of a candle made of flax as when a candle burns in the socket it s now up now down you know not whether it be alive or dead so in the first conversion of a Christian infidelity and faith hope and despair mount up and down There 's a conflict in the beginning of conversion but he will not give it over untill he bring forth judgment untill he get the victory of all opposition from the flesh And what is the reason Because the god of this world is judged He shall convince the world of an inherent righteousnesse in spite of the Divels teeth because he is condemned He that before worked in the children of disobedience is now cast down The strong man is cast out and therefore upon that ground you have the third point Besides the grace of justification following upon Christs death there is another the Divel shall be dispossessed the Divel is strong where he doth wicked things but he shall be disarmed he shall not touch thee the wicked one shall not hurt thee I now go forward The third thing I noted besides faith and justification was That we must observe what relation one hath to the other and how it comes to passe that justification is attributed to faith there being more noble graces in us than faith I answer the reason is because faith is brought as the only instrument whereby we receive our justification purchased by the merits of Christs death When we say faith is an instrument we must understand it right well we say not faith is an instrument to work my justification Christ alone must do that it 's no act of ours nothing is in us faith is said to be an instrument whereby we get our justification in respect of the object it is a nearing us to Christ it is the instrument of application the only instrument whereby we apply the medicine and the plaister of Christs blood whereby we that were strangers and afar off are made near faith is the only hand which receiveth Christ when the hand layeth hold on a thing it layeth hold on a thing without it self so is faith a naked hand not as a hand that gets a mans living but like a beggars hand that receives a free almes given by the donor as the Apostle speaks Rom. 5.17 For if by one mans offence death reigned over all by one much more they which receive abundance of grace and of the gift of righteousnesse shall reigne in life by one Jesâ—â— Christ. There is abundance of grace and a gift of righteousnesse faith is the only means whereby we receive this gift whereupon I inferred this which was of great consequence seeing faith did justifie not as an active instrument but as it did receive the gift of grace it did follow that the weakest faith that was did get as much justification as the strongest faith of any whatsoever because faith justifieth not only as a work but as it did receive a gift therefore our Saviour saith O ye of little faith yet as little as it was it was builded upon the Rock and though Satan desired to winnow them and sift them as wheat yet they remained firme as our Saviour saith of the faith of miracles If ye had faith as much as a graine of mustard-seed ye should say to this Mountain be removed and it would obey you So for common faith which the Apostle calleth so because it is common to all the Elect if thou hast so much faith thou shalt be able to remove Mountains of corruptions suppose thou hast a trembling hand scarce able to hold yet have the perswasion of the woman in the Gospel If I may but touch him I shall be whole I shall be saved healed if I can but touch him And mark our Saviour The people throng'd about him and he saith Who is it that toucheth me A wonder that he when they crowded him should ask such a question but Christ knew that some body touched him beside the touch of the multitude it s said in the Text The poor woman came trembling and told him all the truth And he said Be of good comfort though thou hast a paralytick and palsie sick-hand yet the touch is enough the least faith brings as much life as the greatest Object But then what need a man look for a great faith Sol. Yes by all means for though thou hast much comfort by a little weak faith yet the more faith the more comfort and therefore 't is to very much purpose to labour after a strong faith Abraham it is said stagger'd not through unbelief if thou hast a strong faith thou wilt have a strong consolation Thou mayst by thy weak faith be healed of thy disease yet by the weaknesse of thy faith mayst want much of the strength of thy comfort therefore thou must go from faith to faith but know this that a new-born childe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not yet so strong as a man yet he is as much alive as the strongest and tallest man so that again thus thou art yet but a new-born babe not so strong or so lively as one more grown but yet thou hast all the lineaments of the new creature in thee though thou art not so strong and lively as another may be Object Did not you tell me that it was not every faith that did justifie but a working faith how then doth faith alone justifie Sol. I answer When faith justifieth there is one thing said of another the subject and the predicate faith justifies Justification is attributed unto faith Look on the word only whether it doth determine the subject or the predicate doth faith which is alone severed from good works justifie so the proposition is false First that faith which is alone separated from love and the fruits of good works doth not justifie but let the word alone be put to the predicate faith justifieth alone i. e. faith is the only vertue in the soul whereby a man is justified that is true As if a man should say the eye alone seeth 't is true if we put it thus the eye severed from the members of the body seeth its self If the eye were taken out of the head it would neither see alone nor at all but the meaning is this the living eye is the organ whereby a man discerns a visible object so faith though joyn'd with other graces yet takes not other with it for helps of justification Object But why should God select this vertue among others that are more noble Sol. I say as before God had respect to the low estate of his hand-maid it was reason that God should choose the lowest and the meanest God selected this poor beggars hand for two reasons First in respect of God I say 1. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the Law but to that also which is of the faith
This being an accident we must have a subject for it Now there is a certaine kind of people that have supernatural workings some that are drawn up and down with every wind of Doctrine these are they that have this cold and temporary faith temporary because in the end it discovers it self to be a thing not constant and permanent We read in John 11.26 That they that are born of God never see death shall never perish eternally but yet we must know withal that there may be conceptions that will never come to the birth to a right and perfect delivery And thus it may be in the soul of a man there may be conceptions that will never come to a ripe birth but let a man be borne of God and come to perfection of birth and the case is cleare he shall never see death He that liveth and believeth in me shall not see death And this is made a point of faith Believest thou this There is another thing called conception and that is certain dispositions to a birth that come not to full perfection True a child that is borne and liveth is as perfectly alive as he that liveth an hundred years yet I say there are conceptions that come not to a birth Now the faith that justifies is a living faith there is a certaine kind of dead faith this is a feigned that an unfeigned faith The life that I now live I live by the faith of the Sonne of God Dost thou think a dead faith can make a living soule It 's against reason A man cannot live by a dead thing not by a dead faith Now a dead faith there is A faith that doth not work is a dead faith Jam. 2.22 Seest thou how faith wrought with his works and by his works was faith made perfect for verse 26. As the body without the spirit is dead or without breath is dead so faith without works is dead also See how the Apostle compares it as the body without the spirit is dead so faith without workes is dead also The Apostle makes not faith the form of works as the soul is the forme of the man but as the body without the spirit is dead so that faith that worketh not that hath no tokens of life is dead but then doth not the other word strike home Faith wrought with his works It seems here is not as the Papists say fides informis and works make it up as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Compare this with the other places of the Scripture 2 Cor. 12.9 where the Apostle pray'd to God that the messenger of Satan might be removed from him and he said unto him My grace is sufficient for thee for my strength is made perfect in weaknesse What does our weaknesse make Gods strength more perfect to which nothing can be added No it is My strength and the perfection of it is made known in the weaknesse of the meanes that I made use of for the delivery of mans soul from death So here the excellency and perfection of our faith is made known by works when I see that it is not an idle but a working faith then I say it is made perfect by the work when it is a dead faith that puts not a man on work never believe that will make a living soul. In St. Judes Epistle ver 20. it hath another Epithite viz. the most holy faith not holy only but most holy That faith which must bring a man to God the holy of holies must be most holy It 's said that God dwells in our hearts by faith Now God and faith dwelling in a heart together that heart must needs be pure and cleane Faith makes the heart pure It were a most dishonourable thing to entertaine God in a sty a filthy and unclean heart but if faith dwell there it makes a fit house for the habitation of the King of Saints therefore it purifieth the heart Well then doest thou think thy sinnes are forgiven thee and that thou hast a strong faith and yet art as prophane and as filthy as ever How can it be It is a most holy faith that justifieth it is not a faith that will suffer a man to lie on a dunghill or in the gutter with the hog There may be a faith which is somewhat like this but it is but temporary and cometh short of it But now there is another thing which distinguishes it it is the peculiar work of faith In Jesus Christ neither circumcision availeth any thing nor uncircumcision but the new creature Gal. 6.15 and againe Gal. 5.6 Neither circumcision nor uncircumcision availeth any thing but faith which worketh by love It 's twice set down Now what is a new creature why he that hath such a faith as works by love not a dead faith but a faith that works but how does it work it not only abstaines from evil and does some good acts which a temporary may do but it s such a faith as works by love The love of God constraines him and he so loveth God as that he hates evil for Gods sake the other does it not out of love to God all the love he hath is self-love he serves his own turn on God rather than hath any true love to serve him Now that we may the better distinguish between these two I shall endeavour to shew you how farre one may go farther than the other I know not a more difficult point then this nor a case more to be cut by a thread then this it being a point of conscience therefore First I declared unto you the nature of faith How God first works the will and the deed and that there is a hungring and thirsting after Christ. First I say there is a will and desire to be made partaker of Christ and his righteousnesse then there is the deed too We are not only wishers and woulders but do actually approach unto the Throne of grace and there lay hold on Christ touch the golden Scepter which he holdeth out unto us but Object Now you will ask Is there not an earnest and good desire in a temporary faith a desire unfeign'd Sol. Yes there may be for a time a greater and more vehement desire in a temporary then in a true believer then in the elect themselves all their life Object Where 's the difference then I thought all had been well with me when I had such a desire as I could scarce be at rest till it were accomplished Sol. I answer beloved It is a hard matter to tell you the difference but you must consider 1. From whence this desire flowes whether it come from an accidental cause as if by accident my heart be made more soft and I more sensible of my condition or whether my nature be changed to give you an instance in iron when iron is put into the forge it is softened and as soon as it 's taken forth we say 't is time to strike while
this end he is content to part with his money the same minde had those in the Acts of the Apostles who in a storm cast their wares into the Sea with their own hands Acts 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willingly and yet half unwilling for the saving of their lives they would part with these things yet it was with a great deal of repining and reluctancy As we read of Phaltiel when his wife was taken from him he followed behinde weeping till they bid him be gone and return back So these men forsake their sinnes and hate them but it is but imperfectly they part with them but they part weeping Well at this parting there may be a great deal of joy it may taste not only the sweetnesse of the Word of God but because they are in a disposition and way to salvation they may have some kinde of feeling of the joyes and taste of the powers of the world to come as the Apostle speaks Hâ—b 6.4 It 's impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakâ—rs of the Holy Ghost c. There 's a supernatural work wrought in them and they have tasted the good Word of the Lord they begin to have some hope and rejoyce in the glory of the world to come what 's the difference then here 's a tasting but as it is John 6. it 's not said he that eats my flesh and tastes my blood but he that eats my flesh and drinks my blood shall live for ever There is a difference betwixt tasting and drinking there may be a tasting without drinking and the Text saith Matth. 27.34 When they gave Christ vineger he tasted thereof but would not drink He that can take a full draught of Christ crucified he shall never thirst but shall be as a springing fountain that springeth up to everlasting life but it shall not be so with him that doth but taste The Vintner goes round the Celler and tastes every Vessel he takes it only into his mouth and spits it out again and yet knows by the tasting whether it be good or bad the wine goeth but to his palate it reaches not to the stomack So a temporary believer tastes and feels what an excellent thing it is to have communion with Christ and to be made partaker of his glory but he does but taste it Look in Hosea 5.15 where we have another instance of this temporary Believer Ye would think they sought God in a good sort and in as good a manner as one could desire well but how did they seek him it was only upon occasion in time of affliction I will go and return to my place untill they acknowledge their offence and seek my face in their affliction they will seek me early and again Hosea 6.4 the Lord complains of them notwithstanding They will in their affliction seek me early was not this a fair returning Come say they let us return unto the Lord for he hath torn and he will heal us c. What a deal of comfort did they seem to gather from the wayes of the Lord but see what follows Hosea 6.4 O Ephraim saith the Lord what shall I do unto thee O Judah what shall I do unto thee for your goodnesse is as a morning cloud and as the early dew it goeth away that is it is but a temporary thing wrought by affliction which will not abide As when a wicked man on his death-bed desires that God would spare him and restore him to his health and that he would become a new man all this comes but from the terrours of death for it oft proves that if God restores him he becomes as bad if not worse than ever he was before But that I may not hold you too long 2. Take this for another difference That Gods children can as earnestly desire grace as mercy The temporary desire mercy but never desire grace The believer desires grace to have his nature healed to hate his former conversation The temporary never had nor never will have this desire should one come to the temporary believer and tell him God will be merciful unto him you may go on and take your fit of sinne you shall be sure of mercy he would like this well and think it the welcomest news as could be because he only fears damnation self-love makes him only desire freedome from that but now the childe of God hates sinne though there were no Hell Judge nor Tormentor he begs as hard of God for grace as for mercy and would do so were there no punishment His nature being chang'd he desireth grace as well as mercy which the temporary never does 3. The last mark is from the words of the Apostle Neither circumcision availeth any thing nor uncircumcision but faith which worketh by love Love and the new creature puts Gods children on work their hearts are first altered and changed by being made new creatures As the Scripture saith his flesh is circumcised he is a dead man deadnesse argueth impotency of doing those things which a living man doth he cannot walk c. The temporary will not sinne for fear of after-claps but this man cannot sinne his heart is changed he is dead to sinne we see how both abstain from sinne but the perusal and disposition is not alike The temporary sinner perchance commits not the sinne but he could finde in his heart to do it he saith not with Joseph How can I do this great wickedness and sinne against my God the other saith I could do this evil well enough but I will not Thou canst not bear those that are evil as in the Revel Now he that is born of God cannot sin there is that seed that spring in him that for his life he cannot sin but it turns his heart from it for his life he cannot tell how to swear lye c. or joyn with others in wickednesse but this must be understood of the constant course of their lives I speak not what they may do in afflictions when they are surprized but in the course of their lives they commit sinne as if they knew not how to do it the other doth it skilfully these coblingly and bunglingly they do it ill-favouredly thus it is with a wicked man in doing a good work he cobles it up Thy faith then must be a faith that worketh by love can'st thou do those good works thou doest out of love then my soul for thine thou art saved Get me any temporary that loves God and I shall say something to you Hast thou then a faith that causeth thee to love God a working faith and a faith that will not suffer thee to do any thing displeasing to him if thou hast such a faith thou art justified before God 2. And so I come now to the point of justification the greatest of all blessings Blessed is he saith David whose transgression is forgiven and whose sinne is covered blessed is
preached before the Gospel p. 80 * 366 Men are under the Law till they come to Christ p. 84 how fearfull a thing it is to be under the Law p. 84 85. the difference between the Law and the Gospel in three particulars p. 86. Love of God twofold p 415. No temporary beleever loves God p. * 396. To be given up to our own Lusts a more fearfull thing then to be given up to Satan p. 108 109 M WAnt of Meditation one cause why most beleevers have so little joy in God p. 430 431. Mistakes in judging our spiritual estates See Judging Morality too much trusted to p. 49. It 's insufficient to bring men to heaven ibid. N NAtural reason not to be trusted to p. 49 Too short to convince of sin thorowly p. 51 Mans condition by Nature described p. 59. The Natural man dead in sin p. 67. His best works cannot please God and why p. 68 69 The Curses attending a Natural man in this World p. 120 c. Two blowes that God gives a Natural mans soul in this life the one sensible p. 127 the other insensible p. 128. The Curses attending him at Death p. 130 c. O CHrists active Obedience mixed with his passive p. 372. Wherein his active Obedience consisted p. 375. c. Wherein his passive p. 378 Partial Obedience a false glasse to judge our estates by p· 48 To designe only our Old age for God is dishonourable to him p. 22 23. Old age most unfit for Repentance p. 25 27 Men apt to have too good Opinion of themselves p. 41. The causes of it p. 43 c. Men deceived in judging of their estates by the good Opinions of others p. 44 P PArtial Obedience see Obedience Passive Obedience see Obedience Peace a fruit of faith p. * 441 * 447. Why many Christians want the sense of it p. * 442 443. * 450 451 The differences between a true and a false Peace p. * 448 c. The Causes of a Carnal Peace p. * 449. * 452 Christ is our Peace p. * 454 Spirit of Prayer what p. * 377 378 1. The Importunity and efficacie of it p. * 379 380 Why a person already justified may and must Pray for the forgivnesse of sins past p. * 413 414 R NAtural Reason see Natural To Receive Christ what p. 399. What Reformation may be in a natural man p. * 390 392 Repentance prevents ruine p. 7 Repentance not in our own power but in gods gift p. 13 14. The sinfulnesse of deferring it p. 11 c. Death-bed Repentance the hindrances of it p. 30 Not to be trusted to p 31. Hard to prove it sound p. 32 Superficial Repentance is vain p. 57 Repentance in what respects necessary to justification p. * 417 Remission of sin See Forgiveness Resting or Relying upon God a proper Act of Faith p. 425 Righteousnesse two fold p. * 397. * 409 Imputative Righteousnesse what it is p. * 402 * 410. Impossible to be justified without it and why p. * 410 411 S. Sanctification a distinct thing from Justification p. * 423. p. * 429 Satan See Devil A difficult thing to be Saved p. 53 Sealing a distinct thing from Faith p. * 428 The Causes of Security p. * 449 Self-Examination necessary to Conversion p. 39.57 a mark of a sound believer p. * 407 Self-flattery See flattery self-Self-Love how it deceives men in judging their estates p. 43. Sin continued in hastens Gods judgements p. 3 4 5. Sin compared to a weight p. 26. to Cords p. 27. Sin gets strength by continuance p. 28. The Sinfulnesse of Sin set forth in 6. considerations p. 90 c The dreadfull fruits and consequences of Sin It pollutes the Soul p. 100. It makes men loathsom to God p. 104. It brings the Devill into the heart p. 106. It calls for wages p. 110 The greatness of Sin should be no barr against believing in Christ p. 401 406. No Sin overtops the value of Christ's blood ibid. Encouragemets for Sinners to come to Christ page 401 c. Sin not discovered thorowly but by the spirit p. * 364. Sin may be cast away and yet no true Conversion p. * 392 Sin is only a Privation and no positive being p. * 399 * 400 Sins not pardoned before they be committed p. * 403. The guilt and punishment of Sin taken away in Justification p. * 418 c. Spirit of Bondage what p. * 365 Spirit of Prayer see Prayer T A Temporary Faith how far it may go p. * 388 c. How to know it from true faith p. ibid Temporary beleevers desire Christ only in affliction p. * 388 389 They do but only tast of Christ p. * 393. They desire mercy but not grace p. * 394. They do nothing out of love to God p. * 395 The sinfulness of thoughts p. 102 103. The end of Gods Threatnings p. 7. U UNregenerate Men See Natural Our unworthiness should not keep us from coming unto Christ p. 397. W THe Will wrought by God as well as the deed p. * 371 The Will more then the Deed 372. How God takes the Will for the Deed p. * 374 He that hath a Will to receive Christ hath a warrant to receive him p. 404. God alone inclines the Will to receive Christ ibid. A wofull thing to be suffered by God to have our own Wills in this world p. 355. Our Wills must be crossed here or for ever hereafter ibid. The Willingness of Christs sufferings rendred them the more meritorious p. 374 The Word presented to our faith under a double respect viz. 1 as a true Word p. 403 2 as a good Word p. 424 Works spiritually good cannot be performed by an unregenerate man and why p. 67 68 71. In what sense we are said by James to be justified by Works p. * 398 Wrath a Consequence of sin p. 98 Y YOuth the fittest time to Repent and break off sin in p 25 22 29. FINIS Male dum recitas c. * Lord in special forgive my sins of omission see Dr. Ber. Life and death of the Arch. Bp. of Armagh p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sheffeild in Yorkshire· James Meath Anagram I am the same See Dr. Bernard page 52. See Dr. Ber. Epist. to the Reader in his life and death c. * See the Reduction of Episcopacy to the form of Synodical Government Received in the Antient Church published by Doctor Bernard in a Book entituled The Judgement of the Late Arch Bishop of Armagh c. * 2 Sam. 1.22 * Isa. 50.4 * 2 Cor. 3.2 * Acts 11.21 * Dan 12.3 * Heb. 2.13 * Tim. 4.12 * Mark 6.20 * Acts 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mat 7.29 * 1 Cor. 2.4 5. 1 Cor 14.24 25. * Acts 18.24 Collatis scripturae locis Probans nempe sicuti solent artifices aliquid Compacturi singulas partes inter se comparare ut inter se alia aliis ad amussim quadrent Bez. In Act. 9.22 Efficere condescensionem ut sic dicam id est argumentis propositis efficere ut aliquis tecum in eandem sententiam descendat Mr. Leigh Critic sacr In verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ser. before K. James Wansted June 20. 1629 page 34 35. * Ecl. 12.10 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John 16.5 * Psal. 16.3 * Acts 13.12 * Psal. 119.63 * Math. 11 29. * Mal. 2.4.5 6 7 8 9. * Esay 43.27.28 * 1 Sam. 2 30. * Deut. 33 11. * Math. 5.12 and 10.25 * Math 21.44 * Rev. 11.11 * 2 Sam 6.22 * Calvino illustri viro nec unquam sine summi honoris prefatione nominando non assentior Bp Andrews De Vsuris * 3 John 12. * Declarat what books are his what not Dr. Ber. page 20 l 21. * See Dr. Ber. Loc. Citat * See their Epist to the Reader Ibidem * See Mr. Cottons Epist. to Mr. Hildersams Book on John 4. * See Capt. Bell. Narat before Luth. Mensal Colloq * Liber ille â—onvivalium sermonum non est Lutheri nec Luthero approbante aut etiam vivente editus sed est Rapsodia sine Judicio Intellectu consarcinata Polan syntag de canonic Authorit script page fol. 45. * Heb 11.4 * Bp. Andrews serm 7. of Rep. and Fast. * John 3.10.19 Obs. Obs. Obs. Obj. Sol. Obj. Sol. 1. Order of outward things 2. The nature of sin Sin is compared to cords To defer repentance hardens the more The folly of those that defer their repentance till death Obj. Sol. Impediments to repentance on our death-bed Trust not to death-bed repentance It will be hard to prove death-bed repentance to be ound Gen. 6.3 What use to make of Election and Reprobation It 's our wisdom to arm against Satans fallacy and hearken to God in his accepted time 1 Glass self-Self-love 2 Glass Others good opinion 3 Glass When a man compares himself with others 4 Glasse Partial Obedience· Obj. Sol. Another false Glasse The Devil transforms himself into an Angel of light Superficial repentance will not change the nature of man No morality nor external change of life will do without quickning grace and a new life wrought Quest. Ans. Obj. Sol. Doct. Obj. No natural man doth judge himself so bad as he is The best works of a natural man cannot please God Look to the oginal of duties Look to the end of duty It 's necessary to preach the Law before the Gospel This is the 1 Instance 2 Instance 3 Instance Noâ—e Well Our Remedy or our Redempâ—ion by Christ. Christs humiliation in life and death The second degree of his humiliation that he might become a servant Christ accounted as a bâ—ndman Exam. Joseph for the calcu 14400000. drachms (x) Which were 120000. (z) Have the quotient 120 Drachms Four Drachms went to a Shekel so divide 120. by 4. your quotient is 30. shekels for each man which was the ordinary rate c. Gen. 9.25 John 13.21 Now this Obedience is two fold 1. Active 2. Passivâ— 1. For his active obedience in the whole course of his life 2. For his active Obedience after his Death
and resolve to amend I shall not now stand to speak of that common aspersion cast upon Religion and the wayes of God that men must sail to Heaven by the gates of Hell of which many are so much afraid But yet we must not think that our Saviour came to heal those which are whole already he 's a God of wisedom and the Physician of the soul he comes to find that which is lost So that we must be lost in our own apprehensions if we will be found as David was Ps. 119. ult He first saith I have gone astray like a sheep that is lost then seek thy servant If now we are once lost we are lost for ever if he seek us not therefore we should first consider with our selves what estate we are in now how the case stands with us at present that if God should come and strike thee with death if thou wert now to come to Judgment what would trouble thee most what couldst thou then answer him Therefore since it is uncertain how soon God may deal thus with thee it is wisedom to be always ready Lam. 3.40 Let us search and try our wayes and turn again unto the Lord. Let us first try how the matter stands with us at the present let us examine our selves and our ways and see if all be well and then may we go on with comfort in the way wherein we are But when we have searched and find things not to goe as well as they ought or that we are not in a right way then after our searching we must Turn unto the Lord Thus the Prophet did Psal. 119.57 I thought upon my wayes and turned my feet unto thy testimonies First he thought on his wayes he considered whither he was going whether to Heaven or Hell then when he had thus thought he made haste and turned his feet unto Gods testimonies Here are both put together first he made haste and thought on his ways and then he turned I took this Text to shew that one of these is as dangerous as the other and how men are apt to deceive themselves in their search and examination 'T is as dangerous not to prove our wayes as to put off and defer our turning to God This is a dangerous disease that when men come to examine and try their spiritual estates they have false weights and unequal ballances to prove themselves by they are very willing to save themselves the labour though they be deceived A man is loth to be cozened by another but here is his folly that he is willing enough to deceive and betray himself Such fools the Devil makes many men because they take not right glasses to look on themselves in and so they deceive themselves For if a man think himself to be something when he is nothing he deceiveth himself but let every man prove c. In the words here are 1. The Disease 2. A Remedy 1. The Disease is in the 3d. v. If a man think himself to be something when he is nothing c. this is a common and dangerous disease and a disease which is both common and dangerous is the more to be feared the more careâ—ul must the Physician be This is the most common disease for there is not a man but finds a snatch of it in his own heart And it is the more dangerous for who is in more danger then he that is blind and will be blind that is willing to be cheated by Satan and himself This is the patient Now what his disease is and the dangerousnesse of it the Apostle tells us He thinks himself to be something and is nothing This is the patient to be cured and that is his disease then which none more common for there is not the worst of men but will say I thank God I am something and I am not half so bad as the Preacher would make me I have some good thing in me Now this his disease stands in two things 1. That he is nothing 2. That he thinks himself to be something 1. He is nothing And for a man to be brought before Gods Judgment-seat and have nothing to answer how will it fare with him then but yet this man cannot but think he is something well then something he is but nothing to the purpose As we say of an Idol An Idol is nothing in the world that is Nothing that can help or succour those that bow to them and adore them nothing that they should have in them An Idol is something indeed for it is silver or gold or brass or stone c. but it 's nothing that is is nothing to the purpose nothing that can plead for a man when he holds up his hand at Gods bar 2. He thinks himself to be something though he be nothing He thinks he shall come to Heaven though he be not in the way as the foolish Virgins that thought they should be let in feared not the contrary till they came there So these men walk in their way all their life and yet fear not entrance into Heaven till they receive sentence to the contrary If these men knew themselves to be nothing they would seek something for themselves but now they are nothing though they think themselves something This is the Disease 2. The Remedy is in the next verse Let him proâ—e his own work Let him look himself in a true glasse and that is the point we shall insist on If then Satan shall not delude us in deferring and putting off our repentance so let him not deceive us with a false conceit of our wayes and estate that we may not make our selves something when we are nothing Therefore let us see what false glasses they are that men get to themselves If Satan bring us to have a good opinion of our selves and our condition and perswade us that it is not with us as precise Preachers tell us that it 's no such matter to go to Heaven but that it may be done with lesse paines and more ease when I say Satan lulls a man asleep with such plausible things as these he hath him where he would have him Why then no marvel if this man like his ways when he looks upon them with false glasses self- 1. The first false glass is self-self-love and the property of love is to make the good things in the party it loves very great and the vices very little Self-love represents nothing in it's true shape The Apostle speaking of the later dayes 2 Tim. 3. saith There shall be perillous times And wherein lieth the peril Men shall be lovers of their own selves As if he had said that is one of the worst perils for a man to have a great conceit of himself If one be sick of this disease it will so blind him that he shall never see a thing in its right place we may see it by the contrary in the want of love Suppose to a neighbour for example he
that is full of malice and envy towards his neighbour consider what a false glasse this is the man that wants love see how the good and bad deeds of his neighbour shew themselves to him when he looks on the good actions of his neighbour they appear but very small he is alwayes abridging and contracting his vertues and good things making them seem lesse then they are On the other side all things he sees amiss in him this want of love makes them far greater then they are Love breeds the contrary when a man loves himself his good things seem very great and his evil things very small those he abridges and contracts and hereupon is that instance brought of the Jewes Rom. 2.3 Thinkest thou O man that judgest them them that do such things that thou shalt escape c. When such a man looks upon his own sins they appear small to him but when on the infirmities of others they seem very great With one eye he looks on himself with another on his neighbour This man perchance is drunk as well as his neighbour covetous as well as him yet he concludes them great evils in his neighbour but extenuates them within himself self love causes this difference As long as this sways us that we love things because they are our own we shall never be able to guesse at our own condition If another man should look on you both would he not account thee partial If a man hath a son or a daughter though they be not so wise or beautiful as another mans yet he delights in them as much he loves them because they are his own Let a man be born in a barren Countrey he will praise it most not because there is none so good but because he loves it best it is his own Countrey Thou wilt never be a good Judge of thine own estate if thou viewest thy self in this false glasse for it will easily deceive a man True I know self-love is a deceitful glasse and looking therein a man will be favourable to himself and so deceive himself for it renders things in a bigger shape then they are But 2. I thank God my neighbor also and all others that know me speak well of me I have not only a good conceit of my self but every man about me can speak well of me cannot say black is mine eye I have a good report of all men But if this were enough and sufficient to assure thee of the goodnesse of thy estate it were well but it is not enough True it is a good report from men for fair and honest dealing is not to be despised yet it will do no good unlesse thou have it from God It was one of the happinesses of our Saviour that he was in favour with God and men it was with God too as well as men When both meet together it 's well indeed Demetrius in John 3.12 we read had a good report of all men and of the truth it self To have a good report from men and also from the truth is an happy thing but having it not from the truth Woe to us when all men speak well of us What folly is it to rest upon a good report from men when I have it not from the truth The like madnesse it is as for a man to trust in the absolution of his fellow-prisoner when the Law of the Land condemnes him Shall a sick man be so mad as to say he is well because others say so As if we should seek our selves out of our selves and not within our selves No Let every man prove his own work and then shal he have rejoycing in himself and not in another Rom. 2. ult He is a Jew which is one inwardly whose praise is not of men but of God Not as if this did dis common or turn out the praise of men but it is comparatively spoken and it 's meant whose praise is not so much of men as of God So that this is the second false glasse when a man concludes himself to be in a good estate because men praise him thinks it well with him because others think so and say so He hath a good opinion of himself but that 's not all other men give him a good report too And this follows the former a man needs never fear flattery from others that doth not flatter himself But these are not my onely grounds that I have so good opinion of my self and that others speak well of mâ— but when I compare my self with my self I find wherein I may rejoyce So that this is the 3. 3. Third glasse when a man compares himself with others and himself 1. When he compares himself with others I thank God saith he I am better then twenty of my neighbours I know this man follows such courses and another lives in such a foul sin Sure saith he I am not such a sinner as these therefore I am happy and I doubt not of room in Heaven This is the cause that the Pharisee went home unjustified because looking on other men he justified himself God I thank thee I am not as other men no extortioner c. This fellow is so far from begging any thing of God that he fills up his time with thanksgiving he thinks he wants nothing and that is his error he looks on other men and compares himself with them and thence concludes he is well enough because he is not so bad as this or that man This is the common deceit when men take this for a rule that because they are not so bad as the off-scouring of the world but are better then the ordinary sort of men therefore they suppose they are very well or as well as they need to be As if a sick man should say I am not so sick as such a man who is at the point of death therefore I am very well I would desire such men that as they look on those that are under them so they would a little cast up their eyes on those that are above them When you look on the Publican this and that man and blesse your selves because you are not so bad as these who perchance are before you in points of morality If you stand on comparisons look on those that are above you that go beyond you in grace and zeal and look not so much on the sins of others as your own Another mans sins may condemn him they cannot save thee When a Thief and a Murtherer are both arraign'd at the Bar for their lives will the Thief say to the Murtherer thy sin is greater thy fault is of an higher nature therefore I shall be saved because mine is not so hainous when they both are punishable with death The fault of another will not make thy case the better It 's no point of Justification thus to deceive thy self and to conclude because another is worse then thee thy estate is blessed So we see the degrees of
false glasses self-Self-love or self-conceit then a good opinion of men and conferring a mans self with some others He 's better then they therefore his estate is good An absurd conclusion the Devil will mightily insult over such as he can so easily deceive But this man goes farther I not onely compare my self with others but my self too and find good ground to conclude the safeness of my condition I remember a time when I was vain and idle when I ran in a way contrary to God But now I have sowed my wilde oats and whereas before I was loose and dissolute I have care to do my duty to serve God c. I am not so profane as formerly my estate must needs be good This is a very dangerous thing to say that because I am not as bad as I was I am therefore good It is as if a man had a debter a slack paymaster to whom the Creditor calls earnestly to pay the debt the best answer the debtor gives is this I am sure there are many worse paymasters in the world then I am and I my self have been a worse and more flow paymaster heretofore then I am now Well because there are worse paymasters and he himself hath been a worse doth this make him a better now And shall this serve to excuse thee by comparing thy self with others that are worse and with thy self that because thou hast mended thy self in some particulars therefore thou art in the way to Heaven It is a false and foolish Conclusion 4. Now we come to the main thing another false glasse which we call Partial obedience when a man goes further looking upon the letter of the Commandement onely saying I thank God I forbear many sins and do many duties I am not a thief nor a murtherer swearer drunkard or covetous person I doe not take Gods name in vain I have not broken the Sabbath though I doubt whether it be moral or no. I have served God in coming to his house given obedience to my Parents c. and looking on this he concludes doubtlesse all is well with him As when I have a thousand thornes in my feet and have three or four taken out will this help me because I have not the stone or the gout shall I conclude I am well as if I could not be sick without this or that disease Because I do something that God requires shall I think I do as much as I need No we must take heed of that God will not be contented with partial obedience He will have the whole heart or none Obj. But mine is not partial obedience I doe my endeavour as far as I am able to do what God requires Here comes in natural reason and saith I thank God I do what I can and I see no reason why more should be required I conform my self as I am able and I see it needful to the greatest duties of Christianity I lead such a blamelesse life that no man can tax me in any particular what God hath enabled me to do and according to moral Philosophy I know not how more can be required I go as far as Seneca's rules and somewhat farther and sure this is not partial obedience Sol. I speak not against Morality But yet let me tell thee if thou hast no more then Morality it will not bring thee to Heaven Not but that a morall man is an excellent stock whereon to graft grace and virtue it 's a good help to Heaven yet it comes far short of bringing him thither Natural reason was once a full and fair glass till it was broken by the fall but now it is insufficient The Tables in Moses hands were excellent things God made the first Tables with his own hand and perchance they may be therein typical when these were broken Moses makes the second these not so excellent as the former though I should esteem a peece of these more excellâ—â—t then all the reliques of the Papists for there was something of the first in them God writes them with his own singer This glass which then was so perfect is now broken and is not so perfect as it was though there be something yet remaining in it We may see something of its ancient lustre in the Gentiles for these having not a Law are a Law unto themselves There are practical principles yâ—t remaining in the Tables of our hearts so that they that care not for the Law shall be judged by that natural light which is in them We have a conscience to difference between good and evil This is the truth It 's a part of the Image of God implanted in us which we are not to despise lest we be judged with those that hold the truth in unrighteousnesse The truth is the principals of difference betwixt good bad the soul was to have a seat as a Queen to rule all our actions But â—ow this Queen is taken captive all is lost Morality and in ward prncipals are to be much esteemed as things which God at first planted yet do they comeshort of bringing a man to Heaven The young man in the Gospel had a good esteem of himself and was doubtlesse esteemed of others and did many things but yet our Saviour tells him how hard a thing it was to come to Heaven Although he thinks himself well enough though he were rich our Saviour tells him of the commandements all these saith he have I kept from my youth a good moral man indeed that had done so much but this was not enough one thing lacked go and sell all that thou hast c. Yet because there was so much in him we read Mark 10.21 Jesus loved him he sheweth that his cause was heavy that going so far he should not attain his end but this was not to be despised for this Jesus loved him So 1 Kings 13.13 He onely of Jeroboams shall come to the grave because in him are found some good things If there are but some good things in a man they remain of Gods work and God loveth his own work Here 's the point then Morality is good and natural reason is good it remaines in us since the state of our first creation This was a pure and a full glass made by God himself but since the fall is much darkned If we consult with natural reason and Moral Philosophy it will discover many things yet this comes short There are abundance of things that it cannot discover manifold defects The Apostle saith in the Romans I had not known sin but by the Law I had not known lust to have been a sin had not the Law said I shalt not lust We have many sins we cannot know but by the Law yea such secret sins as must be repented of Our Saviour overthrew the tables of the money-changers and would not suffer them to carry burthens through the Temple though for the use of those that sacrificed a thing which had
is so bad with them Therefore take this home to your selves think no better of your selves then you are for thus you are naturally Therefore consider if thou wert now going out of the world what state thou art in a child of wrath a child of Belial or the like Set about the work speedily goe to God pray and cry earnestly give thy self no rest till thou know this to be thy condition Let not thy corrupt nature deceive thee to make thee think better of thy self then God saith thou art Now that we may the better know to whom these things belong know it is thou and I we all have been or are in this estate till we have supernatural grace and therefore we are declared to be children of wrath and children of disobedience till regenerated Why It 's because it 's thy nature it belongs to all Now we know the common nature alwayes appertaines to the same kind There 's nothing natural but is common with the kind If then by nature we are children then certainly it belongs to every Mothers son of us for we are all sons of Adam In Adam we all die Rom. 5. That 's the fountain whence all misery flowes to us As thou receivedst thy nature so the corruption of thy nature from him for he begat a son in his own likenesse This therefore is the condition of every one The Apostle in 1 Cor. 15. speaks of two men the first was from the earth earthy the second was the Lord from heaven What were there not many millions and generations more True but there were not more men like these men of men two head men two fathers of all other men There were but two by whom all must stand or fall but two such men By the fall of the first man we all fell and if we rise not by the second man we are yet in our sins If he rise not we cannot be risen We must rise or fall by him He is the Mediator of the second Covenant If he rise and we are in him we shall rise with him but if not we are dead still So it is in the first Adam we all depend on him he is the root of all mankind It 's said in Esay 53. Our Saviour should rejoyce to see his seed His seed that is to say he is the common father of all mankind I mean of all those that shall proceed from him by spiritual generation He shall present them to his father as when one is presented to the University Behold here am I and the children that thou hast given me So in Adam he being the head of the covenant of nature that is the Law if he had stood none of us had fallen if he fall none of us all can stand He is the peg on which all the keyes hang if that stand they hang fast but if that fall they fall with it As we see in matter of bondage if the father forfeit his liberty and become a bondman all his children are bondmen to a hundred generations here is our case We were all once free but our father hath forfeited his liberty and if he become a slave he cannot beget a free-man When our Saviour tells the Jewes of being free-men We were never bond-men say they though it be false for even Cicero himself could tell a Jew that he was a slave genus hominum ad servitium natum although they had a good opinion of themselves But our Saviour saith you are bond-mâ—n unto sin and Satan For till the Son make you free you are all bond-men but when he makes you free then are you free indeed So that we see our condition here set down 1. We are dead in trespasses and sins that is there is an indisposition in us to all good works A dead man cannot walk or speak or do any act of a living man so these cannot do the actions of men that are quickned and enlivened they cannot pray with the spirit they cannot love God c. they cannot doe those things that shall be done hereafter in heaven There 's not one good duty which this natural man can do If it should be said unto him Think but one good thought and for it thou shalt go to heaven he could not think it Till God raise him from the sink of sin as he did Lazarus from the grave he cannot doe any thing that is well-pleasing unto God He may do the works of a moral man but to do the works of a man quickned and enlightned it 's beyond his power For if he could do so he must then have some reward from God for however we deny the merit of good works yet we deny not the reward of good works to a man that is in Christ. There 's no proportionable merit in a cup of cold water and the Kingdom of heaven yet he that gives a cup of cold water to a Disciple in the name of a Disciple shall not lose his reward Here then is the point The best thing that a natural man doth cannot so relish with God as that he should take delight in it or reward it whereas the least good thing that comes from another root from a quickned spirit is acceptable and well-pleasing to him Consider for this end that which is set down Prov. 15.8 Take the best works of a natural man his prayers or sacrifice and see there what is said The sacrifice of the wicked is an abomination to the Lord. It is said again Prov. 21.27 where there are additions The prayers of the wicked are an abomination to the â—ord how much more when he brings it with a wicked mind Suppose there should come upon this man a fit of devotion where he hath or should have some good motions is it then accepted no it is so far from being accepted that it is an Abomination to God how much more then if he brings it with a wicked mind That is if he bring it not with a wicked mind it is an abomination how much more with it See the case set down in Haggai 2.12 13 14. If one bear holy flesh c. shall he be unclean And the Priest answered no. Then said Haggai if an unclean person touch any of these shall it be unclean And he said it shall be unclean Then answered Haggai so is this people so is this nation before me saith the Lord and so is every work of their hands it is unclean A man may not say prayer is a sin because it is so in them no it 's a good duty but spoil'd in the carriage He marrs it in the carriage and therefore in stead of doing a good work he spoils it and so in stead of a reward must look for punishment 1 Tim. 1 5. The end of the Commandement is love out of a pure heart a good conscience and faith unfeigned Let the things thou doest be according to the Commandement look what thou doest be according to the middle end and
beginning of the Commandement If wrong in all these then though the work be never so materially good being faulty in the original middle or end it 's so far from being a good work that God will not accept of it and thou mayst rather expect a plague for spoiling it then a cure See then the beginning of a good work it must be from a pure heart A man not ingrafted into Christ is a defiled polluted person his very mind and conscience are defiled The conscience is the purest thing a man hath it holds out last and taketh part with God that as Jobs messenger said I onely am escaped to tell thee so conscience onely remaines to declare a mans faults to God and to witnesse against the man and yet this very light the eye of the soul is defiled therefore if thou have a corrupt fountain if the heart be naught the fountain muddy whatever stream comes from it cannot be pure Again the end of it is love Consider when thou doest any duty what puts thee on work Is it love doth constrain thee If love do not constrain thee it is manifest that thou dost not seek God but thy self and art to every good work a Reprobate that is thou art not then able to do any thing that God will accept the best thing thou doest wil not relish with God A hard estate indeed that when a man shall come to appear before God he shall not have one good thing that he hath done in all his life that God will own Some there be that take a great deal of paines in coming to the word in prayer publique and private in charity and giving to the poor Alas when thou shalt come to an account and none of these things shall stead thee not one of them shall speak for thee but all shall be lost How heavy will thy ease be 2 John 8. Look to your selves that you lose not the thing that you have wrought By being indisposed to doe the works of a living man we lose all that is to say God will never own nor accept them we shall never have reward for them So that here is the case thou being dead unable to perform the works of a living man canst have no reward from heaven at all until a man is quickned and hath life from Christ. Without me saith our Saviour you can doe nothing St. Austin on this place observes that Christ saith not Without me ye can doe no great matter no but unlesse you be cut off from your own stock taken from your own root and be ingrafted into me and have life from me and be quickned by me you can do nothing at all Nothing neither great nor small all that you do is lost So that if there were nothing but this being dead you could do no good action I know that in me that is in my flesh saith St. Paul there dwelleth no good thing that is nothing spiritually good nothing for which I may look for a reward in heaven The Lord will say of such a man thou hast lived ten twenty forty or it may be fifty yeares under the Ministry and yet hast not done a good work or thought a good thought that I can own Cut down this fruitlesse tree why cumbers it the ground And this is the case of every man of us while we continue in our natural condition till we be ingrafted into Christ and live by his life God will own nothing we do But now we are not onely dead and indisposed to the works of a living man though this be a very woful case and we need no more misery for this will bring us to be cut down and cast into the fire if we continue so But this is not onely the case of a natural man but he 's very active and fruitful in the works of darknesse the others were sins of omission Here he is wholly set upon the commission of sins and trespasses Heb. 6.7 He not onely brings not forth meet fruit or good fruit or no fruit but he brings forth thorns and briars and is therefore rejected and nigh unto cursing whose end is to be burnt Thou art not onely found a barren tree and so deservest to be cut down but thou bringest forth thorns and briars and deservest to be burnt not onely no good fruit but noxious bad and poyson'd fruit and this doth mightily aggravate the matter Now for us that have lived so long under the Ministry and the Lord hath watered and dressed and hedged us do we think the Lord expects from us no good fruit Had we lived among heathens or where the word is not taught then so much would not be expected but we have heard the word often and powerfully taught and therefore it is expected that we should not onely bring forth fruit but meet fruit answerable to the means Where God affords greatest means there he expects most fruit If a man live thirty or forty yeares under powerful meanes the Lord expects answerable fruit which if he bring forth he shall have a blessing from the Lord. But when a man hath lived long under the meanes and brings forth no fruit pleasing to God but all Gods cost is lost when notwithstanding the dew and the rain which falls oft upon him he brings forth nothing but thorns and briars he is rejected and nigh unto cursing whose end is to be burnt The earth which drinketh in the former and the latter rain c. if it bring not forth fruit answerable to the labour of the dresser it 's nigh unto the curse Now if we consider but the particulars and search into Gods testimonies we shall see how bad this man is But who should this man be We have Gods own word for it It 's men generally all men Gen. 6.5 God saw the wickednesse of man was great in the earth and that every thought and imagination of his heart was onely evil continually Every word is as it were a thunder-bolt and was it not time when it was thus with them for God to bring a flood The thoughts are the original from which the words and actions do usually proceed Now all their thoughts were evil What was there no kind of goodnesse in their thoughts no they were onely evil continually and that was the reason the flood came Well but though it were so before the flood yet I hope they were better after the flood No God said again after the flood cap. 8. The thoughts of the hearts of men are evil c. Like will to like Men are all of one kinde till they receive grace from Christ. We are all of one nature and naturally all the thoughts and imaginations of our hearts are onely evil continually See it in the understanding 1 Cor. 3.14 The natural man perceiveth not the things of the Spirit of God neither can he know them for they are foolishness unto him c. Look upon his will Rom. 8. It is not
the variety of the curses belonging unto a man unreconciled are so many that the ample book of God cannot contain them Deut. 28.61 All the curses which are not written c. We read v. 27. The Lord shall smite thee with the botch of Egypt and with Emralds and with a scab and with itch See the diversities of plagues All these are made parts of the curse The very itch and scab is a part of the payment of Gods wrath in hell Lev. 26.26 I will send a sword amongst you which shall avenge the quarrel of my Covenant the sword which shall destroy you that when you shall hear of war of the coming of the sword which the children of God need not fear all is alike unto them it shall be to avenge the quarrel of Gods Covenant The Book of God comprehends not all the curses that are to light on the wicked And therefore we find in Zachary a Book a great Folio-book every side whereof was full of curses Cap. 5.2 He said unto me what seest thou And I said I see a flying roll the length whereof is 20 cubits and the breadth thereof is 10 cubits Here 's a big Book indeed but mark what is in it Sure it is not for nought that the Holy Ghost sets down the dimensions of it there is something questionlesse in it the length thereof is 20 cubits and the breadth 10 cubits a huge volume Nor is it a Book but a Roll so that the crassitude goeth into the compasse and this is written thick within and without and is full of curses against sin Now for the dimensions of it compare this place with 1 Kings 6.3 and you shall find them the very dimensions of Solomons Porch A great place where the people were wont to come for the hearing of the Word and not onely in that time but it was continued to the time of Christ and the Apostles For we read how our Saviour walked in Solomons Porch and the Apostles were in Solomons Porch Acts 5. So large then was this Roll that it agreed in length and breadth with Solomons Porch and so many curses were written in it as were able to come in at the Church door It is as if we should see a huge book now coming in at the Church-door that should fill it up Such a thing was presented unto him and it was a Roll full of curses and all these curses shall come on those that obey not all the Commandements all shall come upon them and overtake them Cursed shalt thou be in the City and cursed shalt thou be in the field cursed in thy basket and in thy store cursed when thou comest in and when thou goest forth Deut. 28. Till a man come to receive the Promises till he come to be a son of blessing till he be in Christ he is beset so with curses that if he lie down to sleep there is a curse on his pillow if he put his money in his cofer he lays up a curse with it which as rust eats it out and cankers it if he beget a child he is accursed there 's a curse against his person and his goods and all that belongs unto him there 's still a curse over his head The creditor in this world by the Laws of the Realm may choose whether he will have his debtors person seâ—zed on or his goods and chattels But not so here this writ is executed against his person and goods and all that belongs unto him So that it is a fearful thing to fall into the hands of the living God If this be the condition of a wicked man that his very blessings be curses what a woful case is it There 's nothing till he be reconciled to Christ but hath a curse at the end of it Consider that one place in the Prophesie of Malachy where the very blessings are accurs'd not onely when God sends on him the itch or botch or scab or sword but in blessings cap. 2.2 he 's accursed If you will not hear and if you will not lay it to heart to give glory to my name saith the Lord I will even send a curse upon you But how See how this curse is threatned I will curse your very blessings yea I have cursed them already because you doe not lay it to heart Mark is it not a great blessing that God yet affords the Word that we yet enjoy it but if we come to hear but formally to hear it onely and lay it not to heart God curseth this blessing yea I have cursed it already saith the Lord. When thou prayest in hypocrisie thy prayer is a curse to thee If thou receive the Sacrament unworthily the cup of blessing is a cup of poyson a cup of cursing to thee Stay not therefore one hour longer quietly in this cursed condition but fly unto Christ for life blessing run to this City of refuge for otherwise there is a curse at the end of every outward thing that thou enjoyest I have cursed these blessings already It is as sure as if already pass't on thee What a woful thing then is it think you to be liable to the curse of God! 2. But what 's become of the soul now why if thou didst but see the cursed soul that thou carriest in thy body it would amaze thee These outward curses are but flea bitings to the blow that is given to the soul of an unregenerate man that deadnesse of spirit that is within didst thou but see the curse of God that rests upon the soul of this man even while he is above ground it would even astonish thee 1. Consider there are two kinds of blows that God gives unto the soul of an unregenerate man The one is a terrible blow The other which is the worst of the two is an insensible blow The sensible blow is when God lets the conscience out and makes it fly into the face of a man when the conscience shall come and terribly accuse a man for whâ—t he hath done This blow is not so usual as the insensible blow but this insensible is fâ—r more heavy But as it falls out that as in this world sometimes before the glory in heaven the Saints of God have here a glimpse of heaven and certain communion with God and Christ certain love tokens a white stone a new name in graven which no man knoweth but he that receiveth it And this is the tâ—stimony of a good conscience which is hidden joyes Privy intercourse is between Christ and them secret kisses And as Gods children doe as it were meet with a heaven upon earth sometimes and are as we read of Paul caught up into the third heaven which to them is more then all the things in the world besides So the wicked have sometimes flashes of hell in their consciences If you had but seen men in the case that I have seen them in you would say they had an hell within them they would desire
part of the relation holds we may take We have an interest to accept what he proffers Consider it by an example If one give me a million and I receive it not I am never the richer and so if God offer me his Son and with him all things I am nothing the better if I receive him not That he is born and given what 's that to us unless we can say To us a child is born to us a Son is given Isa. 9.6 Faith comes with a naked hand to receive that which is given we must empty our selves of what is in us Consider thy estate the Lord sets down how it is with us when he comes to look upon us Ezek. 16.6 And when I passed by thee and saw thee polluted in thy blood I said unto thee when thou wert in thy blood live Why is this set down It s to shew how God finds nothing in us when he comes to shew Mercy He finds nothing in us that is lovely when he comes to bestow his Son upon us For it s said Rev. 1.5 That Christ loved us and washed us from our sins in his own blood He doth first cast his love upon us when we are unwasht as I may say unwasht and unblest When no eye pittied thee and thou wast cast out in the open field when thou wast in thy blood I said unto thee live when he comes to mâ—king up of the match verse 9. Then I washed thee with water yea I throughly washed away thy blood from thee and I anointed thee with oyl I clothed thee also with embroydered work and shod thee with badgers skins c. that is when Christ comes to cast his affections on us and to wed us unto himself he finds us polluted not with a rag on us Full of filth just nothing have we he takes us with nothing nay vve are vvorse then nothing so that here is the point what ground is there vvhereby a man that is dead and hath no goodness in him make him as ill as can be imagined what ground hath he to receive Christ Yes To as many as received him to them he gave the power to become the sons of God First The receiving of Christ and then comes Believing It is the receiving of this gift that is the means vvhereby Christ is offered to us The Apostle joyning the first and second Adam together makes the benefit vve have by the second to lie in the point of receiving Rom. 5. Object If it be a free gift why is faith required Sol. Because faith takes away nothing from the gift If a man give a begger an Alms and he reach out his hand to receive it his reaching out the hand makes the gift never the lesse because the hand is not a worker but an instrument in receiving the free gift Rom. 5.15 If through the offence of one many be dead much more the grace of God and the gift by grace hath abounded unto many in Jesus Christ. And verse 17. If by one mans offence death raigned by one much more they that receive abundance of grace shall raign in life by one Jesus Christ here 's the point then God is well-pleased and therefore sends to us Wilt thou have my Son with him thou shalt have abundance of Grace and everlasting life and my love too There 's no Creature in this place but this shall be made good unto if he can find in his heart to take Christ thou shalt have a warrant to receive him Now to receive Christ is to believe in his name and to draw near unto him The word Receiâ—ing is a tâ—king vvith the hand with free entertainment as verse 11. immediately before the Text. Its not so properly Receiving as Entertaining He came to his own and his ovvn received him not they vvere like the foolish Gaderens that prefer'd their pigs before Christ they would rather have his room then his company and so when Christ comes and thou hadst rather be a free-man as thou thinkest and wilt not have him to raign over thee then thy case is lamentable Then self-will self-have The only point is whether we come to Christ or he come to us there is a drawing near If thou comest to Christ he will not put thee back if Christ come to thee by any good motion if thou shut not the door against him thou shalt not miss him Rev. 3.20 Behold I stand at the door and knock If any man here my voice and open the door I will come in unto him and sup with him and he with me The Lord by the knock of his mouth by the sword that comes out of his mouth would fain come in and be familiar with thee and be friends with thee If thou wilt not let him in is it not good reason that as in the Canticles he with-draw himself If he see thy sins and would fain come in what an encouragement hast thou to open John 6.37 He that cometh unto me I will in no wise cast out Canst thou have a better word from thy Prince then this When he holdeth out his golden Scepter if thou takest hold on it thou art safe otherwise thou art a dead man thou canst not have a greater security all the point is Faith is a drawing near unto Christ and Unbelief is a going from him The Gospel is preached to those that are a far off and to those that are near Eph. 2.17 He came and preached peace to you that are a far off and to them that are nigh Who were they that were a far off they were those that had uncircumcision in the flesh without Christ Aliens to the Common-wealth of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that had no hope to these Christ came these that were a far off by faith drew near that expression is a singular one Heb. 10.38 Now the just shall live by faith What is that but if any man draw back that is if any man be an Unbeliever my soul shall have no pleasure in him Faith makes a man come draw near to Christ. It s a shamefast bashfulness that makes a man draw back its unbelief if any draw back and to believe is to go on with boldness We are not of them which draw back unto perdition but of them c. What an excellent encouragement is this to come with boldness unto the Throne of Grace that we may find help in time of need So that now let thy estate be what it will if thou wilt not hold off but dost entertain Christ though thy sins be as red as scarlet be not discouraged they shall be made as white as wool The very sinner against the Holy Ghost is invited and why is that unpardonable Can any sin be so great as to over-top the value of Christs blood there is not so much wretchedness in the heart of man as there is Grace Goodness and Merit in Christ but then it is unpardonable Why because it s the nature
then saith he it is excluded By what Law by the Law of works No but by the Law of faith there is a Law of works and a Law of faith God doth not only give thee leave to come and take him and draw near unto him but he commands thee there 's a Law by the breach of that Law of faith thou art made guilty of a high sin There 's a full testimony of this 1 John 3.23 And this is the Commandment that we should believe in the name of his Son Jesus Christ. If a man should ask may I love my Neighbour would you not think him a fool because he must do it he is commanded So should a poor soul come and say to me may I believe thou fool thou must believe God hath laid a Command upon thee it is not left to thy choice The same Commandment that bids thee love thy brother bids thee to believe on Christ. To entreaty is added Gods Command and therefore if thou shalt argue what warrant have I to believe Why God injoyns it thee and commands it As the impotent man said so mayst thou He that healed me said unto me take up thy bed and walk This is the very Key of the Gospel and this is the way to turn it right When being thus clean nâ—ked we have as it were a Cable put into our hands to draw our selves out of this flesh and blood 5. The last thing is if keeping open house special Invitations Entreaties and Commands will not serve the turn then Christ waxeth angry What to be scorn'd when he profer'd Mercy and as it were invite all sorts and compel them to come in by his Preachers and by a peremptory Command Then he falls a threatning We are not of those which draw back unto perdition if thou wilt not come upon this Command thou shalt be damned Mar. 16.16 He that believed not shall be damned Christ commands them to go into the world and preach the Gospel to every Creature unto every soul this Gospel which I speak If you will not hear and believe if you will not take God at his Word you shall be damned John 3. He that believeth not shall not see life but the wrath of God abideth on him Here 's an Iron scourge to drive thee thou that art so flow of heart to believe In Psalm 78. where is set down Gods Mercy unto the Isâ—aelites afterwards comes one plague upon another verse 22. it is said They hardened their hearts as in the day of provocation This is applyed in Heb. 3.12 to Unbelievers The Lord heard this and was wrath a fire was kindled against Jacob and against Israel Why was this because they believed not in him because they trusted not in his salvation Nothing will more provoke God to anger then when he is liberal and gracious and we are straitned in our selves hearden our hearts and not trust him never forget this Sermon while you live this is the net which Christ hath to draw you out of the world I shal hereafter tell you what faith is which is to receive Christ and to believe in his name but that will require a more particular explication and on that I shall enter the next time FINIS EPHE 1.13 In whom ye also trusted after that ye heard the Word of truth the Gospel of your salvation In whom also after you believed you were sealed with the Holy Spirit of Promise THE last time I entred on the declaration of that main point and part of Religion which is the foundation of all our hopes and comfort namely the offering of Christ unto us that as he did offer himself a Sacrifice to his Father for us upon the Cross so that which is the basis ground and foundation of our comfort he offereth himself unto us And here comes in that gracious gift of the Father which closes in with God That as God saith To us a child is born to us a Son is given c. so there is grace given us to receive him And as the greatest gift doth not enrich a man unless he accept it and receive it so this is our case God offers his Son unto us as an earnest of his love if we will not receive him we cannot be the better for him If we refuse him and turn Gods Commodity which he offers us back upon his hand then Gods storms and his wrath abides on us for evermore That it is his good pleasure that we should receive Christ it is no doubt we have his word for it all the point is how we may receive him and that is by Faith And in this Text is declared how Faith is wrought and that is by the Word of truth In whom also you trusted after you had heard the Word of Truth Now after this Faith there cometh a sealing by the Spirit of God In whom also after you believed you were sealed by the Holy Spirit of Promise Now lest a man should through ignorance and indiscretion be misled and deceived there is faith and there is feeling Where this is not I say not that there is no faith No for feeling is an after thing and comes after Faith If we have Faith we live by it But after you believed you were sealed You see then Faith is that whereby we receive Jesus Christ and to as many as received him to them he gave power to become the Sons of God to as many as believe on his name The blood of Christ is that which cureth our souls but as I told you it is by application A Medicine heals not by being prepared but being applied so the blood of Christ shed for us unless applied to us doth us no good In Heb. 12. It s called the blood of sprinkling and that in the 51. Psalm hath relation to it where he saith Purge me with hysop In the Passover there was blood to be shed not to be spilt but to be shed and then to be gathered up again and put into a Basin and when they had so done they were to take a bunch of Hysope and dip and sprinkle c. Faith is this bunch of Hysope that dips it self as it were into the Basin of Christs blood and our souls are purged by being sprinkled with it In Levit. 14.6 There was a bird to escape alive but see the preparation for it You shall take it and the scarlet and the Cedar wood and the Hysop and shall dip them and the living bird in the blood of the bird that was killed c. and then you shall sprinkle on him that had the leprosie seven times and shall pronounce him clean and shall let the living bird loose into the open field We are thus let loose cleansed and freed but how unless we are dipt as the living bird was in the blood of the dead bird there is no escaping unless we are dipt in the blood of Christ Jesus this dead bird and sprinkled with this Hysop we cannot be freed
So that now to come to that great matter without which Christ profiteth us nothing which is Faith The Well is deep and this is the bucket with which we must draw This is the hand by which we must put on Christ As many as are baptized put on Christ thus must we be made ready we must be thus clothed upon and by this hand attire our selves with the Son of Righteousness Wherefore I declared unto you that this Faith must not be a bare conceipt floating in the brain not a device of our own The devil taking hold on this would soon lead a man into a fools Paradise To say I am Gods Child and sure I shall be saved I am perswaded so this the Devil would say Amen to and would be glad to rock men a sleep in such conceipts Such are like the foolish Virgins That went to buy oyl for their Lamps and were perswadâ—d they should come soon enough to enter with the Bride-groom but their perswasion is groundless and they are shut out So such groundless perswasions and assurances in a mans soul that he is the child of God and shall go to heaven is not Faith thou mayst carry this assurance to hell with thee This Faith is not Faith For faith comes by hearing and that not of every word or fancy but by hearing the word of Truth Faith must not go a jot further then the Word of God goeth If thou hast an apprehension but no warrant for it out of the Word of God it is not faith for it s said After you heard the Word of Truth you believed So that we must have some ground for it out of the Word of Truth otherwise it is presumption meer conceipts fancy and not Faith Now I shew'd unto you the last time how this might be for while a man is an Unbeliever he is wholly defiled with sin he is in a most lothsom condition he is in his blood filthy and no eye pities him And may one fasten comfort on one in such a condition on a dead man And this I shew'd you was our case When Faith comes to us it finds no good thing in us it finds us stark dead and stark nought yet there is a Word for all this to draw us unto Christ from that miserable Ocean in which we are swimming unto perdition if God catch us not in his Net Hearken we therefore to Gods Call there is such a thing as this Calling God calls thee and would change thy condition and therefore offers thee his Son Wilt thou have my Son Wilt thou yield unto me Wilt thou be reconciled unto me Wilt thou come unto me and this may be preacht to the veriest Rebel that is It is the only Word whereby faith is wrought It is not by finding such and such things in us before-hand No God finds us as bad as bad may be when he proffers Christ unto us He finds us ugly and filthy and afterwards washes us and makes us good It is not because I found this or that good thing in thee that I give thee interest in my Son take it not on this ground No he loved us first and when we were defiled he washt us with his own blood Rev. Now there is a double love of God towards his Creatures 1. Of Commiseration 2. Of Complacency That of Commiseration is a fruit of love which tenders and pities the miserable estate of another But now there is another love of Complacency which is a likeness between the qualities and manners of persons for like will to like and this love God never hath but to his Saints after Conversion when they have his Image instamped in them and are reformed in their Understandings and Wills resembling him in both then and not till then bears he this love towards them Before he loves them with the love of pity and so God lov'd the world that is with the love of Commiseration that he sent his only Son that whosoever believed in him might not perish but have everlasting life Now we come to the point of Acceptation the Word is free and it requires nothing but what may consist with the freest gift that may be given Although here be something that a man may startle at Object Is there not required a condition of faith and a condition of obedience Sol. Neither of these according to our common Understanding do hinder the fulness and freedom of the Grace of the Gospel 1. Not Faith because Faith is such a condition as requires only an empty hand to receive a gift freely given Now doth that hinder the freeness of the gift to say you must take it Why this is requisite to the freest gift that can be given If a man would give something to a Begger if he would not reach out his hand and take it let him go without it it s a free gift still so that the condition of Faith requires nothing but an empty hand to receive Christ. 2. Obedience hinders it not I am required may some say to be a new man a new Creature to lead a new life I must alter my course and is not this a great clog and burthen and do you account this free when I must crucifie lusts mortifie Passions c. Is this free when a man must renounce his own Will Yes It is as free as free may be as I shewed you the last time The very touching and accepting of Christ implies an abnegation of former sinfulness and a going off from other courses that are contrary to him If the King give a pardon to a notorious Rebel for Treason so that now he must live obedient as a Subject the King need not in regard of himself to have given the pardon if he give it it takes not from its freeness that he must live like a Subject afterwards the very acceptance of the pardon implies it But now to declare Faith and to open the Mystery thereof Faith is a great thing it is our life our life stands in the practise of it that as in the offering of Christ for us there is given him a name above every name That at the name of Jesâ—s every knee shall bow As I say in the purchasing of Redemption so in the point of acceptation God hath given unto this poor vertue of faith a name above all names Faith indeed as it is a vertue is poor and mean and comes far short of love and therefore by the Apostle love is many degrees prefer'd before faith because love fills the heart and faith is but a bare hand it lets all things fall that it may fill it self with Christ. It s said of the Virgin Mary That God did respect the low estate of his hand-maid So God respects the low estate of Faith that nothing is required but a bare empty hand which hath nothing to bring with it though it be never so weak yet if it have a hand to receive it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a like
precious faith that of the poorest Believer and the greatest Saint Now that we may come unto the point without any more going backwards In the words read there is the point of faith and a thing God confirms it withal a seal In whom also after that you believed you were sealed Faith is of it self a thing unsealed the sealing with the holy Spirit of Promise is a point beyond faith it s a point of feeling and not only of believing of Gods Word but a sensible feeling of the Spirit a believing in my soul accompanied with joy unspeakable and full of glory of which sealing we shall speak more hereafter Observe for the first 1. The Object of it In whom you trusted We speak of Faith now as it justifies as it apprehends Christ for its Object for otherwise Faith hath as large an Extent as all Gods Word Faith hath a hand to receive whatsoever God hath a mouth to speak What is the Object He in whom you trusted It is a wonder to see how many are deceived who make the forgiveness of sins to be the proper Object of faith A man may call as long as he lives for forgiveness of sins yet unless there be the first Act to lay hold on Christ in vain doth he expect forgiveness of sins Untill thou dost accept Christ for thy King and Saviour thou hast no promise We are never Children of the Promise till we are found in him The proper and immediate Object of Faith is first Christ and then God the Father by him for Faith must have Christ for its Object I must believe in none else but God in and through Christ. Now that this is so we may see in that famous place 1 Pet. 1.21 When he had spoken of the precious blood of Christ the Lamb without blemish he goes on and shews that he was manifested in those last times for you who by him do believe in God that raised up Christ from the dead and gave him glory that your faith and hope might be in God There is no true believing in God the Father but by the Son The proper Object of Hope and Faith is God and he that doth believe or hope or trust in any thing else there is Idolatry in it we believe in God by him so that the primary Object of Faith is Christ. Gal. 3.26 Ye are all the Children of God by Faith in Jesus Christ. What 's my Faith then If thou wilt be the Child of God receive hold Christ Jesus accept him for thy Saviour and for thy Lord He is the proper Object of thy Faith Again you must have Christ Jesus and him crucified that should be the highest knowledge in our account To know Christ and him crucified and by it to accept him Hereupon the Apostle to the Romans when he speaks of faith makes the Object of it Christ and Christ crucified Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his Righteousness for the remission of sins that are past through the forbearance of God Whatsoever then thou findest in Christ is an Object of thy Faith John 6. The point is He who eats my flesh and drinks my blood that is he who receiveth me and makes me as his meat and drink shall be partaker of me Compare this Rom. 3.25 with Rom. 5.9 for its worth comparing We are said to be justified by his blood Rom. 5.9 By faith in his blood Rom. 3.25 Now both these come to one and they resolve the point and clear the Question whether Faith in it self as a Vertue doth justifie or in respect of its Object surely it s in respect of the Object You that have skill in Phylosophy know that heat if considered as a quality its effects are not so great but considered as an instrument it transcends the sphere of its own activity it doth wonders for its the principle of generation and many other strange effects So here take faith as a Vertue and it s far short of love but consider it as an instrument whereby Christ is applyed and it transcends it works wonders beyond its proper sphere for the meanest thing it layes hold on is the Son of God He that hath the Son hath life c. Some would think this an hard kind of speech when we are justified by faith we are justified by Christ apprehended by faith and yet that place is cleer to be justified by his blood and faith in his blood becomes one faith As if a man should say I was cured by going to the Bath so faith comes unto me faith is the legs A man is not said properly to be cured by going to the Bath nor justified by coming to Christ by the legs of faith but the applying of the Bath the coming to Christ and applying his vertue to make him the Object of my faith this is the way to be justified As it is not the makeing and preparing of a plaister that cures but the applying it so that this concludes this point that the true Object of faith is Christ crucified and God the Father in and by him Here then is the point thou must not look for any comfort in faith till thou hast Christ and to think thou shalt ever have any benefit by God till thou hast Christ thou deceivest thy self It is impossible for a man to receive nourishment by his bread and drink till he partake of it in the substance so thou must partake of Christ before thou canst receive any nourishment by him Christ saith not thou must have forgiveness of sins or thou must have my Fathers favour but take my body and blood take me crucified Buy the field and the treasure is thine but thou hast nothing to do with the treasure till thou gettest the field This is preferment enough to have the Lords Promise to Abraham I am thy exceeding great reward I am my wel-beloveds and my wel-beloved is mine There is a spiritual match betwixt Christ and thee there are many who are matcht with Christ and yet know not how rich they are when a man reckons of what he shall get by Christ only when all his thoughts are on that he marrieth the portion and not the man thou must set thy love on Christs person and then having him all that he hath is thine how rich Christ is so rich art thou he must first be thine He that hath the Son hath life but the Son must first be had Is there any now in this congregation who is so hard-hearted as to refuse such a gift as this When God shall give thee his Son if thou wilt take him is there any so prophane as with Esau to sell his birth c. to pursue the poor pedling things of this life and refuse salvation so high a gift A gift which is not given to Angels they think it an honour to wait at the Lords Table they have not this precious food given to them they never
the iron is hot the fire hath made a change in it it 's malleable the hammer is able to work on it but let the fire be gone and it 's as hard as before nay we say steel is harder so that there is no change in the nature of iron it 's hard still redit ad ingenium it goes back into its own estate If it be softened it is by an accidental cause so here as long as the temporary faith is in the furnace of afflictions when God shall let loose the cord of his conscience and makes him see that there is no way for salvation but by Christ then the sense of his torture will make him desire with all the veines in his heart to have Christ. See a singular example of this temporary desire in Psal. 78.34 When he slew them then they sought him and returned and enquired early after God So Prov. 1.27 When their fear was on them as desolation and their destruction as a whiâ—le-wind when distresse and anguish cometh upon you then shall they call upon me c. Not with a feign'd desire but in truth and reality they desire relief They remembred then that God was their Rock and the high God their Redeemer they saw a Redeemer when he was slaying of them and they believed that God would free them though it was but temporary Neverthelesse they flattered him with their mouths and lyed unto him with their tongues for their heart was not right with him neither were they stedfast in his Covenant Observe then this was but a temporary case a temporary change there was no new creature no new nature wrought but being in the furnace of affliction as long as the fire was hot they were pliable they were not stedfast in his Covenant Let this be an admonition to them that think they never can have true faith till God slay them I am not of that opinion God sometimes useth this means but it is not so necessary as that it cannot be otherwise and to speak truly I had rather have faith that comes another way the difference is this The temporary believers will have Christ while God is slaying of them whil'st they are in the furnace of afflictions but the other in cold blood when Gods hand is not on them The true believer is sick of love and when he hath no affliction nor Gods hand on him with the Apostle he accounts all things dung and drosse for the excellency of the knowledge of Christ Jesus There 's an ardent desire when this external cause draws not If when thou art out of the forge thou hast thy heart softned and findest this work of grace and faith to drive thee to Christ thou hast a faith unfeigned and so the faith of Gods elect Again there is not only this desire in him who hath a temporary faith but having understood the Word he so desires it that when he knows there is no having Christ nor happinesse or salvation by him unlesse he deny himself and part from his evil wayes being perswaded of this out of self-self-love he would have Christ and seeing these be the termes that he must turn a new leaf and lead a new life or go to hell therefore he will do this too this is much yet I say he doth this too but how shall this be proved most evidently in 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end with them is worse than the beginning Here is that Apostasie and here is the subject of the temporary faith It had been better for them not to have known the way of righteousness then after they have known it to turn from the holy Commandment delivered unto them this was a temporary conversion as Ephraim like a broken bow turned back again in the day of battel Observe what they did they were like the foolish Virgins they kept their maiden-heads in respect of the pollutions of the world they lived very civilly they escaped the corruptions of the world and no man could challenge them of any filthy act they knew that Christ was the King of Saints and had the knowledge of him they knew that it was not fit that the King of glory and holinesse should be attended on by the black guard that they must have sanctity that will follow him and therefore they laboured to be fit to attend him They escaped the pollutions of the world but yet it continues not why so For it hapned to them according to the true Proverb the Dog is returned to his vomit and the Sow that is washed to her wallowing in the mire Mark the Dog turns again to his own vomit This proceeds from some pang in his stomach that enforceth that filthy beast to disgorge it self that it may have some ease but he quickly gathers it up again as soon as the pang is over Some there are that would be content to hide their iniquity under their tongues as Job speaks but there comes a pang sometimes a pang in their consciences which forceth them to vomit up their sweet bits again but well the fit is gone and being gone they like the filthy dog return to their vomit again considering the pleasure which they took in that filthy thing that they did disgorge themselves was but from that pang and present pinch not from the loathing or hatred of the thing and therefore they return again unto it By the way then take notice of the filthinesse of sinne how filthy is it that the Lord compares it to the vomit of a dog Then there followes another comparison of it It 's as the Soâ— that is washed and returns to her wallowing in the mire See another loathsome resemblance of this temporary faith the Sow was washed but how her swinish nature was not washed from her as long as the Sow is kept from the mire in a fair Meadow with the Sheep she looks as sleek and clean as they she was washed there 's an external change but her nature remained bring the Sow and the sheep to a puddle the sheep will not go in becâ—use it hath no swinish nature but the other retaining its swinish nature though before in outward appearance as clean as the sheep was yet she goes again to her wallowing in the mire There may be the casting away of a mans sinnes and yet no new creature wrought in him That I may shew this to you take this example A man known to be as covetous a man as liveth he loveth his money as well as his God yet perchance this man is brought in danger of the Law and must be hang'd for some misdemeanour committed this man to save his life will part with all he hath what is his disposition changed no not a whit he is as covetous as before he is the same man he doth it to save his life and to
that is called a faith unfeigned And though it be in Scripture called the common faith yet it is with some restriction it is the faith of Gods elect There is a faith also which is but temporary that being touch't with the sense of sinne and seeing there is no deliverance from the curse due to sinne but by Christ and that there is no part to be had in Christ but by renouncing all corruptions the consideration of the desperatenesse of his case without Christ makes him long after him and since he cannot have Christ without leaving sinne he will resolve on that too he will make towards Christ and perhaps he comes to taste of the sweetnesse of Christ and feels the power of the world to come he forsakes sinne and thereby comes so near the true believer that a man must as it were cut a haire to divide between them And this is a thing very necessary to be considered of And I shew'd unto you also that these are not moral things not a faith that is wrought by the power of men but by a work of Gods Spirit for it humbles a man for sinne and makes him make toward Christ and seek him above all things and having laid some hold on him he escapes the pollutions of the world and yet this faith is but temporary a thing supernatural it is yet it is without root Now as I noted unto you this is not different in the circumstance of time for time alters not the thing A childe that liveth but half an houre doth as properly and truly live as one that liveth a hundred years But it is called temporary not that therein stands the difference but therein it is shewn and that proves the man to have something wanting Our being united to Christ and being nigh unto him is as a graft or scyons put into a Tree there are two grafts put into one stock and each of them have all the several things necessary done unto them as cutting binding c. yet time discovers that the one thrives and the other withers so that there was a fault unseen though he that put in the grafts never saw it yet time discovers it Now the difference is not in the time but in the foundation of the thing it self Now what the difference is between these I laboured to declare unto you the last day The use of it is in brief this faith is not in all these All have not faith yet some come so near and have faith so like that it will trouble a wise man to make the distinction These are like the foolish Virgins that lived very civilly and kept their maiden-heads in regard of the world none could accuse them for any evil they had done yet they are at length shut out Many think themselves in a good way and a safe condition yea and go out of the world in this conceit and think they are entring into the gate of heaven till they in a moment are cast down to hell Try we therefore search and sift our selves if this grace were as grasse that grows in every field it were something but it is a precious flower which if we have not Christ profiteth us nothing This is the means of Christs being applied unto thee how doth it therefore behoove every one of us to look to it and not to slubber over the matter slightly but to search and try and examine our selves And in the marks I shew'd you before that it was such a thing as may be likened to a conception which never comes to the birth such a thing is this temporary faith Among others let me adde the tokens of love it is twice set down in the Galatians neither circumcision nor uncircumcision c. but faith which worketh by love and again neither circumcision c. but the new creature They that have a temporary faith want nothing but the new creature what 's that its faith that worketh by love They that love God it 's a sure token that God hath loved them first and God never giveth this love but they have faith unfeigned The next thing is he is ever careful to try himself to prove himself The temporary cannot endure to be brought to the touch or tryal He accounts every beginning of grace in himself very great every Mole-hill to be a Mountain Now Gods children know that they may be deceived with counterfeits and therefore he tryeth himself Mark the speech of the Apostle Examine your selves prove your own selves know you not your own selves how that Jesus Christ is in you except you be reprobates us understand the words first we see then it is a thing that is possible to be known whether we are in the faith or no and this is flat against the Papists for they think a man can have but a conjectural knowledge that he hath grace and faith It may be probable they say but it cannot be certainly known but does not the Apostle say Examine your selves prove your selves know you not your selves c. No Papist can know it yet it is possible to be known Prove and try you shall not lose your labour If you take pains in it you shall attain it in this world Make your calling and election sure saith the Apostle on Gods part it is sure enough for the foundation of God standeth sure but make it sure unto your selves in respect of your own knowledge Know you not your own selves that Jesus Christ is in you except ye be reprobates It is a thing may well be made sure of therefore search try examine c. Others are content with bare beginnings that never come to any maturity but those that have true faith are ever bringing themselves to the tryal and touch-stone But may some say I have tryed and examined my self and I do not finde that Christ is in me what am I a reprobate therefore No God forbid I say not the man is a reprobate that cannot discerne that Christ is in him See what that is that will explain this 1 Cor. 11.19 For there must be heresies among you that they which are approved might be made known there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that are approved such as have endured the dint and shot of the Musket such as have put themselves to the tryal and come off well these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are such men as take things hand over head do not search and try and examine and put themselves to the proof it 's a signe these have not true faith for what is the having of Christ so slight or poor a thing as that they will take no pains for him or care not for knowing whether they have him or no what neglect Christ so much as not to adventure on the tryal these are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he which hath this saving faith he is ever putting himself to the tryal
of Abraham who is the father of us all Rom. 4.16 so that here are two strong reasons in respect of God that God by so mean a thing as a beggars hand should bring a man to justification and the other in respect of faith it self that it might see by grace that when thou bringest nothing but a bare hand ready to receive a pardon must needs be this of grace If God say Thou must love me this were an exchange not a free gift I lay down something and I take up something for it Faith is that naked hand which fills it self with Christ it layeth fast hold of justification As if a man were ready to be drown'd there is a cable cast to him to lay hold on and he laying hold on it is drawn safe to the Land but a man when he lays hold of the cable must let go all his other holds which he laid hold on before Thus must a man let go all other holds and lay fast hold on Jesus Christ. Faith hath two faculties it opens it self to let fall all other things then when it is a naked hand it layeth hold on Christ and then it is of grace when he esteems all drosse in comparison of Christ it hath all fulnesse by grace Where is then rejoycing and boasting Rom. 3.27 it is excluded by what Law of works nay but by the Law of faith And then chap. 4.2 For if Abraham were justified by works he hath whereof to glory but not before God faith taketh away all boasting Let him that glorieth glory in the Lord. Therefore it is of faith that it might be of grace This is the reason in respect of God 2. In respect of our selves To the end the promise might be sure to the seed what is the reason why people doubt and think nothing sure it is because they come not with a naked hand I must have such a measure of faith love such a measure of humiliation of patience all to bring somewhat with us whereas if we look on these things we shall never be heard If the bare acceptation of Christ with a trembling hand will not make thee sure what canst thou have more than the bare receiving of a gift by faith The reason why we are not more sure is because we come not with a naked hand By the way there are many means some á priori others à posteriori 1. For the first they are those things by which faith is wrought though they are not so evident yet they are most sure when I consider God calls me in my blood having nothing in me and will be friends with me bids me take his Sonne and I do not bids me take his Kingdome and glory with him and I refuse it though this be a matter not so evident yet it is most sure 2. Then there are other arguments which come from the fruits of faith à posteriori they are more evident but not so sure And thus have I declared unto you the first point of justification by faith it is so sweet a string that I cannot tell how to leave it Now let us come from the Mother to the Daughters the eldest Daughter is peace with God then this is the first birth And we are at peace c. In this peace we will consider these three particulars 1. What is that peace which we have 2. With whom we have it 3. By whom and by whose means we have peace with God c. It is procur'd by Jesus Christ. What we have peace With whom God By whose means Our Lord Jesus Christ. Therefore being justified by faith we have peace with God through our Lord Jesus Christ. 1. What this peace is You know the point of peace is a great matter it is the Apostolical benediction Grace and peace in all the Epistles Grace and peace from God our Father and from the Lord Jesus Christ 2 Thes. 1.2 and chap. 3.16 Now the Lord of peace himself give you peace by all means alwayes This is a thing by all means to be desired you must labour to get i◠this was the Angels song when Christ was born Glory be to God on high on earth peace good will towards men This peace is a thing by all means to be sought after and what it is you may know by the contrary you know what a miserable thing warre is God grant you may not know it too soon You know what it is to have an enemy among us This is our case till we be justified we are at daggers drawing at point of hostility with God It is a foolish conceit for a man to think that by reason of Gods predestination he is justified before he was this is a foolish conceit untill thou art justified by faith thou art not justified Gods predestination doth not make a change in the subject if I intend to inrich a beggar he is in rags still for all my intention till my intention be put in execution Paul was elected before the foundation of the world but till he was converted he was an enemy and a persecutor the chief of sinners as he speaks of himself Rom. 5.10 so the Scripture speaks in that point If when we were enemies we were reconciled unto God by the death of his Sonne much more being reconciled we shall be saved by his life Before the time of peace came we were unbelievers enemies in the state of enmity when as before God was thy enemy assoon as thou hast touched Christ by a lively faith presently all the actions he had against thee are gone God is friends with thee this is a high and a deep peace and this comprehends all kinde of blessings Amasa 1 Chron. 12.18 one of the valiantest Captains that David had speaks there of peace one would think it not so proper it belongs not to them to talk of peace but because peace comprehends all kinds of blessing it is said Then the Spirit of the Lord came upon Amasa who was chief of the Captains and he said Thine are we David and on thy side thou sonne of Jesse Peace peace be unto thee and peace be unto thy helpers for thy God helpeth thee This is a speech from a Souldier to a Souldier and this is done in a military way Peace is welcome though coming from a Warrior because it comprehends all manner of blessings It s said 2 Sam. 11.7 That when Uriah came unto David David demanded of him how Joab did and how the people did and how the War prospered Look unto the Margent according to the original and it is He demanded of the peace of Joab and the people and of the peace of the War A man would think it a contradiction that he should demand of the peace of the warre so then this peace which we have with Almighty God after we are justified by faith is the comprehension of all manner of good This having of peace with God is the fruit of the Spirit But with whom