will bee minding other matters some about their profits and some their pleasures c. but when the Holy Ghost shall shew you these things that is when he presents them to vs that draweth the heart from minding other things to seeke after CHRIST to long after him and not to content your selues till you be vnited to him But besides this there is a third act of the Holy Ghost by which hee workes it and maketh this faith effectuall and that is the testimonie that the Spirit giues to our spirits telling vs that these things are ours when the heart is prepared by the Law and when these things are so shewed vnto vs that wee prize them and long after them yet there must bee a third thing that is to take them to our selues to beleeue that they be ours and there needeth a worke of the Spirit for this too for though the promises be neuer so cleere yet hauing nothing but the promises you will finde that you will neuer be able to apply them to your selues but when the Holy Ghost shall say Christ is thine and these things belong to thee and GOD is thy Father when the Spirit shall beare witnesse with our spirits by an immediate work of his owne then we shall beleeue This is necessarily required and without this wee shall not beleeue It is true the holiest man doth it two wayes One is by cleering of the promises shining into our hearts by such a light as makes vs able to discerne them and to beleeue them and to assent to them But besides that hee doth it by an immediate voice by which he speaketh immediately to our spirits that wee can say as they said Ioh. 16. Now thou speakest plainly and speakest no parable we vnderstand thee fully so till the Holy Ghost speake to vs we are in a Cloud GOD is hid from vs wee cannot see him cleerely but when we haue this Spirit of Adoption to giue vs this witnesse then wee beleeue plainely indeed Therefore in Isay 57.19 saith the Lord I create the fruit of the lips Peace c. That is the Ministers may speake peace to you but vnlesse I goe and ioyne with the Minister except I adde a power of mine owne that is such an almighty power as I vsed in the Creation it shall neuer bring peace to you I create the fruit of the lips that is the words of the Minister to be peace otherwise they would be ineffectuall Therefore I say there must bee a worke of the Spirit to perswade a man in such a case And you shall finde by experience let a Minister come to them that are in despaire they will not apprehend the promises though we vse neuer so cleere reasons though we argue with them neuer so long and neuer so strongly we shall finde that all will doe nothing it will be but labour spent in vaine till GOD himselfe open the Clouds till hee will smile on a man and send his Spirit into the heart to giue a secret witnesse to him till there be a worke of his owne joyning with the promises we finde by experience that our labour is lost It is true we ought to doe this and euery man is bound to looke to the Word for faith commeth by hearing and to hearken to the Ministery for it is Gods ordinance to breed faith in the heart but yet till there be a worke of the Spirit a man shall neuer be so perswaded as to haue any sure and sound comfort by it Now all this is done by the Spirit it is the wonderfull worke of GOD for when CHRIST is propounded to men when he is offered as we haue often offered him to you we haue shewed you what accesse you haue to him that no man is excluded that he is offered to euery creature vnder heauen we haue shewed you the generality of the promise that it takes in all that you are contained vnder it that you may apply it to your selues I say when all this is done yet when a man comes to performe this to apply it to himselfe he is no more able to doe it then a dead man is able to stirre himselfe Therefore the same power that raised CHRIST from the dead is required to worke faith in our hearts as it is in Eph. 1.19 According to his mighty power which he wrought in Christ when hee raised him from the dead So that it is as great a worke to moue a mans heart to CHRIST as to put life into a dead man we are as vnapt and backward to it as a dead man is to receiue life For what else is the reason that when we preach CHRIST to you when hee is offered to you that there bee so few that are affected with him that there be so few that take him doth it not shew that you are dead yea so dead that vnlesse GOD call you and that there be a mighty worke of the Spirit the hearts of men will neuer answer vnto vs. Therefore that is required as a condition in all them who will come Act. 2. So many as the LORD our GOD shall call That is when wee preach except there bee a secret voyce of the Spirit of CHRIST speaking to your hearts as wee doe to your eares and saying Come and take CHRIST no man will come We see CHRIST said to his Apostles Follow mee and presently they followed him for it was not the outward voice that did it there was a secret voice within so when GOD shall call men to take CHRIST then they doe it but not before That word that is vsed Luk. 14.23 Goe and COMPELL them to come in that my House may be full it intimates a great backwardnesse in vs. When men are compelled it shewes that not onely the arguments are strong and forcible but that there is a great backwardnesse in men that they must as it were be constrained that they must be put on it by force and against their will such is the vnaptnesse that is in men So saith CHRIST no man comes to me except the Father draw him That phrase of the Holy Ghost shewes that there is an extreme backwardnesse that if they be not forced to come as it were they will not doe it not but that when a man is once wrought vpon by the Holy Ghost hee commeth of himself but that phrase is vsed only to shew that backwardnesse that is in man by nature For when the Holy Ghost hath wrought vpon the will and hath turned that then a man commeth vpon his owne legs and is moued from an inward principle of his owne therefore men are so drawne that withall they runne after him as it is Cant. 1. but it shewes this thing for which I haue vsed it that there is a wondrous backwardnesse in all of vs by nature and that this must be done by a great worke of the Spirit Therefore the Apostle
then other men they are forwarder then others in any thing they thinke other 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 opinions they are ready to strike out this way or that way But now a true Christian is humbled with it because when Christ comes into the heart he makes a man to see his vilenesse As you know when GOD drew neere to Iob when he came neere him indeed then he abhorred himselfe in dust and ashes then hee saw what a one he was he saw not before he thought the contrary but when GOD drew neere indeed that made him manifest So it was with Isay when he saw GOD vpon his Throne and the Angels about him when he saw his holinesse then Woe is me I am vndone because I am a man of polluted lips He was so before but when he drew neere to GOD he saw it So Peter said depart from me I am a sinfull man when he saw Christ when Christ came neere him when he manifested himselfe in his Diuinity that he saw GOD in him for so he did by that Miracle that amazed Peter and cast him downe and made him see what hee was So Dauid when GOD drew neere to him and promised to build him an House to giue him a House that should be eternall to giue him the Messiah whose Kingdome should neuer end for that is included in the giuing him a Kingdome for euer and a House that should haue no end when God vouchsafed him so great a fauour we see Dauid was neuer so cast downe as then in the sight of his owne vilenes he was neuer so little in his own eyes he neuer said so much as he said then Now saith he what is Dauid What am I or what is my Fathers house that thou shouldst regard me thus that thou shouldst bring me hitherto This is Gods manner when he comes into a mans heart when he speakes peace indeed when Faith is a right Faith that brings CHRIST to dwell there I say it makes a man exceeding humble Therfore the spirit of Christians is a meeke spirit they are humble and gentle they are little in their owne eyes Consider whether thou hast such a disposition bred in thee or no it is a signe thy faith is good if there be if there be not it is a signe thy faith is not true So much for the signes of faith I make haste because I haue one Vse more to adde If nothing be regarded of GOD but effectuall faith that is if that be the vertue of faith to be effectuall or else it is nothing worth then we should learne hence not to let that be wanting to our faith which is the excellencie of it which is the vertue of it which is the proper quality of it As if it be the vertue of a Horse to goe well If it be the vertue of a Knife to cut well If it be the vertue of a Souldier to fight well or whatsoeuer you will instance in whatsoeuer vertue it be or whatsoeuer thing you labour to find that in it whatsoeuer be wanting for euery thing hath some proper excellency some speciall vertue wherein the thing consists Now to be effectuall to be working to be operatiue If this be the vertue of Faith as it were if this be the character and excellency of faith Let not this therefore be wanting in faith What is that then thou shouldst doe Vse thy faith set faith aworke liue by it You will say This is more then I can doe this is Gods action he must set faith aworke and worke this in me I say thou art able to doe this of thy selfe when thou hast faith once I speake to those that haue it and this exhortation is to you If you haue faith vse it many haue it that doe not vse it This is a thing that you are able to doe For though God worke in you all the worke of faith as it is receiued yet know he doth not worke in you onely but by you he makes you instruments you are not as dead instruments but as liuing instrumēts to moue of your selues 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 vse it Before a man hath life he is not able to stir but when he hath life once then he is able to moue and stir himselfe for there is life there when the Lampe is once lighted you know you may feede it with Oyle and if you put more Oyle to it you shall haue the greater flame There is light and you may increase it indeed the difficulty is to light it and that is Gods worke he kindles the first fire hee workes faith in the heart But now when thou hast it learne to vse it Dost thou thinke a necessity lyes vpon vs to vse other Talents that GOD hath put into our hands and will he not require that thou shouldst vse 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 What folly is it my brethren you haue faith which is so excellent a Grace able to doe so great things as it is and yet you will not vse it There are many Christians that haue Faith indeed and yet will not set it on worke How great things would it doe what a reward would it bring As Aristotle saith of habits That if a man haue no more but a habit and vse it not there is no difference betweene the wisest man and a foole for what are habits for but for action what is the Tree for but for fruit The habit serues but for the act and this is according to the iudgement of Scripture in Rom. 2. God rewards not men according to the habits they haue but according to their workes Therefore thinke not that thou shalt be rewarded according to thy habits of Faith which thou hast though it be true that that sanctifies thee but GOD doth reward vs according to the vse 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 of Christ is one worke of Faith thou shouldst set it aworke to doe that and besides that all the workes of sanctification are all workes of Faith all thy life long euery houre thou hast somewhat for Faith to doe Set thy faith aworke and thy reward shall be accordingly And againe if thou vse not Faith thou shalt haue little enough of it the vsing of it is that which strengthens Faith It is Gods vsuall manner when he giues Faith to a man to giue him exercise to keepe his Faith breathing as it were hee will be sure to haue somewhat wherein hee will put him to it some tribulation he will put fire to
be in the Couenant once doubt not then that a sinne or two or daily failings shall breake the Couenant betweene GOD and thee it is impossible Thou must know that thou often breakest the Couenant but except there be a quite turning backe except thou altogether forsake GOD except thou leaue GOD and chuse thee a new Master this indeed breaketh the Couenant otherwise if it be but a failing if it be but a sinne of infirmity from day to day when as yet thou keepest GOD in thy heart thou cleauest fast to him thou intendest to serue him and not to forsake him and giue him ouer thinke not that those sinnes although they be great breake the Couenant And therefore Psal. 41.7 said the People of GOD there Although these things be befalne vs yet haue we not forgotten thee nor dealt falsely concerning thy Couenant Why We haue not turned backe although we haue failed and done many things amisse yet haue we not dealt falsely concerning thy Couenant That is we are not Hypocrites our hearts are sincere How proue they that We haue not turned backe from thee our feete haue not gone out of thy wayes That is we haue not quite giuen ouer as many men doe that make their pleasure their God when they make their profit their God when they diuorse themselues from GOD then they breake the Couenant but else it is not a breaking of the Couenant Know therfore for thy comfort when thou considerest this summe them vp together and see now whether thou hast put thy seale to the truth of GOD that he is true that is whether thou beleeue the promise whether thou take and receiue CHRIST for that is it to put thy seale to the truth of GOD when thou canst conclude that thou hast done that then see if GOD hath put his seale to thee There is a double seale One is thou art sealed by the Spirit that is there is a secret witnesse of the Spirit the sealing of the Spirit to the day of Redemption the hidden Mannah the secret witnesse that GOD giues to euery mans heart as a priuie Seale that GOD sets on thee Grieue not the Spirit by which ye are sealed to the day of Redemption Now there is another seale which is more manifest then this as in 2 Tim. 2.19 The foundation of GOD remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth vpon the Name of the Lord depart from iniquity That is there is another seale that GOD sets vpon you whereby hee enables you to depart from iniquity This is a more open seale then the other If thou finde that thou haue put thy seale to GOD to his promise and thou findest againe that he hath sealed thee by the inward witnesse of his Spirit and hath sealed thee likewise by the fruit of amendment of life with enabling thee to depart from iniquity now what shouldst thou doe then Make no more question take it for granted that CHRIST belongs to thee and thou to him Trust perfectly to the grace reuealed through Iesus Christ A place that I haue often named 2 Pet. 1.13 Trust perfectly in the fauour that is in the free fauour in the free promise reuealed through Iesus Christ that is Doe not mince the matter and say it may be GOD will forgiue me or it may be he will not but doe it perfectly let nothing be wanting doe it perfectly that thy ioy may bee full if thou doe it by halues if thou doe it but in part thou shalt haue but imperfect ioy The vse now that thou shouldest make of Faith is to see thy ioy may be full if thou be not certainely perswaded thou doest not vse thy Faith as thou oughtest When thou hast done this once when thou hast settled vpon this conclusion to say certainely CHRIST is mine my sinnes are forgiuen now come to the priuiledges consider them and go thorow them all I haue named them heretofore vpon another occasion and labour to comfort thy selfe with them labour to haue thy heart filled with ioy at the least get so much comfort as may ouervalue any affliction in the World that there may be a greater waight in the other Ballance that though great afflictions doe befall thee yet thou art not drowned thou art not swallowed vp of affliction that thy heart faints not but set thy faith aworke that thou mayest haue so much ioy as that thou mayest goe thorow it And againe get so much ioy as at least may ouertoppe any prosperity outward any comfort that thou mayest take in thy friends or in thy wealth or in those things that thou findest thy heart too much to cleaue vnto that thou settest them at too high a rate set thy Faith on worke that thy joy may be full that thou mayest not prize those so much but that thou mayest looke vpon them as trifles as matters of nothing in comparison of the ioy that is prepared for thee in Heauen Thus a man should vse faith that is in any affliction that he doe not ouer-grieue and that no outward comforts whatsoeuer befall him take not vp his ioy too much Thus our faith should passe through all conditions to vse the World as if we vsed it not So I say set thy Faith on worke This is the first worke that faith should doe to comfort a mans heart The second vse we should make of Faith should be to guide and direct our liues that is we should vse Faith to be as the Rudder to the Ship to turne our courses the right way vpon all occasions in our conuersation For that is the office of Faith to guide a mans life For as it is in a way so it is in our life there are many turnings it is not only a strait way but there are many turnings and when a man comes 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 shouldest doe That is there are many difficult cases 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 Philistims through great persecutions and troubles which thou must wrestle with Now set thy Faith aworke fight the good fight of faith that is thou must now ouercome thou must not balke the way of Religion because of the troubles thou meetest withall but passe thorow the troubles that thou mayest keepe thy way Againe it may bee GOD will leade thee through pleasant wayes and not through the way of the Philistims as when the people came out of Egygt the Lord led them not by the way of the Philistims If GOD giue thee peace and prosperity now set Faith aworke that this peace and prosperity that thou hast that it soften not that it loosen not the sinewes of thy minde that it dissolue not thy strength but keepe thy
faith is working 2 63 Workes without them none iustified Ibid. Doctrine of good workes iustified 2 67 Works why required 2 70 Good workes their different rise in Papists and us 2 72 Workes to iudge aright of them 2 79 Workes how accepted 2 80 Workes of our calling good workes 2 84 Faith must be set on worke 2 138 Motives to set faith on worke 2 139 Faith inableth us to worke 2 141 We shall be iudged by our workes 3 186 A good heart and good workes goe together 3 189 Motives to working 3 203 A beauty in good workes 3 205 World World overcome by faith 2 215 World the love of God and it cannot be together 3 121 World tryalls of love to it 3 122 World how minded by Saints 3 126 Word As great a sinne to neglect the Lords Supper as to neglect the Word 3 59 Wrastling Wrastling with God 1 89 Y. Yoake Yoake of Satan easie to many that weare it 2 31 Z. Zeale is where there is love 3 95 FINIS CHristian Reader the Booke being divided into three parts being upon three severall Texts and each part beginning with Fol. 1. know that alway the first figure in the Table sheweth the part the other the page as will easilie appeare by the beginning of the Table ERRATA Part. 1. Page 31 line 10 for If say reade I say page 55 line 4 for iustification reade testification p 59 l. 12 for the thing r. the next thing p. 75 l. 27 for yeranes r yearnes p. 76 l. 6 for the use r. that use p. 109 l. 25 for hearâ— of in r. heard in p. 113 l. 23 for to serve r to serve him p 113 l 26 for have no hope r they have no hope p 125 l 8 for beleeve this r beleeve for this p 130 l 25 for best bud r least bud p 136 l. 20 for eyther thy soule r either for thy soule Part 2. Page 23 line ult blot out his p. 25 l. 7 blot out for p. 49 l. 9 for worke r. worker p 72 l 28. for 3 use r. 4 use p. 76. in the margine blot out Vse 4. p. 85 l. 22 for was r. was by p â—6 l. 1 for selfe r. selves p. 88 l. 18. for within r. in p. 132 9 for faith r. ioy p. 144 l 8 for so r see p. 158 l 25 for thing r use p 160 l 30 blot out that p 165 l 20 for conclusions r turnings p 197 l 2 3 r God stayes thee for this end p 197 l 9 blot out not p. 198 l 10 for weakneâ— r. weaned p 198 l 31 for induldeâ—s r indulgentâ— p 199 l 14 for except r expect p â—02 l 10 for thy r their p 208 l 19 for certainly r. captivity p 212 l 11 for saith will r saith he will Part 3. Page 74 l 15 for they would r they would not p 99 l 4 blot out any p 99 l 12 for beauty r bent p 140 l 9 for feare r sense p 149 l 12 for nearely r warily A briefe Collection of the principall heads in the ensuing Treatises PART 1. DOCTRINE That righteousnesse by which alone wee are saved is revealed in the Gospell pag. 3 Sixe Questions about this righteousnesse 5 Vse To see the justice of God in condemning men who neglect this righteousnesse 26 Vse 2. Not to deferre the taking of Christ. 31 Doct. 2. Faith is that whereby the righteousnes of God is made ours to salvation 37 Reasons 1. That it might be of grace 43 2. That it might be sure Ibid. 3. That it might be to all the seede 44 4. That no flesh should rejoyce in it selfe 45 Definition of justifying faith 49 The object of faith 52 The subject of it 55 How faith justifieth 59 The acts of faith 62 Vse 1. Not to be discouraged from comming to God 67 Vse 2. To rejoyce in God 76 Vse 3. To labour for faith 81 Vse 4. To apply the promises with boldnesse 86 Foure things in the understanding touching the promises 95 Three meanes to draw the will 104 Seven arguments to perswade us of Christs willingnesse to receive us 110 Doct. 3. Faith admits degrees and wee ought to grow from degree to degree 117 Faith admits degrees in foure respects Ibid. Vse 1. To comfort those that have faith though in a lesse degree 130 Vse 2. An exhortation to grow in faith 134 Sixe motives to grow in faith 135 PART 2. DOCTRINE That faith that saveth us must be effectuall pag. 3 Five causes of ineffectuall faith 6 Three things wherin the efficacy of faith consisteth 20 How effectuall faith is wrought 47 Sixe reasons why God will accept no other faith 58 Vses First To try our faith whether it be sound 60 Secondly To judge our conditions by the efficacy of our faith 64 Thirdly To justifie the doctrine of good workes against the Papists 67 Fourthly To labour to grow in faith and assurance 72 Fifthly To learne to judge aright of our workes 79 Sixthly To try if we have faith 84 Five signes of effectuall faith 92 The concomitants of faith 124 Vse 7. To set faith on worke 138 Three wayes how to use faith 142 Sixe considerations to helpe faith to comfort us 149 Eight instances wherein faith should guide us 158 Concerning using meanes 176 Concerning evills feared 187 Concerning God hearing our prayers 193 Concerning the prosperity of the wicked and affliction of the Saints 201 PART 3. DOCTRINE HEE that loves not is not in Christ. page 5 Five kindes of love 8 How the love of God is wrought in us 12 Reasons First If a man love not there is a curse on him 18 Secondly He breakes the Evangelicall law 19 Thirdly it is adultery 20 Fourthly he slights Gods offer 21 Vses First To examine if we love Christ. 21 Sixe tryalls of our love to Christ. 24 Seven motives to love Christ. 34 Meanes to enable us to love God 49.106.138 Ten properties of love 60 Two impediments of our love to Christ. 106 Five tryalls whether we love God or no. 115 Foure signes of hatred of God 133 Meanes whereby wee may be assured of Gods love to us 146 Five things requisite in our love to God 159 The danger of not loving the Lord. 178 â—oure things in the curse of God 179 Doct. 2. We are to be judged not onely by our faith but by our workes 188 Reasons First Because every Christian hath the Spirit 189 Secondly Inward rectitude is never disjoyned from good workes 191 Thirdly Because every Christian hath a new nature 192 Vses First Not to content our selves with good meanings onely 193 Secondly Christians are better taught than learned men without grace 199 Thirdly An exhortation to doing 205 Three duties suting the season 211 1 Cor. 16.13 1 Thes. 5 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Eph. 1 1â— 6. Questions about this righteousnes 1. Quest. How it saueth Ans. 1. Rom. 5.14 1 Cor. 15.45 Answ.
THE BREAST-PLATE OF FAITH AND LOVE A Treatise Wherein the ground and exercise of FAITH and LOVE as they are set upon Christ their Object and as they are expressed in Good Workes is explained Delivered In 18. Sermons upon three severall Texts By the late faithfull and worthy Minister of Iesus Christ IOHN PRESTON Dr. in Divinity Chaplaine in ordinary to his Maiesty Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne But let us who are of the day be sober putting on the breastplate of Faith and Love 1 Thes 5.8 What will it profit my Brethren if a man say he have faith and hath not workes Can faith save him Iames 2.14 LONDON Printed by W. I. for Nicolas Bourne and are to be solde at the South Entrance of the Royall Exchange 1630 ILLVSTRISSIMO NOBILISSIMOQVE VIRO ROBERTO COMITI WARVVICENCI IOHANNIS PRESTONI S. T. D. ET COLLEGII IMMANVELIS Q. MAGISTRI CVIVS TVTELAE DVM IN VIVIS ESSET PRIMOGENITVM SVVM IN DISCIPLINAM ET LITERIS EXPOLIENDVM TRADIDIT POSTHVMORVM TRACTATVVM PARTEM DE NATVRA FIDEI EIVSQVE EFFICACIA DEQVE AMORE ET OPERIBVS BONIS DEVOTISSIMI TAM AVTHORIS DVM VIVERET QVAM IPSORVM QVI SVPERSVNT OBSEQVII TESTIMONIVM M. D. D. D. RICHARDVS SIBS IOHANNES DAVENPORT To the Christian Reader Christian Reader INnumerable are the sleights of Satan to hinder a Christian in his course towards Heaven by exciting the corruption of his own heart to disturbe him when he is about to doe any good or by discouraging him with inward terrours when he would solace himselfe with heavenly comforts or by disheartening him under the feares of sufferings when hee should be resolute in a good cause A type whereof were the Israelites whose servitude was redoubled when they turned themselves to forsake Aegypt Wherefore we have much neede of Christian fortitude according to that direction Watch ye stand fast quit your selves like men especially since Satan like a Serpentine Crocodile pursued is by resistance put to flight But as in warres which the Philistines knew well in putting their hope in Goliah the chiefe strength of the Souldiers lyeth in their Captaine so in spirituall conflicts all a Christians strength is in Christ and from him For before our conversion we were of no strength since our conversion we are not sufficient of our selves to think a good thought And to worke out from the Saints all selfe-confidence God by their falls teacheth them To rejoyce in the Lord Iesus and to have no confidence in the flesh Whatsoever Christ hath for us is made ours by Faith which is the hand of the soule enriching it by receiving Christ who is the treasure hid in the field and with him those unsearchable riches of grace which are revealed and offered in the Gospell Yea it is part of our spirituall armour That which was fabulously spoken of the race of Gyants is truly said of a Christian hee is borne with his armour upon him as soone as hee is regenerate hee is armed It s called a Breast-plate because it preserves the heart a long large shield as the word signifieth which is usefull to defend the whole man from all sorts of assaults Which part of spirituall armor and how it is to be managed is declared in the former part of the ensuing Treatise in ten Sermons Now as all rivers returne into the sea whence they came so the beleeving soule having received all from Christ returneth all to Christ. For thus the beleever reasoneth Was Gods undeserved unexpected love such to me that he spared not his onely begotten Sonne but gave him to die for mee It s but aequall that I should live to him die for him bring in my strength time gifts liberty all that I have all that I am in his service to his glory That affection whence these resolutions arise is called Love which so inclineth the soule that it moveth in a direct line towards that obiect wherein it expecteth contentment The soule is miserably deluded in pursuing the winde and in taking ayme at a flying fowle whilest it seekes happinesse in any creature which appeares in the restlesnesse of those irregular agitations and endlesse motions of the mindes of ambitious voluptuous and covetous persons whose frame of spirit is like the lower part of the elementary region the seate of windes tempests and earthquakes full of unquietnesse whilest the beleevers soule like that part towards heaven which is alwayes peaceable and still enioyeth true rest and ioy And indeed the perfection of our spirits cannot be but in union with the chiefe of spirits which communicateth his goodnesse to the creature according to its capacity This affection of Love as it reflecteth upon Christ being a fruit and effect of his love to us apprehended by faith is the subiect of the second part of the following Treatise in 7. Sermons The iudicious Authour out of a piercing insight into the methods of the Tempter knowing upon what rockes the faith of many suffers shipwracke that neither the weak Christian might lose the comfort of his faith through want of evidences nor the presumptuous rest upon a fancy in stead of faith nor the adversaries be emboldened to cast upon us by reason of this doctrine of Iustification by faith onely their wonted nicknames of Soli-fidians and Nulli-fidians throughout the whole Treatise and more especially in the last Sermon he discourseth of good Workes as they arise from faith and love This is the summe of the faithfull and fruitfull labours of this Reverend learned and godly Minister of the Gospell who whilest he lived was an example of the life of faith and love and of good workes to so many as were acquainted with his aequall and even walking in the wayes of God in the severall turnings and occasions of his life But it will be too much iniury to the godly Reader to be detained longer in the porch Wee now dismisse thee to the reading of this profitable worke beseeching God to increase faith and to perfect love in thy heart that thou maist be fruitfull in good workes Thine in our Lord Iesus Christ RICHARD SIBS IOHN DAVENPORT OF FAITH The first Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith IN the words I haue read vnto you Paul tels them that he is not ashamed of the Gospell of CHRIST For it was a shame to him partly because the very substance of the Gospell was then persecution and partly because he was plaine in speech hee came not with excellency of words or mans wisedome and therefore you may obserue what adoe he had to defend himselfe in his Epistles to the Corinthians a wise people who partly hated and partly despised his manner of deliuery but saith hee I am not ashamed of it for it is the power of God to saluation it is that which being receiued will bring men to heauen being rejected
whom you will serue altogether So that to take CHRIST with a iustifying faith is nothing else but to receiue him as it is expressed in many other places of Scripture Ioh. 1.11 Hee came vnto his owne and his owne receiued him not but to as many as receiued him he gaue power to become the sonnes of God euen to them that beleeue on his Name And so it is not as the Papists say a meere act of the vnderstanding but a taking of him for your GOD your Sauiour to whom alone you will bee subject and giue your selfe Last of all When these two are done and effected so that there is no errour either in the person or in the forme there is yet one thing more remaines behinde and that is to take and accept him with a compleate a deliberate and true will For euen as in other matches put the case the person bee knowne and the forme duely obserued yet if there does not concurre a compleat will it is not properly a match and therefore those matches are vnlawfull which are made before yeeres of discretion when a man hath not the vse of his will or when a man is in a phrenzie because there is then no compleat or deliberate will so in this spirituall Match you shall see how many the want of such a will excludes First I say it must be compleat which excludes all wishers and woulders that prize CHRIST a little that could bee content to haue CHRIST but it is rather an inclination then a compleat will that are in an Aequilibrio that would haue CHRIST but not yet that would liue a little longer at ease and haue a little more wealth but are not come to a resolute peremptory will that haue onely a weake inclination which is not enough for in a match the will must be compleate and it 's needfull it should be so it being a thing that must continue all a mans life Againe it must be a deliberate will and this excludes all those that will take CHRIST in a good moode on some sudden flash when they are affected at a good Sermon and haue some good motions cast into their mindes that will at such a time be content to take CHRIST to serue him and obey him to forsake their sinnes and giue ouer their former lusts but the will is not deliberate Last of all as it must be compleat and deliberate so it must be a true will that is it must be free and that excludes all them that meerely for seruile feare at time of death in the day of sicknesse and trouble when Hell and Heauen are presented to them will take CHRIST Indeede you can scarce come to any but in such a case hee will professe that he is now content to take CHRIST for his Lord and Sauionr but this is done by constraint and so the will is not free So I say when all these concurre the match is now made and you are iustified But after the match is made something is required Therefore there is one Question more and that is What is this that is required after the making of the match I answer It is required that you loue your Husband Iesus Christ that you forsake Father and Mother and become one Spirit with him as you are one flesh with your Wife for you are now bone of his bone and flesh of his flesh 2. Againe it is now required that you should repent And that is the meaning of that place Repent for the Kingdome of heauen is at hand I tell you of a Kingdome and a great Kingdome but no man can come into that Kingdome except hee repent You must walke no longer after the flesh but after the Spirit You must haue your flesh crucified with all the affections and lusts of it Thirdly You must part with euery thing for his sake whether you haue riches or honours or credit or whatsoeuer it is no matter you must be ready to let them all goe 4. Againe You must be ready to vndergoe any thing for his sake you must haue him for worse as well as for better you must be content to bee hated of all men for his sake you must take vp your crosse and follow him 5. Againe You must doe much aswell as as suffer much for him he dyed to this end that he might purchase to him a peculiar people zealous of good workes you must respect him as a Wife doth her Husband not as a seruant doth a hard Master you must not looke on his Commandements as a hard taske whereof you could willingly be excused but as one that hath his heart inflamed to walke in them as a louing Wife that needes not to be bidden to doe this or that but iâ— the doing of it may aduantage her Husband it will be a greater griefe to her to let them lye vndone then labour to doe them But now men say This is a hard condition I little thought of it It is true the condition is hard and that is the reason that so few are willing to come in when they vnderstand these after-clap conditions that they must part with all that they must be persecuted that their wil must be perfectly subject to the will of Christ that they must be holy as he is holy that the same mind must be in them that is in Christ Iesus that they must be of those peculiar people of GOD. And therefore haue wee told you that none will come in to take CHRIST for their Husband till they haue beene bitten with the sense of their sinnes till they be heauy laden and haue felt the weight of Satans yoake till then they will not come vnder the yoake of CHRIST but those that be humble that haue their hearts broken that know what the wrath of GOD is that haue their consciences awaked to see sinne will come in and be glad they haue CHRIST though on these conditions but the other will not If you will haue CHRIST on these condition you may But we preach in vaine all the world refuseth CHRIST because they will not leaue their couetousnesse and idlenesse and swearing and their seuerall sports and pleasures their liuing at liberty and Company-keeping they will not doe the things that CHRIST requires at their hands and all because they are not humbled they know not what sinnne meanes whereas should GOD shew it to them in its right colours should they be but in Iudas his case had they tasted of the Terrours of the Almightie were their consciences enlightned and did it set them on they would take him with all their heart But an other Objection comes in I would come in but how should I doe it I want power and ability I cannot mortifie the deedes of the body could I doe that I would not stand on the businesse To this I giue a speedy answer If thou canst come with this resolution to take him take no care for doing
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 ancient liuing in health and wealth and hauing your fill of pleasures it may be for the present you haue other things to take vp your mindes but the time will come when the Bridegroome shall enter in and the doores shall bee shut when your Houre-glasse shall be out and your time spent and then this relation of righteousnesse and remission of sinnes now offered would be reckoned glad tydings but take heede that it be not too late beware lest you cry and GOD refuses to heare Not but that GOD will heare euery man if his cry comes from vnfeigned faith and loue but it may be GOD will not giue thee that vnfeigned faith and loue when you be come to that extremity seeing you would not come when he called it may be he will not come when you call it may be he will not breathe the breath of life nor giue such a spirit and disposition as he will accept of Christ dyed to purchase to himselfe a peculiar people zealous of good workes and not onely to saue men He dyed for this end that men might doe him seruice and if you will not come in now in time of strength and youth when you are able to doe him seruice I say in his ordinary course he will reject you now in your extremity you may not then expect mercie at his hands Therefore doe not say I will follow my couetousnesse and idlenesse my pleasures and businesse my lusts and humours and heereafter come in for you are not to chuse your own time If he call you and you refuse to come take heed lest in his wrath he sweare that you shall not enter into his rest FINIS OF FAITH The second Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith THe next point that these words affoord vs is this that Faith is that whereby the righteousnesse of God is made ours to saluation The righteousnesse of GOD saith the Apostle is reuealed from faith to faith That is it is so reuealed and offered by GOD that it is made ours by faith we are made partakers of it by faith you see it ariseth cleerely from the words Now for the opening of this point to you you must vnderstand that there are two waies or Couenants whereby GOD offereth saluation to men One is the Couenant of workes and that was that righteousnesse by which Adam had beene saued if he had stood in his innocencie for it was that way that GOD appointed for him Doâ— this and liue But Adam performed not the condition of that Couenant and therefore now there is another Couenant that is the Couenant of Grace a Board giuen vs against Ship-wracke Now this Couenant of Grace is double Either absolute and peculiar Or conditionall Absolute and peculiar onely to the Elect so it is expressed Ier. 31. I will put my Lawe into your inward parts and write it in your hearts and I will be your God and you shall be my people So likewise in Ezek. 36. I will giue you a new heart and put a new spirit within you and I will take your stonie hearts out of your bodies Heere the Couenant is expressed absolutely and this is proper onely to the Elect. But now beside this there is a conditionall Couenant of Grace which is common to all and that is expressed in these termes Christ hath prouided a righteousnesse and saluation that is his worke that hee hath done already Now if you will beleeue and take him vpon those termes that he is offered you shall bee saued This I say belongs to all men This you haue thus expressed in the Gospell in many places If you beleeue you shall be saued as it is Mark 16. Goe and preach the Gospell to euery creature vnder Heauen hee that will beleeue shall be saued he that will not beleeue shall bee damned It is the same with that Rom. 4.5 To him which worketh not but beleeueth in him which iustifieth the vngodly his faith is accounted righteousnesse Marke it To him that beleeueth on him that iustifieth the vngodly that is there is a certaine iustice or righteousnesse that CHRIST hath prepared or purchased for men though they be vngodly he requires nothing of them before-hand though they be wicked and vngodly yet this righteousnesse 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 acceptation so that this is the onely way now by which men shall be saued The worke is already done on Christs part there is a righteousnesse that GOD hath prepared which is therefore called the righteousnesse of GOD and there is nothing precedently required or looked for on our part but taking and applying of it But you will say Is there nothing else required of vs Must GOD doe all and must we doe nothing but onely take that righteousnesse that is prepared for vs I answer it is true indeede we must lead a holy life a religious sober and righteous life for for this end hath the grace of God appeared saith the Apostle yet you must know withall that we cannot worke in our selues this holinesse this religious and sober conuersation that must be Gods worke altogether we are onely to take this righteousnesse and the other is but a consequent that followeth vpon it To illustrate this vnto you by a similitude A Wheele or a Bowle runneth not that it may be made round that is the businesse of the workeman who makes it round that it may runne So it is in this case GOD doth not looke that we should bring holines and piety with vs for we haue it not to bring we are at the first onely to beleeue and accept this righteousnesse that is offered vs when that is done it is Gods part to frame vs and to fit and fashion vs for a holy life such a kinde of speech you haue it expressed in Eph. 2.10 We are Gods workmanship fashioned in Christ Iesus to walke in good workes which he hath ordained c. Marke it it is not an action 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 righteousnesse that is offered it is Gods worke to cast vs into a new Mould to giue vs a new heart and to frame a new spirit within vs that so we may walke in good workes before him this is the great mystery of godlinesse for we haue much adoe to perswade men to beleeue that the righteousnesse prepared by CHRIST
helped by the Holy Ghost to know it but it is chiefly grounded vpon our owne experience for it is no more but the act of a mans owne heart reflecting vpon what hee hath done when hee considers Haue I taken CHRIST or no as a Lord and as a Sauiour as a Priest to saue me as a King to liue by his Lawes this is a looking vpon an act of mine owne therefore the vnderstanding and knowing of it must come from experience The last act of faith is to purifie and to sanctifie I cannot stand vpon it at this time nor make Vse and apply this as I desired therefore I will breake off heere So much for this time FINIS OF FAITH The third Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith THe last point that wee deliuered out of these words was this that Faith is that whereby we are made partakers of the righteousnesse of Christ. Wee come now to the Vses of it And first of all if it be by faith onely by which we are made partakers of that righteousnesse that saueth vs the first consectary that we will draw from hence is this That wee should learne to come to CHRIST with an empty hand and not to bee discouraged for any want that wee finde in our selues nor for the greatnesse of our sinnes wee should not bee discouraged for the want of a perfect degree of repentance and godly sorrow or for the want of whatsoeuer good worke you thinke is requisite to saluation for my beloued you must know that this is the nature of faith that it doth its worke best alone and faith is so farre from requiring any thing in the partie that shall haue CHRIST that necessarily he must let goe all things else otherwise hee cannot beleeue and this is a point necessarily to be considered for euery man is apt to conceiue and thinke that it is impossible that GOD should accept him vnlesse there bee something in him why GOD should regard him If he finde himselfe to be exceeding vngodly he thinkes that CHRIST will neuer looke after him And againe if hee haue nothing at all to giue if he haue nothing to bring with him in his hand hee thinkes that hee shall haue no pardon But you see that faith requires nothing in the first apprehension of CHRIST if a man bee neuer so vngodly it is all one the promise notwithstanding is made vnto him Againe Why should you looke for righteousnesse in your selues The worke of faith and it hath nothing else to doe is to take that righteousnesse of Christ that is none of your owne so that there is nothing else at all required for all that faith hath to doe is onely to take from Christ that righteousnesse that we want our selues so that I say there is no reason why any man should bee discouraged in his first comming for any want that he findes in himselfe or for any condition that he is in because faith onely is that that makes vs partakers of a righteousnesse to iustifie vs because we our selues haue it not I say faith is so farre from requiring any thing to be added to it to helpe it in the act of iustifying that of necessity it excludes all things else for faith hath this double quality not onely to lay hold of Christ offered but to empty a man of all things else whatsoeuer As for example Faith is not onely the beleeuing of a truth which is deliuered from the authority of him that doth deliuer it but it is a resting vpon Christ a casting of our selues vpon him Now when a man leanes vpon any other thing hee stands not vpon his owne legges hee stands not vpon his owne bottome for if hee did hee could not properly be said to leane If a man trust and depend vpon another he prouides not for himselfe but he that so lookes to himselfe that he prouide so as to make him selfe safe if another should faile him so farre he trusts himselfe so that beloued if you trust CHRIST it is of necessity required that you must bee vnbottomed of your selues you must altogether leane vpon him you must cast your selues wholly vpon him For faith hath such an attracting vertue in it that it fils the heart with CHRIST Now it cannot fill the heart with CHRIST vnlesse the heart be emptyed first Therefore I say faith hath a double quality not onely to take but to empty and they are reciprocall the one cannot be without the other Hence it is that we say faith ingrafts a man a man cannot be ingraft into a new stocke vnlesse hee bee quite cut off from the former roote therefore faith driues a man out of himselfe and makes him nothing in himselfe so that when he comes to lay hold on the promise of GOD he lookes at no quality or excellencie of his owne he lookes at no fitnesse nor worthinesse in himselfe but he comes with a hand and a heart altogether empty So that when a man comes to beseech GOD to receiue him to mercie and to grant him a Pardon of his sinnes when he comes to take hold of the righteousnesse of CHRIST for his iustification if he thinke that there is any little worthinesse in him or that there be no fault in him at all and from thence shall thinke that GOD will receiue him this man is not fit to come to Christ he must be wholly emptied of himselfe and then God will speake peace vnto him But you will aske What is that that faith doth empty a man of Faith emptieth a man of two things First of all opinion of righteousnesse in himselfe Secondly of all opinion of strength and ability to helpe himselfe for if either of these remaine in the heart a man cannot receiue CHRIST First I say a man must be emptied of all opinion of worthinesse in himselfe of all conceipt that he hath the least righteousnesse in himselfe therefore when the yong man came to CHRIST and CHRIST told him that he must keepe the Law and he said hee had done all those things from his youth CHRIST knew that he was not yet fit therefore saith he Goe and sell all that thou hast Christs end was nothing else but to discouer to him his owne vnworthinesse If thou wilt be perfect saith CHRIST take this tryall Canst thou be content to let thy wealth goe to follow me Canst thou be content to suffer persecution This shewed that hee was not perfect but that hee was still a sinfull man this was the way to prepare him for Christ this course we see CHRIST alwaies tooke we see it expressed in the Parable of the Publican and of the Pharise the Publican went away iustified because he was wholly emptyed of all conceipt and opinion of worth in himselfe But the Pharise was not iustified not because he was not a iuster man then the
then faith proues effectuall that is a man holds out hee goes thorow with the worke he cleaues so to Christ as that he will not part with him but for want of this because mens hearts are not circumcised because way is not made because the Mountaines are not brought downe because the Ministrie is not sharpe enough to prepare them hence it is that their faith is vaine and comes to nothing Fiftly and lastly the faith of men proues ineffectuall because it is not well grounded they take to themselues a perswasion of the remission of their sinnes vpon an vncertaine ground they are not built vpon the Rocke they take CHRIST but they are not well bottomed for there is a certaine false perswasion which is nothing else but a strong fancie which makes a man to thinke that his sinnes are forgiuen and that hee is in a good estate but when it comes to examination hee can giue no sound reason for it When men take CHRIST on this manner when they are perswaded their sinnes are remitted and yet haue no good ground for this perswasion and peace it holds not out it continues not Therefore to such as these Saint Paul speakes Eph. 4.10 Bee not children saith hee in vnderstanding to bee carried about with euery winde of doctrine As if hee had said Indeed you are such as haue embraced CHRIST but you must not doe as children doe that beeing not able to vse their owne judgement they see what other men doe and they heare what they say but saith hee you must learne to be men that you may vse your owne vnderstanding that you may see with your owne eyes or else you will bee like a Ship tossed and carried about with euery wind That is to say it was a false perswasion that draue you to CHRIST and another winde will driue you from him therefore bee not children in vnderstanding So I say when you haue a perswasion of the remission of your sinnes of beleeuing in Christ be not children in vnderstanding see that it bee soundly grounded That is a condition required by the Apostle Colos. 1.23 CHRIST hath reconciled vs to GOD the Father to be blamelesse and without fault But saith hee I must put in this condition If you continue grounded and stablished in the faith that you bee not moued from the hope of the Gospell As if he should haue said There is a certaine faith by which you may take Christ and so you may bee perswaded of reconciliation but saith he that will not doe vnlesse you bee grounded and stablished in the faith The word in the Originall signifieth Except you bee so built as a house is built vpon a sure foundation as a Tree that is soundly rooted when you are so pitched vpon Christ that when new objects come new temptations come things that you neuer thought on yet nothing can moue you from the hope of the Gospell If you be not grounded you may take a hope to your selues of reconciliation and of being without fault in the sight of GOD but it will neuer hold out vnlesse it be soundly grounded Hence you see therefore that if a man bee not well rooted if hee be not built vpon the Rocke if this perswasion of the remission of his sinnes bee not well bottomed that causeth him not to hold out but to fall off againe Whereas it is required of vs that we keepe so close to God in such a case our faith should be built on so sure a ground that nothing in the World should moue vs no not the most probable arguments that may bee brought in as wee see Deut. 13. saith Moses If a Prophet or a dreamer of dreames come and give you signes and wonders and the thing that he foretold come to passe that you could not answer any thing you can see no reason but that he should be a true Prophet saith he God will put you to such trials to proue you to see if you be soundly grounded All that are saued hee will haue them so fixed hee will haue them take their saluation vpon so good a ground vpon such infallibility that whatsoeuer shall bee brought against them they shall keepe them close to GOD. This is that that wee should labour for and for want of this when men haue a confused perswasion that their sinnes are forgiuen and thinke it enough if their hearts bee quiet if they haue rest in their consciences that they be not troubled and neuer examine what the grounds are I say for want of this it is that in temptation they fall away when other men come and preach other doctrines then they are plucked away with the errour of the wicked as Peter saith 2 Pet. 3.17 Bee not plucked away with the errour of the wicked but grow in knowledge As if hee should haue said If you haue but some perswasion but some good opinion that Christ is yours and that it is best for you to cleaue to him this will not hold you will bee plucked away with those errours that other men are plucked away with This is the first thing which wee haue done with to shew the causes of the ineffectualnesse of faith In the next place I am to declare vnto you what it is that maketh faith effectuall wherein the effectualnesse of faith consists In this we will shew you 3. things First in what sence it is called effectuall faith for the very opening of this word which the Apostle vseth will open a Window to vs it will open a creuice of light to see into the nature of the thing it selfe Secondly we will shew you particularly and distinctly wherein this effectualnesse of faith consists Thirdly wee will shew you how it is wrought how this faith is made effectuall in vs and when wee haue done these three you will fully vnderstand what effectuall faith is First for the opening of this very appellation this name effectuall faith you shall finde that a thing is said to bee effectuall in 4. respects First we say a thing is effectuall when it doth its office when it exerciseth that proper function that belongs to that quality or that grace or that gift or that creature whatsoeuer it is and when it doth not that then we say it is ineffectuall when it doth not the thing that we looke for from it In this sence faith is said to be effectuall when it doth the thing for which faith is when it doth the thing that God expects of faith that is the proper function of faith and what that is you heard before namely to take Christ If faith take Christ it is effectuall faith Now for the opening of this a little further to you to shew you what this proper function of faith is It is when a man is so far peswaded of the truth of the Scriptures of the truth of the promises and doth so far appropriate them to himselfe that hee is willing
point to your comfort that if there be but so much faith as will produce this worke of taking CHRIST though there bee some doubtings mingled with it yet it is properly effectuall faith because it doth the thing though not perfectly That is the first acception of the word effectuall a thing is said to bee effectuall when it doth the proper function of it though it doe it not perfectly and throughly yet if it doe it it is said to bee effectuall so faith if it pitch vpon CHRIST though not so perfectly as afterwards it may it is effectuall Secondly a thing is said to bee effectuall as it is opposed to that which is vaine and empty to that which is but a name a shaddow of it but is not such a thing indeed So faith is said to be effectuall when it is true reall and substantiall you know there bee emptie clowds we see the heauens many times full of clouds but there is no rayne folloues they are driuen away with the windes they are emptie clouds they are not clouds indeed so there is a great shew of faith sometimes that makes a man shew like these clouds and yet it is vaine and empty no raine followes A counterfeit Piece although it shew to be good money yet when we find it counterfeit when we finde it clipt we cast it away so true faith is said to bee effectuall when it is opposed to vaine faith in Iam. 2 the later end of the Chapter the Apostle speakes to that purpose to shew the difference betweene true faith and dead faith which is but the name of faith but is not faith indeede Thirdly a thing is said to bee effectuall when it lyeth not idle and still but is doing something As a Pylot in a Ship hee sitteth not still there if he doe sit still and doe nothing we may say he is an vneffectuall Pylot he were as good not be there so when faith lyes still in the heart and is not stirred and moued nor shewes it selfe in the fruites of it this we say is ineffectuall faith whereas faith should be in the soule as the soule is in the body which is neuer there in vaine but still it is stirring and shewing it selfe by motion by action by doing somewhat or other And in this sence faith is said to be effectuall when it is a stirring faith when it is a liuely and fruitfull faith that is doing somewhat in the soule of a man Last of all a thing is said to bee effectuall when it goes thorow with the worke that it hath in hand this differeth from that which I named first therefore the Greeke word that is rendred effectualnesse signifieth perfectnesse to bring a thing to an end so that faith is said to be effectuall that goes thorow with the worke it vndertakes that is when it sanctifieth the heart throughout in respect of parts and throughout in regard of time when it brings a man to the end of his saluation when it carries a man through all impediments when it leaps ouer all difficulties so that a growing preuailing ouercomming faith that is said to be an effectuall faith such a faith as leaues not the worke halfe done such a faith as leaues not the building in the beginning in the rudiments but sets it vp and puts the roofe vpon it such a faith which though it may sinke as a Corke for a time yet it riseth againe such a faith as ouercomes and perfects the worke of our saluation in this sense faith must be effectuall and this differs from the other three so that in these foure sences faith is said to be effectuall And this is the first thing The second thing which wee vndertooke was to shew you wherein the effectualnesse of faith consists It consists in these foure things That which we said before to you when wee shewed you the causes of the ineffectualnesse of faith will make good way to this The first thing wherein the effectualnesse of it is seene is in being well built that is when the preparation is sound and full that makes way for it The second is when the vnderstanding is cleare and a man beleeueth the promise of GOD vpon sure and infallible grounds when hee seeth them perspicuously and distinctly The third is when the will takes Christ and takes him out of loue not out of feare not out of loue to the aduantage onely by him not out of mistake The fourth is when it turnes not onely the will but all the affections when it turnes the whole man when it shoots it selfe into life and practice First I say faith is effectuall when there is a good way made for it when the rubbish and false earth is taken away where it should be built that is when the humiliation is sound and good when the preparation is perfect when it is such as makes a man fit for the Kingdome of GOD For I finde that phrase vsed He that puts his hand to the Plow and lookes backe is vnfit for the Kingdome of GOD As if hee had said there are certaine men which come to the profession of Christianity as many come to husbandrie which is a hard employment some there are which doe this and goe backe againe Why because they are not fit for the Kingdome of God that is they are not throughly prepared for it that is to say when a man is not throughly humbled to know what sin is and what the wrath of God is he is not fit for the Kingdome of God but if he do come to Christ if he doe begin to beleeue he will goe backe againe So a man is properly said not to bee fit for the Kingdome of GOD till hee bee throughly humbled till hee haue tasted the bitternesse of sin till hee haue felt what the Deuils yoake is As it was with the Israelites put the case they had beene carried out of Egypt before the time that they were indeede they had not been fit for the Land of Canaan because they would haue beene ready to haue turned backe in their hearts into Egypt and though the LORD laid load on them though their yoake were hard though he caused them to wander vp and downe long yet all was little enough still they were lingering after Egypt and if they had been taken out of Egypt before the tale of Brick was required of them without giuing them straw before the taske-masters had dealt hardly with them what would they haue done Might it not truely bee said of them they would not haue beene fit for Canaan So in this case if a man will take CHRIST it is a laborious worke as laborious as husbandrie 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 see no hardnesse in it but goe
himselfe put not his hand to the worke no man is able to beleeue You may thinke when you see such generall propositions as these that Christ is offered to euery creature vnder heauen and that whosoeuer beleeueth shall be saued you may thinke I say that it is easie to bring this home in particular to say Surely this pardon belongs to mee My Brethren it is another thing for a man indeed to beleeue for him to take CHRIST so as to deny himselfe for him to take him so as to mortifie his lusts so as to take vp his crosse so as to obey CHRIST to follow him in all things this is a thing that no man is able to doe vnlesse GOD enable him to it with his almighty power For the heart of euery man by nature is so shut vp against CHRIST that it will giue no entrance to him he may stand and knocke long enough vnlesse GOD himselfe shake off the bolts and open the gates and breake open these euerlasting doores 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 sinne he will bee content perhaps to take Christ for a Sauiour but to take him so as to obey him and feare him so as to loue him this no man will doe or can doe vnlesse the Holy Ghost enable him But you will aske How doth the Holy Ghost doe it The Holy Ghost doth it by these three acts First by putting an efficacie into the Law and making that powerfull to worke on the heart to make a man poore in spirit that so he may be fit to receiue the Gospell For the Law though it be fit to humble a man yet it is no worke of sanctification If a man were able to doe any thing he were able to see the righteousnesse the Law requires and how far he is from it and to discerne the curse vpon the not doing of it and yet this he is not able to doe without the spirit of bondage the spirit of bondage must make the Law effectuall as well as the spirit of Adoption doth the Gospell That is except the LORD himselfe presse the Law on our hearts so as to cause it to make sinne appeare to vs wee that are the Ministers of GOD may discouer your sinnes we may shew you the rectitude required in the Law we may shew you the danger yet all will be to no purpose vnlesse God awaken you if he will set sinne vpon the conscience to worry a man to plucke him downe when GOD shall charge sinne on him that he shall feele the weight and burthen of it when he shall sharpen sinne and cause it to vse its sting this makes a man fit to receiue CHRIST otherwise if the sonnes of Thunder should speake to men if we should come in the spirit and power of Eliah nay if GOD himselfe should thunder from heauen all would not moue the heart of a man all would not awaken him to see his sinnes till God himselfe shake the heart To conuert the Gaâ—ler in Acts 16. the foundation of the Prison was shaken which was a resemblance of the shaking of his heart wee may as well shake the Earth as strike the heart of a sinner without the worke of GOD. For though the Law be a sword yet vnlesse GOD take that sword into his hand and strike therewithall himselfe it shall not be able to wound a sinner Therefore the first worke of the Holy Ghost is to awaken a sinner to set sinne vpon him that he may be fit to receiue CHRIST Secondly when this is done that the heart is thus prepared by the Spirit then the Holy Ghost shewes vs what we haue by CHRIST he shewes the vnsearchable riches of CHRIST what is the hope of our calling and the glorious inheritance prepared for the Saints and what is the exceeding greatnesse of his power in them that beleeue I say we neede the Spirit to shew these things But you will say a man may see these things without the helpe of the Spirit It is true in some manner you may but not in such a manner as shall affect you For there is a manner of seeing proper onely to the Saints and that is the proper worke of the Spirit in them when wee shall so see them as to be affected with them Otherwise you may reade the Scriptures a thousand times ouer you may vnderstand them yet you shall not bee affected with them till the Holy Ghost shew them vnto you This is the secret of GOD that he reuealeth to those whom he meaneth to saue that is when hee presents these spirituall things prepared for vs in Christ in such a manner as that we shall loue them and embrace them when we shall not only see the truth of them but the goodnesse of them when GOD shall not onely shew vs the aduantages we haue by Christ but the excellency of Christ so that we shall be in loue with his person as well as to be ready to receiue the priuiledges with him Now this is done by the Spirit 1. Cor. 2.12 Wee haue receiued the Spirit of GOD by which wee know the things that are giuen vs of GOD and they are reuealed to vs by the Spirit They are two or three times repeated in that Chapter as if he should haue said If you saw them no more then other men doe then naturall men doe you would bee no more affected with them then they are but when you haue the Spirit of GOD to shew you the things that are giuen you of GOD that is the thing that workes vpon you and affects you And so in Ioh. 14.21 saith CHRIST I will come to him and shew my selfe to him When CHRIST sheweth himselfe to a man it is another thing then when the Ministers shall shew him or the Scriptures nakedly read doe shew him for when Christ shall shew himselfe by his Spirit that shewing draweth a mans heart to long after him otherwise we may preach long enough and shew you that these spirituall things these priuiledges are prepared for you in Christ but it is the Holy Ghost that must write them in your hearts we can but write them in your heads Therefore the Lord taketh that as peculiar to himselfe I will write my Law in your hearts That is I will make you affected with the things that I shew you and this is the teaching of GOD. There is a teaching by men and a teaching by GOD that is when God shall enable a man to see things in good earnest otherwise it will be but as a man that sees a thing when his minde is vpon another matter so wee shall see and not see but when the Holy Ghost shall shew you these things you shall see indeed till then you may heare oft enough of these things but your hearts
Paul in Eph. 1. in all the former part of the Chapter to the 18. Verse hauing declared the great Mysterie of saluation he takes himselfe vpon the sudden and beginnes to thinke with himselfe though I shew you all this it is to no purpose if GOD send not the Spirit of reuelation c. Therefore hee lifts vp his heart to GOD beseeching him to giue them the Spirit of revelation to open the eyes of their vnderstanding that they might see the hope of their Calling and the riches of their inheritance with the Saints So should Ministers learne to doe to pray for the people that GOD would infuse and send his Spirit into their hearts that they may be able to perceiue these things effectually with a right apprehension to see the secrets of GOD in them you also should goe to GOD and beseech him to helpe you with his Spirit that so you may be able to apprehend these things and that they may be powerfull to worke the same thing for which we deliuer them to you and so wee haue shewed you these three things First what effectuall faith is namely in shewing you why it is called effectuall faith Secondly wherein the efficacie of faith consists and Thirdly how it is wrought Now last of all wee are to shew you the reason why GOD accepts no faith but that which is effectuall And there is good reason why no faith should be accepted of GOD but that which is effectuall First because otherwise it is not faith at all if it be not effectuall and if it be not faith it is no wonder that he doth not accept of it I say it is no more faith then a dead man is said to be a man you giue the name of a man to him yet he is not a man no more is faith that is not effectuall 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 ceaseth to be Wine it is no longer Wine but Vinegar so it may be said of ineffectuall faith it is not faith it hath the name and the shaddow of faith onely and therefore God accepts it not Againe GOD will saue none vnlesse they be reconciled to him and be such as loue him for that condition is euery where put in All things shall worke together for good to them that loue him and he hath prepared a Crowne for them that loue him Now if faith be not effectuall there will be no loue and if loue be necessarily required GOD cannot accept that faith that is ineffectuall Againe if GOD should accept of a faith that is ineffectuall the Deuils haue such a 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 effectuall it is not a purging liuely faith Againe CHRIST receiues none but them that deny themselues and are willing to take vp their crosse and to follow him that mortifie the deedes of the body by the Spirit Now an ineffectuall faith doth none of these and therefore that faith that saueth must bee a working faith or else these things should not be necessarily required Againe it was Christs end in comming into the world that he might destroy the workes of the Deuill and for this end hath the grace of God appeared that men should deny vngodlinesse and worldly lusts and for this end did hee giue himselfe to purifie to himselfe a people zealous of good workes He comes to be a King as well as a Sauiour to rule among his people to haue men obey him which could not be if faith were not effectuall if it did not purifie the heart and enable men to deny all worldly lusts and to liue soberly righteously and godly in this present world And last of all good workes are required of necessity as the way to saluation Eph. 2.10 We are Gods workmanship created in Iesus Christ vnto good workes which he hath ordained that we should walke in them Good workes are required of necessity GOD judgeth vs according to our workes Rom. 2. and at the last day the reward is pronounced according to that which men haue done When I was in prison you visited me when I was naked you cloathed me c. And if they be required of necessity then it is not a dead liuelesse workelesse faith but a powerfull energeticall faith a faith that is stirring and actiue a faith that is effectuall which GOD requires without which we cannot be saued We come now to make some Vse of what hath beene said First If GOD accept no faith but that which is effectuall it should teach vs not to be deceiued in a matter of so great moment It should teach vs to looke to our faith to consider whether it be a right faith or no. If a man haue Euidences vpon which his lands and whole estate dependeth if one should come and tell him that they were false Euidences it would affect him he would at the least be ready to looke and to examine them and yet these are matters of lesse moment If one be told that his Corne is blasted that all the Trees in his Orchard are dead that all his money is counterfeit a man would looke euen to these things a man would haue that which he hath to be sound and not counterfeit and shall not we then looke to the faith that we haue vpon which the saluation of our soules depends seeing God accepteth none vnlesse it be â—ound and seeing there is so much counterfeit faith in the world It should teach vs to looke about vs and consider what our faith is For as Iames saith faith without workes cannot saue vs. What auaileth it my Brethren if a man say he hath faith and hath not workes can his faith saue him So I say to euery man in such a case thou that thinkest thou hast faith if there be not workes too if it be not effectuall if it be not a liuely faith will such a faith saue thee If a man should come and say to one that brags of the Balsome or Drugges which he hath that are dead and haue lost their efficacie Will such a Balsome heale thee If a man haue a guilded Target made of paper a man may say to him Will that Target defend thee And so I say when a man hath a counterfeit faith Will such a faith as this saue thee It will not saue you you may please your selues in it as a man is pleased with a false dreame but when you are awaked you will finde that you are deceiued Learne therefore to consider of your faith to see if it be effectuall When the LORD proclaimed himselfe to be a mercifull God forgiuing iniquity
seeth that hee doth much of the second Table and little of the first and the hypocrite againe doth much of the first and little of the second let them consider that faith enableth a man to haue respect to all Gods Commandements it workes a generall change And as this is true for the substance so it is also for degrees for if God accepts onely effectuall faith then so much efficacie and so much working as you finde in any man so 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 strong That is the second Vse wee should make to learne to judge aright of our selues and others Thirdly if it be onely an effectuall faith which GOD accepteth then this justifieth our Doctrine against the Papists that say we teach that onely faith justifieth and require no good workes I say we teach that not a naked but an effectuall faith doth it So that all the difference betweene them and vs is this we agree both in this that workes are necessarily required to saluation that no man shall see GOD without them without purenesse of heart and integrity of life We say Except men mortifie the deedes of the body by the Spirit they shall dye and there is no condemnation to them that walk not after the flesh but after the Spirit That is there is a necessity put vpon men to walke after the Spirit in this we agree but here is the difference They say that faith and workes both are required to justifie we say that nothing is required but faith and that workes follow faith wee say faith indeed is working and produceth â—uch effects so that whereas they say faith and workes we say faith only but it must be an effectuall faith a working faith If they object that place of Iames wee are not justified by faith but by workes I answer that there is a double justification there is a justification of the person so was Abraham justified by faith as Paul expresseth it Rom. 4. But then there is a second justification a justification of the faith that Abraham had he justified his faith by his works he shewed that hee had not a dead faith a liuelesse faith a faith without workes but that he had a liuely effectuall faith for he added workes to his faith his workes wrought together with his faith So that if the question be Whether Abraham was an hypocrite his workes justified him that hee was none If the question be Whether Abraham was a sinner his faith justifieth him and shewes that he was made righteous through faith So there is a justification of the person and a justification of the faith of the person as when a man is said to justifie such an action or such a cause the meaning is not that he will make that just which was vnjust before but he will make it appeare to be just so Abraham was declared to haue a justifying faith by that power and efficacie it wrought in him in offering vp his sonne Againe it is objected out of that place that by workes faith is made perfect therefore it seemes that faith is nothing alone if workes bee not joyned with it I answer that when it is said that faith is made perfect by workes the meaning is that faith is made good by workes the perfection of faith is declared by workes As one that professeth that he hath an Art and that he is able to doe this and that if he doe the worke wherein his Art is shewed if he make any artificiall worke by that he maketh good his Art Or as when we say these Trees are good because they haue sappe in them they are not dead Trees Now the Tree is made perfect by the fruit so faith by workes is made perfect Not that workes put life into faith the sap must first be in the Tree and then it bringeth forth fruit so there must first be a life in faith and then it bringeth forth workes So that when we say 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 haue sap Againe if it be objected as it is by them that workes and loue c. are to faith as the soule is to the body for as the body without the soule is dead so faith without workes is dead Hence they gather that faith is as the body and that loue and workes are as the soule therefore faith justifieth not but workes To this I answer They take the comparison amisse For the scope of it is this as a soulelesse body is nothing worth it is dead and no man regardeth it so is a workelesse faith The meaning is not that workes are as the soule and faith as the body but as a man when he lookes vpon a carkasse and seeth no life in it no pulse no motion no sence such a body is nothing worth so when we see a faith without motion that hath no pulses that hath no expression of life in it such a faith is of no worth But you will say if we be not justified by workes to what end are good workes required I answer there is end enough there are motiues enow Is not loue a ground strong enough to bring forth good workes When this objection was made to Paul Rom. 6. If Grace abound why may wee not sinne the more for Grace aboundeth as sinne aboundeth he might easily haue answered Except you doe good workes you cannot be saued but he saith How can we that are dead to sinne liue any longer therein That is when a man is once in CHRIST there will be such a change wrought in him that hee shall finde CHRIST killing sinne in him and hee shall be raised againe to newnesse of life insomuch that he must of necessity doe it there will be loue in his heart that will set him aworke that will constraine him therefore saith he are you not baptized into Christs death That is when a man is in CHRIST he is dead to sinne as CHRIST dyed for him so that though there be no such motiue as for a man to get Heauen by his workes yet vpon the taking of Christ there is a loue planted in the heart there is a change wrought in the heart so that there is an aptnesse in it to doe good workes so that now a man delighteth in the Law of God concerning his inward man he desires 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 required for justification yet this may be a motiue GOD rewards vs he chastens and afflicts vs according to our workes 1 Pet. 1.15
We call him Father that judgeth euery one according to his workes That is if our workes be good he is ready to reward vs if wee faile he is ready to chastise vs as a Father doth his children therefore let vs passe the time of our dwelling here with feare So that the Saints after they are in the state of grace they may contract a kinde of guiltinesse vnto them so that they may make their Father angry they may feele many effects of his displeasure though they shall not lose his fauour for euer and the more our good works are the greater is our reward Againe wee require good workes of necessity as well as the Papists wee say you must haue good workes or else you cannot be saued so that except you haue repented except you haue loue as well as faith except there be a change of heart Christ is not in you We require good workes with the same necessity onely they haue a different rise they rise from different grounds When the Papists are asked what should moue a man to doe good workes They say it is by way of merit to get heauen and that is it that maketh all their workes to be of no worth For take any naturall man he that hath the most impure heart may not he to escape Hell and to get Heauen doe all the workes the Papists require and for the same 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 say that the meanest worke euen the giuing of a Cuppe of cold water is a good worke if it proceed from loue whereas take the fairest worke that hath the greatest glory and splendour though it be Martyrdome if it come not from loue if it be not a fruit of faith if a man giue his body to be burned and giue all that hee hath to feede the poore if it come not from loue GOD accepts it not So much for the second Vse The third Vse that wee should make of it is this If nothing be accepted but that faith that is effectuall we should learne hence that if we will grow in ability to worke if we will grow in obedience wee must grow in faith for all efficacie must come from faith for it is onely the effectualnesse of faith that GOD requires That is if there be any effectualnesse in man that comes not from faith GOD requires it not for it is the efficacie of faith which GOD requires Therefore if wee will bee enabled to doe the duties of new obedience labour to grow in faith that must inable vs to doe what wee doe if wee haue not the ground all that we doe is in vaine Therefore when we finde any coldnesse any weaknesse in the Graces wee haue any languishing increase 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 runne the wayes of Gods Commandements strengthen your faith labour to increase your assurance When the branches are weake and withering we vse to dung the root so in this case labour to strengthen your faith for that will inable you to doe much it is all in all This will be of much vse to vs in many cases When a sinne is committed we should labour now to recouer our selues out of that relapse What is the way By labouring to get assurance of the forgiuenesse of it Goe to GOD to strengthen thy faith that is the way to get out of sinne If there be a strong lust that thou art to grapple withall and which thou canst not get the victory ouer the way is to goe and increase faith to increase assurance for the more faith is increased the more loue the more the heart is inclined to GOD for faith turnes the bent of the heart from pleasures and profits from a desire of the praise of men to GOD so that the more faith the more ability there is to striue against the corruption that is in you Againe if a man finde hee wants patience he wants thankfulnesse the way is not to looke on the Vertues to reade morall Writers but goe and strengthen thy faith and that shall enable thee to doe wonders otherwise we water the branches and let the roote alone Thus should wee Ministers doe lay this maine foundation to build vp our hearers in this and the rest will follow This Paul did that was the great Master-builder hee layes downe in all his Epistles the foundation of faith in his Epistles to the Romanes to the Ephesians to the Colossians to the Galatians and after that hee deduceth particulars and buildeth on it so your maine businesse is to consider whether you haue faith to get assurance of that and when you haue that then striue against particular vices and adorne your selues with particular graces For because you labour not to haue this maine grace this roote and foundation of all the rest I say this is the reason why those good motions that you haue put into you by the Holy Ghost those motions that you haue in the hearing of the Word and the good purposes that you take to your selues come to nothing because they haue not faith for their ground That generall of Faith must goe before these particulars Though the Plants bee good yet if the ground bee not good and connaturall where they are planted they will not grow Therefore we finde it ordinarily that when men haue resolutions to giue ouer such and such sinnes to leaue such and such vices their wicked company drinking gaming and the like it may be it holds for a day or two yet this comes to nothing because the maine foundation is not laid they goe to worke without faith when the ground is flesh and the worke spirituall how can it liue for euery thing liues in its owne element and these motions in them are as the Fish is out of the water and as the fire when it is out of its place dyes and is extinguished so these good purposes when they are not particulars that arise from that generall of faith they are in the heart as a thing out of its owne element and therefore they perish Therefore when you haue these purposes know that they will come to nothing if you take not the right course Therefore labour to beleeue the promises to bee assured of saluation that you are translated from death to life by an effectuall faith when this is done you shall finde that your purposes will hold and till then they are in vaine And so againe this should teach vs seeing all depends vpon faith when wee come to search to consider what assurance wee haue that so we may goe the right way to worke For commonly when wee consider our estates we looke what fruites wee haue
loue to me nor of true respect to me you regard it not whatsoeuer it bee If it bee but a small thing if it be done out of loue you respect it So it is with GOD workes that come from faith and loue for those I reckon to be all one those he respects wondrously Therefore we should learne to iudge aright of our workes it will helpe vs against that position of the Papists and also against the common opinion of men Euery man thinkes that Almes-deeds doing good to the poore and doing glorious things c. that these are good workes when as common actions they exclude as if they were not good workes But it is not so we may doe the greatest workes of this nature and yet they may haue no excellency in them at all Againe the very ordinary workes of our Calling ordinary things to men ordinary seruice from day to day if it come from faith if it be done as to the Lord he accepts them and they are good workes indeed This vse we ought to make of it If GOD regard not any thing but faith we should not be deceiued in our workes which we doe Againe if faith be such a thing that no workes are accepted without it that no branch will grow except it come from this roote if there be no saluation without it if it be a thing that is most profitable for vs If thou sayest now How may I know whether I haue faith or no I may be deceiued in it When we hang so much vpon this peg we had neede be sure that it be strong and that it will hold vs. I will therefore make this present Vse in shewing what the signes of this faith and what the characters of it are that you may learne to iudge aright whether that faith that sets 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 secret perswasion wrought in the heart whereby GOD assures you that he is yours and you are his as you haue it Reu. 2.17 To him that ouercommeth will I giue that hidden Mannah and a white stone with a new name written in it that hee onely knowes that receiues it That is That is one thing by which ye shall know whether you haue true faith or no Haue you euer had any of that hidden Mannah that is Haue you had such a secret perswasion which hath beene as sweet as Mannah to you which you haue fed on as they fed on Mannah which giues you life as Mannah gaue life to them Onely hee sayes it is a hidden Mannah it lyes not abroad others see it not but it is Mannah that your hearts secretly feede on So that wouldst thou know whether thou haue faith Hath GOD giuen thee such a stone with a new name written in it that is the stone of absolution As the manner was among the Athenians among the old Grecians that the sentence of absolution was giuen by white stones as the sentence of condemnation was blacke stones So saith he GOD will giue him such a secret testimony that he is acquitted that when he is called in question as they were that they knew not whether they should dye or liue in that case if they had the white stone such a man was absolued So I say Hath GOD giuen thee such a stone with thy name vpon it Hath he giuen you such a stone as you know in the secret of your heart such as none knowes but God and your selfe that is Hath hee euer opened the clouds hath hee euer shewed himselfe to you hath he cast a good looke vpon you hath he made your hearts glad with the light of his countenance in his Beloued for such a secret worke there is of the Spirit by which GOD cheereth and comforteth the heart of a man that is his manner in working faith After the Law hath beene a Schoolemaster to a man after there hath beene such an inditement that he hath beene brought in question of his life when there hath beene a great storme then he comes into the heart as hee did into the Ship and all is quiet I say that is his manner he comes into the heart after such a manner and speakes peace to a man Haue you euer found this worke in your selues that after much trouble and disquiet within GOD hath spoken peace to you that he hath said to your soules I am thy saluation Not that that is absolutely required that there should be such a trouble going before For although it be true that he neuer speaks peace but when there hath gone some trouble but when there hath gone some conuincing of the spirit before which conuinceth a man of sinne yet this you must know that still the promise is made to the comming 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 such a testimonie from his Spirit though he haue not had such a worke of humiliation as perhaps he expects yet know that the promise is made to that And if you haue that which the promise is made vnto is not that sufficient It is true as I said you must haue it really you must haue it in good earnest there must goe alwayes a worke of humiliation before the testimony of the Spirit But mistake not that turbulent sorrow that violent disquiet of the minde goes not alwaies before For example Take two men the one is arrested and condemned brought to the poynt of death he makes account of nothing else A pardon comes to this man and hee is saued there was great trouble went before and hee was wondrously affected when the pardon came But now there is another man that is guilty of the same offence and hee knowes certainly that he shall be called in question and hee is sure to lose his life vnlesse his peace be made Now before this be acted before that indeed he be put in prison 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 estate as well as the other and he knowes that he had perished without a Pardon as well as the other and he makes as much account of his Pardon as the other and will not let it goe for his life as well as the other Now both these are pardoned both are sure of life but there is a different manner of doing it The one man was affected and much stirred 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 sorrow though he be not brought to so neere an exigent as the other So if a man be
convinced of sinne if a man know in good earnest throughly what the danger is that he must perish if he haue not this Pardon Now I say if thou haue such a testimony build vpon it For it is true that GOD before hee comes in the soft voice he sends a Wind before that rends the Rockes downe that brings downe the Mountaines there so much as makes the way plaine before hee can come within the soft voice I say if the Mountaines be broken downe after what manner soeuer it be that is enough doe not stand on that Be sure of this that if there come a soft voice thou hast reason to beleeue that whatsoeuer preparations were before which are diuers for GOD workes sometimes after one manner sometimes after another But now what is this soft voice that I may a little further come to explaine that for certainely if he come in the soft voice that is the voice of the Gospel you are sure But what is it I take it to be this One thing is when there is a clearing of the promise for the voice is the very Gospell it selfe Now when wee preach the Gospell to men and open the promises of saluation and of life if God doe not joyne with vs now and cleare them to you by kindling a light within that you see the meaning of them except he I say doe thus joyne with vs you shall not be able to build vpon these promises Therefore that is one thing that God must doe For though it bee true the Word is neere you that you neede not goe vp to heauen nor downe to hell to fetch it for saith Moses the Word is neere you the promises are neere in your mouthes in the midst of you yet except God doe shew them as cleare as they be you cānot see them As when Iesus stood by Mary Magdalene he was neere enough but till her eyes were opened she saw him not So Hagar the Well was neere enough to her but till her eies were opened she could not see it So when wee preach these promises when we lay them open as neere as we can as neere as may be yet it must be the worke of the Spirit to see the promises to see them so as to beleeue them and to rest on them Therefore that is one part of this soft voice to open the Gospell vnto you There is another which is the immediate testimony of the Spirit spoken of in Rom. 8. This Spirit beareth witnesse with our spirits when God comes and by a secret testimony of the Spirit worketh such a perswasion in the heart that he is a Father that he is a friend that he is reconciled to vs. But you will say this may be a delusion Therefore you must haue both together know that they are neuer disjoyned GOD neuer giues the secret witnesse of his Spirit he neuer workes such a perswasion such an immediate testimony but it hath alwaies the testimony of the Word going with it bee sure to joyne them be sure thou doe not seuer them one from the other So that if you would know now whether you haue faith or no consider whether euer GOD hath spoken this to you or no whether euer hee hath wrought this worke in you For faith you must know is wrought in this manner The Spirit comes and shewes CHRIST to you and not onely shewes you his merits not only tels you that he will be a Sauiour not only tels you of a Kingdome that you shall haue by him but shewes you the beauty and excellencie of CHRIST it shewes you what grace is and makes you loue it and then hee shewes you mercy Out of this you come to long after CHRIST and to say I would I had him a man comes to loue him as the Spouse loues her Husband Now to this worke hee addes a second CHRIST comes and tels a man I will haue thee he comes and shewes himselfe he discouers himselfe to a man and speakes plainly as in that place wee haue often mentioned Iohn 19. and saith to him I am willing to marry thee When this is done on the Holy Ghosts part and we on our part come to resolue to take him now the match is made betweene vs and this is faith indeede when this worke is done a man may truely say This day is saluation come to mee Now thou art sure that all thy sinnes are forgiuen now faith is wrought in thy heart Therefore if thou wouldest know whether thou haue faith or no looke backe reflect vpon thine owne heart consider what actions haue passed thorow there for that is the next way to know what faith is to looke what actions haue passed thorow a mans heart a man may know what the actions of his soule are for that is the benefit of a reasonable soule that it is able to returne vpon it selfe to see what it hath done which the soule of a beast cannot doe Now let a man consider whether such a thing haue passed or no that is marke it whether on Christs part there hath beene such a cleering of the promise that thou art so built that if an Angell from Heauen should come and preach another Gospell if Paul himselfe should be liuing on the earth and should preach the contrary thou wouldest not beleeue him Dost thou see the Word so cleerely art thou so set vpon the Rocke as it were that thou canst say in good earnest as the Apostle said in Rom. 8. I know that neither principalities nor powers nor things present nor things to come nor any thing in the world shall euer seperate me from the loue of God in Christ and that because I haue his sure Word Againe when thou hast such a secret impression of assurance from his Spirit which will not faile thee when thou findest this on GODS part and againe when thou findest this act on thy owne part when thou sayest I haue resolued to take him for a man may know what he hath done I haue resolued to take him for my husband I haue resolued to prefer him before all things in the world to be diuorsed from all things in the world and to cleaue to him This I know these acts haue passed on Gods part and this I haue done on my part when thou findest this wrought in thy selfe be assured there is faith wrought in thee when the Law hath beene a Schoolemaster to thee and when CHRIST hath spoken peace and when thou art built vpon him againe consider if this hath beene wrought This is the first meanes to try thy faith but because this may bee an ambiguous meanes a man may be deceiued in it therefore faith doth shew it selfe by many other effects And therefore we will adde to this which is the very thing wherein faith consists other signes and they are fiue in number First a man must know that there
may be many delusions in this kinde many Hypocrites may haue great raptures they may haue great ioy as if they were lift vp into the third heauen they may haue a great and strong perswasion that their estate is good Satan is very apt to delude vs in this kinde to put a counterfeit vpon vs in stead of true faith Therefore wee will not content our selues with this but giue other markes that will not deceiue At this time you are to consider you that come to the Sacrament Is it not a maine thing to consider whether you haue faith or no What do you here else you haue nothing to doe with Christ you haue no interest in him and if you haue no interest in him what doe you with the Elements which represent his body and his blood And therefore you haue cause to attend to it First therfore if thou find such a worke in thy heart for if thou conclude that there is no such worke thou needest not examine further thou maist be sure that thou hast not faith but if thou haue such a worke if thou wouldst know whether it be really and truly or whether it be a fancie or delusion consider First if it be true it purifies the heart in Acts 15.9 saith the Apostle Peter there God hath put no difference betweene vs and them after that by faith hee had purified their hearts So in Acts 26.18 And thou shalt preach forgiuenesse of sinnes to those that are sanctified by faith So that this you must take as a sure rule If thy faith bee true it purifies thy heart it sanctifies thee And therefore you see faith and repentance are alwaies put together Repent and beleeue for they are neuer disjoyned If thou find the worke of repentāce be not wrought throughly soundly in thee if thou finde thy heart not purified if thou be not sanctified if there be not a sanctified disposition in thee be sure it is a delusion it is not faith or if faith be as you heard heretofore a taking of CHRIST not as a Sauiour onely but as a Priest and not as a Priest onely but as a King too it must needes be that there must be reall obedience or else it is not faith thou hast not taken him If there be nothing but a meere assent as the Papists affirme in another case For faith is a taking of Christ and a giuing of our selues to him againe so that there is a match there is a bargaine a Couenant betweene vs as hee saith in Heb. 8.8 I will make a New Couenant with them Now a Couenant hath two parts If GOD doe this for you you must doe somewhat on your part you must loue him and obey him As in a Marriage the Husband doth not onely take the Wife but the Wife also takes the Husband If faith bee such a thing as this there must needes be a generall reformation of the life or else it is certaine thou hast not taken him Therefore know that as there is a liuely hope so there is a liuely faith And when it is said to be a liuely faith it intimates that there is another that is a dead faith that is There is a kinde of beleeuing a kinde of taking Christ a kinde of giuing a mans selfe to him but yet marke it saith he it is such a one as breeds no life in thee Marke if thy faith be such a faith as hath brought Christ to dwell in thy heart so as the soule dwels in the body if it be such a dwelling in thy heart that there be life in thee for Christ when he dwels in vs he acts the soule as the soule acts the body As the body now when the soule is there is able to moue is able to stirre is able to doe any thing So the soule of a man it fals to the duties of godlinesse and new obedience to all good workes it is ready as the Apostle saith to euery good worke it is nimble and ready to goe about them you are aliue to righteousnesse Hath faith so brought Christ into thy heart that he liues in thee as he did in Paul that thou canst finde and say truely I am dead to sinne and liue to righteousnesse That thou hast mortified the deedes of the body by the Spirit that thou findest another life working in thee except thou canst finde this it is not true faith for true faith is such as brings Christ to dwell in thy heart and he dwels there when he reviues thy spirit as it is Isay 57.13.14 I dwell in the high Heauens and with him also that is of a contrite spirit to reviue the Spirit of the humble that is he neuer dwels but he giues life And if thou finde not such a life in thy selfe conclude that thy faith is not good And this you ought the more to marke because many thousands seeme to take CHRIST and to doe much and yet for all this they haue not life all the while Take two grafts it may be there is incision made in both both may be planted as you often see in Plants after they bee planted if you would know whether the grafting bee true or no if you come a while after and see one of the grafts dead and withered you say this grafting was not good or the stocke was not good somewhat was amisse and if you finde it to bud and that there be life in it then you say it was grafted indeed the grafting was good and right So when a man comes and takes CHRIST if thou see thou be grafted if thou find thy life to be the same if thou finde thou art no more able to pray nor no more able to doe any duty then thou wast before that thou liuest in thy lusts as much as euer thou didst thou hast not that new heart that new spirit and that new affection which the Scriptures speake of bee sure 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 former Tree it beares no more that fruit but it liues and beares another fruite Therefore consider if this be so or no and that is the reason of that answer of Philip to the Eunuch in the 8. of the Acts Vers. 37. The Eunuch professed to beleeue and would haue beene baptized Saith Philip thou mayest if thou beleeue with all thine heart Thou mayest thinke it is nothing but it is a resoluing from time to time to giue vp thy selfe to be Christs seruant to take his yoake to weare his Liuery and his Badge Now Baptisme is but a seale to confirme and testifie this to thy selfe and to the World that thou hast giuen thy selfe to CHRIST saith Philip take heede to thy selfe if it bee a false taking thou maist not haue him but if thou
yet I had a good meaning I intended it at that time well that is not enough If thou hadst faith thou wouldest doe it indeed doe not say I had a good meaning for if thou hadst faith it would not onely worke a good meaning in thee but it would worke power in thee to doe this that thou wouldest be able to mortifie these affections it would worke a reall and an effectuall change in thee Consider how faith doth it faith takes CHRIST when you haue taken CHRIST as soone as euer you haue him he sends his Spirit into your hearts and the Spirit is able to doe all this and doth as Saint Paul saith when hee had CHRIST once I am able to doe all things through Christ that strengthens mee So certainely when thou hast CHRIST as thou commest to take the elements of Bread and Wine if thou hadst taken him indeed thou wouldst be strengthned to doe all things thou wouldst finde thy heart able to doe this thou shouldest finde a change in thy heart that thou wouldst doe it without difficulty thou wouldest finde thy selfe turned and changed thou wouldst haue new affections and a new life And if thou doe not finde this know that thou hast nothing to doe with the Sacrament know it before-hand and know that thou hast had warning giuen thee that thou receiuest vnworthily and art guilty of the body and blood of CHRIST that is thou committest such a sinne as those did that killed CHRIST What was their sinne that killed him They despised him they mocked him they knew him not to be CHRIST they made no account of him their greatest worke in killing him was they despised him they mocked him So thou commest and art bold with him here it is a despising of CHRIST If thou didst reuerence him if thou didst feare him if thou didst tremble at him if thou didst know him to be such a one as he is thou wouldst not be bold to doe it And therfore if thou wilt venture vpon small grounds to goe on in sinne and yet come and receiue the Sacrament the Apostle saith thou art guilty of the body and blood of Christ that is thou committest a sinne of that nature and therefore looke to it Secondly if thou wouldst know whether thy faith be true or no consider whether thou hast this consequent of it the Spirit of Prayer for wheresoeuer there is a Spirit of faith there is also a Spirit of prayer that is marke it and you shall see the reason why I deliuer this to be a signe 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 sonnes as in Gal. 4.6 So many as are sonnes receiue the Spirit of sonnes Now whensoeuer the Spirit tels a man he is a sonne that is workes faith in his heart the second thing that the Spirit doth it teacheth him to pray and therefore those words are added that you cry Abba Father that is the Spirit neuer doth the one but it doth the other if it be the testimony of the Spirit And therefore this is the second signe If thou haue such a perswasion that the Spirit haue spoken to thee if thou wouldest know whether this be a delusion or no thou shalt know it by this If thou haue the Spirit it will make thee able to cry Abba Father it will make thee able to doe two things First it will make thee able to cry that they shall be earnest prayers which thou makest thy prayers shall be feruent they were cold before thou camest to performe lip-labour thou camest to doe the duty to performe it perhaps euery day but alas what prayer was it This shall make thee cry But againe which is the maine not onely so but thou shalt speake to him as to a Father that is thou shalt goe to GOD and looke vpon him as one doth vpon a Father as one lookes vpon one whose loue he is sure of of whose fauour he doubts not one that hee knowes is readie to heare his requests It may bee thou hast prayed before but not to him as to a Father all the while that is the worke of the Spirit if it euer giue thee testimony of thy sonneship it will make thee pray feruently and it will make thee pray to God as to a Father that is to be made able to pray But you will say euery body can pray Is that such a signe is that such a distinguishing marke and character to bee able to pray My brethren be not deceiued in it you must know that prayer is not a worke of the memory or a worke of the wit A man that hath a good wit or a ready invention or a voluble tongue may make an excellent praier in his owne esteeme and in the esteeme of others but this is not to pray Prayer is the worke of a sanctified heart it it the worke of GODS Spirit There is a double prayer Rom. 8. there is one praier which is the voice of our owne spirit there is a second praier which is the voice of Gods Spirit in vs that is when the Holy Ghost hath so sanctified the heart when hee hath put it into such a whole-frame of grace that the heart comes to speake as it is quickned as it is acted and moued from GODS Spirit Now saith the Text there God knows the voice of his own Spirit for that makes requests according to his will he heares that prayer But now the prayers which are made by the voice of our owne spirit he knowes not the meaning of them that is he heares them not he hearkens not to them Consider whether thy prayer be such or no consider whether thy prayer bee the voyce of Gods Spirit in thee But thou wilt say How should I know that Thou shalt know it by this as I said before Dost thou come to him as to a Father Another man prayes to GOD it may be all his life but hee comes to him as to a stranger yea sometimes he may be very earnest when it is no prayer but when he is put to an exigent he may be earnest as a Thiefe is earnest with the Judge to spare him there may be much earnestnesse although this may bee farre off from prayer But canst thou come to GOD as to a friend Canst thou come to him as to one whose fauour thou art assured of Canst thou come to him as to a Father Except thou canst doe this know that he regardeth not thy prayers And this me thinkes now when we consider we should not deferre our repentance and thinke with our selues I will repent when I am sicke I will goe to GOD in the time of extremity Well it may be thou maist doe it but alas canst thou come to speake to God now as to a friend when
as if he vsed it not he would not care for losses crosses he would not grieue for them as one that is not able to beare them Thus we should learne to set faith on worke in beleeuing these priuiledges that we may be able to walke with God as Henoch did and as Paul and Moses did to walke with him in the vpper Region aboue the stormes There is much variety of weather when a man is below here now it is faire and then it is foule if a man were aboue these there is a continuall serenity So a man that hath his heart in Heauen a man that walkes with GOD that hath his heart raised aboue others if you would doe this if you would vse Faith if thou wouldest consider this it would set thee aloft aboue these things thou wouldest soare aloft as the Eagle thou wouldest care no more for these things then the Eagle cares for the chirping of Sparrowes they are trifles thou wouldest ouerlooke them all If we did consider this seriously how would it alter our course It would worke another disposition another affection in vs. A man would consider that if GOD be sure what matter is it if a friend die If I haue GOD what is the losse of any creature And so if a man suffer wrong in his name what is it if he haue praise of GOD If thou beleeue and see GOD in his greatnes to haue praise of such a one as he will make thee to contemne the rest And so for wealth What is pouerty What account did Paul make of it It is nothing to one that hath Treasure in Heauen to one that beleeues indeede to one that seeth hee hath all GODS Treasures opened to him Thou shouldest learne to doe this in good earnest If a man would set this Faith aworke to beleeue it his heart would be fixed hee would bee afraid of no euill tydings hee would say with himselfe if there bee no ill tydings from heauen it is no matter from whence they come on earth If a man would build through faith vpon the promise and consider it really This is the vse of Faith thus a mans heart should be filled with ioy a man would be able to goe through ill report and good report through want 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 passe through them that neither the one hand nor the other the good successe nor the ill successe should worke vpon him much This is a strong man and this Faith will make thee able to doe if thou vse Faith and set it aworke But I am sorry the time hath cut me off this is but an entrance I giue you but a little taste There are many things wherein Faith stands vs in much stead wherin if wee did vse Faith how much seruice would it doe vs But for that which remains in this Doctrine of Faith I had thought to haue shut it vp at this time to shew you how to vse it how to make it effectuall how to set it aworke how to walke by it how to husband and improue this Talent for Gods aduantage and your owne But I cannot stand on it So much for this time FINIS OF EFFECTVALL FAITH The fifth Sermon 1. THESS 1.3 Remembring your effectuall Faith c. THE first thing wherein thou shouldest vse Faith is to comfort thy selfe by it Therefore consider you that doubt of this you that make question I speake to those that haue the work wrought whom the Holy Ghost hath made to desire Christ aboue all things I say remember that God iustifieth the vngodly and that you haue nothing to doe but to take him 2. Remember that CHRIST is made righteousnesse to vs that no flesh might reioyce in his sight but he that reioyceth might reioyce in the Lord. 3. Remember that the pardon is generall Looke to the promises of the Gospell you shall finde them without all exception To vs a Sauiour is borne to take away the sinnes of his people he came to take away sinnes of all sorts Now when GOD hath made no exception why should we make any 4. Consider that wee haue to doe with a GOD who delights to shew 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 seeing nor the eare of hearing because it is naturall to them no more is GOD weary of shewing mercie Nay he delights in it Mic. 7.8 Who is a God like vnto thee taking away iniquities delighting to shew mercie c. Why so Because mercy pleaseth him That is there is no worke that he is so much pleased in as in shewing mercy 5. Consider thou that art in such a case consider that his mercy is as large as any other attribute Euery man thinkes that this is no newes what need you tell vs that GOD is infinite in mercy I say this is a thing that thou dost not consider if thou diddest thou wouldest not sticke vpon it as thou doest If thou diddest beleeue that GOD were as mercifull as he is but we scant GOD according to our measure we square Gods mercy according to our own thoughts Euery man measures Gods mercy according to that which he can conceiue He thinkes with himselfe if a man commit one sinne it might be forgiuen but when his sinnes exceede when they grow out of measure sinfull when they are sinnes so circumstantiated as we say that they are out of measure sinfull here a man stands at a stay What is the reason of this Because we draw a scantling of Gods mercy according to our owne conceits Whereas if we considered that his mercie were as large as any other attribute then we would consider that it hath no limits and if it haue no limits then whatsoeuer thy sinnes are it is all one 6. Dost thou thinke that Christ came from heauen and tooke flesh and suffered death to forgiue small sinnes No it was to forgiue the greatest the worke is large enough to match with the greatest sinnes These and such like reasons thou shouldest labour to bring to heart that thou mayest beleeue perfectly and throughly and giue not ouer till thou haue done it Let not thy faith trust in Christ by halues but trust throughly Thou shouldest come to this disjunction If I bee out of the Couenant why doe I beleeue at all why doe I receiue any comfort If I bee in the Couenant why doe I not beleeue perfectly I say giue not ouer till thou haue brought thy heart to a full assurance Thus a man should doe that yet doubts whether his estate be good whether CHRIST bee his when he is his For when a man is once in the Couenant that the match is made betweene him and thee why doest thou doubt If thou
to it The second answer If thou say that GOD doth it by meanes yet remember that it is his blessing or his curse which makes those meanes on which thou art fixed effectuall or ineffectuall The greatest meanes the fairest the most specious and most probable to bring things to passe remember that if GOD doe but say to that meanes prosper not for that is the curse when hee bids a thing wither thou shalt not doe it Againe If it be weaker if GOD say to such a thing goe and doe this businesse it shall be able to bring it to passe this is his blessing and his curse you should learne to haue these words not onely in your mouthes but to know the meaning of them and not onely so but to come to the practice to say with your selues when things are faire and probable Except GOD bid this doe it it shall not be effectuall if he curse it it shall wither Thirdly remember this That his blessing is dispensed not according to thy meanes but according to the vprightnesse of thy heart according to thy workes One would thinke when he hath riches then he should bring it to passe but saith the Prophet Psal. 62. Riches belong to the Lord they come neither from the North nor from the South And when riches increase set not your heart vpon them Saith he it is not riches that makes men happy for that Objection will come in If I had riches I should be able to doe this or that they are the meanes to make a man happy though happinesse consists not in them No saith he when riches increase set not your hearts vpon them As if he should say If wealth would doe you good I would giue you leaue to set 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 comes in the Objection Yea but GOD doth it by meanes the Lord doth it by riches No GOD rewards men according to their workes not according to their wealth So that when thou trustest to the meanes know that GOD blesseth thee according to thy workes not according to the outward condition thou art in Thus we should learne to doe when we say GOD doth things by meanes when a man sees the fairest meanes yet if thou find that thou hast not prayed thou hast not sought to GOD thou hast no secret assurance of his blessing thinke not that such a businesse will be done Againe when the meanes are low meane and weake yet if thou haue sought him earnestly if thou hast had a secret assurance of him that he will be with thee let not thy heart be discouraged doe in this case as Dauid did Psal. 31. saith he I heard the speaking against of great men they sate and conspired against me but I trusted in thee I said my times are in thy hands Marke When Dauid saw the greatest meanes vsed against him as might be They were great men set against him and many of them they ioyned together they tooke councell against him he was not discouraged but saith my times are in thy hands If my times were in their hands they might make me miserable I had reason to bee discouraged at that but my times are in thy hands See if thou canst say this on both sides When great men ioyne for thy wealth say not now I shall bee made a great man in the World but say My time is in Gods hand it is not in their power to doe it Againe when great men seeke and consult against thee say not now I shall be miserable but consider thy times are in GODS hands it is not in their hands to doe it FINIS OF EFFECTVALL FAITH The sixth Sermon 1. THESS 1.3 Remembring your effectuall Faith c. WEe haue already answered one Objection that God workes by meanes we shewed after what manner Well if this be so before we leaue the point take heede you deceiue not your selues you commonly say GOD workes things by meanes The saying is true if thy heart be not false for it is true hee workes things by meanes but if such meanes come in competition as GOD hath not appointed that which is vnlawfull for thee to doe if it come in competition with that which GOD hath set apart in such a case thou must let such meanes goe else thou mayest vse that meanes but it is the meanes alone thou shalt haue no encouragement in the vse of them If thou hast meanes encourage not thy selfe so much because of them but because thou hast GOD for thy friend Let not the rich man reioyce in his riches nor the strong man glory in his strength or the wise man ioy in his wisedome Ier. 10. but let him that glorieth and reioyceth reioyce in the Lord. If they could doe a man good we might reioyce in them The Lord requires nothing but that which is reasonable I dare be bold to declare it that if the confidence in the strength of a man were able to doe him good he might reioyce in it Therefore we see in that place hee saith it comes of the Lord. As if he should say We see by experience when GOD will vse them as instruments it is otherwise then they doe that which of themselues they cannot they doe it no farther then GOD blesseth them for else they hurt and doe no good to a man Take heede therefore thy heart bee not false and deceiue not thy selfe that thou mingle by-respects in the businesse but vse the meanes and depend and trust in God for the bringing it to passe which thou shalt know by this if thou draw neere to God for that is a tryall Ier. 17. Cursed is he that maketh flesh his arme This drawes the heart from GOD you shall finde that noted in 1 Tim. 1.6 The Widdow that trusts in God prayeth day and night Therefore when thou hast the best meanes if thou be not slacke in prayer it argues thy trust in GOD when thou goest to GOD and striuest with him by prayer and seekest not to the creature to say thy wealth or riches or the like shall helpe thee So much for the answer to the first Objection Another thing that we are ready to object is But what if such a thing should come to passe what if the euill that I feare should fall vpon me what if the businesse I goe about proceed not which is of that moment I am vndone if it be not done Herein the heart of a man must be quiet First It may be thou art too hasty in this kinde many times thou thinkest in such cases that thou art without helpe and without hope when it is not so Know therfore that a man may be vnder water and rise againe he may sinke twice or thrice before he be drowned thou mayest receiue many foiles many blowes and yet not lose the victory The best Saints haue beene
as they are taken in an euill Net Satan takes them there to destroy them eternally Againe the afflictions of the godly are not so heauy to them as the afflictions of the wicked are GOD afflicts them in the branches not in the roote they drinke of the Cup but not of the dregs but as for the wicked hee smites them so as that hee smites them not the second time that they roare for his wrath Psal. 31.24 The godly though hee fall yet shall he rise againe he shall not be cast off the Lord puts vnder his hand That is though the godly fall into affliction yet he is not broken in the fall GOD puts vnder his hand hee fals soft he fals not so as to breake his necke to be vndone so there is that difference So that though GOD doe the same act to both yet he doth it to the one for loue to the other he doth the same act for destruction Like to a man that loppes Trees there is a certaine season in the yeere when if he loppe his Trees they will be the better for it if they be lopped in due season they are the better loppe them at another time and they will wither So God comes to the wicked man in the vnfittest time to him a time when they looke not for him a time that the wicked men feare least then hee comes iust as a Thiefe doth in the worst and most dangerous time of all for the owner of the house then comes the Thiefe he pickes out that time So GOD comes vpon the wicked and afflicts them when they are in peace and prosperity take heede that he loppe thee not at that time when thou shalt wither to destruction when thou art not prepared So the Scripture saith sudden destruction comes vpwicked men So that suddennesse is when men are not prepared And so when God saith will free the godly from sudden death his meaning is he will prepare him and fit him for death Put all these together That the wicked bring their enterprizes to passe that the godly are crossed and afflicted that GOD hath a speciall end in this that death affliction and sicknesse come suddenly vpon none but wicked men and it will giue satisfaction to any man I should come now to presse the point but the time is past I cannot doe it So much shall serue for the second Vse for the answering of the Objections The third thing to set faith on worke in is to sanctifie you to mortifie your lusts to reuiue and strengthen you in the inward man and to make it quicke in euery good worke This point I intended to handle at this time Faith is exceeding effectuall to doe this I will touch it but in one word I will not hold you long Set faith aworke to sanctifie thy heart You will aske me How shall I doe it Faith doth it diuers wayes I cannot goe thorow them Set faith a worke to beleeue the forgiuenesse of thy sinnes to beleeue the loue of GOD towards thee to beleeue the promises and thou shalt finde that these will sanctifie thy heart this act of faith wil purifie thy-heart But how can that be Because this shall turne thy heart from thy sinnes to GOD for there is no way to mortifie lusts and to quicken thy heart but by causing thee to delight in GOD. No man can haue his heart weaned from sinne diuorsed from sinne which he hath beene wedded to all his life except he find another Husband in whom hee may delight more Now the more thou beleeuest that God is thine the more thou beleeuest that thy sins are forgiuen the more thou canst set faith on worke to doe this the more victory thou shalt get ouer thy sinnes that is the nature of mans disposition that still it desires that object that is amiable and pleasant Now if thou looke on GOD as a Iudge that will turne thee away from him that makes thee continue stil in sin but when thou lookest vpon him as vpon one that loues thee as one that fauoureth thee as one that is thy frend that accepts thee this will winne thine heart this will cause a mans heart to turne from sinne to turne from darknes to light it will make him to leaue the wayes wherein he delighted before it will diuorse a mans heart from the sinne wherein it hath taken pleasure a long time so that it shall neuer get the victory ouer it Therefore the best way in such a case is to set faith aworke to beleeue the forgiuenesse of sinnes remember the promises of GOD those promises you haue heard often that God will forgiue thy sinnes that he will pardon thee take these promises and apply them see GOD ready to forgiue this will turne thy heart from sinne thou shalt finde sinne 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 loues vs to beleeue that our sinnes are forgiuen Now I say there is nothing that weakneth sinne indeede but to loue GOD whatsoeuer sinne is weakned by other meanes then by loue to GOD by turning the heart to him by repentance and mortification that sinne lyeth hid though it seeme no way to increase this increaseth loue when we beleeue the promise of GOD that he is ready to forgiue that is effectuall for this purpose When CHRIST came to Peter and said vnto him Louest thou me then saith he feede my Sheepe So after this manner when thou once beleeuest that GOD loues thee and canst bring thy heart to loue him againe if now CHRIST should come to thee and say Louest thou me who loued thee and gaue my selfe for thee If thou doest loue me disdaine such a thing which I hate doe not such things as will grieue me keepe my Commandements keepe my Sabbaths if thou louest me let not thy conuersation be in wantonnesse in strife and enuying it thou loue me labour to bring some glory to my Name and to doe some good to mankinde if thou loue me be diligent in thy Calling if thou loue mee honour mee doe good to others doe good to thy selfe with it Let a man goe thorow all the particulars of sinne and he would abstaine from it if hee would set faith on worke this way to sanctifie his heart Againe faith doth it by ouercomming the World that when a man is drawne one of these two things drawes him Either some offer of some great benefit or some great euill which he is put in feare of now when hee lookes and seeth that GOD is able to keepe him when men doe their worst and that hee can giue him a heauenly Kingdome when he lookes to the promise he is aboue the World Againe he not onely ouercomes riches but he makes aduantage of them hee not onely loues them as a slaue but he gets the victory ouer them and hee gets seruice from
neeedes be a greater sinne than the neglecting of that Now you see how strictly God layeth a charge upon them that no man should omit the Passeover unlesse sicknesse or a journey hindred him Now consider this you that have beene negligent in comming to this holy Sacrament for it is a great sinne and provokes God to anger when he shall see that this ordinance which himselfe hath instituted and which he hath laid such a charge upon you to doe is neglected Besides doe you thinke it is a sinne to neglect comming to the word and is it not as much to neglect this ordinance Besides doe we not neede all helpes of grace and is not this among the maine helpes Againe as you ought not to omit it so to come negligently to it to come without examination to come without a more solemne and extraordinary renewing of your repentance is to receive the Sacrament unworthily to eate and drinke judgement and damnation to your selves Now there are two sorts that receive the Sacrament unworthily First those that are not yet in Christ. Secondly those that are within the covenant but yet come remissely and negligently and take not that care they should in examining their hearts for though you ought to renew your repentance every day yet in a more especiall manner you ought to doe it upon such an occasion As women doe in scowring their vessells they make them cleane every day but yet there are some certaine times wherein they scowre them more so we should scoure our hearts in a more speciall manner upon this occasion Now because this is the businesse that wee haue to doe this day we will therefore handle that more fully that we touched lightly before which is this examination whether we love the Lord Iesus or no for if you love not the Lord Iesus you are not in him for whatsoever you doe availeth not if you haue not faith and love Therefore if you finde that you have not this love to Christ that you are not rooted and grounded in love you haue nothing to doe with Christ and if you have nothing to doe with him you have nothing to doe with the Sacrament And therefore we will shew you what properties of love we finde in the holy Scriptures This is one property of love set downe in 1 Cor. 13. Love is bountifull and seeketh not its owne things that is it is the nature of love to bestow readily and freely any thing a man hath to the party whom he loveth We see Ioseph that loved Benjamin as his love was more to him than to all the rest of his brethren so he gave him a greater portion than the rest It is the nature of love to be bountifull what a man loveth hee cares not what he parts with to obtaine it Herod cared not to have parted with halfe his kingdome to please that inordinate affection of his The Converts in the Apostles time how bountifull were they laying all their goods at the Apostles feete Zaccheus when hee was converted and his heart was inflamed with love to Christ he would give halfe his goods to the poore But in generall it is a thing that you all know that love is of a bountifull disposition If you would know then whether you have this love to the Lord Iesus or no consider whether you be ready to bestow any thing upon him whether you be ready to part with any thing for his sake David when hee abounded with love to the Lord you see how he expressed it in his provision for the Temple you see how he exceeded in it An hundred thousand shekels of golde and a thousand thousand talents of silver this saith he I have done according to my poverty As if he had said if I had beene able to doe more I would have done more but this was as much as I could reach unto herein hee shewed the greatnesse 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 Sampson when he loved the harlot he denied her nothing that she asked of him If you love the Lord Iesus examine your selves by this are you ready to bestow any thing for his advantage are you ready to take all opportunities to doe somewhat for his glory consider how many opportunities you have had and might have had wherein you might have expressed and manifested this love to the Lord Iesus Might you not have done much to the setting of a powerfull Minister here and there have you not had ability to doe it would it not much advantage the glory of Iesus Christ to make bridges as it were for men to goe to heaven by and to make the high way that leadeth thither A greater worke of mercy than these externall workes that appeare so glorious in the eyes of men to have blessed opportunities and not to use them because wee have straight hands and narrow hearts is a signe we want love to Christ. In the passages of your life there is many a case that if you were of a bountifull disposition you might doe much good in You know what Paul saith which was a great testimony of his love Acts 20.24 My life saith he is not deare unto me so I may doe any thing for Iesus Christ so I may fulfill the course of my Ministery So examine your selves whether you can say thus upon any occasion so that I may doe any good so that I may help forward any good cause that may tend to the glory of God my life is not deare unto mee my liberty is not deare my estate is not deare my friends are not deare to me You that have to doe in government many cases there are wherein if you will doe any speciall good you must part with something of your owne God lookes to you and sees what you doe and how your hearts stand affected in all these passages aske your selves now whether these things be not deare to you if there were love in you it will cause you to doe more than you doe It was Davids great wisedome when water was brought to him that was purchased at so deare a rate when so high a price was set upon it hee would not drinke it himselfe but powred it forth to the Lord and therein hee shewed the greatnesse of his love that he was willing to part with that which he so exceedingly longed for which was bought at such a rate The like he did when he bought the threshing floore of Araunah the Iebusite hee might have had it given him for nothing No saith he I will not offer to the Lord of that which cost me nothing As if hee had said I shall shew no love to the Lord then and if I shew no love to him what is my sacrifice worth For David knew well enough that God observed what hee did hee observed what it cost him The Lord observeth
all that you doe Beloved he knoweth your hearts and seeth what motions you have and prizeth your actions accordingly If you doe any action for him that costs you something he observeth that likewise In Rev. 2. I know thy workes and thy patience so doth the Lord say of every man I know what such a service cost thee I know what losse thou sufferedst when thou didst part with such a thing for my sake Therefore if you would shew your love to the Lord and would have a testimonie in your hearts that you have this love wrought in you be not backward to bestow any thing upon Christ. The woman that brake the boxe of precious oyntment you see how the Lord accepted that worke of hers so much that he puts it down that it should never be forgotten For love wheresoever it is will open the heart and open the hand and bestow any thing upon Iesus Christ that is in our power Now if we examine whether love be amongst men by this signe wee shall finde but little love and we may justly take up the complaint of the Apostle Every man seekes his owne things and not the things of Iesus Christ that is when any thing is to be done men are ready to enquire thus it is the secret inquisition of their hearts 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 cost them something and a thing that they shall get nothing by how colde and backward are men to doe it It is from this that men seeke their owne things But here every man will be ready to professe and say that he is not so strait handed but hee is readie to doe manie things for Christ that hee is bountifull and seekes not his owne things My Beloved let us trie this now a little thou thinkest thou art so bountifull for the Lord I would aske thee this Doest thou doe it purely for the Lord in such a case when there is no profit nor praise with men nor advantage redounding to thy selfe art thou as forward then as when there are all those respects art thou as abundant in it as diligent and as ready to doe it This discovers the falshood of mens hearts for the most part And besides take it in the case of selfe-love consider what thou doest when thine owne selfe-love shall come in competition with this love to the Lord for in that we shall know our love to the Lord when wee denie our selves when wee crosse our selfe-love and reject and refuse it for otherwise it is no thanke to us when there is no inward crossing in us no contrary affections drawing us another way Therfore if you would know whether you love the Lord or no trie what you doe in the things that are dearest to you consider what you doe in those things that of all others you are most unwilling to part with for indeed herein is the tryall as the Lord said to Abraham when hee would have offered up his sonne Now Abraham I know that thou lovest mee As if he had said this is a sure testimony that thou lovest me because thy sonne is not deare to thee So I say when you are to part with something that is deare to you consider what you doe in such a case consider whether you can say generally I account all things but as losse and dung for Christ. It may be thou art willing to part with something that thou carest not much for but this is nothing Some man will not lose his credit that is deare to him Examine thy selfe now if thy credit be deare to thee art thou content to lose the praise of men for Christ when thou art put to a hazard art thou content to suffer the losse of thy estate Every man hath some particular temptation young men for the most part are lovers of pleasures more than lovers of God and olde men are lovers of their owne wealth more than of God Therefore consider what you will doe now in your severall cases Christ you know requires this at every mans hands that his wife and children that his father and mother and whatsoever is dearest to him that hee should neglect it all for his sake and herein a mans love is seene And when you have done all this I will adde that further though you doe bring your hearts to doe it yet are you willing to doe it doe you doe it chearfully and readily for why doth the Lord require that as a necessarie condition that whatsoever is done to him might be done chearfully and willingly For no other reason than this but because hee regards nothing but that which commeth from love and if it come from love we know we doe it cheerefully Therefore consider whether thou art willing to doe this chearfully and with a full hand not nigardly and pinchingly and by this you shall know whether you have this love to the Lord Iesus or no whether you be bountifull whether you seeke the things of the Lord and not your owne things In the second place you shall finde this to be one propertie of love by which you may trie your selves it will be content with nothing but with love againe from the party whom wee love If one love another let him doe never so much let him be never so kinde in his actions towards him let him be never so bountifull to him yet except he have love againe hee is content with nothing Indeede when we doe not love a man we can be content to receive profit from him and it is no matter though his heart goe another way so we enjoy it but it is the nature of true love to desire to be paid in its owne coyne Now if thou love the Lord Iesus if thou mightest haue all the blessings that he could bestow upon thee if hee should open his hand wide and compasse thee about with abundance yet if thou louest the Lord thou wouldest not be content with this but thou wouldest have assurance of his love thy heart would be at no rest else And this you may see in David Psal. 51. David you know was well enough hee had health and wealth and abundance of all things yet you see how miserably he complained because he wanted that joy that hee was wont to have because he was not in those termes with the Lord that he was wont to be and till hee had that his bones were broken with sorrow and hee tooke it so to heart that nothing in the world could content him till he was assured of Gods favour And it is certaine that if thou love the Lord nothing will satisfie thy soule but the assurance of his loving countenance to thee againe Therefore that which Absolom did we may make use of upon this occasion hee had that wit to make a right pretence whatsoever his intent was when hee was called from
Christ to live with him for ever to be in his presence continually although there may be some reluctancie by reason of the flesh that is there Take a man that hath sore eyes you ynow to the eye the light is exceeding pleasant but look how much sorenesse and defect there is in the eye so much the light is burdensome to it but so farre as the eye is right so farre as it is perfect so farre is the light pleasing and delightfull to it so it is with the heart of the regenerate man looke how much faith looke how much spirit there is so much desire there is of the presence of Christ and it is most pleasing and acceptable to him as the light of the Sunne is to the eye but looke how much sorenesse that is looke how much flesh there is in him so much reluctancie so much unwillingnes there is in him and that hee must strive against But still the rule holdeth good that wheresoever the heart is right there is alwayes an earnest desire and longing to be with Christ. And indeede this is only found in the Saints for evil meÌ„ if they knew what heaven were they would never desire it for they desire heaven in another notion they would be well they would be freed from misery and discontent which they mette with in the world they would have whatsoever the flesh desireth and that is it they looke after but to desire heaven as it is that is to desire an excellency in grace to be alway praising God to be continually in his presence to be freed from the practise of sinne this is a thing that if men aske their owne hearts they doe not desire in this manner for they desire it not here upon earth when they are in the communion of Saints When they are in places where there are holy speeches and holy exercises it is burthensome to them they are out of their element they are as men that are not upon their proper center these men desire to be in heaven but they desire another kinde of happinesse than there is in heaven the felicity there is presented unto them under another Idea they desire no more than the flesh desires but to desire heaven indeed as it is heaven to desire God there in his purenesse and holinesse to desire it so as thereby to be sequestred from all worldly carnall and sensuall delights this a carnall man desires not Therefore this is a distinguishing note and signe that he that loves the Lord will love his appearance Fourthly you shall finde this to be the property of love hee that loveth is very readie to speake of the party loved love is full of loquacitie it is readie to fall into the praises of the party beloved and to keepe no measure in it to abound in it that is the disposition of every man that loveth So is it in this love to the Lord Iesus You may see it in David as he abounded in love to the Lord so hee could never satisfie himselfe in praising the Lord in Psal. 105. which is repeated 2 Chron. 15. you shall finde that hee hath never done with it but is alwayes singing praises to the Lord Sing praise to the Lord and be alway talking of his wondrous workes And againe Remember his marvaâ—lous workes that hee hath done of olde and all the wonders c. As if he should say if you love the Lord shew it in praising of him Doe you professe to love the Lord and yet never delight to speake of him nor delight to heare others speake of him My Beloved this backwardnesse that is amongst us to holie and gracious speech to speeches that tend to the setting forth of the Lords praise shewes that love to the Lord Iesus is wanting among us You know it is naturall for every man to abound in the speeches of the things they love of what nature soever they be Mariners are delighted to talke of their voyages and souldiers of their battells and huntsmen of their games If you delight in the Lord certainly your tongues will be much in speaking of him you will be ready to doe it upon all occasions Out of the abundance of the heart the mouth speaketh and if love to the Lord doe abound in your hearts this love will be expressed in your tongues upon all occasions and therefore at the least you may judge of the measure of your love by this Hee that speakes much of loving God and yet hath his speeches empty vaine and unprofitable surely we may guesse that he loves him not at all and this is a marke that will not deceive us And now what will you say for your selves that you speake no more upon those severall occasions that you meete withall in the world is it because you are ashamed because you are bashfull and fearefull to expresse your selves and to make an open profession of that holinesse that is in your hearts Certainly it is a signe that you love not the Lord Iesus for hee that loveth is never ashamed because whom a man loveth he magnifieth hee prizeth much hee hath a high esteeme of and therefore that bashfulnesse and fearfulnesse that you object will not keepe you backe if you did love the Lord in truth and sincerity Or else why is it that you speake of him no more is it because you cannot speake is it because your understandings are weake and dull because you are not able to doe it as well as others and therefore you are loath to expresse your selves You know when you love any that love will teach you to speake it will quicken the dullest wit and invention love sharpeneth and maketh the rudest tongue eloquent It is the nature of love to set the heart on worke and when the heart is set on worke the tongue will be as the pen of a ready writer You know how the Apostle setts it forth Our heart is enlarged to you love openeth the heart wide and the heart openeth the tongue wide therefore if you love the Lord much you will bee much in speaking of him Consider therefore what your speeches are concerning God whether you your selues are ready to speak much and to delight to heare others speake also whether you be glad of any occasion as those that love are glad to heare those that they love to be spoken of Fifthly love will doe much and suffer much for the party loved Paul as he was abundant in love so he was abundant in labour likewise whosoever aboundeth in love will abound in workes also Therefore see what you doe for the Lord Iesus see what you suffer for his sake When Christ came to Peter and asked him that question Peter lâ—vest thou me hee puts him upon the tryâ—ll by this fruit of his love Feede my Lambes As if he should say Peter if thou wilt shew that thou lovest me expresse it in doing something for my sake Feede my Lambes herein thy love
shall be discerned doe not say thou lovest mee and yet art negligent in doing for mee Feede my Lambes We shall not need to presse this much in this Congregation because it belongs to the Ministery Although you haue somewhat to doe in it for the Magistracie also whereby they may expresse their love to the Lord Iesus to helpe the feeding of Christ Lambes It is true wee are as the vines that bring forth the grapes but you are as the elmes that holde up those vines the Magistrates feede the people as well as the Ministers therefore that phrase is applied to David hee was a Shepheard Therefore in your severall occasions when you meete with that which may tend to the feeding of the people of God when you shall labour so farre as may lie within your compasse that the Gospell may have a free passage that there may be more faithfull and laborious Ministers set up in the severall places of the kingdome the more you doe this the more you feede Christs lambes And if you will shew that love you have to the Lord shew it by feeding his people that is by doing that which lyes in your power tending to that end by doing of it zealously with all your might And as that was the worke that Christ put Peter upon for the tryall of his love so I may say to every one of you If you will shew that you love the Lord Iesus doe the worke that belongs to 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 Christ hath given you to doe him service in and herein you shall shew your love as it was Christs owne speech I have glorified thy Name that is in that particular worke in that charge which thou gavest me to performe so you must shew your love to God in doing the actions of your particular callings diligently You know when that womans heart abounded in love to Christ how it found out a way wherein it would shew it selfe presently in breaking the boxe of oyntment c. As it is said of faith It is dead without workes so love is dead without workes the Lord regards it not it is a dead carkasse without motion Wee know it is the nature of love to be diligent if you doe love Christ it will make you diligent And as you will be ready to doe much so you will be ready to suffer much also these two I put together because suffering is a kinde of doing onely it is a doing of things when there is difficultie and hardnesse Now if you love the Lord Iesus see what you will suffer for his sake those that we love wee are exceeding readie to suffer for A husband that loves his spouse is exceeding readie to suffer any thing to enjoy her love he is willing to suffer any displeasure of parents of friends to suffer the losse of his estate he cares not for discredit in the world hee is ready to breake through thicke and thinne and to doe any thing so he may obtaine her love at the last So if you love the Lord Iesus you will suffer any thing for his sake It was an excellent testimony of Davids love in 2 Sam. 6.21 when David there dancing before the Arke was scoffed at by Michal his wife see what an answere hee gives her It is saith he before the Lord as if hee should say I am willing to beare this at thy hands for it is to the Lord who hath chosen me rather than thy father and all his house As if he should say seeing it is the Lord for whose sake 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 expose my selfe yet to more scorne and derision since it is to the Lord who hath chosen mee rather than thy fathers house so I say when any thing comes to be suffered for any good action for any good cause as indeede commonly such actions have sufferings joyned with them if you love the Lord you will be ready to goe through it and that with cheerfulnesse because it is to the Lord who hath chosen you and passed by so many thousands And therefore it was the commendation of those in Heb. 10. it was an argument of their sincerity that they suffered the spoylâ—ng of their goods with joy Whence came this but from their love to the Lord they were so farre from being backward to suffer as that they were glad to have the opportunitie to suffer somewhat for his sake But you will say I am readie to doe much for the Lord and I hope I am not backward to suffer for him It is well if it be so but let mee adde this to all that I have said In what manner doest thou doe that thou doest You know the caution that the Apostle puts in in 1 Iohn 5.3 Herein is love manifested that we keepe his commandements and his commandements are not grievous Indeed herein is the reality of love seene that we keepe the commandements of God It is true a man may doe much for Christ and yet not love him an hypocrite may goe farre in performances and yet though he doth much hee may not love much therefore you must examine your selves by that in what manner you doe that which you doe Therefore it is added if wee keepe his commandements and they be not grievous as if he should say the manner of your doing is all in all you must both doe much and suffer much but they must both be done willingly You know the wife and the servant they both serve the husband and doe much for him both are alike diligent yet notwithstandiâ—g there is this difference the wife doth it out of love shee doth it in another manner proceeding from another affection aiming at another end than the servant doth So two men may be diligent in keeping the same commandement of the Lord the one doth it as one that loves the Lord earnestly being desirous to please him as one that delights in the Lord nothing doth more content him that when he is in an opportunity wherein he may expresse his love to the Lord all his commandements are not grievous to him it is not respect to the reward it is not an eye to the punishment that mooves him A man indeed may doe much for the Lord when it is the respects that he hath to hell and to judgement to heaven and the reward that moves him Not but that these may be motives but yet you must remember this that if these be the principall and if these onely moove you you doe it not out of love you take but an aime from your selves When a man hath a businesse of his owne to doe you know how carefull he is in it and with what diligence hee doth it how often
and how seriously he is devising with himselfe to bring his matters to passe Now if you love the Lord the actions that you doe you will not doe them as those that are his slaves and servants that doe things for other regards And indeede such is the love for the most part that is among us now adayes there is much formality in our actions wee have a forme of godlinesse without the power of it even as in our love towards men there are many complements and much profession of love one to another but wee finde that there is little true love So wee may take up a complaint against men in their love to God there is much formality men are much in outward performances which is well I confesse but alas the power is wanting it is all but complementing with God as it were when you come and do these duties of Gods worship when you keepe the Sabbath and present your selves at prayers and at Sermons it is well you doe so but yet when your hearts are going after your covetousnesse and after your pleasures after this or that particular humour the Lord lookes upon this as upon a formall performance it is another kinde of doing that the Lord requires at your hands It may be you doe duties in secret and private and it is a good propertie that you doe so but yet that is not enough you may doe them as a taske that you are glad when the businesse is done and it is well that is over but when you will doe things out of love you must know that you must doe it in another manner not in this formality If you will serve the Lord out of love it is not the praying to him morning and evening that will content you but it is the working upon your hearts it is the beating upon your affections till you have brought them to a good frame of grace till you have wrought upon your selves a sound and thorow renewing of your repentance you will never give over till your hearts be quickened in prayer till you have found that God hath answered you till you have had experience of his mercy and loving kindnesse towards you So when you come to heare is this all thinke you that God requires of you to sit here and lend us your eares for a little time No my Beloved unlesse you doe it from love unlesse you be mooved to it from an inward principle from an entire and holy affection to God it is nothing You must labour to have the word wrought upon your hearts you must observe how you practise and how you bring forth into action that which you heare for you doe not learne a thing here when you come to heare the word till you practise it till your hearts bee transformed into it Doe not thinke that you have done the worke when you have sate here and heard us when you have gone home and repeated the Sermon and understand it To heare as God would have you heare is another thing it is like your lessons in musicke you say you have never learned them till you be able to practise them so you never have learned the word of God aright till you have an abilitie in you to practise it To shew you what love is and what faith is and what patience is to make you understand and conceive of it it is nothing but to have faith to have patience to have love to have your affections inflamed to the Lord this is the right hearing As it is in physicke the understanding of the Physitians bill is nothing it is the taking and applying of that which is there written that doth good to your bodies so is it with the doctrine that wee preach you may understand it and apprehend it and conceive of it aright but except you bring it forth into your lives and actions you learne it not Therefore this slight and overly performance is not a true testimonie of your loue to the Lord Iesus but the doing of it to purpose so that God who searcheth the heart may accept of it the doing of it thorowly that your hearts may be wrought upon this is a signe that your doing and suffering comes from Love FINIS THE FOVRTH SERMON GALLAT 5.6 For in Iesus Christ neither circumcision availeth any thing nor uncircumcision but Faith which worketh by Love THE last thing that wee did was to shew you what were the properties of true love that by them you might try your selves whether you love the Lord Iesus or no we went through five in the morning we now proceede Another property of love is this it is full of heate therefore in Cant. 8. it is compared to coales of juniper and that phrase is used in Mat. 24.5 Iniquity shall abound and the love of many shall waxe colde That antithesis shewes that love is a hot thing hot as fire Therefore if you would know whether you love the Lord Iesus or no consider what heat and what fire there is in you Now what are the properties of fire wherein doth love and that agree Fire you know is the most active of all the elements colde benummes a man and is the greatest enemie to action if thou love the Lord Iesus thou shalt finde thy love will have that property of fire to set all on worke on thee it will set thy tongue on fire and thy hands on fire and thy head and heart on fire every thing that is within thee will be working and doing some service or other to the Lord. When a man wanteth love hee is as a man benummed as a man frozen in his dreggs not apt to any thing the more a thing is like to fire the more aptnesse and the more activenesse so the more love the more aptnesse and readinesse to every good worke where there is no love there men are reprobate to every good worke Besides love as it is very active so it is very quicke as fire is of a quicke nature Therefore we say that love hates nothing so much as delayes and it is in this like to fire which is the quickest of all the elements Consider of this therefore Art thou speedy 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 say with thy self I wil change my course of life but not yet no if thou love the Lord thou wilt doe it presently Besides love agrees with fire in this that it is earnest and vehement and indeede I take it that in that regard it is chiefly compared to fire For fire as it is of a quicke so it is of a vehement nature and so is love Looke what a man loves upon that he bestowes the top of all his affections and the maine strength of his intentions run that way Examine by this therefore whether thou love the Lord or no. If thou love the Lord Iesus thou
another much he is much affected with what he doth Now when the Lord shall shew some tokens of his wrath those that love him and esteeme of him those that prize him cannot but be affected Shall the Lyon roare and shall not the beasts of the field tremble Consider how you are affected therefore when the Lord shall discover any expression of his wrath and what doth hee else in this stroake which is now vpon this place is there not wrath gone out from the Lord You know the plague is more particularly Gods hand then any other affliction Therefore David saith when he chose the plague that he would choose to fall into the hands of God intimating that in that buysinesse God was in a more peculiar manner the doer of it As the thunder is sayd to be the voyce of the Lord so the plague may properly be sayd to be the stroake of the Lord more peculiarly than any other affliction Consider therfore what your affections are in this case for my beloved let it not be in vayne to you that the Lord stretcheth forth his hand as hee doth now at this time among vs. It is but yet in the beginning and what is the Lords meaning in it Is it not as a messenger sent vpon an errand If it had its answer if that were done for which the Lord had sent it would he not remoue it againe Would he not bid the destroying Angell to put up his sword into his sheath Doubtlesse he would if you would doe that at the beginning of this sicknesse that must be done before the Lord will remoove it from you You will say what shall we doe then I beseech you consider what commonly is the cause of a plague among vs. Consider what hath ben the cause of the plague in former times You shal finde in Numb 25. two causes of the plague One was the superstition and Idolatrie of the people they begann to be yokt with Idolatrie They joyned themselues to Baal Peor I confesse that sinne was not yet growne to any great height it was but yet in the beginning in the seedes and yet you know how the Lord was offended with them And the second was fornication the sinne of vncleanes that was coÌ„mitted It is not likely that all the people fell into that sinne of Idolatry or into the sinne of Fornication but yet the Lord was offended with the whole Congregation for those that did it as the manner is to be So here you see two causes of a plague Idolatry which was but beginning and the very admitting it into the Campe and the Fornication of the people Another cause of the plague you shall find in Davids numbring the people it was their securitie and pride and trusting to themselves and the creatures for surely it was not Davids sinne only who had somewhat forgotten God and trusted to his mountaine thought that that was strong enough but it was the sinne of the people It is good my beloved to be secure out of confidence vpon God and therein the more securitie the better but to be secure for any outward help either in the number of men or ships or strength or policie or because we are compassed about with the walls of the Sea or whatsoeever it is wherein wee thinke our safetie consisteth the more confidence in this the worse The Lord smott the people for this security in Dauids time Another cause is the unworthy receiving of the Sacrament Many are sicke among you saith the Apostle and many are dead because you receive the Sacrament unworthily The Lord is pleased to punish that particular sinne of receiving the Sacrament unworthily with some sicknesse or other whether the plague or no we cannot say but this we may be sure of that this was the cause why so many were sicke and dead You know that passage in the booke of Chronicles concerning Ezekias when the people had not prepared themselves aright as they ought hee prayed to the Lord and it is said The Lord healed the people we cannot say what the Lord healed them of but yet it makes it evident that the Lord had some way smitten theÌ„ Moses for the omission of the Sacrament the Lord would have slaine him that is he would have sent something upon him whether some disease as is most probable or some other thing which should have taken away his life in the end The omission and negligent receiving of the Sacrament I put together which mooveth God to anger and to inflict plagues upon a people I will name yet one more besides these and that is the coldnesse and deadnesse of their hearts who belong to the Lord from whom he expects better things and more zeale which I gather hence What was the reason that the zeale of Phineas stayed the plague Numb 25. Because his love was hot and his anger was kindled in a holy manner against that Israelitish man and the Midâ—anitish woman that had committed fornication among the people If the zeale of Phineas was the cause of staying that plague and of withholding the Lords hands then surely the coldnes of those from whom the Lord lookes for much heate for much fervency of spirit whom God expects should stand in the gappe I say that is the cause that the Lord goes on in punishing But what should we doe now to remove it Amend the things that are amisse repent and amend and he will turne from his fierce wrath which he not onely intendeth against us but is also already upon us Labour to cleanse your hands from idolatry and superstition and cleanse the land from the crying sinne of uncleannesse and fornication and every man labour to cleanse his owne heart And againe to turne to the Lord to take heede of security which is a forerunner of a ruine as a great calme is a forerunner of an earthquake Againe take heed of receiving the Sacrament unworthily many of you this day have received therefore I should speake something particularly to them but in truth this concernes all among us but chiefly let me speake to those a little that are able to pray that have some fire in them that have had the worke of grace in their hearts wrought by the Spirit of God that have some sparkes if they were blowne up that are men fit to stand in the gap It belongs to you my brethren to doe something that the Lord may stay his hand and remember that when the Lord begins to send forth tokens of his wrath and displeasure against a Nation it is a time wherein he expects and lookes for humiliation and repentance Therefore take heede of neglecting that in Isay 22. In that day saith the Lord when I called for humiliation beholde killing of fatlings and oxen c. Therefore know what your dutie is and learne now to see what belongs to you to doe shew your love to the Lord in trembling at his judgements
learne to know the Lord for the more you know him the more you will love him What is the reason that the Angels in heaven so love him Because they know him What is the reason that we shall love him more in heaven than wee doe now but because we shall know him more Therefore when you reade the Scriptures and observe the works of Gods providence in every particular learne by this to know God as you know a man by his actions and carriage learne to have such an Idea of God as he hath described himselfe in his word that hee is true of his word that hee is full of goodnesse that he is abundant in long-suffering and patience that hee is exceeding mercifull beyond measure c. labour to see his wisdome his goodnesse 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 because wee conceive him under such a notion wee conceive his heart to be of such and such a frame wee thinke him to be a man of such and such a condition when we thus conceive the Lord it will teach us to love him more Therefore this you must know that for you onely to looke upon things that are beneficiall to you as forgivenesse of sins and adoption and an inheritance in heaven that is not love to the Lord. It is true you should doe all this but that which you are principally to doe is to looke to the essence of God to see such excellencies in him that thereby you may be led home to him and therefore that you may know him the better you must be taught of him Againe you must not onely know him but you must likewise have assurance of his love to you for when you know the excellencies of the Lord unlesse you have assurance of his love to you it is not sufficient Take a man of the highest place and of the most excellent quality if thou conceive that he hath a hollow heart towards thee thou canst not possibly love him thou must be perswaded of the love of the Lord to thee Therefore in the Text it is said to be faith which worketh by love The increase of the assurance of Gods love therefore is the meanes to increase thy love to him So much for this time FINIS THE FIFTH SERMON GALAT. 5.6 For in Iesus Christ neither circumcision availeth any thing nor uncircumcision but Faith which worketh by Love THE last thing wee did was to give you the properties of love to the Lord Iesus Now that which remaines to doe at this time is to apply that which hath beene said that is to bring your hearts and the rule together and to exhort you that what you have heard in this it may not passe like airy notions and never be brought home to your particular practise For my beloved the word that we deliuer to you should be like nailes driven home to the head fastened by the masters of the assemblie as the Wiseman speakes that they may sticke and abide in the soule as forked arrowes doe in the bodie that they may not easily fall out againe Therefore the maine businesse that wee have to doe in preaching the word is to fasten these words thus upon your hearts That which we will doe therefore at this time shall be to exhort you to question your owne hearts and to examine them upon your beds whether these characters and properties of love which have beene delivered doe agree to you or no. For as the Apostle saith Vnlesse you be in Christ that is unlesse you be knit to Christ in love you are reprobates it concernes every man therefore that heares me at this time to examine this strictly with himselfe We will expostulate the matter a while with you at this time and you must expostulate the matter betweene God and your owne consciences whether this love be in you or no. And although indeede this needeth not any distinct dividing into branches yet that wee may helpe your memories wee will put it into a number And first we will make this expostulation you that professe you love the Lord as who will not be ready to doe that to say he loveth Christ but yet as the Apostle Iohn speaketh of love to the brethren that men love them in shew and not in truth so it is with most men they love the Lord in word and in profession but they love him not in deed and in truth therefore first let me aske you this You that professe you love the Lord doe you not grieve him and vexe him from day to day and provoke him by your words and by your workes If this be your case it is certaine you love him not indeede Some there are that professe much love to the Lord Iesus but yet spend their time idly are diligent in no calling but waste their precious opportunities in sports in idle visitations in gaming in doing nothing that is profitable either to themselves or others but eate and drinke and rise up to play It is the case of many of our young Gentlemen a shamefull thing before men and abominable in the sight of God that men should live like beasts make their soules like the soules of swine serving for nothing but to keepe their bodies from putrifaction doing so much the lesse worke because they have the more wages burying so many precious talents whereof their time is the chiefe because it helpeth to improove all the rest of which they shall give an exact account at that day When God shall judge the secrets of mens hearts according to our Gospell Doe you professe that you love the Lord Iesus and doe you neglect him thus Besides this mocking of the Lord and dissembling with him you deale most foolishly with your selves for all the comfort that you shall ever finde in this life it will be from working from being serviceable to God and profitable to men empty lives cause but empty joy Therefore if any man shall finde this to be his case examine it it is but a false profession of love And as I speake to those that are young that spend their time Nihil agendo so I may say the same to those that are of more yeares that waste their lives in doing something indeede but it is not that which they should doe or in doing it in another manner than they ought those that are so drowned in businesse so overwhelmed with imployment so occupied with outward things abroad that they have no vacancie to feede their soules within to cloathe them with graces For you must know my brethren that your soules have neede to be trimmed every morning as well as the body they have neede of breakfast and dinner and exercise as well as the body and as you faile in giving this due respect to the soule daily so you shall finde that proportionably in that degree the
of the world those that are in place because they shall countenance iniquitie because the streame of the times shall goe that way for this cause the love of many shall waxe colde that is because 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 so that iniquitie abounds some will not take the paines they love their ease and contentment 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 man is fearefull but because there is something 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 consequently the love of the Father is not in them Let us come yet to another expostulation In the first place therefore if you love the Lord you will finde in your selves a readinesse to please him in all things you will doe it naturallie As the Apostle speakes of Timothy I know no man like minded who will naturally care for your matters So if you love the Lord aright you will doe it with a naturall affection you will love him naturally For what is this love to the Lord if it be right but that which himselfe hath planted in us wee are taught of him to love him It is like the naturall affection which parents have to their children such a kinde of affection will it be if you love the Lord you will doe that which is good in his sight with a kinde of naturalnesse and readinesse you will be carried to the duties of his service as the fire is carried upwards and not as stones are carried upwards with the force of another but you will doe them readilie and chearfullie you will not doe good duties as being haled to them and put on to doe them but you will be zealous of good workes that is you will have a burning desire in your hearts longing after them you shall not neede to have them forced upon you but you will be forward to doe them you will be affected to good workes as you are out of selfe-love to your owne businesse You know when a man naturallie loveth himselfe when he is to doe something that concernes his owne good how solicitous is he about it and how provident forecasting how to bring it to passe and if any rubbe be in the way it troubleth him if there be any faire passage and likelihood of atchieving it he rejoyceth Now if you love the Lord naturallie and trulie you will goe about his businesse as you goe about your owne if there be any businesse to be done Magistrates in their place Ministers in their place and everie man indeede shall finde some businesse to doe wherein he may bring glorie to Gods name and advantage to his cause Consider now how you are stirred about it doe you goe about this businesse are you so industrious and laborious doe you project it doe you minde it as your owne you will not stand expostulating the matter to say must I doe it and is it of necessitie But if it be a thing that tends to the advancing of the glorie of God you will doe it with all readinesse you will not so much stand upon this what wages shall I have and what profit shall I gaine But as a loving womā to her husband she is glad to doe any thing for her husbands good she is satisfied with this that she hath an opportunitie to doe something so it will be with you if your hearts be rightly affected you will then doe things after this manner You will say How shall wee know this love this is a nice and curious point to love the Lord thus naturallie You shall know it by these two things First by the evennesse of your carriage towards the Lord for what a man doth naturallie he doth with a kinde of equalitie with a kinde of evennesse so that as we say an uneven pulse is a signe of a deadlie and dangerous distemper within so I say when you finde an unevennesse in your carriages to the Lord that you are off and on with him that sometimes you doe a thing for him and anon you will doe for your lusts this is a signe that you love not naturally feigned things are for the most part unequall because when a man doth not doe a thing naturallie he cannot holde out a man cannot dissemble so well but at one time or other hee will discover himselfe what a man doth naturally and heartily he is like himselfe in it still Therefore when there is such an unevennesse in your waies some will be verie forward in a good cause now in a good moode and then out of it againe it is a signe you love not the Lord thus naturallie for then you would be eaven in your carriage towards him Adde to this the continuance of it for if you love the Lord with a naturall affection you will holde out and be constant in it The second and third ground went farre in their profession but their inconstancie shewed that they loved not the Lord with a naturall love this discontinuing is a signe that your love is not true I beseech you examine your selves by these things whether you love the Lord remember what I said the last day doe you desire that your sinnes should be utterlie destroyed doe you not dallie with sinne would you not have some remainders within you nay I will goe a step further with you doe you not hate the Lord You will say God forbid that we should doe so I hope we are not in that condition My brethren first you must know that there are manie that doe hate the Lord in Rom. 1. amongst others those are reckoned up Haters of God Therefore it is certaine that there are manie and many of those that come to Church manie that thinke well of themselves and that others thinke well of too that yet are haters of the Lord. You will say how shall we know that I will aske you but this to bring this likewise into examination and so to conclude I say examine your selves by this Doe you not desire that there were no God examine your hearts whether if this newes were brought that you might live at libertie that you might doe what you would that you might satisfie your lusts in all things that there were no God to call you to account to reward you according to your doings whether it would not be acceptable newes to many of you Now it is certaine if you would not have the Lord to be you hate him for whomsoever you would have taken out of the way such a man you hate And besides this consider whether you doe not
day saith the Apostle it shall be the day of the manifestation of the just wrath of God in that day when the Lord shall open the treasures of his wrath those which have beene so long time a gathering While wee live here the clouds of Gods indignation are but gathering then they shall grow thicke and blacke and fasten upon you to the uttermost then all the great deepes shall be broken up then the flood-gates of Gods judgements shall prevaile and overflow you that case shall be yours at that time and this is a time which is to be considered by you now in Eccles. 1.7 Remember the dayes of darknesse for they are many My brethren eternity is an other thing than wee consider it to be while wee live in this world In Psal. 78.38 The Lord called backe his wrath and stirred not up all his indignation but at that time the Lord shall stirre up all his wrath yee doe here but sippe of this cup but then yee shall drinke up the dreggs of it for ever This shall be the case of those that love not the Lord. But you will say this is afarre off and therefore the lesse terrible it is not neere at hand Well though this curse in which wee have shewed these foure branches be not presently executed yet remember this that when we preach the Gospell to you as we doe from day to day and are still offering you Christ beseeching you to come in and take him and love him but yet you will not know that there is a thunderbolt alwayes following this lightening when Iohn Baptist came and preached the Gospell hee tells them presently of the curse that ws to follow You doe not know the time when the Lord will execute this curse Cain was cursed many yeares before he died and so Saul when the Lord had rejected him and had made a separation between God and him for a curse is but a separation when a man is cast aside and set apart for such a purpose so Saul was set apart for evill yet hee reigned many yeares after notwithstanding hee was under the curse So those that the Lord sware in his wrath they should not enter into his rest there was a curse upon them yet they lived many yeares in the wildernesse Therefore though the execution be not presently and though thou be in prosperity for the present yet it is but Cains prosperity though he had his life continued yet the curse lay upon him notwithstanding therefore I say take heede of refusing and deferring lest he sweare in his wrath that ye shall not enter into his rest it is a dangerous thing to refuse the Lord Iesus when hee is offered the first second third and fourth time and still you will not come in take heede and remember that speech of the Apostle that we named to you Whosoever loveth not the Lord Iesus let him be accursed When the Apostle looked upon the men to whom hee had preached and written you Corinthians to whom the Gospell hath beene plentifully preached and made knowne those among you that have heard me and have beene made acquainted with this doctrine of the freenesse of Gods offering grace to you if you will not take Christ in good earnest if you will not love him let such a man be accursed and brethren S. Paul was stirred up by the Spirit of God to pronounce this curse So I say let these words continue in your mindes that whosoever loves not the Lord Iesus let him be Anathema Maranatha and he that hath eares to heare let him heare what the Spirit saith for happy and blessed are those that love the Lord Iesus but miserable and cursed are those that doe not love him FINIS THE EIGHTH SERMON GALAT. 5.6 For in Iesus Christ neither circumcision availeth any thing nor uncircumcision but Faith which worketh by Love HAVING spoken of faith and love it remaines that we adde to them good workes for which wee will goe no further than this Text wee cannot have a fitter for saith the Apostle when you come to have to doe with Christ Iesus to be ingrafted into him to make your selves first acceptable to God through him all the workes you can doe are nothing they are no more than the omission of them circumcision is the same with uncircumcision But what is of moment then Faith saith hee But what faith must that be Such a faith as begets love And what love must that be Such a love as sets you on worke so that you have a chaine here consisting of these three linkes faith which when it is right will beget love and love when it is right will set you on worke faith which workes by love So the point we will deliver to you out of these words shall be this That we are to be judged not onely by our faith and love but also by our workes that no man hath faith and love that none are new creatures that none have sincerity but workes will follow this is a point which I doe not meane to handle at large as we have done the other but will endeavour to finish it at this time and it is a very necessary point because men are ready to applaud themselves in their knowledge in their good meaning in their honest desires and in the meane time they faile in their lives and actions therefore as those are the radicall verâ—ues which indeede make up the new creature Faith and Love so you must know that good workes are never disjoyned from them wheresoever there is sinceritie and a new creature good workes will follow The Scripture you know is evident in this A good tree bringeth forth good fruite Matth. 7. that is it cannot be that a mâ—n shall have a new heart it cannot be that a man should be regenerate but that his workes will be also new looke how farre the heart of any man is holy looke how farre his heart is put into a new frame of grace in that measure his workes will be good and his life sanctified In Acts 14.22 speaking of David I have found a man after mâ—ne owne heart who will doe whatsoever I will and in Mat. 23.26 Make the inside cleane that the outside may be cleane also As if he should say if the inside be right if the heart be set right within if that be well moulded the outside will bee cleane they cannot bee disjoyned If a man have a treasure within there will be silver in his speeches and actions but if his heart be nothing worth his words and actions will be but meere drosse It is the scope of that Prov. 10.20 The words of the righteous are as fined silver but the heart of the wicked is nothing worth That is when his heart is nothing worth his speeches and actions are nothing worth too but the good man that hath his treasure in his heart there is silver and golde in his speeches and
actions that is they are likewise precious Therefore let no man say he hath faith and love and as good a heart as the best though his actions be not so good though he be not so strict in his carriage for it cannot be my brethren For first of all if a mans heart be good hee hath the spirit of God dwelling there now saith the Apostle 2 Tim 1.6 The spirit is not a spirit of feare or a spirit of weaknesse a spirit that onely makes attempts and is not able to bring things to passe but it is a spirit of power a spirit of a sound minde That is doe not thou pretend thou meanest well and desirest well and thinke it is sufficient but stirre up the gift that is in thee set thy selfe on worke doe the actions that belong to thee in thy place and doe not say I am not able to doe it for wee have not received a spirit that is weake but a spirit of power the same I may say to every Christian If ye be in Christ yee have the spirit which is a spirit of power So you have it likewise Gal. 5.25 If you live in the spirit walke in the spirit that is if you have so much of the spirit as to make you living men shew it by walking in the spirit by following the spirit by doing that which the spirit guides you to therefore it is impossible that a man should have a right minde but that his workes also will be good because grace is strong in 2 Tim. 2.1 And thou my sonne be strong in the grace received c. As if hee should say grace is a strong thing it strengthens every man that hath received it if thou professe thou hast received the grace of Christ to regenerate thee to change thee and to make thee a new creature let that appeare by shewing thy selfe strong in thy actions able and ready to doe every thing that belongs to thee in thy place Indeede flesh is weake so much flesh so much weaknesse for that is weake and fading and withering and mutable it is grasse and all the purposes of it and the desires of it are no better but the spirit is strong and grace is strong quite contrary to the flesh as the Prophet speakes Isa. 31.3 Yee are men and not Gods flesh and not spirit when he would shew their weaknesse as if weaknesse were a concomitant of the flesh and strength a concomitant of the spirit Therefore if you have the spirit of Christ in you there will be strength to goe through good workes not onely to intend them and purpose them and resolve on them but you will put those resolutions and purposes in execution Secondly it must needes be so because there is a chaine betweene good workes and the inward rectitude of the heart a chaine that cannot be disjoyned for ye shall finde that these three things alwayes goe together First as that indeede is the beginning of every mans renewing there must be a knowledge a man must be enlightened hee must be renewed in the spirit of his minde as the Apostle saith Now if the knowledge bee right if it bee a convicting knowledge a sanctifying knowledge a knowledge to purpose it will draw on affections it cannot chuse they are never separated you are never truly enlightened by Gods spirit but affections follow necessarily and then if the affections be right if knowledge draw on holy affections love and feare and desires c. affections are the immediate principles of actions there is no man that hath right affections but good workes will follow so that these three are never disjoyned sanctified knowledge draweth on holy affections and holy affections draw on good actions as yee have it in Matth. 13.5 Their hearts are waxed fat and their eares are dull of hearing and why you shall see the chaine there lest seeing with their eyes they should understand with their hearts and be converted and I should heale them Marke it if they should see with their eyes the Lord hath given them up to judge amisse of things that seeing they doe not see that is they see not to purpose they are not convinced they doe not judge for if they did see with their eyes that is if they did see indeede they would have understood with their hearts their affections would follow in their hearts and if they were set aright then they would be converted that is their lives would be turned to God and if these three were done he must needes heale them but saith God I am resolved not to heale them therefore they shall see as if they did not see for these will draw on one the other So I say if the heart were right if there were faith and love good workes would follow therefore let no man say hee hath grace hee hath love and faith except his life also be holy and good Lastly wheresoever there is faith and love there is a change of nature for you know that wheresoever they come faith that is effectuall and love that followeth from faith it makes a man a new creature they are the very things wherein a new ereature consists Now when a mans nature is changed it must needes be active for that which is naturall to a man he doth without unevennesse there is no inequality in his doing it he doth it constantly where there are naturall principles of actions the actions flow like water from a spring indeede where the nature of a man is not changed that is where there is onely good purposes and good desires and no alteration of nature there actions doe not come as water from a spring but as water from a pompe that is forced and extorted but where there is a change of nature there is no difficultie a man doth it with facility and with desire it is his meate and drinke to doe the will of God Therefore I say good workes will follow there will be the same degree of holinesse of rectitude in your lives in your actions as there is of grace as there is of faith and love in your hearts And this is enough to make the point plaine to you the maine businesse will be to make use of it and to apply it to your selves And first let us make this use of it not to content our selves with good meanings onely as it is the fashion of men to say my heart is as good as yours and my meaning is as good as yours though I be subject to infirmities though I cannot make such a shew though I cannot doe so much as others doe this is the common objection and though men say it not constantly yet they thinke it otherwise they would not content themselves in such a condition as they doe But I say deceive not your selves in this for my brethren you must know that you may have good purposes and good meanings we will not deny you that you may have these
and yet have no true grace for you must know thâ—t good purposes and desires may arise from these two things which every unregenerate man is capable of There may be knowledge as you know an evill man may have knowledge of all the mysteries of salvation as well as the most holy I doe not say he hath the sanctified knowledge but the law of God is partly written in his heart the Lord hath taught every man somewhat Secondly in an evill and unregenerate man there may be not onely knowledge but an approbation of that which is good they can approove that which is good so farre they may goe I doe not say they can delight in it for that is another thing they doe not love and delight in it that is not sutable to them yet they may approove it Now from these two principles to know that which is good and to approove it they may goe so farre as to purpose and desire to serve God they may have good meanings but yet if actions follow not if there be not reformation in their lives if a man deny not himselfe in his beloved sinne if hee come not to that outward profession of holinesse that is required in Scripture and is seene in the lives of the Saints he hath nothing to comfort himselfe withall these good meanings will not serve the turne For know this though it be true as wee see there may be actions where there is no sound heart as the second 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 more than the true starres though this be true that there may be abundance of good workes where there is no rightnesse and soundnesse no sincerity no purenesse within yet againe also on the other side wheresoever there is sincerity there are good workes and though many times the outside be cleane when the inside is not yet the inside is never cleane but the outside is cleane too And that is the thing we must examine our selves by though it be not a good rule to say I have good workes therefore my heart is right yet it is a good rule to say on the other side 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 to be amisse Indeede when it is not revealed to you then there is something for you to say but when you know that such a duty is to be done that your speeches should be holy that they should be seasoned with salt that you ought to abstaine from sinnes of all kindes from all appearance that you ought not to admit any kinde of dalliance not the least touch of any sinne now not to set your selves with all your might to reforme this this is a sure argument you are not right for if the generall frame of the heart be good there will be a generall reformation of the life Therefore let no man say I purpose well but in this particular infirmity I must be spared to such a thing my nature is prone and I am given to it I cannot tell how to refraine it and I hope it is not so great a matter say not so for if the heart be right the actions will be right and unblameable For though you see sometimes a man may have a good colour from flushing and painting when the constitution of the body within is but crasie and unsound yet againe it is true there is never any that hath a sound and haile constitution there is never a healthfull body but the complection is good the heart is never right but you shall see it without though you have leaves without fruit yet you never have fruite but there are leaves there are actions appearing Therefore learne to judge aright of your selves content not your selves with good purposes onely you see the complaint of the Scripture of the lacke of this in people What is the reason the Lord calls for obedience rather than sacrifice because that is the touchstone that every man is tryed by I am weary saith he of your fat of rammes I am burdened with your sacrifices Esay 1. The thing that I desire is that you cease to doe evill and learne to doe well that is the thing that the Lord lookes for at every mans hand these outward performances are good they must be done and these good meanings must be had but yet that is not enough you are not to judge your selves by that But it will be objected that the best men have their failings those that have a good heart yet doe wee not finde them subject to infirmities as well as other men and if this be the rule we are to be judged by who shall be saved To this I answer first it is true that the most holy men may many times doe that which is ill but it is by accident it is when they are transported when they are carried besides their purpose As a man that is bound for such a place sayling such a way his compasse stands stil right he alters not that though the wind carry him violently another way yet he lookes still to the right way that is his intent still and it is knowne by this when the winde is over and the gust is past he returnes againe and saileth to the haven he intended to goe to at the first So it is with all the Saints they saile by a right compasse their intents are still good whensoever they doe otherwise it is by accident it is when they are overborne by some temptation by some passion when they are not perfectly themselves Againe you must know this that every holy man as hee hath grace in him and a principle of holy actions so he hath also flesh in him and a principle of evill actions now that principle may sometimes prevaile and get ground of him yea it may prevaile mightily sometimes and make him doe as evill actions as the worst man For that is a true rule a man that excelleth in grace may sometimes excell in ill doing you must take me aright that is a man that hath a more impetuous spirit than another so that none excelleth such a spirit when it is set aright he may be as impetuous in evill-doing for a fit for a time when that evill principle within him shall get the better Therefore though you see a good man sometime unlike himselfe for a fit yet it is at that time when the flesh prevailes for now grace though it be there yet sometimes it is laid asleepe it is not alwayes acted As the Philosopher was wont to say It is one thing to have knowledge and another thing to use it alway so it is with grace sometimes the Saints doe not use that grace and holinesse and hence it is
the like that these are the onely and the most glorious actions they are exceeding wide good actions are nothing else but to doe the will of the Lord and to bring forth fruite the fruite of every tree in the orchard is but as the actions of every man and then are the trees good to the husbandman when they are full of fruite Every action that you doe is that fruite which God lookes for now that fruite is good workes that is pleasing to the gardener to the husbandman Therefore to doe the Lords will is to doe a good worke Now by this you may see what a large field you have for good workes in what calling soever you are set though it be never so meane a place you have To suffer imprisonment and disgraces for good causes this is a good worke for it is a great worke to suffer and in that you doe the will of the Lord. When a man is sicke and lieth in his chamber upon his bedde sicke of a consumption or a feaver that he is not able to stirre yet to doe this with obedience to submit then to the will of the Lord is a good worke for to beare a burden is a worke to beare sicknesse and calamity after this manner is a worke to thinke the Lord hath put me into this condition he might have given mee strength to goe abroad as others doe but he hath laid sicknesse upon mee I say the right bearing this burden is a good worke Againe to take paines with our hearts to master our unruly lusts and affections is a good worke Doe not you reckon it a worke to breake horses to master coltes It is the trade of some men to doe so and is it not a good worke for you to get victory over your lusts to tame your unbridled natures to curbe your unruly hearts and affections in all the variety of occasions that ye passe through It is a worke to behave our selves as becomes Christians decently and comely and holily in poverty in riches in honour and disgraces to behave our selves under these things in a right manner to carry our selves patiently and holily through them as becomes good Christians this is a good worke and this belongs to every one though his calling be never so meane When Paul stood at the barre and Festus reviled him and said he was a mad fellow the suffering of this was a worke in Paul Marke his manner of carriage in it I am not mad most noble Festus there was a work in that So I may instance in the things wherein you may seeme to doe the least the standing still in some cases is a worke the Apostle makes among the great workes that are to be done by Christians this to be the chiefe To keep our selues pure and unspotted of the world to passe through all occasions to be never the worse for them to go through all defilements of this present life not be tainted and if this be a worke how much more is it then to be still doing to be in act and operation alwaies Therfore doe not say you want when you shall alwayes have occasion enough of that But you will say these generalls are good to exhort us to be doing but yet in particular what would you have us to doe now I will instance in some few things there are certaine times of working as husbandmen some times they have times of harvest and some times they have seed times wherein it is requyred that they worke more then at other times so the Church of God hath times and seasons and the common wealth hath some seasons and times when men should be set aworke to doe more then ordinary to doe more then at other times and you all know this is such a season wherein there should be working of every one in their severall places I say it is time now for men to bee working more then ordinarie But you will say what is it you would have us to doe My brethren Contend for the faith once delivered to the Saints marke it the worke must be to contend for it you must be men of contention let the world say what they will of you it is a dutie that lies on you it is that which the Spirit calls for from you that ye be men that should contend you must not doe it coldly and remissely but earnestly to strive for it let not pretence of indiscretion hinder you for discretioÌ„ when it is right teacheth a man not to doe lesse but more and better then an other man discretion we say doth not take mettall from Horses but guides those horses and puts them in a righter way discâ—etion makes no man lesse actiue but it giues his actions a better tincture So againe let us not say we must be moderate for what is that moderation Indeed the moderation that keepeth from actions wherein is excesse is good but if you meane by moderation to goe a slow and easie pace in the wayes of God that is coldnes idlenesse carelesnesse there is no excesse 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 saith the Apostle Iude it is but once delivered to the Saints as if he should say it is too precious a treasure oft to bee despenced it was but once delivered to the world if Christ did meane to come againe and renewe the Articles of our faith we might be more remisse and negligent for if we did loose them he might restore them againe but they are but once delivered therefore your care must be to keepe them the better Besides it is the common faith therefore every man hath interest in it do not say therefore what haue I to doe it belongs to these and these men to looke after it it is the common faith and every man hath part in it and should contend according to his place and power and within his spheere and remember it is a matter of much moment for every part of the fath or little matter of faith I speake now of the whole doctrine of faith that you should be exceeding exact in keeping of it that it receive no detriment especially in matter of opinion For my brethren you must know that it were better there should bee great offences committed in the land great and notorious crimes then that there should be any losse in the matter of faith because where the opinions of men are sett wrong that is a principle that carries them still on Great finnes come from great passions and men are able to see them and when the passion is gone over they are easily recalled againe but errours 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 to Magistrates
what Ibid. Alone Faith worketh best alone 1.68 How God is to us alone 3.158 Amisse God heares not when wee aske amisse 2.194 Anger Tryall of our love by anger 3.87 Anger what 3.88 Many men are but angry with sinne 3.97 See hate Application see Offer Approbation There may be approbation of that which is good in an evillman 3.192 Argument see Spirit Ashamed Love is not ashamed 3.76 Assaults We meet with new assaults daily 1.135 True peace hath assaults 2.110 Assent Assent of three sorts 1.47 Assurance Wee should labour to grow in assurance 1.129.2.72 Two wayes to increase assurance 2.76 Assurance of Gods love begetteth love 3.110 143. Meaneâ— to get assurance 3.144 B. Baptise Baptising what meant by it in Marke 16. 1.54 Baptisme what 2.97 Beleeve It is not in mans power to beleeve 2.48 If â—e beleeve God is ready to helpe and why 2.173 See Spirit Benefit Benefit in taking Christ. 1.33 Benefits by Christ may be looked to 1.54 91 97.2.14 Benefits by Christ draw the will 1.106 Benefits by Christ must not onely be looked to 2.119 Benefit to crosse our selves in it a signe of love 3.64 Benefit to us that we love Christ. 3.175 Best Best thing in man is love 3.47 Blessing Blessing of God 2.180 Blood Blood of Christ not shed in vaine 1.111 Blood of Christ to be guilty of it 2.103 Boast Salvation is of gift that none might boast 1.8 45 Boldnesse We should apply the promises with boldnesse 1.86 Gods free promise should give us boldnes 1.88 Boldnesse in prayer from the spirit of adoption 2.104 Boldnesse the parent of love 3.105 Bondage The spirit of bondage requiâ—ite 2.49 Bounty Love is bountifull 2.127 3 60 Tryalls of the bounty of love 3.64 Busie Being over busie in worldly things a sign of too much love to them 3.124 Build Built When a man is said to be well built 2.34 How Ministers should build 2.74 C. Calling see Diligent Care Care required and forbidden what 2.115 Carnall Ioy of an hypocrite carnall 2.134 Certainty Certainty of obtaining Christ if we seeke him 1.33 109 See Promise Change Change the necessity of it 1.58 Chearfull Chearfull service an argument of loue 3.66 Chearfullnesse why God requires it Ibid. Christ. Christ the reiecting of him 1 28 Christ what we have with him 1 31 Christ 3 considerations to move men to take him 1 33 Christ his willingnesse to receive sinners 1 110 Christ his riches and excellency 2 50 Christ the end of his comming into the world 2 57 Christ good workes evidence our right in him 2 70 Christ hee that loves not is not in him 3 5 Christ two things to make us love him 3 15 Cleare The righteousnesse of Christ manifested more cleerely in the Gospell than formerly 1 4 Coldnesse Coldnesse in Christian profession a cause of the plague 3 93 Command Love an affection that commands the rest 3.8 87 Hee that neglects Gods commands loues him not 3 115 Keeping Gods commands a signe our loue is diligent 3 173 Comfort We should set faith on worke to comfort us 2 142 Considerations to helpe faith in comforting 2 149 Company To company with the Saints a signe of loue to Christ. 3 102 Complacency Loue of complacency 3 9 Loue of complacency onely to Saints 3 102 Compell To compell men to come in what 1 114 2 56 Communion Prayer bringeth to communion with God 3 50 Competition Tryall of loue in case of competition 3 123 Comming The end of Christs comming 2 59 Desire of Christs second comming a tryall of loue 3.71 Comming of Christ how to know wee desire it 3 72 Preparation for Christs comming 3 172 Complaint Complaint double 1 74 Compleate Compleate will in taking Christ. 1 22 Concupiscence Loue of concupiscence 3 9 Condition Conditionall Conditionall covenant 1 38 Condition required by God easie 3 44 Confesse Confessing of Christ. 2 158 Constant. Constant cleaving to Christ. 2 118 Constant good carriage a signe of love 3 130 Constant love to God must be love above all other things 3 165 Content The nature of holy men apt to take content in outward things 2 161 Love content with nothing but love 3 66 Constraine How love constraiâ—eth 3 29 Cost God observes what cost wee are at in his service 3 63 Covenant Covenant 〈◊〉 1 38 Covenant not broken by infirmities 1 131 2 152. 3 147 Covenant ought to be renewed 3 215 Crosse. Crosse may meete a man in Gods worke 2 201 Cruell Hatred more cruell than anger 3 98 Curse Curse upon him that loves not Christ. 3 18 To be cursed what 3 176 Curse of God in foure things 3 177 D. Damnation Damnation to be preached to men out of Christ. 3 33 Danger Danger in not taking Christ. 1 33 Danger how faith guides in it 2 161 Danger in not loving the Lord. 3 176 Deare We must part with that which is deare for Christ. 1.115 117 Deceive Men apt to deceive themselves 2 4 See Taking Deferre We must not deferre to take Christ. 1 31 Degree Faith admits degrees in â—oure respects 1 117 We must grow in the degrees of â—aith â— 127 Our love to God not alwayes in the same degree 3 170 Delight Delight in worldly things a signe of love to them 3 122 Deliverance Delivered Deliverance Gods children put to waite for it 2 123 Deliverance instances of Gods deferring it 2 172 Faith once delivered 3 210 Deliberate Deliberate will in taking Christ. 1 22 Denie Deniall By denying our selves wee enioy our selves 1 116 Faith will take no deniall 2 120 Dependance Love of dependance 3 9 Desire Desire after Christ. 1 30 Desire the strength of it how tryed Ibid. Desire tryall of love by it 3 27 Desire when it is right God takes the will for the deed 3 202 Death Dead Die Death of Christ the end of it 1 36 As great a worke to moue the heart to Christ as to raise the dead 2 55 Faith ineffectuall is dead 2 58 Faith without workes dead 2 64 69 Backwardnesse in the Saints to die 3 72 Difficulties Faith admits degrees in regard of difficulties 1 123 Difficulties wee must labour to beleeue notwithstanding them 1 128 Difficulties how faith guides in them 2 158 Difficulties God can helpe in them 2 174 Diligence Diligence a tryall of love 3 26 Diligence in our calling an argument of love 3 77 Diligence of love 3 172 Diligence of love wherein it is Ibid. Direct Direct and reflect act of faith the difference betweene them 1 63 Discourage Those that have weake faith should not be discouraged 1.130 The Divell labours to discourage 1 133 See God Disease A mans carnall selfe is his disease 1 116 Discretion Discretion 3 209 Divell What faith the divell hath 2. 59 63 Doe Done What is to bee done by those that have Christs righteousnesse 1 15 Readinesse to doe for Christ. 1 24 That the Lord hath done for us a motive to loue him 3 47 Love ready to doe for them
his children to waite in it 2 122 Sanctification we must set faith on worke to increase it 2 212 How faith sanctifyeth the heart 2 213 Saved If Christ should not receive sinners none should be saved 1 113 Scriptures Scriptures beleeved in generall 2 34 Science Science 1 47 Sciences of two sorts 3 200 Seale Seale double 2 153 Security Security a cause of the pestilence 3 92 Security double Ibid. Seed How salvation is sure to all the seed 1 44 Season Season our workes must sute with it 3 209 Season what duties befit us in it Ibid. Selfe Self-crossing a signe of love to God 3 64 Why we must love God above our selves 3 166 Service Service to God and men different 3 154 Shew Difference betweene faith and a shew of holinesse 1 85 In prayer God sheweth himselfe to us 3 50 Gods shewing himselfe begets love 3 54 Shepheard Magistrates shepheards 3 78 Signe Signe in what cases God will give it 1 124 Sin Sinfull Sin the greatnesse of it 1 26 Sin the nature of it not altered by faith 1 59 Sin the efficacy of it taken away by faith 1 60 Sins most hainous Christ came to pardon 2 151 Sinfull love 3 10 Sin the consideration of it makes us love God 3 52 Sin delight in it and love of GOD cannot stand together 3 159 See Exelude Slippery Slippery places wicked men stand in 2 210 Sonne Sonne of GOD offereth his love to us 3 144 Soule Soule turned to GOD by faith 2 44 Soule needeth refreshing 3 114. Soule the adorning of it 3 173 Sound Sound heart hath good workes 3 193 Sorrow Sorrow for offending God a signe of love 3 116 Sorrow the want of it worse than the sin it selfe 3 117 Speake Love delights to speake of the party loved 3 75 Spirit Spirituall Spirit given more largely now than before 1 4 Spirit makes us love Christ. 2 50 Spirits testimony wrought two wayes 2 53 Spirit all arguments without it prevaile not 2 54 Spirits of men not alike troubled in conversion 2 86 Spirits immediate testimonie 2 89 Spirits testimony how to know it 2 90 Spirituall ioy 2 133 Spirit sound will beare affliction 2 191 Spirit the more we beleeve the more wee have of it 2 215 Spirituall love 3 11 Spirit is strong 3 187 Stranger Strangenesse Wicked men come to God as a stranger 2 106 Strangenes dissolveth love 3 105 Strength Faith takes away opinion of our owne strength 1 72 We daily want new strength 1 135 Strengthening of faith usefull 2 73. Study Study of a Christian. 3 142 Stone White stone what it signifieth 2 85 Successe Successe promised to good causes 2 163 Sudden Miseries come suddenly on the wicked 2 210 How things are said to be suddaine Ibid. Holy men may be suddainely transported to sinne 3 195 Sure How righteousnesse becomes sure 1 8 43 Sutable Looking on GOD as sutable to us breedes love 3 139 Suffering Suffering for Christ. 1 24 Suffering a fruite of love 3 77 Suffering a kinde of doing 3 77 Suffering a good worke 3 209 T. Taking Taking of Christ what 1 16 When we come to take Christ. 1 96 The efficacy of faith in taking Christ 2 41 What taking of Christ is effectuall 2 43 Taking Christ deceitfully 2 97 Taking Christ the way to salvation 3 5 Taught A Christian better taught than learned men wanting grace 3 197 Teaching Teaching of GOD what 2 12 Temptation Some cleave to Christ â—or want of temptations 2 25 Every man hath some particular temptation 2 65 Testimonie see Spirit Time Our time in GODS hands 2 182 GOD meetes with evill men in the worst time 2 211 Time a precious talent 3 113 Triall GOD puts men to tryall that they may holde out 1 9â— GOD gives no grace but hee hath tryalls for it 2 121 Trouble True ioy holds out in trouble 2 132 Trust. Trusting GOD. 2 116 Trusting GOD instances of it 2 117 Trusting in GOD what 2 168 When we are said to trust in GOD 2 171 Trusting GOD ingageth him to helpe us 2 17â— See Meanes Truth GOD abundant in truth 3 42 Turne Turning To turne to GOD what 2 99 How to use faith in the turnings of our life 2 156 V. Vaine Faith without workes is vaine 2 63 Vehement Love vehement as fire 3 89 Vertues Morall vertues GOD regards not without faith 1 82 Difference betweene faith and morall vertues 1 83 Virgins see Love Vnderstanding Faith wrought in the understanding 1 16 Vnderstanding what required in it touching faith 1 55 Vnderstanding 4 things in it touching the promise 1 95 Vnderstanding cleare makes faith effectuall 2 â—3 Vnderstanding what in it hinders love 3 108 Vneffectuall 5. Causes why faith is uneffectuall 2 6. Vngodly God iustifieth the ungodâ—y 2 149 Vnworthily To receive the Sacrament unworthily what 1 87 Two sorts receive the Sacrament unworthily 3 59 Voice Voice immediate 2 53 Voice soft what 2 88 Voice of the Spirit in us 2 105 Voice of Gods Spirit how to know it 2 106 Vprightnes Gods blessing according to our uprightnes 2 181 Vse Those that have faith are able to use it 2 139 How to use faith 2 142 Vse of grace increaseth it 3 204 Vile When a man is vile in his owne eyes 2 136 W. Wages Love desireth no wages 3 27 Walke To walke with GOD what 3 25 Warre True peace comes after warre 2 109 Way When wee looke on Gods wayes as contrary to us we hate him 3 132 See Good workes see Taking Waite True faith is content to waite 2 121 Instances of waiting 2 122 Weake Faith is weake for want of using 2 140 Love to God weakeneth sinne 2 214 Weake grace is grace 3 148 Will Willing Will faith wrought in it 1 16 Will must take Christ. 1 21 Will three things in it in taking Christ. 1 22 Those that are willing to take Christ how they are affected 1 32 Iustifying faith differeth from generall faith in the act of the will 1 49 Will what required in it touching faith 1 56 We must be willing to kill our lusts 1 92 Will the drawing of it to take the promises 1 101 Will how drawne 1 103 Will drawne by three meanes 1 104 Will what in it hinders love 3 108 Will taken for the deed when 3 201 Wee must be willing to suffer for Christ. 3 99 Wisedome Wisedome in three things 2 199 Property of wisedome 3 206 Wonders Wonders wrought now though no miracles 2 177 Worth Worthy To be worthy of Christ what 1.29 75 Faith take from a man all opinion of worth 1 71 Christ worthy of our love 3 34 Worship If Christ were not ready to pardon hee should not be worshipped 1 113 Worke Working Faith and opinion differ in their working 1 120 Working shewes a thing to bee effectuall 2 27 Working in doing and suffering 2 45 Good works the way to salvation 2 60 Worke-lesse faith five arguments against it 2 62 True
Obiect Answ. Psal. 31. Ier. 10. 1 Tim. 1.6 2 Obiect Ans. Obiect Ans. Obiect Ans. 2 Cor. 11. Simile Rom. 8. 3 Obiect Concerning Gods hearing our prayers Ans. Why God heares not sometimes Obiect Ans. When we aske amisse 2 Cor. 12. 2 When we are not fitted for mercies 1 Pet. 5.6 Prou. 22.4 3 To make vs pray feruently Iam. 5. 4 When it crosseth Gods prouidence otherwise 4 Obiect About the prosperity of wicked men and the Saints afflictions Psal. 37. Ier. 12.1 Eccles. 8.14 Eccles. 7.14 We must not iudge by Gods outward proceedings Obiect Answ. We haue need of long and strong afflictictions Dan. 11.7 Psal 37. Quest. Answ. Ier. 24. Difference betweene the Saints and others in the same afflictions Prou. 1.27 Afflictions easie to the godly Psal. 21.34 Simile Faith must be improued to increase sanctification Quest. Ans. How Faith sanctifies the heart Doct. Love what Five kindes of love Three sorts of Love Love of God how wrought in the heart The loue of Christ what Reas. 1 Hypocrisie vvhat Reas. 2. Reas. 3 Reas. 4 1 Vse 1 Cor. 16.22 1 Tryall of love by the affections 1 By griese 2 By ioy 2 Tryall by walking with the Lord. To walke with God what 3 Tryall by the diligence of love 1 Thess. 1.4 4 Tryall desire of present enioyment of the thing beloved 5 Tryall of loye it is its owne wages 6 Tryal of love by its constraining us to please God 2 Cor 5. Object Answ. Motives to love Christ. 2 Mot. 3 Mot. 4 Mot. 5 Mot. Iosh. 24. Deut. 32.13 6 Mot. Ier 2. 2 Sam. 12.7 7 Mot. Gal. 2.10 Obiect Answ. Meanes to enable us to love God Prayer Object Answ. Obiect Answ. Prayer workes love 4 wayes Object Answ. 2 Thess. 4. 2 meanes to consider our sinnes Object Answ. Ier. 3.1 3 Meanes to beseech the Lord to shew himselfe to us Exod. 33. The Sacrament of the Lords Supper is not to be omitted Reasons The Lords Supper beyond the Passeover in two respects 2 Men ought not to come negligently to it Two sorts receive the Sacramentunâ— worthily Properties of love 1 It is bountifull 1 Cor. 13. Acts 20.24 Revel 2. Object Answ. 2 It is content with nothing but love again Psal. 51. 2 Chron. 7.14 3 It desires the second comming of Christ 2 Tim. 4.8 Heb. 9. ult 2 Pet. 3.13 Object Answ. 1. Revel 14.13 Simile 4 It delighteth to speake of the party beloved Psal. 105. 2 Chron. 15. 5 It will doe much and suffer much for the party beloved 2 Sam. 6.21 Heb. 10. Object Answ. 1 Iohn 5 3. opened 6 Property of love it is like fire in 4 things Cant 8. Mat 24 5. 7 Property of love it commandeth the affections especially anger and feare 1 Sam. 4.3 Ier. 36.24 Act. 17. These sermons were preached in the time of the great pestilence 1625. Quest. Answ. Causes of the plague Numb 25. Numb 25. Quest. Answ. Isay 22. 8 Property of love it doth things freely 9 Property of love hatred of sinne Object Answ. Rev. 2. Answ. Three differences betweene hatred and anger 10 Property it loveth the Saints 1 Iohn 4.20 opened 4 Tryalls of our love to holy men Object Answ. 2 Cor. 6. Two impediments of the love of Christ. 1 Strangenes Quest. Answ. 2 Vncircumcision of heart Deut. 30.6 1 Iohn 2. Quest. Answ. Quest. Answ. When love to the creature is adulterous Note Knowledge of God especiall helpe to make us love him Vse Examination 1. Tryall Object Answ. Ier. 3.4 2. Tryall Cant 1. Psal. 63.3 Zach. 12. Levit 16.29 23.27 3. Tryall Acts 13.22 Quest. Answ. Object Answ. Obiect 2 Answ. 4. Tryall 1 Iohn 2.15 Quest. Answ. Three tryalls of our love to the world Ioh. 12.42 Heb. 11. Iohn 8. Object Answ. Rom. 13. 5 Tryall Quest. Answ. Naturalnesse of love to the Lord is known by two things Object Answ. Rom. 1. Quest. Answ. Foure signes of hatred of God 1 Iohn 4. Mat. 6. The last helpe of the love of God consisting of three branches The knowledg of God A looking upon God as one sutable to us 3 Assurance of the Lords love to us Object Answ. Meanes whereby men may be assured of Gods love to them 1 Such as are without Isay. 9.6 Obiect 1. Answ. Obiect 2. Answ. 2 Such as are within the Covenant Object Answ. 2 Answ. 3 Answ. 4 Mot. 2 Mot. Isa. 48.17 Deut. 5.19 Object Answ. Two Requisites in the love of God 1 It must be with all the heart Object Answ. Hosea 3.3 Simile 2 Requisite in love it must be with all your night Object Answ. 3 Requisite to love him above all Else wee love him not as God Else we should not love him constantly Simile Why wee must love the Lord above all Object Answ. Why we must love God above our selves Not to love pleasures more than God what Quest. Answ. Deut. 30.6 Object Answ. 4 Requisite to be rooted and grounded in love Eph. 3.17 Iam 1.12 Our love to God not alwayes in the same degree How to bee rooted in love 1 To be rooted in faith 2 Pitch your love on his person 5 Requisite it must be diligent 1 Thess. 1.3 Wherein our love should be diligent 1 In preparing for Christs comming 2 In adorning the soule 3 In keeping his commandements God dealeth not hardly with us in requiring love because 1 It is that which every one may give 2 Hee that requires this might have required harder things 3 It is for our owne benefit The danger of not loving the Lord. 1 Cor. 16.22 To be cursed what The curse of God in foure things 1 Separate from grace 2 Separation from the presence of God Gen. 4. 3 A curse on the outward estate Object Answ. A man may be cursed in outward things in the midst of plentie 4 The eternall curse at the day of iudgement Eccles. 1.7 Psal. 78.38 Men may be cursed though the curse be not executed Doct. Wee are to be iudged not only by our faith and love but by our workes Mat. 7. Acts 14.22 Mat. 23.26 Prov. 10.20 Reas. 1 Because every Christian hath the spirit and that is strong 2 Tim. 1.6 Gal. 5.25 2 Tim 2.1 Isay 31.3 Reas. 2. Inward rectitude and good workes alway goe together Mat 13.5 Reas. 3. Because there is a new nature Vse 1. Not to be content onely with good meanings Good purposes whenee they arise 1 Knowledge 2 Approbation of that which is good Though there may bee good workes where the heart is unsound yet wherever the heart is sound there is good workes Simile Isay 1. Object Answ Holy men have failings 1 When they are suddenly transported Simile 2 Holy men have flesh in them as well as spirit Object Answ. The good that evill men doe it cannot bee said that they doe it Rom. 7. A man may do good and not be good Vse 2. Christians better taught than great learned men without grace Wisedome in three things Religion an art of holymen not of learned men Sciences of two sorts Object Answ. The will taken for the deed 1 When the impediment cannot be removed 2 When a man is ignorant of somethings and yet his desires are right No man hath a great measure of grace without paines Vse 3. An exhortation to doing Motives to be workers 1 Thess. 5.6 7 8. The use of grace increaseth it A goodly sight when mens lives abound with good workes A true property of wisedome Simile Pleasure and contentment is in action The end of our life 1 To glorifie God 2 To doe good to men Phil. 4.17 Object Answ. In every calling men have occasion of dong good Good actions what Good workes In suffering In sicknesse In mastering our lusts Quest. Answ. Our workes must be sutable to the season Quest. Answ. Duties suting the present times 1 Contend for the faith Discretion Moderation The faith once delivered Common faith Errour in opinion worse then errours in practise These sermons were preached in the Parliament time in 1625. where diverse of the Parliament were present Opportunities not to be slipped Rom. 15.20 2 Duty Fast and pray 3 Duty Renew our Covenants 2 Chron. 16. The sinnes of Gods children helpe to bring iudgements
should be offered to them and nothing be required but receiuing of it this will not sinke into the hearts of men by nature they thinke they must doe something precedently or else this righteousnesse is not offered them But my beloued we must learne to belieue this and know that it is the worke of GOD to sanctifie vs after hee hath iustified vs. I confesse it is not so in other things there is still some action of our owne required to gaine this or that habit or ability as you see in naturall things there are some kinde of habits that we get by some precedent actions of our owne as the learning of Arts and Sciences to learne to write well c. here there is some action of our owne required to fit vs for it and then we get the ability to doe it But besides these there are other habits that are planted by nature in vs as an ability to heare to see to taste c. Now for these we neede not any action of our owne for the attaining of them because they are planted in vs by nature So it is in these things that belong to saluation It is true indeede we may get habits of morall Vertues by labour and paines of our owne there are actions of our owne required to them and in that the Philosopher said right that we learne to be temperate and sober and chaste c. But now for the Graces of the Spirit there it is not so those habits that nature hath planted in vs we exercise them naturally without doing any action of our owne to attaine them as we doe not by seeing oft learne to see but it is a faculty naturally planted in vs so it is in all the workes that we must doe which are the way to saluation GOD workes them in vs he infuseth those habits into vs. Therefore this conclusion is good that it is faith alone by which this righteousnesse is made ours to saluation This is euident by the Apostle Gal. 2. vlt. Saith he it is not by the Law If righteousnesse had beene by the workes of the Law then Christ had dyed without a cause As if he should haue said saluation must needes be by one of these two Either by something that we doe our selues some actions that we our selues haue wrought or else it must be meerely by faith Now if it had beene attainable by any worke of our owne CHRIST dyed without a cause as if he should say CHRIST could haue giuen you ability to doe those workes without his dying but for this very cause Christ came into the World and dyed that he might worke righteousnesse and make satisfaction to God so that you haue nothing to doe for the first attaining of it but to receiue it by faith And if you would know the reason why GOD that might haue found out many other wayes to leade men to saluation yet hath chosen this way aboue all others to saue men only by faith receiuing the righteousnesse of CHRIST which he hath wrought for vs you shall finde these foure reasons for it in the Scriptures Two of them are set downe Rom. 4.16 Therefore it is by faith that it might come by grace Marke it This is one reason why GOD will haue it by faith that it might be of grace For if any thing had beene wrought by vs as hee saith in the beginning of the Chapter it must haue beene giuen as wages and so it had beene receiued by debt and not by fauour but this was Gods end in it to make knowne the exceeding length and breadth of his loue and how vnsearchable the riches of Christ are his end was to haue his Grace magnified Now if there had beene any action of ours required but meerely 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 bottome faith commeth as an empty hand and receiueth all from GOD and giues all to GOD. Now that it might be acknowledged to be free and to be altogether of grace for this cause GOD would haue salvation propounded to men to be receiued by faith onely Secondly as it is by faith that it might come by grace so also that it might be sure that the promise might be sure if it had been any other way it had neuer beene sure Put the case that GOD had put vs vpon the condition of obedience and had giuen vs grace and ability as he did to Adam yet the Law is strict and the least fayling would haue bred feares and doubts and would haue caused death But now when the righteousnesse that saueth vs is wrought already by GOD and offered to vs by him and offered freely and that the ground of this offer is the sure Word of GOD and it is not a conjecturall thing now we may build infallibly vpon it for vnlesse faith haue footing on the Word wee cannot say it is sure all things else are mutable and subject to change therefore when GOD hath once said it we may firmely rest in it and it is sure And this is the second reason why it is onely by faith Thirdly it is by faith that it might bee to all the seede not onely to those that are of the Law but also to them which were strangers to the Law If it had beene by the Law then saluation had beene shut vp within the compasse of the Iewes for the Gentiles were strangers to the Law of GOD they were vncleane men shut out from the Common-wealth of Israel but when it is now freely propounded in the Gospell and nothing is required but onely faith to lay hold vpon it when there is no more looked for but beleeuing and receiuing hence it comes to be to all the seede for Abraham himselfe before he was circumcised he was as a common man the vaile was not then set vp yet euen then his faith was imputed to him for righteousnesse The last reason why it is of faith is that no man might boast that no flesh might reioyce in it selfe for if it had beene by any other means by any thing done in our selues we had had cause to reioyce in our selues but for this cause saith the Apostle 1 Cor. 1.30 Christ is made to vs wisdome righteousnesse sanctification and redemption that he that reioyceth might reioyce in the Lord. As if he had said if GOD had giuen vs a wisedome of our owne wee had had cause to haue reioyced in our selues but we are darknesse Eph. 4. there is nothing but foolishnesse and weaknesse in vs to the end that no flesh might reioyce in his presence Againe if we had had grace put into our selues though it had beene but little for which GOD might haue accepted vs the flesh would haue boasted therefore his righteousnesse is made ours But when this is done yet if after iustification it had beene in our power and ability