The Dead Saint Speaking to Saints and Sinners Living, Treatise 4 – Title page 5

The Dead Saint Speaking to Saints and Sinners Living · Treatise 4 – Title page 5

p. 185A TREATISE OF THE SLOWNESSE OF HEART TO BELEEVE

JOHN 1.50.

Jeſus anſwered and ſaid unto him, becauſe I ſaid unto thee, I ſaw thee under the Fig-tree, beleeveſt thou? thou ſhalt ſee greater things than theſe.

IN the latter part of this Chapter wee ſee, that goodneſs is of a diffuſive and ſpreading nature. If thou bee good, thou wilt deſire and indeavour to make others good: when Chriſt hath once revealed himſelf to any ſoul, it will bee very ſtudious to make him known to others. So verſ. 35, 36. you read, that God having revealed Chriſt to John, hee makes him known to his Diſciples, one of whom was Andrew, verſ. 40. hee could not con…eal the good news, but makes it known to his Brother Peter, verſ. 41. Afterward Chriſt reveals himſelf to Philip, verſ. 43. and upon it Philip makes him known to Nathaniel, verſ. 45. ſo communicative and diffuſive is goodneſs, like the liquid Elements of Air and Water, which cannot bee kept in their own bounds and limits.

From the forty fifth verſe, to the end of this Chapter, there is contained a diſcourſe 1. Between Philip and Nathaniel. And then 2. Between Chriſt and Nathaniel. The firſt between Philip and Nathaniel, is from the 45. to the 47. verſe, where you have

p. 1861. Philips diſcovery of Chriſt to him, verſ. 45. wee have found him of whom Moſes and the Prophets did write.

2. Nathaniels harſh entertainment of it, verſ. 46. can any good thing come out, &c.

3. Philips care to reſolve him, and to take away this prejudice, in the latter part of the 46. verſe, come and ſee.

4. Nathaniels deſire to bee ſatisfied: hee goeth out with him, and that is the ſumme of the diſcourſe between Philip and Nathaniel.

The ſecond diſcourſe is between Chriſt and Nathaniel, from verſ. 47. ad finem. In which you have five things obſerveable.

1. Chriſts profeſſion, or commendation of him, verſ. 47. Jeſus ſaw Nathaniel comming to him, and ſaith of him; Behold an Iſraelite indeed, in whom is no guile.

2. Nathaniels reply, ver. 48. Whence knoweſt thou mee? which may bee conſtrued two wayes.

1. Either by way of queſtion, being convinced that hee ſpake right, and that hee diſcovered his heart to him, hee demands how it came to paſs, that hee knew his ſpirit ſo right; as though hee had ſaid, it is true, I deſire to walk uprightly and ſincerely with God, but how canſt thou tell that? how is this diſcovered to thee? art thou able to judge of the heart? none knoweth that but God only.

2. Or the words may bee conceived as a blunt and more rude reply; whence knoweſt thou mee? you never ſaw mee before, nor I you; and how then can you give ſo high a commendation of one you are no more acquainted with?

And I take them in this laſt ſenſe, becauſe hee came with ſuch a prejudice againſt Chriſt, ver. 40.

3. Chriſts further and clearer manifeſtation of himſelf to him, verſ. 48. Jeſus anſwered, before Philip called thee under the Fig-tree I ſaw thee; as though hee had ſaid, I there ſaw enough to diſcothy ſincerity. I ſaw what there thou didſt; or becauſe I ſaw thee, when thou thoughteſt none did, thou mayeſt well think I know thy heart.

4. Nathaniels noble confeſſion or profeſſion of Chriſt, verſ 49. Nathaniel ſaid Rabbi; thou art the Son of God; thou art the King of Iſrael.

5. We have Chriſts commendation of this act of his Faith, v. 50. Jeſus anſwered, becauſe I ſaid I ſaw thee under the Fig-tree, beleeveſt thou? with a promiſe of future and fuller revelation, thou ſhalt ſee greater things than theſe.

Here you ſee that Chriſt paſſeth by his failings; which were

1. His prejudice againſt Chriſt, becauſe of the place; can any good thing, &c.

2. His rude reply to Chriſt, when he diſcovered himſelf to him; whence knoweſt thou mee; theſe Chriſt paſſeth by, and falls into the p. 187commendation of his preſent act of Faith.

So gracious a Saviour wee have, that when wee preſent him with our duties, hee will not remember our infirmities. Hee ſaith, I will remember your ſins no more, viz. to object them againſt us, to upbraid, much leſs to condemn us for them. Hee did not object aga…nſt Manaſſeh, his witchcrafts and idolatries, nor againſt David, his Murder and Adultery, nor againſt Matthew, that hee had been a Publican, and an Oppreſſor; nor againſt Zacheus, that hee had been an Extortioner, nor againſt Mary Magdalen, that ſhee had been an Adultereſſe, nor here againſt Nathaniel his behaviour towards him, when once the ſoul comes in, hee receives it, and remembers its ſins no more, but hides and covers them.

In the Text obſerve three general parts.

1. An open commendation of Nathaniels Faith, becauſe I ſaid, &c.

2. A ſilent reprehenſion of others unbelief. Beleeveſt thou?

3. A gracious promiſe of future and fuller Revelation, thou ſhalt ſee greater, &c.

In the firſt conſider,

1. The Perſon commending, Chriſt.

2. The Perſon commended, Nathaniel.

3. The thing for what; his readineſs to beleeve.

4. The ground of his Faith, becauſe I ſaid, I ſaw thee under the Fig-tree, beleevest thou? as if hee had ſaid, doth ſo ſmall a thing induce thee to beleeve, I have wrought no miracles, raiſed no dead, &c. I ſhall do greater things in the ſight of others, heal the ſick, give ſight to the blinde, cleanſe the Lepers, caſt out Devils, raiſe the dead; and yet many of them will not beleeve.

For the promiſe of fuller Revelation; the words are, thou ſhalt ſee greater things than theſe: which is promiſed,

Either as a reward of his former Faith, or for the increaſe of his preſent Faith, and in theſe words hee points at what after miracles hee would do. Thus you ſee the parts of the Text laid open to you; but there is one thing yet which is neceſſarily to bee unfolded in the Text, before wee leave the general view of it, which is the ground of his beleeving, which was Chriſts ſaying; that hee ſaw him under the Fig-tree. The queſtion is

Queſt. How ſo ſmall a thing as this, ſaying, that hee ſaw him under the Fig-tree, could bee likely to produce ſo noble a confeſsion and profeſsion of Chriſt, or make him to beleeve?

Anſ. Wee will not now ſpeak of Gods working by it, for ſo wee know nothing is ſo ſmall, but by his working in, and by it, may prove admirably efficacious; as on the contrary, if hee work not, no thing, though never ſo great otherwiſe, and ſeemingly promiſing, will bee able to do any thing, as wee ſee in the Jews, who although they ſaw his miracles; ſuch as none but a God could do, yet they beleeved not.

p. 188Wee will conſider the thing in it ſelf, and ſo I finde theſe two things in it, which might draw out ſuch a confeſſion, and make him put forth ſuch an act of Faith. Becauſe I ſaid unto thee, I ſaw thee under the Fig-tree.

1. It may bee hee was then taken up with the meditation of the Meſsiah, who was to come; for at this time their thoughts were all full of it, Luk. 2.25.48. and ſo God might now ſuggeſt to him, that hee would reveal him to him.

2. Or it may bee out of evidence and conviction of the omnipreſence of Chriſt; that hee could ſee him under the Fig-tree. Nathaniel thought that hee had been alone, and no eye had ſeen him; and therefore when ſuch an evidence was brought to his ſpirit, that Chriſt ſaw him, yea, not only his perſon, and outward actions, but his heart alſo, hee was thereupon convinced of the divinity of Chriſt, and ſo cryeth out, Rabbi, thou art the Son of God, &c.

Queſt. 2. But you will ſay, How did this diſcover that Chriſt was the Son of God, or the divinity of Chriſt?

Anſ. Hee knew that corporally hee was not there, and therefore although his eyes told him, that Chriſt was a man, yet in that when abſent, hee could ſee him under the Fig-tree, it did diſcover and declare him to bee God. But

2. I think this ſpeech of Chriſt, which was the ground of Nathaniels Faith; had not only relation to his ſeeing of Nathaniels perſon, but to ſome ſpecial peece of ſervice which Nathaniel was then upon. Either meditation, prayer, or the like, which Chriſt ſaw, and his heart in it, as if Chriſt had ſaid, I ſaw not only thy perſon under the Fig-tree, but alſo the workings of thy ſpirit there; I ſaw in them the uprightneſs and ſincerity of thy heart, and the goings out of thy ſoul, when thou wert there alone; which brought ſuch a conviction of the divinity of Chriſt with it, that it made him cry out, Rabbi, thou art the Son of God, thou art the King of Iſrael; thou who knoweſt the heart muſt needs bee God, &c. as if a man ſhould ſay to his friend, thou art one that art charitable, mourneſt for thy ſin, and in caſe hee ſhould anſwer, but how know you that? hee ſhould reply, did I not ſee ſuch an act of charity which you did? did I not ſee you mourn bitterly for ſin at ſuch a time, &c? this in ſome reſemblance commeth ſomewhat near to this inſtance, but yet falleth ſhort, becauſe wee judge of the outward act, Chriſt here of the inward, which manifeſted him to bee God omniſcient, the ſearcher of the heart, &c.

Thus I have ſhewed you the coherence with the parts of the Text, and have in part unfolded what might ſeem difficult and obſcure in it.

Now there are ſome Doctrines which lye about the verge of the Text; ſome from the perſon commending, ſome from the perſon commended, and ſome from the thing, for which. But I ſhall p. 189touch only upon thoſe which ariſe from the main ſcope of the Text; and they are two.

Doct. 1. That the eyes of Chriſt run through the whole World, and behold the evil and the good.

Hee that ſaw Nathaniel under the Fig-tree, ſeeth thee in all places, in all companies, &c. to this purpoſe read Pſal. 139. Amos 9.2, 3, 4. Hee is totus oculus, all eye, to ſee, and all hand to feel and finde out. Hee who is to bee Judge of all the actions, and waies of men, muſt neceſſarily know them all.

Uſe 1. Say not then, that God ſees not, ſay not that darkneſs ſhall cover thee, eſto quod nemo, non tamen nullus, though no man, yet ſome eye ſeeth thee.

Uſe 2. This may bee comfort to the Saints. Chriſt ſees you under the Fig-tree, ſees you in a corner, ſees your perſons, your actions, your ſpirits: Hee ſees your prayers, hee ſees your tears, hee ſees your afflictions, your preſſures, Exod. 3.7. Hee hears your groans, &c.

Uſe 3. This is terror to wicked men, hee ſees them too, hee ſees your malice againſt his Saints, your vileneſs and abominable filthineſs. I ſaw you in ſuch a place, at ſuch a time, in ſuch and ſuch pollutions, in which thou wouldeſt have been loath, in which thou would have been confounded, if men ſhould then have ſeen thee.

From the commendation of Nathaniels Faith. Obſerve, Doct. 2. That ſuch is the goodneſs of God, that hee commends us for that which is his own.

Hee commends Nathaniel here for that Grace which hee had given him. God works graces in us, and then commends us for them: hee gives us mony, and then commends us for our riches; hee makes us beautifull, and then commends us for our beauty, in which hee doth only beautifie his own beautie, and love his own graces in us. Hee doth here commend Nathaniels Faith, which yet was only the Faith of his own powerfull working. Hee commends David for his uprightneſs, Hezekiah for his perfectneſs, Moſes for his meekneſs, Cornelius for his devotion, the Publican for his compunction, the poor Widdow for her liberality, and the Woman of Canaan for her Faith and importunity; all which was only the work of his own Grace in them. God will finde matter of love and liking in us, from that which is his own; hee can paſs by ours, and own his. As a Father loveth his child for that which is of his own nature in him, and ſo doth God in us.

Uſe 1. Then ſee what a ſweet Saviour wee have, who will paſs by our imperfections and deformities, and take notice of his own beauties in us.

Uſe 2. And accordingly wee ſhould learn to look upon our ſelves, as Chriſt doth, though black in our ſelves, yet beautiful in Chriſt; although I would have you to own, and to bluſh at your p. 190own defo…mities; yet not ſo as to blinde your eyes from beholding Chriſts excellencies, as in himſelf, ſo in you by his grace, take the ſhame of your own ſins, but let God have the honour of his own Graces; by this you ſhall nouriſh your humility, and yet not weaken your Faith, you ſhall abhor your ſelves, and yet extoll Gods free Grace.

But theſe are but by the way, to which many others might bee added. I will fall upon thoſe which the Text doth more fully hold out, and they are theſe.

1. That ſlowneſs of Heart to beleeve, is a temper of ſpirit very offenſive to God; this is hinted in the implied tacit reprehenſion of others, whilſt hee ſo commends Nathaniels forwardneſs.

2. That God takes it well at our hands, or it is very pleaſing unto God, when wee will beleeve in him upon ſmall Revelation.

3. That God will reveal great things to them, who do ſo beleeve in him. Thou ſhalt ſee greater things than theſe, it is a promiſe of future and fuller manifeſtation to bee vouchſafed to him.

Wee ſhall begin with the firſt, which is Doct. That ſlowneſs of heart to beleeve, is a temper of ſpirit very offenſive unto God.

I need not ſtand long to clear the truth of this Doctrin, if you look into Joh. 1.50. that high commendation of Nathaniels Faith, is a ſilent upbraiding of others for their ſlowneſs of heart to beleeve. Becauſe I ſaid, I ſaw thee under the Fig-tree, beleeveſt thou? It is as if hee had ſaid, for that without queſtion is implied; why I have done greater things in the ſight of othe…s. I have healed the ſick, opened the eyes of the blinde, raiſed the dead, caſt out Devils, and yet they have not beleeved. And doth ſo ſmall a manifeſtation work on thee. Becauſe I ſaid, I ſaw thee under the Fig-tree, &c. I have not raiſed thee from the dead: implying hee had done it to others. And hence hee is ſaid to upbraid thoſe Cities wherein his mighty works had been done, becauſe they beleeved not, Mar. 16.14.

And this was a great aggravation of their ſin, where ſo much had been done to perſwade them to beleeve, yet ſlow, &c.

The like in Joh. 12.37, 38. But though hee had done ſo many miracles before them, yet they beleeved not on him, that the ſaying of Eſaiah might bee fulfilled, who hath beleeved? here was a great aggravation of their ſin.

And upon this ground hee reproveth his Diſciples, Luk. 24.25, 26. Oh fools and ſlow of heart to beleeve all that the Prophets have ſpoken, ought not Chriſt to have ſuffered theſe things, and to have entred into his glory, &c?

And how often doth hee upon the ſame ground rebuke his Diſciples. O yee of little Faith! Mar. 9.19. O faithleſs Generation how long ſhall I bee with you? how long ſhall I ſuffer you? Implying, it put Chriſt to the utmoſt of his patience to bear with them in their unbelief.

p. 191Which yet if you read the ſtory, you will finde it was no ſmall work; it was becauſe they could not caſt out the dumb ſpirit out of a man poſſeſſed; which yet hee himſelf tells them afterward, verſ. 29. that this was the greateſt of difficulties: this kinde came forth by nothing but by prayer and faſting, which ſhews the work was of more than ordinary difficulty: yet becauſe their Faith was poſed in it, hee tells them they were a faithleſs Generation, and hee was weary of them, it put him to the utmoſt exerciſe of his patience to bear with them.

And you ſee the like of Peter, whoſe Faith was ſo great, as to carry him upon the waters; to walk upon the waves, upon a bare command and word of Chriſt; yet afterwards the wind growing ſtrong, and corruption working, hee was affraid, and begins to ſink, and then cryed, Lord, ſave mee, Mat. 14.30, 31. And how much was Chriſt diſpleaſed at him, who had put forth ſo glorious an act of Faith, as to walk upon the waters upon a bare command, yet becauſe hee held not out, Chriſt reproved him, Oh thou of little Faith, wherefore didſt thou doubt! was this a little Faith? &c.

But wee will paſs this, and in the proſecution of this Doctrin, wee will ſhew theſe eight things.

1. That wee are ſlow of heart to beleeve.

2. What are the grounds that wee are ſlow of heart to beleeve?

3. What are the reaſons why this ſlowneſs of heart is ſo offenſive to God?

For the firſt, that wee are ſlow of heart to beleeve.

This will bee demonſtrated to you, if you conſider with mee theſe five particulars.

1. The greatneſs of that power which God doth put forth, in the working Faith in an unbeleeving heart.

Faith it ſelf is called the work of Gods power, nay, of his almighty power. The ſame power which God put forth in the raiſing of Chriſt from the dead, even the ſame power hee doth put forth in the working of Faith in an unbeleeving heart, Epheſ. 1.19, 20.

There are many mighty works of God, which are not ſaving works. As the works of Creation, the works of Providence: Theſe are mighty works, but they are not ſaving works.

But there are no ſaving works of God which are not mighty.

Every work of mercy, is a work of might too, every work of grace, is a work of power too; though every work of power bee not a work of grace, yet every work of grace, is a work of power; And the work of an almighty power. Actus omnipotentis. Actus omnipotentioe.

Not only an Almighty God doth work, but alſo according to the Almightineſs of God, when hee works Faith and Grace in a graceleſs heart. There are two names given to this in Scripture, both which ſpeak the greatneſs of Gods power in the working of it.

p. 1921. It is called a reſurrection from death to life, not of a dead body, but a dead ſoul, Pſal. 88.10. wilt thou ſhew wonders to the dead, ſhall the dead ariſe to praiſe thee? hee ſpeaks not there of a natural death, but of the condition which hee was in, lying for the preſent ſlain and dead as it were, under the apprehenſions of God wrath. Shall a ſoul that now lyes dead and ſlain with the apprehenſions of thy wrath and diſpleaſure, ariſe by Faith to praiſe thee? Wilt thou ſhew wonders to the dead? ſhall the dead ariſe to praiſe thee? That is, wilt thou ſhew the greatneſs of thy power in working Faith in an unbeleeving ſoul; this is no leſs than a reſurrection from the dead, the dead ariſe, &c. And therefore this muſt needs require the greatneſs of Gods power to effect it.

It is a great work to recover a ſick man, but more to reſtore a dying man; but to raiſe a dead man to life, this is the work of God only. Yet all this is nothing to the reſurrection of a dead ſoul

To raiſe our bodies when conſumed by fire, when vaniſhed into air, when corrupted in the water, when turned into duſt and rottenneſs, is not ſo great a work, as to raiſe a dead ſoul, a ſoul dead in ſin, to work Faith in an unbeleeving heart.

This is the Almighty work of God.

2. And hence, Secondly, It is called a work of Creation, 2 Cor. 5.17. thus in Chriſt.

And you know Creation is the work of God only, it is the production of ſomething out of nothing. Men may produce ſomething out of ſomething, but to produce ſomething out of nothing is proper to God alone. There is leſſe diſtance between the leaſt duſt, and the moſt glorious Angel in Heaven, than there is between it and nothing.

Wee ſay, and its true, inter ens, & non ens, nulla proportio; there is infinite diſtance between ſomething and nothing. Such a diſtance as none but a God can bring together. Now this work of Faith and Grace in the heart in an unregenerate and unbeleeving man, is a new Creation. A Creation of light in a dark heart, of life in a dead heart, of Faith in an unbeleeving heart, of Grace, in a graceleſs heart, which is a work which requires the almightineſs of Gods power for the effecting of it. And that is the firſt demonſtration.

2. If you do conſider the complaints of Beleevers, when they firſt come to beleeve.

What ſighs, what tears, what groans, what pains, what ſtruglings, with unbeleef, with doubts, with fears. Crying out with the man in the Goſpel. Lord I do beleeve, help my unbeleef. It may bee now the doubt of Gods power, of Chriſts al-ſufficiency to pardon ſin, to forgive ſo great and hainous wickedneſſe, and ſay with him, Lord, if thou canſt do any thing, help, Mark 9.22. or if not ſo, yet they doubt of his w…ll, whether God will pardon them, yea, or no, and ſay with another in the Goſpel, Lord, if thou wilt, p. 193thou canſt make mee clean. Matth. 8.2.

Every dayes experience tells us, how hard a thing it is to caſt a man out of himſelf, and when that is done, Oh how hard a thing is it to bring that ſoul over to Chriſt, and the promiſe! Now a thouſand objections are raiſed; the ſoul is now as full of ſcruples, of doubts, as the Sun is full of motes.

Oh what ſwarms of unbeleeving thoughts! what multitudes of doubts, and objections, that it is beyond the power of any, but of him alone that can deal with the heart, either to diſcover them, or anſwer them, or if anſwered; yet the ſoul is ſtill unſetled, till God come in. This is plain in caſt down and humbled ſouls.

3. If you look upon the Rhetorick, God uſeth to bring a poor humbled and caſt down ſinner to beleeve. Read Iſa. 40. beginning. Comfort you, comfort yee my people, ſaith my God. Speak yee comfortably. Say, your warfare is accompliſhed, your iniquities are pardoned, &c. But leaſt any ſhould ſay, alas, tell not mee of this! no comfort belongs to mee; hee is buried up in troubles; God doth not regard him: why ſee how hee ſaith in verſ. 27. Why ſayest thou Oh Jacob, and ſpeakeſt Oh Iſrael, my way is hid from the Lord, and my Judgement is paſſed over from my God? Haſt thou not known, haſt thou not heard, that the everlaſting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary? hee giveth power to the faint, &c.

Do you doubt of his power? why hee is the everlaſting God, the Lord, the Creator of the ends of the earth; and hee can pardon, &c.

What though thy ſins bee great, yet hee tells thee, hee will abundantly pardon, Iſa. 55.7, 8, 9. Let the wicked man forſake his wayes, and the unrighteous man his thoughts, and let him return unto the Lord, and hee will have mercy upon him; and to our God, for hee will abundantly pardon; the word is, multiply to pardon, as thou haſt to ſin.

But you will ſay, how can this bee? this is far above the thoughts of a Creature. Why but ſaith hee in the next verſe, My thoughts are not as your thoughts, neither are your waies my wayes, ſaith the Lord; for as the Heavens are higher than the earth, ſo are my wayes higher than your wayes, and my thoughts than your thoughts. But alas! there are ſuch and ſuch conditions required. Why but ſaith hee, Ho! every one that thirsteth, come, Revel. 22.17.

Do you doubt of his will? Why hee tells you: It is not the will of your heavenly Father, that any of theſe little ones ſhould periſh, Matth. 18.14. You think it is, but Chriſt ſaith it is not; hee knows the thoughts hee thinks to thee, they are thoughts of peace, and not of evill, &c. Jer. 29.11.

And how doth hee ſay. As I live, I do not delight in the death of him that dyes, turn you, turn you, and live; Oh why will yee dye! Ezek. 18.31, 32.

p. 194And God would have all men ſaved by comming to the Knowledge, &c. 1 Tim. 2.4.

Yea but this Covenant is not firm, I may ſin away mine own mercy. See what God ſaith, Iſa. 54.10. the Mountains ſhall depart, and the hills ſhall bee removed, but my kindneſs ſhall not depart from thee, neither ſhall the Covenant of my Peace bee removed, ſaith the Lord that hath mercy on thee. It is more firm than the Covenant of the day and night, Jer. 33.20, 21. can a Woman forget her ſucking child, that ſhee ſhould not have compaſsion on the Son of her womb? yea they may forget, yet will not I forget thee; Iſa. 49.15.

This with abundance ſuch like Rhetorick God uſeth to draw a poor humbled doubting ſinner to beleeve, and why ſhould God uſe ſuch Rhetorick to perſwade with men, if it were ſo eaſy a matter, as men make it to beleeve?

This ſhews the difficulty of Faith.

4. If you conſider the way that God takes to confirm the Covenant of mercy, and pardon to Beleevers.

Hee gives you his Promiſe, his Oath, his Seal; heaps Mountains upon Mountains, and all to confirm it; hee layes Heaven and Earth at ſtake, nay hee pawns his Truth, his very being, and all, to perſwade with unbeleeving men to beleeve.

God needed not to do this in reſpect of himſelf, his purpoſe was as good as his promiſe, his Promiſe as good as his oath, his oath as firm as his ſeal: hee needed not to do this in reſpect of himſelf; as if that his oath would binde him more than his promiſe.

But God hath done this in reſpect of us, to ſtrengthen our Faith, that wee might bee ſtedfaſt in God, when wee ſtagger in our ſelves, that wee might bee ſtrong in God, when weak in our ſelves. As the Apoſtle in Heb. 6.16, 17, 18. That by two immutable things, in which it was impoſſible for God to lye, &c. God hath thus condeſcended to all this, to beget Faith in unbeleevers, that if his promiſe would not perſwade with you, then his oath, if not that, yet his ſeal: The great Seal of Heaven.

You could not deſire more of the moſt faithleſs and diſhoneſt man in the World, than God hath condeſcended to, who is yet the faithfull and unchangeable God. You have a Promiſe, will not that do?Vae nobis ſi nec juranti Deo tredimus. you would have an Oath, will not that do? you have a Seal, witneſs, all.

And what doth all this, but plainly demonſtrate the greatneſs of the difficulty to beleeve?Fruſtra fit per plura quod fieri poteſt per pauci…ra. Wee ſay, it is in vain to do that by more, which may bee as well done by leſſe. If Promiſe would have done it, the Oath added had been in vain, but ſhall wee think that any thing of this was in vain? that wee cannot.

Entia non ſunt multiplicanda ſine neceſſitate.And was all this then required? would no leſſe ſerve the turn?

Tell mee then whether this do not fully enough demonſtrate the difficulty of Faith?

Thou that thinkeſt Faith ſo eaſy, thou that never found the p. 195difficulty of it, mayeſt well think thou haſt no Faith. In this God ſhews the difficulty of beleeving, that his Promiſe, his Oath, &c. are all ingaged to work and confirm it.

5. If you conſider the complaint of the Preacher. You hear Iſaiah complaining, Iſa. 53.1. Who hath beleeved our report? or our Doctrin, as the word foreign may import. And to whom is the arm of the Lord revealed?

And Chriſt complains of the ſame, Joh. 12.37, 38. Though hee had done ſo many miracles before them, yet they beleeved not on him, that the ſaying of the Prophet might bee fulfilled. viz. who hath beleeved our report?

And Paul hee takes up the ſame complaint, as you ſee at large, Rom. 10.16, 17, 18, &c.

And wee our ſelves may take up the ſame complaint. Wee have ſpent our ſtrength in vain, and our labour for nought.

Though wee have declared the wonderfull things of the Goſpel, the freeneſs, vaſtneſs, greatneſs of the love of Chriſt, the preciouſneſs of Promiſes, yet men beleeve not. Oh that I could not complain of thoſe, &c! how many offers of Chriſt have you had? how many tenders of mercy?

How often hath Chriſt unbowel'd himſelf to your ſouls in the Promiſe! how often hath God invited, intreated, beſeeched, called, Hoe every one that thirſteth come!

But yet ſenſeleſſe people do not thirſt, and thirſty people do not come, &c. Oh! here is enough to demonſtrate that wee are ſlow of heart to beleeve.

2. Wee come to the ſecond. What are the grounds, &c.

And wee will reduce them to theſe three general heads.

1. There are ſome grounds from Satan.

2. Some from our ſelves.

3. Some which are taken from others, which do foreſlow the heart from beleeving in the Promiſe.

You muſt know, I ſpeak of men awakened, and convinced of their miſerable condition, not ſuch as go on with a high hand in their ſins. I ſpeak of men humbled.

1. Then the reaſons or grounds why wee are ſo ſlow, &c. From Satan, are the deluſions and falſe ſuggeſtions of Satan.

You muſt know there are two main ſtratagems which hold up Satans Kingdome in the World.

1. Is to keep preſumptuous ſinners from being humbled.

2. The other is to keep humbled ſinners from beleeving.

The firſt of theſe is by keeping of preſumptuous ſinners from being humbled; which hee doth theſe wayes.

1. Either by perſwading them they are no ſins they live in, and here hee tells the Prodigall hee is but liberal, the drunkard hee is but ſociable, the covetous perſon hee is but frugal, the proud perſon, hee is but comely, and handſome, &c. wee ſay, nullam vitium ſine patrocinio.

p. 196Sauls Covetouſneſs in ſparing the beſt of the flock; twas his devotion, 'twas his zeal to Sacrifice; the Phariſees Covetouſneſs had an act of devotion to patronize or ſet it off with. So Jezabel paints her face, to make it ſeem comely.

2. Or elſe if hee cannot perſwade them to that, that they are no ſins, but conſcience is inlightened and quickned, and checks him for them, hee cannot ſtand againſt his own light, nor under his own reproofs.

Then hee perſwades them they are but veniall, and ſmall ſins, or if great, yet pardonable, nay, and that at any time, as the Theef upon the Croſs, what? ſayes hee, God is mercifull, and if but at the laſt thou canſt ſay, God bee mercifull to mee, Lord have mercy upon mee, why then all is well, there is no doubt of mercy.

And becauſe men are better verſed in the Service-book, than in the Scripture, perhaps hee will cite a Text out there.

At what time ſoever a ſinner, &c.

This is the firſt ſtratagem, to keep preſumptuous ſinners from being humbled. And if hee prevail not then, but that notwithſtanding all theſe good words, a ſoul is convinced of ſin, and humbled for it; then hee hath a ſecond.

2. A ſecond Stratagem, and that is to keep humbled ſinners from beleeving; and that hee doth theſe wayes.

1. Hee labours to have them deſpair of a pardon, and that upon one of theſe two grounds.

1. Hee will now tell you, either that your ſins are greater than can bee pardoned. As Cain, Gen. 4.13.

So it is in the Original, my ſins are greater than can bee pardoned.

Hee will ſo aggravate mens ſins, and heighten mens treſpaſſes, and ſo leſſen and ſtreighten Gods mercy, that hee will indeavour to perſwade their ſins are above a pardon, they are greater than Gods merciemercy to pardon; and that is the firſt way which hee deals with ignorant conſciences in trouble.

2. Or if hee cannot perſwade in that, then hee hath another way to bring men to deſpair, and that is from the will of God.

Why will hee ſay, though thy ſins are not greater than God can pardon, yet they are greater than God will pardon: hee will never bee mercifull to ſuch a wretch as thou haſt been; doſt thou think God will ever ſhew mercy to ſuch a vile ſinner as thou haſt been? what, one who hath ſinned againſt ſuch a light, ſuch means, ſuch mercies, and committed ſo horrible ſins, and continued in them. And thus hee aggravates ſin.

As before hee leſſened ſin all hee could to keep men from being humbled; ſo now hee aggravates ſin, all hee can, to keep men from beleeving. As before hee inlarged Gods mercy above the bounds of the Law, now hee inlargeth Gods Juſtice above the bounds of the Goſpel.

p. 197Before hee preſented to you, Gods mercy in a falſe glaſs, to make you preſume. And now hee preſents Gods Juſtice to you in a falſe glaſs, to make you deſpair.

And indeed of the two, hee is better able to ſet out Gods Juſtice, than his Mercy, becauſe hee feels the one, and knows what it is, but hee ſhall never taſte of the other; hee can therefore better preſent Gods Juſtice as it is, than Gods Mercy as it is.

2. Or if hee cannot bring men to deſpair upon theſe grounds, yet another ſtratagem hee hath to keep men from beleeving.

3. And that is thirdly, by telling them they are not diſpoſed and fitted for mercy, you are not broken for ſin, you do not love God, &c.

And in this ſtratagem hee labours to hinder us, by telling us wee want ſuch diſpoſitions, as follow beleeving, more than ſuch as go before Faith; yet hee oftentimes uſeth the other, and tells men, they are not humbled enough, not broken enough; before they were humbled, then any thing would ſerve the turn to diſpoſe and fit them for Mercy; and now they are humbled, hee tells them, they are never humbled enough.

Before, a ſigh in a good mood was enough to qualifie them for Mercy, and the Promiſe. Now ſighs, groans, tears, daily breakings under the burthen of ſin is all nothing, all is too little.

Indeed hee fain would have thee to lye in Hell, and ſtay there, or if hee doth not object againſt thy ſoul the want of humiliation. Why then hee will tell thee, thou wants Faith; if thou had'ſt Faith, then thou might go over to the promiſe, but thou wants Faith; and what doth hee mean by that, why that is, thou wants aſſurance; hee would put men to aſſurance, before they do beleeve; hee would put them to the evidence, Chriſt is their Saviour, before hee ſuffer them to reſt upon Chriſt as a Saviour. Or if not this; yet hee will tell thee, thou want'ſt ſuch and ſuch diſpoſitions before thou can beleeve; hee would fain have men either to bring ſomething of their own to the Promiſe, or hee would have men to expect theſe things before they go to the Promiſe, when indeed theſe things follow upon the ſouls cloſing with the Promiſe.

Thus doth Satan keep many poor ſouls in a hoodwinkt condition, and hinders them from going over to Chriſt and the Promiſe.

And that is the firſt.

2. The ſecond ground why men are ſo ſlow to beleeve, and that is taken from themſelves.

1. It doth ariſe from their ignorance, they know not the tenor of the Covenant, the tearms of Mercy. Men brought out of a ſinfull condition, once awakened to ſee their ſins, can think of nothing but working themſelves to life, licking themſelves whole, therefore they fall upon prayers, duties (as I have ſometimes told you) as ſo many bribes for a pardon, as ſo many pennies p. 198laid out for the purchaſe of Mercy.

Wee run naturally to the Covenant of works, but wee muſt bee drawn before wee can go to the Covenant of Grace. No man can come except, &c. Joh. 6.44. A convinced man runs to the Covenant of works, but hee muſt bee a converted man, that goes truly to the Covenant of Grace.

2. It doth ariſe from our pride often, that wee will not take Mercy gratis, wee will not deny our ſelves, and cloſe with Mercy as God tenders it.

You have a ſtrange phraſe in Rom, 10.3. they would not ſubmit to the Righteouſneſs of Faith; here are proud hearts indeed, that it ſhould bee matter of ſubmiſſion for a condemned man to take a pardon, a wounded man to take a plaiſter, a ſick man a cordiall, a naked man cloathing, a loſt ſinner a Saviour. One would think this is ſtrange, that it ſhould bee a matter of ſubmiſſion to accept of the Righteouſneſs of Chriſt to bee ſaved.

But wee like well of the Spiders motto, mihi ſolo debeo; I owe all to my ſelf, and would bee content to climb to Heaven by a thread of our own ſpinning.

God is willing to give, and wee would deſerve, hee would have all of Grace, and wee would have all of debt. Wee would fain bring our penny to the Promiſe; yea when wee are nothing, wee would bring our own nothingneſs. So hard it is to make a ſoul empty, and when that is done to bring that empty ſoul over to the Promiſe.

3. A third ground from our ſelves, which makes men humbled ſo ſlow to beleeve. It may bee too much tenderneſs, they are affraid of abuſing Gods Juſtice in their cloſes with his MercieMercy; Oh ſay they! I am affraid of preſuming of Mercy. It was their fault before to preſume the fear of it, their fault now. I ſay to preſume of Mercy was their fault before, and the fear of preſuming is their fault now.

One would think this to carry a fair forehead, they dare not beleeve ſay they, and why ſo? becauſe they are affraid to preſume; is not this a good pretence?

But ah! here is the Prince of darkneſs, like the Angel of light; let us examine it, thou ſayeſt thou dareſt not beleeve, becauſe thou art affraid to preſume. And why doſt thou fear to preſume?

It is preſumption to beleeve Mercy, and yet continue in a way of ſin; and it is preſumption to expect Mercy in a way of unbelief, but it is no preſumption to beleeve. Why doſt thou fear thou ſhalt preſume? thou canſt not ſay, thou takes that which doth not belong to thee, for it belongs to whoever can take it: But it may bee thou ſayeſt thou art not fitted for Mercy, thou art then fit for Mercy, when thou art made willing to cloſe with Mercy in the tearms of Mercy, that is to take Mercy, as to render up thy ſelf to duty, as to give up thy ſelf to obey.

p. 199But thou ſayeſt thou ſhalt preſume, for thou art not worthy of Mercy.

And wouldeſt thou bee worthy of Mercy? doſt thou know what thou ſayeſt? wouldeſt thou deſerve Mercy? where then were Grace? This overthrows the Covenant of Grace? it cannot bee a Covenant of Grace, if there ſhould bee any thing of thy bringing, which is not of Gods beſtowing.

May wee not ſay to thee truly what Eliab, Davids Brother falſely ſaid to him, when hee told him hee came out for Gods Glory. Hee tells him no, it was the pride of his heart, 1 Sam. 17.28. So thou pretends Gods Glory, thou ſayeſt becauſe thou wouldeſt not wrong Gods Juſtice, and make Gods Mercy a ſinfull mercy, therefore thou doeſt not beleeve; but take heed it bee not the pride of thy heart.

If the time would permit, I would put ſomething to thee. 1. By way of Queſtion. 2. By way of Suppoſal.

1. That which I ſhould have put to thee by way of queſtion ſhould have been. 1. Couldſt thou not have beleeved God would bee mercifull unto thee, if thou wert not ſo ſinfull? 2. If thou wert more humble, if thou hadſt more Grace, couldſt thou not bee content to pennance thy ſelf for a time, for thy former ſin; were not this good, and what were this but to make thy humiliation a ſtep to Mercy, to a pardon?

2. That which I would put by way of ſuppoſal. Suppoſe thou hadſt been a Traytor, and thy Prince ſhould offer thee a pardon for all thy treaſon, upon condition of acceptance, and rendring up thy ſelf to him for ſervice. And thou ſhouldeſt refuſe a pardon becauſe thou art a Rebel or Traitor, or becauſe thou doubt'ſt of the truth and reality of thy Princes tender? or elſe becauſe thou thinkeſt thou art not able to do him ſervice for future, therefore wilt not accept of a pardon for preſent; what ſhould wee think of this? Or ſuppoſe a Creditor ſhould tell thee, if thou wouldeſt but bring thy books, come to him, and reckon with him, and acknowledge thy debt, hee would pardon thy debt. And the debtor ſhould now refuſe to come.

1. Either becauſe hee is not able to pay. 2. Or becauſe hee thinks hee ſhall bee able to diſcharge all himſelf in time. 3. Or elſe becauſe hee doubts of the truth of his intention, in ſtead of bringing him to reckon that hee might pardon him; hee intends to arreſt him, and caſt him into priſon. Is not here a great deal of pride, and unbeleef, and wronging of love?

And how ſhall wee interpret this ſtanding off? is not the caſe alike. God tenders mercy to thee, as a Prince, a pardon, and thou refuſeſt, why? either thou beleeveſt not the truth of this, that God offers pardon upon beleeving, or elſe thou thinks to deſerve thine own pardon.

So God offers thee an acquittance, if thou wilt bring thy book, p. 200and come and reckon with him, confeſs ſin, acknowledge Mercy; but thou commeſt not, and what is the reaſon? either thou beleeveſt not the truth of this; this is too good news to bee true; thou thinkeſt it is but to take advantage againſt thee.

You think when you go to God in confeſſion, you go as a debtor into the hands of a hard Creditor, who doth but wait to arreſt him. You cannot beleeve the truth of this offer, or elſe you think you ſhall bee able to pay your own debt in time.

4. Another ground from our ſelves, why wee are ſo ſlow to beleeve; is, that wee doubt of Gods will, wee doubt whether God will have mercy on us, yea or no.

It is with us as with a Prince or Creditor, as before: were wee but well ſetled in the Major of the Goſpel, in theſe truths.

1. That God ſent his Son for this end, into the World to ſave poor ſinners.

2. That Chriſt was able to ſave to the utmoſt.

3. And that Chriſt was as willing as hee is powerfull; wee ſhould not bee ſo ſlow of heart to beleeve.

My Brethren, what can God do more to perſwade you of his willingneſs? nay more, what could Chriſt do more than is done?

Will you go by his revealed will? and that you ſhall bee judged by at the laſt day, why there you ſee nothing but willingneſs of God and Chriſt to accept of them who come.

If you ſhould go by the revealed will of man, you may bee deceived, they may ſpeak one thing and intend another.

But if you go by the revealed will of God, you cannot miſcarry, becauſe Gods heart is really the ſame that his word is, hee ſpeaks not a ſyllable more than hee will make good.

Men ſpeak often more than their hearts, or they may ſpeak contrary to their hearts, but God doth not, hee really intends what hee ſpeaks

And his revealed will tells thee, that hee would have thee ſaved by comming, &c. that if thou wilt beleeve, thou ſhalt bee ſaved. That if thou confeſs, &c. therefore no cauſe to doubt of Gods will.

5. A fifth ground of our ſlowneſs to beleeve. It may bee you finde ſome reſt to your ſouls on this ſide Chriſt.

It may bee you have been troubled for ſin, have been in anguiſh of conſcience, and you have prayed, you have mourned, and thereupon have gotten ſome peace, and quiet in your ſouls, and you ſeek no further.

This is to lick your ſelves whole.

And how often, how ordinarily doth theſe things ſtand between us and Chriſt, between us and the Promiſe; if wee found no peace nor ſatisfaction in theſe, then wee ſhould go over to Chriſt, but finding this on this ſide Chriſt, therefore are wee ſlow of heart to beleeve.

p. 201Now to take away this, you muſt know that that peace which is not ſetled upon the heart by a promiſe, by beleeving; that peace will never do you good, a true trouble were better.

It is not works, but Chriſt, not praying, but beleeving, not the Law, but the Goſpel; Chriſt the Promiſe, that brings true peace into the ſoul.

Indeed the other may give a man ſome eaſe for the time, but this will never work a ſound and ſubſtantial peace.

You read in the Wilderneſs there was no plaiſter for the ſtung Iſraelite, but looking up to the brazen Serpent.

So there is no remedy for a ſtung ſinner, of which the former was a type, both in the malady, and in the remedy, but looking up unto Chriſt, beleeving in him.

And you ſee how Chriſt doth parallel them in Joh. 3.14, 15. As Moſes lift up the Serpent in the Wilderneſs, &c.

If the ſtung Iſraelite had made a confection of the beſt herbs in the Wilderneſs; a plaiſter of all the ſoveraign ingredients in the World, and applied with it Mountains of Prayers, Seas of tears; yet this would not have helped him, if with all he had not looked upon the brazen Serpent.

God had ſet up that way, and nothing elſe ſhould do the cure. So let the ſtung ſinner make what plaiſter hee will of duty, of prayers, for the ſalving of conſcience, the healing of the wound, yet if hee do not look up, beleeve never, healed never.

I grant it (to prevent an objection) that theſe duties may do ſomething for the ſtay of a mans ſpirit, and the quieting of conſcience for a time, becauſe being ſuch things as God hath commanded, and in Gods way, they may have ſome influence into a mans conſcience, for the quieting and ſtilling of it for preſent.

But theſe are all too ſhort to bring a ſound and ſubſtantial peace into the ſoul; it is not working, but beleeving, not duty, but Chriſt that muſt do that.

If God had intended this for thy cure, if theſe had been ſufficient, what need had hee to have ſent Chriſt into the World? what need had Chriſt to have dyed and ſhed his bloud? God might have given man ability to have performed duty, and all had then been done.

But the ſending of Chriſt into the World, and the ſhedding of his bloud, ſhews it was a greater work to redeem ſouls.

Indeed theſe things are ſubſervient to the plaiſter, to the cure; but theſe things are not the plaiſter, not the cure.

By Prayer wee ſeek and beg for a plaiſter in a wounded condition; and by Prayer wee praiſe God when the plaiſter hath been applied, but this is not the cure, this is not the plaiſter, God never intended that.

So by hearing wee have diſcovered to us where the plaiſter is to p. 202bee had, and by hearing afterward, wee do but diſcover our willingneſs to know more of Gods will, that wee might obey him, but this is not the plaiſter.

So by works and obedience before healing, wee do but carry our ſelves in ſuch a deportment and demeanure, as they ſhould do, who wait for ſuch a mercy from God; and by works and obedience afterwards wee do but declare our thankfulneſs to God when the cure is wrought, but this is not the cure, being juſtified wee work, wee do not work that wee may bee juſtified.

And therefore though you ſhould get ſome obvious refreſhment by the performance of duties in the purſuit of Chriſt, yet let not this ſlacken, but quicken you in your way; bee thankfull for it, quickened by it, and ſtill remember to ariſe, this is not your reſt.

Hee who reſts on this ſide Chriſt, will reſt on this ſide Heaven. All your duties will bee but ropes of ſand, like chains of glaſs, too brickle to draw your ſouls to Heaven. Though naturall conſcience may get ſome ſatisfaction from theſe ſprings, the performance of duties, yet theſe are too ſhallow to ſatisfie the thirſt of a gracious heart.

They are neither full, nor are they pure, nor are they permanent and laſting ſprings. As I might ſhew you; not full, becauſe wrought out of our ſelves, not pure, becauſe mingled with our imperfections, muddy ſprings; our juſtifying righteouſneſs is perfect, but our ſanctifying righteouſneſs is imperfect, nor are they conſtant. Drought will come, the time will come, when theſe will bee too ſhort to reach comfort into thy ſoul, that if God lead thee not to a ſpring, at laſt thou art undone.

The Brook Cherith did ſupply Elijah for a time, but at laſt it dryed up, and could afford him no Water, and had not God brought him then unto a ſpring hee had periſhed.

So there are many, who lye a long time by the ſprings of duty, the ſtreams of performances, and they get ſome refreſhment there which keep them off from going to Chriſt; but the time will come that theſe waters will fail, and if then thou haſt not a fountain, a Chriſt to go to, thou wilt periſh for all this.

Where on the contrary, here in the greateſt drought thou ſhalt finde waters enough, Jer. 17.7, 8. Bleſſed is the man who truſteth in the Lord, and whoſe hope the Lord is, for hee ſhall bee as a tree planted by waters, and ſhall not ſee when drought commeth; his leaf ſhall bee green, and hee ſhall not bee carefull in the years of drought.

Years of drought hee ſhall never ſee, never bee ſenſible when heat commeth; his leaf ſhall bee green. And thus much for the ſecond ground, why wee are ſo ſlow of heart to beleeve.

3. Ground why wee are ſo ſlow of heart to beleeve, is taken from others,

1. Their heights.

2. Their depths.

p. 2031. We look upon the heights of others. We ſee others of the Saint… eminent in Grace, ſhining with holineſs, adorned with gifts and gracious indowments, they can pray, they can command their paſſions. And then reflecting upon our ſelves, and ſeeing our own imperfections; our frowardneſs of ſpirit, our untowardneſs of heart, our weakneſs, and deadneſs, wee are thereupon diſcouraged, and kept off from the Promiſe of life, &c.

I told you the laſt day, that wee look upon the beſt of others, and the worſt of our ſelves; upon the beſt, not the worſt of others. You look upon their inlargements, not their ſtraits; their graces, not their corruptions; their heights, not their depths; their comforts, not their troubles; their victories, not their foils.

This is the difference between you and wicked men, they look up…n the worſt of the Saints, and by that draw incouragements to ſin, or if not, yet make uſe of their imperfections to countenance their deadneſs, but you look upon the beſt of others; and becauſe you fall ſhort of that eminency in them, you are thereupon d…couraged and wounded in your comforts.

But admit that others of the Saints were as excellent as thou ſeeſt them, as thou apprehends them, and grant it that thou wert weak and full of many imperfections. Yet why ſhould this keep thee off from Chriſt and the Promiſe. It is ſtrange that that which ſhould draw thee to the promiſe, ſhould drive thee from the Promi…e; will a man refuſe phyſick, becauſe hee is ſick; a cordial, becauſe hee is faint; meat, becauſe hee is hungry; mony, becauſe hee is poor; cloathing, becauſe naked; you would think this to bee unreaſonable, and why not the other?

Aſſure your ſelves that is not a good ſight of imperfection, that ſhall either blinde, or bleer the eye of Faith, and hinder us from beholding Chriſt and the Promiſe, or that ſhall diſcourage, and deter us from going over to Chriſt and the Promiſe.

Thou would'ſt bee as others of the Saints before thou didſt belee…e; thou muſt beleeve before thou can bee as others are, that which put a difference between thee and him was Faith; there is the ſame treaſury, and the ſame fulneſs in Chriſt for thee, as for others, if thou get Faith to make uſe of it.

Beſides, why ſhould imperfections keep thee off? What man will reject a preſent pardon becauſe hee ſees himſelf unable to do the Prince future ſervice? who will not take it, and bee more thankfull, and the more admire the Princes clemency that ſhould accept of him after all his rebellions, when yet hee could have no eye or reſpect to any future ſervice of advantage hee could do the Prince. And why then ſhould wee reject Gods pardon, becauſe wee ſee not our ſelves able to do him future ſervice. You ſhould take it and bee more thankfull, more admire the riches and freeneſs of Gods Grace, who juſtifies the ungodly.

p. 204Ce…t…inly that which gives you the advantage, and puts you into the way of the admiration of God, ſerves the end moſt which God aimes at in giving of pardon; therefore hee pardons that you might admire and ſay, Micah 7.8. Who is a God like unto thee, pardoning iniquity? but the more ſin, the more imperfections, the more advantage you have to admire the riches and freeneſs of Gods Grace and Mercy; therefore why ſhould this diſcourage you?

Beſides, though Princes may pardon former treaſon, yet they cannot change the traiterous heart, nor can they inable them, for the future to bee loyal and obedient. But now God can, with the pardon of ſin, hee can and doth change the heart of the ſinner, hee ſends him away with another heart, with the forgiveneſs of former diſobedience, hee gives ſtrength and ability to obey for future; and therefore why ſhould either preſent ſenſe of ſin and imperfection, or the apprehenſion of the want of future ability, keep us off from cloſing with Chriſt and the Promiſe; ſeeing by this the ſin is pardoned, the nature is healed, and the ſoul inabled to future ſervice.

Indeed the way to do him ſervice is to come in, &c.

2. As wee look upon others heights, ſo wee look upon others depths, and by that keep off from the Promiſe.

It may bee, wee ſee and hear of others of the Saints who have been exerciſed with great troubles, terrors, legal breakings, &c. and have been in ſad conditions, it may bee, for many months, nay years, and thou reflecteſt upon thy ſelf, and ſeeſt thou was never thus humbled, thou never had experience of ſuch legal breakings, either none at all, or not in that meaſure which others have had; and thereupon thou concludeſt certainly the Promiſe doth not belong to mee.

And this is another ground which prevails with many, &c.

Now to take off this in a few words.

1. Why ſhould anothers humiliation bee a pattern for thee? when it may bee that which inlarged his troubles were,

1. Some outward croſs and affliction which was joyned to his inward trouble; as when the fountains from below, and windows from above were opened, there was a great flood, a deluge.

So when afflictions from beneath, and troubles from above concurre, this is a deluge of ſorrow.

2. Or may bee that which inlarged another mans trouble, was ſome horrible temptations, injections of Satan, blaſphemous bloudy thoughts, &c.

3. Or may bee ſome bodily diſtemper, the predominancy of ſome humour, as melancholly, which gives edge and entertainment to terrors, and ſpiritual troubles.

4. Or may bee his ignorance, in the Covenant of Grace, the tearms of Mercy.

p. 2055. Or may bee the long concealing of his trouble; as you ſee David, Pſal. 32.

6. Or may bee giving credit to the lying ſuggeſtions of Satan.

7. Or may bee his pride, his unbelief, jealouſy, frowardneſs of ſpirit, as it is with ſuch as will nouriſh themſelves in a needleſſe bondage, and will not hearken after comfort, making their chains heavier than God hath made them; who will not ſuffer a thought of hope or comfort to enter through the anguiſh of their bondage. Like the Children of Iſrael in Egypt, Exod. 6.9. God ſent them delivery, but they looked not after it, through the extreamity of their bondage. And is there any reaſon then, that others humiliation ſhould bee a pattern to thee. Thou mighteſt as well deſire part of their croſs, which yet thou wouldſt not do, for a great part of many mens humiliations, is either their ſin, or their croſs, &c.

2. Why ſhould other mens humiliations bee a pattern for thee; when yet God doth not require the ſame meaſure, nor is the ſame meaſure alike neceſſary to all, neither in reſpect of God, or of men?

1. Not in reſpect of man: ſome need not ſo much as others.

As ſome mens fleſh is harder to heal than others, ſo ſome mens hearts. A Needle may do that to one, which a lance will not do to another. A frown to one, which blows will not do to another.

Some men are of crabbed and untoward ſpirits, and knotty blocks had need of hard wedges.

2. Some men have longer ſcores, greater reckonings, have been greater ſinners than others, and though not ever, yet ordinarily God doth proportion the ſorrow to the ſin.

3. Some men of greater parts, of greater places, who are not ſo eaſily humbled, many things may bee in the ſubject, which may vary the caſe.

And as the ſame meaſure is not neceſſary in reſpect of man, ſo the ſame is not neceſſary in reſpect of God, his ends are various.

1. Some men hee intends to beſtow greater meaſure of grace upon, than upon others, and hee layes a proportionable foundation.

2. Some hee intends to uſe as one of a thouſand, to comfort others; therefore hee doth exerciſe them with difficulties, with humiliations, eclipſes of his favour, with temptations, injections of Satan, decayes, relapſes, that they may bee experimentally able to ſettle and comfort others 2 Cor. 1.4.

3. Some hee intends for great ſervices, great imployments, to make them Champions in his cauſe. And therefore hee doth humble them the more at their bringing in. As you ſee Paul, Luther, Auguſtine. All Gods people are Souldiers, but few are Champions, ſome hee hath for lighter skirmiſhes, and leſs humimiliation will ſerve their turn to prepare them for them.

p. 206But ſuch as hee intends for the main battle, to bee Champions in his cauſe, hee doth uſually exerciſe with greater difficulties, that ſo they might not ſtart aſide in the day of tryal.

4. Some hee intends to bee patterns and examples of mortification in the world, and therefore carries them on with troubles of ſpirit, and lets them lye longer in them, that being raiſed up, they may bee dead to the World ever after.

Thus you ſee the like meaſures are not neceſſary, neither inreſpect of Gods ends, nor in reſpect of your ſelves; and why then ſhould any mans humiliation bee a pattern for thee?

All that can bee ſaid in it is this, that ſo much is required, as to caſt us out of our ſelves, make us weary of our ſins, willing to ſell all; cut off right hands, pull out right eyes, to part with the deareſt and beloved ſins for Chriſt.

Wee all agree, it is ſufficient when it doth caſt a man out of himſelf, and bring him over to Chriſt; and how much that is who can ſet down?

A leſs degree will do that in one, which it will not in another; if the ſame meaſures were alike neceſſary for all, then it would follow,

1. That every one is ſo to labour to come to that meaſure, as to receive no comfort in the Promiſe till hee have attained it.

2. And it would follow, that what comfort any may have gotten in the Promiſe, they are to yeeld up, if they have not had the like meaſures that others have attained to; and what perplexities, fears, doubts, would ſo bee left in the conſciences of men, ſo that they would never finde a bottome to ſtand on.

As in Grace, a man would never have comfort, if his comfort were to ariſe from the meaſures, and not from the truth. So in humiliation, many poor ſouls in taking others for a pattern, have loſt the rule, and put themſelves into a greater in capacity to cloſe with the Promiſe, at a greater diſtance from Chriſt than they were before; and have made themſelves miſerable for the preſent, and for the future, and ſo have gone drooping even to their graves. And it had been better for many ſpeakers and hearers too; if this Doctrin had been preſſed more before. How many have had their heads broken in peeces with it, and it is eaſier for theſe troubles to break the head, than to break the heart.

But thus much for the ſecond.

Thus you ſee wee have finiſhed the two generals. That wee are ſlow of heart to beleeve.

What are the grounds that men are ſlow of heart to beleeve?

3. Wee come to the next, what are the reaſons that this temper of ſpirit is ſo offenſive unto God? I have given you many reaſons in my Sabbath dayes diſcourſe on the third of John. Why God was ſo ſevere againſt unbeleef.

All which would ſerve as ſo many demonſtrations of this point, p. 207wee will at this time adde but theſe three more.

Reaſ. 1. Slowneſs of heart to beleeve, is a temper very offenſive to God, becauſe it argues and ſpeaks a corrupt heart.

A heart byaſſed with other reſpects which hinders from cloſing with Chriſt. As Chriſt ſaith, Joh. 5.44. How can you beleeve when you ſeek honour; when you are byaſſed with ſuch reſpects as theſe?

Such a ſpirit, either it argues ignorance, or pride, or love of ſin, or jealouſy of the truth of God, the goodneſs of God, and this is very offenſive; jealouſy is the rage of a man, &c. which is more provoking, becauſe God hath ſo far condeſcended to our weakneſs for our eſtabliſhment, that hee hath not only given us his Promiſe, his Covenant, his Oath and Seal; and all to comfort us. And if notwithſtanding all this, wee ſhall nouriſh a ſpirit of jealouſy, and cheriſh our doubts and diſtruſts; this muſt needs bee very diſpleaſing unto God. Vae nobis ſi nec juranti Deo credimus. Aug. If a man ſhould give you his Promiſe, and yet to ſatisfie you to his Promiſe, hee ſhould annex his Oath, and to his Oath his Seal, &c. If yet notwithſtanding you will bee jealous and diſtruſt him, how would this make a mans bloud to riſe? how would hee break forth into rage? what, will you not beleeve mee? do you think mee to bee a Devil? do you think I will bee perjured? &c.

And how much more muſt this provoke God, who is immutably true of his word. One ſyllable being a better bottome for a ſoul to reſt upon, than all the Proteſtations of men and Angels; men though true, Angels though true, yet they are not in themſelves immutably true, becauſe they are but Creatures, but now God is, hee is truth it ſelf; no ſhadow of change in him.

Nay, and not only true, but able to make good his Word, what hee hath promiſed. Men may bee true, and yet want ability to perform, but what God hath ſaid; hee will do, becauſe hee is faithfull, and hee is able to do, becauſe almighty.

And hath God condeſcended to us ſo far, as not only to give us his Promiſe, his Oath, Covenant and Seal; and are wee yet ſlow of heart to beleeve? do wee yet nouriſh jealouſies and diſtruſts? Why then judge if this muſt not needs bee a high provocation of God.

And that is the firſt reaſon, becauſe this ſin ſpeaks corruption of heart.

Reaſ. 2. Becauſe ſuch a ſpirit what in it lyes, makes void and null the great things of God, I ſay as much as in thee lyes, for thou canſt not do it. As the Apoſtle ſaith, God is faithfull whether men beleeve, or beleeve not: ſo God is mercifull, powerfull, wiſe, gracious, true, whether men will beleeve, or beleeve not.

But this I ſay, as much as in thee lies, thou makeſt void all the great and ſtupendious things of God, wee will name theſe ſeven.

p. 2081. Thou makeſt void the great councels of God, all the thoughts of his wiſdome in contriving ſuch a way, to advance his glory in the ſalvation of men. God had purpoſed and contrived from everlaſting to make himſelf glorious, to ſet up and advance the glory of his wiſdome and grace, and this is the way his wiſdome pitched upon from everlaſting, to do all this by ſending of Chriſt into the World, and thou by ſtanding out, doſt not only fruſtrate Gods ends in thy ſalvation, but as much as in thee lyes, nulleſt and makeſt void all the thoughts and contrivings of his wiſdome; for all this is to no purpoſe, while thou ſtands out and wilt not beleeve.

2. Thou makeſt void all the thoughts of his Mercy, in which he deſired to ſet forth himſelf, and make himſelf viſible to the loſt ſons of men, by ſending of Chriſt into the World.

But now if thou wilt not beleeve, to what purpoſe were all theſe great things of God, to what purpoſe was all this glorious fabrick of Gods mercy and councel, which was the greateſt thing that ever came upon his heart? Gods maſter-peece, which went to the height of his skill and wiſdome, to the height of his mercy and love. Beyond which there is a non ultra in Gods thoughts, there was no further or more, God could go no higher than himſelf, all was infinite; but thou in ſtanding off doſt annul, and make void all the thoughts of his mercy, and his love, if others ſhould do the like, to what purpoſe then were all? it would make all this void, and to no purpoſe: thou doſt it as much as in thee lyeſt. If a man ſhould make a curious peece that ſhould publiſh his skill, his greatneſs, wiſdome, and a man come and break it all in peeces, would hee not bee greatly offended? And what a fearfull thing is it, to make void that wherein God ſet himſelf, to make himſelf glorious? to obſcure that in which God ſet himſelf, to make himſelf viſible in? but thou, who art ſlow of heart to beleeve (as far as it lyes in thee) doſt this, and therefore what a provocation of God muſt this bee?

3. Thou doſt as much as in thee lyes, make void all the purpoſes of Gods mercy to thee. The great end which God aimed at in this great work of ſending Chriſt into the World, was that thou mighteſt beleeve in him, and live. Now if thou ſtand out, and will not come in, will not cloſe with him, thou doſt what lyes in thee, to make void all the purpoſes of God to thee for good. I ſay, what lyes in thee, for thou ſhalt never do it; the election ſhall bring thee in; Gods purpoſe ſhall bring thee to his Promiſe. Our ſins may alter Gods conditional purpoſes of temporal mercies; as hee tells them, 1 Sam. 2.30. I ſaid indeed, that thy houſe, and the houſe of thy Fathers ſhould walk before mee for ever, but now ſaith the Lord, bee it far from mee, for they that honour mee, I will honour, &c. But thou ſhalt never bee able to make void Gods eternal purpoſes of good to thee; but yet take heed of tempting God, provoking p. 209God; God may make thy body ſmart for it, though he ſave thy ſoul at laſt; make thee know better, not try concluſions. But I ſay, what lyes in thee thou doſt diſanul all the purpoſes of God to thee for good, which is a fearful thing.

4. Thou doſt what lyes in thee, fruſtrate the expectation of God. You know it is a great affliction to a man to have his expectation fruſtrated, and the greater the good which was expected, the greater the cut and wound to be diſappointed and fruſtrated. Why I ſay (may I ſpeak after the manner of men) thou doſt what lyes in thee, to fruſtrate all the expectations of God. Why, what were Gods expectations? but that thou ſhouldeſt receive his Son, if hee ſent him; that thou ſhouldeſt imbrace Chriſt, beleeve in him. And this ſeems to be ſweetly inſinuated in the parable, Mat. 21.37. Mark. 12.6. Surely they will reverence my Son, though they had abuſed the Prophets, &c. yet ſurely they will reverence my Son; they owe ſo much homage to mee, or they will look upon him ſo great a perſon, the Son of God; Surely they will reverence my Son. But however his Perſon and Parentage ſhould not procure reverence, yet the ſervice he came about will be a grateful ſervice; hee comes to be Saviour, hee comes to redeem them from Hell. Certainly hee will bee a welcome gueſt to them; Oh how willing will they be to receive him? how glad to entertain him? with what open armes will they imbrace him? how ready to obey him? Surely they will reverence my Son. And in reaſon who would not have thought ſo? what welcome might not the King of glory expect, the Prince expect, who came upon ſuch a buſineſs? What might not a Prince expect, who came to looſen the captives, to redeem vaſſals, to relieve diſtreſſed, break chains? Sure in all reaſon hee ſhould have been received with all joy, with all acclamations and willing imbraces: This God expected. But now when in ſtead of receiving, we reject Chriſt, ſleight Chriſt, undervalue Chriſt, when we will not cloſe with him, &c. how doth this croſs the expectation, and fruſtrate it.

5. We do what lyes in us to make void Gods end in ſending Chriſt. What was the end which God aimed at in this plot, in contriving ſuch a way, in ſending Chriſt into the World? this was his end, that we might beleeve and live, his glory, in our ſalvation. Surely the end muſt needs be glorious, when the means and work was ſo glorious; if the foundation of this work were ſo glorious, what will the whole ſtructure bee? Now this was one part of Gods end in ſending of Chriſt, that thou ſhouldeſt receive Chriſt, beleeve in him. And ſo long as thou ſtandeſt out, thou croſſeſt Gods end, fruſtrates the end of God. And this muſt needs be a great provocation of God. If a man did take a great deal of pains in a work; ſpent all his time and indeavours for ſome end, and at laſt be croſſed in the end; the work is nothing to him. This provokes, &c. Why thou doſt fruſtrate Gods end?

6. Thou doſt as much as in thee lyes, make void the death of Chriſt, thou makeſt all his ſufferings, and all his blood ſhed to be to no purpoſe. What was the end that Chriſt ſhed his blood? what was the end Chriſt dyed? why it was no other but this, that we might beleeve in him, and have a pardon? &c. But now ſo long as thou ſtandeſt out, thou fruſtrateſt all this; if all were like thee, I pray thee, to what purpoſe were the death of Chriſt, the expence and ſhedding of his blood? And therefore this provokes much; if one of us ſhould ſuffer much for the obtaining of ſuch an end, if after hee had indured, to bee diſappointed of it, this much provokes us.

7. Thou doſt as much as in thee lyes, make void all the Promiſes of God to Chriſt.

God promiſed and entred into Covenant with Chriſt; that if hee would lay down his life and blood, hee would make him King over Saints; hee would give the Heathen for his inheritance, &c. Iſa. 53. Hee ſhall ſee of the travel of his ſoul and bee ſatisfied. God promiſed Chriſt, that if hee would lay down his life for a people, hee ſhould have them; hee would give a people to him. And thy ſtanding out doth what lyes in thee, to make this Promiſe void, to make God a lyar to his Son, &c. Thou ſhalt not bee able. Chriſt ſhall have a people, God will yet ſet his King, &c. p. 210yet if all were like thee, where were Chriſts people?

Nay, and thou robbeſt Chriſt of the reward and fruit of all his death and ſufferings, this was the reward Chriſt was to have for his death, &c.

If a man had ſweat, or ſhed his bloud for ſuch a thing, you would not bee ſo injurious to him, as to hinder him of the fruit of it, every one would bee ready to cry out, of ſuch an act of injuſtice.

Why, thou art Chriſts reward, hee ſhed his bloud, laid down his life for this end, for this purpoſe. And by thy ſtanding out, thou doſt what is in thee to rob Chriſt of this his reward, the fruit of his death, and therefore what a provocation is it?

Reaſ. 3. Becauſe this temper keeps a man in an unſerviceable condition, both to God and man. And this muſt needs bee very offenſive to God.

It was one great end, that God ſent Chriſt into the World for, that wee might bee able to do him ſervice; it was the end of our Creation, and of our redemption too, that being redeemed out of the hands of our enemies wee ſhould ſerve him, Luk. 1.74, 75.

Though our ſervice was not the impulſive cauſe of Gods redeeming us, though it was not the motive, which did perſwade and prevail with God to ſend Chriſt into the World, to redeem us, yet this was an end, one main end which God aimed at in ſending Chriſt into the World, that wee might bee able to ſerve him without fear, &c.

Chriſt did not diſcharge us from the debt of ſin, to free us from the debt of ſervice; but therefore did hee pay the one, that wee might bee able to return the other. As the Apoſtle, Rom. 8.12. where having ſhewed that wee are juſtified, and our ſins pardoned, hee concludes, therefore Brethren, wee are debters not to the fleſh, &c. Chriſt hath broken the bands of ſubjection to others, that wee might take upon us the yoak of ſervice to him.

Chriſt freed us from the curſe of the Law, that wee might yeeld obedience to the Commands of the Law; from the penalties, that wee might obey the Precepts; from the Law, as a Covenant, that we might walk in obedience to the Law as a Rule. Plane dicimus deceſsiſſe legem quod onera, &c. That as the Law was given with Evangelical purpoſes, ſo it might now bee kept of us with Evangelical principles.

So that this was one main end that God aimed at in our redemption, that wee might bee able to do him ſervice.

Now therefore that which croſſeth this great end which God aimed at, and keeps us in an unſerviceable condition to God, muſt needs bee very offenſive to God,

But that unbeleeving doth. It makes you utterly unſerviceable to God.

There is a twofold unbeleef. 1. Reigning. 2. Remaining unbeleef.

p. 211For the firſt, where Un…e…ie… reigns, that man is altogether dead, and no more able to do a peece of ſervice to God, than a dead man to perform actions of life. As Chriſt ſaith, Joh. 15.5. without mee yee can do nothing.

And for the ſecond remaining Unbelief; ſo far as Unbelief remain…, ſo far it …cts, ſo far as it prevails, ſo far are you wounded, diſabled …or ſer…ice. Though there bee not a total and univerſal impotency, as …n the former, yet there is a partial diſabil…ty, and this is more or leſſe, according to the workings and prevailings of Unbeleef in you.

It is ſaid of Abraham, Heb. 11.8. That by Faith Abraham obeyed God. And it was a high act of obedience.

It is Faith which doth inable us to obey, and quicken us in obedience.

1. It begets Soul-inabling-Principles, ſuch Principles as are ſuitable to the command, and thing commanded.

2. Faith ſupplies a man with Soul-inabling-ſtrength from Chriſt.

Wee have not only inherent, but aſſiſtant ſtrength, not only operative, but cooperative, &c. from Chriſt, and Faith furniſheth us with it.

3. Faith doth furniſh a man with Soul-inabling-conſiderations, 1. From God. 2. From the work. 3. From the rewards, &c.

2. It inables the ſoul to ſuffer.

1. It puts the ſoul into a ſuffering frame.

2. It doth furniſh the ſoul with ſuffering reſolutions; Faith cloatheth the ſoul with ſtrong reſolutions; as in the three Children, Dan. 3.

3. Faith begets ſuffering graces. Courage, magnanimity, patience, humility, ſelf-denyal, contempt of the World, high prizings of Chriſt

4. Faith layes in ſuffering ſtrength, ſtrength from God, from the Promiſe, &c.

5. It propounds to the ſoul ſuffering rewards, for theſe light afflictions which are but for a moment, work, &c. 2 Cor. 4.17. All which I might inſiſt large upon, to ſhew you how Faith doth inable the ſoul, &c. So Unbeleef it keeps the ſoul in an unſerviceable condition. Hee that doth not yeeld obedience to the promiſe in a way of beleeving, cannot yeeld ſubjection to the Precept in a way of obeying; men of a bad beleef, can never bee men of a good life.

Hence wee read, that Faith and Obedience, and Unbeleef, and Diſobedience are expreſſed by the ſame name, Rom. 15.31. which ſhews how near they are together. If you bee once beleevers, you will then bee obedient, and while you continue in Unbeleef, you muſt needs bee diſobedient.

It is obſerveable, that God gave the Law four hundred and thirty p. 212yea…s after the P…omi…e, as the Apoſtle ſaith, Gal. 3.17. which ſhews, that Faith in the Promiſe muſt bee the ſpring of all our obedience to the Precept.

When God gave the Law, ſee what a preface there is to obedience; I am the Lord thy God. As if hee had ſaid, here is that which muſt inable you to obedience.

After Adams fall, God doth not then give him any new commands, hee puts him not to work again, but now to beleeve; hee gave the Promiſe then, and not the Law, to ſhew that now hee muſt have a new Principle of working, before hee could work, hee muſt now beleeve, that hee might bee able to do. Many men think they can do God better ſervice by doubting, than by beleeving; by ſtanding off, than by comming in.

But alas! Satan deludes thee, if hee get between thee and the Promiſe, if hee keep thee off from Chriſt, hee will either diſhearten thee from obedience, or hee will diſcourage and diſable thee in thy obedience. Faith is the ſpring of action, the riſe of all obedience, without Chriſt wee can do nothing, and without Faith, wee muſt needs bee without Chriſt; for Faith gives the ſoul union and communion with him, it implants us into Chriſt, and then, and not till then, wee bring forth fruit.

It is ſaid of Abraham, Heb. 11.8. That by Faith Abraham obeyed God,; and you know, it was a high act of Obedience, the ſacrificing of his Son, and ſo is the ſacrificing of our ſins. It is Faith alone that doth inable the ſoul to do, to ſuffer.

Wee now come to the Application, wherein I ſhall bee brief, becauſe moſt of it I ſhall refer to the ſecond Doctrin.

Uſe 1. If ſo, then ſee how Satan doth delude their ſouls, whom hee perſwades not to beleeve is a vertue, is a thing pleaſing unto God.

Are there not many? who as Jonah ſaid, hee did well to bee angry. So they ſay, they do well not to beleeve, they do well to ſtand out, &c.

You ſhall hear ſome make it a matter of conſcience not to beleeve; they ought not to beleeve; ſhould ſuch ſinful creatures, ſuch vile wretches ſo polluted? &c.

Should they beleeve, this were to preſume, to ſin againſt Gods Juſtice in the cloſes with his Mercy, this were to give holy things to dogs, &c. Satan preſents ſin.

And ſome there are ſo witty, as to object againſt all that can be brought; as if they took a pride to argue themſelves into a condition of miſery, ſetting the pride of their own carnal reaſonings, againſt the riches and freeneſs of the mercy of God; if you bring a promiſe to them, when caſt down for ſin, and indeavour to faſten a promiſe on them, they can tell you, that this is not the meaning of the Promiſe, or certainly this Promiſe doth not belong to mee.

p. 213Alas will they ſay! all this is but loſt labour; you might as well ca…y a cordial to a dead man, as bring a Promiſe to them; it is a …u…tleſs thing, if upon examination wee ſhall diſcover ſome ſpots o… a Child in them, ſome undoubted evidences of one whom God …peaks mercy unto. Yet they will tell you all theſe are falſe, all …ſe are in Hypocriſy. Its true, if theſe things were in truth …, I could then conceive ſome hopes of mercy, but I know …ey are all in Hypocriſie; they are all unſound and counterfeit, &c. Ergo no Mercy.

Thus doth many a poor ſoul take pains to reaſon himſelf into miſery, and ſide with Satan, and take part with the corruptions, and unbeleevings of his own heart againſt himſelf.

And what will bee the end of it? ſure it will breed bitterneſs in the latter end; for the preſent, it is thy ſin, and for the future, it will bee thy miſery; either it will cauſe God to withdraw himſelf from thee, as hee tells them, Deut. 32.20. Or cauſe thee to withdraw thy ſelf from God. As the Apoſtle ſpeaketh, Heb. 3.12. Take heed leaſt there bee in you an evil heart of Unbeleef in departing from the living God. Hee that withdraws himſelf from the Promiſe, cannot long keep cloſe to the Precept; hee that keeps at a diſtance from Mercy, will not long walk in the wayes of duty.

When the workings of natural conſcience are done; when fears are allayed, when troubles are blown over, then will all ſervice bee done too; if not, yet the continuance of troubles, and fears, will make you caſt of all, and ſay, there is no hope; or will diſcourage your hearts in your walking, that your life will bee little better than a martyrdome, with continual racks and troubles. It was before thy ſin not to beleeve, but now it will bee thy miſery, before thou wouldeſt not, now thou canſt not. Thou ſoughteſt arguments before to keep thee off from the Promiſe, and thou wilt now ſeek as many arguments, againſt ſuch arguments which might bring thee over to the Promiſe. And this miſerable unbeleef, is the fruit of ſinful unbeleef. This diſability to come to the Promiſe, is the puniſhment of thy former ſlowneſs to come to the Promiſe. And this temper you ſhall ſee in many, who have reaſoned themſelves down, do finde it now a harder work to reaſon themſelves up again.

Who have put themſelves into a greater incapacity to cloſe with the Promiſe by thoſe wayes which they have thought to bee helpful to them. It is eaſier to give entertainment to carnal reaſonings, to the ſuggeſtions of Satan, and the objections of our own fleſhy hearts, than to get rid of them again.

Many have given willing entertainment to theſe at firſt, who would more gladly bee rid of them afterward if they could.

But the continuance of them is a fruit of your entertainment of them.

If you will entertain doubts and fears, and ſet up your own carn…l p. 214reaſonings againſt the Promiſe, then you ſhall have doubts, and fea…s, and ca…n…l reaſonings when you would not, to keep you from the Promiſe. As God ſaid in another caſe, Hoſ. 8.11. Becauſe you have made many Altars to ſin, th…r…fore Altars ſhall bee unto you to ſin. So here, becauſe you have ſet up your carnal reaſonings, and your unbeleeving thoughts againſt the Promiſe, to hinder you from cloſing with the Promiſe; therefore carnal reaſonings, &c. ſhall bee a hinderance, &c.

Thus is miſerable Unbeleef, a fruit of ſinful Unbeleef; which the more miſerable, the leſſe ſinful; the more ſeen, the more ſorrowed for; the more lamented and mourned for, the leſſe ſinful; while it was your ſin it was not ſeen, it was not ſorrowed for, and now it is, &c. and the more miſery, the leſſe your ſin in Gods account. Carnal reaſonings were before your pride, now your grief; you ſought them before, you would bee rid of them now; they were your delight before, now they are your trouble, your miſery, which is ſomething.

But they had not now continued to bee your miſery, if they had not before been entertained as your ſin, &c. This is the fruit of ſlowneſs of heart to beleeve.

Uſe 2. Is of Exhortation. If ſo then, three things, 1. Bee convinced of the greatneſs of the ſin. 2. Bee humbled for it. 3. Bee quickened to beleeve.

1. Bee yee convinced of the greatneſſe of the ſin, it is a ſin whereby you wrong God, gratifie Satan, wrong your own ſouls.

1. You wrong God in it, you obſcure his glory, you limit his power, you contemn his wiſdome, you give a lye to his truth, you abuſe his love, you ſleight and reject all the precious, and peerleſſe thoughts of his Mercy and Grace.

I told you not long ſince, that God was more ſevere againſt Unbeleef than any ſin, becauſe Unbeleef was moſt ſevere to God. No ſin was more cruel to God, God hath no greater enemy in the World than Unbeleef. It is an enemy to whatever is moſt dear and precious unto God. Therefore is hee ſuch an enemy to Unbeleef; if any man draw back, my ſoul ſhall have no pleaſure in him, Heb. 10.38.

2. You gratifie Satan. I beleeve thou wouldſt not willingly (if thou knew it) gratifie Satan for a World.

I tell thee in thy ſtanding off, thou doſt not only gratifie him, but thou canſt do Satan no greater a pleaſure, no greater a courteſy in the World.

In this Satan hath all his deſire of thee, that which hee deſires is to make void all the great things of God, that which hee deſires, is to make the death of Chriſt in vain; to make the bloud of Chriſt to bee ſhed in vain, to make the great counſel of God, the great things of his wiſdome and mercy to no purpoſe in the World; p. 215And by this ſtanding off thou doſt what lyes in thee to anſwer his deſire, and therefore this muſt needs glad him.

Beſides Satan knows full well, if hee do not wound thy Faith, thy Faith will wound him, break the head of the Serpent; and therefore it is that which hee laboureth after in all his temptations, if hee cannot keep thee from beleeving, yet to wound and weaken thy Faith, that thou mayeſt not wound him.

If hee cannot make thee his friend, yet if hee can weaken his adverſary. If hee cannot take away thy weapon, yet if hee can weaken thy arm, or blunt thy weapon, hee is content.

If hee cannot deſtroy thy Faith, yet if hee can weaken thy Faith, if not hurt thy Faith, yet if hee can keep thy Faith from hurting him, by weakening of it: for every act of Faith wounds Satan, bindes him in chains, &c.

And therefore if hee can prevail to keep thee from beleeving, or if hee can weaken and wound thy Faith, hee is well contented, this gratifieth him.

What can gratifie him more, than to make a Pageant of all the great things of God, than to make all theſe great things like a dream?

What can gratifie him more, than to keep thy ſoul at a diſtance from Chriſt and the Promiſe; what can pleaſure him more, than to make a ſoul look upon God, as a God of terror and wrath?

What more, than to keep the ſoul upon racks, upon fears, diſcouragements and diſquiets; this is ſome of his own ſpirit of darkneſs.

Nay, what can gratifie him more, than to keep a ſoul in a dead unſerviceable condition, make a man unfit to live, unfit to dye, unfit for any ſervice to God and man?

Why, all this doth Satan do, if hee can but prevail to keep thy ſoul from Chriſt, at diſtance from the Promiſe, as I could ſhew you at large, &c. The way Satan doth it, is by ſetting out ſin. Though I would bee willing to ſee ſin, yet I am not willing to ſee ſin in the Devils glaſs; I am not willing to ſee ſin, when Satan diſcovers ſin.

Satan hath two glaſſes, wherein hee diſcovers ſin.

1. Hee hath a leſſening or extenuating glaſs, wherein hee diſcovers ſin to wicked men, which makes them appear leſs than they are; great ſins, ſmall ſins, infirmities; and leſſer ſins to bee no ſins.

2. And Satan hath a multiplying or magnifying glaſs, wherein hee diſcovers ſin to them, when caſt down, and extends it, not only above the greatneſs of ſin, but of mercy alſo.

As I would have my eyes broad and open, to ſee ſin when God diſcovers it. So I would ſhut mine eyes when Satan diſcovers ſin.

Queſt. But how ſhall I know when God and when Satan diſcovers ſin?

p. 2161. When God diſcovers ſin, hee keeps up the apprehenſions of mercy above the greatneſs of ſin.

But when Satan diſcovers ſin, hee heightens ſin above the riches of mercy. As you ſee in Cain, foreign my ſin is greater than can bee pardoned,

2. When God diſcovers ſin, he doth not bleere, but rather clear the eye of Faith to the beholding of Chriſt, hee makes the ſoul fitter to ſee Chriſt; doth not hinder, but helpeth the ſoul in ſight of Chriſt.

But when Satan diſcovers ſin, hee doth ever bleer and blinde the eye of Faith, from the beholding of Mercy; either hee diſcovers the malady, and conceals the remedy, or hee holds the eye of Faith, that it cannot look upon Chriſt for mercy.

Hee puts the ſoul into a preſent incapacity to look up to God for mercy; hee ſtings, but holds not up the brazen Serpent.

3. When God diſcovers ſin, it is to drive us out of our ſelves, and to draw us unto Chriſt and the Promiſe, makes the Law a Schoolmaſter, &c. Gal. 3.24. but Satans diſcoveries of ſin, ſets us further off from Chriſt.

4. When God diſcovers ſin, it is to make the ſoul more in love with Chriſt, to prize Chriſt more, to advance him more, to love him, and deſire him more. It is ſuch a diſcovery that makes the ſoul to run to the remedy.

But when Satan diſcovers ſin, it is to make us more affraid of Chriſt, to flye from Chriſt as Adam, never the more to deſire him.

5. When God diſcovers ſin, hee humbles the ſoul under the ſight of it, hee makes a man to abhor himſelf, makes ſin hatefull to him.

But when Satan diſcovers ſin, it is to diſcourage us, not to humble us: hee may make ſin fearful, but never makes it hateful.

Beſides, as you may know by the manner and the end of the diſcovery, whether Gods or no.

So by the time and temper wee are in.

Satan diſcovers ſin, when hee hath gotten the ſoul at an advantage; he comes upon us as Simeon upon the Shechemites when they were ſore, Gen. 34. when hee hath gotten the hill and the wind on us; when wee are in ſome ſad condition, when in temptation, when in darkneſs, when in ſome diſtreſſes, when wee are drawn from our ſuccours.

It is a paſſage of one, that Satan, when hee diſcovers ſin, and ſo hee openeth our wound; hee gets us into the wilderneſs, into the cold, from our friends, ſuccours, &c. But when the Spirit of God openeth our wounds, it is by the fire, friends about us, cordials near us, &c.

But I think the difference is rather to bee taken from the manner of the diſcovery, than from the end and effects of it.

p. 217Well then, that is a ſinfull looking on ſin,

1. Which heightened ſin above the riches of mercy.

2. Which bleereth and blindeth the eye of Faith from beholding Chriſt and the Promiſe.

3. Which ſets the ſoul at a farther diſtance from Chriſt.

4. Which makes the ſoul affraid of Chriſt.

5. Which diſcourageth the ſoul under ſight of it. And hee that thus looks upon ſin in Satans glaſs, no marvel if hee bee ſlow to beleeve; and to come over to the Promiſe.

7. When Satan diſcovers ſin, hee rather makes a malady, than diſcovers a malady, never diſcovereth one wound, but makes another; never diſcovereth a ſin, but takes a courſe that that diſcovery ſhall bee ſinfull.

3. Thirdly, as you wrong God, and gratifie Satan, ſo you injure your own ſouls.

1. You rob your ſelves of comfort, and keep your ſelves in unneceſſary racks and troubles, and bondage. And this is a great evil. Nature cannot ſubſiſt without comfort; comfort is to the ſoul, what the ſoul is to the body; a man cannot live without it; and it puts grace to it too; though for a time Grace may live, and act ſtrongly in the want of comfort; yet when troubles continue, and a man walks long without comfort, it will put Grace to it, to the utmoſt to ſubſiſt.

Oh what abundance of comfort, what floods of conſolation, what peace, what joy, doſt thou rob thy ſelf of in thy ſtanding off!

2. You hinder your ſouls of Grace.Quantum credimus, tantum amamus. Grace keeps a proportion with Faith. So much Faith, ſo much Grace, &c. keep down Faith, and all Grace is kept down; and where Faith ſtirs, all the wheels move, its the ſpring of motion, the Maſter-wheel. Faith is the ſtomack which receives all for the nouriſhment of the whole. As all the members depend upon the ſtomack, ſo all the Graces upon Faith. It is a Mediatour to our Mediatour; it fetcheth in proviſion to the ſoul, all depends upon it. If Grace be weak, Faith goes over to Chriſt, &c. for the ſupply of ſtrength.

3. You make your ſelves every way unſerviceable to God; as I ſhewed you; you make your ſelves unable to do, unable to ſuffer for him. You make your ſelves good for nothing, unſerviceable to God, to the Church, to his cauſe, to your ſelves too, &c. Many there are that think they can do God better ſervice in ſtanding off, than in comming in, by Fear, than by Faith.

They think that in nouriſhing their doubts, and their fears, they do cheriſh their care, watchfulneſs, humility.

And on the contrary, they think, that if once they ſhould come to beleeve, then they ſhould bee more looſe and careleſs, and take more liberty to themſelves. Indeed, you would have more liberty to ſervice, not to ſin. You would not bee tyed to p. 218ſervice with coards of fear, but with bands of love, your principle of ſervice, and your manner of ſervice would bee changed, where now you ſerve nim out of fear; then out of love, now out of convictions of conſcience, then out of propenſions of a divine nature; now you ſerve him as ſlaves involuntarily, then as ſons with willingneſs and delight, &c.

Now you do duty as a task, then as your trade. And you will walk in the wayes of duty, though you ſee no commings in.

As a man that loves his trade, that loves his calling, hee will hold it up, and follow it, though hee get nothing by it, though no gain or comming in by it. So the ſoul which hath a Principle bred in him ſuitable to the things of God, which is wrought by Faith, hee will hold up to pray and to do duty, though hee finde not commings in; there is a natural agreeableneſs between him and duty, between his ſpirit and the work, and though hee never get good by it, yet hee will hold up his ſpirit to the doing of it.

As it is with a man, whoſe nature is ſenſualized, that hath ſinned away the very common Principles, pluckt up the very ſenſes of nature, hee will drink, and bee drunk, though hee undo himſelf by it, though hee hurt his body, impoveriſh his eſtate, yet hee will drink, &c. As Solomon ſaith, a Whore will bring a man to a morſel of bread, will undo a man, yet hee will go on in ſin, hee will not leave his ſin, though undone by it; hee will ſin, not only though hee get nothing, but though hee get hurt, though hee undo himſelf thereby, yet hee will go on in ſin, and the reaſon is, that univerſal ſutableneſs that is between his ſoul and ſin.

So on the other ſide, a godly man hee will ſerve God, hee will hold on in duty, in obedience, though hee finde no comming in by it.

There is ſuch a ſutableneſs between the ſpirit of a beleever, and the work, that though there is no commings in, though hee finde no peace, no comfort in the wayes of God, yet hee will hold up to the work.

Where now an unbeleever, if hee do not by theſe things get peace which is all hee looks after in the doing of it, if he do not get comfort, at laſt hee throws off all, becauſe there was no Principle of ſutableneſs to hold him to the duty.

Therefore you ſee how Satan deludes you. Faith alone is the ſpring of action, that which ſets us a work, and quicken us in working; if Faith bee up, all his Graces will bee ſo too, and if that bee down, all other Graces are weak, and down with it.

As Pariſienſis ſaith, it is the vertue of a Chriſtal, when the vertues of other precious ſtones are extinct, to raiſe them, and revive them again. So doth Faith with our Graces; when Davids heart was down in Pſal. 43.5. you ſee hee recovers himſelf by his Faith, no ſooner did hee exerciſe his Faith, but his heart is raiſed.

That which quickeneth you to ſervice, and inables you in ſervice, p. 219is Faith, and that which deads your ſpirit, and makes you unſerviceable, is unbeleef, and therefore bee convinced of your ſin.

2. Bee humbled for it; this is the great ſin, the womb of ſin, the Mother and Nurſe of ſin, as I have ſhewed.

That which holds up Satans Kingdome in you, is your unbeleef; if this fort were once taken, all the reſt would quickly yeeld up.

You ſee when Chriſt would conquer covetouſneſs, hee labours to conquer unbeleeving, as you ſee, Mat. 6.25. to the end.

That being overcome, all the reſt yeeld up, and are vanquiſht. Nay it is a ſin which doth not only uphold particular ſins, but the ſtate of ſin. It is called a ſtate of unbeleef, wee do not ſay, a ſtate of drunkenneſſe, a ſtate of ſwearing, &c. but a ſtate of unbeleef; others are but particular, this an univerſal ſin. And is there not then cauſe to bee humbled for it? you ſee what a ſin it is, how you wrong God, how you gratifie Satan, how you injure your ſelves; and is there not cauſe then to bee humbled for it?

Men are hard to bee humbled for this ſin, becauſe hard to bee convinced either that they are guilty of it, or that it is a ſin.

Prophane and wicked men, worldly men, they will not bee convinced that they do not beleeve. Though there bee nothing more plain, if the Devil did not delude them, for Faith and ſin cannot ſtand together; you can no more ſeparate Holineſs and Faith, than Light and the Sun.

And humbled men they are hard to bee convinced that it is a ſin.

Though it is eaſy to convince them that they do not beleeve, they are ſenſible enough of that, yet it is hard to perſwade them that it is a ſin, not to beleeve, that it is their duty to beleeve; they think they do well in keeping off from the Promiſe; they expreſs their tenderneſs of Gods juſtice and holineſs, and judge it a great wrong to both, that God ſhould bee merciful to ſuch ſinners as they. But I muſt tell thee, it is a greater ſin than all thy ſins; a killing, a murthering, an undoing ſin. It is a finiſhing ſin that ſeals thee up in a ſtate of ſin; and therefore you had need to bee convinced of it, and humbled for it.

3. Bee yee quickned to beleeve.

What ſhall I do now to perſwade with you, who are ſlow of heart to beleeve, to come in and beleeve? Alas! all that I can ſay is nothing, if God do not mightily work upon your hearts, and perſwade with you.

Shall I tell you there is an inexhauſtible fulneſs of mercy in God, and merit in Chriſt for the greateſt ſinner among you; and this is ſomething. Shall I ſay that God is willing to forgive the greateſt ſinner of you, if you will now come in and beleeve?

If you will go by Gods revealed will, and thou haſt no other rule to p. 210go by, nor to bee judged by, there God tells thee that hee keeps open houſe, hee invites, hee excites, hee intreats, hee beſeeches to come; theſe were ſomething to perſwade with our hearts. But I ſhall paſs them. I will only name theſe two to perſwade.

1. Conſider, God commands thee to beleeve.

2. Conſider, thou can do God no greater pleaſure than to come in and beleeve.

1. Conſider, God commands thee to beleeve, 1 Joh. 3.23. This is his Commandement, that wee ſhould beleeve on the name of his Son Jeſus Chriſt.

And what can thy heart now reaſon againſt this? will not this bee enough to anſwer all thy fears and ſcruples? to beat down all that thy unbeleeving heart can ſay againſt the Promiſe.

Why God doth not only invite thee, but hee commands thee to beleeve.

Gods command is a ſufficient warrant to beleeve, and will bee ſufficient ſecurity to all them that do beleeve.

1. I ſay it is a ſufficient warrant to beleeve. Men may command things, and tell us that our obedience to them ſhall bee ſufficient warrant to us, and yet they may want power enough to ſecure us in our obedience to them, but it is not ſo with God, his command will be a warrant ſufficient to carry out any ſoul in his obedience to him. Doth Satan ſay, wherefore doſt thou beleeve? thou art a Reprobate, thou art a caſt away, thou haſt no right to the Promiſe; but thou muſt ſay then, thou art a Creature, and God commands thee to beleeve, and in obedience to Gods command, though thou ſees nothing but death for the preſent, yet thou wilt beleeve.

Doth bee ſay, thou haſt no right to a Promiſe, not any title to Mercy: yet mayeſt thou ſay, thou art bound to the Precept; though I cannot clear my right to the Promiſe, yet I am ſure I am to obey the Precept; I am bound to the obedience of the command, and God commands mee to beleeve.

Yea, and thou may ſay thus much, if I am bound to beleeve (as I am) then I may bee able by my beleeving to clear my intereſt in the Promiſe.

Thou mayeſt tell him here is a command for thee, none then for him, hee is out of hope. It is an infinite mercy to ſtand under the command of beleeving, the Devils do not, the damned do not, thou doeſt, which is infinite mercy.

2. As Gods command is a ſufficient warrant to beleeve, ſo it is ſufficient ſecurity if wee do beleeve; there was never a ſoul that periſhed in a way of obedience, in a way of beleeving.

Doth Satan ſay, thou mayeſt venture thy ſoul if thou wilt? but thou doſt but caſt away thy ſoul, for thou ſhalt never bee ſaved, God will never own thee.

Thou mayeſt ſay again, Gods command is a ſufficient warrant for thee to beleeve; men may fail us and bee men, but God cannot fail us and bee God.

p. 221But put it to the worſt, though thou do not know whether thou ſhalt bee ſaved, yet this thou knoweſt, that God commands thee to beleeve.

Well then, bee peremptory, and reſolve in beleeving; ſay, if I dye, I will dye in a way of beleeving, in a way of obedience to the command, not in a way of diſobedience to it.

This I know, if I beleeve not, I muſt periſh, hee that beleeveth not is condemned, but if I do beleeve, if I do go on in a way of obedience, who knows whether God will bee mercifull? nay, who knows not but that hee will? I muſt tell you, this reſolution will put the Devil to it, hee knows not what to ſay to ſuch a man; nay and it puts God to it too, for God cannot reject him, who will yet go on to ſerve him, though hee ſhould never own him.

2. Conſider, you can do God no greater pleaſure than to come in and beleeve. Thou honoureſt all-God, as I ſhall ſhew thee in the ſecond Doctrin.

It is a great deal of eaſe and pleaſure for a full and pained breaſt to bee ſucked; the breaſt of Mercy and Promiſe is full, yea and in pain too, and thou ſhalt do God (let mee ſpeak after the manner of men) the greateſt pleaſure thou canſt do, to come and ſuck, Joh. 6.28. when the people asked, what ſhall wee do, that wee may work the works of God? Mark then how Chriſt anſwers; why this is the work of God, that you beleeve in him. As if hee had ſaid, would you do that which would content God? would you do that which pleaſeth him? why this is that which doth wonderfully content God, this is that doth admirably pleaſe God, to beleeve. I tell thee by this thou makeſt God amends for all the wrong thou haſt done him all thy life. Nothing elſe will; if thou ſhouldeſt go about to redeem every oath with an age of precizeneſs and exactneſs; every idle word and action with an eternity of praiſes and tears; all thy exactions and injuſtice with a treaſury of alms; all this were nothing to the making of God amends. But here do but come over to the Promiſe, do but cloſe with Chriſt, and thou makeſt God amends for all, God will bee fully ſatisfied, not with thy Faith, but with Chriſt, not with thy beleeving, but with Chriſt, whom thy Faith holds up. Nay, not only ſatisfied, but ipſe tibi velim & debitor. I would not only bee ſatisfied, but I would bee thy debtor, to give thee eternal life. Oh then that you who are ſlow of heart to beleeve, that you would now come in. Cloſe with Chriſt, and then thou mayeſt ſet Chriſt againſt all that the Law, Juſtice, Sin, Hell, Satan can ſay againſt thee. You ſee the Apoſtle did ſo; who is hee that condemneth? it is Chriſt that dyed: Hee makes a challenge of all; ſets the death of Chriſt againſt whatever can bee brought; ſo mayeſt thou. Let us weild this weapon, &c.

1. Doth Satan ſay thou haſt ſinned?

Why, but may the ſoul ſay, I have cloſed with him who hath ſuffered for ſin, what can my debt of ſin bee, that the payment of p. 222his ſufferings hath not fully anſwered.

2. Doth hee ſay thou haſt ſinned againſt the great God of Heaven? yea, but thou mayeſt ſay, I have an intereſt in him, whoſe Righteouſneſs is the Righteouſneſs of the great God of Heaven. Jehovah our Righteouſneſs, and that is able to ſuffice for that.

3. Doth hee ſay the glory of the great God is debaſed by thy ſinning? Why, but thou mayeſt ſay, will not the emptying of his glory, who is the brightneſs of his Fathers glory, anſwer for that?

4. Doth hee ſay thou haſt ſinned againſt knowledge? Why but thou mayeſt ſay, all that Chriſt did, and all hee ſuffered, hee did with knowledge, Joh. 18.4. Jeſus knowing all things, &c.

5. Doth hee ſay thou haſt ſinned with delight? Why, but thou mayeſt ſay, Chriſt hath ſuffered with greater delight, than I have ſinned. Hee delighted to do the will of God, and this was the will of his Father, that hee ſhould give his life for mee, Joh. 6. Luk. 12.50. And it was ſaid of him, that hee was ſtraitned till the hour came, as men that delight in a work which they long to bee upon.

6. Doth hee ſay thy ſins lye in thy ſpirit? Yea, but thou mayeſt ſay, the chiefeſt part of his ſuffering did lye in his ſpirit; his ſoul was heavy to death, Mat. 26.38. when hee ſweat drops of blood, &c. Luk. 22.44.

7. Doth hee ſay thou art ſtill full of corruptions? Why, but thou mayeſt ſay, Chriſt is full of holineſs, and by him, though I bee black, yet I am comely. As I look not to be juſtified by mine own inherent righteouſneſs, ſo I ſhall not bee condemned for this remaining corruption, ſo long as it is not reigning, ſo long as ſeen and ſorrowed for. Though I deſire to bee acceptable to him in holineſs, yet I do not deſire that my holineſs ſhould bee the ground of my acceptance.

Thus may a ſoul which hath cloſed with Chriſt bee able to weild this, to ſet Chriſt againſt whatever Juſtice, Law, Sin, Satan brings. Oh! then let us bee ſtirred up, you that are ſlow of heart to beleeve to come over; thou ſeeſt thou canſt do him no greater pleaſure. Thou thinkeſt thou doſt well in doubting, but thou doſt exceedingly offend God; thou canſt not do him a greater diſcourteſy, &c.

Object. But doth God command every one to beleeve pardon?

Anſ. God commands every one to do the act of Faith, but not to beleeve a pardon till hee have done that.

If any ſhall get hold of the horns of the Altar, and yet reſt in ſin, God will deal with him as Joab, &c. 1 King. 2.28, 29. &c.

God commands thee not to beleeve a pardon, ſo long as thou purpoſeſt to go on in ſin, but yet hee alwayes commands thee to beleeve him, ſo as to give up thy ſelf to Chriſt, &c. that thereby thou mayeſt have pardon, and aſſurance, and ſalvation.

A TREATISE OF THE Miſerable Condition OF UNBELEEVERS.

BY SAMƲEL BOLTON, D. D. And MASTER of C.C.C.

LONDON: Printed by Robert Ibbitſon, for Thomas Parkhurſt, and are to be ſold at his Shop over againſt the Great Conduit in Cheapſide, 1656.

A TREATISE OF HYPOCRISY.

BY SAMƲEL BOLTON, D. D. And MASTER of C.C.C.

LONDON: Printed by Robert Ibbitſon, for Thomas Parkhurſt, and are to be ſold at his Shop over againſt the Great Conduit in Cheapſide, 1656.