Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	sin_n	sinner_n	3,410	5	7.5691	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09950	The breast-plate of faith and love. A treatise, wherein the ground and exercise of faith and love, as they are set upon Christ their object, and as they are expressed in good workes, is explained. / Delivered in 18 sermons upon three severall texts, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635, ed.; Davenport, John, 1597-1670, ed.	1630 (1630)	STC 20208; ESTC S105956	328,230	606

do you thinke that he hath put off that disposition is he not the same still as it is in the Hebrewes Is he not a mercifull High Priest still and that the bowels of compassion in him melt ouer a straying sinner and is ready to receiue him his bowels yearne within him and ther●fore doubt not but the Lord will receiue you Againe of necessity hee must receiue you or else the blood of CHRIST were in vaine his Crosse and death were of none effect What now can make the death of CHRIST to be of none effect but when it is not regarded when his blood is trampled vnder feere and despised of men when it doth no good when it is not improued for the purpose it was shed for Doe you thinke that GOD sent his onely Sonne from Heauen to dye a cursed death and would hee haue his blood shed in vaine Now except hee should receiue poore sinners when they come the death of CHRIST should be of none effect And therefore it cannot be but GOD must be ready to receiue them So that there is no difficulty in him all the difficulty is in our selues we are not willing to come Againe if we consider what he hath done for others how many hee hath receiued to mercie when one sees such Rebels receiued to mercie and considers with himselfe and thinkes how he gaue pardon to Manasses of his sinnes which were crying sinnes and of an extraordinary nature sinnes that were of long continuance he forgaue Mary Magdalens sinnes he forgaue these greater sinners and why should he not forgiue me If one should come to a Physician of whom he hath heard a great fame and if he should meet with hundreds by the way of his Patients and all of them should tell him he hath cured them and healed them it would encourage a man to go on with confidence Or if one should come to a Well of which he hath heard much and should meete with hundreds of people by the way and all of them should tell him we haue beene at the Well and it hath cured vs and made vs whole this would encourage a man to goe with confidence because of the multitude that haue tryed the experience of it so we should runne to CHRIST when so many thousands haue beene forgiuen why should not these perswade vs that he is ready to forgiue vs as Paul saith he hath shewed mercy to me that others might beleeue in GOD I am an example for them to trust in God therefore when we see he hath forgiuen others so many and so great sins why should we doubt Againe if CHRIST should not be ready to receiue vs no flesh should be saued nor there is no man that would feare him or heare him Psal. 130.3 there the same argument is vsed If thou Lord shouldst marke iniquity who should stand but there is mercy with thee that thou maist be feared That is if GOD should not be pittifull to mankinde and ready to receiue them notwithstanding their manifold failings and infirmities and rebellions they are subiect vnto no flesh should be saued but all the world should perish Againe not so onely but GOD himselfe should not be worshipped men would not regard him men would not serue him Therefore I say of necessity GOD must haue mercy vpon men that they may feare him and serue him and that men may be willing to serue Take a hard Master a cruell King a man that shuts out men and excludes them that haue no hope there is none that will serue such a man there is no man that will come in to him but there is mercy with the Lord that he may be feared and worshipped and men may come in and worship him and therefore doubt not but Christ is willing to receiue you If all this will not perswade you yet in Esay 55. there is one thing more if it will not enter into your thoughts If you thinke your condition be such if you thinke your sinnes so circumstantiated as I may say that they are committed in such a manner that you thinke though others haue beene forgiuen yet you cannot it passeth your thoughts you know not how to imagine it yet know his mercie is aboue all a man must hold that conclusion still And if this alone will not perswade me yet when all this is put together when I see the misery of a man without CHRIST when I see I shall be happy with him when I see it is of necessity and if I come I shall certainely be receiued he cannot refuse me all this will helpe to perswade a man this you should learne to presse vpon your own hearts wee that are the Ministers of CHRIST are bound to doe it and therefore he hath sent vs out to compell men to come in that his House may be full therefore he commands them to goe vnto the high-way and vnto the hedges and compell men to come in And what is that That is be so importunate with them promise them threaten them command them in the Name of Christ to consent and come in GOD would faine haue his House filled he hath killed his fatlings hee would not haue his Table ready and haue no guests he would haue his House filled that his Table might not be prepared in vaine and that it may not be in vaine we are to inuite you to this marriage we are to inuite you to these fatlings to this Wine and Milke it is a banquet and a banquet you know what it is In a banquet there is as much as will cheere the body a concourse of all pleasant things Such things are in Christ there is spirituall comfort a concourse a heape of all spirituall ioy and comfort of all precious things you can finde and if you will come and taste you shall haue all his Jewels all his Graces to beautifie and to adorne you withall let this perswade you to come in But some may object If I come in I must lose my right eye or my right hand I must part with my lusts which are as deare to me as these members I will be briefe for t●is point because I will finish the Text at this time and will answer it euen as CHRIST doth Matth. 5. It is true we must doe so but then remember we shall haue heauen for our labour if Heauen be not worthy losing of a right eye or a right hand keepe thine eye still if thou wilt needs keepe it but thou shalt be sure to goe to hell There needs no other answer doe but seriously consider of this If I will I may keepe this lust this fleshly desire but certainely that will leade me to hell Let that answer serue for this But it may bee further obiected If I doe thus I must deny my selfe and this is a difficult thing for a man to offer violence to himselfe to crosse himselfe in all his desires a man is able to doe much

Why God heareth not sometimes 2 194 Hearers Hearing Hearers of two sorts 1 28 What hearing of the word God requireth 3 81 Heart Doubting a signe of a good heart 2 26 Christ dwells in the heart how 2 95 How to know whether Christ dwell in the heart 2 96 To take Christ with the whole heart 2 97 Vncircumcision of heart 3 106 A heart after Gods heart is a signe of love 3 119 When wee give our hearts to God hee gives us them againe 3 155 Heaven Heaven how desired by wicked men 3 74 Helpe God can helpe in desperate cases 2 189 Hypocrites Hypocrisie Hypocrisy what 3 19 The Saints hated under the name of hypocrites 3 103 Christ persecuted under the person of an hypocrite 3 121 Holy Ghost How the holy Ghost worketh faith 2 49 Love a peculiar gift of the holy Ghost 3 50 Holinesse Holines wrought by God 1 40 Holines easier loved in the Saints than in God 2 127 Holines required in comming to God 2 199 Hope Hope ill grounded faileth 2 19 Hope distinguisheth the faith of Christians from others 2 127 Hope mingled with feare 2 128 Hope the property of it 2 129 Hold out To hold out what it implyeth 2 118 Howling The prayers of wicked men are howlings 2 107 Humbled Humiliation Humility Humiliation how it is required before we come to Christ. 1 14 None can take Christ till they be humbled 1 24 Want of humiliation causeth faith to bee vaine 2 15 Without sound humiliation sinne is not accounted the greatest evill 2 16 Sound humiliation fits men for Christ. 2 30 Without sound humiliation men holde not out 2 32 Humility a concomitant of faith 2 136 Humility required in comming to God 2 199 I. Idolatrie Idolatry a cause of the pestilence 3 91 Iehovah Iehovah 3 36 Ignorance Ignorance what breedeth it 3 105 Imployment How faith guides a man in his imployment 2 166 Imperfection Imperfection in every creature 3 35 Impediment Two impediments of love to Christ. 3 104 When the impediment cannot be removed God accepteth the will for the deed 3 201 Implacable Hatred is implacable 3 101 Infinite Gods mercy is infinite 2 150 Infirmitie Love to God makes him beare with many infirmities 3 152 See Covenant Ingage We are ingaged to love the Lord. 3 45 Interest Faith gives us interest in all Gods riches 2 141 Intention A man may pray amisse though his intention be right 2 ●95 Ioy. Ioy increase of faith increaseth it 1 135 Ioy may be in hypocrites 2 93 Ioy a concomitant of ●aith 2 130 Ioy tryalls of it 2 132 Iudge Iudgements What God looks for when he sends Iudgements 3 94 To looke on God as a Iudge a signe of hatred 3 132 The sinnes of Gods children helpe forward Iudgements 3 216 Iustifie Iustification Faith how it iustifieth 1 59 Pharise not iustifyed why 1 72 Iustification difference betweene Papists and us in the doctrine of it 2 67 Iustification double 2 68 Good workes iustify not 2 71 Waiting in iustification 2 122 Workes and faith exclude each other in iustification 3 3 K Kindnesse God abundant in kindnesse 3 41 Kindnesse wherein it consists Ibid. Killing The great sinne of killing Christ. 2 103 Know Knowledge Particular knowledge 2 36 Knowledge of God a meanes to love him 2 108 Afflictions teach a man to know himselfe 3 141 Knowledge of God and our selves must goe together 3 142 Knowledge in wicked me● 3 192 L. Law Law how it drives men to Christ. 1 105 Law an efficacy put into it to work faith 2 49 Law breaketh the heart 3 12 Law of the Gospell who breake it 3 19 Liberty Liberty in giving our hearts to God 3 156 Life How to use faith in guiding our life 2 154 Life the end of it 3 207 Limit Love doth not limit it selfe in duty 3 95 Limiting in Gods service shewes want of love 3 96 Longing Longing after Christ whence it is 2 90 Long-suffering Long-suffering in God 3 40 Lose We lose not by ourlove to God 3 1●3 God loseth when wee employ not our talents 3 162 Lord. Christ must be taken as a Lord. 1 50 Love Love to Christ when wee have taken him 1 23 Men in extremity would have Christ but not out of love 2 11 Love of harlots 2 14 Love of virgins Ibid. Love must make us come to Christ. 2 44 Vneffectuall faith workes no love 2 59 Love cannot be counterfeited by hypocrites 2 72 151 Love a concomitant of faith 2 124 Love tryalls of it 2 125 Love to Saints 2 126 Love to God weakeneth sinne 2 214 Love what 3 6 Definition of love in generall Ibid. Love two effects of it 3 7 Love five kindes of it 3 8 Love to God threefold 3 10 Love of three sorts Ibid. Love to God wrought by two things 3 12 Love to Christ what 3 14 Motives to love Christ. 3 34 Why we love the Lord no more 3 36 Love why it is planted in us 3 45 Love of God to us a motive to love him 3 48. Love to God meanes to beget it 3 49 Love the properties of it 3 60 157 Love the tryalls of it 3 113 Love an exhortation to it 3 150 Love motives to it 3 152 Lust. Thraldome to lusts shewes a desire not to part with them 1 93 Faith conflicts with lust 2 75 Satisfying of lusts cannot stand with faith 2 99 Lusts the best way to mortifie them 2 213 Lusts the mortifying of them a good worke 3 207 See Liberty M. Manna Manna hidden 2 85 Meanes Meanes of the use of them 2 176 Meanes that we use must be Gods 2 178 Meanes particular not to bee pitched on much Ibid. Meanes caution in using them 2 186 Meanes how to know we trust God in using them Ibid. Meaning We must not content our selves only with good meanings 3 191 Melancthon 2 163 Measure Punishment the measure of sinne 3 22 Mercy Mercy of God infinite and therefore should incourage us 1 114 Mercy sought of many and not grace 2 13 Mercy God delights in it 2 150 Mercy of God 3 39 Mercy remembred in the Lords Supper great 3 58 Might Wee must love God with all our might 3 160 Misinformation Misinformation the ground why many take Christ. 2 6 Fait● that comes from misinformation lasts not 2 119 Moderation 3 210 Mortifie Vneffectuall faith doth not mortifie sinne 2 59 Motions The affections are the severall motions of the will 3 6 Misery We must see our misery before wee apply the promises 1 59 The consideration of our misery draweth the will 1 104 Misery at the last befalls evill men 2 208 N. Name Good name like a glasse 2 190 Nature Naturall Righteousnesse of the Gospell not in men by nature 1 4 Na●urall love why it is planted in us 3 11 Naturalnesse of our love to God 3 130 Good workes come from a new nature 3 190 Neglect Men ought not to neglect the Sacrament 3 59 Not. If wee

of God in Christ and when he could name no more he names in generall saith he neither men nor Deuils nor any thing shall doe it Againe it is not so bad I say but it may be best for thee it may doe thee good for our nature is so rebellious and so set vpon things of this world that except God should take this course to worke a wearinesse in the World to mortifie our lusts if GOD should not take such courses our nature would bee ready to rebell therefore GOD dealeth so with men Sometimes he afflicts thee with sicknesse sharpe sicknesse which is irksome to thee but know that if that disease were taken from thee thou knowest not what thy heart would doe Some men bee afflicted with enmity of others thou knowest not if thou wert friends with all men how thou shouldest be Thou art afflicted in the world in thy wife in thy children in thy neighbours in thy name in thy estate and though thou thinke with thy selfe If I were free from this I should be happy I should bee humble I should serue GOD the better I say vnto thee thou knowest not what thou shouldest be A mans minde doth not know what it would be in another estate onely he knows the present If thou haddest such and such circumstances if thou haddest wealth if thou haddest such crosses remoued if all things should goe well with thee Oh then thou wouldest be happy but thou knowest not what thou shouldest be You know what the Prophet said to Hazael saith he Doest thou know what thou shalt be when thou art King of Aram Thou knowest how thou art affected now but thou knowest not how thou shalt be then when thou art a King then thou wilt be answerable to thy state and condition So much for the second Objection Thirdly it will be objected It is true if GOD did heare my prayers or if he did vsually heare the Prayers that the Saints make that it were no more but seeke and haue we would trust in GOD in difficult cases But I finde by experience that I pray and he doth not answer me and it is not my experience onely but it is the experience of others likewise they pray and GOD doth not heare their prayers what should sustaine me therfore now To this I answer It is certaine that GOD alwayes heares thy prayers there is no doubt to be made of that he is a God hearing prayers and hath made a promise that when they come hee will heare them Be assured therefore that he heares But now to answer thee First there are many cases wherein GOD heares not as first it may bee thou askest amisse But thou wilt say My heart is right and therefore I hope I aske not amisse Yes though thy heart be right thou maiest aske amisse out of mistake out of want of iudgement thou must not thinke with thy selfe because thy affection is strong to such a thing therefore it is lawfull for thee and meete for thee to haue it There are many things which a little childe asketh which are not meete for him a wise Father will not second his child in all that he affects and desires thou must thinke that God will not doe it in these cases And therefore learne in such a case when thou comest to GOD for outward things or for the measure of grace or for the present vse of grace as you shall heare hereafter it may be hee answers thee not yet thou must acknowledge GOD to bee onely wise If we could remember that in 1 Tim. 1.19 To the King onely wise be glory and immortality we thinke our selues wise too wee thinke that we haue some part of wisdome but if we did beleeue that he were only wise that is if thou diddest beleeue that none were wise but he thou wouldest be content toresigne thy selfe vnto him let him doe with thee what he will although thou see no reason yet thou wouldest be content Therefore when thou commest to aske at Gods hands thou shouldest be ready to say thus LORD I see no reason why this should not be good and yet I may be deceiued I may be mistaken Therefore I will not aske it absolutely It may be the want of it is better for me then the enioying of it it may be to be crossed in it is better for me then to haue successe in it thou art onely wise I am not able to iudge and therefore when wee come to aske any thing of GOD thus wee should doe Paul when he comes to aske the mortification of his fleshly lusts 2 Cor. 12. one would thinke he might haue asked that absolutely we cannot see how GOD should not heare that prayer and yet in that case Paul was mistaken GOD saw it was best to suffer that lust to continue vpon him and to contend with him thou shalt not be free from this strong temptation for saith he by this I will humble thee thou shalt haue a better grace then thou shouldest haue if that lust were taken away when Paul saw that the continuance of that vpon him it humbled him more that it brought more glory to God that it shewed Gods power in his weaknesse he was content hee saw that he was deceiued before I say in such a case a man may be deceiued much more in outward things You know the Disciples when they came to aske fire to come downe from Heauen they thought it was a zealous request but CHRIST tels them that they were deceiued they knew not from what Spirit that request did come If it had come from GODS Spirit hee would haue heard it but they were deceiued So if thou wouldest haue GOD heare thy prayer know whether they come from Gods Spirit whether thy prayers be the voyce of thine owne spirit or of Gods Spirit if it be the voyce of GODS Spirit he heares it alwaies because it askes according to his will our spirits may aske that which is good but not that which is fit at this time Secondly he will heare thee but it may be thou art not yet fit for the mercie not because he doth not heare thy prayer and tender thee in that case thou art in but thou ar● not yet fit herein GOD deales with vs as the Physician deales with his Patient The Patient earnestly desires such and such things The Physician wants not will to giue them him but he resolues to giue them as soone as he is fit and therefore he makes him stay till hee haue purged him and made him fit for it till hee be fit for such a Cordiall for such a Medicine that it may not hurt him it may be GOD staies thee So the men of Beniamin they were fitted when they had fasted and prayed three times when they had fasted once and twice they aduentured and preuailed not till the third time So GOD defers long What if thou fast and pray and GOD doe not heare

I have been in a good estate I have broken the covenant with him I continued not in that good estate that out of his mercy he hath put me into To this he answers He is long suffering that is though you provoke him out of measure though you have done it againe and againe he continues patient you cannot wearie him out but his mercy indures for ever you know that if there were an end of his mercy that on your sinning hee should give over to be mercifull his mercy did not indure for ever therefore it is said He is long suffering because though your sinnes be often repeated yet the Lord as often repeates his mercy therefore there is a multitude of mercyes in him as there is a multitude of sinnes in you there is a spring of mercy in him that is renued every day he opens a spring for Iudah Ierusalem to wash in it is not a Cesterne but a Spring that is renewed as much as your sinnes that as you are defiled daily so the Lords mercy is renewed to wash away those sinnes he is long suffering But besides all this he goes yet one step further he is abundant in kindnes and in truth that is if you would know the Lord yet further whereas you may thinke He is a terrible God because of his great Majestie and power and therefore that those disharten you as wheresoever you find terriblenesse that you know puts off it is contrary to love and therefore the Lord to winne us the more tells us that though he be so great a God as he is yet he is abundant in kindnesse that is He is exceeding ready to beare with us that looke what you finde in a kinde Husband in a kinde Father or in a kinde friend that you shall find in the Lord he is exceeding kinde to you he is not harsh he is not stiffe he is not ready to obserue all that you doe amisse if you will aske any thing at his hands if you want it as therein kindnes doth consist he is ready to doe it whatsoever it is he is a God hearing prayer he saith whatsoever you aske at his hands he will doe it can you have a greater kindnesse than this if kindnesse be an attractive to winne love hee is kinde and hee is abundant in it If you will not beleeve this assertion this affirmation this description of himselfe hee tells you he hath promised and he will be as good as his word he is abundant in truth that is as if hee should say I am not onely of such a nature and disposition as I have described my selfe to be but besides this I am engaged to you you have many promises I have made you I have sworne I will doe thus and thus Therefore I will adde this to this disposition I am abundant in truth that is you shall finde me as good as my word and not so onely but I will be better than my word I am abundant in truth that is his performances exceede they runne over whatsoever hee hath said he will surely doe it Consider this consider how many precious promises you have consider what the Lord hath said hee will doe for you how full is the Scripture of promises every where remember this the Lord is abundant in truth he will doe them and overdoe them hee will fulfill every word that hee hath said And that he may give you a proofe of it he addes that he reserves mercy for thousands that shewes hee is abundant in kindnesse and in truth as if hee should say when any of you doe mee service when you are faithfull as Abraham my servant was I am bound no more but to reward your selves but I am abundant in mercy and forgivenesse reserving mercy for thousands The Lord cannot content himselfe to doe good to a mans owne person but to his children to his generation As David when he loved Barzillay and Ionathan it extended to their posterity when his love was abundant so the Lord reserves mercie for thousands Lastly because the objection still comes in when you have such a description of the Lord I but my sinnes are still repeated hee addes in the conclusion he is a God still forgiving iniquitie transgression and sinne Why are those three words put in That you may know that hee forgives sinnes of all sorts for every man is ready to finde some peculiarity in his sinnes hee thinkes such and such sinnes cannot be forgiven sinnes that I have committed thus and thus Nay saith the Lord what sinnes soever they are of what nature soever he forgives iniquity he forgives naturall corruption he forgives lesse infirmities he forgives greater rebellions and he is still doing it for so the word signifieth hee is still and still forgiving iniquity transgression and sinne So we have shewed you what the Lord is that you may learn to know him therfore we wil conclude this first and say to you as the Spouse saith Cant. 5. Such a one is the Lord and such a one is our wellbeloved oh you daughters of Ierusalem that is he is wholly delectable if we were able to shew him to you it must be your labour to consider him that you may learne to know him and to love him Secondly when you know this and consider what the Lord is and what excellency is in him consider in the next place the greatnesse of the Lord and know that this great God is suiter to you for your love that is he that makes towards you If a great King or if your potent neighbour should sue to you for love would not that move you You know the weaker should seeke to the stronger men of meaner condition should seeke to him of higher place when the great God beseecheth us to be reconciled to him when hee desires to be at peace with us and to be friends with us I say the greatnesse of God is a great argument to move us to love him as you have that Deut. 10.17 when the Lord reasons there with the people to perswade them to love him saith hee I am the God of Gods the Lord of Lords mighty and terrible as if he should say this great God hath done all this for you and this he requires at thy hands that thou shouldest love him when he shall desire but this refuse it not If one that we contemne one that is beneath us should seeke our love we are not so ready to returne love againe for we say he is below But when we consider God in his majesty and greatnesse that he should seeke to be reconciled to us that should move us that should win our hearts to him Besides consider what the Lord might have required of you you know you are his creatures you know what a distance there is betweene the Lord and you if he had put you on a harder task you ought to have done it if he had said to us you shall offer your children to me

and how seriously he is devising with himselfe to bring his matters to passe Now if you love the Lord the actions that you doe you will not doe them as those that are his slaves and servants that doe things for other regards And indeede such is the love for the most part that is among us now adayes there is much formality in our actions wee have a forme of godlinesse without the power of it even as in our love towards men there are many complements and much profession of love one to another but wee finde that there is little true love So wee may take up a complaint against men in their love to God there is much formality men are much in outward performances which is well I confesse but alas the power is wanting it is all but complementing with God as it were when you come and do these duties of Gods worship when you keepe the Sabbath and present your selves at prayers and at Sermons it is well you doe so but yet when your hearts are going after your covetousnesse and after your pleasures after this or that particular humour the Lord lookes upon this as upon a formall performance it is another kinde of doing that the Lord requires at your hands It may be you doe duties in secret and private and it is a good propertie that you doe so but yet that is not enough you may doe them as a taske that you are glad when the businesse is done and it is well that is over but when you will doe things out of love you must know that you must doe it in another manner not in this formality If you will serve the Lord out of love it is not the praying to him morning and evening that will content you but it is the working upon your hearts it is the beating upon your affections till you have brought them to a good frame of grace till you have wrought upon your selves a sound and thorow renewing of your repentance you will never give over till your hearts be quickened in prayer till you have found that God hath answered you till you have had experience of his mercy and loving kindnesse towards you So when you come to heare is this all thinke you that God requires of you to sit here and lend us your eares for a little time No my Beloved unlesse you doe it from love unlesse you be mooved to it from an inward principle from an entire and holy affection to God it is nothing You must labour to have the word wrought upon your hearts you must observe how you practise and how you bring forth into action that which you heare for you doe not learne a thing here when you come to heare the word till you practise it till your hearts bee transformed into it Doe not thinke that you have done the worke when you have sate here and heard us when you have gone home and repeated the Sermon and understand it To heare as God would have you heare is another thing it is like your lessons in musicke you say you have never learned them till you be able to practise them so you never have learned the word of God aright till you have an abilitie in you to practise it To shew you what love is and what faith is and what patience is to make you understand and conceive of it it is nothing but to have faith to have patience to have love to have your affections inflamed to the Lord this is the right hearing As it is in physicke the understanding of the Physitians bill is nothing it is the taking and applying of that which is there written that doth good to your bodies so is it with the doctrine that wee preach you may understand it and apprehend it and conceive of it aright but except you bring it forth into your lives and actions you learne it not Therefore this slight and overly performance is not a true testimonie of your loue to the Lord Iesus but the doing of it to purpose so that God who searcheth the heart may accept of it the doing of it thorowly that your hearts may be wrought upon this is a signe that your doing and suffering comes from Love FINIS THE FOVRTH SERMON GALLAT 5.6 For in Iesus Christ neither circumcision availeth any thing nor uncircumcision but Faith which worketh by Love THE last thing that wee did was to shew you what were the properties of true love that by them you might try your selves whether you love the Lord Iesus or no we went through five in the morning we now proceede Another property of love is this it is full of heate therefore in Cant. 8. it is compared to coales of juniper and that phrase is used in Mat. 24.5 Iniquity shall abound and the love of many shall waxe colde That antithesis shewes that love is a hot thing hot as fire Therefore if you would know whether you love the Lord Iesus or no consider what heat and what fire there is in you Now what are the properties of fire wherein doth love and that agree Fire you know is the most active of all the elements colde benummes a man and is the greatest enemie to action if thou love the Lord Iesus thou shalt finde thy love will have that property of fire to set all on worke on thee it will set thy tongue on fire and thy hands on fire and thy head and heart on fire every thing that is within thee will be working and doing some service or other to the Lord. When a man wanteth love hee is as a man benummed as a man frozen in his dreggs not apt to any thing the more a thing is like to fire the more aptnesse and the more activenesse so the more love the more aptnesse and readinesse to every good worke where there is no love there men are reprobate to every good worke Besides love as it is very active so it is very quicke as fire is of a quicke nature Therefore we say that love hates nothing so much as delayes and it is in this like to fire which is the quickest of all the elements Consider of this therefore Art thou speedy in thy executions if thou love the Lord thou wilt not deferre and put off from day to day any thing that is to bee done thou wilt not say with thy self I wil change my course of life but not yet no if thou love the Lord thou wilt doe it presently Besides love agrees with fire in this that it is earnest and vehement and indeede I take it that in that regard it is chiefly compared to fire For fire as it is of a quicke so it is of a vehement nature and so is love Looke what a man loves upon that he bestowes the top of all his affections and the maine strength of his intentions run that way Examine by this therefore whether thou love the Lord or no. If thou love the Lord Iesus thou

after an other manner he sees now an other beautie in God than ever he saw before hee sees an other excellencie in him for that knowledge he had of him before bredd not love But when a man is once within the Covenant the Lord will teach him such a knowledge of himselfe as withall will worke the love of him Such a knowledge you must have of the Lord and you may help your selves to love him by reasoning if ever you saw any excellencie in any man or in any creature it did help you to love that creature Thinke with your selves there is more in God that made that creature He that made the eye shall hee not see So he that wrought that excellency shall not he have it in himselfe in a greater measure Besides you may consider how the Lord hath described himselfe that hee is most wise most mercifull and full of kindness and gentlenes and abundant in truth as you know that description in Exod. 34. Go through all the vertues and excellencyes that are amiable if you looke in the Scripture you shall find them to be in the Lord. This serious consideration will help you to increase your knowledge of the Lord and by consequent your love of him So that if you would come to loue a man what is it that causeth you to love him but because by his speech and by his carriage and behaviour you come to have such an apprehension of his disposition he hath a minde thus framed thus qualified thus beautified When you conceiue such an Idea of him you love him So when you apprehend the Lord aright when you observe him as he is described in his word when you observe his doings when you consider his workes and learne from all these together a right apprehension of him I say when you have such an Idea of him such an opinion of him then the will followes the understanding and the affections then followes then you come to love him and to delight in him Therefore learne to know the Lord by his former carriage towardes your selves how kinde he hath beene how exceeding patient how exceeding readie to forgiue how much kindnesse he hath shewed how hath he in mercy remembred you though you have forgotten him how you haue recompenced him evill for good yet hee hath not broaken off the course of his mercie towards you Consider his dealing with you and learne by this to know the Lord and this will be a meanes to encrease in you the love of the Lord. This is not all there is another thing which is the second branch that I tolde you of that is to looke upon God as one sutable to you and to your disposition For if you should finde never so much excellencie in him if he be not agreeable to you you love him not A woman may see a man that she thinkes is very excellent in many respects yet he is not a fit husband for her It is the sutablenesse and agreeablenesse betweene God and our owne condition that causeth us to love him Therefore when you put these two together consider the Lords mercie and see that and looke on your selves as sinfull men needing that mercie when you see the Lord exceeding powerfull and looke on your selves as very weake needing that power when you looke on him as the Lord of life and see your selves subject to death and needing that life when you see your owne folly and his wisedome go through all in him and then againe looke upon the contrary weaknesse in your selves this is that which will make you apprehend God as one that is sutable as one that is agreeable to you and till you come to this you shall never love him and long after him till the heart namely is thus framed till a man is humbled till he comes to the sight of himselfe for as you must know God so you must know your selves before you can love him I say when a man comes to that hee begins to looke on God as upon one agreeable to him As take a man who is touched with the feare of his sinnes whose heart is broken who hath an apprehension of Gods wrath and of his owne unworthinesse such a man now will be satisfied with nothing in the world but the assurance of Gods love and his favour As you see in naturall things let a man be very weary the daintiest meate in the world whatsoever you give him will not heale him but he must have that which is fit for that particular defect nothing will helpe him but rest Againe let a man be hungry and faint for want of meate all the musicke the best ayre or whatsoever you can give him will doe him no good it must be meate that must helpe him If a man have a disease it is not sleepe it is not meate and drinke it must be a medicine that is fit for his disease So it is with the heart of man when his heart is so broken so humbled and touched with the sense of his sinnes that hee longs after nothing but remission nothing but the assurance of Gods favour the assurance of his love and kindnesse nothing will satisfie him but that it is so in naturall defects and so it is in the soule when the heart of a man is so fashioned that it lookes upon God as one agreeable to him and there is nothing else sutable but onely the Lord and his favour and his love that is required to breede this love in you towards him What is the reason else that it is said Hosea 5. ult When they are afflicted they will seeke mee diligently But because afflictions teach a man to know himselfe it teacheth him to know his owne weaknesse to see his owne sinne his owne impotency his owne unworthinesse and when he hath done this then he lookes upon God as one who onely is fit for him as one who is onely able to helpe him Affliction doth but discover what was there before For man is a weake and impotent creature made for the Lord he is nothing without the Lord it is the conjunction with God that makes him up onely he knowes not this he understands not this Therefore when God opens a mans eyes either by the immediate worke of his Spirit to teach him to know himselfe or by affliction then he comes to seeke after the Lord when they are afflicted they will seeke me diligently If thou shouldest have such an offer as was made to those Acts 2. Peter tells them there they should have remission of sinnes they should receive the gift of the holy Ghost if this had beene offered to them before they knew themselves before they had beene humbled and pricked at the heart as it is said they were would they have regarded such an offer as this No they would not although they had understood that offer never so well So I say though you know his name and his excellent attributes never so perfectly yet till

2. 2 Cor. 5.21 2. Quest. How we shall come by it Ans. Esay 9.6 Ioh. 3.16 Rom. 5.17 Reasons why it is by gift Rom. 4.5 3. Quest. To whom it is giuen Ans. Mark 16.15 Reu. 22.17 Obiect Ans. 1. Answ. 2. Ans. 3. Ans. 4. Obiect Ans. 4. Quest. Vpon what qualifications it is giuen Ans. 1 Cor. 6.9 1. Obiect Ans. 1. Ans. 2. Simile 5. Quest. Ans. Simile Simile Esay 55.1 What this taking is Ans. Faith what Obiect Answ. 1 Tim. 1.15 Simile Three things must concurre in receiuing Christ. Ioh. 5.44 Ioh. 1.11.12 Three things required in the will in taking Christ. 6. Quest. What is required of vs when we haue it Ans. Mat. 3.2 Tit. 2.14 Obiect Ans. Obiect Ans. Ioh. 1.12 13. Vse 1. Mar. 16.16 Ioh. 6.44 Cant. 3. Vse 2. Mat. 11.28 29. Three considerations to moue men to take Christ. Doct. 2. Two Couenants 1. Absolute Ier. 31. Ezek. 36. 2. Conditionall Mar. 16. Rom. 4.5 Quest. Ans. Though holinesse be required it is Gods worke Simile Eph. 2.10 Habits Why God will saue men by faith 1. Reason 2. Reason 3. Reason 4. Reason 1 Cor. 1.30 Eph 4. Freedome from euill to the Saints whence it is Faith what in generall Assent of three sorts Iustifying faith How it differs from generall faith 1 In the obiect 2 In the act of the will Heb. 11 1● Definition of iustifying faith How faith taketh Christ. We must not only beleeue but receiue Christ. Ioh. 3. Foure things touching faith 1 The obiect of it 2 Cor. 1. Ioh. 3. True loue lookes first to Christs person Mar. 16. Baptizing what meant by it in Mat. 16. 2 The subiect of faith What required in the vnderstanding 2 Cor. 4. What required of the will Rom. 5.17 Ioh. 1.12 This act of the will wrought by God 3 How faith iustifieth Faith altereth not the nature of sinne Note 4 The acts of faith 1 To reconcile vs. 2 To pacifie the heart Direct and reflect act of faith Difference betweene them 3 To purifie th● heart Vse 1. Not to be discouraged to come to God A double quality in faith Quest. Ans. Faith emptieth a man of two things 1 Cor. 1.30 Double complaint in sense of want Vse 2. To reioyce in God Eph. 1.6 Eph. 2. 2 Cor. 1.30 Rom. 6.4 Phil 3. Reu. 7.11 Vse 3. To labour for faith aboue all Gal. 5.5.6 Without faith God regards not morall vertues Difference betweene faith and morall vertues Difference betweene faith and shewes of holinesse Vse 4. To apply the promises with boldnesse Gods free promise should incourage vs to come with boldnesse 1 Ioh 1.9 Luk. 11.6.8 Obiect Answ. Christ requireth but a willingnesse to mortifie our lusts Obiect Answ. 2 Cor. 8.9 Two things in laying hold on the promises 4. Things in the vnderstanding Quest. Ioh. 16. Ioh. 6.44 Cant. 2.3 The will drawne by 3. meanes 1. Meanes 1 Cor. 10. 2. Meanes 3. Meanes Arguments to perswade vs of Christs willingnesse to rec●iue sinners 1 By expressions in Scripture 2 By Christs practice when he was on Earth 3 Else Christs blood were shed in vaine 4 By the example of others pardoned 5 Else no flesh should be saued 6 By the infinitenesse of Gods mercy Obiect Ans. 2. Obiect Ans. By denying our selues we enioy our selues better Obiect Ans. Doct. 1. Doct. 2. Doct. 3. Faith admits degrees Two parts in the Doctrine Faith admits of degrees in 4. respects 1 In perswasion Obiect Ans. Obiect Ans. Wherein faith and opinion differ 2 In respect of difficulties Numb 11. 3 In regard of extent The reflect act of faith admits degrees Vse 1. To comfort Vse 2. For exhortation 2 Pet. 1. 13. Motiues to grow in faith Doct. The faith that saues vs must be effectuall Men are apt to deceiue themselues That many men haue a false faith proued by instances both in the Old and New Testament Ioh. 2.23.24 Ioh. 5.35 Mat. 22.8 9 10 11. opened Mat. 13. Ier. 3.10 opened Deut. 5.25 Verse 29. Simile Three things opened 1 The Causes why the faith of many is vneffectuall which are fiue Cause 1. Taking Christ vpon mis-information Instances 1 The yong man that came to Christ. Luk. 18. 2 The Scribe Mat. 8.20 opened Note Cause 2. Taking Christ out of feare Isa. 58. opened Note Simile Cause 3. Taking Christ for loue of the good things by him and not for loue to his person Note Simile Ioh. 6.26 opened Some men seeke mercy and not grace Cant. 5.12 opened We may looke to our own aduantages by Christ. Cause 4. Want of humiliation Deut. 30.6 opened The Spirit of Elias what Without sound humiliation sinne is not accounted the greatest euill nor Christ the greatest good Cause 5. Because faith is not grounded aright Eph. 4.10 opened Col. 1.23 opened Hope that is not wel grounded holds not out Deut. 13.1 2 3. opened 2 Pet. 3.17 2 Wherein the efficacy of faith consisteth Three things opened 1 In what sence faith is called effectuall Things are said to be effectuall in 4. respects 1 When they doe their proper office The proper function of faith what Faith may bee effectuall though it bee mingled with doubting Iam. 1.7 8. opened A double-minded man who Papists tenent of doubting What doubting it is that faith excludeth How to try truth of doubting Simile Some men cleaue to Christ for wans of temptations True faith not without doubtings and feares sometimes Simile Doubting a signe of a good heart 2 A thing is effectuall in opposition to that which is vaine and empty Simile Simile Iam. 2.17.20 26. 3 A thing is said to be effectuall when it is operatiue Simile 4 When it goes thorow with the worke in hand 2 wherein the efectualnesse of faith consists in 4. things I When the preparation is good Luk. 9.62 opened Sound humiliation fits men for Christ. Instances 1 In the Israelites 2 In the Prodigall Men hold not without sound humiliation Reu. 2.25 opened Mat. 10. ● opened II When the vnderstanding is cleare When a man is said to be well built 1 When he beleeues the Scriptures in generall 2 The promises in particular Application of the offer of Christ. Eph. 2.19 20. opened Note Ioh. 4.44 Particular knowledge 1 Ioh. 1.19 opened Ioh. 6.68 opened The third thing wherein the efficacie of faith consists to take Christ. Heb. 10.22 opened Vers. 38. Eph. 3.17 Reu. 3 2● What taking of Christ is effectuall Eph. 5.23 opened Gen. 2.24 We must draw neere out of loue to Christ. 1 Tim. 1.5 4 Thing wherin the efficacy of faith consists The turning of the whole soule Gal. 5. Working in doing and suffering Why the promises are made promiscuously God tryeth mens graces Ioh. 12.42 3 How effectuall faith is wrought It is not in mans power to beleeue Quest. Answ. How the Holy Ghost worketh faith by three things 1 Putting an efficacy in the Law A man cannot see his sins to purpose without the spirit of bondage Act. 16. 2 By shewing the

to Aegypt I am that I am saith hee say I am hath sent me I take this word that it comes from the same roote Iehovah is described by that I am and by that it is best understood when the Lord calls himselfe I am whereas every man may say I was and I shall be this every creature may say but the Lord saith I am that is whatsoever the Lord was from eternity the same he is to eternity there is no change in him And that is a great excellency in him that may moue us exceedingly to loue him You know when we meete with a friend that is constant that hath no alteration in him that is a sure friend haue him once and haue him for ever it sets a higher price on him When we can consider what the Lord is that he hath dealt thus and thus with us that he hath loved us and when we consider he is constant in it that he embraceth them with the sure mercies of David as they are called that is his compassions faile not but when hee hath once begun to loue hee loues for ever it is not so with men if they loue us at one time they forget us againe as the Butler forgot Ios●ph when they are in prosperity they forget us but the Lord knowes us in all our conditions thou hast knowne my soule in adversitie When we are in a strait friends oft times are backward to helpe us but the Lord in such an exigent he is the same he appeares in the Mount when there is no helpe in man I say this constancy that God is alway the same to us that his mercies are sure for they are called the sure mercies of David He shewed mercies to Saul too but they were another kinde of mercies Saul was not one that he had chosen to himselfe and therefore his mercies continued not for indeed hee never loved Saul with that unchangeable loue But when he loues any man as he loved David his mercies are sure as they were to David David was ready to step aside often as well as Saul hee let Saul goe but he carried David along they were sure mercies and such hee shewes to all those that he hath begun to loue That is the first I am or Iehovah Secondly he is strong Iehovah strong mercifull and gracious c. that is Almighty What is the meaning of that that he is almighty The meaning of it is this that the Lord hath all the excellencies those which we call graces and vertues and qualities in men all these abound in the Lord for what serues any vertue for or any quality that you haue but to enable you to doe something if a man haue any science or art that is but to enable him to doe that which without it he cannot doe if a man hath the art of Arithmetique he is able to number or if he haue the art of Logicke he is able to dispute come to all morall vertues What is temperance but that which enableth us to doe such and such things uppon such and such occasions What is patience but that which enableth us to endure afflictions So all that is excellent in man all those amiable those beautifull qualities wherewith the soule is adorned are but so farre good as they enable a man to doe this or that Now when the Lord is said to be almighty the meaning is hee hath all excellency in him and hee hath it in the highest degree for in this sense God is able to doe more than any man in regard of excellency whatsoever a man is able to doe you know how infinitely the Lord hath it beyond him he is able to doe so much more as he is beyond any man For that power that attribute that quality that is in man it is not a quality in him he hath it beyond any man Againe when a man is able to doe one thing yet he is not able to doe another one creature is able to doe this another that But the Lord is Almightie therefore he is able to doe all things And therefore this is a kind of excellencie that is the second description he is Iehovah and he is Almightie But now when you heare that the Lord is thus constant and thus exceeding in excellencie a man will be ready to say what is this to me I am a sinfull man there is nothing in me but that which may turne away the Lord from me and cause him to abhorre me Well saith he to comfort you know that I am mercifull exceeding pittifull exceeding ready to forgiue though your sinnes bee exceeding many though they bee exceeding great yet the Lord he is mercifull he is ready to passe by all those infirmities And that is another of his excellencies You know we reckon it a very amiable thing in a man when we see him pittifull This doth more abound in the Lord than in any creature there is no man in the world so ready to forgive as God If he were not God if he were as man my brethren could hee beare with us as he doth Let us doe to a man injuries and injuries againe and againe and never give over what man can beare it doth he not in the end withdrawe himselfe and will no more be reconciled But it is not so with the Lord when wee have done all Yet returne to me saith the Lord Ier. 3.2 Well but if we haue such sinnes in us suppose the Lord is mercifull and ready to forgive but yet there is no goodnes in us wee haue nothing in us why he should regard us and why he should looke after us To that it is answered the Lord is gracious that is though there bee no worth found in you yet he is ready to doe you good as grace you know is proper to a Prince or a great man that is sayd to be gracious to his subject or to one that is very inferiour because hee can doe nothing to deserue it it is called grace for grace you knowe is nothing but freenes and to be gracious is to doe things freely when there is no motiue no wages when there is nothing to winne him but of free grace he doth it So the Lord doth what he doth of his free grace he hath mercy on whom he will have mercy that is when all men did stand before him alike though there were nothing when there was no cause why the Lord should regard them more than an other yet He will haue mercy on whome he will haue mercy that is he is gracious though there be nothing in us to winne that love at his hands Well but yet wee may be readie to object it is true the Lord hath been thus to me he hath ben very merciful to forgiue me my sinnes he hath beene very gracious to me to shew me favour when I never deserved it but after I was put into such a condition I provoked him to anger by relapsing into sinne againe and againe after