The Dead Saint Speaking to Saints and Sinners Living, Table of contents – Poem
THE CONTENTS OF Sin the greateſt Evil.
2 Sam. 24.10.
And now I beſeech thee, take away the iniquity of thy ſervant, for I have done very fooliſhly.
THe occaſion of the words. p. 1.
Parts of the Text. p. 3.
Words opened. Ibid.
The letter of the words ſpeake three Doctrins.
Firſt, Gods ſervants may commit ſin, commit iniquity, the iniquity of thy ſervant. Ibid.
Secondly, Freſh ſinning, muſt have freſh repentings. Ibid.
Thirdly, There needs freſh pardon, for freſh revoltings. Ibid.
Doctrines handled are two,
Firſt, Sin is, and Gods people do apprehend it to bee, the greateſt Evil in the World.
Secondly, When God threatens to puniſh ſin, it is the beſt way to run to God, to take away ſin. p. 3.
Firſt Doctrin. p. 4.
That ſin is the greateſt Evil; Shewed,
Firſt, By Collation.
Secondly, By Demonſtration.
Firſt, By Collation and Compariſon.
Firſt, Moſt of all other evills are but outward.
Secondly, All other evills are but of a temporal nature, they have an end, this evil is of an eternal nature.
Thirdly, All other evills do not make a man the ſubject of Gods wrath.
Fourthly, Other evils do but oppoſe our well being, nay only our well being for preſent.
Fifthly, Other evils are but deſtructive to a mans ſelf, fight but againſt particulars.
Sixthly, All other evils are Gods Creatures, and ſo far good.
Seventhly, Other evills are uſed by God, as medicines either,
Firſt, To prevent this; or
Secondly, for the cure of this. p. 4, 5.
Doctrines proved by Demonſtration.
1 That which fighteth againſt, and oppoſeth the greateſt good, muſt needs bee the greateſt evil. p. 5, 6.
Secondly, That which is univerſally evil, all evil, and no good, muſt needs bee the greateſt evil, but ſin is all evil, &c. p. 6.
Thirdly, That which is the ſole object of Gods hatred, muſt needs bee the greateſt evil; but ſin is, &c.
Fourthly, That which ſeparates the ſoul from the chief good, muſt needs bee the greateſt evil. p. 7.
Fifthly, That which is the ground and cauſe of all other evils, muſt needs bee the greateſt evil; but ſin is, &c. p. 8.
National evils, 1. Wars, 2. Famine, 3. Peſtilence; perſonal; temporal, ſpiritual, eternal. p. 8.
Sixthly, That which is worſe than the utmoſt evil, muſt needs bee the greateſt evil; but ſin is worſe than the utmoſt evils, worſe than Hell. p. 9.
Second part of the Doctrin (as ſin is in it ſelf ſo) In the apprehenſions of Gods people, ſin is the greateſt evil; and this appears by p. 9.
1. Their ſighs for ſin.
2. By their ſufferings to avoid ſin, they have eſteemed ſin worſe than
1. Poverty. 2. Priſons. 3. Death. 4. Hell it ſelf. p. 10.
Conſectaries, or Uſes.
1. Let us fall down, and admire the wiſdome, and adore the goodneſs of God, who out of the greateſt evil, could bring the greateſt good, bee humbled for the fault, and bleſſe God for the remedy. p. 11.
2. Hence conclude it is the ſaddeſt puniſhment, the fearfulleſt judgement in the World, to bee given up to ſin. Ibid.
3. See what fooles they are, who ſeek to bee rid of other evils, by the admiſsion of ſin. p. 12.
4. If ſin bee the greateſt evil, what then is ſin circumſtantiated, ſin compounded, ſin made exceeding ſinful? p. 13.
5. See what fools they are, who make a mock of ſin, who ſport with Hell, hee who ſports with ſin, ſports with Chriſt, with killing Chriſt, and tearing the fleſh of Chriſt. p. 14.
6. See the utter impoſsibility of any thing under Heaven to help us from under the guilt of ſin, ſave Jeſus Chriſt only, infinite Righteouſneſs is required for one ſin, no more for a thouſand ſins; no Righteouſneſs proportionable to the evil of ſin, but Chriſts. p. 15
Firſt, Not our own. Secondly, Nor will the Righteouſneſſe of the Law. Thirdly, It is not the Righteouſneſſe of Angels, it muſt bee infinite wiſdome to finde out a way; it muſt bee infinite mercy to pardon, infinite power to ſubdue; infinite merit to purge and cleanſe, infinite grace to deſtroy ſin. p. 16
7 See how much wee are bound to Chriſt who hath born our ſins, who hath an intereſt in him. p. 17
And ſecondly, who hath ſo born them, that wee ſhall not bear them.
Eight Conſectary. If ſin bee the greatest evil, it then calls out,
Firſt, For the greateſt ſorrow, though not to the quantity and bulk, yet in quality and worth; though not in ſtrength, yet in length, and continuance. p. 20
Sorrow proportionable to the meaſure and greatneſs of ſin. p. 21
— To the merit, and deſert of ſin. p. 22
Secondly It calls for the greateſt hatred. p. 22
Thirdly for the greatest care to avoid, and hee that is careful to avoid, will bee acquainted with the falls of others, with the weakneſſe of his own heart, hee is acquainted with the power and policy of Satan, with the danger and deceitfulneſſe of ſin.
Deceitful in Its
Objects.
Arguments.
Pretences.
Excuſes.
Incroaches.
Promiſes. p. 22, 23
Fourthly, It calls for the greateſt indeavours to bee rid of it; this evil if it bee kept, makes our good evil; where on the contrary, if ſin bee removed, the evil of the evil is taken away. Sin is the ſting of every affliction; Therefore
Firſt, Let us chuſe the greateſt evil in the World, rather than the leaſt ſin.
Secondly, Let us pitty, and pray for ſuch, as are under the ſtate of ſin. p. 24
Thirdly, Let us admire the greatneſſe
Firſt, Of the patience of God in bearing with ſinners. And that if you conſider,
Sin is contrary
Firſt, To Gods works.
Secondly, To Gods Nature.
Thirdly, To Gods Will. p. 25
Secondly, Let us admire the greatneſſe of Gods mercy in pardoning ſin. p. 26
Thirdly, See what cauſe wee have to humble our ſelves, that wee have had ſuch ſlight thoughts of ſin.
Six Glaſſes wherein ſin is preſented, to ſhow ſin is exceeding ſinful.
Look upon it in the
1 Glaſſe of Nature. p. 72
2 Glaſſe of the Law. p. 27, 28
3 Glaſſe of griefs woundings, peircings, which The Saints have found
Firſt, In their Admiſsion into the ſtate of Grace.
Secondly, In their relapſings into ſin. p. 28
4 Look upon ſin in Adam. p. 28
5 Look upon ſin in Chriſt. p. 28
6 In the damnation of the ſoul. p. 29
Uſe 1. See what need wee have to aggravate ſin to the utmoſt in our confeſsions. p. 29
Six Singular fruits of ſo doing. p. 30
Uſe 2. If ſin bee the greateſt evil, then it is the greateſt mercy in the World to bee rid of it. p. 31
That appears in theſe particulars.
1. It is the deareſt bought-mercy. p. 31
2. It is the pureſt mercy. p. 32
3. It is the freeſt mercy of all other, in two particulars. p. 32, 33
4. It is an intituling mercy. p. 33
5. It is an irrevocable mercy. p. 33, 34
6. It is an univerſal mercy, the womb of mercy. p. 34
Seven Glorious fruits of pardon of ſin. p. 34, 35
First Uſe, Labour above all things to get pardon of ſin.
Five ſorts of men, who do but dally, and trifle with God about pardon of ſin. p. 36, 37, 38
The Contents of the Treatiſe of Chriſts Love to his Spouſe. On CANT. 4.9.
THe Penman of the Canticles, who p. 43
Why called the Song of Songs. Ibid.
Matter contained in the Canticles. p. 44
Words of the Text opened. p. 45
Doct. 1. The heart of Jeſus Chriſt is exceedingly taken with his Church, and People. p. 46
In the Proſecution hereof is ſhewed,
1. VVhat is meant by his heart being taken. p. 46, 47.
2. That the heart of Chriſt is exceedingly taken.
Diverſe Arguments.
Becauſe,
1. Chriſts thoughts are upon his Church, and People. p. 47
2. Chriſt doth affectionately love them. p. 48
3. Christ doth rejoyce over his Church. Ibid.
4. Christ doth exceedingly delight in converſing with his Saints. p. 48, 49
5. Chriſt thought nothing too dear to do or ſuffer, &c.
6. Chriſt is fully ſatisfied with the injoyment of his Church. p. 49, 50
7. Chriſt is exceeding charie over his Church. p. 50, 51
Three other Particulars that demonſtrate the Doctrin.
1. Chriſt made all things for them. p. 52
2. Chriſt prepared Heaven for them.
3. Chriſt ſhed his blood for them.
Reaſons why?
Becauſe they are his
Firſt, People. Secondly, Friends.
Thirdly, Children. Fourthly, Spouſe.
Fifthly, Members. Sixthly, Jewels.
They are his,
Firſt, By Choice. p. 54
Secondly, By Purchaſe. p. 54
Thirdly, By Donation. p. 55
Fourthly, By Covenant. p. 55, 46.
Second Reaſon, Becauſe they are adorned with his Beauties.
1. Of his Righteouſneſs. p. 56
2. Of his Graces. p. 57
2 They are perſons ſingled out to advance the great deſign of glorifying the riches and freeneſſes of his grace. p. 58, 59
Uſes; 1 To ſtrengthen our faith, in expectation that Chriſt ſhould do more for his Church. p. 60
The Church Chriſts, 1 Fould. 2 Field. 3 Houſe. 4. Flore. p. 60
Note, to Explication, joyn Supplication. p. 61
Second Conſectary, Then hee will never take his heart off from them.
Object. God doth ſometimes forſake his Church and People. p. 63
In anſwer to the Objections, ſeveral concluſions laid down.
1 God doth ſometimes ſeemingly, when hee doth not really forſake them. p. 63
2 God may partially forſake his People, but hee doth never totally forſake them. p. 64
3 God may forſake them for a time, not for ever. p. 65
Third Conſectary, Then all the paſſages of Gods Providence,
1 Towards the Church in general.
2 To any particular member, are all for good. p. 66, 67
4 Conſectary, VVhat a fearful ſin it is, that cauſes God to deal hardly with that which his ſoul loves ſo dearly. p. 68, 69, 70
5 Conſectary; It diſcovers into what you may reſolve all the paſſages of God to his Church, even into his own love. p. 70, 71
Two ſtreams in which the Love of God doth run,
1 Higher, in four Particulers.
2 Lower, in four Particulars more. p. 72
6 Conſectary; VVith what confidence wee may pray for the good of the Church. p. 73
7 Conſectary; What will become of thoſe, who are enemies to his Church and People. p. 74
8 Conſectary; See here the ground of acceptation of the ſervices of his People. p. 75
Uſe of Examination, whether wee have intereſt in this love.
Four Rules to bee obſerved in our Examination. p. 76
Inquiry it ſelf, hee whoſe heart is taken with Chriſt, Chriſts heart is taken with him.
Signes.
Nine ſignes of a heart taken with Chriſt. p. 77, to 88
Uſe of Exhortation, To them of his Church.
1 Walk ſutable to this Love in five Particulars. p. 88
2 Beware of abuſing his Love.
Four particulars wherein Chriſts Love may bee abuſed. p. 88, 89
3 Bee much in contemplation of his Love. p. 90
The thoughts of Chriſts Love will work ſeven Effects p. 90, to 93
4 Labour for a reciprocal affection towards Chriſt. p. 94, 95
The Contents of The Nature, and Royalties of Faith.
JOHN 3.15. Whoſoever beleeveth in him ſhall not periſh, but have eternal life.
1 THe occaſion of this diſcourſe. p. 41
2 The diſcourſe it ſelf. p. 42
Parts of the Text. Ibid.
Inquiries. Firſt What Act of Faith that is, whereby a ſinner ſtands juſtified before God. p. 42, 43, 44
2 Upon what Object this Act is to bee terminated. p. 45
Doct. The great thing which is required at our hands for Juſtification, and Salvation, is, beleeving in Chriſt. p. 46
1 What Faith is, the Definition with the Explanation of it, which anſwers to ſix Objections that are made againſt the Definition. p. 46. to 61
2 Faith the only requiſite, whereby wee ſhould bee juſtified, and ſaved.
1 No way of union with Chriſt, but by Faith. p. 61, 62
2 Faith neceſſary for our communion with Chriſt. p. 62, to 64
3 Why God ſhould make choice of this Grace for our Juſtification.
1 That it might bee by Grace. Ibid.
2 That the promiſe might bee ſure, in two reſpects. p. 64, 65
3 That the promiſe might bee to all the ſeed. Ibid.
4 That no man might have cauſe to beaſt, or glory in himſelf. p. 65, 66.
4 How Faith juſtifieth▪ p. 67, 68
What are the Royalties of Faith?
— Faith is a heart-chearing Grace.
1 By procuring a ſufficient paymaſter, Chriſt. p. 68, 65
2 By making us one with Christ, by which his payment is ours. p. 66
2 Faith is a heart-cleanſing grace, and that two wayes.
1 Argumentatively, from God, four Arguments. p. 69
2 From our ſelves, two Arguments. p. 70
2 Operatively; Faith makes thee First, Of the Merit of Chriſt, Secondly, Prayer, Thirdly, Promiſe of Chriſt. p. 71
3 Royalty, Faith is a heart-commanding grace, and it inables the ſoul to do what it commands. p. 71, 72
4 Faith is a heart-quieting grace. 72. 71. Again (falſe figured.)
Two manner of wayes Faith calms the heart.
1 Imperiouſly, and that
1 By commanding, or
2 By checking the ſoul. p. 72, 73
2—In a perſwaſive mild way, preſenting three grounds for patience. p. 73, 74
5 Royalty, Faith is a ſoul-ſecuring grace, nothing elſe will ſecure but beleeving. p. 75
1 It ſets the ſoul upon a ſoul-ſecuring bottome. p. 75, 76
2 Inſtates the ſoul into ſoul-ſecuring promiſes. p. 77
3—Into ſoul-ſecuring priviledges. 1 Sons of God. 2 Spouſe of Chriſt. 3 The inheritance of Christ. p. 77
6 Royalty, Faith is a heart-humbling Grace, it makes real, all humbling conſiderations from God, the juſtice of God, threatnings of God againſt ſin. p. 78, 79
7 Royalty, Faith is a heart-ſoftening grace, and that, p. 80
1 By looking upon heart-melting Promiſes. Ibid.
2 Taking up heart-ſoftening Conſiderations. Ibid.
3 Looks upon ſoul-melting Objects, a wounded and broken Chriſt, the conſiderations of his ſufferings, p. 81
1 Either in themſelves,
2 Or in their cauſe,
3 Or as the effect of ſin. p. 81, 82
8 Royalty, Faith is a heart-transforming grace, heart, head, will, transformed. p. 82, to 84
9 Royalty, Faith is a heart-pacifying grace, an unbeleeving-heart, a stormy heart, above us, within us, below us, all againſt us, whilſt unbeleevers. p. 84
2 Faith makes us ſervants to the God of Peace. p. 65,
2 Subjects to the King of Peace. p. 66
3 Chriſt our Peace, intereſts us in the Covenant of Peace.
4 Inſtates us into the conditions of Peace. p. 66
Queſt. Many have peace, and yet are not beleevers, and many are Beleevers, and yet want Peace. Anſwered. p. 87, to 90
10 Royalty, Faith is a heart-inabling grace, Firſt, To do, Secondly, To ſuffer. p. 90, 91
1 Faith begets inabling-promiſes p. 92
2 Supplies with ſoul-inabling ſtrength. Ibid.
3 Furniſheth a Chriſtian with ſoul-inabling conſiderations, in three Particulars. p. 93.
2 Faith inables the ſoul to ſuffer. p. 93
1 Puts the ſoul into a ſuffering frame;
1 By putting the Judgement into a right frame. Ibid.
2 Prevails with the will. p. 94
3 Works upon the affections. Ibid.
2 Faith furniſheth the ſoul with ſuffering reſolutions. Ibid.
3 Begets ſuffering graces. p. 95
4 Layes in ſuffering ſtrength. Ibid.
5 Propounds to the ſoul ſuffering rewards. Ibid.
11 Royalty, Faith is a heart-innobling grace. Ibid.
1 It ſets our perſons above others. Ibid.
2 Our performances above others. p. 96
1 It begets in us ſoul-innobling Principles. Ibid.
2 —Implants us into ſoul-innobling relations; It firſt makes us ſervants of the great God, 2 Friends of God, 3 Sons and Daughters of God, 4 Spouſe of Chriſt, 5 Makes us members of Chriſt, who is ſuch a head as doth innoble his members. p. 97
3 Faith puts us upon ſoul-innobling imployment. p. 97.
4 Faith intitles us unto a ſoul-innobling inheritance. p. 98
12 Royalty, Faith is a ſoul-fatning grace, which it doth after this manner;
1 By deſtroying ſoul-conſuming luſts. p. 99, 100
2 Faith puts a man into a ſoul-fatning paſture. p. 100
3 Faith feeds upon ſoul-fatning dainties. p. 101
1 On the Promiſes. 101. 2 Upon a ſoul-fatning Christ. Faith feeds upon Chriſt, 1 In the Word, 2 In the Sacrament. p. 102, 103
13 Royalty, Faith is a heart-emptying grace. Ibid.
1 Of opinion of Righteouſneſſe in our ſelves. p. 104, 105
2 Of all opinion of ſtrength to help our ſelves. p. 106, 107
14 Royalty, Faith is an heart-inriching, and filling grace. p. 108, 109
1 It inricheth the head with knowledge. p. 110
2—The heart with grace. p. 111
Four invaluable things,
1 Favour of God in Chriſt.
2 Souls of men.
3 The Spirit.
4 The Graces of the Spirit.
…heſe are ſuch riches God beſtowes upon none but beleevers. Ibid.
A Beleever, the pooreſt, and richeſt, man in the world. p. 112
15 Royalty, Faith is an heart-raiſing grace.
1 From the death of ſin. p. 113
2 From the death of inward trouble. p. 114
1 By looking back upon ſoul-raiſing experiences. p. 115
2 Looks upon ſoul-raiſing promiſes. Ibid.
3 Layes hold upon a ſoul-raiſing Chriſt. p. 116
4 Indites ſoul-raiſing prayers, uſes Arguments from it ſelf, from God. p. 117
16 Royalty, Faith is an heart-chearing grace. p. 118
This joy of Faith is, Firſt, Spiritual, Secondly, Hearty, Thirdly, Satisfying, Fourthly, Conſtant. p. 119
Faith will inable to rejoyce,
1 In Bonds.
2 In Sickneſſe.
3 In Poverty. Ibid.
Five grounds of rejoycing. p. 120
Objection, Who more ſad than Beleevers? Anſwered. 120, to 122
Five grounds of Sorrow arraigned at the bar of right reaſon. p. 122
1 Is it thy former ſin?
2 Is it thy preſent corruption?
3 Is it thy imperfections?
4 Is it thy afflictions?
5 Is it becauſe under ſome preſent temptation? Ibid.
Matter of joy, if Faith to ſee Gods aims, in ſix particulars. p. 122, 123
17. Royalty, Faith is an heart-guiding grace. p. 124
It guides the heart in difficult caſes. p. 125
Faith will not own the fleſh as a King, nor as a Counſellor, p. 126
18. Royalty, Faith is an heart-eſtabliſhing grace. p. 127
Unbeleef unſettles the ſoul. Ibid.
Two things Faith eſtabliſheth the ſoul againſt; Firſt, Againſt fears. Secondly, Againſt falling, Againſt five ſorts of fears. p. 128
1 Of Men.
2 Of Want. Ibid.
3 Of Death. p. 129
4 Of Hell. Ibid.
5 Of Judgement. p. 130
2 Faith eſtabliſheth the heart againſt falling.
1 Againſt total Apoſtacy. p. 130
2 Againſt final Apoſtacy. p. 131
1 Faith ſets the ſoul upon a ſoul-eſtabliſhing bottome.
2 Intereſts the ſoul in a ſoul-establiſhing covenant. Ibid.
3 Doth beget in a man ſoul-eſtabliſhing principles. p. 132
Six Principles Faith begets in a man. p. 132, 133
Uſe 1 Of Tryal, incouragement to it.
1 It is poſſible. p. 134, 135
2 Though poſſible, yet it is difficult,
1 In reſpect of the deceits. p. 136
2 In reſpect of the doubts, and miſ-givings of our own heart at all times, eſpecially at three times.
Firſt, Of Humiliation. p. 137
Secondly, Of Temptation. Ibid.
Thirdly, of Deſertion. p. 138
Secondly, It is neceſſary to know whether wee are beleevers.
Firſt, In reſpect of comfort. Ibid.
Secondly, In reſpect of Obedience. p. 139, 140
Two Rules obſerved in the Tryals following.
First Grand Rule, the Word of God.
Secondly; To lay down ſuch evidences as are univerſal to all beleevers; weak as ſtrong. p. 140
Method obſerved for Tryal, are evidences taken,
Firſt, From the uſual manner of Gods working Faith.
Secondly, From the grace it ſelf wrought.
Firſt, The manner of Gods working Faith.
1 By diſcovering ſin. p. 141
2 By diſcovering the fulneſſe and al-ſufficiency that is in Chriſt. p. 142
3 The freeneſſe of his Righteouſneſſe to all commers.
4 Stirs up the ſoul to perſevere.
5 How God works Faith. p. 142, 143
Secondly, Some evidences taken from the grace it ſelf, 1 Of a weak. 2 Of a ſtrong Faith. Ibid.
1 The weakeſt faith hath ſtrong deſires after Chriſt, wherein is ſhewed the difference between an unbeleevers deſires, and a beleevers. p. 143, 144.
2 A Weak faith will cloſe with the precepts of God. p. 144, 145
3 Weak faith is joyned with mourning and ſorrow for the weakneſſe of it. Ibid.
4 Weak faith is unfeigned faith, not counterfeit.
5 Weak faith is a holy faith, accompanied with holineſſe of heart, holineſſe in life. p. 145, 146
6 A weak faith doth not rest in weakneſſe.
7 A weak faith will cleave to Chriſt.
Five things by way of ſupport to a weak faith.
1 The ſmallest degree, if true, is ſaving. p. 146
2 Though weak, yet it is a growing.
3 The weakeſt gives the ſoul union with Chriſt.
4 It gives communion with Chriſt.
5 It hath equal ſhare in Gods love. Difference between want and weakneſſe. p. 147
Evidences of a ſtrong faith.
1 An high prizing of Chriſt. p. 148
Two things make Chriſt precious to a m…n,
1 The knowledge of Chriſt, and that
1 The want of Chriſt.
2 The worth of Chriſt. Ibid,
2 The apprehenſion of the ſouls intereſt in him; this a ſtrong beleever doth. p. 149.
Four Tryalls whether we prize Chriſt. p. 149.
Some things more peculiar to a ſtrong Faith, than to a weak Faith. p. 150, 151.
2 Strong in Faith, and ſtrong in hope, and expectations of the thing beleeved. p. 152.
Strong Faith, and ſtrong Patience. Ibid.
Strong in Faith and ſtrong in Obedience. p. 153.
Strong for active and paſſive obedience. p. 154
3 A ſtrong Faith will beleeve nothing contrary to his beleefe. Ibid.
Though Satan takes up arguments from God.
1 Inward, or p. 155
2 Outward dealing with him. p. 155, 156
4 A ſtrong Faith will truſt God in difficulties.
1 With ſmall means. p. 156
2 Without means. p. 157
3 Againſt means. p. 158
5 A ſtrong Faith is accompanied
1 VVith much peace. p. 158.
2 VVith much joy. p. 159
6 Strong Faith will ſubdue ſtrong corruptions. Ibid.
7 — Overcome ſtrong temptations. Ibid.
8 Over come ſtrong doubts. 159.
9 Strong Faith, and ſtrong prayers. Strong
1 To wreſtle with God. p. 160
2 To prevail with God. p. 160, 161
10 Strong Faith can take
1 Long delays. p. 161
2 Strong denials from Gods hand. p. 161. 162.
11 Strong Faith hath ſtrong deſires
1 To go to Chriſt by death.
2 That Chriſt would come to judgement. p. 163
Uſe of Exhortation.
Firſt, To get Faith.
Motives 1 From the greatneſſe of the ſin of unbeleef, it offers injury to all-God, 1. VViſdome, 2 Mercy and Love, 3 Power, 4 Truth. p. 164, 165
2 Unbelief is a mother ſin, the womb of ſin, entertainer maintainer of ſin. p. 165.
3 Unbeleef is a ſoul-killing ſin. p. 167.
2 Motive from the neceſſity of Faith.
1 Needfull in reſpect of our perſons.
Our perſons are 1 Under the guilt, 2 Power, 3 Dominion of ſin. p. 167.
2 In reſpect of our performances; Faith is the ſalt that ſeaſons all. p. 167, 168.
2 Branch of the Exhortation, to thoſe that have Faith, to exerciſe Faith.
1 In matter of Juſtification under the guilt of ſin, truſt in God for pardon of ſin. p. 169.
2 Truſt in him for ſanctification,
3 Truſt in him for Mortification of thy Luſts, five Scriptures to incourage us. 170.
4 Exerciſe Faith in caſe of difficulties. Ibid.
5 Exerciſe Faith in caſe of deſertion. p. 171.
6 In caſe of Calamity, Nationall or perſonal. p. 172.
3 Branch of the exhortation, let us grow up in truſt. Ibid.
Incouragements.
1 The more Faith, the more in love and favour with God. p. 173.
2 The more Faith, Grace, more love of God, more Patience, Courage, Obedience.
3 The more ſpiritual comfort.
4 The more ſtrength to prevail with God. Ibid.
Means for the begetting of Faith.
1 Keep cloſe to Faith-begetting Ordinances.
1 Word. p. 174.
2 Prayer. p. 174, 175.
2 Have much to do with Faith-begetting company, Faith-begetting Conference. p. 175.
3 Cheriſh Faith-begetting conſiderations.
1 Thoughts of our ſelves. p. 175.
2 Of God, cheriſh eſpecially three thoughts. p. 176.
Two doubts keep men off from beleeving. Ibid.
Wee muſt do as thoſe Lepers, 2 King. 7.3, 4. p. 177.
12 Means for increaſing Faith.
A concluſion. p. 178. 179.
With the doctrin of Works. p. 180, 181.
The Contents of The ſlowneſſe of Heart to believe.
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.
PArts of the Chapter. p. 185, 186.
Parts of the Text. 187.
1 Queſtion ariſing out of the words. p. 187. Anſwered Ibid. and p. 188.
2 Question for unfoulding of the words, anſwered. p. 188.
Doctrins from the ſcope of the Text.
1 Doct. The eyes of Chriſt run through the world, and behold the evil and the good.
Three Uſes made of it. p. 189.
2 Doct. Such is the goodneſse of God, that hee commends us for that which is his own.
Two Uſes made of this. p. 189.
Doctrins the Text more fully holds forth.
Firſt, That ſlowneſſe of heart to beleeve, is a temper of ſpirit very offenſive unto God.
Secondly, It is very pleaſing unto God, when we will beleeve in him upon ſmall Revelation.
Thirdly, God will reveal great things to them who do ſo beleeve in him.
The firſt Doctrin cleared. p. 190, 191.
That we are ſlow of heart to beleeve, demonſtrated in five particulars. The
1 Greatneſſe of that power put forth in the working Faith. p. 191, 192.
2 The complaints of ſinners when they come firſt to beleeve. p. 192, 193.
3 Rhetorick work God uſeth to a poor humbled caſt down ſinner to bring him to beleeve. p. 193.
4 Way God takes to confirm the covenant of mercy to beleevers. p. 194.
5 Complaints of the Preacher. p. 195.
Grounds of the ſlowneſſe of heart to beleeve.
Firſt, From Satan who hath two ſtratagems. p. 195, 196, 197.
Secondly, From themſelves.
1 From ignorance. p. 197.
2 Pride.
3 Too much tenderneſſe. p. 198, 199.
4 Doubt of Gods will. p. 200.
5 Some reſt on this ſide Chriſt. p. 200, 201.
3 Ground why wee are ſlow of heart to beleeve, is taken from others. p. 202.
1 Wee look upon their height. p. 203.
2 — Upon others depths. p. 204. 205. 206.
Three Reaſons why this frame of ſpirit is ſo offenſive to God.
1 It argues and ſpeaks a corrupt heart. p. 207.
2 As much as in it lyes it makes void all the ſtupendious things of God. p. 107. in particular.
1 The great counſel of God.
2 The thoughts of his mercy.
3 The purpoſes of Gods mercy to thee. p. 20.
4 Fruſtrates the expectation of God. p. 209.
5 Gods end in ſending Chriſt.
6 The death of Chriſt.
7 The promiſes of God to Chriſt. p. 209.
3 Reaſon, this keeps a man in an unſerviceable condition both to God and Man. p. 210, 211.
Uſe, See how Satan doth delude their ſouls whom hee perſwades not to beleeve is a vertue, is a thing pleaſing unto God. p. 212.
Reaſonings of poor ſouls why they muſt not beleeve. p. 213.
2 Uſe of Exhortation to three things.
1 To bee convinced of the greatneſſe of the ſin.
1 You wrong God.
2 You gratify Satan. Satan hath two glaſſes to diſcover ſin. p. 215.
Queſt. How ſhall I know when God, and when Satan diſcovers ſin? p. 216.
A ſinful looking on ſin in ſeven particulars. p. 217.
3 You injure your ſelves in three particulers.
2 Be humbled for it. p. 219.
3 Be quickned to beleeve. p. 219, 220.
Conſider. 1 It is Gods command, and that is firſt, a ſufficient warrant.
2 It is ſufficient ſecurity. p. 220.
2 Conſider you can do God no greater pleaſure, than to come in and beleeve in him. p. 221.
Faith a weapon to be weilded againſt ſeven charges of Satan. p. 221, 222.
THE CONTENTS. OF HYPOCRISY. ISAIAH 58.2.
THe World divided into four ranks of men. p. 26
Thoſe that are in the pale of the Church ranked in three ſorts. ibid.
Thoſe that are pretenders for Heaven, into two ſorts; of which are, the
1 Formal Chriſtian. ibid.
2 Upright and ſincere Chriſtian. ibid.
The Text opened. ibid.
Doct. That it is poſſible for a man to do much in the wayes of God, even to abound in all outward performances, and yet bee falſe at heart, and have an unſound ſpirit here, and miſs of Heaven hereafter. p. 263
The Doctrin proved and cleared by diverſe Particulars; as
The firſt Particular is,
1 Hee may hear the Word. p. 265
2 May abound in hearing. ibid.
3 May hear with affection. ibid.
Four kindes of affections that a Formaliſt may hear with,
1 With affection of wonder and aſtoniſhment. p. 266
2 Affection of fear and trembling. ibid.
3 With delight and ſome kinde of love. ibid.
4 With affection of Joy. ibid.
Secondly, A man may not only hope, but pray too, nay, make many Prayers. ibid.
And hee may joyn faſting to prayer. ibid.
Thirdly, A man may ſeem to bee humbled, to mourn, and to weep for ſin, and yet bee unſound. p. 267
There are four ſorts of tears. ibid.
1 Tears of Anger. ibid.
2 Tears of deſparation, ſuch as are the damned in Hell. ibid.
3 Tears of compaſsion. ibid.
4 Tears of Godly-ſorrow. ibid.
Fourthly, A man may ſeem to do much, walk in many wayes of duty in outward ſhew of obedience, to the letter of command. ibid.
Fifthly, A man may caſt up his vomit, diſgorge himſelf of all his old wayes. p. 268
Hee may leave ſin, either,
1 Out of fear of evil ibid.
2 Out of a wearineſſe of it. ibid.
3 Out of love of ſome contrary ſin. ibid.
4 Out of want of fit Inſtruments, and means to compaſs his ſin. ibid.
Sixthly, A man may accompany himſelf with the People of God. ibid.
Seventhly, A man may not only do, but ſuffer too, and yet bee unſound. ibid.
Reaſons are,
1 Reaſ. Becauſe no unſound ſpirit hath any thing in it, which is eſſential to a Chriſtian, as a Chriſtian. ibid.
2 Reaſ. Becauſe a falſe profeſſor may have a compleat reſemblance of a Chriſtian in all thoſe things which are not eſſential to a Chriſtian. p. 269
Thus the firſt thing is cleared, now wee come to the ſecond thing propounded.
Secondly, How it may ſtand with
1 Gods end.
2 Satans end.
3 A mans own ends, to abound in duty, and yet not bee ſincere.
Firſt, It may ſtand with Gods ends, both
1 Towards the good, and they are merciful ends.
2 Towards the bad, and they are partly merciful, and partly judicial.
Firſt, It may ſtand with Gods ends towards the good, and they are merciful ends. ibid. & p. 270
Firſt, That God may ſerve his own glory by them, for the bringing in, and building up of the godly. ibid.
Secondly, God ſuffers unſound hearts to abound in duties, to maintain an holy jealouſy and watchfulneſſe in the hearts of his own people. p. 271
Thirdly, To make us ſee there is ſomething in duty more than duty, which ſets a value upon duty, and makes it of worth. ibid.
Fourthly, To tell us that there are other things to bee done of a Chriſtian, than meerly to pray here. p. 272
Fifthly, To make his people more ſolicitous, after ſurer, more ſtable, and proving evidences than theſe are. ibid.
Secondly, As it may ſtand with Gods ends to the good, ſo it may ſtand with Gods ends to the bad.
1 His merciful ends. p. 273
2 His judicial ends. ibid.
Secondly, It may stand alſo with Satans ends, and that
1 Towards the good. p. 274
2 Towards the world. ibid.
3 Towards themſelves. ibid.
1 It may ſtand with Satans ends towards the good.
1 Hereby Satan doth labour to cauſe Gods people to throw off the work, to deſiſt in their way. ibid.
2 If hee cannot prevail with Gods people, to throw off the work, yet hee hath a ſecond end, and that is to diſcourage Gods people in the work. ibid.
3 If Satan cannot prevail thus far, yet hee labours by theſe men to ſcandalize the godly, to bring evil reports on all that walk in the wayes of life. p. 275
You know how wicked men argue, viz.
1 Either from particulars to generals. ibid.
Or 2 By the failing of the perſon. ibid.
Secondly, It may ſtand with Satans end, in reſpect of the world, as
1 To keep them off from entring upon the way of life. p. 276
2 To strengthen the prejudice of wicked men againſt the wayes and people of God. ibid.
3 Hereby hee hardens them in a way of ſin. ibid.
Thirdly, How it may ſtand with Satans ends, towards themſelves that thus abound in duty, and yet are unſound. ibid.
1 To aggravate their condemnation. ibid.
2 Becauſe ſuch men are ſureſt his of any, and that on two grounds. ibid.
1 If hee ſtands in that condition, hee thinks hee is ſure enough. ibid
2 If hee falls, hee thinks him ſure enough, becauſe the hazard is great. p. 277
3 It may ſtand yet further with Satans ends, becauſe hee hopes to have ſome further good of them another day. p. 278
For the Devil knows,
1 They will bee the ſureſt and truſtieſt ſervants to him of any. p. 279
None in the world have more of the infernal nature than they. p. 280
Thirdly, How it may ſtand with their own ends, who having corrupt hearts, yet ſhould notwithſtanding abound in duty.
1 To anſwer the caſes of conſcience. ibid.
2 To pacifie the quarrels, to ſatisfie the gripes, and gnawings of conſcience. p. 281
Conviction doth ariſe from ſome common, not ſaving light, and that,
1 Becauſe it diſcovers groſſe ſins, not ſecret ſins.
2 It diſcovers open ſins, not ſpiritual ſins. ibid.
3 It diſcovers no ſin, as ſin, in the nature of it. ibid.
Other ends there are, which are more low than the former, as
1 For oſtentation and gifts of pride. p. 282
2 For affection, credit, and esteem in the world. ibid.
3 For the advancement of their worldly deſignes. ibid.
4 That by this means they might procure Gods bleſsings on them in this life. ibid.
Next thing is to ſhew what the grounds are whence it ariſeth, that a corrupt heart may abound in outward performances. p. 283
Firſt ground is natural conſcience. ibid.
Second ground is ſome preſent diſtreſſe and trouble on the conſcience, or upon the bodies of men, upon the ſpirit or fleſh of men. ibid. & p. 284
1 Some preſent distreſs upon the ſpirit.
2 Outward preſsures on the body. ibid.
The fourth thing remains, which is four, where the fault lies, or how it comes to paſſe, and that in ſix particulars. p. 285
1 Hee fails in the latitude or extent of his obedience. Hee is limited,
1 Either to ſome command moſt ſuitable,
2 Or to the fleſh, that is, to the outwards of the command. ibid.
2 Hee is faulty in the manner of his obedience. p. 286
3 Hee is faulty in his aims and ends. ibid.
4 Hee is faulty, in that hee reſteth upon what hee doth, and looks no higher. p. 287
4 Hee makes it ſelf his obedience, which ſhould quicken his Obedience. ibid.
6 Theſe ſpiritual performances do not ariſe from ſpiritual Principles. ibid.
There is a fourfold change.
1 A Moral change. p. 288
2 A Partial change. ibid.
3 A Formal change. ibid.
4 A Spiritual change; But not new ibid.
1 For ſubſtance of ſoul and body. p. 289.
2 For faculties of ſoul and body. ibid.
Object. Nature cannot act ultra ſphaeram, above it ſelf, nature cannot go any further than Nature. Anſwered. ibid.
—It is true in the main, but Nature may bee ſtrengthened from above. ibid.
Nature conſidered in diverſe forms and ranks.
1 There is a meer Nature with thoſe reliques, (as ſome ſay) But I ſay reſtored Principles. ibid.
2 Nature civilized, and moralized.
3 Nature ſublimated. p. 290
Thus you ſee the Doctrin cleared, and the fourth thing anſwered.
1 Hee is a man, who was never humbled for ſin. ibid.
2 Hee is a man, that was never truly caſt out of himſelf. ibid.
3 Hee is a man, that was never fully changed. ibid.
4 Hee is a man, who is carryed upon holy works with a ſlaviſh heart. ibid.
There are two great weights that carry him about.
1 Fear of Hell. p. 291
2 Hope of Heaven. ibid.
Uſe If a man do thus much, and yet fall ſhort of Heaven, what then ſhall become of them that do nothing? ibid.
Sincerity lyes in labouring, and how. ibid.
Theſe things are neceſſary.
1 Neceſſitate Precepti, God hath commanded them.
2 Neceſſitate Medii, they are the way to life. ibid.
Object. This diſcourageth us, If a man may do thus much, and yet fall ſhort of Heaven, then it is as good to ſit ſtill and do nothing. Anſwered. p. 292
Wee ſhould argue after this manner.
Becauſe I may do all this, and yet not bee ſincere, therefore I will labour to bee ſincere in the doing of them. ibid.
Second Uſe.
Diſcovers the ſandineſſe and unſafeneſſe of thoſe bottoms to reſt a mans ſoul upon. ibid.
To ſtir up thoſe that fear God to get better evidences. p. 293
1 Becauſe evidences of this kinde are obſcure, full of ambiguity. ibid.
2 Becauſe they are unconſtant and inſtable. p. 294
Fetch your evidences from your Juſtification, your intereſt in Chriſt, in the Covenant. Theſe are
1 The cleareſt. ibid. & p. 295
2 The pureſt. ibid.
3 The moſt ſatisfying. p. 296
4 The moſt conſtant evidences. p. 297
Third Uſe.
If it bee poſsible to do thus much and bee unſound, then what care ought there to bee to clear the ſoundneſſe of our ſpirits in our performances? p. 298
First, Clear the ſincerity of your hearts in your performances in particular, and that in three things.
1 In your hearing. p. 299
2 In your praying. ibid.
3 In your mourning for ſin. ibid.
First, A ſincere heart deſires ſincere preaching. ibid.
As 1 Hee deſires to receive the truth of God p. 301
2 Hee is willing to receive every truth of God. ibid.
3 Hee is willing to receive it as the truth of God. ibid.
But now an unſound ſpirit,
1 Hee is not willing to receive the truth.
2 Not every truth.
3 Not as truth; As not
1 For it ſelf. ibid. & p. 302
2 Not to bee a King over them. ibid.
Thirdly, Now an honeſt heart in hearing, is ſuch as
1 Hears the word as Gods word.
2 Hee ſides with the word of God againſt himſelf.
3 Hee deſires to profit by the word. ibid.
4 Hee hears the word with reflection. p. 303
Secondly, To clear the ſincerity of your hearts in matter of Prayer.
Firſt Character.
First, Where the heart is ſincere in prayer, there is a doing of the duty with all our ſtrength. ibid.
Second Character.
There is no reſt nor content to the ſoul, till the heart bee wrought to the work. p. 304
Third Character.
A heart ſincere in Prayer, doth thirſt after communion with God in Prayer. ibid.
Object. How ſhall a man know when hee hath communion with God in duty? ibid.
Anſwered. p. 306
1 In general, Thou meeteſt, and haſt communion with God in duty, when God hath inabled thee to act grace in a duty. ibid.
2 When the performance of a duty doth lead the ſoul into better freedome. p. 307
Fourth Character.
A heart ſincere in prayer, doth riſe up praying from prayer, hee goes away with affection of, and to prayer, after the prayer is done. ibid. & p. 308
Fifth Character.
A heart ſincere in prayer, doth eye it ſelf in prayer. It is a heart that diligently obſerves it ſelf in duty, views all the workings of the ſoul, and takes notice of all the imperfections of the ſoul in duty. p. 308, 309
Sixth Character.
A heart ſincere in prayer, is a praying heart. p. 310
Object. But you will ſay, Then all our hearts are ſincere, for who is it that doth not deſire the thing hee prayeth for. Anſwered. p. 310
1 Thou prayeſt for grace, but thou doſt not deſire grace in the beauty and extent of it. ibid.
2 Thou prayeſt for the ſubduing of thy luſt; but doſt thou deſire what thou prayeſt for? p. 311
3 You pray for Heaven, and one would think you did deſire this; but doſt thou know what Heaven is, when thou prayeſt for Heaven? p. 312
Heaven not deſirable to corrupt hearts, in ſeveral particulars. p. 313
Seventh Character.
A ſincere heart in prayer, doth not only deſire, but truly indeavour the thing prayed for. p. 314
3 Part clears ſincerity in matter of mourning. ibid.
Several Characters of true mourning. p. 315
Firſt Character.
A ſincere mourning, is a deep mourning. ibid.
Second Character.
A ſincere mourning is an univerſal mourning. ibid.
Third Character.
A ſincere mourning is a mourning for ſin. p. 317
Fourth Character.
Sincere mourning is proportionable, and that in two things.
1 Of the meaſure of ſin. ibid.
2 Of the merit of ſin. p. 318
Fifth Character.
Sincere mourning is a faithful mourning. And that in three particulars. p. 319
Sixth Character.
Sincere mourning is a filial mourning; ibid.
Which comes
1 From Gods love to the ſoul ibid.
2 From the love of the ſoul to God. p. 321
Seventh Character.
Sincere mourning is a fruitful mourning, and that in four particulars. It is ibid.
1 Heart-humbling ſorrow. p. 322
2 Heart-fatning ſorrow. ibid.
3 Grace-ſtrengthening ſorrow. ibid.
4 A divorcing ſorrow. ibid.
Hypocrites mourning for ſin in ſeven particulars. p. 323
Clear ſincerity in obedience in general, illuſtrated in ſeveral Characters.
Firſt Character.
Sincere obedience is univerſal obedience. And that p. 324
1 In ſuffering, as doing. ibid.
2 In Relative commands, as well as Abſolute.
3 In Affirmative, as well as Negative. p. 325
4 In the Spirit, as well as in the Letter. p. 326
Second Character.
Sincere obedience is ſuch an obedience which doth,
1 Come from a right ſpring. p. 327
2 Is wrought by a right rule. ibid.
3 In a right manner. p. 328
4 To a right end. ibid.
Object. It is alſo requiſite to aime at Gods glory in every action. Anſwered. p. 329
Third Character.
Sincere obedience is fruitful obedience. p. 330
Fourth Character.
Sincere obedience is filial obedience. p. 331
In ſeven caſes Children of God may bee cold in them. p. 332
Second Uſe is an Uſe of Exhortation, and that in four Branches.
Firſt Branch, Get a ſincere heart. p. 332
1 Motives.
1 Becauſe it ſets a value on them. p. 333
2 Diſtinguiſheth our works from others. Ibid.
3 Otherwiſe all are loſt. p. 334.
4 Sincerity is the chiefeſt thing God eyes in men. Ibid.
5 Sincerity affords moſt comfort. Ibid.
6 Sincerity fences the heart againſt Apoſtacy. p. 335.
Cure of Hypocriſy is,
1 A difficult cure. p. 336.
2 A painful cure. p. 337
Means of cure,
1 Convince thy heart of the evill of an unſound heart. p. 338.
2 Conſider there is a God. p. 339
3 Thou muſt be new made. p. 340.
4 Uſe, Prayer. Ibid.
Rules for Preſervatives. Ibid.
Uſes that may be made of theſe Rules. p. 341
Rules for clearing ſincerity. Ibid.
1 Make a through ſearch. Ibid.
2 Acquaint thy ſelf with the moſt clear evidences. p. 342
Objection. But how ſhall I know what are thoſe heart clearing evidences? Anſwered. p. 343, 344.
Second Rule is, Take not up your evidences from the carriage of your ſpirits, either when at beſt, or at worſt. Ibid. and p. 445.
4 Rule.
Judge not thy ſincerity by ſome particular acts. p. 346
5. Rule.
Be careful to read your ſpirits. p. 346.
Five ſeveral times to read your ſpirits.
1 In times of Darkneſſe. p. 347
2 In times of Manifeſtation. p. 348
3 In times of outward Diſtreſſe. Ibid.
4 In times of Proſperity. p. 349
5 In times of Danger. Ibid.
4 Branch of Exhortation, To declare the ſincerity of the heart on all occaſions. p. 350, 351.
We are called to it
1 By God. p. 352.
2 By our diſtreſſed brethren. Ibid.
3 Our own Church and Nation Ibid.
4 Our Conſciences. Ibid.
THE CONTENTS OF The wonderful workings of God, FOR his Church and People.
EXOD. 15.11. Who is like unto thee, O Lord, amongſt the Gods? Who is like thee, glorious in holineſſe, fearful in praiſes, doing wonders?
IN trouble God charges us with two things.
1 Faith. p. 335
2 Prayer. Ibid.
In deliverance with two things.
1 Thankfulneſſe. p. 356
2 Obedience. Ibid.
The words opened. Ibid. and p. 357.
Doctrin, The wonderful God, doth do wonderful things for his Church and People.
The Doctrin proved and illuſtrated. p. 358
1 That God doth great wonders. Ibid.
2 That God hath done great wonders, and that either p. 359
1 With ſmall means. Ibid
2 Without means. p. 360
3 By contrary means. Ibid.
2 Querie.
Is the Grounds and Reaſons.
1 Becauſe he is a wonderful God. p. 361
2 To get himſelf a wonderful name. Ibid.
3 As to get, ſo to uphold his great name. p. 362
4 Reaſon.
God doth wonders for his People, that hee might inherit wonderfull praiſes from his People. p. 363.
5 Reaſon.
To add torture to the Devill and his Children. p. 363.
6 Reaſon.
That ſo our ſelves▪ and the Generations to come, might bee ſtirred up to truſt in him. p. 364, 365.
7 Reaſon.
Becauſe his love and ingagements move him to it.
4. Ingagements.
1 They are his. p. 366
2 He hath promiſed. p. 366, 367
3 They truſt in him. p. 368
4 They ſeek him. ibid.
3 Query.
VVhat are thoſe wonders God doth for his Church and People? p. 369
1 Wonders for their ſouls. p. 369. to 373
2 Wonders for their outward man. p. 373, 374, 375
4 Query.
When is the time which God takes to do VVonders for his Church?
1 When God ſhall get him moſt glory of the enemies p. 375.
2 VVhen God ſhall get moſt praiſe from his People. p. 375, 376
3 When God can … …e Church moſt good, and work the compleateſt …erances. p. 376
4 VVhen th… …emies of the Church are carried with moſt … …nd promiſe themſelves moſt ſucceſſe. p. 376, 377
5 …en Gods people are brought moſt low.
… Two times. Gods time, Mans time. p. 377, 378
6 VVhen God holds up a ſpirit of Prayer. p. 378, 379
7 VVhen the glory of God is mightily concerned. p. 379
5 Query.
How ſhall wee know God will work wonders for us, if God do not, wee ſhall bee made three wonders to all Nations. ibid.
1 Of folly and madneſſe.
2 Of ſcorn and hiſsing.
3 Of miſery. p. 380
Grounds of Fear that God will rather make us a wonder, than work a wonder for us, firſt, Spiritual grounds.
1 Univerſallity of ſin. p. 380
2 Impudency of ſin. p. 381
3 Obſtinacy of ſin amongſt us. ibid.
Second natural grounds of Fear.
1 The oppoſition of wicked men againſt indeavours of reformation. ibid.
2 The ſchiſmes and diviſions among us. 382.
3 The wilful blindneſſe and ſecurity among us.
4 Miſsing of opportunities amongſt us. ibid.
Two Grounds of hope, firſt, From God,
1 From the goodneſſe of his nature. ibid.
2 Becauſe Gods glory is much concerned. p. 383
Two Grounds of Hope from the Church of God, the good of moſt of the reformed Churches in the Chriſtian world, doth depend upon the welfare of England. ibid.
Three Arguments taken from our ſelves.
1 Sins are not National, nor untenanced by Law. p. 383, 384
2 Wee are now in reforming of them. p. 384
3 From the beginnings of mercy. p. 385
4 The ſtock of prayers laid up. p. 386
5 God hath drawn out the graces of his people. ibid.
Four Arguments taken from our enemies.
1 Their former wickedneſſe which ſhall hunt them, and finde them out. p. 387
2 Their preſent ſinfulneſſe. ibid.
Object. God hath given up the godly into the hands of wicked men.
Four anſwers to this Objection. p. 388, 389
Five Arguments to induce us to hope that God will do wonders for us, is taken from the conſideration of thoſe great things that God hath promiſed to do for his Church and People in this latter end of the World. 389, to 393
Vſe of Information, To inform us of the greatneſſe of our God, 1 Of his Power, 2 Wiſdome, 3 Mercy, 4 Truth. 394
2 It informs us of the happy condition of the Saints.
3 How precious the Saints are in the eſteem of God.
4 That the condition of the Church is many times ſad, becauſe a wonder muſt bee expreſſed for their relief. p. 395
5 They muſt not thereby diſpair of help. p. 396
6 There is no ground for wicked men to inſult. p. 397
7 What ingagements lye upon them, that God hath done wonders for. ibid.
8 Information, What grounds there is for us at this time,
1 To truſt in God, 2 To pray to him, 3 To hope in him, 4 To wait upon him.
1 From the Experience of God. p. 398, 399
2 From the Power of God. 399
9 This informs us, what is the reaſon that God lets wicked men bring up their deſigns to ripeneſſe, becauſe hee can do wonders. p. 400, 401
Second uſe of Advice to wicked men. p. 401, 402, 403
Third Uſe, for incouragement of Gods People.
1 There is no cauſe of fear. p. 403
Fear is unbeſeeming
1 A Chriſtian, which is the ſouldier of Chriſt.
2 Religion, which is the cauſe of Chriſt. p. 404
2 There is leſſe cauſe of diſcouragement. p. 405, 406, 407
Fourth Uſe, To teach three leſſons,
1 Thankfulneſſe. p. 407
2 Obedience. p. 408
3 Dependence. p. 408, 409
Two great enemies of Dependence upon God.
1 Obliterating the notions of God. p. 410
2 Burying the remembrance of his works. p. 411
Fifth Uſe, Then it is good, being on the Churches ſide. p. 412
Sixth Uſe, Let us fall down, and adore this great God, who can do wonders.
Seventh Uſe, Let us carry our ſelves in ſuch department, as is ſutable for ſuch as are Expectants, that God ſhould do wonders for them. p. 413
Eight Uſe, Doth God do wonders for his Church? then learn
1 To truſt in God, unbeleef impriſons God, faith ſets him at liberty. p. 414
2 Bee incouraged to Prayer, Faith and Prayer have had a hand in moſt wonders. p. 415
3 Bee incouraged to hope. ibid.
4 Bee incouraged to wait. p. 416
1 Would you ingage God to do wonders? beleeve. p. 417
The excellency of Faith in four Particulars.
Let no difficulty undermine your Faith, no, nor diſcouragement put you off from ſeeking. p. 418
Supplication is nothing without Reformation. p. 419, 420
SUch was his Out-ſide: But*foreign. That, once within,
Thou may'ſt not, yet, behold; — For fear of Sin:
It's*Dan. 12 3. Dazeling Glory (Mortal) would amaze!
And make thee— Idolize It's * Sun-bright raies:
Thy Sin would Crucify, what Grace hath Crown'd,
And Thou with ſhame It's Glory quite Confound.
No; —Stay a while: — Firſt, Get to Heaven; And than
Gaze-on! And view the In-ſide of the Man:
Then Love, Adore, Admire, Triumph; And Sing
Eternal Hallelu-jahs to thy King.
That Pious Soul*Rev. 19.10, 22.9. diſclaims thy Worſhip; — He
(Thy Fellow-Saint) will worſhip God with thee.
But is there left no Tran-ſcript, here beneath,
Of that Fair-Copy; Rent from us by Death?
Yes: — Turn theſe Pages (Reader) — Thou wilt ſee,
His every-line Breaths Immortality.
Ferd. Archer.