them.

And the fecond was fornication, the finne of
vncleanes that was comitted. It is not likely that
all the people fell into that finne oi Idolatry ^01 in-
to the finne of Fornication^ but yet the Lord was
offended with the whole Congregation for thofe
that did it,as the manner is to be. So here you fee
twocaufesof a plague, idolatry which was but
beginning , and the very admitting it into the
Campe-and the Fornication of the people.

Another caufe of the plague you fliall find in
Davids numbring the people, it was their fecuri-
tieand pride,' and truftmg to themfelves ,and the
creatures: for furcly it was not Davids finne only
(who had fomewhat forgotten God , and trufted
to his mountaine,& thought that that was ftrong
enough) but it was the finne of the people.

It is good ( my beloved ) to be fecure out of
confidence vpon God, and therein, the more fe-
curitie the better^ but to be fecure for any out-
ward help, either in the number of men or fhips,
or ftrength or poIicie,or becaufe we arc compaf-
fed about with the walls of the Sea, or whatfoc- 1
ever it is wherein wee thinke our fafetie confift-
eth, the more confidence in this the worfe. The
Lord fmott the people for this fecurity in Dauids
time*

Another caufe is , the unworthy receiving of
the Sacrament. CMany are ficke among j oh ( faith
the Apoftle ) and many are dead, becaule you re-
ceive the Sacrament unworthily. The Lord is

pleated

Love,

5>?

plcafed to punifli that particular finnc of recei-
ving the Sacrament unworthily, with fomc fick-
neflc or other, whether the plague or no, we can-
nor fay, but this we may be furc of, that this was
the caulc why fo many were ficke and dead. You
know that paflage in the booke of Chronicles
concerning Eztk/as, when the people had not
prepared themfelves aright as they ought, hee
prayed to the Lord, and Jt is faid, The Lord healed
the people .- we cannot fay what the Lord healed
them of,but yet it makes it evident that the Lord
had fome way fmitten xhc.CMofes for the omifli-
on of the Sacrament the Lord would have flaine
him, that is, he would have fent fomething upon
him, -whether fome difeafe, as is moft probable,
or fome other thing which fhould have taken a-
way his life in the end. The omiffion and negli-
gent receiving of the Sacrament I put together ,
which moovcth God to anger, and to inflict
plagues upon a people.

I will name yet one more befides thefe , and
that is the coldneflc and deadneilc of their hearts
who belong to the Lord, from whom he expects
better things, and more zcale, which J gather
hence : What was the rcafonthat the zcale of
Pffineas flayed the plague t Numb. 25 . Becaufe
his love was hot, and his anger was kindled in a
holy manner againft that Ifraelitifo man^ and the
CMtdiarutijh woman,x\\tt had committed fornica-
tion among the people. If the zeale of Pbweas
was the caufe of (laying that plague, and of with-
holding the Lords hands,then iurcly the coldnes
I of

Numb.if.

O f L

O V £.

Slue ft,

Anpv.

of thofefrom whom the Lord lookes for much
heate, for much fervency of fpirit, whom God
experts fliould ftand in the gappe, I fay, that is
the caule that the Lord goes on in punifliing.

But what fliould we doe now to remove it f

Amend the things that are amiffe, repent and
amend, and he will turnc from his fierce wrath,
which he not onely intendeth againft us, but is
alfo already upon us 5 Labour to cleanfe your
hands from idolatry and fuperftition, and cleanfe
the land from the crying finne of uncleanneffe
and fornication, and every man labour to cleanfe
his ownc heart.

And againe , to turne to the Lord , to take
heede of fecurity , which is a forerunner of a ru.
ine, as a great calme is a forerunner of an earth-
quake.

Againe, take heed of receiving the Sacrament
unworthily,many of you this day have received^
i therefore I fliould fpeake fomething particularly
to them, but in truth this concernes all among us 5
but chiefly let me fpeake to thofe a little that are
able to pray, that have fome fire in them, that
have had the worke of grace in their hearts
wrought by the Spirit of God, that have fome
fparkes if they were blowne up, that are men fit
to ftand in the gap • It belongs to you, my bre-
thren to doe fomething that the Lord may ftay
his hand : and remember that when the Lord be-
gins to fend forth tokens of his wrath and dif-
pleafure againft a Nation, itisatime whereinhe
experts and lookes for humiliation and repen-
tance:

Of Love.

tancc : Therefore rake hecde of ncgle&ing that
in I fay 22. In th.it day (faith the Lord ) when I cal-
led/or hum'- li.it ion , behold: killing of fat lings and
oxen, &c. Therefore know what your dutie is,
andlcarnenow to fee what belongs to you to
doe, fliew your love to the Lord in trembling at
his judgements, in being zealous for his Names
fake: as indeed where there is abundance of love
there is alwayes exceeding much zeale : So it
was with Paul, fo it was with Elias y io it was with
Mofcs 9 fo it hath beene with all the Saints. And
fo much for this.

Another property of love is this, that it doth
not play the huckfter with the Lord (as wee fay)
it doth not bring things to an exadi account, but
when a man loveth, hee is willling to doe what
offices of love and friendfhip he can, and he doth
not ftand to lookc for an exact rccompcnce$ (for
that is to play the huckfter, to make a bargaine
with Godjbut the nature of loveand true friend-
ship, wherefoever it is found, is this, to be free in
doing that it doth, and not to ftand to examine
how much they fhall doc, and how much they
(hall receive fordoing of it- buttodoe it with
liberty and with freedome. And fb it will be if
your love be right to the Lord, you will not
ftand halfepeny-wonhing, you will not ftand
confidering what you arc bound to doe of ne-
ceflitic, whether you are bound to pray in your
families or no, whether you are bound to keepc
theSabbothio exa&ly and precifely as is com-
manded 5 whether you are bound from giving

Uny 11,

8 Property of
love, it doth
things freely.

96 O F L O V E.

fo much liberty to your felves in vaine fpeeches,
j &c. but love will rather fay, what (hall I doc to
recompense the Lord C It will bedevifing what
to doe, it will be glad of any occafion of doing
any thing that may be acceptable to God. When
you fet limits to your felves, and are afraid of
going too farre, and doing too much, it is a figne
that what you doc cemmeth not from love to
the Lord, but from fome naturall principle, it
comes from your felves, and not from the f pirit.
For if you love the Lord Iefus aright, why doe
j you not labour to exceed in the duties of obedi-
; ence l why doe you blame thofethat goe fur-
i therthan your felves are willing to doe * why
' doe you quarrell with that exa&nefie and pre-
cifeneffe, and ftri&nefTe which is required in
walking in the wayes of God t Love is abun-
dant in the worke it doth , and if you love the
Lord, you will not fet limits to your felves, you
will not have fuch thoughts as thefe, I will doe
as much as may bring mce to heaven, and no
more, I will take fo much paines as that I may
not be damned, but to exceede, and doe more
thanneedes, this I hope may be fpared, and 1
may goe to heaven notwithftanding well enough,
though I goe not fo fart as other men. No, Be-
loved, if there be love in you, you will ft rive to
doe the utmoftof your power, it is the nature of
love fo to doe.

Againe, you will not be fo exaft, nor indent

with the Lord what hee will doe to you- but*

j though the Lord be flow and flacke in rewarding

! you,

O V E.

you, though he (lay long, and fuffcr you to goc
on without taking any notice of you, as it were,
nay perhaps hce gives you many affliftions and
perfecutions , poverty, trouble, ficknefle, &c.
though the Lord doth not doe what you expect,
yet your love will be free, it will goe on, you
will be ready to fay as Paul did, / know whom I
havetrufied: that is, he was refolved to fcrvc the
Lord, to doe his utmoft , though the Lord did
referve himfclfc and the recompcncc of reward
to a further time, yet he was content. Such a dif-
pofition will be found inthofe that love the Lord
Iefus.

Again you may judge of your love to the Lord
Iefus by another property of love, which is a
hatred of finne, by your hatred of, that which is
contrary to him ; for love is not better kno wne
by any thing than by hatred 5 for all hatred is
properly rooted in love : for you hate nothing
but becaufe you love the contrary ; therefore if
you love the Lord Iefus, you will hate finne.
Examine your fclves by this, for it is a fure rule,
if you love the Lord, you will hate that which is
evill.

You will fay, I hope I doe that.

It is well if you doe, but let us confider that:
it may be you may be angry with finne, but doe
you hate finne t That was the commendations
that the Lord gives the Church, in Rev. 2. Thou
hatefl the works of the Nicholaitans which I alfo hate.
Thercfore,if you would know whether you love
the Lord iefiis, try it by this, doe you hate fine'

G g You

9, Property of
love, hatred of
£anc«

OljecJ.
^Anfw.

Rcv.x.

9 8

O f L

O V B.

Three differen-
ces betweene
hatred and
anger.

You will fay, How (hall wee know whether
we hate it or no?

In thefe three things you fhall finde wherein
hatred differs from anger, and thereby you may
examine your felves.

Firft, hatred is more of generalls 5 a man hates
all drunkards, if he hate drunkenneflfe : hee hates
all toads and all ferpents, if hee hate poyfon. A
man is angry with this or that particular, but ha-
tred is of all. I would aske thee, doeft thou hate
all finne, every thing that is called finne, all that
belongs to finne i If it be this or that finne that
you make againft, you are but angry with finne,
you doe not hate fin.-for hatred fais alwaies upon
the generall. Examine therefore if you finde this
difpofition in your hearts, that you hate every
finne, that your hearts rife againft every thing
that is finfull, whatfoever is contrary to the
Lord, whatfoever you apprehend under the no-
tion of fin, that you hatc,and refift,and ftrive a-
gainft- this is a figne that you love the Lord.

Secondly, hatred defires the utrer definition
of the thing it hates, anger doth not fo, anger
defires but a revenge proportionable to the inju-
rie; therefore we fay there is a kinde of juftice in
anger, it would not have the party that it is angry
with to be deftroyed, but it would have him fen-
fible of its difpleafure, it would have fomething
done that might anfwer the injurie that is offered^
but hatred defires the deftru&ion of a thing ut-
terly. Now doe you doe fo with your finnes £
doe you defire to have them wholly extirpate

nnd

O V E.

99 I

and rooted out of you ? to have your lufts tho-
rowly and perfectly mortified i are you willing
to have finne fo cleane taken away,that you may
have any no libertic to have dalliance with inn
any kind? do you hate it fo as that you cannot en-
dure to come neere it, nor to have it within your
fight i It is a figne you hate it indeed.

Laftly, hatred diffcrcth from anger in this,
that it is implacable: hatred comes from judge-
ment, and it continues, and therefore hatred is
notapofllon, but we call it an aflfb&ion- it is a
beautie, and dilpofition, and frame of the will -
anger is a paflion that dies, and flittes away after
a time j but hatred continues. Is your difpofiti-
on fuch to your finnes? examine your felves-no-
thing is more frequent, my brethren, than to be
humbled for fome finne, which amazeth you for
the prefent, but doth your hatred continue { If
not, you doe but fall out with your finncs onely ,
and grow friends with them againe. If you did

I hate them, as you (hould, you would never re-
turne to amity with them more.

Many a man takes refolutions to himfelfe , I
will be drunke no more, I will be a gamefter no
more, I will not commit fuch, and fuch groffe
finnes , as I have done any more j perhaps feme
fhame, or fome feare hath followed him, fome
deepe apprehi-nfion of wrath and judgement,
which let him vpon this refolution fortheprc-
fenr^but ii the heart be right that thou hateft fin
as thou (houldeft, tiiou wilt continue hating of it.
Therefore coniidcr, whether you love the Lord

G g 2 Iefus

IOO

10. Property /it
lovcth the

faints.

i Io'hn 4,10,
opened.

Of Love.

Iefus by this triall, whether your hearts hate fin^
in your conftant refolution or no. This was the
difpofition that was in Lot^His righteous prnle was
vexed with the uncle An converfation of the Sodomits-,
that is , he did not onely abftaine from rhe adles
that they did,but his foule wrought againft them>
he was vexed with them, as a man is vexed with
a thing that is contrary to his difpofition .

So it is fay d of 'JMofes , he flood tn the doore of
the Tabernacle^ and he wept as he ftood,his heart
was mooved in him. It is not enough to abftaine
from finne, but to hate finne, and that is an argu-
ment of our love to the Lord Iefus: take this
therefore for an other triall of your love.

Againe^thereisonemore which wee cannot
leave out, though it be a thing knowne unto you,
yet becaufe the Scripture gives it as a peculiar
figne by which we may judge of our love to the
Lord, it mart not be pafled by, and that is our
love to the Saints- and there is good reafon given
of it, if we confident well, i ^.4. 20. Wilt thou
fay thou lovefl God whom thou halt notfeene y and yet
loveHnotthy brother whom thou hatt feene? The
meaning is this, for a man to love the Lord who
is immortall, invifible, who dwelleth in light in-
acceflible, is a more difficult thing than to love
thy brother whom thou feeft. For why doe wee
love the Lord, but becaufe we conceive him un-
der fuch a notion > we thinkc of him as fuch a
God having fuch and fuch attributes: Now,faith
the Apoftle ,. whatfoever thou conceived: of
God,that very image and difpofition is ftamped

on/

O F

O V E.

IOI

on man like thy (clfc,thou flialt fee the very fame
difpofition in a holy man that is in the Lord him-
fclfe. Indeed it differeth in the degree exceeding-
ly, there is but a glimplcof it , yet why is it fatd
that the Image of God is renewed, but that there
is in holy men a difpofition like the nature of
God t Now this is in a more rcmiffc degree in
man, and therefore more futablc to our weak-
neffejas you know, difficulty comes from difpro-
porrion,it is a harder thing to love the Lord than
a man like our felves. If therefore wee doe not
love men like our felves, in whom is ftamped a
difpofition like the nature of God, and his I-
mage, in fome degree, furely we cannot love the
Lord who is fo fane above us.

Againc, a man like our felves is vifiblc, we fee
his anions, wc heare him fpeake, we know more
plainly the frame of his difpofitionjand therefore
itismorecafietolovea holy man than to love
the Lord : For fo is the Apoftles argument. Doc
not thinke that thou loveft the Lord whom thou
never faweft, when thou docft not love thy .bro-
ther whom thou feeft daily. Therefore wee may
conclude thus much, if wc love not the Saints and
holy men, it is ccrtainc we love not the Lord.

I confeflc every man is ready to fay ( in this
cafe) he loves holy i«en.

I would put you to this tryall, and aske you
but this qucftion 5 you (hall know it by this:Doe
you love all the Saints t You (lull finde that the
Apoftle Paul ft ill in lus Epiftles puts in that cau-
tion, Love $q all the Saints . If thou love grace and

Gg3 holincfle,

4Tryaiif of
our love to
holy men.

2or

Of L

O V E,

holinefle, thou wilt love it vvherefoever it is. Ma-
f ny men will love fome particular grace, efpeci-
aliy when it futeth with their difpofition, and is
agreeable to them, and to their conftitutionj but
to love all grace, to love all holinefle in all the
Saints wherefoever it is found, it is an infallible
figne that thou loveft the Lord Icfus.

Againe, doeft thou love none but them^ that,
where grace is, thou loveft, and where it is not,
thou withdraweft thy love i

But, you will fay, would you have us to love
none but the Saints i I anfwer, it is true, wee
ought to love all others with a love of pitty, wee
flnould (hew abundance of this love to all man-
kinde ; but then there is a love of complacencie
and delight, and with this love we ought to love
none but the Saints.

Againe, thirdly, doe you love them as they
excell in holinefle i many men can love one that
hath but fome degree of grace; but if it be one
that hath more exa&nes than ordinaric,that hath
proceeded higher in holinefle than he thinkes re-
quifice, here his heart is readie toquarrell,andto
rife againft him.

Laftly, doe youmanifeft your loue by deligh-
ting in their companie,and by the fruitesof love
towardsthem? You may profefle much, and
fay much, but of all other things companie is the
worft diflembled. Will you profefle that you
loue the Saints, and that you delight in them, and
yetdefiretobe in any company rather than in
theirs i that whenyou are among them, you are

Of Love.

as if you were out of your element, you move as
if you were out of your ovvne center i It is im-
poilible but that thofe that arc moved by the
fame fpint mould be bed plcnfcd when they are
in one and the lame fociety . Put all thefc things
together, and by thefc you may judge whether
you love the Saints or no.

You will obirtf, I doe love the Saints, but
who arc they < I love not hypocrites, and fo it is
made a notable excufe.

I will not wifh iheeto love hypocrites, oncly
takeheede thou fuiTer not the impes and inftru-
ments of the Divcll to paint out the true Saints
unto thee in the colours of hypocrites:thou muft
confidcrthatithathbecnethe ufuall manner to
caft that afperfion upon all the Saints, upon all
holy men in all ages,as the Apoftle faith in iCor.
We Are as deceivers though true : that is the com-
mon efteeme that the world hath of the Saints,
they judge them to be deceivers, and to be men
that profeffe themfelvcs to be otherwife than
they are. You know what was faid of Iefus
Chrift, fome faid of him he was a good man, o-
thcrs faid nay, he was a deceiver of the people.
You know what was faid of David, that he was
a fubtle man, one that went about to deceive o-
thcrs. JW,you know, was reckoned the great
impoftor of the world- this was alwayes laid up-
on tie Saints : therefore let not the Divells in-
ft rumen's deceive thee in that.

B fides, why arc they hypocrites f Is it be-
cause there arc fome fhewes of holirteflc in them?

Gg 4 Surely

105

Ohictt.

Anftv,

iCor*.

104

Two impf di*
t meats of the
InveofChritf*

Of Love.

Surely that is not argument enougb.

Thou wilt fay, becaufe they doe not anfwer
that which in their profeflion they make (hew to
be?

If that be the reafon,why doeft thou not pitch
thy hatred upon tliofe that are found to be fo i
And to conclude this, you muft know, that no
man fpeakes againft religion or hates religion,un-
der its owne notions , under its owne name , but
fomething elfe muft be put upon it, the name of
hypocride, or the like.

And it is the common condition of men whofe
hearts are not upright, that they arc not able to
judge aright of the wayes of God; a man that
hath not grace himfelfc cannot poffibly judge a-
right of grace in others : but I haften.I muft now
proceedeinthepoincl formerly began to infift
on, namely, in (hewing yoa the meanes of get-
ting this love, and of increafing it»

/ (hewed formerly fomes meanes to get this
love and to inereafe it.

As firft prayer, for it is the gift of the Spirit.

Secondly, to befeech the Lord to (hew him-
felfe to you.

We will add but one now at this time,to (hew
you the way more fully to obtaine this love.

If you would love the Lord , remove the in>
pediments.

What are thofe?

They are two.
Strangenes, and uncircumcifion of heart, or
) worldly mindednefle.
/ Firft,

io 5

i Sirjn£*r*cs.

Of Love.

Firftjftrangencflc is agicat impediment to love.
It is an obfervation that the Philofophcrshath,
that ftrangencs when wedoe not falute,and con-
verfc one with another, is a meanes of difiolving
fiicndihip 5 Co in this cafe , when there growes a
ftrangenefle betwecne God and vs, it unties and
ioofens that love and communion that fliould be
betweene us. Therefore, if you would prefervc
your love to the Lord, liiftcr not your hearts to
fit loofe from him,fuffer not a ft rangencs to guow
betweene God and you. For ftrangcneflTe breeds
fcarfulncfTe, and fearefulncfle loofeneth love,
as boldncflb is the parent and nurfe of love,
j and that which incrcafeth it,

Bcfides, when there growes a ftrangenefle be-
tweene God and us, wee begin not to know the
Lord, there growes an ignorance, and fo there is
an intermiflion of thofc rcciprocall offices of
love betwecne us . that even as it is among the
Saints, the forfaking of their fcllowfhip loofea-
eth their love, andfo ftoppcththeintercourfc of
good duties that fhould be among them : fo it is
with the Lord* And therefore if you would
maintaine love with the Lord, draw nearc to
him, and he will draw nearc to you.

How (hall we doe that < £>»eft.

By fpeaking much to him, by hearing him Zjnfw,
fpcj'ie to us, by retiring to him upon all occafi
ons for conlolation and comfort.
j If thou receive any injurie from men, wran- i
|glc not with them, but doc as David did 5 betake j
jthy felfe to prayer, take hcede offinnc, for that
\ of 1

io6

L o

V E.

i.Vacircumci-
fion of heart.

Dcm, $0.5.

t Iohn i*

,ofall other things will brccde a ftrangenefTe bc-
JtweencGodandthec; and if you doe fall out,
feeke to be reconciled againe asfoone as maybe,
labour to entertaine a continuall commerce bc-
tvveenc God and thy felfe, obferve conftantly
his dealing with thee, and obferve againe thy
carriage towards hm, this will breede a familia-
rity betweene God and thee.

And above all, be much in prayer ; for that in
a fpeciall manner maintaines and increafeth this
communion and fsmiliaritie betweene the Lord
and thee.

Againe, the other thing that hinders is uncir-
euracifion of heart, or worldly-mindcdnefle : in
Deut. 30.6. I will circumcife your hearts, and you
(l)alllove me with all your foulcs* and with all your
hearts. As if he fhould fay, that which keepes
you from loving me, From delighting in mee, is
the uncirewmcifion of your hearts, that is, your
worldly lulls, and worldly cares, and worldly
deil-cs, when thefc abeund in our hearts, they
keepe us from loving the Lord : Therefore in
1 Iohn 2 . If you love the world, the love of the Fa-
ther is not tn you. Come to any particular, and
you /hall finde it fo ; if you love wealth,you can-
not love the Lord, if you love pleafures, if you
love praife with men , if you love honours, &c.
you cannot love the Lord; the love of God,and
vaineglorie, the love of God and covetoufnefle
will not ftand together. Therefore if you will
love the Lord, you mud have your hearts crr-
cumcifed , that is, you muft have thefe finfull

lufts

Of Love.

lufts cur off 5 for nothing qncnchcth love fo
muchasthefc. You know, the love of an adul-
terer quencheththcconjugall love of the wife to
the lui band : your love of the world is adulteric,
the Scripture calls it fo^thereforc if you love that,
it will quench your love to the Lord.

Youwillfay,May we not love the things of
the world <

Yes, my brethren, oncly take heede that it be
not an adulterous love.

How (ball we know that t

You fhall know it by this, if it doc leflen your
lbveto God: You may know whether your
love to any creature, to any fport or recreation
be adulterous or no. A chart wife may love ma-
ny men befides her husband; but if it once begin
to leflen her love to her husband, that is an adul-
terous love: Therefore if you would love the
Lord aright, be fure to cut off this, for it breedes
adiftancebetweene God and you. As it is faid
of^lfulom, when the hearts of the people went
with K^ibfolom, they fell from David the King 5
fo when our hearts are ftollen away wirh the
love of earthlie things, our love to the Lord is
leffened with it. Therefore I fay, if you will
love the Lord aright, you muft be carefull to re-
move this: for the cares of the world, the lufts
anddiv^rfeplcafurcs, thefe choake the love of
the L 3rd, they arc the greatefl qucnch-coales of
any other.

Loue > you know , is of an uniting qualitie,
when any thing, lieth bctwecne God and us,thar,

you

107

£*fB.

Jnfn

When love to
the creature is
adulterous.

Note.

io8

Knowledge of
God cfpccia'l
helpc to make
us lore him.

Of Love.

you may be furc, will hinder our love. Now
there are many things that lye betweene God
and us.

Somethingslie in our underftandings, temp-
tations, to atheifme, temptations to thinke that
the Scriptures are not true, temptations to judge
amifle of God in any thing,temptations to doubt
of the favour of God ; Thefe lie in the under-
ftanding betweene God and us, and arc contrary
to love: for love uniteth.

But in the will there lyeth much more, fome-
times vaine hopes,fometiraes vaine fearcs/ome-
times one thing, fometimes another. If there be
any inordinate luft after any creature, after any
thing in the world, it lieth betweene God and
us, and makes a feparation betweene us • and till
that be removed, God and we cannot come to-
gether, till there be an union wee cannot fully
love. Therefore if you would love the LorcL
have your hearts circumcifed,that is, have thoie
things removed out of your understanding, and
out of your will. Take away thofe obftacles that
lie betweene God and you: And if you cannot
doe it your felves, goe to Chrift, it is he that cir-
cumcifeth us with the circumcifion made without
hands,

Againc, when you have done this, that you
may grow in love to the Lord, learne to know
the Lord} for the more you know him,the more
you will love him. What is the reafon that the
Angels in heaven fo love him * Becaufe they
knew him. What is the reafon that we (hall love,

him 1

O f L

O V E.

him more in heaven than wee doc now, but bc-
caufc wc (hall know him more? Therefore when)
you readc the Scriptures, and obferve the works
of Gods providence in every particular, learnc
by this to know God : as you know a man by his
anions and carriage, learnc to have fucli an Idea.
of God,as he hath dcfcribcdhimfelfein his word,
that hce is true of his word, that hee is full of
goodncflc, that he is abundant in long-fuffcring
and patience, that hee is exceeding mercifull be-
yond meafure,&c. labour to fee his wifdome,his
goodnefTe, and his mercie, labour to know God:
for when you come to know him aright, by that
we come to love him. Why doe wee love one
man more than another , but becaufe wee con-
ceive him under fuch a notion, wee conceive his
heart to be of fuch and fuch a frame, wee thinke
him to be a man of fuch and fuch a condition t
when we thus conceive the Lord, it will teach us
to love him more. Therefore this you muft
know, that for you onely to looke upon things
that are beneficiall to you,as forgivenefle of fins,
and adoption, and an inheritance in heaven, that
is not love to the Lord. It is true, you fnould
doe all this, but that which you are principally
to doe, is to looke to the eflencc of God, to fee
fuch excellencies in him, that thereby you m:iy
be led home to him : and therefore that you may
know him the better, you muft be taught of him.
Againe, you muft not onely know him, bur you
muft likewifc have afTurance of his love to you:
for when you know the excellencies of che Lord,

unlcfie

op I

II o

O F L o

V E.

unlefle you have aflurance of his love to you, it
is not fufftcienr. Take a man of the highcft place,
and of the raoft excellent quality; if thou con-
ceive that he hath a hollow heart towards thee,
thou canft not poffibly love him : thou muft be
perfwaded of the love of the Lord to thee.
Therefore in the Text it is faid to be faith
which workethby love. Theincreafc
of the aflurance of Gods love
therefore is the meancs
toincreafcthy
love to
him.

So much for this time. '

Finis.

THE

Of Love.

i j i

THE

FIFTH

SERMON.

G A L AT. 5. (J.

For //j ^e/itf £7 ; '"'/^ mit ^ tr ctrcumcijlon aval
letb any thing, nor uncirCHmcifton^but Faith
which Trorkctb by Loy e.

H b laft thing wee did was to give

you the properties of love to the

Lord Iefus.
Now that which remaines to doe

at this iimc 3 is to apply that which
hum becac laid, that is, to bring your hearts and
the rule together, and to exhort you, that what
you have heard in this, it may not paiTe like airy
nations, and never be brought home to your par-
ticular pra&ife. For,my beloved,ihe word chat
wedeliuertoyou, {hould bclike./;^//^, driven

home

112

O F

O V E.

Ffe, Exd-
minattin*

home to the head, fajlcnedby the tnafters of the af.
femblie, as the Wifcman fpeakes, that they may
fticke and abide in the foule, as forked arrowes
doe in the bodie, that they may not eafily fall out
againe. Therefore the maine bufincflc that wee
' have to doe in preaching the word, is to faften
thefe words thus upon your hearts. That which
we will doe therefore at this time (hall be to ex-
hort you to qucftion your ownc hearts, and to
examine them upon your beds , whether thefe
characters and properties of love which have
becne delivered doe agree to you or no. For, as
the Apoftle faith, Vflkfle you be in Chrift, that
is, unlefle you be knit to Chrift in love, you are
reprobates: it concernes every man therefore that
heares me at this time, to examine this ftridly
with hirafelfe.

We will expoftulate the matter a while with
you at this time, and you muft expoftulate the
matter betweene God and your owne confeien-
ces, whether this love be in you or no. And al-
though indcede this needeth not any diftinci di-
viding into brandies, yet that wee may helpe
your memories wee will put it into a num-
ber.

And firft we will make this expoftuIation,you
that profefTe you love the Lord, (as who will not
be ready to doe that, to fay he lovcth Chrift; but
yet as the Apoftle Iohn fpeaketh of love to the
brethren, that men love them in (hew, and not in
truth 5 fo it is with moft men, they love the
Lord in word; and in profelfion, but they love

him

Op Love.

him not in deed, and in truth) therefore firft let
measkeyouthis.

You that profefle you love the Lord, doe you
not grieve him, andvexe him from day to day,
and provoke him by your words , and by your
vvorkes i If this be your cafe, it is certaine you
love him not indcede. Some there are that
profefle much love to the Lord Iefus , but yet
fpend their time idly, are diligent in no calling,
but wafte their precious opportunities in fports,
in idle vifitations, in gaming, in doing nothing
that is profitable cither to themfclves or others,
but cate and drinke, and rife up to play : It is the
cafe of many of our young Gentlemen • a fliamc-
full thing before men , and abominable in the
fight of God,that men fhould live like bcafts,&
make their foules like the foules of fvvine,ferving
for nothing but to keepe their bodies from putri-
fa&ion, doing fo much the lefle worke, becaufe
they have the more wages ^ burying fo many
precious talents,whereof their time is the chiefc,
becaufe it helpcth to improovc all the reftj of
which they (hall give an cxa& account at that
day, JVhen God Jhali judge the fee rets of mens hearts
according to our Gofpell. Doe you piofefTc that
you love the Lord Iefus, and doe you negle<ft
him thus t

Befides this mocking of the Lord, and dLTem-
bling with him, you deale moft fooliilily with
your I elves : for all the comfort that you Jliall e-
verfinde in this life, it will be from working,
from being ferviccable to God, and profitable to

H h men-

If ?

i . Try all.

ii4

O f L o

V E,

men; empty lives caufc but empty joy. There-
fore if any man (hall finde this to be his cafe,exa-
mineit, it is but afalfeprofeffion of love. And
aslfpcaketothofe that are young, that fpend
their time. Nihil agendo : fo I may fay the fame
tothofethatareofmoreyeares, that wafte then-
lives in doing fomething indeede, but it is not
that which they fhould doe, or in doing it in an-
other manner than they ought • thofe that are fo
drowned in bufineflTe, fo overwhelmed with im-
ployment, fo occupied with outward things a-
broad, that they have no vacancic to feede their
foules within, to cloathe them with graces. For
you muft know, my brethren, that your foules
have neede to be trimmed every morning 5 as well
as the body, they have neede of breakfaft , and
dinner, and exercife, as well as the body ; and as
you faile in giving this due refpeft to the feule
daily, fo you (hall finde that proportionably in
that degree the inward man will languish, and
grow faint. But to fpeake a word unto you like-
wife: Doe you thinke that you love the Lord
Iefusin good earned, and yet have fcarfe leifure
to thinke of him from morning to night,that you
cannot take time to fpeake to him, to fecke him,
nor to prepare your hearts for him £

Befides this generall,come to particular finnes,
iabbath-breaking,negle<3ingof private prayer,
vainefpeeches, concupifcence and finfull lufts,
fecret courtes of uncleannefie, fwearing,if not by
greater, yet by leffer oathes, which indeede in
this exceede the greater $ becaufein the other

Of Love.

you fwcarcby the Crcatour, in theft by the
creature. You that doc theft things, will you
fay you love the Lord if You muft know that it
is a contradiction, it is impoffible ; For, if you
love me, keepe my commandements: if you keep
not the commandements of God, certainly you
lovehimnor.

But, it may be, you will lay that your mea-
is cood , that you are well affected to

ning

Object.

Chrift, and therefore furely you doc not hate
him.

My brethren, you are deceived in this , thy Anpv<
meaning is not good-for while you csft the com-
mandements of God behinde you, you caft him
away : and let me fay to you in this cafe, as you
have it in Ier. 3. 4. You profefle well in faying,
Thou art my Fat her , and the guide of *my youth, but
you doe evdlmore and more. So 1 fay, when you
profefle you love the Lord, and that you reckon
him your Father, and your Husband, thus you
fayindeede, but you doe cvill more and more-
and thatisacertaine argument you love not the
Lord. Therefore examine yourfelvcs by this
rule: For, if you love the Lord, you will reve-
rence him : You know, whom we love, we reve-
rence, and whom we reverence, we dare not doc
any thing unmcete in their fight. Take any one
whom we love, whofc good opinion wee £ccke |
for, wee had rather that all the world fhould fee
usdocanunfecmcly thing, than that he fhould;
and certainly if you love the Lord, you would
not dare to provoke him to anger. Therefore

Hh 2 this 1

z. Try all.

Cant i.

Of Love.

this carelefnefTe in fcrving of him is a certaine
figneof want of love to the Lord lefus ,. this
fearefulncfTe, and carelcfnefle , when you dare
not (hew your courage for him, when you ac-
count it a final! matter to commit a finne againft
God, this arifeth from the defect of your love.

In the fecond place, as you may try your love
by your taking care not to offend God, fo like-
wife you may try it by your forrow and griefe
after you have offended him: For you mult know
this, that love,as it hath the greateft joy of any
thiftg elfe, when it obtaines that which it would
have, foit is attended with the mod exquifitc
griefe, when tt is difappointed. As when one lo-
veth another earneftly, if any breach fall out that
fhallmakc afeparation betweene them, if any
ftrangenefTe grow, betweene them, if they love,
they will never be at reft, it will trouble and dif-
quiet them- but as the Scripture fpeakes, they
are ficke of love, that is, they cannot be quiet
while there is fuch a condition, while there is a-
ny alienation, while there are breaches and of-
fences betweene them, for you know that no-
thing is fo fweete as love $ as you have it in Cant.
1 . Love is better than wine : and as David expref-
feth it, Pfal.6 3 . 3 .Thy loving kinclnefj'e is better than
life. So fweete (I fay) is love, as fweete as wine,
and better than life. Now, by the rule of con-
traries, then, to have a breach made, to have a
barre, and an interruption in this loving kind-
nefle of the Lord towards us, or in our love to-
wards him,it is bitter as wormewoud,and fharpe

as/

O f L

O V E.

»>7

as death. Thcrfore you may examine your (elves
by the offences you offer to God, when they arc
"part; ifyoulovc him, it is ccrtaine they will
trouble you exceedingly • for fo much forrow
for finnc,fo much love. And you may take it
for a fure rule, in what meafurc any man defires
topIcafetheLord, in that meafurc hce will be
grieved that he hath difpleafed him. Therefore
examine thy felfe, Haft thou finned againft him
many times, anddoeft thou lookc backc upon
thofe finnes in a carelcfle manner , be fure that
thou loveft him not. Examine this by that which
paflethbetweencraanandman: When a father
or a husband hath any thing committed againft
them by achilde or a \vife,ifthcy fhall withdraw
themfclvcs, andprofeifc themfelves difpleafed,
and yet the childe or the wife, in the meane time,
be never troubled at this, but be at reft, well c-
nough content it (hould be fo,and arc not difqui-
eted for it ; will not the parent or husband take
this exceeding ill at their hands, when hee feeth
his difpleafurc flighted? For this is much grea-
ter than the oifence it felfe. So I may fry, what-
foever the finnebe that you have committed,this
hardneftc of heart, this negligence after the iinne
is committed, when you arc not difquieted for
it, when your hearts are not troubled for it, it is
a greater figneof wantoflovetothc Lord, it is
a greater figneofancvill and untoward difpofi-
tion,thanthefinne itfelfc. Therefore this want
of forrow for finne, is a fure argument that you
love not the Lord. You may take that for one

Hh 3 figne

tiS

O f L

O V E.

Za:k. Ml

Levit I^;2p»

figne of want of love, that we commit finnes a-
gainft God from day today. For, doe but goe
to your neighbours, and profeffe your love to
them,and yet you injure themagaine and againe,
you care not what wrong you doe them jwill they
thinke that foch a profeffion as you make is true:'
and will the Lord regard, when you fay that
you love him , if you provoke him to anger,^
and renew your finnes, and rclapfe into thema-'
gaine and againe, and when you have finned,
take it not to heart f No, my brethren, if you
doe love him, you will doe as it is faid,Z^>5». 12 .
when you have finned, you will mourne as he that
mournethfor. his ently forme, your hearts will melt,
as lojiahs did-youv hearts will fmite you, as Da-
vids did him: thus it is with all that love him
in deede and in truth. Therefore in Levit. 16.29,
and likewife Levit. 23.27. ( they are both one
and the fame)the Lord appoints a feaft and a mee-
ting together for cleanfing of finnes, it was the
feaft of atonement - faith hee. In that day when
you come together to offer facrifice unto me,and
to make an attonement^ you {hall humble your
foule^andwhofoever doth not ajflici his foule on that
day, he (hall he cut off from his -people. As if he fliould
fay, At that day you come to reconcile your
felvcs to the Lord, you make profeffion of your
love to him,, and of the defire you. have to bee
friends with him : Now, if you come and make
this profeffion,,and doe not humble your felves,
nor afflid your foules on that day for thole brea-
ches that Have beene betweenc God and you, all

your

O V E.

119

your profetfionsarc but diiltmulation ; and fuch
a man as will thus difiemblc with the Lord, fhall
be cut off from his people. So I fay, when you
profefle that you love the Lord, and yet have
hard hearts, that there is no foftnefTe there, that
your hearts doe not melt towards him, but when
you have finned, you can looke backe upon your
finnes without any difturbance at all, know that
itisbutdilfcmblingwiththeLord, and you are
worthy to be cut off from his people.

I come to a third tryall : Ify ou love the Lord
Iefus,have you your hearts after his owne heart i
that is the difpofitionofall thofe that love him.
K_Atts 13.22. the Lord faith of David, I have
found a man after mj owne heart, that will doe what-
soever 1 will \ That is, looke how the Lord him-
fclfc was affe&cd in any bufine(Te,fo was Davids
heart aifc&ed, and foit is with all thofe that love
the Lord : ( for this is proper to the Saints ) If
you love the Lord,you will be of one heart with
him j if we have hearts after his heart, as every
Chriftian muft have in his meafure,(though per-
haps he reach not Davids mezCurc) in all the tur-
nings of our lives, upon all occafions, in the di-
verge difpofition of our wills, we will be confor-
mable to the Lords will, we will be like God,af-
fefted in every thing as he is affeded.

But, you will fay, this is a hard thing, how
fhall we difcerne it 1

You fhall difcerne it by thefe two things: If
you be affc&ed as he is, you will doe whatsoever
he will 5 as thofe words are added concerning

Hh 4 David,

3 .Tryall.

A£b 13,11.

\^4nfw %

120

Objetf.

O F L O V E.

Ddvid y \ have found a man after mine owne hearty
for he will doe wkatfocverl will. You may examine
your felvcs by that; doe you doe whatfoever he
will? are your affc&ions aright, that you love
what he loves, and hate what he hates? For your
adions are the immediate fruites and effc&s of
your affections, and as every man is affected fo
he doth.

And befides, as that is one way to difcerne it,
fo this is another which you (hall likewife finde
in David, that hee loved thofe that feared the
Lord; add thofe that love vaine inventions, doe
I not hate them, faith hee? &c. And that you
may difcerne this, confider whether you love all
thofe that feare the Lord, and hate all thofe that
are enemies to the Lord. For while there is no-
thing but nature in a man, fo long thole that are
of good natures, that are f aire in their carriages,
and kinde and loving to us, thofe wee love, and
thofe that are contrary we hate and diflike- but
when you love the Lord, and are after his heart,
and have another nature in you, it raifeth you a-
bove this nature of your owne 5 and then you will
love thofe that are like the Lord , whofoever
they are, though perhaps they are not fo Socia-
ble, nor of fo faire and naturall difpofiiion : but
ifyouhavea new nature, and are become new
I creatures, now you have common friends, and
common enemies.

Doe not object now, that you are willing to
doc fo,if they were fmcere and upright,but they
are hypocrites.

i fry*

O f L

O V E

121

I fay, doc not deceive your (elves in this : for
as they rejeded Chrift under the perlon of a
counterfeit, and of a wine-bibber, fo thou maift
pcrfecutc Chrift under the perfon of an hypo-
crie. Paid, you know, hec thought hec did God
good fcrvice in perfecting thoic whom he per-
fected, yet though hec did it ignorantly,he con-
felled of himfelfcthat he was a blafphcmcr,and a
perfecuter: So I fay, though you doc it igno-
rantly, under the perfon of an hypocrite, yet that
is the judgement, and the cenfure that will be up-
on you, that in fo doing you are perfecuters.

And if you (hall fay, that if the Lord himfelfe
lived amongft us, if lefus Chrift were here, I
hope 1 fhould (hew chat 1 doe not hate him.

You ihall fee what the Lord himfelfe faith. In
that you have done it totbefe^yOHcbavcdoneit to mee.
As h'efpeakes there in the matter of giving, fo
may I fay to you concerning this cafe, in that
you have dcfpifedthofe that feare his name, in
that you have fpokeft againft-fuch as are his, yon
have done it ngainft the Lord; in this thing you
have (hewed your hatred againfthim. Examine
your hearts therefore ferioufty by this markc.

Againe, fourthly,- wee will bring you to that
expoftulation which is grounded on r lob.i.i > .
Love not the world, nor tbt tb-'K?s of the worU- y for if\
you love the world J be Uve of the Father is not in you.
Now- que (Hon with your owtv hearts- ;.:>out this,
whether you love the world, and the rhmgsof
the world; for if you doe 5 the words att0 clearc,
The Love of the Father u not tnyou.

You

i^fnfi

oiieff.:

Anftv*

4. Try a IL

1 ioha i«i J»

122

O F L

O V E,

Anfw.

Three tryalls
of our love to
the world.

I You will fay, how fliall we know this?
You fliall know it by thefe three things.
Firft , by your delight in the things of the
world, and your griefe and forrow for the lofle
of them after you have enjoyed them 5 for if you
finde that you are much affeded about them, it is
certaine that you love the world, and the things
of the world: Intemperate and exceffivc griefe,
and complaint for worldly loffes and crofles, is
a fure argument and evidence that you love the
world.

Whereas when you love the Lord, you will
be indifferent in thofe things 5 if a worldly lofTe
befall you, you will grieve as if you grieved not -
if any worldly advantage happeneth, you will
enjoy it as if you enjoyed it not : A man will be
thus affeded, If I have God fure, I reckon him
onely my portion, all other things are by acci-
dent, he onely is effentiall to my happinefTe.

We doe not denie that a man may grie? e up*
on fuch occaiSons, but it is a lighter kindc of
griefe • and therefore it is expreffed well by the
former phrafe, As if he grieved not : He knoweth
all this while the maine is fure, and fo long his
heart is ftedfaft within himrbut when a man fliall
fall into excefllve griefe, when the affedion fliall
be exceedingly ftirred about worldly things, it
isa figne that you reckon not God, and the aflii-
rance of his favour to be the maine thing in your
happinefTe : you fhould be affeded to the world
with a remiffe affedion. Now when your affe-
dions arefo much taken up about them, it is a

%ie J

Love.

12$

fignc you love the world, and the things of the
world. It is true, you may doc the things of the
world, and enjoy them, and follow after them,
but in a remiffc manner $ but when your aftcifh-
onsarefo much ftirrcd about them, when you
cometoexceffive love in the having them, and
exceffive griefc in the lofing of them, it is a figne
that you love the world, and the things of the
world.

Secondly, you fhall know it by this, when
worldly things (hall come into competition with
thofethat belong to a good conscience, and the
fervice of God, you fhall finde this one way
whereby you may difcernc your love to the
world. When Chrift would make a trial! of the
young man, whether hee loved the world or no,
he puts him to it by this, Goe, (faith he) and jell all
that thou baft, and come and follow me, and thou flialt
have treafure in heaven. When it came in com-
petition once, whether hee were beft to follow
Chrift, and fell all that he had, and that he muft
either forfake Chrift, or forfake his riches, he
went away forrowfull, and would not doe it. So
we fhall finde itin lohn i 2. 42. when the matter
came there into competition, that if they confef-
fed Chrift they fhould be caftout of the fyna-
gogue 5 faith the text, though they belceved,
They confffcdhim not, for they loved the fraife of
men more than the praife of God. Their carriage
there towards Chrift, when their confeffing of
him came in competition with their applaufeand
honour among men 3 it was an argument that they

Uved

I9h.12.41,

124

Hcb.ii.

Of L o v e.

loved the world y and the things of the world.

You fhall fee in Abrahams cafe y when the
Lord would put him to the triall, and bidds him
come from his kindred and from his fathers
houfe, and from his Country, this in Heb. u is
taken as an argument of his love, that when hee
was put to doe cither the one or the other, hec
made his choife to obey the Lord , though it
flood with the loffe of Countrie and friends. So
I fay, confider with your felves, and you fhall
finde many cafes wherein your confeience will
dictate to you, this you muft doe, this you ought
to performe,this you ought not to doe. Perhaps
it fhall be laid unto you againe, if you doe k, you
fhall lofe fuch a friend, you fhall lofe fuch credit,
you fhall fuffer fuch loffe in your eftatc,you fhall
expofeyour felfe to fuch and fuch danger, you
fhall incurre fuch and fuch inconveniences to
your felfe; confider what you doe in fuch a cafe:
Many bufinefles fall out everie day, wherein the
like cafe is offered to you, many times you thinke
it were bed to doefo, and if it were not for the
loffe of fome thing, or for the difcredit, you
would doe it. By this you may examine your
hearts whether you love the world or no.

Laftly, you fhall know whether you love the
world,and the things of this worldby your ani-
ons • for where your love is,there your tongue,
and your hand will be, and all your endeavours :
Now trie your felves by this, Are you occupied
fo abour the world, and the things of it, that all
your endeavours and all your anions are taken

L o

V £.

125

up about them < fomc about matter of plcafure, /
in hunting and hawking, in gaming and iportingJ
your thoughts arc thcre,and your fpccchcs there-
others againc in feeking wealth, and worldlic
grcatncfle: Are you taken up about theft? I lay,
the aftions of a man arc a fure figne, for the Lord
judgeth us by our anions; therefore wee may
judge our felvc's by them. Confider in what e-
lement you livc,if you be fo bufied about world-
ly things, that you are never well but when you I
are there, and as for heavenly things, you doc
them but by the by, and when you arc doing
them you are wearie« this is an argument that
you love the world, when a man fliall turne the
ftreame of his endeavours all that way, when he
fliall turne all his projeds, all his aftions, all his
labours into that. As when the bo die hath a wen
or a wolfe in it, all the nourifliment is drawne to
that, and in the meane time the bodie is leanc and
poore : fo is it when a mans heart is taken up with
the world , it cates up and devoures all the
thoughts, all the intentions of the minde j all his
care, and endeavour, and ftriving runnes this
way 5 & the hidden man of the hearr,in the mcanc
time, is left ftarved and pined within: This is a|
figne that you love the world, this fo much in- 1
tending the things of the woi ld,as Chrift fpeaks, \
The lujts ofyonr Fattier will yo:t doc> lohn 8 . What iohn 8,
is the meaning of that:' That is, looke to your
anions, to your doings to your executions and
performances, and you lliall finde that they arc
according to the lufts of y oar father the Divcll •

thole

I \z6

objeff.

Of L

O V E.

Anjlv<

thofe anions they did were a figne that they did
affeft thofe things that the Divell affected.

But you will object, the holieft man, hee that
is moft regenerate, yet is inordinately affe&ed
to the world, is too readie to grieve, and to re-
joice inordinately, is too readie to faile when
thefe things come in competition with God.
Therefore how ihould wee examine our hearts
by this <

I anfwere in a word,that it is true in the Saints,
there is fomething in their hearts that doth all
this that I have fpoken- but it is not they that
doe it: as the Apoftle fpeake?, // is not I y butfwnc
that dwells in me : We cannot denie but that there
is flefti and worldlie-mindcdncfle even in them ;
but yet this they doe, thefe worldly lufts and
dcfiresthey-areftill checking them, and reftrai-
ning them, and keeping them downe, fo that
though they be there 3 yet they doc not rvalke after
the van.tie of their mindes, they are not led by it,
but they are led by the Spirit, and rvalke by the Spi-
rit. Indeede foretimes they fall, when they are
tranfportedw ith temptations,and through inco-
gitancie, and infirmitie, yet their conftant wal-
king is not after the vanitie of their minde 5 for
that is proper to thofe that feare not God.T here-
fore know thus much (my brethren) that though
the Saints doe thefe things fometimes, yet their
purpofe, and their defire and care is to crofTe and
refill: them as much as they can,that though they
have thefe inordinate worldly defircs in them,
yet they are not midwives to themfelves , to

bring

O V E

I2 7

bring forth fruixe to theflejh, they arc not ftcwards
to provide for thefc before-hand, as it is in Rom.
1 3 . Put ye on the Lord lefts, and take no care for
the Jlefl) , to make frovifion for it : I fay,they arc not
ftewards for their lulls, but they refill: them, and
ftriveagainftthem. But to conclude this alfo,
examine your felves by this rule, whether you
love the world, and the things of the world.

And if wc take an examination of men by this,
how few are there that love the Lord i We may
trulie fay as the Apoftle faith, The love of God is
not in them, for menfeeke themfelves, and t heir. owne
things, and not the things of I e fits Chrijl. One fol-
lowes this particular, another that, everie man
fitting and plotting a garment to himfelfe com-
pofed of fuch vices as doe fuite everie mans hu-
mour. This is a figne that you love not the Lord,
when you minde the' world, and goe with the
world, and let your whole bodie and foule fol-
low it, with all the aftions, and all the ftrength
and indcavour thereof.T/^ love ofmanyjha/l waxe
colde, becaufe in: quit ie jhall abound. What is the
meaning of that ? That is, becaufe the men of the
world, thofc that are in place, becaufe they fhall
countenance iniquitie, becaufe the ftrcamc of the
times (hall goe that way • for this caufc thelove
of many fhaSwaxe colde .that is, becaufe they mind:
the world, wheras if they did not love the world,
and the things of it,though iniquitie did abound,
yet their love would waxe hotter. When things
are fo that iniquitie abounds, fome will not take
the paines,they love their eafe,and contentment-
others

Rom I }

128

5 . Try all.

Of Love.

others want courage to doe it, they are faint-
hearted, and dare not adventure. Now whence
doth this come but from the love of the world !
for no msn is fearef ull, but becaufe there is fome-
thing that he is in love with, and is loath to part
with. If a man did not love the things of the
world, he would have courage for the truth.This
is therefore an argument that men doe love the
world, and confequently the love of the Father
is not in them.

Let us come yet to another expoftulation. In
thefirft place therefore, if you love the Lord,
you will findeinyour felves a readincfle to pleafe
him in all things, you will doe it naturallie: As
the Apoftle fpeakes ofTmothy, I know no man like
j minded y who will naturally care fir your matters. So
if you love the Lord aright, you will doe it with
a naturall affe&ion, you will love him naturally:
For what is this love to the Lord, if it be right,
but that which himfelfc hath planted in us I wee
are taught of him to love him. It is like the natu-
rall afteftion which parents have to their chil-
dren, fuch a kinde of affeftion will it be if you
love the Lord, you will doe that which is good
in his fight with a kinde of naturalneiTe and rea-
dinefTc, you will be carried to the duties of his
fervice as the fire is carried upwards, and not as
ftones are carried upwards with the force of an-
other, but you will doe them readilie, and chear-
fullie 5 you will not doe gooddutics as being ha-
led to them, and put on to doc them, but you
will be zedoHs of good rvorkes, that is, you will

have

O p L

O V E.

129 1

have a burning defire in your hearts, longing af-
ter them, you fhall not neede to have them for-
ced upon you, but you will be forward to doc
thcm,you will be afrc&cd to good workes as you
arc out of felfc-lovc to your owne bufincfle.
You know when a man naturallie loveth him-
fclfe,when he is to doc fomething that concernes
his owne good, how folicitous is he about it, and
how provident forecasting how to bring it to
parte, and if any rubbc be in the way it troubleth
him, if there be any faire paffage, and likelihood
of atchicving it, he rejoyceth. Now, if you love
the Lord naturallie and trulie,you will goe about j
his bufincfle as you goe about your owne, if
there be any bufincfle to be done: Magistrates in
their place, Minifters in their place, and cverie
man indeede fhall finde fome bufineife to doc,
wherein he may bring glorie to Gods name, and
advantage to his caufe. Confider now how you
are ftirred about it, doe you goe about this bufi-
neife, are you fo induftrious and laborious, doe
you projcq.it, doe you minde it as your owne i
you will not ftand expoftulating the matter, to
lay muft I doe it? and is it or neceffitic i But if it
be a thing that tends to the advancing of the glo-
rie of God, you will doe it with all readinefle ,
you will not fo much Hand upon this, what wa-
ges fhall I have { and what profit fhall I gaine t
But as a loving woma to her husband, (lie is glad
to doc any thing for her husbands good, fhe is
fatiffied with this, that ihe hath an opportunity
to doe fomething • fo it will be \vidvyou,if y our j

I i hearts

■£&JF-

Naturalneflc
of love to the
Lord is known
bytwothingr.

O F L O V E. \

hearts be rightly affecied , you will then doe!
things after this manner. \

You will fay, How fhall wee know this love t
this is a nice and curious point to love the Lord
thus naturallie.

You (hall know it by thefe two things :
Firft, by the evennefle of your carriage to-
wards the Lord; for what a man doth naturallie,
he doth with a kindc of equalitie, with a kinde
of evenneffe : fo that, as we fay, an uneven pulfc
is afigne of adeadlie and dangerous diftempcr
within ^ fo I fay,whcnyou finde an unevennefle
in your carriages to the Lord, that you are off
and on with him,that fometimes you doe a thing
for him, and anon you will done for your lufts,
this is a figne that you love not naturally ; feig-
ned things are for the mod part unequall : be-
caufc when a man doth not doe a thing natural-
lie, he cannot holde outj a man cannot diffemble
fowell, but at one time or other hce willdif-
cover himfelfej what a man doth naturally, and 1
heartily, he is like himfclfe in it ft ill. Therefore
when there is fuch an uncvennefle in your waies,
(fome will be verie for v/ard in a good caufe,now
ina;goodmoode, and then out of it againe) it
is a figne you love not the Lord thus naturallie ,
for then you would be eaven in your carriage to-
wards him.

Adde to this the continuance of it . for if you
love the Lord with a naturall affe&ion, you will
holde out, and be conftant in it. The fecond and
third ground went farre in their profeffion, but

their

Of Love

I ? 1

object.

Rom. i,

their inconftancie (hewed that they loved notj
the Lord with a naturall love , this difconti-
nuing is a fignc that your love is not true. I bc-
feech you examine your felves by thefc things
whether you love the Lord; remember what I
fai^thc Lift day, doe you delire that your finnes
(hould be utterlie deftroyed '. doe you not dallie
with finne < would you not have ibmc remain-
ders within you C nay, I will goe a ftep further
with you, doe you not hate the Lord r

You will fay, God forbid that we {hould doe
fo, I hope we are not in that condition.

My brethren, firft you muft know that there \Anfw.
are manie that doe hate the Lord ; in Rom. \ . a-
mongft others thofe are reckoned up, Haters of
God: Therefore it is certaiae that there are ma-
nic, and many of thofe that come to Church,
manic that thinke well of themfelves, and that
others thinke well of too, that yet are haters of
the Lord, You will fay, how fliall \*ec know
that c

I will askc you but this (to bring this likewifc
into examination, and fo to conclude) I fay, exa-
mine your felves by this :

Doe you not defirethat there were no God >
examine your hearts whether if this ncwes were
brought, that you might live at liberue, that you
might doe what you would, that you might fa-
tiffie your lufts in all things, that there were no
God to call you to account, to reward you ac-
cording to your doings, whet her it would not be
acceptable newes to many of you t Now it is

I i 2 certaine.

£ues7.
K^infrv.

Fourefigncsof
hitrtdof God.

O V E.

ilohn4.

certaine, if you would not have the Lord to be,
you hate him- for whomfoever you would have
taken out of the way,fuch a man you hate.

And befides this, confider whether you doe
not looke upon the Lord as upon a judge, whe-
ther you doe not all that you doe to him as one
that lookes upon a judge : If you feare the Lord
in this manner, it is ccrtaine you hate him: for
thofe whom you thus feare you hate, and that
youfliallfindein i Ioh.^.. If you feare,faith hee,
you love not; for perfe& love caHs out feare :
when you look upon God as upon a ftrivfl judge,
and thai is it that puts you on to doe all that you
doe, that is it that makes you keepe a good con-
science in fecret : forthisyoumay doe, and yet
looke upon God as a judge , to feare with this
kindeof feareis afigne you hate the Lord 5 for
whom you feare,y ou hate.

Befides this, Doe you not looke upon God
and upon his wayes as contrary to your hearts V
that your hearts , and the wayes of God are in an
oppofition, your hearts, and fan&ify ing the Sab-
both will not agree^ the Lord would have your
fpecches to be good and holy , he would have
you not oncly abftaine from evill, but to hate it,
to have your hearts rife up againft it: Are not
thefecommandements contrary toy ou< Confider
but that hoiinefle that is exprctfed in the booke
of God, and that is expreiled alfo in the lives of
the Saints, wiio carty bis Image ftamped on
them, and is there not a kinde of contrariety be-
tweene your wayes and theirs, betweene your

harts

O f L

O V E.

»??

hearts and them i If there bc,it is a certaine figne
of hatred: for.whercfocvcr there is contrariety,

there is hatred. "Examine your felves by this,
and fee whether you doe not hate the Lord.

And yet, to come to one more, if you love
pleafurcs more than God, and wealth more than
God, you hate God : For Co you have ii^Mat. 6.
I^owmj can ferve tiro M afters, but either bee mtifl
hate the one and love the other, &c. That is, when
you love other things, though you thinke you
doe not hate the Lord, yet, I fay, in that you
love pleafures, and l<fve the world,and the things
of the world, in that you love your lufts,and the
objc&s of them ; in doing this , you hate the
Lord. Now if this be your cafe, if upon thefc
cxpoflulations that I have propounded, if upon
thefc rules of examining your felves, you finde
that you doc not love the Lord, if this be your
condition, as it is your wifedome to deale ft rift-
ly with your felves ; for hence it is, brethren,
that the foulcs of men penlh, becaufc they will
not fee andfearch into their eftates,they will not
come to this examination of themfelves, it is a
painfull thing to the m, men are backward to exa-
mine themfelves in private- what is thercafon
of that phrafe in the Pfalme, Examine yourfehes
upon your beds, but bec^ufe examination iliould be
when a man is moft retired i I fay , if- you finde
it to be fo, as it is the cafe of many )then it fli uuld
open a window to you, to fee what yeu have de-
ferved at the Lords hands, how juft it were that
the Lord ihould caft you off: For when you arc

Ii 3 cne-

4-
Ma*. 6 %

54 O F L O V E. *

enemies to the Lord, can you thinke much at itt
My brethren , what a condition is that man in, /
that hath the great God of heaven and earth to
be his enemies

And befides this, have you not reafon to ju-
ftifie God in his juft judgements upon others,
when you fhall fee God (harply plaguing them?
It may feeme to you that it is a hard thing that
men fhouldbe fo punifhed 5 but when wee con-
fider that they are haters of God , that they are
enemies to him, youmay juftifie God inthathee
doth.

But, to conclude, you ought to humble your
fclves, if upon thefe tryalls you finde your felves
to be lovers of the world,and not lovers of God.
And you that are young, and put off repentance,,
it fhould move you to come in betimes : For if
this be required of you to love the Lord, and you
iliall not be exempted from death when it comes,
though you be never fo able,and never fo ftrong
andluftyj what condition doe you thinke you
will be in, if you die enemies to God, and haters
of him, as you needes muft be, if you love him
not. And if you thinke you have time enough
hereafter to fettle youraffedtions; Confider, is
it in your owne power, though you have war-
ning before death, to have this affe&ion of love?
You may doe many good duties, you may be
forryand repent for your finnes; but though
you doe this, and a thoufand times more, yet if
you have not this love wrought in you by God,
if it come not from heaven, if it be not the fruite

O V E.

'35

ofhisowne Spirit, all your repentance, and all
your forfaking of finnc, all your doing of duties,
the change of your courfes is nothing, the Lord
regards it not, unlcfle you have this naturalnefle
of love. I have flood therefore the longer upon
it, and upon this part concerning examination,
becaufe it is a matter of great moment. Wee
fhould have come to the next part concer-
ning exhortation, which wee would
uotdifjoyne, becaufe it is very
ufefull and profitable- but
we cannot doe it now,
but referve it for
the after-
noone.

i;tf

Of L o v e.

rgpfc

THE

SIXTH

SERMON.

G A LAT. 5. (5.

F$r in Jeftts Q>rifjk, neither circumctfion aval
leth any thing,nor uncircumcifion^ut Faith
which yporketh hy Love.

N D before we leave this poynt,
->ne thing I muft add. Tor what
reafon doe we put you vpon this
difpofition 3 vponthis examinati-
on j whether the love of God be
iny-our ueaftsor no? The reafon is not that
you {houldbedifcouraged, that ( you fhould be
put off from comming to God 5 that you fhould
be greived with the fight of the want of your
love, but the end of it is to ftirre you up to gett
itj if you want it. You know > we have formerly

deli-

O f L

O V u.

»J7

I
The knowlcjg
of God,

delivered fome mcancs of getting it, oncly there/
is one which we will commend unto you, which I The [aft kelpe
we gave a little touch on but could not handle it, | ° f * hc lo l c ft ? f
and it confifts of thefc Three branches- if you ! ofdmifa**
would love the Lord: I chc$.

Firft you muft know him , for otherwife you
cannot love him. As it is in naturall loucthat is
bred between man and man,you fay love arifet h
from fight, they muft fee before they can love-
fo you muft know the Lord, there muft be a
fight of God by faith, before you can love him.
And every man that fees him and knowes him as
he is will love him , he cannot chufe, for that is
the Lords worke to all the Saints. Ierem. 3 1 , Ton
fha/l he taught of me, and youjhall know mcefiom the
greatest to the leaji. It may be in fome manner they
knew God before , but although a man have ne-
ver lb exaci knowledge of him , yet till he be a
regenerate man, he never knowes him indcede,
it is an other kind of knowledge that bee hath,
when-a man is regenerate- whe God teaches him
to know him, helookcson God with an other
eye, every thing is prefented to him after ano-
ther manner,hc fees now an other beautie in God
than ever he law before, hee fees an other excel-
lencie in him : for that knowledge he had of him
before bredd not love. But when a man is once
within the Covenant , the Lord will teach him
fuch a knowledge of himfelfe, as withall will
woikethe love of him. Such a knowledge you
muft have of the Lord , and you may help your
felvcs to love him by reafoning, if ever you faw

--*■" « — ~»ir»

'3*

O f L

O V. E.

any excellencie in any man , or in any creature, it
did help you to love that creature. Thinkewith
your felvcs there is more in God that made that
creature. He that made the eye (hall hee not fee i
So he that wrought that excellency , (hall not he
have it in himfelfc in a greater meafure? Befidcs,
you may confider how the Lord hath defcribed
himfelfe, that hee is w$ft wife, mofi mere i full, and
fullofkindnes^ and gent lenes^ and abundant tn truth,
as you know that defcription in Exod. 3 4.

Go through all the vermes , and excellency es
that are amiable, if youlooke in the Scripture,
you (hall find them to be in the Lord. This feri-
ous confideration will help you, to increafe your
knowledge of the Lord, and by confequent your
love of him . So that, if you would come to loue
a man, what is it thatcaufeth you to love him,
but becaufe by his fpeech,and by his carriage and
behaviour , you come to have fuch an apprehen-
sion of his difpofition, he hath a minde thus fra-
med, thus qualified, thus beautified? Whenyou
conceiuc fuch an Idea of him, you love him. So,
when you apprehend the Lord aright,when you
ohferve him as he is defcribed in his word,when
you obferve his doings, when you confider his
workes,and learne from all thefe together a right
apprehenfion of him, I fay, when you have fuch
an Idea of him, fuch an opinion of him, then the
will followes the underftanding, and the affe&i-
ons then followes , then you come to love him,
and to delight in him. Therefore learne to know
the Lord by his former carriage towardesyour

fclues,

O f L

O V E

felves, how kinde he hath bcenc,ho w exceeding
patient , how exceeding readie to forgiuc, how

much kindncflc he hath fhewed, how hath he in
mercy rcmembred you , though yoii have for-
gotten him- how you hauc recompenccd him c-
vill for good , yet hec haih not broaken off the
courfe of his mercic towards you. Confidcr his
dealing with you, and learne by this to know the
Lord, and this will be a meanes to encrcafe in you
the love of the Lord.

This is not all, there is another thing, which
is the fecond branch that I tolde you or- that is,
to looke upon God as one futablc to you, and to
your difpofition. For if you fhould finde never
Co much excellcncie in him, if he be not agreea-
ble to you, you love him not. A woman may
fee a man that (he thinkes is very excellenr,in ma-
ny refpeds, yet he is not a fit husband for her.
It is the lutablenerTe and agreeablenelTe bet wcenc
God and our owne condition^ that caufeth us to
love him. Therefore when you put thefe two to-
gether, confiderthe Lords mercic, and fee that,
and looke on your felves as iinfull men needing
that mercic- when you fee the Lord exceeding
powcrfull, and looke on your felves as very
weakc, needing that power; when you looke on
him as the Lord of life,and ice your felves fubjeel
to death, and needing that lire 5 when you fee
your owne folly, and his wife-dome, (go through
all in him, and then againe looke upon the con-
trary weaknefle in your felves) this is that which
will make you apprehend God as one truth futa-

A looking up-
on God as
one futablc
to us.

Of Love.

ble, as one that is agreeable to you; and till you
cane to this, you fhall never love him, and long
after him, till the heart namely is thus framed,tili
a man is humbled, till he comes to the fight of
himfelfe: for as you muft know God, lb you
mud know your felves before you can love him.
Hay, when aman comes to that, bee begins to
looke on God as upon one agreeable to him : As,
take a man, who is touched with the feare of his
finnes, whofe heart is broken , who" hath anap-
prehenfion of Gods wrath, and of his owne un-
worthinefle, fuch aman now will be fatiffied
with nothing in the world, but theafllirance of
Gods love and his favour. As you fee in natu-
rall things, let a man be very weary, the daintieft
meate in the world, whatsoever you give him,
will not heale him- but he muft have that which
is fit for that particular defe<5t 3 nothing will helpe
him but reft. Againe, let a man be hungry, and
faint for want of meate- all the muficke, thebeft
ayre, or whatfoevcryoucan give him will doe
him no good, it muft be meate that muft helpe
•; him. If a man have a difeafe, it is not fleepe, it
| is not meate and drinke, it muft be a medicine
that is fit for his difeafe. So it is with the heart
of man, when his heart is lb broken, fo humbled
and touched with the fenfe of his finncs, that hee
longs after nothing but remiffion, nothing but
the affurance of Gods favour,the aflu ranee of his
love and kindneffe, nothing will fatiffie him but
that : it is fo in naturall dctedls, and fo it is in the
foule, when the heart of a man is fo fafhioned,

that

O p L

O V E.

141

that it lookcs upon G od as one agreeable to him,
and there is norhing clfe futable but onely the
Lord, and his favour, and his love, that is requi-
red, to brcede this love in you towards him.
What is the rcafon elfc,tbat it is fiud^Hofca 5 ./.-//.
When they are affltfied they rviU fake met d I gently.
But becaufe afthctions teach a man to know him-
fclfe, it teachcthhim to know his owne wcak-
nefle 3 to fee his owne finne,hisowncimpotcncy,
his owne unworthincfTc • and when he hath done
this, then he lookes upon God jw one who onely
is fit for him, as one who is onely able to helpc
him. Affliction doth but difcover what was there
before: For man is a weake and impotent crca-
•ture, made for the Lord, he is nothing without
the Lord, it is the 'conjunction with God that
makes him up, onely he knowes not this, he un-
derftands not this. Therefore when God opens
a mans eyes cither by the immediate worke of
his Spirit, to teach him to know himfclfe, or by
affliction, then he comes to feeke after the Lord^
when they are afflicted, they will feeke the dili-
gently. If thou fhouldeft havefuch an otfer as
was made to thofe, Acts 2. Peter tells them there,
they flioulJ have remitfion ol finnes, they (hould
receive the gift of the holy Ghoftj. it this had
bcenc offered to them before they knew them-
felv.s, before they had becne humbled and pric-
ked at the hear:, as it is faid they were, wbtild
they hive regarded fuch an offer as this c" No
they would not, although they had underftood j
rhatOiKr nevjrio well. So I fay, though you;

know '

Of Love.

know his name and his excellent attributes never
fo perfe&Iy ,- yet till you come to know your
fclves too, you will never love him, you will
never defire him, you will never long after him;
for both thefe muft goe together, the knowledge
of God,and the knowledge of our felves,to teach
you to love him. The knowledge of God,with-
out the knowledge of your felves, is a fruitlefle
fpeculation : And againe the knowledge of your
fclves, and your owne miferie,without the know-
ledge of him and his mercy, is a miferable vexa-
tion. The knowledge of God, without know-
ledge of your felves, is, as if a man fbould know
a medicine, but fliould not know what defeft it
were fit to fupply : And to know your felves and,
your owne cafe, without him, is to have the dif-
eafe difcovered, and not to know how to helpe
it. And therefore learne to know both God and
your felves ; l£you will love him,then you muft
learrie to ftudie thofe two. We fay f chollers ftu-
1 diebookes, and Politicians ftudie men 5 but a
Chriftian fliould ftudie God and himfelfc, to
I learne to know God and himfelfe better, by this
mcancs he comes to know the Lord: as wherc-
foever you finde any love to the Lord exprcfled,
you fliall finde thefe two going together, as Da*
vidofiy Pfol. 1 8 . and PfaL i\6. I Uve the L$rd,
&c. Why? For I was in diftreflc, I was in gricfe,
the grave overtooke mee, and I was compafled
about with death, and I cried to the Lord, and he
healed me, and fet mee at libertie, hee is my for-
trefle,&c. That is, when David faw himfelfc to

ftandj

Of Love.

*4?

ftand in neede, he faw his wcakneflc, and looked /
on God againe, as one that would hclpc him,and
heale him, as one that could fet him at liberty 5
this caufed him to fay, I love the Lord dearely.
So Paul, when he faw thefc two, / was a blafpbe-
mer, Irvatxpcrfecuter, and looked on Chrift,who
had beenemercifull to him,with faith, this was
that which caufed PWfo to abound in love to-
wards Chrift. And fo CMary, Luke i. tjliyfoule
doth magnifie the Lord : And why i For be had re-
fpett to the low ettate of bis handmaid ; I was poore
and meanc, and loe hee hath raifed mec to a high
degree. This futableneffe , this knowledge of
God and of our felves is that which breedes in us
a love of him. But is this enough now to know
God and our felves i This is a fairc ftep to beget
in you this love of him j for as you heard before,
love is an inclination of the heart to fome good
thing agreeable to us :

But yet you muft have a third, or clfc this will
not doe, that is, afftirancc of the Lords love to
you: for if you long after him never fo much,
if you thinke him worthy to bedefired; on the
other fide, yet if for all this you are not perfwa-
ded of the Lords love to you, you cannot be af-
fcfled towards him. Wee cannot love any man
whom we conceive to be ill affeded to us : And
therefore you fliall fee in the courfc of the Scrip-
tures, love proceedes from faith, faith muft be-
get love , that is , the affurance of Gods love
muft goe in : This is the third ingredient to make
it up.

You

$. Aflurance
of the Lords
love to us.

■ n i m ■ ■■ ■ ■

*44

Oijeff.

Anfiv.

Meanes \v here
tv nenniay be
allured of Gods
Lvetotkem.

i Such as are

without.

Ifay $.6.

Of Love.

You will fay to mce , wee doubt not of this \
but if wee be perfvvaded of Gods love, wee fliall
love him 5 but how fliall wee come to this per-
fwafion , how fliall wee allure our felvesof his
love t

Thofe to whom I fliould fpeake now arc of
two forts ; either fuch as are out of the Cove-
nant, orfuchas are already within it. For you
that are without, to you I fay, you may, if you
will confider it, come to the aflurance of his love
towards you.

For firft, the Lord hath made knowne his
owne willingncffe to take you to marriage. There
are but two chat are to give their confent, the Fa-
ther to give his Sonne, and the Sonne to give his
owne confent : The Father, you know, hath
given his confent, lfiy 9.6.^ Sonne is given: He
fo loved the world, that he gave his Sonne. There-
fore certainely you have the Fathers confent, he
hath given Chrift, as a father gives his fonnc in
marriagc.'But now whether we have the Sonnes
confent or no, of that wee make queftion; faith
the Apoftle, Hee loved us, and gave himfelfe to
us, and for us ; yea hee not onely gives his con-
fent, for his part, but he hath pure haled his wife
with his owne blood. And therefore you can-
not doubt but that hee is willing to marrie with
you, to take you, and to receive you if you will
come in. Why then,what k required now i No-
thing atallbutthy confent, if thou give thy con-
fent to the Lord, thou needed not to queftion
his favour, thou maift aflure thy felfe of his un-
changeable

O f L o

V E.

«45

changeable love in Icfus Chrid ; for he hath re-
vealed it on his part, in his word, you have his
furc word for that, heaven and earth (hall parte
rather than that word. This is the found confola-
tionthat will not faile you, when you come to
examination, and thinke with your fives, upon
what ground am I afliircd of Gods affcftion to-
wards mce, that hce loves mee: I have his word
for it, he hath faid it, and he cannot recall ir, yea
he hath added his oath, that by two immutable
witnefTcs you might have ftrong confol::tion •
that is, that you might have the g reared degree
of afTurance that can be. Why,now, whydocd
not thou give thy confent i whydocd thouno
more red on it * You will fay, alas I am willing
to giue my confent, if that would doe it.

Butfird, I am unfit to marry the Lord, lam
not prepared for fuch a match as that is,my heart
is too bad, and my life hath beene too finfullto
thinke of fuch preferment and advancement.

Take thou no care for that,the Lord knew thy
unfitnefTe, when lie made that promifcto thee,
when hee gave his Son; and the Sonne gave him-
felfc to thee, he was well enough acquainted
with thec,and with thy nature, he had an intenti-
on to marry a blackmoore,he judifieth the wick-
cd,hc knowes thou art fo, and yet he will doc it,
he will put a fairene(Te,he will put a beautie upon
thee, when thou art his wife 5 therefore let not,
that hinder thy unritneifc.

You will fay againe, ic may belong to fuch and
fuch, it doth not belong to mc-my cafe is fuch, I

K k have

Obietf.

Anfiv*

Obkci.z.

146 Of Love.

have provoked him in this mannciyny (nines are
off uch a nature.
Anfv. This (hall not (hut thee out neither. For why'

fhouldft thou make exceptions where the Lord
makes none. Got .Preach the GoJpeHto every creature
under heaven. W ut is the meaning of that? That
is, goe tell every man, without exception , what-
foever hisfinnes be, whatf >cver his rebellions
be, go tell him this glad tidings-that is to preach
the Gofpell to him,that if he will come in, I will
accept him, he (hall be faved, his finnes fhall bee
forgiven him, if he doe no more but come in,
and take me and receive me. Therefore to con-
clude this,doubt not thou that that fhall be a hin.
derance on Gods part. And for thy owne part,
there is no more requyrcd of thee but finceritie,
that thou take him,fincerelyrcfolving to thy fclfe
I will ferve him for the future, I will be content-
ed to be divorced from all my former loves,
from all the finnes that 1 have delighted in be-
fore, I am willing now to take him, and to ferve
him, and to love him, and to give my ielfe whol-
ly to him 5 I fay, this finceritie of refolution is
enough,there can be no hindrance if this be found
in thee. Therefore doe not thinke with thy iclfc^
I want forrow for ray finnes , fuch a degree of
.forrow, my heart is not broken enough, and
therefore I am not fit : tor thou muft know thus
much, that the promife is made to the comming,
and not to the preparations. If thou canftcome,
and take the Lord, it is enough, if a man have fo
much forrow, fo much heart-breaking as brings

him

L o

V E.

»47

him home to Chrift, as makes him willing to
match with the Lord : if hec have that wrought
in him, doubt he not of the other.

But now I come to the other , thofc that are
already within the Covenant, to you I fay, you within the Co-
maymuch more eafilyand fully come to this
afftjrance, becaufc yc have the fruits of the Spirit
in you, which are the fcalcs of his love • you
havecaufc to truft pcrfc&ly through the grace
that is revealed in Iefus Chrift: you know that
exhortation, Truft perfedly to the grace revea-
led, &c. that is, in the free offer to every man
by Chnft • trull: not in that by halves,rerai(fi ve-
ly,andunperfecily, and weakly, but tiuft per-
fectly, be confident in that , that the Lord will
thus receive you, truft pcrfe&ly in the grace re-
vealed.

Bu% you will fay,I commit many finncs from objett.
day to day, I am negligent in many duties,I find
much unevenncflc in my life, many diftempers in
myaffecHons, &c?

What if youfindc all this in your felves? yet ^4 n fo,
fo long as your hearts are fincere, you muft
know this, that every breach,every offence doth
notbreakethe band of wedlocke betweene the
Lord and you, you muft not thinkc there is a
breach of covenant betweene God and you upon
every finne that is committed, but know chat the
Covenant holds good, till you come to choofc
another husband, the Lord continues your huf-
band full. Therefore when thou art married to
the Lord, it is not for thee to thinke then of que-

Kk 2 ftioning

Of Love,

^inftv.

\^Anfiv.

ftioning the match, but ftudie to pleafe thy huf-
band, and to doe thy dutie. You know,there may
be many offences, and many flight breaches be-
tweencamanandhis wife, but the bond holds
good, there is no bill of divorcement except it be
in cafe of adultery, that fhee choofe an other huf-
band: fothinke,infuchacafe, the bond is not
broken upon every offence, and every finne that
is committed. Learneto know this for thy com-
fort, for it is a great matter to have this affu-
rancefull.

And befides confider this, thinke not with thy
felfe,.becaufe I have not attained fuch a degree of
holine/Te as another hath, therefore I have none
at all, that is an evill reafon that difcouragcth the
Saints,difcourageth many times thofe that (hould
be incouraged,that are already within the Cove-
nant j. he lookes on another, and fees he cannot
reach him, he propounds to himfelfe fuch a mea-
fureofgraceandofholineffe, and of mortifica-
tion of his lufts, andhee cannot came neere fc$
and hee thinkes,becaufe I cannot doe this,I have
nofincerity in mee. Not fo, there are degrees,
when a man is within the doore, hee may goe
further and further, and though all may be with-
in, yet one may be further in than another.

Befides all this, know that the Lord is faith-
full, he cannot denie himfelfe, though thou faile
on thy part,.yet hee continues the fame, and re-
newes his mercy to thee, as thou reneweft thy
repentance. But,to conclude this, if you would
love the Lord, labour to doe thefe three things :

Labour

O f L

O V E.

«—

Labour to know him more :

Labour to know your fclvcs more, that fo
you may long after him as after one that you
neede.

And thirdly, labour to get this affurance, £br
it is this afTurancc that brccdes the love , that
feales it up ; when a man fhall Iooke on God as
one who may hate him for any thing he knowes,
who may be an enemic to him one day, hee can
never love him heartily : When a man hath no
ground to fet his foote on, he will doc it tender-
ly and nearely ; but when he lookes upon God
as one whom he may traft, whofc love he is fure
of, that he builds on that as a roc ke, this is that
which makes his heart perfeft to him, when hee
can fay, as Paul, I know rvhem I have trujted. If a
man have never fo much excellency in him, if
you conceive him to'be hollow-hearted to you,
your affe&ions are not pcrfe<5i towards him • fo
is it, if you looke on God as one that may be
your cnemie. As wee fay, friendfliip with Prin-
ces, it is like that familiarity that thole men have
with Lyons 3 that kecpe them. A Lyon, you
know, will fuffer a man to play with him as long
as he lifts , and when he lifts,he will rife and de-
v oure him, and rend him in pecces • fo I fay, the
love ofaPrince may be,and the love of men may
be : But the love of the Lord is not fuch, when
he loves, he loves perfc&ly . It is true, hee hath
the ftrcngth of a Lyon, he is able to doe it, ycu
arc weake creatures fub jc<ffc to him, but hee hath
that conftancic in him,that when hee loves once,

Kk 3 it

»4s> ;

i 5 o

4 UWot.

Of L o v £.

it is alwayes perfedL and unchangeable. Let all
thefe be well conftdcred and wrought on your /
hearts, and it will be a meanes to beget this love
in you : Even as fire begets fire, fo this will bc-
gedove in your hearts towards him againe. So
much for this.

The fecond point, which I intend to handle at
this time is this 5 another confe&ary , another
ufe we are to draw from this doctrine , Hee that
loves not, is not in Chrifi.

The next ufc is to exhort you to come m y if
it be a thing of that moment, now our bufinefle
is to exhort to love the Lord Iefus. And is there
not much reafon to move you to it i if you had
this love in your hearts,would it not be a ground
of much comfort to you < for if you were able to
beleeve in Iefus Chrift, and love him,y ou fhould
have your falvation fure, if once you could finde
this difpofition in your felves, as it muft be in
you,ifeveryoubefaved, that your hearts long
after him, ftill you are growing towards him^
hanging that way, as a ft one to the center, as the
iron to the loadftone, there is fuch a lingring af-
ter him, the heart makes towards him, and will
have no deniall • but, as the woman of Canaan,
it breakes through all impediments,no barre can
keep it fro himrasthofe that love,they are not ca-
fily put off,but are importunate til they have ob-
tained reciprocal affeftions of the party beloved.

I fay, if thou finde this difpofitionin thy hearty
it is the greateft confolation that thou canft have
in this world : for if this be thy cafe, thou maift

boldly

Of Love.

boldly looke that the gates of hell (hall not pre-
vailcagainftthce; and if thou love the Lord in
this manner, heaven and earth (hall pade rather
than thy falvation (hall be hindred: it is impcf-
| fible, becaufe then thou haft a good ground of
j hope, and hope will make thee not afhamed, but
j be affured that God is thine, and all that hee can
doe, and all that is his is thine j as Paul tells us,
his power, and his wifdome, and all is thine : He
is a Sunne aad a fhicld to thee, thou (halt want
nothing that is good, nothing that is evill /hall
hurt thec, the Lord brings all with him : this is
your cafe if that you doe love him , this is
your confolation, this is that which may inflame
your hearts with a defireof this affetfion. For
know this, that there is (carcely any thing elfc
that we can inftance in,but an hypocrite may goe
cheekeby jowlc with a good Chriftian, in that
he may Joe all outward duties, he may abftainc
from finnes, there may be a great change in him,
(you know how farre the third ground wcnt,and
thofc Heb. 6.) but this they cannot counterfeit, to
lovetheLord. Therefore, if thou finde that thou
love the Lord, thou haft this confolation, that
thou art now furc, and indeede thou art never till
then fure. And as rc.ifon differenceth a man from
abcaft, fo love makes the great difference bc-
tweenc a Chriftian and an other. Indeede we fay
it is faith, but you know that faith is differenced
by love, that is, fuch a faith that brcedes love,
and fo love is it that brcedes that great confola-
tion. And therefore this is thy comfort, if thou

Kk 4 canft

r^i

Of L o v e*

canft once bring thy heart to love the Lord, hee
will beare with any thing, hee will beare with
nianyinfirmitics,as,youknow 3 hc did with Dauid
when he faw that he loved him. David 'had many
great infirmities, as wee fee in the whole ftory,
the whole relation of his life, yet becaufe hee lo-
ved the Lord, the Lord paffed by all, and in the
end he gave him this teftimonie, that hee was a
man after his owne heart. So I fay, love the Lord
once, and he will beare with much in thee. On
the other fide, if thou doe not love him , doe
what thou wilt, the Lord accepts it not. As wee
fee in the cafe of Jmaziah, it is faid that Amaziah
walked in all the wayes of his father David, and
of the good Kings, hee did as much as they, hee
wasasgreatanenemieto idolatry, hee did all
the duties of religion, onely this was wanting,
he did it not with an upright heart, that is,he did
it not out of love, and therefore the Lord regar-,
deditnot. And therefore let this move you to'
get this affe&ion - y there is much, if I could ftand
to prefle ir, that might inflame your hearts with
a defire of it: onely it is this love that fets a price
on all that you doe, that makes all that you doe
currant $ as this ftampe is fet on your adions
more or leflfe, fo they arc more or leffe accepta-
ble. This was that which fet a price on the wid-
dowes mite,that kt a price on a cup of colde wa-
ter ; this fet a price, upon Abels offering , and
made it more acceptable than his brothers: the
meaneft fervice when it hath this ftampe on it is
currant and good in Gods fight, hee accepts it:

againe,.

L o v £.

'5?

againe, the grcatcft performance without it, is
nothing. And if thou give thy body to be bur-
ned, if thou fuffer martyrdomc, if thou give all
thy goods to the poorejdoe what thou wilt with-
out love, it is nothing, thy labour is loft: this love
fets a price on all that thou doeft.

Bcfidcs this, confider , this is that that muft
ftirrc you up aboue all other arguments , that if
thou love the Loid,thou fhalt be no loofer by it,
in all other love a man feemes to be a loofer,for,
when you louc an other,as you know it is no love
except it bee fruitfull and adiue, when you be-
ftowe on an other your time, and your paincs,
and your money , yon know, you have fo much
the lefTc your felfe : And therefore it is that men
are fo full of felfe love, becaufc that ingroflcth
all,a man in that kcepes all to himfelfe, when hee
comes to love an other, and partes with fome-
thing of his o wnc. And thence it is that men are
fo backward to love,in truth and in good earned.
They love in fliew and in complement,that is ea-
fie,but to love indeed is difficult,becaufe it takes
fomewhat from them. But in loving the Lord, it
is not fo, there is a difference betwecne that and
other loves when you give the Lord your hearts,
and beftowe them on him, he will giuc you them
every jot againe,and referuc not any fer himfelh
You will askc me, what is the meaning oi this r
My meaning is this, whatfoever you beftowe on
the Lord,all the loue that you give to him, it re-
flexes and redoundes to your advantage, you
gaine by it all : as we fee, Ifdj. 8.17./ am the Lord

that

2 Mot.

I<M*«I7.

i54

O F

L o

V E.

Deut.f.i^.

that tuc hah thee to profit, for if thou keepe my com.
man-dement s,thy reward, thy profyeritie Jhould he as
a flood, and thy rei eyeing as the waves of the Sea.
Marke it well, as if he ihould fay to them , when
I command you to fcrue me,and to loue me with
all your foule, and with all your ftrength, know,
that all this is for your ownc profit,it (hall all re-
dound to you. For, ifyoukeepmy commande-
mcnts 5 your prbfperitie (hall be as a floud,that is,
it (hall runne over the bankes, it fhall be fo large,
and fo great, and your righteoufnes, that is, the
reward of your righteoufnes, as the waues of the
fea , that is,one reward fhould follow upon the
neck of an other , as one billow foliowes upon
the neck of an other. This fhould be your cafe,
faith he,if you loue me and keep my commande-
ments , and ferue me: And therefore faith hee,
when I require your love and your fervice,herein
there is a difference bet weene that, & that which
any man requires at your hands^ all this is for
yourowne profite, it redounds to yourfclues,
your (elves fare the better for it: as it is laid of the
Saboth,fo I may fay of this commandement, and
all the reft, it was made for man,and not man for
this,that is/or the profit of man, for the advance
ment of man , thy louing the Lord is for thy ad-
vantage, thou gained by it-as it is , Dent : 5 .29.
O h, fa ith he, that there were a heart in this people , to
love me, and to fear e me, as they have prom: fed, then
it \ho4dgot well with them, and their children after
them. Not that I might be a gainer,and you lofe,
but that it might goe well with you and your

children

O V E

*55

children for ever. So, if you love the Lord,whcn
you thinkc with your fclves, I (lull be a lofer by
it, I (hall lofe much libcrtic, and much content-
ment and delight, I (hall lofc the giving fatiffa-
ciion to many of my defires and lulh : No,thou
lhaltlofe none of this, though a man fceme to
lofe this when he gives his heart to the Lord, but
thou gained all this, that is, the Lord gives thee
thy heart againe, and gives thee leave to dilpofc
of it, he gives thee leave to love thy friends, to
love thy wife and thy children, and even to love
thy recreations- he gives thee leave to difpenfe
andtodiftributc thy heart to this or to thar, as
long as thoudocft it lawfully, onely thou muft
doe it at his command.

Yca,whcn we give our hearts to the Lord;, hce
giues us not them againe onely , but hee giues
them much better than hce receiued them, new
painted, new beautified and new furniihed , hee
giues them in afarre better condition: there is
no man that Iofeth by giuing his heart to the
Lord, but hegiues it him againe much better. As
we fay of vapours that arifeoutof the earth, the
heavens returne them againe in pure water, much
better than they receiued them, io will the Lord :
ifthy heart afcend to him, thy- impure, thy fin-
full heart, the Lord will give it thee better. As
we fay of earth, when the earth receives the lea
water, and puddle water, it giues it better than it
received it in the fprings and fountaines- for it
ftraines the water and purifies ir, that whereas
when it came into the bo wells of the earth, it was

muddy,

56 O F L O V E.

muddy, fair, and brinifh, ic rcturncs pure, and
cleane, and frefh, as,you know,the waters of the
fprings and fountaines are : fo the Lord doth with
us; if thou wouldcft give thy hearts defire, thy
affedions to him, thou (houldeft have all againe,
pnely with this difference, thy afFe&ions fliould
be more pure, thy thoughts, all the faculties of
thy foule fhould be renewed, and cleanfed, and
beautified, he would reftore them better to thee,
but yet thou {houldeft have them^ let it be thy
comfort. So that here is all the difference, take
a man now that loves himfelfe, and that thinkes
with himfelfe, Well, fay what you will , I will
goemineowne wayes, I will provide for mine
owne contentment in this life, I know not what>
I fhall have after, I will looke to mine owne pro-
fit : I fay, compare this man with another,
that refolves this with himfelfe. Well, from
hence I will deny my felfe, and crofle my felfe,
and will feeke no more my owne contentment,
nortofatiffiemyowne defircsand lufts, but I
will give my heart wholly to the Lord. The
queftion now is, which of thefe are gainers < I
fay, the latter hath as much liberty and as much
power of his owne heart, he fhall have as much
ufe of all that is within him,as the other hath,that
takes it to himfeife : all the difference is, the one
is an unjuft owner, the fecond the Lord hath
made the fteward of his owne heart 5 fo that the
Lord hath thy heart,and yet it is thy owne heart,
thou maift difpofe of it as a fteward under thy
Mafter,thouhaftitas before, onely now thou

doeft

Of Love.

docft it by his appointment,before it was at thine
owne. Let all this therefore ftirre you up to love
the Lord.

You will fay, indeede this is enough to per-
fwade us to come in, to love the Lord, and wee
art contented to doc fo; that is the anfvver which
wee mall have from moft men. But now what
kinde of love is it that wee lhall- have at their
hands 1

My brethren, we muft add this for a conclufi-
on,that it is not every kind of love that the Lord
accepts: but your love muft havethefc two con-
ditions in it. I will breefcly name them and fo
conclude.

Firft, you muft love him with all your hearts,
and with all your foule, you know that is every
where rcquyrcd in the Scriptures. That is, the
Lord will have the whole ftreame of your affe-
ftions, and defircs, and intentions , and your en-
deavours to runne to him- there muft not any ri-
veret runne out of it , it muft not be drained a-
way, but the whole ftreame muft all bebeftow-
ed upon him, there muft be no divifion there,you
muft not fay here, as he faith, My Countiie, and
my father,and my children, and my friends have
a part in my love, but the Lord muft havcall,and
there is good reafon for it, becaufe he befto wed
all on you. It is in this love as it is in marriage,
in that there is no corrivall admitted , but there
muft be all in all: for the husband muft beftowe
himfelfe wholly on his wife, and the wife on the
husband • io if you love the Lord , if the match

157

Object.

K^4xf\v t

Two Requi
fites in the
love of God.
1. It muft
with all the
heart.

, 5 8

Objett,

Anftv.

Hofea $.$«

Simile.

Of Love.

_ — i « , . .

be made betweene you , there is all in that equa-
lities if the Lord beftowe all on you, and you
fhould beftowe but halfe on him,there would be j
no equalitic , there would be an unenneffc. But
when you beftowe all on him , when you loue
him with all ycur heart, and with all your (bule,
that makes the match betweene you.

You will fay,the Lord doth not beftowe him-
felfc wholly on mc,he beftowes himfelfe on ma-
ny others , on many thoufands befides me , and
why fliould not I beftow my fclfe on an other *

I anfwer, it is not fo, the Lord beftowes him-
felfe wholly on thee, Hof. 3,3. it is a borrowed
fpeech/ will be to thee done, & I will have thee to
be fo to me 5 fo the Lord faith to every man,I will
be alone to thee, and thou (halt be alone to mc. J
dm mj beloveds, and my beloved is mine. This is the
match that muft bee betweene you. And when
you fay the Lord is not wholly yours, I fay, he
is, though he beftowe himfelte on many tfioti-
i fands befides. You will aske, how can that be <
\ I fay, that may be by reafon of his infinitcneflej
for that which is infinite hath not parts,and ther- !
fore he beftowes not himfelfe partly on one,and
partly on an other,but he beftowes all upon eve-
ry one: for he is infinite, and hath no parts. To
cxprefie my felfe by a fimilitude,a point hath no
parts, it is one indivifible, let athoufand lines
come to one poinr,every one hath the who!e,and
yet there is but one that anfwers all, becaufe it is
indivifible,and every one hath all : So it is with
the Lord, though there be many thoufands that

God

Love.

»55>

God 1 >ves,yet every one hath the Lord wholly, >
he is to them aIonc,and he lookes for andexpccls
this at thy handset hat ebottt (houldeft be to hima-
lo:ie,tlnt thou beftowe thy felfe wholly on him-
thereupon all I hole words arc pur in, Thou fh alt
live thy Lordmth alltby m:ndc , rv.tbdH thy hearty
tv th at thy fvttle. The meaning is this, when all
that is in a man is fetr a worke to ferve the Lord,
when he looks to the Lord, when he inclines to-
wards th: Lord,that is, when the mindc is fct on
worke tothinke on him, to remember his glori-
ous workes, to have a right knowledge and opi-
nion of him : agahc, when the memory is let on
worke to remember him, and not to forget his
benefits, his ftatutes and his ordinances, and fo
the reft of his faculties. And therefore if we love
the Lord, wee will not doc this with our felves,
to thinkellovehim , and yet I will fuffer my
minde, in the meanc time, tobeexercifed in con-
rcrri^ating of fornication ; not to thinke, I loue
the Lord, and yet will fuffer my memorie, in the
nu*anetime,tobe recollecting injuries and bree-
ding of them, and recalling my pleafant finnes
that are formerly pad , that I fhould abhorre ,
thoucanft not loue him and doe this. Againc,
thou muft no: lay, I love him, and yet let thy af-
fections runne after thisand that, but thy whole
heart muft be beftowed on him : Thou muft not
thinke to loue him, and to referue thy affesfii- j
ons for this or that particular thing that thou lo- |
veft inordinately, but thou muft beftow all thefe
on the Lord.

The

i6o

i. Requisite in

lavcjtmuft be
vith all your
nigln.
Object.

Of L o v

£•

The fecond thing required in this love, where-
with I will end, is this, that you love the Lord\
with all your might. You will fay, what is the
meaning of that , to love the Lord with all
my might, and with all my ftrength? For the
underftanding of this, you muftknow that God
hath given different might and different ftrength
to men $ as a rich man hath more might than an-
other : for he can rule more, and fway more, and
command morethanapooreman can. Againe,
aMagiftrate, hecanrcftraineby his power, and
encourage men by his authority, and winne
them,yea compell them by his example. Againe,
a learned man, that is of great parts, that is of a
ftronger wit than another, hee hath more might
than another, he is able to doe more than a man
of weaker parts. Now to love the Lord with all
our might, is to improve all the meanes we have,
all the ftrength, all the ability that wee have a-
bove others, to improve it fo, that we maj^rve
the Lord with it more than others, that even as
thou exceeded any in thefe abilities, fo thou
; maift goe beyond them in ferving the Lord:This
; is to love the Lord with all thy might, that is, to
I love him fo much more than a poorc man, to be-
j flow more on him, to doe more for him , as thy
\ riches make thee more able, and more ftrong
than another. For thee to love him now as ano-
ther man doth that hathleflTe might,the Lord will
not take this love at thy hands ; but will fay to
theeas Landlords fay to their Tenants, when
they bring them lefie rent than they fhould, leffe

than

O f L

O V E.

l6l

than is due, they will receive none • for they fay,
Co much is due. The Lord will require this,thar
you love him with all your might. If thou be a !
rich man, it thou be a Magiftratc, if thou be a|
man of fuch and fuch opportunities to ferve the
Lord, and doe but a little, hee will not accept it :
at alhthou 11111ft love the Lord with all thy might,
for God requires this aft thy hinds, hee leaves it
not arbitrary. He faith, To whom much is given, |
of him much ihall be required. Hee faith nor, I
leave it to him, to doe more or le(lc,but I require
it, that is, I will exact it according to the mea-
fure he hath received. Therefore confider with
thyfelfe, what meanes thou haft, what power
God hath put into thy hands, what ability thou
haft more than others. When you fend a fervant
to market, as you give him a greater price, as
you put more money into his hands, fo you ex-
pea hee fhould bring home more than another
that hath a lclTc price put into his hands : So the
Lord doth with men , hee fends men into the
world, as men are fentto a market, hee gives a
larger price to fome, to fomc hee gives five ta-
lents, to fome three, to fome two, the Lord ex-
perts that they fhould bring home according to
the price they have in their hands, that is, accor-
ding to the might, according to the ftrength and
opportunity he hath given them. For, youmuft
know, that the Lord obferves ancxa<3 difference
betweene man and man. It may be, thou liveft
under better meancsthan another, thou haft had

better education than another

thou haft more
know-

i6z

Of L o y

knowledge in the wayes of God than another,
the Lord hath helped thee more by the inward
fuggefiions.of his Spirit than another, helookes
that thou (houldeft bring forth more fruite than
another. And fo againe for all other abilities and
advantages : the Lord expe&s at our hands that
we love him with all our might, otherwif e, faith
he, you might have given nay money to the ex-
changers, and they would have made ufe of it.
Ma'rke that in the Parable of the Talents ; for a
man will be ready to fay, if I beftow fome love
on theLord,why fbould he exa& &require the ut-
moft,why doth he require fo much at my hands?
Yes,faithhe, if-another had this might, if ano-
ther had this ftrength, and this opportunity that
thou haft, hee would have done as exchangers
doe, hee would have brought it in with profit;
fo if that ability were given to another, he would
make ufe of it: And therefore thinkc not much,
if he require it at thy hands, for there is lofTe if
he fhould not. Therefore know that the Lord
requires .this at thy hands , it may be thou art
more compofed, and more difpofed than ano-
ther,, it is nothing for thee to abftaine from drin-
king,, toabftaine from fwearingjbecaufe thou art
framed this way by naturall ingenuity, and na-
turail.temper that God hath given thee, it is not
thatthcLordrequiresno more, but that thou
live fbberly, free from groffe fianes: No^ God
lookes for more,, he requires of every man. ac-
cording to his ftrength and ability. As , you
know > a childe may runae, and another man may

walke.

O V B.

165 \

walke,thc childe takes more paincs, the man
lefTcj if the reward were to be given according
to the endcavour,the child fliould have it,though
he that walkcs come to the goale before him.

A man that is weakemay not doe fo much as
another that is ftrong, and able to doe ten times
as much worke as another man that is weake^
though thou doe more worke than he, this is not
accepted , becauie hee lookes that every man
fliould doc his utmoft,he requires that you fliould
love him, and ferve him, andfetyourfelvesto
improve all your ability according to the
might , according to the Talent, ac-
cording to the price hee hath
diftributed and meafu-
rcd to you.

So much for this time.

164

j.Requifite 3 to
love him above
lalU

Of Love

%SV* iff** *^%^ '^%tf = fftKt

THE

SEVENTH

SERMON.

G A LA T. 5. 6.

For in Jefus Q?ri(l } neither circumcifion avai-
led any thing, nor uncircumcifionjmt Faith
which Iporketh by Loye.

H e laft thing that wee entred upon
was the conditions that God re-
quires in pur love to him, wc went
through two of them the laft time,
wee come now to that which re-
maines.

Thirdly, you (hall finde this to be another
condition in our love to the Lord, to love him
abwi Ml> that is, incomparably above all: For 5
my brethren, wee may love many things in the
world, wee may love our felves, wee are com-
manded

O f L

O V E.

i*5

minded tolouc our brethenas our fclves ; but
this is peculiarly required to the love of God, i
it be right in us, and fuch as the Lord expc&s at
our hands, tha' we louc him aboue aIl,for other-
wife we doe not lone him as God, wee loue him
as a creature : for to fay we louc him as God, and
yet not to loue him aboue all, is a contradicti-
on.

Befides, if wee (hould not reckon him as the
chicfegood, an J ioprife him aboue all, fome
thing would offlr it felfe one time or another to
us, and draw ouraffcftionstoic, and then wee
(hould leauc the Lord, and take that : T hercfoi e
I fay, it is required that we loue the Lord aboue
all. For every kinde of loue is no: fufficient, as
we fee it in other things • that loue that will feruc
a fervant,or a common fnend,will not feruc for a
wife, it is another kinde of loue 5 that loue that
will feruc for one will not ferue for another: A
Parent, a King, and a Mafter, as they hane diffe-
rent relations, fothey muft be loved with diffe-
rent kindesot loue. Now then confidcr what
loue it is that belongs to the Lord, he muft hauc
ah\ he muft haue a loue that anfwers him : otber-
wifc if thou come with a little pittance of loue,
and fay, Lord, I am willing tobeftovv this upon
thee, the Lord will rclufeu, heewill anfwer, I
will take none of thefe things at your hands; li-
ven as landlords doc with their tenants, when
they bring not all their rent, they refiifeir and re-
jed n, bfcaufciiisnotthat which they require,
and which is due. Even fo the Lord dcales with

LI ? us,

El fe wee love
him not as
Go4.

FlfewefhouM
not lore him
coaftantly.

Simile.

i66

Of L o

V E.

Why wee mu ft
love the Lord
above alU

0h]t8.

Anfw.

Whywernnft
love Go4 a-
boveourfclvc/

us, as he did with the young man in the GofpeIl D
faith hee. Gee and fell all that thou halt : My bre-
thren, it was not the aCl of felling, but it was the
affecfHon that was required. Therefore Chrift
4id but try his afteftion by it* and it was perfor-
med by the wife Merchant that folde all, this the
Lord requires that we louc him aboue all

And there is good reafon for it , for hee is
raoft excellent and moft amiable of all.

Befides, I am fure hee hath done for us more
than all, as Paulilp^kcs^W^ Paul crucified for yon?
hath not Chrift bought you, hath not hee redee-
med you, hath not he deferved more than all,and
fhould he not therforebe loved aboue all?

Againe, is he not the uttermoft end, are not all
natures elfe fubordinate i God as hee is aboue
all, fo fhould wee haue a loue anfwerable unto
him.

But you will obje&,What,to loue God aboue
my felfe, how can I doe that <

Yes my brethren, and there is good reafon
for that too, beeaufe in fo doing we provide beft
for our felues ; it is not fo with the creature, if
yoiifet your loue upon it, if you loue any crea-
ture aboue your felves, it may be the deftru<5Uon
of your felves : But the Lord can provide for
youandrepaireyou againe when the creature is
deftroyed for the Lords fake, when a man is a
lofer for any thing that he doth for the Lord, he
is a great gainer by it $ for it is the rule that
God hath appointed the creature, and the perfe-
fiion of every creature is in comming neere to I

the'

Of Love.

the rule. Now when the Lord hath appointed
this tolouehim aboue our felucs, info doing we
cannot chufe but provide beft for our felucs, be-
caufe therein lies our exccllencie and perfection.
This is therefore another property of this loue,
we mu ft loue God aboue all, aboue all riches, a-
bouc all profits, abouc all honour and credit, a-
boueall learning and delight, aboue our felucs
and our lufts : Therefore you (hall findc it in the
phrafe of Scripture how it runnes, thole that loue
plea funs more than God, thofe that love thepra-fe ef
men more than God, thofe that loue wealth more
than God, you fee how they are excluded.

You (lull fee what it is, not to loue the praife
of men more than God,it is this,when they come
together at fome times in competition', as they
will ever and anon, ftilltopreferre God before
them. As for examplc,thc Lord hath comman-
ded you to fan&ific the Sabboth, to pray conti-
nually , the leaft thou canft doe is to doe it evening
and morning, and to doe it diligently. Now
when thy profits and thy bufincfle, or thy cafe
fliallcomc and thruftthec off from fuch a duty,
now they come together, and here they meete
upon a narrow bridge as it were- if thou ihalt
now prcferrc thy profits and thy bufincfle before
the fervice of the Lord, thou art a lover of thy
wealth more than of him. Youraaybrinp ittdi

r JO

many fuchexamples.

So againe the Lord hath commanded to be di- 1
ligent in your callings, to improue the time to
the belt advantage, for you fhall giue an account

LI 4. foi

167

Not to love
pleafurcs more
than God,
what.

Anfw.
Dcut. 30. tf.

O F L O V E.

for it is one of the mod precious talents you
have: Now if plcafures and fports, and recrea-
tions (hall come in and allure you, and call you,
to draw you away to fpend time amide , now
they come in competition^ if ye doc this ordina-
rily, you are lovers of pleafures more than lo-
vers of God.

So againe,God hath commanded thee that
thou (houldeft not commit adultery, that thou
flialt not kill, that thou (halt forbeare to revenge,
and the like: Now if any luft fliall come and
ftand in oppofition to fuch a command, if thou
preferre this before it,thou art a lover of thy felfe
and of thy lufts before God-
In a word, goe through any fuch thing, where-
in God and thy lufts, thy pleafure or thy profits
come in competition, when thou (halt in thy or-
dinary courfe be ready to preferre that before
him, thou loveft that before him, thou loveft
that before the Lord ; and though thou thinke
that thou loveft God, yet nctwithftanding know
this, that that is not fbfficfcnt,thou muft loue him
aboueaU.

And £ you fay, who is able to performe this?
who is it that doth not at fome times preferre
his pleafures and profits before the obedience to
a command?

Ianfwer,.it is a thing that hath beene done and
is done by all the Sainis : Therefore if you loeke
into Bent. 30. 6. faith the Lord, JmS ctrcumafe
thy heart, and the heart of thy feede, and thou fhalt
love me with all thy hart : Re fpea kes it there of

Op Love.

a thing that is a<5ted indecdc, of a thing that is to
be done by thofe that are regenerate, I will cir- ;
cumcife you, and then you (hall doc ir. And, my
brethren, a man that hath the lead mcafure ot
grace, if he be once in Chrift, hee loves God a-
boveall^that is,let a man be himfelfeat any time,
let not his lufts get the upper ground of him, as
fometimesitdoth, when hee is in paffion and
tranfported- indeede then fearc may prcvaile as
it did with Peter, and luftsmay prevaileas it did
with David : But the meaning is, let a man be
himfelfe in his ordinary courfe,-and (till hee
preferres the Lord before any thing in all his
a&ions.

You will fay, this is a thing that no man can
doetolove God above all.

Yes, my beloved, therefore you muft under-
hand it thus, that comparatively you may reach
it • all thofe that are fan&ificd doe love him a-
bovc all, although there be many degrees of love
you cannot reach unto, yet you love him above
all: Even as it is in marriage, a man may love
his wife with fuch a degree of love as is racete
for her,y ct there may be a greater degree of louc,
continuance of time may increafethat love upon
further knowledge, &c. So wee may love the
Lord above all, and yet come (how of that de-
gree that we may have after longer communion,
and greater familiarity. So- much for this third
condition, to love him above all.

But yet this is not enough , wefinde another
condition required inthis love in the Efh ; 3 . 17.

That

169

Objctt.

4.RcquifitCjto.
be rooted and I
grounded in
leve, \

i 7 o

Of L o

V E

lam.i.u.

Our love to

God not al-
wayes in the
fame degree.

7 hit ye be rooted and grounded in love > that is, that
as ye muft not love the Lord by halues , £o ye
tnuft not love him by. fits and by ftarts, it rnuft
be a fixed love , a permanent love, you muft bee:
rooted and grounded in it , otherwife as it is faid
of him that is uaftabein the faith, as lam. i. 12.
He is as a wave of the Sea y toffedto* and froe , the
I lame may be laid of him that wavers in his love,
he is tgflcd too & fro, that is fome times he com-
meth with great purpofes , with aboundance of
promifes and rcfolutions, that feeme as bigg as
mountaines ,• but ftay a while and chey come to
nothing, they vanifli away. Suppofe k were thy
owne cafe 5 that a man fliould come to thee, with
an expreffion of as much love, as that there could
beno more for a day or two,.but prcfently after-'
ward , he is as ftrange as if he had never ftene
thee , wouldeft thou regard fuch a loue as this i
No furcly , but as wee ufe to doe with franticke
men , though that they be fober for a while,
yet we reckon them franticke , becaufe they are
more conftantly franticke, fuch account doth the
Lord make of fuch , as doe love him by fitts and
by flafhes.

But you \viLl fay, who is there that is alwayes
at the fame flay? It is true my brethren , I deny
not but that the beft of the Saints have their loue
fome times in the full tide, and fome times in the
loweft»6bb ■ •" but you muft fcnowe that there is a
great deale of difference betweene thefe degrees,
.and that loue, that is as the morning dew & pre-
sently dryedupagaine, therefore you rr*uft al-
wayes

Of Love.

waycs remember, that this muft be added to that
that formerly hath been fpokcn,that ye muft be
rooted and grounded in loue.

You Will lay how (full we doe that (

Remember but thcfetvvo things. Labour to
be rooted and grounded in Faith , and then you
(hall be rooted and grounded inlotc , as in that
plncc I named before in Efhef. 3 . 1 7. he praycth
that Christ may dwell in their hearts by Faith, that fo
bein<7 rooted and grounded in love , they may compre-
hend &c. Let a man confider well upon what
ground he hath perf waded himfelfe of the Lords
favour and lone to him, let him not build upon a
hollowe fandie foundation, but let him build the
aiTurance of his falvation upon a rock, that is, let
him examine his grounds to thebottome,lct him
fearchit well, let him confider all the objetfions
that may be made againft his aflurancc, and not
giue over till he be fully convinced,that the Lord
his heart is perfect with him, and when he is thus
rooted and grounded in faith, he will likevvife be
rooted and grounded in loue.

Agnine, remember to pitch your loue upon
thepcrfon- not to loue him for by-rcfpccls foro-
ther matters, but fet your eye upon the very pcr-
fonof Chrift, to behold him in his glory, in his
purencfrc,in his attributes, in all his excellencies,
and fo to loue him , for that will continue ^ for if
you loue thcLord becatofc he deals wcl with you,
becaufe you haue hope he will fane you, becaufe
you have efcaped fuch and fuch judgements
through his providence , if any of thefe bee th» :

ground

'7 1

How to bee

rooted in love,

I
To be rooted
in faith.

Pitchyourlove
on his pcrlbn.

*7*

O f L o v

{.Requisite, it
muft fee dili-
gent.
i rhdT i.J.

Wherein our
love flieuld be
diligent.

In preparing
£ r Chrifts
c0 mmtng

ground of your love, thefe arc mutable } but if
you love him for himfelfe, becaufc of that amia-
bleneffc that is in him ; for my brethren, hee is
the fame,*5<rr£ is nojhadow of change in £/*#.T here-
fore if you love him thus, your love will be con-
ftantj this was the ctnk oileb y his love was right,
he loved the very perfon of God, therefore hee
was willing to take good and evill at the hand of
God, and yet his love remained fure : take ano-
ther man that hath not knowne God, that is not
acquainted with him, it may be when the Lord
hath brought him into profperity, he will for-
get the Lord, as Bemas embraced the fnfmt world,
the profperity of fuch a man drawes him from
God. Another man, when perfecutions and tri-
alls come, he forfakes the Lord,becaufe indeede
he pitched not his love upon his perfon, there-
fore hee loves him not conftantly. Buttogoe
on.

The next is that property ye fliall finde in the
i Thejf.i . 3 . Diligent love : that is the laft which
I will name to you, I fay, it muft be a diligent
love wherewith you love the Lord, and not an
idle and negligent lov e, not a love that is in (hew
onely, but alove that is operative, for that God
requires.

You will lay, wherein fliould our love be di-
ligent.

I anfwer,you muft be diligent in preparing for
the Lords comming, that you may receive the
King ofglonCy that he may enter into your hearts,
for there is a diligence of love in that $ to dot us

I$hn

O V E.

»7?

Iobn Bdptijl came to doc, to prepare the w ti y of the
Lord, what was that i To bring downc the moun-
taincs, and to raife up the valbyes, that is, thofc
high thoughts, thofc high lulls that ftand in op-
pofltionagainftjhc Lord, that barrethe doorc
againft him, that will not let him enter into your
hearts, bring downc thofc mountaines : againe,
the valleycs muft be railed up, that God may
come and dwell in your hearts; the diligence of
love is fhewed in opening to the Lord when hee
knockes, that when a thing {hall be fuggeftedto
you, it is for the Lords advantage to embrace
it, for it is the nature of true love, it cnlargeth
and wideneth the heart.

Againe, love is diligent in adorning it felfe,
and beautifying the foule for the approach of
the lover, fuch is this love that wee fpeake of, it
will make you make yourfelves new creatures-
exprcfle your diligence therefore in labouring to
adorne your hearts with graces that the Lord
may take a delight to dwell in you • be diligent
alfoin cleanfing your {chics from all pollution of
jlefliandfpirityihzx. when the Lord commeth hee
may findc no ftuttifh corner within you, for the
Lord hatcth thefe : As the ifradncs were to goe
with a paddle, and cover every filthy thing, bc-
caufe, lakh the text. The Lordrvalketh among you,
fo mull: wedop, keepe our hearts cleanc if wee
will have the Lord delight to dwell with us, wc
muft be diiigent to remove out of his fight what-
focver he hatcth,

Laftly, wee muft be diligent in keeping his

coin-

In adorning
the foule.

3-
fn keeping b

comrrnnde-
ments.

i 7 4

O F L O V E.

mands; wilt thou fay thou loveft God, and! yet
doeft difobey him and rebelleft againft him from
day today < The Lordcareth fornofuehlovc,
for indeede love cannot be othcrwife judged of
than in obeying: to fay thou loveft him,and kec-
peft not his commands, it is but a dead love, and
a pi&ure of love, it is not love indeede, it is but
as the Apoftle faith, to doe it in word, and-not in
truthj for when you love him indeede, you doc
the things he would have you to doe : Therefore
fo much diligence in keeping his commands^ fo
much love, he that doeth moft loveth moft. And
fo you fee the conditions that are required in this
love, what a kinde of love it is that God will
have at your hand?, or elfe he will not take it of

y olu

Now my brethren 3 there remaines but one
thing more, wherewith wee will conclude this
point, that is, now I have beene fo large in (hew-
ing you what this love is, wherein you cannot
blame us ifwepreifcyouto it, becaufe it is one
of the greateft and moft radicall vertues , faith
and love , therefore we have beene the larger in
defcribing it to you 5 I fay now you have heard'
what it is, what remains but this,to fhew you the
great danger in not loving? and that we wii make
to be the laft confe&ary that we will draw from
thisdo&rine:

I fay, confider how dangerous a thing it is to
neglcd it- the Lord you fee requires it upon painc
of damnation,whatfoeveryou have,yet notwith-
standing if you have not this Iove,you are not in

ChrifL

O V E.

'75

Chrift, and lo you (hall be excluded. Let no man
tlunkc that this is exa&ion, that it is a hard thing
that the Lord requires it with this exaction: for
what is it that he requires i If hee had required
of you to offer facrificc, as he did in the oldc law,
then the poore man might have objected, he had
not wherewithall • if he had required us to fight
battells,thc weakc man might have faid he could
not doe it, he was not able : but now young and
oide, rich and poore, all can love.

Bcfides if we confider who it is that requires
this love, is it not the great God of heaven and
earths is-it not the Sonne i If hec had comman-
ded thee the hardeft thing in the world, if he had
faid, thou (halt caft thy fclfe into the fire, thou
{halt facrifice children to me, you are his crea-
tures, and you muft obey him : But when he re-
quires this oncly at thy hands, to love him 7 is it
not equally

Befides, when he requires this, it is for your
bencfir, for when you have given the Lord your
hearts, the Lord gives you them againe- even
as the earth,thc water it receives from the lea, it
rcturaes it better back againe in fprings and foun-
tains, and pure ftreamesj fo doth the Lord give
you your hearts backe againe, when you have
beftowed them upon him, andwithall he gives
you leave to beftow them upon other things,, to
Jove all things that you may and ought to love,
and which is good for you to love- therefore
the Lord may require it upon this penalty, for he
askes but his owne, and what hee hath deferved

God deifeth
not hardly
vrith lis in re-
quiring love :
becaufo

It is that win" ch
everyone may
give.

Z
Hee that re-
quires this j
might have
required har-
der things.

It is for our
owne benefit.

\y6

O f L o v

£/

The danger of
not loving the
Lord.

i Cor.i6« 21,

To be curfed
what*

at thy hands, therefore it is a moft reafonable
andcquall rcqueft. F or what doth the Lbrdihy God\
require of thee, faith CMofcs, but onely that you, love \
the LerdyourGod ? So I fay to you, what elfe
doth the Lord your God require of youf

But againe know this, that as it is a command
full of equity and reafonablenes,fcrthe danger is
the greater if you doe it it not; and what that is I
will fliew you but by one place, that is , i Cor.
1 6 . 22. Curfed is hee that loves not the Lord Iefus,
yea let him be had in execration to the death : That
is the place I would have you confider, that now
when you have beene acquainted with this whole
do&rine of love, you might know the danger of
not performing and doing it; whofocver loues
not the Lord iefus,let him be Anathema. CMaran-
atha, he; curfeth him in two languages, to (hew
that it is a peremptory curfe.
But what is that to be curfed <
My brethren, to be curfed is to be feparated,
I to be fet apart or appointed unto evil!, fo thatall
; that love not the Lord Iefus, they are men fepa-
rated and fet apart to evill, fo that no man may
j meddle with them, no man may touch them to
doe them good, as the Saints and rhofcthat love
| the Lord they are fet apart that no man may
! touch them for hurt; foitis here, when a man
I is curfed, the meaning is this, he is fet apart, fe-
eluded from all good things,, that none are to
meddle with him, hee is fet apart for evill, all
things ihall concurre together to doe him hurt-
this is when the Lord curfeth any man, and this

O f L

O V E.

l 77

is the cafe o f every man that loves not the Lord
Icfus.

Our bufincflc when wc preach theGofpell is
but to offer the Lord Iefus to you, that is all that
we have to doc; and all that you have to doe that
hearc us,is to take Iefus Chrift,to belcevcin him,
to love him: Now 1 ait h the Lord, if you will
not doc this, if you will not love him, every fuch
one let him beaccurfed. Now when the Lord
fhall curfc a man, as Ifaac faid, / have bleffidbim,
and be (hall be blcjjed: So whom the Lord curfcth,
he fhail be curfed, and it is a fearcfull thing if you
confidcrit; and therefore wee will a little open
it, and ihewyou wherein this curfe confifts :

Which I urge the more, becaufe it is an ufuall
thing among men, when they come to confidcr
their finnes in particular, wherewith they have
provoked God to anger,thcy lookc upon this or
thatgrofTcfinne,butthisdefeft and omiffion of
love they fcarce put into the number of their
finnes. But that you may know now what it is
not to love him, you may confider by the great-
neffeofthcpuni(hnient,and that you fee here is
a curfc: Now that you may know what this
curfe is , know that it confifts in thefe foure
things.

Firftitconfiftsinthis, hec fliall be feparated
from grace and goodneffc, from holinciIe$ and
this is the curfe upon his foulc in this refpcift, in
regard of exclufion from grace, which is to the
foule as an obftrutfion in the liver is to the body,
as a theefe in the candle is to the candle, which

M m caufeth

The curfc of
God in fourc
things.

I
Separate from
qracc.

*7»

O f L

O V E.

caufeth it to- waftc andconfume,and wearcaway-
lb ic is ia this curfe, when God (hall lay it upon
the foule of any man, he (hall not thrive in grace,
his inward man (hall not profperat all, he fliall.
be ftill in the wearing hand,& the Lord flialltake
away from him that which hee feemes to have 5
When the Lord fliall fay to thee as to the figtree,
Never fruit grow more on thee , that is a fearefull
curfe, when the Lord fliall curfe y and fay to a
man, though thou haft fome leaves- upon thee,
there are fome things thatfeeme to be good in
thee, yet becaufe thou haft not love, never fruite
{hall grow upon thee more. What a curfe is it
thinkeyoa that fliall make the fouleofaman to,
wither, as- the figtree withered after, the fpeech
of Chrift, that is, when every thing (hat! driven
man off from that which is good, and carry him
on to deftrudion 5 whatfoever befalleth him in
poverty, in profperity, riches, and friends or c-
nemies, every thing fliall breed his hurt : hee fliall
have riches when he is moft ready to abufe them,
he fliall have adverfity then when it is Worft for
him to be in adverfity, that fliall be to him as the
lopping oftrees out of feafon- hee fliall be as an
unthrifty fonne, fet him to a trade in the Citty,
there he goes downe the winde, put him to huf-
bandry in the Country, that thrives not with
him ; fuch is .the cafe of every one that loves
not Chrift. So my brethren, when Chrift is
preached to you, when you will not receive the
doclrine, but refufe it, y ou fee the doome here,
faith the Apoftle, let him be accurfed- this cau-

feth

O f L

O V E.

»79

fcth men to goc away from the Lord, Bccaufe they
receive not the love of the truth ^ therefore he gives
them up to beleeve lies, becaufe that men receive
not Chrift in the love of the Gofpell, hce gives
them up to a reprobate fenfe, from one degree to
another, till there be no remedy. We fee by ex-
perience, are there not many that arc given up to
the finne of drinking and idlcnefle, and compa-
ny-keeping, and othcrs,to other finncs- you lee
many plod on in an olde tracke of iinnc, fomc
lying a long time in a deadfottifh courfe, fo as
themoft powcrfull miniftcry in the world will
not ftirre them, which is an evidence that the
Lord hath curled luch, therefore the miniftry
can doe them no good. And this is the firft
curfe upon men that love not the Lord Iefus.

But perhaps thou regardeft not this curfc bc-
caufe thou regarded not grace and holineffe from
which it lcqueftreth thee, but yet there is ano-
ther branch of it, thou {halt be feparated from
the prefenccofthc Lord, that is, from the joy,
from the influence, from the protection of God •
and this is a very fearfull curfe. Y ou know what
it was x.oC<vn\n the fourth of Genefis, when the
Lord had curfed him, faith he, I am hid from thy
fee : that was the great curfc that was laid upon
him, of which he was moft fenfible that he was
feparated from the prefenoe of the Lord. And
my brethren, this is no fmall thing,bccaufe God
is the God of 'all comfort^ and to be feparated from
his prefencc is the worft thing t r.nr can befall us
in this life : It was Sauls cafe, when the Lord had

Mm 2 once

2
Separation
/rorw the pre-
fencc of God.

Cen,4<

A curfe on the
outward cftatc

0&je&.

Of Love.

once caft him off, he was feparate from the prc-
fence of God, fo that when he came to aske coun-
fell, the Lord would anfwer him no more, hee
would have no more to doe with him : you know
how fearefull and how bitter this was to Saul.
On the other fide, fee how much aJWefes magni-
fies this prefence of God j Lord, faith he, if thou
goe not with us, carry us not hence : as if the pre-
fence of God were the greateft comfort in the
world, as indeede it is. This is another thing
wherein ye (hall be curfed.

Againe, there is yet another branch of it, yee
fhall not onely be feparated from grace, and from
the prefence of the Lord, but there (hall be a curfe
upon your outward eftate. It is faid of Cain in
the fame chapter , Thou fhalt be curfed from the
earth : it may be many that hearc of being cur-
fed from grace, and of feparation from the pre-
fence of the Lord, are of that minde that they
care not for it, that they regard it not- it may be
you care not to be curfed from heaven: but to be
curfed from the earth is that which goes nccre to
you, and that is a thing which the moft earthly-
minded man in the world is fenfible of. Now
you muft know that whofoever loves not the
Lord Iefus (hall be curfed from the earth,that is,
there (hall be a curfe upon you in all earthly
things, in all things that belong to this prefent
life whatfoever they are.

But you will fay^ weeiceit quite otherwife,
we fee fuch men as they,defcribed to be men that
abound in outward wealth,in outward bleffings.

Love.

It may be fo in outward fhew, but yet there is
acurfctipon them notwithftanding. Abmekch
had the kingdome, yet there was a cm fe that ne-
ver ccafed till hec was rooted out of the king-
dome: The IpacLtcs had the quailes, but yet
there was a curie with them: Amb had the vine-
yard, but it was a curfc to him. So all theft things
that are of themfelves blcffings and mercies in
their ownc nature, yet if the Lord will mingle
them with a curfe, yec fhall findc no cafe from
them at alhand this is a thing that is well knowne I
by experience, if the hearts of men will fpeake
what they know. This is the cafe of thole that |
love not the Lord, The earth pall not g:vc htr in-
creafe, you fhall not have that/ound comfcrt,that
fwectnelTe, that influence of comfort from earth-
ly blcffings, though you have the creatures a-
bout you which naturally have blcffings in them,
yet they fhall not give downe that milke for your
comfort, you (hall not be fatiffied with them,
you fliall fee a conflant emptinefle in them, they
fhall beto you as thefhell without the kernel!;
and fo much more fhall yc be miferable, becaufe
ye (hall finde the leafl comfort in them when you
raoft expect it : the Lord mcetes thus with thole
that love him not in earthly blcffings.

But laft of all, there is one branch of this curfc

which exceccics all the reft, that is the eternail

jcurfe that fliall be upon men for ever: while yee

jlrvc here in this life there is a ccrtaine fhew, a

ccrtainc twihghtof comfort that the Lord fome-

timesatfordscvento evillmen ; but then there

181

'^infv.

A man may be

airfcJ in out-
ward things in \
the nridii of

plcatic.

The etc nail
curfcauhc Jay
of iudgenacoo

Mm 3

fliall

i8z

■EcclcT.i*7«

Pfal.78.3?*

Vkn may he
curled though
the curfebe
notcxccutcd.-

O F L O V E.

fliall be a perfed midnight, then the Sunne of
comfort thall fet upon you altogether and rife no
more: in that day, kuththc Apoftle, it fliall be
the day of the manffef-aiion of the jujl wrath of God:
in that day when the Lord fliall. open the trea-
sures 0% his wrath, thofe which have beene fo
long time a gathering. While wee live here the!
clouds of Gods indignation are but gathering,
then they (ball grow thicke and blackc,and fallen
upon you to the uttermoft , then all the great
deepes (ball be broken -up, then the flood-gates of
Gods judgements fliall prevaile and overflow
you ; that cafe (hull be yours at that time, and
this is a time which is to be confidered by you
now : in Ecclef 1 . j . Remember the dayes of dark-
xe(]e,fi*thty are many My brethren, eternity is an
other thing than vee confident to be while wee
live in this world. In Pfal.j 8.38. The Lord called
backehis wnxth^nd fi'.rre-i mt ufdl his indignation ,
but at that time the Lord fliail ftirre up all his
wiath-. yee doe here but fippeofthis cup, but
then yee (hall drinke up the dreggs of ic forever.
This fliall hethc cafeof thofe that love not the
Lord.

But you -will fay, this is afarre off, and there-
fore the lefle terrible,. it is not ncere at hand.

Well, though this curfe in which wee have
(hewed thefc foure branches, be not prefcntlyl
cxecuted,yet remember tbisjthat when we preach
the Gofpell to you, as we doe from day to day,
and are ft ill offering you Chrifl,.befceching you
to come in, and take him.and love him, but yet

you

O f L o

V E.

"8|

you will not, know that there is a thunderbolt
alwayes following this lightening: when lohn
Baptrjt came and preached the Gofpell, hec tells
thenvprefently of the curie that was to follow :
You doe not know the time when the Lord will
execute this curfe ; Can \v?s curfed many yeares
before he died.- andfo^W, when the Lord had
rejr#ed him, and had made a feparation between
God and him , ( tor a curfe is but a feparation,
when a man is cad afide and fet apart for fuch a
purpofe, fo Saul was fee apart for evill ) yet hee
reigned many yeares after, notwithftanding hee
was under the curfe. So thofe that the Lord
fware in his wrath they (hould not enter into his
reft, there was a curfe upon them, yet they lived
many yeares in the wildernefierThercforc though
the execurion be not prefently, and though thou
be in profperity for the prefent, yet it is but Cains
profpenty, though he had his life continued, yet
the curfe lay upon him notwitbfianding 5 there-
fore I fay cake hcede of rcfufing and deferring,
left he fweare in tiis wrath that ye (hall not enter
into his rcftj it is a dangerous thing to refute the
Lord Ieftis when hee is offered the hrft, fecond,
third and fourth timc,and £1 ill you will not come
in, take heedeand temember that fpeech of the
Apoftlc that \vc n;iiKdto you, Whofoevcr lovah
no^UcLurl hfus let km be accurfed. When the
Apoftlc lo>keU upon ihe men to whom hee had
prcachei and written, you Corinth. ans to whom
the Gofpell hath bcene plentifully preached and

Mm 4 made

1 84 O F L O V E.

made knowne, thofe among you that have heard
nic, and have beene made acquainted with this
do&rine of the freenefle of Gods offering grace
to you, if you will not take Chrift in good ear-
ned, if you will not love him, let fucha man be
accurfed : and brethren S. Paul was ftirred up by
the Spirit of God to pronounce this curfc. So I
fay> let thefe words continue in your mindes^thar
whofoever loves not the Lord Iefuslet him be
Anathema, Maranatha- y m<\ he that hath eaves to heare
let him heare what the Sfiritfiith : for happy
and blcffed are thofe that love the
Lord Iefus,but miferable and
curfed are thofe that doe
not love him.

THE

Of Love.
>ftft* •#$* WT« *i#tt : t&S} >#$P : %«*

THE

EIGHTH

SERMON.

*«5

Galat. 5. 6.
Forj/i J efut Qni ft, neither ctrcumcifivi aVai-
Uth anything nor uncircumcifionjjut Faith
which "toorhth by Loire.

tp^^^pf^ A v 1 n g fpokcn of faith
.;}• ^>^ and love, it remaines that vvc
||9|^) J^I addeto them good workes,
|MjJ*ij f^ for which wee will goc no
further than this Text , wee
cannoc have a htrcr s for,(aith
^^ thcApoftlCjWhcn you come
to have to aoc with Chrift
Iefus, to be ingrafted inco him, to make your
felves firfl ace ptab let ^ God through him 5 all
the workes yoj can doe aie nothing, they arc no

i86

O f L o v

Doft.

Wee are to be
nudged not on
ly by our faith
and love, but
by oar worses.

Mat 7.

more than the omiffion of them, circumcifion is
the fame with uncircumcifion: But what is ofl
moment then i Faith (faith hee:) But what faith
muft that be? Such a faith as begets love : And 1
what love muft that be { Such a love as fets you
on worker fo that you have a chaine here con-
fiding of thefe three Unices 5 faith which when it
is right will beget love, and love when it is right
will fct you onworkcj faith which workes by
love* So the point we will deliver*© you out of
thefe words fliall be this :

That we are to be judged not onely by our faith
and love , but alfo by our workes , that no man
hath faith and love ', that none are new creatures ',
that none have Jinccritj, but workes will fol-
low.
This is a point which I doc not meane to han-
dle at large as we have done the other, but will
endeavour to finifh it at this time, and it is a very
neceifary point,becaufe men are ready to applaud
themfelves in their knowledge in their good
meaning,in their honeft defires, and in the meane
rime they faile in their lives and a&ions : there-
fore as thofe are the radicall vertues which in-
deede make up the new creature. Faith and Love,
fo you muft know that good workes are never
iifjoy ned from them, whercfoever there is fin-
ccritie, and a new creature, good workes will
follow.

The Scripture you know is evident in this, A
l>:odtreebringeth forth good frwtc, Matth.7. rhar
is, it cannot be that a man fliall have a new heart

Of Love.

,8 7

Mat, 13. ^6.

it cannot be that a man fhould be regenerate, but

that his workes will be alfo new • looke how

fane the heart of any man is holy, looke how

furre his heart is put into a new frame of grace,

in that meafurc his workes will be good, and his

life fan&ified. \nAc~ts i4.2 2.fpcaking oi David, 'Afts14.11.

I have found a man after mne ovne heart, who will

doe whatfocver I will : and in Mat. z^,z6. Make the

tnfide dune that the out fide ma) be cleans alfo : As

if he fhould fay, if the infide be right, if the heart

be fct right within, if that be well moulded, the

outfidc will beccleanc, they cannot bee diijoy-

ncd.

If a man have a treafure within, there will be
filver in his fpeeches and anions • but if his heart
be nothing worth, his words and aftions will be
but meere drofle : It is the fcope of that, Prov.
10.20. The words of the righteous are as fi.ied fl.
vtr>but the heart of the wicked is nothing worth .-That
is, wlv n his heart is nothing worth, his ipeeches
aud anions are nothing worth too 5 but the good
man that hath his treafure in his heart, there is
filver and goldc in his fpeeches and anions, that
is, they are l.kewilc precious. Therefore let no-
man f.iy he hath faith and love,and asgood a heart
as the bed:, though his actions be not Co good,
though he be not lb ftri<3 in his carriage- for id
cannot be my brethren.

For firft of all, if a mans heart be good,- hee \ Keaf\
hath the fpiritof God dwelling there : now, faith ' Bccanfe^fay
the Apoftie, 2 Tim 1.6. The film tsnot a flint i ^f^ ^
offcare, or a fpirk of weaknefie, a fpirit that onely | tta m ftroag, '

makes' »*«"•*"*-

Prov.io. 20.

Gal.5.*5.

iTim*«I,

Of Love.

makes attempts, and is not able to bring things to
patfc ; but it is affirit of power, a fpirit of a found
mindc : That is,doc not thou pretend thou mca-
ncft well and defireft well, and thinke it is fuffici-
enr, but fthreupthe gift that is in thee, fet thy
felfe on workc, doe the anions that belong to
thee in thy place,and doe not fay I am not able to
doe it 5 for wee have not received a fpirit that is
weake, but a fpirit of power : the fame I may fay
to every Chriftian 5 Ifyebein Chrift, yee have
the fpirit, which is a fpirit ofpowcr. So you have
it like wife, Gal. 5.25. If you live in the ffirit, rvalke
in the fpirit : that is, if you have fo much of the
fpirit as to make you living men, fhe w it by wal-
king in the fpirit, by following the fpirir, by do-
ing that which the fpirit guides you to 5 there-
fore it is impoffible that a man fhouM have a right
minde, but that his workes alfo will be good,be-
caufc grace is ftrong : in 2 Tim.z. 1 . Andthou my
fenne be ftrong in the grace received, ejre. As if hee
thould fay, grace is a ftrong thing, it ftrcngthens
every man that hath received it ; if thou profeffe
thou haft received the grace of Chrift to regene-
rate thee, to change thee, and to make thee a new
creature, let that appeare by (hewing thy felfe
ftrong in thy adions, able and ready to doe c-
very thing that belongs to thee in thy place. In-
deede fleih is weake, fomuch flefh, io much
weaknefle, for that is weake and fading, and wi-
thering, and mutable- it is grade, and all the pur-
pofes of k and the defires of it are no better: but
the fpirit is ftrong, and grace is ftrong,qiute con-
trary

Love

189

trary to the flcfli: as the Prophet fpcakc^T/i.j 1 .
3 . Tee are men and not Gods , fkjh and not fpirit t
when he would ftiew their weakne(Te,as ifwcalc-
ncfle were a concomitant of the flefh,and ftrength
a concomitant of the fpirit: Therefore if you
havethefpiritof Chrift in you, there will be
ftrength to goe through good workes, notonely
to imend them, and purpofe them, and refolvc
on them, but you will put thofc resolutions and
purpofes in execution.

Secondly, it mud needes be fo, becaufe there
is a chaJne betwecne good w orkes and the inward
reCtitiSfe of the heart, a chamc that cannot be dif-
joyned ; for ye fliall findc that thefc three things
alwayes goe together.

Fh ft, as that indeede is the beginning of every
mans renewing,there muft be a knowledgc,a man
muft becnlightenedjheemuftbe renewed in the
fpirit of his minde, as the Apoftlc faith. Now if
the knowledge bee right, ifitbeea convicting
knowledge, a fandlifying knowledge, a know-
ledge to purpofe, it will draw on affedtions, it
cannot chufe, they are never feparatcd : you are
never truly enlightened by Gods fpirit, but affe-
ctions follow neceffarily , and then if the affe-
ctions be right, if knowledge draw on holy affe-
ctions, love,and fearc, and defircs, &c. affecti-
ons are the immediate principles of aCtions,
there is no man that hath right affections, but
good workes will follow : fo that thefe three are
never difjoyned, fanCtified knowledge draweth
on holy affeCtions, and holy affections draw on

good

Ifay 1 '.3.

Reaf.2.

Inward refti-
tudeand good
workes alway
goe together.

Mat 13.5,

Of L

o v e.

Becaufc there is
a new nature.

good aftions

as yee have it in CMatth. 1 3 . j .
Their hearts are waxed fat, and their cares are dull of
hearing, and whyC you fhall fee the chaine there,
lest feeing with their eyes they jhould under Hand with
their hearts , and be converted, and I jhould -heale
them : Marke it, if they fliould fee with their
eyes, the Lord hath given them up to judge a-
miflc of things, that feeing they doe not fee, that
is, they fee not to purpofe, they are not convin-
ced, they doe not judge j for if they did fee with
their eyes, that is, if they did fee indeede, they
would have undcrftood with their hearts, their
affe&ions would follow in their hearts, and if
they were fet aright, then they would be conver-
ted, that is, their lives would be turned to God-
and it thefe three weredone he muft needes heale
them : but faith God, I am refolved not to heale
them : therefore they fliail fee as if they did not
fee , for thefe will draw on one the other. So I
fay, if the heart were righr, if there were faith
andlove.,good workes would follow: therefore
let no man fay hce hath grace, hee hath love and
faith, except his life alfobeholy and good.

Laftly , wherefoever there is faith and love,
there is a change of nature- for you know that
wherefoever they come, faith that is effe&uall,
and love that folio weth from faith it makes a man
a new creature, they are the very things wherein
a new ereature confifts : Now when a mans na-
ture is changed, it muft needes be a&ive, for that
which isnaturallto a man, Ire doth without un-
evennc(Te,there is no inequality in his doing it, he

dothf

Love.

J91

doth itconftantly, where there arc natural 1 prin-
ciples of adlions, the ad ions flow like water
from a fpring : indccclc where the nature of a man
is not changed, that is, where there is oncly good
purpofes and good defircs, and no alteration of
nature, there actions doe not come as water from
a fpring, but as water fromapompe that is for-
ced and exported • but where there is t change of
nature, there is no ditficultie, a man cloth it with
facility and withdefire, it is his rm ate and drink:
to doe the will afGod. Therefore I fay good workes
will follow, there will be the fame dcgice of ho-
lincfle, of rectitude in your lives,in your actions,
as there is of grace, as there is or faith and love in
your hearts. And this is enough to make the
point plainc to you, themaine bufineffe will be
to make ufe or it, and to apply it to your felvcs.

And firft let us make this ufeofit, not to con-
tent our fclves with good meanings oncly , as it
is the fafhion of men to fay, my heart is as good
as yours, and my meaning is as good as yours,
though I be fubject to infirmities, though I can-
not make fuch a (hew, though I cannot doe fo
much as others doe 5 this is the common obje-
ction, and though men fay it not conftantly, yet
they thinke it , otherwifc they would not con-
tent themfelvcs in fuch a condition as they doc.
But I fay, deceive not your felvcs in this, for,
my brethren, you muft know that you may have
good purpofes and good meanings, we will not
deny y ou that you may have the(e,and yet have no
true grace- for you muft know th.it good purpo-
fes

Vfei.

Notto be con-
tent oncly with
good meaning!

.--■■

19*

Good purpofes
whence they
anfe.

Knowledge.

O f L

O V E.

Approbation
of that which
is good.

fes and defi res may arife from thefe two things,
which every unrcgenerate man is capable of. |
There may be knowledge, as you know an e- !
vill man may have knowledge of all the myfte-
riesoffalvationas well as the moft holy; I doe
not fay he hath thefan<5lified knowledge, but the
law of God is partly written in his heart,the Lord
hath taught every manfomewhat.

Secondly, in an evill and unrcgenerate man
there may be not onely knowledge 5 but an appro-
bation of that which is good, they can approove
that which is good, fo farre they tfiay goe . I doe
not fay they can delight in ir, for that is another
thing, they doe not love and delight in it, that is
notiiitabletothem, yet they may approove it.
Now from thefe two principles, to know that
which is good, and to approove it, they may goe
fo farre as topurpofe and defire to ferve God,
they may have good meanings, but yet if a&ions
follow not, if there be not reformation in their
lives, if a man deny not himfelfe in his beloved
finne, if hee come not to that outward profeflion
of holineffe that is required in Scripture, and is
feene in the lives of the Saints,he hath nothing to
comfort himfelfe withall 5 thefe good meanings
will not ferve the turne.

For know this, though it be true as wee fee
there may be anions where there is no found
heart, as the fecond and third ground brought
forth a kinde of fruite when there was neither of
them right; hypocrites you know may goe farre,
they may make a blaze as your commets doe
I more*

O f L

O V E.

*91

more than the true fhrrcs : though this be true,
that there may be abundance of good workes
where there is no rightneflc and foundneffe, no
fincerity, no purenelle within j yet againe alfo
on the other fide, wherefoever there is finccrity
there are good workes, and though many times
the outfide be cleanc when the infide is not, yet
the infide is never cleane but the outfide is cleane
too: And that is the thing we muft examine our
felvcs by 5 though it be not a good rule to fay 1
have good workes, therefore my heart is right,
yet it is a good rule to fay on the other fide, I
want good works,therefore my heart is not right-
except there be a generall reformation in your
lives, except things be reformed that you know
tobeamifle. Indeedewhenit is not revealed to
you, then there is fomething for you to fay, but
when you know that fuch a duty is to be done,
that your fpeeches ihould be holy , that they
fliould be feafoned with fait, that you ought to
abftaine from finnes of all kindes, from all ^ppca
ranee, that you ought not to admit any kinde of
dalliance, not the lcaft touch of any finne ; now
not to fet your felves with all your might to re-
forme this, this is a furc argument you aie not
right j for if the generall frame of the heart be
good, there will be a generall reformation of the
life. Therefore let no man fay I purpofe \vell,but
in this particular infirmity I muft be fparcd, to
fuch a thing my nature is prone, and I am given
to it, I cannot tell how to refrainc it, and I hope
it is not fo great a matter; fay notfo, for if the

N n " heart

Though there
may bee good
wo-kes where
the heart is un*
found , yet
whcicvcr tlw
heart is found
t'icreisgood
wcrkes.

O f L

O V E.

Simile.

Ifay X,

Object.

^njn

iv«

heart be right, the a&ions will be right and un-
blameable.

For though you fee fometimes a man may-have
a good colour from fluihing and painting, when
theconftitutionofthe body within is but crafie
and unfound ; yet againe it is true there is never
any that hatha found andhaile conftitution,there
is never a healthfull body but the completion is
good 5 the heart is never right, but you (hall fee
it without, though you have leaves without fruit,
yet you never have fruite but there are leaves,
there are anions appearing. Therefore learne to
judge aright of your fclves , content not your
f:lvcs with good purpofes, onely you fee the
complaint of the Scripture of the lacke of this in
people. What is the rcafon the Lord calls for
obedience rather thanfaerifice ? becaufe that is the
touchftone that every man is tryed by 5 / am
weary, faith he, of your fat oframmes, I am burdened
with your facri fees, Efaj i. The thing that I de-
fire is that you ceafetodoe evill, and harm to doe
well, that is the thing that the Lordlookesforat
every mans hand, thefe outward performances
are good, they muft be done, and thefe good
meanings muft be had,but yet that is not enough,
you are not to judge your felves by that.

But it will be obje<fted,that the beft men have
their failings, thofe that have a good heart, yet
doe wee not findcthem fubje<3 to infirmities as
well as other men > and if this be the rule we arc
to be judged by , who {hall be faved i

To this I anfwer firft, it is true that the mod

holy

O f L

O V E.

holy men may many times doc that which is ill,
but it is by accident, it is when they arc tranf-
ported, when they arc carried bcfidcs their pur-
pofc: As a man that is bound for filch a place,
f ayling fuch a way>his compaflTe ftands ftil right,
he alters not that 5 though the wind carry him vio-
lently another way,yct helookcsftill to the right
way, that is his intent dill • and it is knownc by
this, when the winde is over, and the guft is part,
he returnes againe and faileth to the haven he in-
tended to goe to at the fidl : So it is with all the
Sainrs,thcy faile by a right compa(Ic,their intents
arc ftill good, vvhenfoever they doe otherwifc it
is by accident, it is when they are overborne by
{bme temptation, by forne paffion,when they are
not perfectly thcmfelves.

Againe, you muft know this, that every holy
man as hee hath grace in him, and a principle of
holy aClions, fo he hath alio fiefli in him, and a
principle of cv ill actions- now that principle may
fometimesprcvaileandget ground of him, yea
it may prevaile mightily lometimes, and make
himdocasevill a&ions as the word: man: For
that is a true rule, a man that cxccllcth in grace
may fomctiraes exccll in ill doing • you muft take
me aright, that is,a man that hath a more impctu-
ousfpirit than anothcr,fo that none cxccllcth fuch
a fpirit when it is let aright, he may be as impetu-
ous in evill-doing for a fit, for a time, when that
evill principle within him ilvll get the better.
Therefore though you fee a good man fomctime
unlike himfelfe tor a ric,yet it is at that time when
j N n i the

«5>5

ff>Iy men hive
faihnes.

When they arc
fuddcnlytranf-
ported.

Simile.

Holy men have
flefli in them
aswcllasfpiric

i<5>6

Ob\ett.

Anfw.

The good that
cvill men doe
it cannot bee
fa id that they
doc it,
Rom. 7*

A man may do
good, and not
begcoi-

Of Love.

the flcfli prevailes • for now grace though it be
there, yet fometimes it is laid afleepe, it is not
alwayes a<fted : As the Philofopher was wont to
fay, It is one thing to have knowledge, and ano-
ther thing toufe it aiway 5 fo it is with grace,
fomcrmes the Saints doe not ufe that grace and
holinefle , and hence it is that they are fubjcft to
great failings • but I fay it is by fits and by acci-
dent, the conftantcourfeof their life is right,
becaufe the conftant frame of their heart is right.

But againe there is another obje&ion on the o-
ther fide, that evill men fometimes doe well as
well as good men doe fometimes ill.

To this I anfwer, that it istrue they doe fo,but
yet we muft know that it is not they that doe it,
but the good that dwelleth in them, as the Apo-
ftle fpeakes in Rom.j. which may be implyed on
the contrary y when any regenerate man fin-
ncth,itisnothethatdothit,butthe finne that is
there ; that is, it is not the mafter of the houfe,
but a rebell that isxrept in by accident : fo I fay
of euery evill man that doth that which is good
and right, it is not he that doth it, but fome good
that is there. For it is one thing for a man to have
good things in him , and another thing to be a
good man, hee may doe fome things fometimes
for a fit that are good, Gods Spirit may be there
to helpe him to doe much j I fay not that the
Spirit dwells there, but he may take up his lod-
ging for a time, and from him he may have com-
mon affiftancc, common gifts that may enable
him to doe much;Thercfore I denie not but thole

may

Of Love.

ru;

may have many good fisiffilS+s of lightning that/
may enable them to doe much; oneiy tliiS wee
fay, The Day -tyring from on high never vifited
them , that is, the morning never rifeth upon
them, to guide their fectc in the way of peace,
for that is proper to the Saints ; they never have
anyconftant light that leadeth themfo farre as
to bring them in: they have fome lightcnings in-
deede that guide them in this or that particular,to
helpe them in a ftep or two, to enable them to
doe many good attions by fits, but not to bring
them to perfe&ion.

Secondly,if this be fo that we are to be judged
by our anions, then this will follow from it,that
poore Chriftians arc better taught than thegrca-
teft Clerkes, they are better taught I fay,becaufc
they doe more , therefore indecde they know
more ; for all the knowledge wee have, all the
finccritie, whatfoevcr is right within us, if it
be to be judged by the actions, then he that doth
moft hce knovves moft ; for no man knowcth
more than hee pra&ifeth, becaufc what know-
ledge foever a man hath that hee pra&ifeth not,
markc it, it is a dead knowledge, it is an ineffica-
cious knowledge. When things are dead and in-
efficacious, wee fay they are not 5 as leaven that
doth not leaven the dough, it hath but the name
of leaven and no more, the thing it felfc is wan-
ting; it is not knowledge if it bring not forth pra-
diie. As we fay of of drngges, they are not true
when they doe not worke, but they are falfe and
counterfeit. Every man is to be judged by what

N n 3 he

Vfei.

Chriftians bef
ter taught than
great learned
men without
gra:c.

ipS

O f L

O V E.

he doth: Therefore I fey thofe that doe rncft,
thofe an* knowing men, Thofe that fetme to know,
as the Apoftle faith, know nothing as they ought :
a man may know much, a man may have a large
extent of knowledge, yet this is true of him, if
his life be barren, it he bring forth nothing into
a&ion all the while r hee knoweth nothing as hee
ought to know, though he know much: On the
other fide, the other tort though their extent be
never fo fmall, yet what they know they know as
they ought. Therefore when you looke upon
men in the world,when you would make a judge-
ment of them, I Ly thofe that know moft they
are not the beft, you muft not put them in the
higheft degree^ when you come to nutters of re-
ligion, but men are to be judged by their anions-
when men have knowledge onely to know, as
they have money to account with^and not to buy
and fell with it, it is, but dead, a man hath no
good by it,that money makes him not the richer^,
fo men that have knowledge onely to know with,
not to make them more ufefull in their Iives,more
ferviceable to God, and profitable to man, it is
unprofitable knowledge -.therefore thofe are the
wifeft men,, let them feeme never fuch fooles ,.
rhoughthey are not able to fpeake fo much as
others, yet the y know moft that pr«<5life moft.
For there is that difference betweene art and wif-
Jome 5 indeed it is true in matter of art,, hee that
omitteth wilfully mny be the hell artift, becaufe
there is no more required of him but skill, and it
isbiufome errour in him, it is the commendation

o v I.

199

of his art that hcc crrcth willingly: But now in
matter of holineflc and fanftity, there hec that
knowethanddothnotis thegrcateft foole: For
wifedomcconfifts moft in that. Wifedome com-
prehends indeed thefc three :

Firft, to invent, to fee, to know and under-
ftaad things.

Secondly, to judge aright of things you know.

Thirdly , to pu: in pra&ife that which you have
concluded to be the beft , and this latter is the
grcatcft part of prudence: Therefore thoferacn
that know, that can difpute well, that have clcarc
underftanding, and yet doe nothing, they are the
unwifeft ; againc,thofe that can fpeakc little,and
perhaps have not fuch a trcafurc of knowledge as
others, and yet can doc more, they know more
than the wifeft. Therefore let us not mifeftceme
thofethat are good Chriftians, and holy men,
and fet too high a price upon others^ for there is
an errour under that, and it hath an ill confequent
to judge of religion by the opinion of thofc that
are onely knowing men in religion : Np,beloved,
religion is the art of holy men, and not of learned
men 3 and it was the cuftome of former limes to
judge ofherefics not fo much by difputes, as by
the lives of thofethat have beenc the profeffours
of them: and that Chriftdirc&sus to y Tcu Jha/I
knew them by their fruites : and what are thofe
fruites? their fruites are their actions.

Welcarncat fchoolcs what to fay in fuch a
controverfic, how to difpute rather than how to
live : and that is the complaint wee may take up

Nn 4 in

Wifccfome in

three things.

ifwn an

Rcli

artorholyiren
not of learned
men.

200

Sciences of
two forts.

Of Love.

in thefe knowing times, where knowledge (I con.
feflfe) Abounds as water in the fea, but pra&ife is.
thinne and rave Jtke grajfc upon the h$ufetop 3 of which
the mower cannot fill his hand; and that is the bur-
den of us that are Minifters, that we teach much,,
and fee little fruite, wee fee no amendement of
mens lives, men doe the feme things that they
were wont to doe, the duties they were wont t»
be defective in, they are defe&ive in ftilL Alas
my brethren, the end of our preaching is not that
you fliould know, but that you fhould doe and
pra&ife: as it is not the defire of the fliepheard
that his fheepe fliould returne their meate in hay
againe, but hee would have it in their milke and
fleece • fo it is not our defire that you fliould on-
ly know, though indeede many come fliort of
that, but that you fliould (hew it in your fleece
and milke, fliew it in your lives,that all the world
may fee it there. It is not enough for him that
defires to write, to fee the coppy, and to know ir 5>
and the fafliion of the letters, but then hee hath
learned it when he can write after it : fo you muft
know fciences are of two forts,. indeede fome
| there are the end of which is onely contemplation
and knowledge, but fome there are the end wher-
ofis adion, and they are no further good than
we practife them. What is muficke, but the pra-
cHie of it ? ; what is phyficke? the knowledge of
all will not heale a man, but the taking of it : fo it
is with Divinity, the knowledge that we teach is
nothing worth, if you know as much as could
bcknowne, it were all no;hing worrh without

pra&ifc,

Objctt.

Of Love. 201

pra&ifc, pra&ife is all in all ; Co much as y c pra-
<5tiie, Co much you know. It is a great matter to
have your judgement true in this cafe, for when
men (hall applaud thcmfclves mecrely in this ,
that they know and have right pnrpofes and ho-
ned defires, and (hall cfteeme their eftates by
this, it caufeth men to content themfelves with a
loofe and a negligent life; but wee muft know
that God judgeth us by our adions, and that is
our beft rule to judge by too,thcrefore we (hould
learne thus to judge our felves.

If you objeft, but it is a rule that wee have
heard often , that the will is often taken for the
deed, and if the will be prefent with us , though
the adlion doe not follow, yet wee are accepted
according the will.

To this I anfwer in briefe, firft,it holdeth on-
ly then where there is fome impediment which
you cannot remove : as for example, a man hath
a defire'to doe good to fuch poore people, hee
hath a companionate heart, hec is willing to be
bountifull, buthe wants mcanes todoe it , in this * not bc vcmo *
cafe the Lord accepts the will for the deed ; for ] '
upon that occafion is this delivered in this place
by S.PauI ; foit is in every thing clfe, when you
haveadeiire, and there commeth lbme impedi
ment that it is not in your power to remove, then I
■chc will is accepted for the deed- As when a man
hatha defire to move his hands, his legges or
armes, butbecauie of a palfie that hangs upon
him, he is not able to (line them, here the will is
for the deed, he is not able to doe it, though the

minde

The will taken
for the deed:

When the im-
pediment can-

j 1

zoz

Of L o

V E.

Wfeen a matt
is ignorant of
(brae things ,
and yet hisde-
(ires are right.

mindc be right and the defire good • fo when you
come to fuch duties that are not in your power to
doe, when there are fome impediments that you
are not able to remove, here the will is accepted
for the deed.

Sometimes a man is ignorant of fome particu-
lars, and hee hath a defire to obey God in all
things, here the will is accepted for die deede,
thougli he be not come to that degree of pcrfe&i.
on as others are : but as men apply it commonly
it is amiffe, for when a man thinfces I have a good
purpofe to doe this, but I cannot pray, I cannot
befo ftrid: in looking to my afiions and fpee-
ches, here the complaint is not right : for if yec
ftirre up your felves, and doe the utmoft you can
doe, the deede will follow the will, there is no
fuch impediment here but that you may remove.
Therefore our anfwer is,that the reafon why you
cannot doe, is not becaufe of fuch impediments
that youcannot remove, but becaufe your will is
not yet right, which the Schoolemen call an im-
perfed will ; it is but fuch a will as the Wifeman
fpeakes of concerning the fluggard, hce willeth
and lullcthy And hath mt : and what's the reafon?
If it wereafull,acompkateand perfect will, it
would draw aftion with it, hee would not be a
fluggard any longer, but hee would draw forth
his hands to doe fomewhat to bring his defires to
pafle, but indeede he hath but light wtfhings and
no more. And fo it is with men in chriftianity,
they are as Salomons fluggard, they wifli they had
fuch finnes mortified, that they had fuch graces,

theyf

Lovs.

*o*

they wi(h they could attaine fucha meafuie of

faith & love,but they take no paincs:no man hath Naman Urht

height of grace without paines 5 doc you thinke to v T tw ^^

get the grcateft excellency in the world without ;o\u^aincT

paines < It is true, the Lord muft doe it, but yet

he doth it by yourfclves, you are agents in the

bufincife : Therefore doe not fay I wifh well and

defirc well, for if you would doe your uttermoft

that you ought to doe, if your will were full and

complcate, and defires right and ftrong, you

would doe mor e,y ou would cxcell more in grace 3

you would amend yowr lives more, you would

have your lufts more mortified r therefore lie; not

this deceive you* I lhould prcfle this further,but

wee will come to the laft thing, becaufe I would

conclude this point with this time, and that is,

To exhort you to be doers, that your faith
may beeflsclnal/fdith) and that your love may be
d Lgem love r This is the great buiineiTe which
wc have to doc,and the thing which for the moft
part wee all fade in, that there is no doing, no
;?<5iing, no working of our faith $ be exhorted
now tlierctore to adde to your faith diligent love,
efpecially you that prorViTe your fclves to be
growrve Christians, looke you to it, and know
that as in nature every thing when it isnpe brings
feede and fr.uire, if rot it is but a dead thing , a
dead plant that kecpetu the roome idle$ if there
be that riptrncffirandmatuiiiy in you, fhew it by Momcstobc^
bringing forth feede and fruitc, ihew ic by doing workcr *
fonuthing. For, my brethren, we are called into I
the Lords vineyard f jr the fame pui pofe-it is not I

for!

An exhortation
to doing.

204

Of L o v

The ufe of
grace mcrea*
feth it.

I for you now to ftand idle, the time of your ftan
I ding ft ill is paft, it is for you now to worke, for
ye arc now come into the day. That exhortation
is excellent, i Thej['.$ .6,7,8. Let ntt w Jleefe ( faith i
he) as -doe others ; we are come out of the night: thofc j
that are ftill in the nighr, it better befeemes them j
to flcepe, and to fit ftill and doe nothing, but let \
not us (leepe as doe others, for we arc of the day; l
let it nor be fo with you as with othcrs,to be much
in fpeech onely, but labour to be much in.adti-,
ons. As it was laid oiGldeon^Vf andbe doi»g y A»d
the Lord 'Jha/lOe tv>tbthee, fo I fay to every one, up
and be doing, and the Lord (hall be with you 3
that is, though perhaps you doe not finde that
vigour, that tervencie and livelineffe of fpirir,ytt
be doing notwithftanding, it is your wifeft way,
for that doing will increafe the grace within y ou:
exercifeincreafeth health, as well as health ena-
bles to exercife, fo the ufe of grace will increafe
grace and other abilities 5 motion caufcth heate, I
as well as all motion commeth from heate, fo,
every good a<ftion prcceedeth from grace, and
good adions intend grace : and therefore be ftill
a<fting, and judge of your felves by that,for what
is grace, what is that you call "Chriftianity elfe,
but to doe that which another man cannot doc i
Therefore iftherebeftich a difference betweenc
you and others as you profeffethere is , {hew it
by doing that which another man cannot doe, by
cxpofing your felves to ttoc danger, to thole
loffes for any goodcaufe, which another would
jnotdoej by (pending more time in prayer, by i

taking/

L o

V E.

raking more paines with your hearts from day to
day than others doe, by keeping the fabbath bet-
ter than others doc, by being more cxa<ft in loo-
king to your way cs, that you may be holy m all
manner of convcrfuion, that other men will not
doc: I fay {hew your grace, (hew your regene-
ration, by being new creatures, by doing more
than othcrs,this is that which wil make the world
beleevc that you are Chriftians in good earncft,
and not in fhew onely, that your profeflion is in
deed and in truth : and trucly there is no other
way, this doing is that which mr.kes a man ex-
cellent. You hcare men complaine of the bar-
renntfle of their grounds many times , wee may
likewifc juftly take up the complaint againft the
barrenneflfe of the lives of men.

How goodly a fight is it when a man looks in- ■
ro the husbandry, to fee the vine full of clufters , I
tofeethefurrowcsfullofcornc, to fee the trees'
laden with fruite • when we looke upon men, it '. A goodly fight
is thcgoodlieft fight we can behold in Gods huf~ when mens
bandry , to fee men full of aftions and good Jg'JSS 1
workes; I befceeh you confider of it fericufly, workef.
and now fct upon the doing of it while there is
fandin the houre-glaffc, your life will not laft
long, the day doth not continue alwaycs , the
night will come when no man can worke.When
a candle is put out, you may kindle it againc,j
when the Sunne is let, it rifeth againe • but when
our life is paft, when thcglafie is runne, it arifeth
no more, it is turned no more, It Is af p. medio aii
menoncetod.e i ifyemight die twice or thrice, it

were

zo6

Of L o

V E.

A true property
ofwifedoire.

Simile.

Pleafure and
contentment
is in action.

t were another cafe j but now it is your wifedome
therefore while it is time, while this fhort day
lafts , to doe that you have to doe concerning
your falvation with all your might, becaufe the
time is (bore.

There is nothing that is a truer property of
wifedome than for a man to take holde of oppor-
tunities, not to lofe the day,nay not an houre in
the day$ for time is moft precious,it is like golde
of which every fined is worth fomewhat: it is
your wifedome therefore to be oft fowing feede
to the fpirit, there is none of thofe good workes,
not the leaft of them but will doe you good in the
latter end ; for alas what are your lives but your
a&ions i fo much as you doe, fo much you live,
your lives are fliort of themfelves, why doe you
make them fhorter by doing nothing? for as wee
have faid heretofore, one man may live more in
a day than another in twenty, becaufe hee doth
more, you live more as you ad more.

Befides, what is it a man ferves for in all his
labour under the Sunne i what is it that hee de-
fires but pleafure , comfort and contentment *
Now, my brethren, this confifts in doing, in
working, for all pleafure foliowethupon opera-
tion, and further than there is working there is no
delight. Therefore it was a wife faying In that
Philofopher, that the happineffe and comfort
that a man hath in this life confifts not in abun-
dance of wealth, in fwimming in delights, but it
confifts in doing the anions of a living man,,
which is tiie greateft comfort you can finde here

in/

O V E

207

Togloriflc
God.

in this life : Doc the cxcrcifcs and actions of ho-
lincflc, and the more yec doc, the more comfort
yecfhall havc« for even as light followcth the
flame, fo pleafure and contentment followcth
a&ion.

And befides (my brethren) what doe you live ™ ccnci ofour
for, is it not to glorifie God? You profefle fo
much, and how is it donee' Not by your defires
or good meanings, but by your actions, thofe are
ih;- tilings that men fee and fcclc,and glorifie your
heavenly Father: for when your actions lhinc
before men, Herein isrny Father glorified , faith
Chrift, that ye bring forth much fruit e .-the doing
of much is that which brings glory to God, the
more you doe this, the more glory you biing to
him.

Againc, another end of your life is to doc good
tomankinde- (lull they be able to fare the better
for your purpofes, for your good refolutions <
no, they fare the better onely for that you doe
for them and to them, it is your actions that be-
nefit men.

Laftlyfor yourfclves, what is it that helpeth
you and doth you good i oncly your good d-*eds -
and your actions, it is that which furthers your
reckoning and account.-Thac place is much to this
purpofe, PliL^.. 17, I care not for a g ft, but I de- *
fircfru.te, bee a <f it mB further your account t marke
the phrafe,the meaning is this,every good worke
that a holy man doth from the time of his rege-
neration, ( for till then no adions are fpintually
good) it is put upon his fcore, it ftands upon his

reckoning.

To doc good
to men.

208

object.

Incverycalling
wxn hi*e re
cnfloti of do-

O F L O V E.

reckoning, there is not a penny nor a halfepenny
loft, that is, the leaft good workeisnotdonetol
no purpofe, but the Lord will repay him againe |
euery pennie and farthing: this (faith hee)will
further your account. And when will the Lord
pay < Not onely in the day of judgement, then
indeede you fhall be paid to the uttermoft, but
you (hall be paid even in this life- marke that too,
You foal/ have an hundredfold here , faith Chrift
They that f or fake fat her, or mother, or wife, or chil-
dren, fh all have an hundredfold in this life. There-
fore brethren if there bee any wifedome in the
world, this is the onely wifedome, to be ftill do-
ing, to be much in anions ; Why doe you trifle
out your time therefore to no purpofe < Why fit
ye idle here? why doe you not rife up and beftirrc
your felves i why doc you not fill your lives
with many anions * You have good purpofes in
you, why doe you not ftirre them up 1 It is true
indeede we arc becalmed many times becaufe the
Spirit doth not blow upon us, but yet notwith-
ftanding if we would pray for the Spirit,the Lord
would quicken us.

But you will fay, alas what fhall wee doe, it
may be our callings give us no opportunity to doe
that which other mens callings doe : if we might
be Preachers, and havefuch and fuch bufinelfe
wherein wee might onely minde the things that
belong to falvation, then it wcreeafie.

My brethren, you muft know that you fhall
findc continuall occafions of doing good adions
every day, whatfoever your callings are. It is an

crrour

O f L

O V E.

209

crrour among the Papifts, to thinkc that to give
altnes, to crucihethe flcfli and to ufcthat hardly,
to fad, and the like, that thefc are the oncly and
the moft glorious adtions: they arc exceeding
wide j good adtions arc nothing clfcbut to doc
the will ofthc Lord, and to bring forth fruite-the
fruitc of every tree in the orchard is but as the
aftions of every otaflj and then arc the trees good
to the husbandman, when they arc full of fruice.
Every adion thar you doe is that thrift which
God lookes for, now that f raite is good workes,
that is pleafing to the gardener, to the husband-
man : Therefore to doe the Lord* will is to doe a
good worke. Now by this you may fee what a
large field you have for good workes, in what
calling fbever you are fet, though it be never fo
meane a ptacc you have.

Tofuffer impnlbnmcnt and difgraces for good
caufes, this is a good worke, for it is a great
worke tofuffcr,and in that you doe the will of the
Lord. When a man is ficke, and lieth in his cham-
ber upon hisbeddc,fickeof aconfuraption or a
fcaver, that he is not able to ftirre; yet to doe this
with obedience, to fubmit then to the will of the
Lord, is a good worke: for to besre a burden is a
worke, to bearcfickneffe and calamity after this
manner, is a worke , to thinke the Lord hath put
me into this conditio^ he might have given mce
ftrengJi to goe abroad as others doe, but he hath
laid {icknefVe upon nice, I fay the right bearing
thjs burd&n i$ a- good worke.

Againe, tatake paines-wnh out hearts, toma-
O o fter

Good aftiens,

what.

Good workes.
Infuffcring.

In fickaeflj.

In maftfrlng
ourlufts.

210

Of Love.

ftcr our unruly lufts and afte&ions is a good
worke. Doe not you reckon it a worke ro brcake
horfes,to mafter cokes t It is the trade of fome
men to doc fo: and is it not a good worke for
you to get vi&ory over your lufts, to tame your
unbridled natures, to curbc your unruly hearts
and affeflions in all the variety of occasions that
ye paflTe through < It is a worke to behave our
(elves as becomes Chriftians decently and come-
ly, and holily, in poverty, in riches, in honour,
and difgracesj to behave our felves under thefe
things in a right manner, to carry our felves pati-
ently and holily through them as becomes good
! Chriftians, this is a good worke, and this be-
I longs to every one, though his calling be never
fo mcane.

WhcnP/w/ftoodat thebarre, and Felias re-
viledhim, and faid he was a mad fellow y the fuffc-
ring of this was a worke in Paul : Marke his man-
ner of carriage in it,//*w net madmoH noble FtjltM:
there was a work in that. So I may inftancc in the
things wherein you mayfeeme to doe the leaftj
the (landing ftill in fome cafes is a worke the A-
poftlc makes among the great workes that are to
be done by Chriftians, this to be the chiefe. To
keep our [elites pure andunfyottedofthe ivorld,to paflc
through all occafions,&tobe never the worfe for
them,to go through all defilements of this prefent
life,& not be tainted:and if this be a worke, how
much more is it then to be ftill doing, to be in tGt
and operation alwaiesf Ther fore doe not fay you
want when you flnll aHvayes have cccafion e-
Aough of that. But

Of Love.

Ourworkes

mud be fu tabic
totUcfcafon.

But you willfay,thefe gcncralls arc good to \ £l«f ft*
exhort us to be doing, but yet in particular what
would you have us to doe now ?

I will inftancc in fome few things , there are
certaine times of worfcing-as husbandmen , fome
times they have times of harveft , and fome times
they have feed times, wherein it is rcquy red, that
they worke more then at other times : fo the
Church of God hath times and feafons , and the
common wealth hath fome feafons and times
when men fhould be fee aworkc todac more then
ordinary , to doe move then at other times 5 and
you all know this is fuch a fcafon , wherein there
fhould be working of every one in their feverall
places , I fay it is time now for men to bee work-
ing more tijen ordinarie.

But you will fay, what is it you would have us
to doer

My brcihTcn y C0*ttftdfor the frith once delivered
u the Saints, markc it, the worke muft be to con-
tend for it, you muft be men of contention, let
the world fay what they will of you, it is a dune
that lies on you, it is that which the Spirit calls
for from you,that ye be men that fhould contend*
you muft not doe it coldly , and remifTcly , but
carncftly to ftrive for it,let not pretence of indif-
crction hinder you, for difcretio when it is right,
teachcth a man not to doe lefle but more,and bet-
ter then an other man , difcretion we fay doth not
take mettall from Horfcs , but guides thofehor-
fes and puts them inarighter way, difcretion
makes no man lefle aftiue , but it giues his anions
a better tin&urc. O2 So

guejf.

Duties fating

theprefcut

times.

1 Ccn* end fcr

the faith.

Difcretio a.

2\Z

Moderation,

The faith once
delivered.

Common faitk

Errowr In opi-
nio* worfc
then errour I ia
praefciic,

Of Love.

So againe, let us not fay we muft be moderate,
for what is that moderation < Indeed the mode-
ration that keepeth from ailions , wherein is cx-
ceflc, is good- hut if you meane by modera-
tion to goe a (low and eafie pace in the wayes of
God, that is coldnes, idlenefle,carelefnefle,there
is no excefle in any good way. Therefore that is
your worke now to contend for the Faith, that is,
for all the points of faith, for every jott of that is
precious: faiththe Apoftle ludc^ it is but met dclt-
veredtotheSainPs, as if he{houldfay,it is too pre-
cious a treafure oft to bee defpenced , it was but
once delivered to the world: if Chrift did meane
to come againe , and renewc the Articles of our
faith , we might be more remifie and negligent
for if we did loofe them he might rcftoie them a-
gaine, but they are but once deli vere.cf, therefore
your care muft be to keepe them the better.

Befides, it is the common faith, therefore eve-
ry man hath intereft in it^ do not fay therefore,
what hauel to doe , it belongs to thefe and thefe
men to looke after it : itis thecommon faith, and
every man hath part in it , and fhould contend ac-
cording to his place and power ,and within his
fpheere^and remember it is a matter of much mo-
ment , for every part of the ftnh or little matter
of faith ( I fpeake now of the whole do&rine of
faith) that you (hould be exceeding exa& in kee-
ping of it, that it receive no detriment, efpeci-
allyin matter of opinion. For my brahrcn,you
muft know , that it were better there fhould bee
great offences committed in the land, great and

no-

L o y «.

21}

notorious crimes, then that there fhould beany
Jofle in the matter of hiith , becaufc where thco-
pinions of men are fat wrong,that is a principle
that carries them ftill on. Great finncs come from
great pa (lions , and men are able to fee them, and
when the paflfion is gone over?, they are eafily re-
called ngainc- buterrours in opinion are matters
of great moment, therefore it belongs to every
one to looke to it , to us that are Preachers in our
places, toMagiftrates in their places, to every
man to contend for the common Fuitbrand know
this my brethren, that their arc certaine opportu-
nities which the Lord giucs you , and you mtfft
take heed of neglc&ing them, it may be to let a
thing goe fomc times, it will never be recovered
againc. Therefore lookc that you be diligent in
ic, ftirr up your feJves to doc it, while there is oc-
casion offered.In other things, men arc apt to be
men of a&ion, they would haveimployment,
and workethat they may bee fomc body in the
world , and it is very well,there is fomething in
that, it is a noblenefle ofd.fpofition fo to doe- but
alas,what pooreand weakc reward haue you for
that? it may be a little vaineglory, it may be fome
applaufe from Princes or p-cple,it may be lome
empcie aide preferment. Tc doe the will of ihc
Lord, the worke he hath given you to doe , it is
no matter what it is for , a lervant muft not chufe
his worke- I lay whatfoever it is 3 though in never
fo meane a thing, the grcateft excellcncie is to do
his will that makes ns Kings and Princes to him
that makes us partakers of the Roy all bloud, as
O 3 Chrift

214

Rom.iy.vj*

i.Duty^Faft
and pray.

O I L O T B.

Chrift faith, Theft are my brothers, and Siller, and
Mother, that doe the will of m^ Father. It is this do.
ing of his will, this a&ion that puts you into a
high condition: I fee not that Panle was ambiti-
ous of any thing but of this, that he might be do-
ing, that he might Hue a ufeftill , a profitable life 3
in the 1 5 . Rom. 20. / was ambit rous faith Panic , to
Preach the Gofyeli, even where & had never been f rea-
ched, this is all my ambition to put my felfe upon
the hardeft taskes : fo it Ihould be your ambition
to doc fome thing for the Church. When you
readc the ftorie of Mofes , that He was mightiein
word and deede • of David, of the Iudgcs,and the
Worthies of the Church, they fhould be fo ma-
ny incentives to y ou,to ftirre you up to be doing
in your place.

But this is not all that we would commend to
you at this time, to be men of adiion, and to ob-
ierve the opportunities, but there is an other
thing,and that is this, that Iikewife the feafon co-
mends to y ou,that is,to faft and pray : as in hus-
bandry, fo in the Church, there are certaine fea-
fons of adions, and thofe feafons muft not be o-
mitted. Markewhat the courfe of the Scripture
was in every calamine , in Ioel when there was a
" famine begune, Sanftifie a fift>feth the Lord \ call
a folemne Ajfemblie: when their is a plague com-
Eming, when there are great entcrprifes in hand,
when there is any thing plotting for the advance-
ment of the good of the Church , doe you not
think now,that the omiffion of opportunities are
finnes, for you to negleft this dude, doc you not

think e

Of L o t b

215

thinkc the Lord will require it t It is true indeed,
it is .rbufincflc that is not ordinary, it iscxtraor-
dinary : but doc not extraordinary times and oc-
cafionscallforitc'

Againe, is it not cvill in ftich extraordinary ca-
fes to omit fuch an extraordinary duty * As wee
finde in Scripture, when the Lord would call for
fafhng,andthcydiditnot: Indeed to turne it to
jollity and feafting is another thing, a finne of a
greater nature $ but now the very (landing (till
and omitting of this duty is difobedience to the
Lord, and to be guilty of the judgements that are
upon a people, I fay the ftanding ftill and not ha-
stening to the gappe: What (hall we fay then of
ehofe that refi ft this coiufe, and t hruft men out of
the gapped Confider it therefore ferioufly, this
is a fpeciall duty required, the feafon lookes for
itthat we fhould humble our felvcs before God.

Again?, there is one thing more that wee will
fpeake of, but in a word- that is, that every man ouTcovcuams
for his owne particular renew his fpeciall Cove- j
nanr with God concerning the amendment of his 1
life in particuhnfor I finde that in all times when ■
the Lord hath ftretched forth his hand againft a I
Church and Nation, that this hathbecne requi-!
red, that rhey ftould come and enter in:o a Co-;
vennnt with God : You (hall finde that '^ipi did \
it, 2 Chron. 16. that Nekcrwah did it, that it was
done in Urcmuhs time, when they had wanes in '
hand : Wee have many examples of it in Scrip- j
ture, every man did it- and becaufc every man
could not come to doe it perfonally, the head did :

ill

j.Dutj-^cnew

1 Chron,i6«

i\6

Of L o

v E.

The finnfsof
Gods children
hclpc to bring
Judgements.

it for the reft. I fay the Lord lookes for this from
every man in private, that he ihould doe this in a
particular manner, to confider what have I done
amiffe in my life i what have I done to provoke
the Lord K What finnes of commiflion,and what
of omitfion?H«ve I beenecoldeandlukewarmc?
Have I beenc too much conformable to the
times * For this is it that brings judgement upon
1 a people : the Saints when they are not zealous,
when they fall from the'rfirff /*w,may hclpe for-
ward a judgement as well as groffe finners, yea
and more too : let every man therefore ftirre up
himfelfe to doe his dutic. In a word, wee fhould
ftrive and contend for the advancing ot Chrifts
kingdome,for the furtherance of the Gofpell, for
thegoodofmankinde, for the flourishing of the
Church, wherein our owne good confifteth- and
we fhould doe it earneftly, wee Should contend
for it,contend with God in prayer,contend with
our Superiours by imreaty, with our adverfaries
by refiftance, with cqldeand lukewarme men by
ftirring them up^by provoking one another to good
workes. Thefe are the workes that wecxhort you
to, and thus you (hall be affured you have
faith that workes kj love. Learne this,
to joyne thefe together.

K^indfo much Jhaffferve for this time,
and this Text.

-FJUJS.

THE TA$LE.

Pdre.

7>*rt

tAbfolute.

C0vcnant4*/fW Part. I. Pag, $8
Ac<jH4tntanct,
How to draw accrcin dtyuintAmtt witn
God. Part.$.Pag,iof.

A8 y Attive, Attion.
Aftof faith double. Part2.Pag.f4

Habit ferveth for *8. p. i, p. 140

Pleafure in •#/«». 3, io5.

Sec Faith.

tATt AM.
A parallcll betwecne the two WO A MS.

^Adulterer ,%AdulteYQtu %
Hccthat lores not God is an Adulttrtt.

i. 10
Lore to the creature when It is tJulteru*

3. »o7
tsfffeftions.
Afftftionj follow the underftanding.i. $8
Ajfeftiw all hang upon love and hatred.

h *

AjftMoHs, how «ur lore is tried by therw.

* 14

Affhttion.

tAffttflimj) how made cafie. 1. 146
Chriftians happy in *fflt'd\cns* x m jqi

We ncede dfflHtiws. 1, 106

A fit fi> <.n j good to t h e god 1 y . z. 107
Difference betwecne Saints and others

intfilittuw. 2, zo8

Cferift offered to dlt'm 4 refpe&s. r. x o
Wlmub be parted with forChrift. 1.23
Chrift*//in4//. I 7*

Tryall of lore by loving *7/Saints. 3.I01
Love God with 4// the heart. $.1*7

\66
Love is that may be given by ail 5,175

^Alexander.
Altxdnder an example of truft, i, 16S

Almtghty %
God is /4Jwi> biy % 3 58.

jlmhktj what. Ibid.

Faith worketh befr. dUni, 1. 68

How God is to us 4 W. 5.1 58

God hcares not when wee a*ke tmiffe.

i. 104

Tryall of our love by dn^er. 5. 87

-*«£<* what, 5. 88

P Maiv^

THE TABLE.

Many men ate but angry with (Innc, ^ Em/Vitousthatwe love Chrift. 3.17 5

S- J>7 J
See hate

Application, kc Offer.

approbation.

There may he approbation of that which

isgocdinanevillman. 3. 191

Argument ; fee Spirit.

csf/bamed.

Love is not dfhdmd. 37*

asfffaults.
Wc meet with new exults daily. 1.13 f
True peace hath tfdults. t 2. 110

sAffenPt
jffent of three forts . 1.47

*s4fftiranee.

Wee fliould labour to grow in djjurance.

1. 129, i. jx

Twowaycstoincrcaie ajfurtvee* 1. 76

j4j]ur*ncc of Gods love begcttcth love*

Meanc«toget^»v<«tft\ 3. 144

* Baptife.
Sdpt'tjtjtg, what meant by it in Metrkf 1 6 .

%*%ufmevi\ax m 2, p 7

Belecve.
It is not in mans power to beletve. 2. 48
Ifyrebelceye, God is ready to helpe, and
vvhy.^ 2 . ,73

Sec Spirit,

Benefit.
B(mft in talcing Chrift. 1. 53

Btnefirs by Chrift may be looked to. 1. 54
91,97. a. 14
fi£«f/#7i by Chrift draw the will. 1. i 6
Benefits by Chrift muft notonely be loo-

ked to.

1.119

Benefit to croife our fclvc* in it a figncof
lore. £ 64

Befl.
Bathing in man is love. y 47

'Blejjtng.

Bkfiti'ofGod, a. 180

#/<W.

BWof Chrift not filed in vaine, 1% Hi
fiW of Chrift to be guilty of it. V 10$

Bojtft.
Salvation is of gift that none might boajt.

1.8.45

Boldneffe.

We fliould apply the promifes with bold-

neffe. 1 *6

Cods free promifc fliculd give us bolfaes.

U 88
loldneffi in prayer fromthefpiritof adop-
tion, a. io*
Eoldutffe the parent oflo ve. 3 ♦ 1 o 5

Windage,
The fpirit of l&nddgt requifitc. ». 49

TSowtj.
Love is bountiful! t 2, 117. 3 60

Tryalls of the &>#»?? of love. 3 • 64

£*/*.

Being over £;^inwci Idly things 3 a/tgn

oftoo much love to them 3 i*4

'Build, 'Built.

When amanisfaid to be well built. 1. 34

How Minifters fliould £«/£/, a. 74

e -

Calling, fee 'Diligent.

Care.

Unrequired and forbidden, what, 21 15

Carnall.
Ioy of an hypocrite cdtfidU. 2. 134

for taint y,
Cevtdinty of obtaining Chrift if we fecke
him. 1. 3 3,ioj

ScePromiflr.

Change.

THE TjBLE.

el/Muse, thcneceflfityorit. x 58

Chcarfull.
Cht*r r *U fcrrice an argument of/ouc

2.66

CbfdrfultieJJc, why God requires it. Ibid.

Chrifi.
C^r/^,th?reic<ftingofh:m. r, 2S

CAr*#,wbatwe have with him, I, 31
C&r/#, 3 confiJcrationsto mere men t:>

take him. l% 3 \

Cbrif hiswillingncfTc to receive finners.

i, i io
Chrifl hi* riches and excellency. 2, s;o
O fcp y , the end ofhiscomming inco the

world. 2, 5/7

Chrifl, good workes evidence our right in

I i-n. 2, 70

C//r//!, hee that lores not is not in biro,

U 5

ffcr*/?, two things to make us love him.

CJedre.

• te-nifnetfe of Chrift manifefted
more €lttrt(y in the Gofpcll than for-
merly. I, 4
Co/dneffe.
Colaneflein Chrifh'an profefllcn a caufc
of the plague. 3, 03
Command.
Lore, an affection that eomxrandt the red.

3. *,*7

Hee that neglects Gods (ommdnds loues

him not. 5, J M

Gods c$n,mA>uli a figne ourloue

is diligent, 3, j 75

Comfort.

We fhouldfct faith on workc to (§mf$rt

us. 2, 142

Confide rations to helpe faith in ctmfor-

fijg. 2, M

To Cmptnj with the Saints a figne of
iouctoChrifr. 3, j 01

Complacency.
Loue of fompUtauy. 3, £

LoucofcowfUcency onelyto Saints, ?,

102

Compell,
To eompell rr.cn to come in, \r hat, 1,1*4

», 56

Communion.

Prayer bringcth to communion with God,

h *°
Competition.
Tryallofottc mc^Ccofiompituim. 3,123
Camming.

ThecndofChriftsco/r.w »£. 2, {9

Dcllrcof Chtifts fccond r«mmMg a trral/

of'Icuc. 3 71

Commni' of Chrift how to know wee dc-

ilrc it. 3, 71

Preparation forChriftsftww^. 3,171

Complaint. I

CompUint double. i, 74

fimpleate.
Comphatt will in taking Chrifr, 1,22

ConcHpifcencc.
Loue of tcnrnpifttnce. 3,9

Condition, Conditional/.
CandironaUcovcnant. f, 3P

Common required by God ca fie. 3, 44

Conftjfing of C hri ft . 1 , 1 y $

fonftant.
C<j»/?4^ cleaving to Chrilh a, 118

Cunjitnt good carriage a figne of love,

CeM,7>wrloveto God mud be love above

all other things* 3, 165

Content.

The nature of holy men apt totakce**-

tint in outward things 1, if]

Lore cntmt with norhtng butlovc, 3, 6*

Conftraine.
How lore conjlramtb. j, 29

THE TABLE.

Co/? ,

God cbferves what tuft wee are at in his

fen ice 3, 63

Covenant.

Ctvetuwi two. i j 38

Cwctaut not broken by infirmities .s,i| 1

*,i€*. 3> 1 47
C* Vfljd/i/ ought to be renewed . 3 , 1 1 5

Cw/« may raecte a man in Gods worke. (

Crttell. »>.ioi

Hatred more crucU than anger. 3 , 08

Curfi upon him that loves not Chrift.

To be ew»yWwhat«- 3»i?<$

Cvrfcol Cod in foure things. 3> *77

Damnation,
DAmnation to be preached to men out of
. Chrift. 3,33

^Danger.

Vdntfr in not taking Chrift. 1, 3$

Ddrnger, how faith guides in it. a, 16*1

p4«£* r in not loving the Lord. 3 , 1 7 6"

We muft part with that which is Jtdre for
Chrift. I; HJ,H7

'Deceive.
Men apt to ^rwy; themfclves. a, .4

See Taking,

Deferre.
We mail not ^rrr to take Chrift. i 5 3 1

Degree.
Faith admits Jggrtes in fourc refpe&s.

1, 117
We mud; grow in the degrees of faith. 1

127

Our love to God not alwayes in the

Ume debtee* 5*170

Delight.

Delist* in worldly things a fignc cf love

to them. . 3»I**

^Deliverance, c Delivered.

Deltvertnce, Gods children put to waite

fork. 1, izj

Deliverance, inftances of Gods deferring

it* a, 171

Faith once delhen.l 33 210

'Deliberate.
Deliberate will in taking Ckrift. i, zi

'Deme, DeniaM.
By denying oar kives wee eaioy our
felves. i, 116

Faith will take no dem*U* %> 1 ao

Z) efendaxes.
Love of defend****, \, $

Defre.

P^afrer Chrift. " 1, 30.

Z>/Jffj the ftrength of it how try ed. Ibid.

De^rf, tryall ef love by it. j, 17

Dcfire, when it is right, God takes the

will for the deed. 3, zoa

Deatb 3 DeMd,Die.

ZktffcofChrifttheendof it. 1,3*

As <?reat a workc to mcue the heart to

Chrift 3 as to raife the dud. 2 J {

Faith inerTcftuall is dead. i 3 58

Faith without workes dead. t> 64,60

Backwardnefleinthe Saints to die. 31 7*

Difficulties.
paitbadmits degrees in regard of difficul-
ties. 1, 1x3
V'tfftcuhitt) wee muft labour tobeleeue

notwithftanding them, 1, 11? j

Difficulties, h?w faith guides in them, j

£, if«.
Vffiw 'ties God can helps in them, i, 174

Diligence.
Diligence a tryall of Jove. 3, *6

Dj/^rKff in cur calling an argument of
love.. 3,77

Jtitigetuc of love- $ji7*

Diligence o f 1 ot c- w bereft) it is. I bid-

T>trec7.
DtrctJ and reflect ad of faitryhe diffe-
rence

THE TjfBLR.

>.<j

re* icthem.

Dt /courage.
Thofet ',:.;: iave v/cakc faith flieuld not
OHrA^ti KI30

■ ell labours O diftOUTAgt. x,»3j
SccGod.

A mens carnall fclfcis his dtftdfe. i,x t6
Discretion.
+o*. J, loo.

Ditirf.

->cc aW bv thofc that hare
Chriftsr^hteoufucfle. Ij 15

Rcidmcflcruj:* fcrChrift, 1, 24

That the Lord hath dmimyim a motive j
tolouehim. 3, 47 j

Love, ready to^o* for them it loves 3, 77 j
Erill men are not faid to dot tkc good
theydoe, 3, 196

Exhortation to ^i»r. Jj l°3

Dominion, fee Lufl.
Double.
D#*£k~m:nded nun who*
Doubting.
Doubting overcome bv fatrn.

I, 120

Dtubtm^ may

be rnin*lcd with true faith

Dfl^/MM,Pa^Lfwtcu:n; touching it,t, 14
Dudtin^ 1 ow Dtycd Ibid.

T)f£win£ whar itimplieth

Haw the ho»r ^boft drdwtth.

D ue -time.
God del:- erah h:^:n cut-time.

frfe.
Affliciirms u6e to tlie Saints,
\ma i*c*cy.

T.jft&ua

K^wvtfjoffaithv.

, 56
, 57

i f 8

1,111

1. >•

Things cfftUuAl in 4 rcipceb. V it

Faith f^r Attain 4 thUgS, i, 20

itftttudi faith liovv vvrocghv
Why God vvili accept no faith bat ihat.
which iseffeetMmi 1,5!

To try our ftatc by the fjf/fdr; of fostk

i, 64
I^rc/jwATaiih ^ {i?nesofit« x, yt

Though (Thrift he off-red roal!, he? \i
onclv intended to tlie£/«f. I, H

eiieu.
Spirit of-fiMr rthat. 1, 16

Eloeptent*
Lovemaketh(/^» t '/»r. 3> 77 \

Emptie.

Faith fOTfr/f/amanofhimfclfc. i,7q

Things etfeAuall oppofed toemptj% > 17

Ejfence y fee Fttth.

Sternal/.

£/er>M/ fcpai ation from God. 3, 181 j

Even.
An or* carriage a fione of love t 2,130 '

Evill.

Cfcrift dciivereth fremthelcaftrW. i 3 4tf

Evil , freedomc from it to the Saints ,

whence it is. Ibid.

Eytl rvefcarenot fohadas wee thinkc.

z,.K 7
Good in the r>i7 vv«e luffcr. 2,180

Sec humiliation.

Example.
Exswfle of others QiohU iaccurage us.',

I, in*
Exclude.

Nofinnc can exclude from the offer of
Chrifc, 1, 13 3, 146 j

SxceU t Excellency.
All cxiellc*(y in God. 3,34

The txcelUney of God fct forth 3, 36
If lore be right, ir is to them that naii\
in grace, 3 5 «02

God muft bee loved for his exctlltn-\

7 HE 7J3LR

CICS.

3,109

Executed.

Though the eurfc be not executed, it may

.be on a man: 1>^~*

Exercife.

Prayer txtreijetb our love. j» 5°

Extent*
Faith admits degrees in regard of t xtent ♦

Extremity.

Why God doth not deliver till extremity. |

a, 170

Faith.
faith whit. 1, 16,48

Fait\ why God will baue men faved by
itoncly, 1, 4a

Faith in general 1 what, i* \7

F**V&iuftifyingvuhar. i 3 4§

F«/i& iufti'fying how it difFercth from
. gcncrall faith. Ibid.

Faith iuftifyingja definition of it. I , 49
Faith, how it taketh Chrift. Ibid,

Faith the cfTence of it « 1 , ? 1

F4/V/b,thc obiecl ofir. Ibid.

Faith, the fubied of it. i, ? ?

F«Vfc, a twofold confidcrationofit i,fo
F4//&, the a&s of it three. i, 6a

F<n'/6, a double quality in it: 1 ,69

Fa)tb 3 to be laboured for above all, 1 ,8 t
Faith y the lea ft degree what : i 5 111
Fa*tb,xn exhortation to grow in it. 1,1 $4
F*itb,6 motiues to grow in it, I, I $ 5
Faith of many falfe. 2, 4

F4'f/;,the proper worke of it what, a, ai
F<«f&i wefhould try it. ~, 60,84

F'i/fc, many fay they haue it, and haue
not, i,6i

i, 91
faith, a falfe definition of it. a 3 100

Faith makes a man neglect other things.

1,144
Faith trntputs a man into Chrift what, j

F**.'/', to be rooted in it. 3, 171 I

Faith, to contend for it, 3 , zop

Faithful.
The Lord is faitbfuli 5, 148 j

Failing-.
Failings o f holy m en . 5 , 1 9 j j

Fwcie*
Frfjjrj, the ground of unfbund peace, a,

110
Father, fee 0j^r.
Favour.
Fay our of God how to grow in ir. 1 « 1 ? 6
Favour of Godonely deflred by a man
fenfibleoffinne: $ 3 140

Feare.
Feare-, the ground why many men take
Chrift: a, jo

Faith that comes from feare holdes not
out: a, up

Feares, how faith guides in them: a,i 64
Fmiy, atryallofourlove. 3,9a

Fee lino;
Feeling may be wanting where faith is :

a, 6"x

Fit.

When we arc not ft for mercies God de-
niethus: a, 196

Vnwillingnefte to die in the Saints is that
they may be more #r. 3 ,7 $

Wc fhould notfeedifcouraged from com-
ming to God becaufc weearenot^* :

i> Mi

Fire. \
Love compared to fire in foure things :

h%
FJefi.

F'ffi in the Saints makes them loath to

die: ^73

F/^tran(portsholymentofinne: ^t^y

THE TJ<BLE.

Follow,
What (Thrift lookcs for of thofc that f ol

Forgive

god.

(?wfbowuhthcvull : i, 57, »3*

God, wee :nuit not be difcoiuagcd from
conmingto him- *, 67

Airunmirboepcrfwadcdof feirines \ <*•?> by what way wcc come agamc to

without faith: 2, 16 ' him ' h *

None Co ready to fomvt as God; *, 39 G.^ ; whv wclovelvm. ?, io«

v^ Mm Gorf mult be loved above all. cue wee love

r or me. , ^ _ . J ,

herme mad be obferved in taking Chrift

Fornication.
F).nJi4titn*.cAjCc of thepcftilencc: 3,92

Foundation.
VtunUt'fn of Prophets and Apoftles :

Fortitude.

Vrtitulc falfe, the caufc of it : I, 8

F W .

The will mull be/rr* in taking Chrift:

Oncpropcrtvofloretobe/r^: :, of

Friend, Fricndfltp,

Love of /V# *(|% ;: , ? p

Tied 1 ^ 00 fta nt frien /: 3,37

Tiie*4P»f with great men what : 3,140

*> 5

Cjarment.
Wedding ^4r me nt what:

RighteoufncfTcbyg'// for three renfons :

Gj/> accepted for the r^ver. i> 82

Gr/ j ^(ame.

G lory 3 G lor ifU*

Growing in fa'th brings giorj to Gj^:

Glorj of Go/why Mfl/rj dc fired to fee it.

, mr . . 3. 55

OUnfjtng of G.tf is the end why wee live.

h 2o 7

hminotasG^:

GodUnejfe.
1 GtiUnejfe what: 1, 83

(7<W.
Without humiliation Chrift is not ac-
counted the chicfegooy; x } \6
Afflictions good for us: 2, 192
A man may doc gooi y a nd not be good :

To docgoojxo men is one end why wee

live: ?,i07

In every calling wc have occafion to doc

£#oJ :' 3, 208

GoffelL

Sinnes againft the Gofprll aggravated :

1,27
Love of G OD wrought by the Gtfotlli

Curfcofthe Gofptll : 3, ao

Grace, Cjraciotu.
Righteoufneflc ef Chrifti* ofgrdce'.i, 8,

(45
G/w, GOD trycth it: 2, 45 j

Gr^f,when it is wcakc what to doe a 3 7 3
G D is pr.t r ht44\ 3, 40 j

Gracr fo-iqht by Chriftians as well as/

mercy. 3, c>S

Gr4cr,to be feperate from it a curfc.3,177
great.

True iov is £reat: *:> 13*

€%*tmejjc o{ G OD. i, 44.

Grieve,

If wtfTMVt G 1) we lore him not:j,i 13

Grounded.
Fakh not well gr-j/vr/f (/prove* fal^-*

Ifc: a]
'7 \

Faith

THE 7 ABLE.

EaithiU^rs-Wffof holds not out: iiiio
Our love muft be rooted m&gr$unde4 i

Habits.
Habit t. 1,41

Cod rewards not according to our habits.

See act,

Happy.
•Riches make not haply. 2, 1S1

Hardly.

God dcales not htrdly with us,why. j 3 i 7 J

Harlot fee Love.

Hate, Hating.

Hdt'wgoCfiR&ca. (ignc of lot c, a, I i$

Naturally we bate God. 3, ix

H4/rr</offianc a property of love. $> 97

Three differences betwecne hatred and

anger. 3, 9 8

To rcturne again* to finne a fignc wee

hasek not. ?, 99

Hrfffrg that which God hates is a figne of

love. 3, no

Eourc Ggnesof hdtitgGOf). Ja-JS 1

Heare.
60D hurts feme fooncr/ome Iater.i 3 $t>
Why Gcd hearetb not fomctimes. x,l 94

Hearers, Hearing.
Hearer s of two forts. i 5 aS

What bearing of the word God requireth.

3>«i

Heart.

Doubting a figne of a good heart, i, J 6

Chri ft dwells in the heart, how. i, 9$

How to know whether Chrift dwell in

the fcflirf.

gives us them agnine. 3,1 j{

Heaven.
Heayen t how dedted by wicked men 3*74

Helpe.
Godcanfo//>rindcfpcrate cafes. 2 a >tif

Hypocrites, Hyfocrifi**

Hjtocti/jwhat. j, 19

The Saints hated under the name of *y-

/•enV//. 3, 103

Chrift pcrfecutcd under the perfon of an

hyferite. *>m

Helyghoft.

How the Wjf Gbofi workerh faith, a, 49

Lore, a peculiar gift of the holy Gfojl*

Holinejfe.
Holiues wrought by God. i>4o

Ho/#Vj cafier loved in the Saints , than in

God-

», i*7

Holints required in con ming to God.

Hope*

Hope ill grounded faileth. a, 19

Hye diftiaguiflicth the faith ofChriftians

To take Chrift with the whole heart 2,97 vainc

from others. *>i*7

Hope mingled with fcare, 2, 11%

Hope> the property of it. . a, 1 19

Hold out.
To holdout whatin'mplyctb, a, 118

Howling.
The prayers of wicked men arc howltugs.

2,107

Humbled, Humiliation , Humility.
H»mdiati*u,h<w itis required before we

come to Chrift. 1, 14

None can take Chrift till they be bum-

hied. 1, 14

2,96 J Want of humiliation caufeth faith to bee

Vncircumcifion of heart.

106

A heart after Gods heart is a fignc of love.
When wee give our hearts to God, hee

Without found humiliation finne is not
accounted the grcatcftcvill. 1, 16
Sound humiliation fits men for Chrift. 2,

(30

Without

THE TABLE.

Without fouud tumilidiieuwcn holdc not

out % i i l

Rttm-.Uiy a concomitant of faith. »,i ;6

H*mwy repaired in comming to Cod.

2 > 199

IdoUtric.
J^kf^acaufeofthcpeuVcncc. J, $1
lehovah.

Iehovth. $t 36

Ignorance.
/^riwe^wbitbrcedcthit, $, 10$

Implement.
How faith guides a man in his iwploy-

ImperfecJion,
Itnptrfe^ion in every creature. J, J J

Impediment \
Two im?idime>tti of love to Chrift. 3, *04
When thcfwpr /ww cannot be removed,
(5odaccepteth;thewiI! fcrchedecdj,*©!

Implacable.
Hatred it tm$M**tt< ?> IQ i

Infinite,
Gods mercy is **{i*'te, », 1 f o

Infrmitie.
Love to God makes him bearc with ma-
ny m// rmuits. J, If 1
*SVe Covenant.

Ingagt.
We arc n.gtgedxo Jove the Lord, j,4 f

Intcreft.
Faith gives us tut cujt in all Gods ricl cs.

1,141
Intention.
A man may pray ami tic though his /».'«i
r*» be nght. *»'£J

/^.

7«j,increafc of faith incrcafcth it. 1 , t $ f
/•> may be in hypocrites. a, 9 ?

hj, acomcomitantoffa'.th. ^'3°

fry, try

ills of i

M»

ludge, Ittdgcntcnts.
What God louks for when he fends 7«<Jgf-
»#.»!/. 5,94

To loo!<con God as a Aurora figneof ha-
tred. 3 t;»
The fir nes of Gods children hclpc for-
ward lu ! t>emmti. $ i\6
Itiflifj, Ittftification.
Faith how it mjlifittb i,{9
VbAtife not iu'itfyed why. 1, 7*
It<pipc<r:$, , difference bctwcenc Pap'fti
anJuMnthedo&nneofiu a, 67
Iufhfiiar/»/tt\ouh\c t a,68
oood\vorkej/*/?/'/j not. a, 71
Waiting in iuftifiemtou. a, in
Workcs and faith exclude each other in
iujttftcttiov. $, 1
«

Kindnetfe.
God abundant in Icind/trjfe. ?> 4 1

K.indnejjc, wherein it confiftsi Ibid.

JCOSap

Know, Knowledge,
Particular k^titwUd^e. a, \&

\»o*kd£f ofGoda mcanes tD love hirn.

1, 108
Afflictions teach a man to kntw himfeifc.

** *4«

Knowledge o£ God and our felves mud goc

together 3, 1 «♦*

KHiwUdefin wicked meat J, ip*

£•<», how itdiivesmcntoChrift. J, 10 J
/.«*•, an efficacy put into it to work faith.

Uw hreaketh the heart. % 3 1 a

I.** of the GofpcJ who breake it 5, 19

Q^ Lib a tie.

THE TABLE.

Liberty.
Li forty in giving our hearts to Gcd t $ 3 i $6

Life.
How to ufe faith in guiding our life. 2,

154
lift the end of it. 3, 207

Limit.

Lbvedoth notlimtt it ielfe in duty. 3,9?

limttw^ in Gods fervke fheweswant of

love. 3,96

Longing.

Longing after Chriftwhenccit is. 2,90

Long-fit ffering.
L<n*-fufferingiRGod* 3> 4°

Lefe.
We lofe no t by Our 1 o ve to G od. 3 , 1 • 3
God /o^rr A when wee employ not our ta*

161

$•

lents.

Zar*/.
Chrift mud be taken as a iW*

Zfliv.
Z.o vf to Chrift when wee have taken him.

Men in extremity would have ChrifY, but
not out of /or*. 2, u -

lore of harlots. 2,14

Leve of virgins. Ibid.

L*v*mu{lmakeuscometoChrift. i, 44
Vneffe&uall faith workes no love. 2, $ 9
Lot* cannot be counterfeited by hypo-
crites- 2,7 2,1)1
love, a concomitant of faith, 2, 124
Lo"»r 3 tryalIsofit. 2, »*?
I/>i>£.to baints, 2 3 1*6
L<?Yf toGedweakenethfinne, 2 3 214
love, what. 3, 6
Definition of Uve in generall.
Love, two effects of it.
Lore fivekindescfit,
lo vi to God threefold.
Loye of three forts.
Loyt to Gcd wrought by two things. 3, 12.
/■•v* to Chrift what. 3,14
Motives to /*v*Chrin\ 3,34

Ibid

^, 10
Ibid

Why we /o vr the Lord no more. 3,3$
lovr why it is planted in us. 3,4f

Love of God to us a motive to love him.

?o4 8 -
Low to God, meanestobegetit. 3, 49
I^v^the properties of it. 3 } 6°tiS7

Lovr, the try alls of it. 3, 1*3

£0 ye, a n exhortationfeo k« 3, i$°

/.ovr^ motives to it. . Sj 1 * 2,

Thraldorr,eto/«^j fhewes a defire not to
part with them. ! * 9?

Faith conflicts with /«/?. 2, 7*

Satiffyingof /«/* cannot ftand with faith '

I* h y the beft way to mortifie them, 2 ,

LuQt , the mortifying of them a good
worke. 3> l0 7

See Liberty.

Manna.
Mdtwt hidden* *a *'5

Metnet, of the ufe of them, * 3 17*'

Me*»es tr>3tweiifemnftbeGods.2, N i78 -
Meana particularriot to bee pitched on,
much. Ibid;;

Mttnejy caution in ufingthem, 2. 186^
Afr*»i«,howtoknowwetruft God inu-1
fmgthcm. Ibid.-

Meaning.
We muft not content our f elves only with \
good me»ni't£i. 3, l 9 l .

CMeUncthon. 2, 1^3
Meafure.
PuniftimentthcOTiM/jwof finne. 3,12

C&tercy.
Mercy of Gcd infinite, aad therefore
fhould ihcourageus. , J 1I 4

Merty fought of manyand not grace 2,13

Mercy,

THE TABLE.

Mercy, God delights in it Mf°

Mercy of God. ?>19

\Urcy rcmembved in the Lord* Stfppe*

great, h 58

Might.
Wee ir.uft love God with all our m\^ht.

3,160

Olfijinformatian.
Mtfi*[ormavoti , the ground why many
KkeChrift. *» 6

Fauh that comes from m if$ form* 1 ion LifU

ROt. *; f, 9

Oathes.

Whcronlcflerorfr-rj exceed greater.?, 114

Obedience. z ,9<\

Ob)eth

fuftifyiflg faith diftercth from gener.il!

faith in the obtecl. 1, 48

Cz/'iffi oHairh. j, j 1

r aith andopinion differ in the obuci. 1 ,

1 10

Offer.

Moderation. 3,*IO Errrurs tcuchin- the gcncrall •fftr of

CjM#rfl/fc Chrift. J, 1 1

Vneffetoaufa.thdotlw^t™,^ finne. QoJ ^8 ^i^ * u| , *£

If,
6 proper r^cr.

CMotions. -, _.,. /r n. 11 t

r , - -. l r 11 . „, «r Things are erTc&uall when they doc their

Ike affection* are the fcvcrall bn//<wj of | ^_ ^_

the will. 5,

2, :i

• We«n»ftfe«our.,/^icfo,ew« apply Chnft» u ft be taken _«■<>

Opinion.

»> 19

the j romifes,

1,59

The confidcrationof ouxmiftry drawcth
the will. i>'04

Aiifnj at the laft befalls evill men, i 3 xo8

x » 47
I. '8

xfjtme.

Good **»»*• like a glailc.

2{*tHrt >?{jit -Mr all,
Riohtcou(nciTcof thcGofpell notinrr.cn
hy „4ture. I, 4

K*>*r*k love why iris planted in us. $, 1 1
h'*tur*!meje of' our love to ood $, 150
Good work.s come fro n a new nature

5,100,

Men ought not to writer* the Sacranunt.
lfwccdefTre God were no^wec hate him

Opinion variable.

0pj»*o» 5 wherein it differeth from faith.

1, »20

Erroursin op'Wi the worll errours 3,110

Opportunities.
Qppcrtunniej ne^Icfted fhew want of love

? ,6 2

, 0[p<*tuvittt.< not to be flipped. 3j1H

Outward.

Owrnurdt ernes whence it is that wee c-

vervaluetheii?. 2, 1 '• 1

In 9Mt*>*. a things God dcaleth promif-

cuoufl.y. 1.104

Nottomdgc by Gods $utxv*rd dcaiwjg.

2, 205
Gods curfc in tutwdrd eftatc. h iio

Tacifie.

ToMrrMhcheait an aet of faith, i, ^v
Q_2 P«r-s

THE

«u « Pardon*

yV-afliould labour for afluranceof>r-

P^« propounded »e a erally. jjV$

'P a f cover.

1 hc Lords ; Su PPcr beyond the Bfffk w
iiitwoicfpeas. ^ ,j

.. Raines.

Mcafurc of grace not gotten without

Peace.

P'^afigne of faith. a , Io3

I ^wicfced men may live and die in it,

£<« twofold. **£

ftattunfoimd a great Judgement. *,\ 14
Pcrfon.
S?*** fe heci€ ofcrrourconcernino

-4™c Jove lookes to the Vttf*. i sU

^nytakc-Chrift, but love not his Per-

y °" 2,11

Love muu be pitched on Chrifts Verfon,

J> 171

Perfect.
Faith made ferfiH by workes what; * 3 o"o

Per/wajioff.
Per foe fa of forgi vcne/Te on what ground
* to build it. 1)99

^>/tt>^o«,degreeM*nit. i 5 n8

Pafw/jicn^ to grow i h it. r , f 2 7

Pfr/Vtvtfwifahewhat. a, 17

Pitjwfim fecret of the S pirft: i , 84

Verjwtfon may be in men that beleeve not

?tif»*fiwxnAy be wcake in a true bdee-

ver « 3^7

PerfeCHte.

They that ftrfattft Chriuiarre pivficute

Chiift. 3,xn

'•'' Pin;.

Aloveof/*/?. j, 8

!
« ' '■ i..- 1 ■«■■■ ... ■ ■ ■■ . ■ ■■

3,94.

P^£»*, eaufes ofit #
PU^tte, how to remove it.
Pledftires.
WedfurUy how faith glides in them, a,

V!eafures of finneforfJcen of good men.

why.

10f

pleafures, to love them more than God,

is to hate hin« Vj j^

VUtJHYts, not to love them more than

God, what. J, 167

Plenty.

Pleutj^ man may be curled in it, 3181

Pcwe.
We cannot love drift till we be fpiritu-
ally;.,,,. s> 5 *

Vofiertty.
How faith guides a manscare forpo/Ierity.

P<JW*r.
•Pow^r to receive Cbrift is of God. 1, n ;
power o i ve n by G od w hen wee refol vc to

'takeChrift. \,i6

Pon<r againft fmne where ChrilV dwel*

Jeth: i,ioi

"Pcrtvw of the world to come what meant

by tailing them: z, 134.

Love/j«wr/«#asfire: $3 $7

Vraye.
rV^/W^God,thcground"of it: J, So
P**yJ e W i til men: 2 , 1 j ^

Vrafttft of Cliwft when hee wason earth;

l j in

Pr*j<v,h6w to prevaile in it: I, * $ ?

Spirit of prayer a (ignc of faith; 2 , 1 03
Prayer, what maketu carneftand bcldt in
it: 2^04

Pray/rvHiat: 2, 'of

Vvsyer double: Ibid:

Pny*r a meanci to love God; 3, .; 9

Pr*y<Y workes love 4 wayes; Ibid.

What

THE TABLE.

What kindc of fryer comes fiom love: Vrm'ifit, how to try our faith in them,

3> 8 ' ' i,u*

P/*;rr need full m times of iudgement. Vrofptritie.

1% xix Pro'ptrity of wicked men 2, zoo

Prf*£/*£ofChriftandhis Apoftlcs, the . Pn>/^r/rv in /innc a mifcrablc condition,

?re fence. VrtiiJc/ice.

Vrefenee of Chrift defircd ac.ording to ?rovL'$nce of God crofTcd by our prayers,

the mcafure of faith: 3, M 2j xoo

frejtntc ofGod/eparatioa from it a curfe: Vurpofef.

J) 1 7 > Fu,pofet of good why they cone to no-

PrepiirAtton.
Good ^ refArttton makes faith ."effectual!:

Pri {£

ZWr, a ciufc ofthc pcfnlcnce: %> 9 l

Vnv ileuses.
triylUlgi fpirituall why they affect as

not: 1, 108

Thatweoiay^/vblcinngs GO D defers j c Wieflcirff
thegivm^thcrn: z, 199 ! Scf Exc!u ^-

thing in many, 2, 74

P*Y3/rj good w hence they arifc, Si* 01

Vtfrifie
To furify the heart ah actof faith, t 3 t*J
True faith puriftetb the heart, 1,93

Qualification*
Vpon what qualification Chriftsrightef
oufnefll* is given,

Love fets ^ ^rc# on all we doe: 5,151
Pri v*tf dut.es performs J without love:

How faith guides in, cafe off •••/*</ : 2, * 63
YroKiiCr,

Vtvn

3uic\?.'
Love ofa <?«'H nature, 2, 1 2 ?

Love <pr>/^>hkc fire, 3, 8j

Rca r oH

1 T**ft ; Faith a new addition to the light of *«

|«p»/>#,tne certainty of them: 1, \*-u n 1 <t

*»5 s, 1 ;s in laving holdeof i « , n . '

them- r 9 4 Received, Retemnr.

in fickneffc feldomeV | ^i^^f^^of Chrift mu\t be r#trrrr J

f orr ^ If I aiwc.Iasorfcred. r 5 ■ «

friM . hemin partial- , In "•"* ***** U >"* 3 ^.ingwrtift con-

Jar. ' 1,5.4 tu ***«

(?i made - 'v. i, 4 r ! Wccimiftimt oo«]y before in, but re-

Vtfta[u t \\ /rtwChnit. • < tiM*

By 1 lie Spirit: None have benthr by £h:ift oucsthoic

iW'n cleare ' a* 88 J ihai receive hi n . . Ibid.

P^yw fa, not fcen without the Spirit 2,89 . Reconcile.

?i**.t i t) ) how toknewtfceyare cleared. Toretomilt us to God aw act of faith.

2,91 i/i

^ Reap

l-H-ETA&LE.

Rectpr ocall.

QtipnaB match bttweene Chrift and

i as. 1,91

R<f!eff act of faith admits degrees. 1 , 1 16
A bcaft cannot rtfitU on his actions, i>qi

Re:o

1*7*

; Rfiyjce we fliculd in O P.
Rjiyce inourie'ves wee are prone to it,

Remedie.
The curie of the Gofpcll without remedy,

h »3

Repentance.
Repentance required when wee hare taken
Chrift, 1,13

Repentance ioynei with faith* 2, 94

Repentance not to be deferred. 2,1 c6

Repentance removes a plague. 3 3 94

Revealed.

WhyChrifts righteoufnelTc is faid to be

reycaUd. I 3 4

Wee fhould labour to have more truthes

reyealed. V li 9

Rejpett.

GODS r//^7toChriftiansinafrli£Vion.

Reward according to our workes. 2,71,1 82

Reward, love bargaincs -not for it* 3,9^

Riches, fee Happie.

Rigbteoufnejfe.

ftghtnufrejfe, why revealed in the Ccf-

peil. 1, 2,

ftgAfrcw/w/finthe Goipell commended.

1, 3
Ri^/ro«/wf/7>,6.quertionsaboutfit. J, 5
itVfbteQufncjfe of Chrift how wee come by
it. 1, 7

/\^/vfo^/«^,towhorn!tisgivcn. 1, 9

Ri^httoHjneffe, what required 01 us whea

we have it. , z .

C hnft our ri^bteoufitefg. 2> ,' < j

If we love not (?0D we >- £h;ra. 3,4*

Rooted.
How to be roo/t'din lore. S> 1 7* [

Sacrament.
Sacraments preach faith. - I, $7

Sacrament , rules of examination touching

it. 2 3 202

Sacrament not to beomitted,wby. 3,58

Sacrament unworthily reecived,acaufe of

the plague. 3,?i

Saints, love to them a fignc we love God*

?, 100,120

Saints, fouretryalls of our lore to them.

3,101

Sanclificarion.

SanBification , God puts his children to

waitcinit. 2,122

S*nftifiiafr9a>yve muft fet faith on workc

to incrcafe it. a, 212

How faithfanftrfyetb the heart. *> 1x3

Saved.
If Chrift fbcald not receive finners, none
fhouM he fayed J> 4, 3

Scriptures.
Stt'tpture% belceved irvgenerail. 1,34.

Science.
Seance.
Sciemts of two forts

■Scale.
S(tlc double. *jM$

Security.
5rc«ri?v a eaufe of the pe&ilence. 3, 91
Securirj double. Ibid

■> 47
3vO©

THE TjftLE.

Seed.
Kow falvation is fare to all the/fo/.!,44

S effort.
Sc*/*m } our woi kes mull fute with it. 3 ,

109
Sr*/#»,what duties befit us in it. Ibid.

Selfe.
Self eroding a figntot love to God 3,^4
Why wc muft love God abovcour/f/v/.

Service,
Stry'ice to God and men different. J,i<4

Difference bctwecne faith and a flxw of

holineflc. 1, 85

InprayerGod/Ztfirf;/ihimfcIfetous.$,fo

tfwbg In mfelfc begets love. 3,54

ShephcArd.

•ftp*.

S7£»r,in what cafes v^od will give it. 1 ,

124
tS7», S in f till.
Soothe grc.tncireof it. 1, :6

S»*,thc nature of it not altered b]

S«i a the efficacy ofit taken avay by faith.

1,60
SiusmoU haiootts Chrift came to pardon.

'ove. 3* 10

Siti, the confi deration of it n akesuslove

Sm y del nd love of G D can-

nor ft and together. j, i jy

See Exclude.

Slippery.
Slippery \

*■«£ turned to G D by faith. ■ 44

5Wr need cr lire frefli in g. 5,1 f 4.

S9ule y the adorning of ir. 3 > 1 73

Sound.
Swnd heart hath good workes. 3, 1 91

Sorrow.
Sorrow fcr offendin- God a Ggnc oflove

3,116

Sorrow, the want of itwoife thanthe fin
itfclfc. 1>H7

Speaks*
Love delights to fpedl\e of the party loved

3,75

Spirit, Spiritual.

Spirit given more largely now than bc«

fore. 1 3 4

Spirit makesus love Chrift. a, f o

Spirits tcftimony wrought two wayes*

Spirit, all arguments without it prcvailc
not. i,S4

Spirits of men not alike troubled in con-
verfion. a, Z6

Sprits imrr.cdiateteftimonie. 2,89

spirits tcftimony how to knew it. a, 90

<f>irttMdU ioy.

Spirit found wili bcare affliction. 2. 5 10 1

K ptr*r, the more we bclccvc, the more wee

hate ofit. i,»l-J

yritUtll \ovC. 3, « I

5p*V:*isftroHg. h l $7

StrsMgtr, Strut ngeutffe.
Wicked men come to God as a flrsu^tr

z,io6 j
S/M/£r»MdiflTolvethlove. 3,'of

Strength,

Faith takesaway opinion of our owne

(inn 1,71

We daily want new ,7 ?tn t />. 1, 13 e

Stre»gtitfwttr of faith ufclull. a, 73.

SrW/.
S/W>ofaChriftian. 3>M£

White /?•** what it iigr.ifieth. 2, 8 j /

5«c-

THE lA'BLE.

Succejfe.
Succejfe promifed to good cauftf . *, i £3

Afifcries come fuddenly on the wicked.

2,110

How things are faid to be fuddiine. Ibid.

Holy men'may be fuddainely tranfportcd

to finne. h J 9f

Sure.

Howrightcoufneftc becomes Jure, 1,8,4 j

Sutab/e.
Looking on GOD as futabte to us brecdes
Jove. h 139

Suffering.
Suffering Tor Chrift , 1,24

S^r/ffg,afruitcofIovc. 3,77

Suffering a kindc of doing, 3 > 7 7

SftffcrMg a good^workc. 3 .>i 9

TaJ^ng of Chri ft what. J, 1 6

When we come to ta\e C hrift. 1 f 96
The efficacy of faith in /afyffg Chrift z,4i
What /<z^i«g of Chrift is effcftuall. »,43
Takjng Chrift deceitfully. 2,97

T* jftg Chrift the way to fal vation, $ , c

Taught.

A Chriftian better /a#gfo than learned

3>i $7

men wanting grace. »
Teaching*

2, 5*

Teaching of G D what.

Temptation,
Some cleave to Chrift for want of temp

tat tons.

a, 1

Everyman hath fomc particular tempt a-

tUg. iff

Teftimonie, fee Spirit.
Time.

Our time inGOD J hands. *,i8x

GO D mcetes with evill meain the worft

time. 2ilt

*.I

J, Il6

Time a precious tal ent. j,i 1 >

Triall.

GOD puts men to tiyaU that they may

holdcout. i >91

C D gives no grace, but hce hath tryatls

for it. a, 1 11

Trouble.

True ioy ho'ds out in trouble.

Trufi.
TruHiniGOV,
Trusting GOD inftances of it. » 3 1 17

Trufling iaGOD what. *, 1 6 8

When we are faid to truSi in D: x,i 7 1
TrufiingG D ingageth him to helpe us:

See Mi*nei.

Truth.
GOD abundant in truth: 3,4*

Turne, Turning.
To turnetoGOD whan », 99

How to ufe faith in the turninis of oar
life:

Faint.

Faith without workes is wi**;

Vehement.
Lore vehement as fire:

Virtues.

MotsM vertues GOD regards not without
faith: 1 ,8 1

Difference bctweenc faith and mcrall
yertues: 1, 8 j

Virgins, fee £wf.
Vnderftanding.
Faith wrought in the understanding 1 ,1 $
Vnderftanding, what requited in it touch-
ing faith: 1, ?5
Vnderftanding) 4 things in it touching the
promifc-: li <?f
Vnderflandhg e'eare makes faith efFeau-
all: i,jj
Vnderftanding what in it hinders love

3, 8 ?

3,108

THE TA i

VneffcftmtU* fVealt*.

< Ctufcs whyfaithitwhjfc«*i^ : » 6 Faith is »^f for want of ufing.

' J 'n godly.
Godiuftihcth'hew^ y. *>M9

ywwtrthily.

To receive the Sacrament unworthily
Two for s receive the Sacrament ■****-

140

»,

LI4

I*"

,*'

3>59

*> S3

immediate

//■o/frfoft what. *,*>;>

i'j col the Jpirifintis, ^,[ 1

r.ne of Cods Spirit how to know it.

z t io6

Vfrifhtnct*

Gods blcfling according to our upright -
na. », 181

Thofcthat have faith are able to ufe it.

How tn ufe faith. a, 14a

I'/.- of -jrace incrcafethit. 3> 20 4

J/7*.
When a man is yile in his ownc eyes.

Wt\\ drawne by three mcanes
W//*\what in it hindcrslove.

WAgcs.
Lore Jefireth now i%tt. 3 l 7

To W// with Ci D what. 3,25

Warre.
True peace comes a Rer rr*rre, a, 1 09

When wee Iookcon Cods rvtjtJ as con-
trary to Hs,we hate him. S^j 1
Sec <Joed worlds, fee Taking.

Wnttc.
True faith it content to »ditt. a, HI
Initanccjof rvditittT, 2, 111

Lore to God wfdkftittb finnc,
/re*/;' grace is jjr.ice.

Will, Willing.
JfVV. faith wrought in it.
/rw/muft ra'ce Chrift.
r#//, three things in it in taking Chrift,

Thofc that arc tw.7i»g to take Chrift,
how fhey ircafTcftcd *> 3*

Iuftifying faith diffcreth from general!
faith in the aft of the will. *>49

trill, what required in it touching fa th.

We mud be willing to kill our lufts. » ,9 a

/f'///, the draw ingofit to take the piomi-

fcs. * l> ,ot

/IV// how drawne. 'a ,0 3

3,ro8

/f>/ taken for the deed when. J.*Oi

VVccmuft be mllingto fuffer for Chrift.

3>9?
Wifedome.
'■wc in three things. . 3 > T 9°

Property of wifedome. l»lo*

Wonders.
Wonders wrought now though no mira-
cle*. *>*77
Worth, Worthy..
To be worthy of Chrift, what. 119* 7*
Faith takes from a man all opinion of
worth. li 71
Chrift B«>r//jy of our love. 3, 34

Worflnf.
If f hrift were not ready to pardoa, hee
fliou'dnot bcrvmjjjirped. M13

Worke, Working.
Faith and opinion differ in their woil(mi %

i } no
iwrfy/g fl>cwcsa tiling to bee effcftualL

*, 17
R M^

THE TABLE.

wortyngin doing and fufFering. 1,45
Gocdjv^4-fthe way to /alvation. 2,6®
Wjrke=lefl'e faith five arguments againft

it. . 2, 62

True faith is working* 2, 6?

mrkfSx without them none iuftified.Ibid,
Doctrine of good worlds iuftified. 1,67
Worlds why requ ired ♦ 2 , 7 o

G ood worths their different rife in Papifts

'indus- 1, 72

Worlds, to iudge aright of them, 2, 79
Worlds how accepted. 2, 80

^or^a of our calling good workes. i 3 84

2,1? 8

'»M

Faith muft be fet on wwkc.
Moti ves to fet faith on n?0r^«
Faithinab!cthustoB?/n-%« 2,141

We fliall be iudged by ©ur tporfys.^, 1 86
Agoed^eartandgocdaw^ goc toge-
ther. 3,189
Motivesto woY^ng [3 , 203.
A beauty in good worses. 2»io$

World.
World overcome by faith. 2,*if

world, the love of God and it cannot be
together. 3 , 1 2 1

world* tryalls of love to it. 3,1 2 2

world 3 how minded by SaintJ. 3,1 xtf

Word*
As great a finne to ncgleft the Lords Sup-
per as to ne^Ieft the word. 3> 59
Wr aft ling %
wrafiling with Gud. i 3 fy

r^ of Satan eafieto many that weare
it. 2, 31

Zeale is where there is love. 3,95

FINIS.

Hriftian Reader, the Books being divided into three farts , being
r upon three fever all Texts, and each part beginning with Fol, 1.
know tljatalway the firft figure in the Table Jheweth depart, the other
the page, as will eaflie appear e by the beginning of the Table.

ERKAT^i.
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