The Doctrine of Faith, Doctrine (1 of 5)

The Doctrine of Faith · Doctrine (1 of 5)

p. 1SEeing a lively and justifying Faith is above all other graces most excellent, profitable and necessary, as being that alone instrument whereby wee apply unto our selves Christ Iesus and all his benefits for our justification and salvation: And seeing withall it is of such difficulty to be obtained (for it is as easie to fulfill the Law as to beleeve the Gospell) and a thing wherein men may and doe so soone and often deceive themselves, and so dangerous and deadly if they be deceived: therefore I purpose by the assstance of Gods grace and holy p. 2Spirit, to handle this doctrine of Faith at large. And for our more orderly and distinct proceeding herein, I will principally insist upon these points and heads which follow:

1. What Faith is.

2. The Author or chiefe efficient, and by what means it is wrought in us.

3. The degrees of it.

4. The excellency of it.

5. The difficulty of it.

6. The necessitie of it.

7. The perpetuity of it, and that true faith cannot bee wholly lost.

8. The signes and fruits whereby it may be knowne.

9. The lets and impediments of it, which make it to bee of such rarenesse.

10. The contraries of it.

And the Lord erable mee so sufficiently to handle these things as they be in themselves p. 3profitable and necessary.

First I will shew what faith is.1. Faith what. 1. This is needfull to bee well cleered and handled as the ground of all the other points that follow. To which end I will first distinguish it from those things that are called faith in Scripture, and bee not the faith I am about, and from false and unsufficient faiths, and so shew what it is not first, and then what it is.

1. It is not our beleeving any mans word, or promise to us, or mans writing, which is a faith and confidence in him; As if a great man should promise to free a poore man out of prison, by paying his debt, hee beleeving it, it comforts him much: But the faith wee are about to speake of, respecteth God only, and his Word, and not mans words or writings, nor humane things.

2. It is not fidelitie and faith p. 4fulnesse in keeping our promises, which is called faith on Gods part, as Rom. 3. 3. so on ours, Gal. 5. and among the fruites of the Spirit, faith or fidelitie is reckoned one, so Mat. 23. 23.

3. It is not the doctrine of the Gospell, which yet is called Faith Acts 6. 7. Gal. 1. 23. and oft in the epistle to Timothy.

4. It is not a particular faith of the lawfulnesse of this or that to be done, as in things indifferent, of our liberty purchased by Christ from the bondage of the ceremoniall Law, which in Pauls time some stronger Christians beleeved, and therefore did eate any thing without making conscience, and which yet the weaker did not, but made conscience still of them: and now this is a faith to beleeve their liberty spoken of, Rom. 14. hast thou faith? which is not to bee understood either p. 5of a generall faith, beleeving the whole word of God, nor of justifying faith, but of that particular liberty, and therefore he bids them that have it, to keepe it to themselves, at least for a while, and not by words or deeds to shew it forth to the hurt of their weake brethren. Now the other faith it is not meet we keepe it to ourselves, but wee must confesse with our mouthes, and be ready ever to give account, and also must shew forth the fruits of it to the example of others.

It is not historicall faith,Historie. 1 which is a beleeving, not of the stories of the Bible onelyonly to bee true, but a beleeving of the whole word of God, the articles of the faith; but beleeved onelyonly in a historicall manner generally, not applyed particularly to himselfe.

To know the word of God more or lesse of it, yea the p. 6whole Scripture, and to give assent that it is true, and goe no further, is historicall faith, and may bee in reprobates both within the Church, as also in such as be without the Church; as Turkes beleeve that there is a God, that Christ was borne … the Virgin Mary, the resurrection of the dead, &c. yea, the Divells have it, Iames 2. 19. And therefore such a faith is unable to save. But true faith is this, and more, it addes particular application of it to his owne selfe. Every true beleever hath historicall faith, but historicall onelyonly is not true faith, therefore let none content themselves herewith, for howsoever they may thinke themselves some body if they can tell the stories of the Bible and can discourse, and because they verily beleeve all things to be most certaine, yet they do no more than some Atheists, p. 7no more than the divells, and therefore it is poore to bragge thereof.

It is not Temporary faith,Tempor. 2. of which much in the Scripture is spoken Mat. 13. parable of the sower, the thorny ground Luk. 8. Ioh. 2. Many beleeve, but our Saviour would not commit himselfe unto them, and Simon Magus beleeved. This hath more than the former,Differences betweene true saith and temporary vid. Down… combat betweene the flesh and the spirit, p. 266. adding to knowledge and assent, a profession of the Word: yet living still in their sinnes, and carnall estate, it is not sufficient for salvation.

Some Temporaries goe further than some, divers degrees; some besides profession are moved at the Word, affected with some kindes of griefe at such doctrines as serve to move griefe, and joy in that that moves joy, heare the Word with joy, yea also reforme many things, cut away outward p. 8evills, take up many good duties publike, yea and private. As some of the Israelites by murmuring were cut off a little after they came out of Aegypt, some went on further and then cut off, some further, and there fell, some even within eleven dayes journey, and never yet came to Canaan; so here Thus farre went Pharaoh, Iehus, Ahab, Ananias and Saphira, Iudas, Nicholas the Deacon, Demas, Alexander; notable. Temporaries, and yet but Temporaries, seeing afterwards they fell away. For men may have great knowledge, assent, profession, yea excellent gifts, and shewes of every grace, (and goe a great way to the deceiving of themselves and many others) and yet for want of particular apprehension of Christ, they are not planted into him, have no sap of grace and sanctification; and therefore p. 9cannot continue but wither away in time, like seed in stony ground, hasty indeed at first but not durable, as corne on the house top. This being built on a sandy foundation, as the countenance of men in authority, profit, pleasure, credit, novelty, when any of these faile, or some strong temptation cometh, they breake off and fall away, or if none such come, they may continue so to their end, and perish, though most be discovered, at least vehemently suspected of those that have understanding of the way of salvation.

This temporary faith is called faith abusively because it is like to Faith, as the div…ll was called Samuel that was raised up like Sam.Though the world, first and last takes them for right honest men, and good Christians as can bee, and though they themselves would desire to bee no better, yet the servants of God suspect many of these by their coldnesse, standing ever at a stay, taking liberty in some p. 10things, especially if it be a little point, lothnesse to be examined, their whole estate never troubled with doubting, &c.

True faith goeth further than this, for the beleever particularly applieth Christ to himselfe truly, and so lives by him a true sanctified life: this temporary falls short; therefore let us beware, and not trust to it, the rather because most of the people of England be deceived herewith, and goe no further. Yea most of the people bee of the worse Temporaries, onelyonly beleeving the word of God to be true, and professing it because law enjoynes them so to doe; but see how most live after their owne lusts, and therefore have no true faith which purifieth the heart. And this would soone be seen if any alteration of religion should come, flying as sheepe from before a dog: so most of these would p. 11turne from the Gospell, to the Masse, as they did in Queene Maryes time.

There be many of the better sort of temporaries among us,Of this vid. Dikes deceitfulnesse of mans heart cap. 4. 5. 6. some that goe further than some, and yet but hypocrites, and will fall short of heaven.

Therefore let us take heed that we content not our selves securely as many doe Oh extreame folly of many that are but meere Temporaries, yea and none of the best of them neither, by many degrees, and yet thinke themselves well and in a very good case, which yet are farre short of many hypocrites which bee now in hell: yea, they are farther short of that was in them when they lived here than they bee now of the best Christians, and yet thinke well of themselves. How many that never confest their sinnes as Pharaoh, and intreated Moses to pray for them p. 12in all their life, never humbled as Pharaoh, but remaine obstinate and wilfull, never hung the head in their lives, but goe on boldly and madly, that never had such good motions and speeches as Balaam, never a heavenly or good savourie thought, but horribly prophane or muckish, never as Iehu zealous for God, but as cold as a stone, no heart for God, or to hinder any sinne, nay the contrary, to set up evill: many never did as Herod reverence Gods Ministers, heare them gladly, reforme many things, nor as … and Saphira, but rather poll from the Church, as …, that have not onelyonly no such gifts but nothing so unblamable a life, and yet thinke they shall bee saved: if they which went so farre beyond you, bee yet goue to destruction, doe you thinke you shall doe well? o… … folly and madnesse!

p. 13Never then bee quiet till you …eeven with, nay have out-stript …ny Temporary in the world, …hough not in gifts, yet in truth …nd honesty of heart, in particular applying Christ, and living …y him in soundnesse in all …hings.

Many a man loseth a great …eale of labour, and his soule …oo, for want of a little more …dded; a small thing parts God …nd them: many a time they …ose Heaven for one lust, as Iu…as. God hath set downe that …e will not abate a hairs bread…li …f his price, and they thinke …hey offer faire, and will goe no …urther, if this will doe it they will goe on in their bargaine, …lse not: if you will be content with that they have done, so, if not, they will not unsettle and …isquiet themselves now after so …ong time of profession; that they have beene moved at a Sermon forty yeares agoe, have been p. 14well thought of alwayes, and now to begin againe, they will never yeeld to it.

Like one that should come to a Merchants celler to buy wine… hee tastes and likes very well, commends them for very good, cheapens, comes neere the price, the Merchant will not abate, hee will not rise, so hee goes away without. Thus is it with the Temporary, though hee offer saire, yet he will not come up to the Lords price. O bee not so unwise, lose not all this labour you have taken, in hearing, reading, praying, professing; and it may bee have beene called Puritanes, and beene hated for your well-doing, & yet lose your soule for a little more: therfore as our Saviour said to the yongue man that boasted hee had done all these, yet one thing is lacking, so say I to this man.

It is not Faith of miracles,Faith of miracles. which is when a man hath some p. 15particular word or revelation from God, that hee will use him to the working some extraordinary things, as, casting out of devills, healing diseases, removing mountaines, or some revelation of some thing to come, whereby hee is able certainly to foretell it, as Balaam. This Faith hath its doubtings, which were reproved in Moses and Aaron, Num. 20. 12. in the Disciples, Matth. 17. 20. in Peter, Matth. 14. This is common to reprobates: Iudas had it; by this divells were cast out, Mat. 7. 22. This may bee severed from love, so cannot true Faith. When he saith, 1. Cor. 13. 2. if I had all Faith, hee meanes not every kinde of Faith, but all of that kinde. The greatest degree of this Faith may be without love: many had true Faith and this too, as the Apostles; some this and no true Faith, as Iudas. Many had then, much p. 16more now, some true Faith th… yet have not the other; for it i… now out of date, lasting onelyonly for the beginnings of the Gospell, for confirmation thereof but this true justifying Faith i… now, and shall bee in th… Church of God to the end … the world.

So the passive Faith of miracles is not to salvation when … man was perswaded that such as were called of God thereto could and would heale them and that by a word, Acts 14. 8. 9. If a man had either of both hee would thinke himselfe like Simon Magus, some great man but he might perish for all this. The poorest true beleever is far greater than hee, Luke 20. 20. that removes the devill out of his bodily possession, this out of his spirituall; and consequently, that from the bodily, this from the spirituall death; that cures, bodily blindnesse, lamenesse, p. 17this cures the spirituall; …hat removes mountaines, this …emoves sinne from the soule …hich stickes neerest.

But true Faith containeth in … more than all that is in these.True Faith. … hath indeed some things cō …on with them, which I will first speake of, and then of that wherein it goes beyond them.

First, in true Faith there is a knowledge of Gods Word required: secondly, an assent, &c. For knowledge this is the ground of Faith; no Faith without knowledge, Rom. 20. how can they beleeve in him of whom they have not heard? Faith commeth by hearing, and that of the Word preached. Againe, That we beleeve with the heart we must confesse with the mouth, and how can wee confesse that wee know not? therefore Faith is the gift of God, whereby a man is particularly perswaded of his owne p. 18salvation by Iesus Christ, a gift of God, not of men: for the… all should have it, and that they have not, 2 Thes. 3. 2. It is no… got by bookes, as arts and sciences, no man can worke it i… himselfe or any other, parent i… his childe, husband in his wife &c. We see by experience how long many live under the Word, and yet have no Faith. Vse. Let them be thankful highly to God that have it, let the other seeke it of him: but many are like those, Ioh. 6. 52. that understood not our Saviour Christ, and yet would not aske him, so now there bee many who as they cannot worke Faith in themselves, so will not beg it of God neither.

It is true, wee cannot know the things that wee beleeve to the furthest end and perfectly, as the creation of the world of nothing, our Saviour Christs Incarnation, the Resurrection p. 19of the dead: but know them as …ey be revealed, we must.

There must bee a convenient …easure of knowledge of the …rounds of Religion, before …aith can be.

1. This condemnes the Church of Rome which keeps people in blindnesse,Vse. and teach…th them to beleeve as the Church beleeves, though they know not what it is.

2. All ignorant people among our selves, who partly for want of catechising, partly for want of care in themselves to marke publickly, or to helpe themselves in private with such helps as God hath given them, do remain so earthly, carelesse, and notorious ignorants, as it may therefore bee concluded that they bee a generation that have no Faith.

This will witnesse heavily against them, seeing there is now meanes of knowledge to p. 20all that will take any pain. Oh therefore stirre up yo… selves to get knowledge, … quest your Ministers to ca… chife, and reade catechism… your selves.

A convenient knowledge the principles of Religion necessary to be had. Though may bee a man know not eve… particular of his misery, … how hee came into it, and … fall of Adam, yet a knowledge of his misery by sinne, and punishment deserved is necessary so of Christ, that there is no salvation but by him, and by … death, though not knowledge particular of Christs nature and offices. And so in the other principles.

2. In true Faith is an asse… to the truth of Gods Word, and that not wavering … firme, not because we see how or can render or see reasons … the truth of the things, but because p. 21God hath spoken them, …. Pet. 1. 16. hee knew the …ngs hee taught concerning …rist were no fables. So Paul … so resolved of the truth of …at he beleeved and taught, as … durst pronounce him accur… that taught the contrary, … was ready to lay downe his … for it, as the Martyrs.

And here by the way understand what is the Object of …aith,Object of Faith. Faith builds not it selfe, as Popery tells, upon unwritten verities. viz. Gods Word, not …ans word, or conceit, or any …ch thing. I beleeve such a …ing as that I shall bee saved, because God hath spoken it, not because I thinke so, or because … finde it so written in the Apo…rypha or some mans writing. … beleeve like a foole, except I can bring Gods Word for that I beleeve; for that is the onelyonly foundation and ground of true Faith, because God hath spoken it, that is well: for then we may beleeve it, and otherwise p. 22wee beleeve like children; many beleeve and cannot … why; A groundlesse faith.

Secondly, the whole word … God is the object of faith law, gospell, commandement prohibitions, promises, threat so that I must beleeve all, and not as some, that beleeve … promises, but not the threat… Yet the most proper object … faith is the Gospell, and Christ therein exhibited, and life and salvation promised by him: th… promise of life first, and the… all other inferiour promises of preservation, provision, of perseverance, audience. It is the beleeving the promise of salvation by Christ that saves us, not the beleeving of any part of Gods word; therefore they that beleeve the mainefully (as they say) and yet have no faith in the inferiour promises, but runne to unlawfull shifts, or be utterly dismaied in any trouble, p. 23they deceive themselves: if the …reater, then much more the …sse, Rom. 8. 32. Some cannot bee confident of outward …hings, and those inferiour pro…iscs, except it be from belee…ing the maine promise, &c.

Next to the assent in true …aith, followeth that wherein … outstrips the other two false …aiths, viz. a particular application of the word of God, especially the promises, even the promise of life and salvation …y Iesus Christ to a mans owne selfe; for as hypocrites beleeve the threatnings in generall, but not to themselves; so the promises, &c.

It is therefore a particular perswasion of my heart,Faith what. that Christ Iesus is mine, and that I shall have life and salvation by his meanes; that whatsoever Christ did for the redemption of man-kinde, hee did it for mee, &c.

p. 24A perswasion, not a concei… an opinion, or blinde and … certaine conjecture, but it is perswasion of the heart. And here by the way understand th… seat of true faith,Seat of faith. to bee th… whole soule of man, not in th… head onelyonly, or heart onelyonly knowledge and assent in th… head; the particular apprehension and application of it … ones selfe, and the confiden… and comfort growing thereo… is in the heart; so that faith … begun in the head, but not perfected till it come in the hea… Act. 8. towards the end; if th… beleeve with all thine heart. Act. 16. God opened Lydia's heart: and Rom. 10. with the heart a man beleeves to righteousnesse.

Faith is a perswasion, as Rom. 8. 38. I am perswaded; and … therefore called knowledge, … shew the certainty. By his knowledge shall my righteous serv… justifie many, Esa. 53. 11. This … p. 25life eternall that they might know thee, Iohn 17. 3. Ioh, I know that my Redeemer liveth. 2 Cor. 1. 1. 1 Thess. 1. 5. Hence also it is, that it is called Heb. 11. 1. A demonstration, from the word of God of such things as be above beliefe: and an evidence of things not seene, making things absent to the beleevers to bee present, as resurrection to eternall life. It is also called an assurance Heb. 10. 22. draw neere in assurance, and Rom. 4. Abraham was fully assured. Though every faith be not a full assurance or perswasion, yet every true faith hath assurance and certaintie in it, and tends hereto more and more: for the weakest desire to be assured, yea, that faith that is weakest hath certaintie in it, being built on certain grounds, upon the word of God and promise, or on the witnesse of the Spirit.

As a man in a dungeon sees p. 26light at a little crevis, as certainly as hee that is abroad, though not so much; And a purblinde man sees the Sunne as certainly though not so cleerely as the quickest sighted. A shaking palsie hand shakes in the reaching out to take the gift, but it holds it surely; so true faith is opposed and assayled with doubtings, but they bee not of the nature of faith, but of our own corruption, and the unregenerate part, as faith is of the part regenarate. When they looke upon themselves, they doubt and feare; when upon Gods unspeakable goodnesse and infallible truth, then they are bold in beleeving: so that a weake beleever doubts betweene whiles, not of Gods word, or whether Christ bee a sufficient Saviour, or whether or no God will performe his promise to humble and contrite hearted sinners that seeke and cry unto p. 27him for grace and mercy, &c. but whether he be such an one or no, which hee shall know more certainly in time, &c.

It is a particular perswasion, My Lord, my God, saith Thomas, and Iob, My Redeemer liveth, and Gal. 2. 20 and Mary, My Saviour. According to that of the Prophet Hab. 2. 4. The just shall live by his owne faith. This is set out by divers phrases of Scripture, Iohn 1. 12. Beliefe is called the receiving of Christ as the hand a gift, and eating Christs flesh, and drinking his blood, Iohn 6. putting on Christ, Rom. 13. Which is an appropriating that part of the meate to a mans selfe which is prepared. And as he seeing, liking, and commending the meat nourisheth not, if it bee not eaten, so not the knowing of Christ, assenting to the truth of the promise, and of Christ the Saviour, except … apply him to mee.

p. 28And this is signified by the particular setting downe the articles of our Faith, which are not well beleeved when in generall, but when every of them is particularly applyed to my selfe; for what availes to beleeve that God is a Father, if I beleeve him not to bee mine? and Christ a perfect Saviour who dyed for mans sins, rose againe for his righteousnesse, except I beleeve hee did these for mee? and so in the rest; That there is a holy Catholike Church, except I bee a member of it; forgivenesse of sinnes, resurrection to eternall life, except I beleeve they belong to mee.

This is confirmed by the Lords ordinance of the Sacrament wherein he applieth Christ to us in particular, and wills us to appropriate him to our selves. In the Lords Supper God gives Christ under the p. 29outward signes of Bread and Wine; as if he should say, As verilyas I give thee this, so verily I give thee my Son & all his benefits. Now as every one particularly takes the bread and wine, eating and drinking the same, so are men thereby taught to reach out the hand of Faith to take Christ home to them.

This serves for examination,Vse. that every man may try whether he have this particular assurance yea or no: if hee have, and that well grounded, and so have a true faith, herein he may bee comforted.

As for those that are not particularly perswaded, they receive no fruit or benefit by Gods holy ordinances. Some because prophanely they never regarded any such thing, but have spent their time about other matters, esteeming this as a matter needlesse, or to be had p. 30at pleasure; and therefore have never thought of it: therefore cause have they to bee ashamed and awakened.

Others have it not, because they have sought it most lazily, who now and then have beene toucht with some little sight of sinne and danger, and by the provokings of the Gospell have been moved sometimes, but as soone goes out againe, and other things put it by, and so seeking coldly and by fits have got nothing.

If these had a lash or two more of the Law (as they must ere they will mend their pace) it might doe well. But doe men trifle about the weightiest matters, and thinke they will come alone or at leisure? Oh let such remember that the sloathfull hand maketh poore.

Others have it not, because they never seeke it, as supposing that it cannot be found, because p. 31they thinke none can know so much of Gods minde, and that they be proud that say so. These like Ratts bewray themselves by their owne noise, that they be no beleevers; for Faith is a particular perswasion: and because they are not assured, they would that no body else should.

Neither indeed can I tell how they should, seeing they never had their proud stomackes pulled downe, to deny and goe out of themselves with heavie hearts for sinne, to seeke mercy, nor have their proud hearts stooped to Christs yoake and government. But such must come to another passe ere they come by any assurance.

What if they have none? yet others who being meekned and humbled, doe seek mercy with broken hearts, and are willing to stoope in all things, these may and shall get assurance, p. 32when such carnall worldlings shall be cast out. They thinke it impossible, but the impossibility lyes in their proud stomackes, if they would but come downe as they ought, they should find it possible, and should obtaine it.

Others are perswaded, yea and fully too, that they shall be saved, but if you aske them how they came by it, they cannot tell. Such thinke that it is sufficient to have goods, though they cannot tell how they came by them.

Nor can they prove it, or have any ground from Gods Word, and yet they are so verily perswaded; but why? they say they are not book-learned, but all the towne cannot beate them from it. But doe you beleeve, and cannot prove it? Some will say, because God is mercifull. So God is just, and will bee glorified in the condemnation p. 33of all ignorant and carelesse persons. Some because they have not been so bad as many others, but carefull to pay every man his owne, and to doe no body wrong. A wofull reason and rotten ground; if it had beene quite contrary it had beene much better to bee liked of, seeing now they thinke to be beholding to themselves for Heaven; and publicans and sinners shall goe to Heaven before such proud Pharisees. Some by their good repenting, never having Christ in their eie. Some more cunning, say they are sure to be saved, and that by Christ, and that he dyed for them, but what promise in all the Gospell doe they prove it from, or ground upon, they cannot tell.

But it may bee they will say, Christ dyed for sinners: but I am a sinner say they, therefore he dyed for me.

But Christ came not to dye p. 34for all sinners; but for the humble, broken in heart, penitent, which these are very farre from.

But some I know, yea divers in this company I am perswaded, have attained this true and particular assurance, and are able to prove how they came by it, and by the fruits of it can approve it. Let these be thankefull for that they have, and for all the meanes whereby they came to it: and knowing themselves to have such a lively Faith as is necessary to salvation, let this provoke them to labour after the increase of it by a constant use of all good meanes, and godly watchfulnesse, and good conversation.

And for those that yet have not this perswasion, but seek it, as the one needefull thing, let them not bee dismaied, seeing they are not wholly without it, but let them continue, and labour, p. 35and in time they shall see more.

2. Next this confuteth the tormenting doctrine of the Church of Rome, that teacheth that particular perswasion and assurance of Gods love is hereticall pride and damnable presumption, and that men may hope well but goe no further, & so hope, as yet they must still be in doubt and feare, which they count to bee a vertue in our Faith to be mixt therewith, which is a grosse thing, seeing they are of the flesh, and the unregenerate part, and wee are bidden to beleeve, and not only to hope well.

They finding people in trouble of minde, doe hold them in doubting, and by their doctrine leave them in desperation, because they teach them not to looke for salvation by the free mercy of God, and the merits of Iesus. Christ, but p. 36partly at least by their owne workes; therefore they tell them they must goe thus farre a pilgrimage, and offer to this and that Saint, lay out thus much for Indulgences, repaire such a Church, give thus much to such a Cloyster…; and doing thus they may bee in good hope: and for the more furety they must give money to the Priests to say Masses and Dirges for them, that if their soules happen to goe to Purgatory, they may be soone delivered. And hereof it commeth to passe, that they seeing their sinnes many, and deserving certaine damnation, and their workes imperfect, are ever affraid they have not done enough, & so fall to despaire, the proper fruit of this doctrine.

But why do they thus teach? onelyonly for their owne gaine, to fill their coffers, like unconscionable Chir…gions, that set p. 37forward a wound to day, and backe tomorrow, and lay poisoned things to it, making it a grievons sore, to picke out the more money, whereas they could have healed it quickely, but then they should have had …ut little mony.

And as some Lawyer that sets forward a mans cause in Law, but after lets the Adversary have a vantage, that it may bee the more difficult and longer-lasting suite, and also make the Clyent double the …ees, and yet it may bee lost at last; so these, if they would applie the right plaister at first, should deale well: but then the cure would bee too soone wrought, and their kingdome would come downe, as Gardner said: If you open that doore to the common people, then all is gone. By this craft they have their living, as Demetri…s said, Acts. 19.

p. 38But let us thanke God that wee are not under this woefull bondage, in which men are continued long in doubting, and at last brought to utter despaire. And let us whilest the light of the Gospell lasteth, labour after the assurance of our salvation; seeing if it bee diligently …ought after, it may assuredly bee attained, as appeareth by these reasons following:

1. God bids us make it sure, 2. Pet. 1. 10. also. 2. Cor. 13. 5 and therefore it may be done.

2. If a man may know that he beleeveth, then may hee bee sure of his salvation; but a man may know that, 1. Ioh. 2. 3. For though some thinke they have it that have it not, yet this hinders not but that a true beleever may know. And as one dreaming that hee is rich and is not, hinders not but that hee that is rich may know he is so: p. 39so is it in this case.

3. If a man may know that he is sanctified, then hee may know he shall be saved, Rom. 8. but this a man may know; for though wee cannot perfectly know our hearts, yet wee may, so far as we may by the Word of God discerne enough to assure us of our sanctification.

4. Also the Spirit of God witnesseth to our spirits that we are the Lords; that is, the Spirit of truth, that knowes all things, the deep things of God, is of the privie Councell, and of whose testimony no doubt is to be made.

5. Also if wee may have peace toward God, yea peace passing all understanding, yea joy and that unspeakeable and glorious, and be filled with joy and peace in beleeving, as Rom. 15. then we may be assured of our salvation: for can blinde hope breed these? no, but p. 40true assurance.

6. If wee have entrance with confidence into Gods presence, as Ephes. 3. 12. then wee may bee assured. But the former is true, and therefore the latter.

But the Papists object,

Ob. 1. It is presumption. Ans. Yea, if we lookt for salvation by any thing in our selves, but seeing we are assured of it onelyonly for Gods free mercy, and Christs merits, wholly denying our selves, it is no pride; the rather, because God requires it of us: and therefore it is rather pride in them, under a colour of humility, to disobey Gods Commandements.

Ob. 2. No mans name is in the Scripture. Ans. But there is better; for there is the beleevers nature.

Ob. 3. But the promises are set downe generally or indefinitely, not particularly to mee. p. 41Ans. Wee may by a true and sound reasoning make it good to our selves, as in other things. Every man is a reasonable creature. Assumption. But I am a man; therefore the conclusion followeth necessarily.

Thus we do from the general propositions of the Law, inferre particular conclusions. For how know you you have deserved hell? The Scripture saith, cursed is every one that continueth not in all things written in the Booke, &c. Deut. 27. 26. But I have broken the Law; therefore thus you conclude, though your name be not there: so may and ought we doe from the Gospell. Who so beleeves shall bee saved: but I beleeve, therefore I shall be saved.

So the weary, and laden, lost, hungring, and such like, shall have mercy. But I am so, therefore &c. This is more certaine than if my name were in the Bible.

p. 42Ob. 4. Wee are bidden to worke out our salvation in feare and trembling. Ans. Not a slavish kinde of feare; for we must serve him without feare all the dayes of our life, Luke 2. but a religious feare of offending, which stands very well with assurance.

Ob. 5. How can we be sure of our salvation, when wee know not whether wee shall hold out to the end? such and such have fallen, Saul, Salomon, Iudas, Demas, David, Peter. This shall be answered towards the latter end of this tractate, where I prove the Perpetuity of Faith.

It remaines therefore, for all hath beene said to the contrary, that we may be particularly assured of our salvation, and that this is true Faith. And therefore let us labour for this above all things, and not be deceived about it.

p. 43Thirdly this serveth to teach and move alland every of us to labour for this faith,Vse 3. and particular assurance; without which there is no joy: and to give no rest to God or our selves till we have it. Seeke it, and seeke it earnestly, as becomes such a jewell.

Oh the folly and madnesse of most people that can make a life without this, but not worthy to be called a life: In death you would be assured; but you should seeke it now, or else never looke for it then, &c. My hearts desire is, that if it were Gods will you might all prove beleevers; I should be glad, but you should have the benefit. Some fruit I thanke God I finde in this kinde now and then, but oh that the rest would come in, &c. without this no comfort in life or death, no heart to any good dutie, no part in Christ.

p. 44The second point propounded is concerning the author and chiefe efficient of Faith,2. Author and by what meanes. and the meanes whereby hee worketh it in us. For the worker of Faith, it is God and none other: first it is not Nature, for then all should have it, but 2 Thes. 3. All men have not Faith.

And though many say they have ever beleeved, and it was borne with them, yet they deceive themselves, and have no true faith in them at all. Such faith indeed as they have, may be, and was borne with them that is, a blinde presumptuons conceit without ground.

It is not natures. Mat. 16. 17. flesh and blood have not revealed these things to thee, but our Father which is in heaven.

Wee have it not from our parents Iohn 1. 13.

It is not onelyonly not in our corrupt nature, but it was not in p. 45the pure nature of Adam, who beleeved in God, but not in Iesus Christ. For it came in since the fall that wee have need of a Redeemer; and to be saved by an other bodyes sufferings and obedience is a supernaturall thing, and hard to beleeve. To the Grecians and wise men of the world it is foolishnesse. 1 Cor. 1. 23.

Nay wee are nothing apt to it, nor able to thinke a good thought; our heart is so bound up in unbeliefe, and wee lockt in the chaines of it, that except God open the doore of the heart as he did Lydia's, to see and feele our sinnes, and the wrath of God due thereby, we despaire, and fly from God as Iudas, yea every step to Faith is out of our power and reach.

Not man nor Angell can worke it with all the wisedome they have. It is the worke and gift of God; of Father, p. 46Sonne, and holy Ghost. Of th… Father, Iohn 6. 44. of the Sonne Heb. 12. 2. of the holy Ghost 2 Cor. 4. 13. Phil. 1. 29. it is given unto you freely, not only … beleeve on him, but also to fuff… for his sake, Iohn 1. 13. Act. 16 God opened Lydia's heart… yea, and that of his mighty power, as it is, 2 Thes. 1. 11. S… Eph. 1. 18. 19. mention is made for the working of Faith, of the mighty power of God.

So is hee the increaser and perfecter of it: Lord increase our faith, said the Disciples And Christ is called the finisher of our faith, Heb. 12. 2. and Phil. 1. I am perswaded that … that hath begun this good worke … you will finish it untill the day of Iesus Christ.

Againe, by Faith we are delivered from death, which who can doe but God that raiset the dead? 2. Wee are pulled thereby out of the hands of p. 47strong adversaries, as Sinne, Divell and Death, which no power but Gods can doe. 3. By it wee are advanced into a better … than that … Adam; and can wee doe this for our selves?

Let this instruct and lead us to humility and thankfulnesse▪ if wee have faith,Vse. to acknowledge it the whole and free worke of God in us, without any aptnesse in us: wee are like the sicke man, Iohn…, unable to put in our selves when the water is stirred

And to be thankfull to God, giving all glory to him, that passing by so many others as good as we, hath yet beene pleased to shew us mercy, that had no ability or preparation in us thereto, but all opposition, as much as they that bee furthest off. Wee might have sitten like stocks, not mooved at all by any thing, as most doe, or when wee p. 48had had the sight and burden of our sinnes might have despaired as some doe.

They that never knew what sinne meant they can easily beleeve, but they that have felt the burden of sinne finde it hard, all such may thanke God they despaired not.

Wee should also make high account of it both for the gift and for the giver: a great King gave it us, therefore nourish and use it so well that hee may give us more.

Secondly, it serveth to confute the common opinion of the easinesse of Faith, that either they have ever beleeved, or can beleeve when they list.

Men can neither worke it in themselves, nor yet will beg it of God, that can; if the blinde men in the Gospell had done so, they might have dyed blinde; so these.

If wee have it not, then let us p. 49labour with God in humility for it in the use of the meanes, and not trust to our selves, as most doe, that goe on without it, yea, knowing they have it not, yet they goe on, as it were in their power at their owne pleasure, or as though it would fall into their mouthes alone: as they Iohn 6. that neither understood our Saviour Christs speach, nor would aske him who would have taught them; whose example let us shunne, and begge it of God with all earnestnesse as a thing so necessary.

Ob. But what shall my prayer doe good till I have faith?

Ans. Doe thy duty as thou canst, which is a thing required, and though thou canst not do it well, yet see if God will bee wanting to such desires: as our Saviour Christ saith, whatsoever yee pray for shall bee granted, yea if you aske the holy p. 50Ghost: now one cannot pray well but by the holy Ghost.

The causes that move God to worke Faith in any,Causes. is first his free election; 2. The next the merit of our Saviour Christ. First his election, therefore Act. 13. 48. so many as were ordained to eternall life, beleeved: and hereof it is called faith of Gods Elect. So our Saviour saith Ioh. 6. 37. All that my Father hath given mee shall come to me.

God workes Faith in all his Elect in due time, that live to yeares of understanding: for Infants, hee saves them by a way no lesse wonderfull than unknowne to us, by applying Christ to them by his Spirit.

But all that be of yeares hee workes faith in them at one time or other.

It is not (as some imagine) that children have faith wrought in them at their Baptisme, p. 51but afterwards.

Wee have a marke of our election when we come to beleeve,Vse. 1. and not before: they therefore that have it, let them rejoyee in it; they that have it not, let them never bee quiet, seeing tillthen, if they have lived under the meanes, they carry the marke of a reprobate.

2. Wee must ascribe nothing to our selves for our faith, but to Gods free mercy, and Christs merit, and bee thankefull to God in Christ Iesus for it.

The meanes whereby God workes it,Meanes. is, The ministery of his Word,Rom. 10. 17. the which is therefore called the arme of God, & the power of God to salvation, Rom. 1. 16. the word of Faith: see it in Act. 2. 37. Lydia, Acts 16. 1 Cor. 14.

Even the ministery of the Word by mortall man, not by p. 52Angels, Act. 8. an Angell sends Philip to the Eunuch, so bids Cornelius send for Peter, Act. 10.

It was our request that it should be so, Exod. 19. so God granted it, and promised to raise up a Prophet like Moses, that is, Iesus Christ, like us in all things execept sinne, and both before and after him a succession of Prophets, Eph. 4. 11.

And this hee will have done by plaine preaching in the evidence of the Spirit, and power of God, the plaine delivery of the Word without the painted eloquence of mens wisedome, high & stately phrase of speach. And as he would not give David the victory in Sauls armour, so hee will not let his ministers prevaile with carnall weapons. He would have Christ crucified to be preached in a crucified phrase.

And therefore though this seeme a homely and plaine way p. 53for effecting such a thing, yet seeing God hath sanctified it to this end, it shall prevaile; as the compassing and blowing of the trumpets of Rams horns to pull downe the walls of Iercho.

This serveth to rebuke those that either simply or under any colour abase this ordinance,Vse. or equall any other to it in this respect, much more if they prefer any other thing before it: whom the King will honour (as in the story of Mordecay's advancement) every man honours too; so should it be, whom or what God honoureth that should we.

Some make reading equall, and call that preaching. It is true, it is a kinde of preaching, taking the Word in a large sense, as they that being healed, publisht abroad what Christ had done for them: but to equall with the ministery of the Word, either publike reading or private, is to abuse Gods ordinance. p. 54It is not that which God hath used or doth use to the working, of Faith. And we see by experience what fruite comes of bare reading without preaching. The Eunuch read the Scripture himselfe, but was never the neerer, till Philip preached Iesus to him out of it, Act. 8.35. So after the Lecture of the Law and Prophets, the people, say, If you have any word of exhortation to the people say on, Acts 13. 15. so our Saviour Christ, Luk. 4. 17. read a text, and then preached out of it.

Secondly, it reproveth those that under a colour of magnifying prayer, would cry downe the credit of preaching, as if they might not stand together. Yes, and be both of credit and good use; and who makes more conscience of prayer, than they that are most painfull in preaching?

p. 55But what prayer doe they thus call for, when they say lesse preaching and more praying? not that most lively and forcible prayer which is conceived by the helpe of Gods Spirit, which many are more enemies to, than to preaching, and disgracefully abuse Gods holy ordinance, and the gift of praier, by calling prayer conceived extrumpery.

True it is that there is a place for set formes of prayer in the Church, and of an ancient & profitable use it is in the Church of God: but by this either to disgrace conceived prayer, or to use so much set prayer as should justle out the preaching of the Word, none of sound judgement and good conscience will approve.

This also teacheth us reverently to attend on it as Gods ordinance, for working of Faith, and to meete the Lord p. 56where hee hath appointed. If ever we shall have Faith it shall bee by this meanes; attend at wisedomes gates, and watch at the posts.

And therefore that we neyther tarry at home reading, when we should be hearing the Word preached; nor that wee have oxen and farmes when we be called to the Word, and much lesse at the ale-house; nor shift off and say, Oh if wee might heare an Angell from heaven, or see such miracles as in former times, wee would have beleeved; but this plaine preaching by men that wee know whence they are, is poor: as the I fraelites did by Manna. Oh falshood of mans heart; but if they take no good by this, then neither if one should rise from the dead, Luk. 16. Gods ordinance carries force.

3. Let us examine our selves whether it hath been a word of p. 57Faith to us or no, else we have heard to small use. If it should rain, & the Sun shine on others ground, & make it fruitfull, and not at all upon ours, wee would thinke it a heavie punishment, much more in this. If yea, then it hath obtained the right end in us; let us thanke God, and attend it still for increase.

Againe, if the Word be the meanes of working Faith in us, then the Ministers of God are instruments in this businesse… which is a great honour tou… and should make us very carefull. And this also should cause the people to reverence Gods servants upon whom is the holy annointing, and that who so preacheth the Word soundly and sincerely, they should give them double honour, and labour to make use of their ministery; and to attend upon it when they take paines, though all things bee not to p. 58their mind, 1.Thes. 5. 13.

Now yet we must know it is not the outward ministery of the Word only,The Spirit. that is able to worke Faith, but with the inward working of the Spirit, and it is that makes every part of the Word effectuall. It is neither the Ministers gifts, nor the peoples aptnesse, wit or good nature, but the worke of Gods Spirit, Acts 11. The hand of the Lord was with them: so that, what is Paul, and what is Apollo? They may plant and water, but it is God that giveth the increase. God, and not Paul opened Lydia's heart. True it is the Minister may helpe or hinder, by the matter or maner of his preaching, and his life. If he preacheth such matter as is fittest to worke Faith, if in a zealous and good manner, and live godly, this man is most like to prevaile, rather than such as shall teach truths, but not so p. 59proper, or shall preach coldly or girdingly at the better sort, or flatteringly, or live dissolutely. And this should teach us not to trust to Ministers gifts, or our owne wit, but to crave the assistance of Gods Spirit, every time we go to the Word. The contrary is the cause of little profiting. Pray him to blesse the doctrine of the Law to humble and throw you downe, and the doctrine of the Gospell to comfort againe in due time, and to make every point to be effectuall; without which the Word shall bee a sound in the eare, but vanish away without any impression.

As the Anabaptists doe foolishly on the one side, boasting of great matters of Faith wrought by the Spirit without the Word: for, for the Ministery of the Word they care not, but have all by revelations; whereas God workes both according p. 60to his Word, and by his Word, and not usually without it, therefore they are vaine delusions. So most among us content our selves with the Word, and never regard to crave and looke for the inward working of the Spirit.

Ob. But why doe you will us to pray to God for his Spirit to worke with his Word? Is our prayer like to prevaile? you have taught us that without. Faith there is no pleasing of God, and that prayer is abominable till we be beleevers.

Ans. True, I grant, one without Faith cannot doe a thing in the right manner pleasing to God, yet it is a thing that God requires to attend his Word, and to pray that his Spirit may make it effectuall; which if we doe not wee sinne double, both by abiding in unbeliefe, and disobeying Gods commandement too.

p. 61True also it is, that God is not bound therefore to heare this prayer, and worke grace in this party, because he once made us all happy; yet it is very likely that God will heare it: hee can pardon and passe by the faults of the duety, and blesse the duty, who useth to turne all to the good of those hee meanes good unto. He may heare his prayer at least as hee heares the yongue Ravens that cry, Iob 39. So that the party reasons thus with himselfe, or may, when hee is tempted not to heare or pray for a blessing, because it is in vaine, and it is sinne: If I doe not heare and pray, I am sure I sinne, and so must needs perish, but in seeking I know not what God may doe for mee. As the Lepers, 2. King. 7. that sate without the gate of Samaria ready to starve; If we stay here we die, if we goe into the citie (say they) there is nothing but p. 62famine; but if wee goe to the campe of the Aramites they can but kill us, and wee cannot tell whether they will or no. It may be wee may finde some victualts, or they may spare us, wee may speede better than we looke for: so here.

Finally, let them know, that whilest God worketh in them earnest desires to pray and to be heard, hee doth also at the same time worke in them the first degrees of true Faith, and so accepteth of and heareth their prayers according to his gracious promise, although they know not that Faith is already begun in them; for this is one fruit of Faith, to pray fervently with an earnest desire to have our suits granted.

Now then let us consider more patticularly, what part of the Word of God serves to worke Faith. And that is both Law and Gospell, and the joynt p. 63ministerie of them both; the one preparing, the other effecting it by degrees.

Ob. I doe not thinke but God workes his Faith at once, where it is without such steps: And besides I observe how God workes diversly in many, some after one fashion, some another.

Ans. None can prove or shew presidēt, that faith was wrought in an instant at first, without any preparation going before: nor can it bee conceived how a man should beleeve in Christ for salvation, that felt not before himselfe in a miserable state. But as the needle goes before to pierce the cloath, and makes way for the thred to sew it: so is it in this case.

I grant the Lord who is the most free Agent, takes liberty, and workes as it pleaseth him, and there is oddes and difference for time, measure, and p. 64such things, but for the generall alwayes the same; by humbling first, then comforting, and that by degrees: I speake ordinarily.

Therefore seeing by observation his dealing with most, wee may well say, that thus he doth and will ordinarily worke with those that he meanes effectually to call and worke Faith in. Though it may bee the parties may not perceive every step by which they are brought along, yet it is so usually. True it is that God humbleth some more, some lesse, and so gives more and speedier comfort to some than to others: some extraordinarily humbled, and yet but weakely comforted; and contrariwise, some meanely humbled, and yet extraordinarily comforted. But this is not usual.

Some get up sooner a great deale, and with small meanes and helpes; some with many p. 65more helpes, yet much adoe to get comfort, or to be upheld.

Yet this hinders not but it is true, that God usually keepes an order, and according to the measure of the one is the other which hee doth. And so wee may propound it not to binde the Lord, but our selves, to expect ordinarily from him.

Therefore we Ministers must not separate the things God hath joyned,Vse. but preach both Law and Gospell.

Yea magnifie the great wisedome and mercy of God that hath left to his Church such a ministery of both together, without which there could be no sound worke of grace wrought in any.

If the Law onelyonly be preached, its the way to terrifie, torture, and drive to despaire; if the Gospell only, to make folks licentious Christians, and to looke for salvation by Christ p. 66ere ever they know what neede they have of him: and so to be Christians by halves, and at pleasure, and to break off when they list, and at last to be never the neere. If the Law teach men, they must avoide this sinne and do that duety, which is the second use of the Law that pertaines indeed to the regenerate, concealing the first use of the Law: men will bee doing as they can, and thinke they doe very well, and yet de ceive themselves; therefore the Gospell comes and tells them, without Faith it is impossible to please God, and so outs their combe againe: and so both together doe wondrous well, and make a sound Christian where they have their working.

Yea and that in order. The Law first humbles, then the Gospell comforts; the Law tels us what to do, the Gospell that p. 67we must do it in faith, or else it is …n vaine.

In the next place consider how the Law and the Gospell doe worke, first upon the head, then upon the heart: first enlighning the minde, next working upon the will and affections; as, The Law, with the inward working of the Spirit (without which no good is to bee looked for) makes a man see his misery. Secondly, by the same Spirit it humbles a mans heart, in the sight and sense of it: So, the Gospell inlighteneth the minde with knowledge of the way of redemption: Secondly, it workes upon the heart to affect, seeke, prise it, and at last to apprehend and beleeve it: the latter is the more difficult worke of the two, the heart being more out of frame than the understanding.

But let us more distinctly p. 68consider of the severall workings of Law and Gospell,The Law his worke. to, and in the working of Faith: first the Law, and it hath three workes, 1. It enlighteneth the sinner. 2. It convinceth him. 3. Raiseth up terrour in him▪ But of this (in a word) bee sure, that the Law workes no grace, but onelyonly prepares for it. A man may have all that the Law can worke, and yet bee a reprobate; and yet the workings of the Law could not be wanting: it is a killing letter, the ministration of death and of condemnation, 2 Cor. 3. 1. 9.

The Law enlighteneth a miserable sinner, in whom God hath a meaning to work Faith; with a cleere and particular sight of his misery, and wofull state he stands in by sinne, and makes him distinctly to see these things: 1. His sinne (being at first created happy) that hee hath wofully fallen from it, p. 69and lost it, and wickedly rebelled against so good a God. Next, it tells him of his originall sin, whereby as with a plague of leprosie his whole nature, soule and body, and every faculty of them is tainted and poysoned.

Then the wofull state of the body, every member being become a weapon of unrighteousnesse, and sinne, as the throate an open sepulchre, the mouth full of deceit, and so in the rest, Rom. 3. 13. 14. lame to any good, as in the particulars.

Not onelyonly thus, but that as he never did, so can never doe ought but sinne, his corrupt nature poysoning every action, even the best that he doth, so as he is not able to thinke a good thought. But then it tells him the other part of his miserie, which is that that troubles him else he would not bee stirred at all for his sinnes though never so many; but the punishment p. 70is that that must trouble him, not his sinne, as yet hee is not come to that. For punishment, the Law tells him hee is cursed, that is, subject to all evill here and hereafter, and that the wages of sinne is death the first and the second, and forerunners of them both.

But all the punishment of this life, though cursed at home, abroad, sitting, walking, in himselfe, in his minde, body, goods, name, though these bee much, yet alas this is a heaven in comparison of the hellish torments which hee must indu… everlastingly in the world to come.

Next, the Law sheweth that this party hath no way to helpe himselfe out of this miserie by any thing hee can doe, but doth daily increase it.

2. The Law also by the working of the Spirit doth convince the party that that is particularly p. 71true of him which before he used to post over his head as pertaining to others not to him; but now God makes him take this to himselfe, and to apply and appropriate it as if the Minister spoke to him alone by name; and to thinke the Minister knowes all his heart, looketh on him, and speakes directly to him, though it may bee the Minister knew him not, or not his case, but God makes him so to thinke.

3. Next, the Law raiseth terror upon these two; and puts this sinner out of his old secure peaceable course of impenitencie, that hee went on in. Whether the prophane that went on boldly in his sinne, or the civill man trusting in his owne righteousnesse; the law drives him out of those conceits, and terrifieth him with feare, finding himselfe in a most wofull state, p. 72both by his innumerable sinnes, and the infinite punishments due thereby, and finding the keeping of the Law impossible, and the suffering the punishment deserved intolerable; and so this workes feare, and makes him as one shot into the flesh with a crosse or bearded arrow, which he cannot shake out, nor abide the smart, but stamps as one stung with an Adder, that cannot stand his ground, but is wholly possessed with f…are.

Hee findes his sinne as his irrecoverable debt, his conscience as an unpartiall accuser and cruell laylor, himselfe a prisoner, and a prison to himselfe, Death a Sergeant to arrest him, God a terrible Iudge, the Law an Advocate to plead for God against him, the Divell his executioner, Hell the place of his torment, where hee is to endure endlesse, easelesse, and p. 73remedilesse woe.

Now this cannot but terrifie, though some more, some lesse, as wee shall heare hereafter.

And here by the way observe a difference betweene naturall terrour and this legall terrour: That ariseth of some naturall cause, or the worke of the Divell; and some are so feared, that they dare not be alone, thinke they see ugly sights,Naturall ter… or. and night and day cannot sleepe. Now this hath no disposition to doe any good, but to drive men from God rather; and such either by wrestling outgrow it, or by shifting place, or going to a Physitian, or which is worse, to a Wizzard.

Indeed so God of his grace may worke, as hee may fall into the hands of some wise and godly experienced man, that may seeke to turne the streame, and by laying open his spirituall p. 74miserie to drowne the former, and so it may come to legall terrour, and be an occasion of good; though this is rare.

But legall terrour is upon the ground of the apprehension of their sinne and punishment, and is usually made by God an occasion of much good.

Now though this legall terrour be oft an occasion of good, yet it is not so necessarily, nor ever, but an hypocrite and reprobate may have it, yea a man may have it and bee a divell, and many wayes miscarry; as, he may despaire as Iudas, or weare it away as Cain by building Cities, inventing Musicke, and such conceits, still the unquietnesse of his conscience: and (as many among us) by drinking, gaming, merriments, or much imployment in the world, that hee may not heare the inward din and noyse p. 75within. As it was when they offered their children to Molech in a brazen vessell hollow, with fire under, they had some playing with Tabrets, to drown the noyse of the childrens cry: so here.

And some againe finding themselves over-burthened by the instigation of the divell, that is ever at hand in such times, doe throw it off, and fall to their prophane course of all dissolutenesse, and thinke, they were best take their pleasures while they may, seeing they must be damned, and as good be damned for somewhat as for nothing, or a little. Indeed if there were any hope, it were another matter, but seeing there is not, they will take their fill And thus though they have not committed the unpardonable sinne, yet they cutting off themselves thus desperately, are in as bad a case. And all this comes p. 76on them as a punishment of their former presumption, whereby through the divells perswasion they thought God all of mercy, and that they could have him at an houres warning at any time, and could please him with a call, and cold, Lord have mercy. And now they are as farre on the other side ready to deny Gods mercy and power to save them, as they did his justice before.

So that wee see that legall terrour is but a common gift. All come not to it, but are shut up in hardnesse of heart: and though a man may have it and bee lost, yet it is that that all come not to. Sundry never came so farre, were never enlightened, or not convinced; or if both, yet not terrified. What, not though they are convinced of all this woe to belong to them? No truly, such is the impenitrable hardnesse p. 77of the heart of man more than an Adamant.

Tell a man, all he hath is cast away by sea or fire, and his children slaine, it terrifieth and amazeth him; but tell him of worse things, hee is not moved.

Tell a man hee is condemned to die, it makes him (I meane a guiltie person) at his wits end, nay appalls him, and makes him quake, but tell him hee is condemned to eternall death, hee is not affected with it.

If you lay a load on a man too heavie for him, presently he sinkes under it, but yet hee can stand up under the burthen of hearing the everlasting wrath of God for his infinite sinnes.

Nay, bruite beasts bee terrified by them that be too strong for them: when the Lyon rores, the beasts tremble; if a great Mastiffe come running at a little dog, he falls downe, and turnes p. 78him on his backe, and holds up his feet.

Yea the insensible creatures, the trees, plants, that hold their colour, vigour, leaves and fruit while the season is pleasant, yet when cold frosts and nipping windes come they yeelde, hang head, and as it were confesse they be overcome: onelyonly miserable hard souled man is insensible as a stone at whatsoever God can say or do. If the Lord should smite a man in all the parts of his body, strip him as he did Iob of all the comforts of this life at once, and make him as he made him, Iob 33. yea pull his skin over his eares, and then preach the Law as terribly as hee did with thunder, lightning, earthquakes, as on Mount Sinai, hee might well roare and bellow for paine, and vexation, and curse God to his face, as the divell said of Iob, and blaspheme as those, Revel. p. 7916. for the plagues; but yet except the Lord shew them the cause why, and the end hee aymes at, hee would bee never more moved for sinne and punishment than the very stone Men can heare the terrours of the Law, and yet they shall bee unto them but as the sound of many waters, and as an imperfect sound. How long were the Israelites hammered by troubles for their idolatry, ere they would yeeld? So most among us, like Ionah fall fast asleepe under the hatches, when the Mariners are aloft at their wits end crying. So many when others are crying out, and wringing their hands, and tearing their haire, they are jolly and lusty, that have as much cause; yea wonder, nay stand and deride such as milke-sops, and fools to make such a stirre. Oh woefull heart of man!

Though the Lord bee proclaiming p. 80de solation and destruction by his Law, yet they care not, nor are moved, but say as they, Deut. 29. I shall doe well, though I walk in the stubbornnesse of mine owne heart. Thus men harden their hearts like brasse-against all that can bee said.

Well, though some be never terrified at all, but remain insensible blocks; and others terrified, and yet miscarry, as wee have heard, divers wayes, yet hee in whom God will worke Faith, shall safely faile between these two rockes of insensible blockishnesse, and desperate madnesse or dissolutenesse: and hee shall be terrified, and yet God will keepe him secretly, that hee shall neither despaire, or doe himselfe hurt, which he shall bee perswaded to bee the worst way that can bee taken and abhorre it, or at least shall be preserved from it; nor shall p. 81returne to his old course againe: and God will make him distaste the temptation also. So hee shall be humbled, and yet take no hurt, but it shall in time turne to his great good.

Now yet further understand that all taste not of the terrors of the Law alike: some are terrified sodainely, and violently it rusheth upon them; some more leysurely and for a long time, which may be as much as that former, though it doe not so seeme; as a little brooke soone runnes over upon a little dash of raine, and makes a land-floud, when yet there is more water in a great river, though it keepes within the bankes.

Some have lived in ignorance & a dissolute life without the meanes; these be oft at the hearing of the Law exceedingly smitten, and not having knowledge of the Gospell to p. 82looke to, are more sorely and longer terrified. Some others have beene brought up under meanes, and have had knowledge, and have bin brought up innocently from grosse evils, & used to prayer and good exercises, and lived with them that loved good Preachers, these are oft more insensibly wrought upon by the Law, because both Law and Gospell wrought together at leisure, and being smitten they could look to the promise, and somewhat help themselves. These also are sooner taken downe than the former, in whom sinne is deepely rooted. As some Hankes which bee taken after they have flowne, and have caught the prey for themselves, these cost a wonderfull toile to bring them to be tame, and handsome, haggard things: some others taken out of the nest, which howsoever they have a wilde nature, yet being p. 83taken in time, so yongue, are easilier brought to hand.

Yet further know, some which bee innocent and free from grosse sinnes as any, and of good knowledge, yet have beene wonderfully tormented, and long held under, when many of bad life have got comfort in farre lesse time, and with lesse terrour by much; either because they be of a more fearfull nature, or else have much melancholy joyned withall; God so disposing it, wee see so it is: which may bee to shew us that the least sinne whatsoever, seene in the kinde with the desert of it, is enough to cast us downe.

Some deeply weigh the misery they are in, and are troubled at it, yet so as they can keepe it in, and beare it till God send comfort which they seeke in the meanes.

Some are so wonderfully terrified as they quake & tremble, p. 84fall from meate, cannot sleepe, looke pale, have bellies like barrells, roll and tumble, and have great trouble in the body thereby, thinking that all creatures witnesse against them; if they see the fire, it puts them strongly in minde of hell fire, and therefore cannot abide to see it, if great winde, they feare it will blow downe the house on them, and send them to hell: if thunder and lightening, they quake, and feare, and cannot be pacified.

Some dare not eate for feare of being choakt, or because they be unworthy, and shall but increase their condemnation; care not how they goe in apparell but for very shame; thinke the Divell is ready to carry them away if they bee in the darke; thinke hee pulled them by the coate, feare to die, lest they goe speedily to hell: think they feele a fire within them. p. 85Thus some by melancholy and the temptation of Sathan, have beene in a wofull case long, and yet doe well at last.

Some goe longer under their burthen, because they keepe it to themselves for shame or bashfulnesse, till their backe is ready to burst with keeping the divells counsell. Some others breake their minde to some wise and faithfull friend, and so get out sooner by much. Now further, know that God in this worke of terrour, raiseth it upon sight of some one or few sinnes most hainous either in nature and qualitie, or else by some circumstances aggravated: this more lies upon their conscience, and torments them rather than all their sinnes.

As you shall see if a man goe over the whole Law, hee will be more stricken at the denunciation of Gods judgements against some one sinne, than p. 86against all the breaches of the whole Law together. As Act. 2. Peter laid to their charge, and they were terrified for crucifying Christ: they had committed many other, but this was in their eye. As if a Master will convince his servant; he will not bring a number of smaller accusations against him, which might make him finde out excuses and shifts, but some one foule thing that he cannot deny, thus to make him hang his head: so God layeth to their charge some speciall foule sinne, that they may be convinced, and yet but one, or few.

And this the Lord doth of purpose that the party should not be swallowed up; for if hee should see all his sinnes as ugly as hee sees some one, hee were not able to beare it: therefore God tempering mercy with justice doth thus; for ayming not at the parties hurt but good, p. 87God lets him see but some so as he may beare it.

Now let us see some reasons why the Lord thus terrifieth them whom hee will bring to comfort and faith.

1. First,Reasons of this terror. that hee might boare through by his Spirit an eare into our heart to receive instruction, without which we should bee as unfit to receive any, as the Merchants waxe to receive any impression of the seale till it bee melted. God speakes once or twice and man heares not, till he bring him to that passe that is spoken of Iob 33. For till then, tell this sinner that he must lay away his lusts, his old delights, and sweet sins, and take up a course of godly life; and you may as good thinke to have a wilde haggard Hauke to flye and kill the Partridge, and come to your hand againe: or a Colt of foure or five yeares old, fat, and never p. 88handled, to draw quietly in the furrow, or a wilde Bull, or the Vnicorne of which God speaks in Iob. Hee will scarce give you the hearing of any such thing, or if he doe, he will doe as hee list for all that; hee snuffes like the wilde Asse, Ier. 2. none will trouble themselves about her, but take her in her mouth: so God takes this Asse in his mouth, when hee is well laden with the heavie hand of God upon him; else you were as good speake to the walls as to him. But when the party is thus tamed and taken downe, then there is some speaking to him, as Paul, Lord, vvhat wilt thou have mee to doe? when he was smitten downe; so the Iaylor, a desperate wretch and cruell person, yet taken downe by the earthquake, and Paul and Silas his preaching; oh then vvhat shall I doe to bee saved? so they, Act. 2. 37. whereas if p. 89you had spoken unto them before in their jollity and pompe, and when they were at ease, and had what they would at will, you might as soone have catcht a Hare with a Tabor as prevailed with them.

And herein the Lord tempers his dealing diversly according to peoples dispositions; for as some children will need more stripes than some, and the wise parents deale accordingly, so some by one Sermon of the Law thundered out, or some small affliction, are so pulled downe as they cry out they be damned, they bee utterly undone, none so vile as they, no mercy for them, and can hardly bee kept from sinking. Some others bee not so much cast downe at three hundred Sermons. And why? some will shift from the hand of God; and hearing the Word, and being terrified, they will come no p. 90more there a good while, and others will wrastle with the terrors and beare them out, and resist them, and will not yeelde nor blancke for them, lest they should seeme to lose the credit of the field. Well, these must have the more hammering when they thus resist, and if God have no favour towards them, it shall be sufficient, hee will give them over and say, you shall never be so well offered againe, or else he will fasten more judgements on them to their destruction, as Ier. 28. 17.

But if God have a favour towards them, and purpose their good, then all their striving shall doe them no good, no kicking against the prick, God will lay on more load, terror upon terror, trouble upon trouble, till hee have bound him hand and foote and made him tame: he will make him yeeld ere he have done with him. And p. 91if he put the Lord to all this businesse, and himselfe to so much trouble, he may thanke himselfe, hee might have spared some of it, if he had beene handsommer and more tractable; God would have spared himselfe some of this labour, and him some of this trouble, if that which he would have done could have beene done without it. And yet herein God is very merciful to this party in laying all this load on him, seeing there is no remedy, rather than that he should remaine insensible, seeing so he should have gone sleeping to destruction.

2. Secondly, the Lord thus terrifieth us to make us truely thankefull to him for our deliverance, without which terror the proud lordly heart of man would never be; but either set light by Christ, or never give God that thankes that hee deserved p. 92for such a mercy. But when we are brought to hells mouth, and have no hope of deliverance, but feare of certaine damnation, if then the Lord, beyond, yea contrary to expectation doth shew mercy and release; oh this makes us thankfull, and to tell what God hath done for us, and to say, this is worthy to bee written with a pen of iron, in the table of our heart never to bee forgotten.

So that God by this terror doth but make matter for a song of thankesgiving against the time when this poore creature shall bee able to endite it, which shall be afterward.

Now as men live to bestow their favours on them that bee in great neede or in a straight, because they will ever remember it, as a poore man redeemed out of prison for debt: and as a hungry man will be thankfull p. 93for meate; the sicke for a Physitian, (For what cares a full stomacke for a hony combe, whereas to the hungry every bitter thing is sweet:) so is it in this case betweene God and us.

And thus howsoever wee would thinke no good, could come out of such a confusion and wofull terrour in the sinners heart, (as indeed no more there would, but rather it would drive men to despaire, or to fly against God, if God himselfe were not the worker in it) yet he that brought light out of darkenesse, brings order out of confusion, and good out of evill by this,

And thus God deales roughly first with those with whom after he will deale mildely and mercifully, as Elisha. 2 Reg. 6. did bid them handle the noble man roughly at the doore, yet after told him of plenty, so at p. 94the doore and entrance God deales harshly, but afterward mildely. And as Ioseph at first handled his brothers roughly, called them Spies, put one in prison, though of no ill minde, but afterwards wept over them, feasted them, yea, and sent Chariots for them, and kept them and theirs all their dayes; so deales the Lord at first with those whom yet afterwards he weepes ouer, and feasts here with comfort, and hereafter in his heavenly kingdome.

And as Eliah was prepared by a whirle-winde and earthquake to heare a still voyce, so wee by the terrible voyce of the Law, to heare the sweet voyce of the Gospell.Vse. 1.

The first use of this is to move and perswade us Ministers that wee preach the Law to the people,Of the many good uses & reasons why the Law must bee preached. open the ten Commandements, shew people their misery, then Gods judgements p. 95against sinne and sinners, to humble them and prepare them for God. Not that wee ought to preach that onelyonly, for so doth none of any understanding, but that wee preach not the Gospell, alone which is no lesse absurd; to heale where was no wound, and comfort them that bee too proud and jolly already. This is to sow pillows and to cry peace, peace, when there is no peace, and to daube with untempered morter. Wee must not affect a bare title to be ministers of the Gospell only; though indeed we be so called from the more excellent part of our ministery, but wee must so preach the Gospell as that wee doe not in the meane while leave out the Law. For the Law though it worke no grace, yet it makes way for it, as the needle sowes not the cloth but makes way for the threed.

p. 96As the time of the old Testament were the dayes of the Law, yet the Gospell was taught then; for in all the sacrifices was Law and Gospell, so now in the dayes of the Gospell must the Law be preached, though not as the principall.

Else wee shall never make sound and true Christians, but carnall and loose Gospellers. The Gospell preached without the Law, is cause of so many wanton professors that talke of Christ and the Gospell, but live as they list. Let none feare it will drive the people to despaire; seeing there is no such mooving in these dayes, but rather the people bee like the Smithes dog, who can lie under the hammers noyse, and the sparkes flying, and yet fast asleepe. Besides, God usually brings it to good: and if any should miscarry, it is but such as would have perished though p. 97there had beene some other course taken in preaching to them. And let none speake against them preaching of the Law, for it is the … some way that God himselfe; and his servants in all ages have taken: hee did reprove, convince, and curse Adam and Eve, and after hee preached; The seed of the woman shall breake the Serpents head;Gen. 3. 15.Gen 3:15 So in their sacrifices. As God prepared Eliah by the whirle-winde and earthquake to …eave the soft voyce, &Iob, 4. 14. And all the servants of God had visions terrible to abase them ere he told them his minde. And if the servants of God had need that such a course should bee taken with them, then what need had they, that were never …umbled?

So Iohn Baptist dealt with his hearers; and our Saviour Christ saith hee came to seeke and to save the lost▪ Peter, Act. p. 982. 37. first preached the Law, and after the Gospell. So Paul and Silas, Act. 16. The contrary is the way to make people curse us hereafter, though it please them for the present; As if one should heale a sore on the top and not corrasive it to draw and care out the inward core, it would within a while breake out againe with farre greater danger: so shall we finde it in this case.

To the people the use is,Vse. 2. that they examine whether ever they felt the terrours of the Law, of which we have spoken, as wee see they must that come to faith. And here bee three sorts of persons to be spoken to. First, such as never knew what any such worke meant. Secondly, such as have beene under terrour, but hauehave outgrowne it. Thirdly, such as yet lye under it. I must speake to all these.

I aske the most, did you ever p. 99feele your selves in a fearefull estate, and were you ever disquieted and terrified about the same? Alas, the most part will say, they know no such matter, nor what it meanes, nay, some thinke they would bee loth to be in any such case, as they have seene some to bee.