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THe Apostle Peter although he hath sufficiently proved whatsoever he hath form • rly delivered concerning the Doctrine, and Miracles, Life and Death, Resurrection and Ascension, and the coming of Christ again unto Judgment: yet as though no proof could be too much; or as if he could not satisfy himself in enforcing this holy doctrine, and binding it upon the consciences of his Hearers; he shutteth up his Sermon in this verse with another assured testim • ny above all exception, drawn from all the Prophets; who all consent and conspire with the Apostles in all their doctrine concerning him: the sum and main end of all which is, that through believing in his name, the elect should receive remission of sins: which is the sum and effect of this verse.

Where first may be asked, why doth the Apostle induce so many testimonies one in the ne • k of another? In the answer whereof we shall see, that none of them are needless or superfluous. For,

1 All the points of Christian religion are above and against corrupt nature; as appeareth in the Heathen, wh • still esteemed the preaching of Christ foolishness, 2 Corin. 2.23. and in the Athenians, who when they heard Paul preaching of the Judgment Day, and Christ's Resurrection from the dead, they mocked him, Acts 17.32. The hardened Jews at this day, on whom the Wrath of God is 〈◊〉 me to the uttermost, do the like: and well it were for many, if professed Christians in the midst of such a light, made more reckoning of our painful preaching▪ of Christ, who teach the same points, than some of the former: which were they so slight matters as most account them, what need they be so enforced? We are therefore hence fitly informed, both to make more high account of such great Mysteries, which the Spirit of God is so careful t • commend unto us, as also to bewail the infidelity of our hearts, that need so much working upon them to entertain such necessary truths as these be.

2 Because (although he was an Apostle) yet would he show his care, that in all his Sermon he taught nothing of his own which the Prophets had not formerly taught. Which teacheth all Ministers much more to beware, lest in any of their Sermons they broach such doctrine, or bring in such stuff, of which they cannot prove the Prophets and Apostles to be Patrons and Publishers: For this was the commandment of the Apostles, that we teach no other doctrine, 1 Tim. 1.3. neither contrary, nor diverse from it; no private opinions, which are the causes of Schisms and Heresies; nor vain conceits or jangling, which breed questions, but no godly edifying.

3 It was not only their precept, but practice also: as, Act. 26.22. Paul spake no other things than those which the Prophets and Moses did say should come: to wit that Christ should suffer, and that he should be the first that should rise from the dead: Nay, the Lord of the holy Apostles, Jesus Christ himself, preached no other Doctrine; of whom it is said, Luk. 24.27. that be began at Moses, and all the Prophets, and interpreted unto them in all the Scriptures, the things which were written of him: shall the Son of God, who might have made every word he spake Scripture, tie himself to the Scriptures, and make them the ground of all his Sermons; and shall not weak men who cannot without error depart an hair breadth from them, be careful to contain all their doctrine within the limits of them? especially seeing nothing else bindeth the conscience of the hearer.

3 The Apostle knew that this was a convincing argument, if he could persuade his hearers that he did deliver nothing but prophetical Doctrine: for all men, Jews and Gentiles, were easily persuaded, that Moses, and the Prophets spake directly from God: yea, and the most blinded and willful Jews at this day profess, that if we can prove Christ the Messiah, from Moses and the Prophets, they will believe in him: so as in great wisdom did the Apostle add this testimony to all the former, knowing, that that is the only sound ground of teaching, when men can be persuaded that what they hear is uttered from the mouth of God, as by this testimony his hearers were.

Now in the verse we have three thing to consider of.

1 The generality of this testimony; That all the Prophets bear witness unto him.

2 The scope and end of their witness; that men might believe in his Name.

3 The fruit of this belief; that believers might receive remission of sin.

For the first, we will by a brief induction make it appear, that all the Prophets bare witness unto Christ: and then gather some observations from it. To begin with Moses, who by Christ his own confession writ of him, Joh. 5.46. In Genesis the first thing after the creation and fall is the main promise that the seed of the woman should break the Serpents head: Exodus setteth out Christ our Passover: Leviticus in all those sacrifices pointeth out Christ our Sacrifice: Numbers setteth before our eyes, Christ our brazen Serpent, lifted up upon the Cross: Deuteronomy describeth Christ our chief Prophet, whom whosoever will not hear, he must die the death, Deut. 8.18, 19. Act. 3.21. Joshua, beareth his name, and most lively resembleth him in slaying the enemies of God's people, and bringing them into the promised land. The Judges were all Savior's and types of him. The book of Ruth showeth he family whence he sprung. Samuel, Kings, and Chronicles, his Genealogy, and the very persons of whom he descended: especially, David and Solomon, both eminent types of him. Ezrah and Nehemiah built the second Temple into which he was to enter, and so to become the glory of it, as both Haggai and Malachi foretold.

Job knew that his Redeemer lived, and that he should see him at last on the earth. David in the Psalms acknowledged, that the stone which the builders refused was become the chief stone of the corner; and expresseth the piercing of his hands and feet. Solomon in the Proverbs describeth his wisdom and eternity. In the Canticles his contract and espousals with the Church.

Isaiah is called the Evangelical Prophet, than whom no Evangelist could more lively express his Person, his Doctrine, his Life, Death, Burial, Resurrection, and Ascension: that he rather seemed to write an History of something past, than a Prophecy of things to come. Jeremy plainly styleth him the Lord of Righteousness, Jer. 23. Ezekiel in all his dark shadows figureth out the government of Christ from point to point.

Daniel reckoneth the very year and time when the Messiah shall be slain; at the end of whose seventy weeks Christ was put to death.

The small Prophets testify of him also with as joint consent. 1 Malachi mentioneth with him his forerunner John the Baptist. 2 Micah describeth the place of his birth. Micah 5.2. And thou Bethlehem of Ephratah art little among the thousands of Judah, yet out of thee shall he come forth that shall be ruler in Israel; whose goings forth have been from the beginning, and from everlasting. 3 Zacharias nameth the place of his education, which was Nazareth, Zach. 6.12. There must he grow that must build the Temple of the Lord. 4 Haggai prophesieth of his coming into his Temple and purging it. 5 Nahum wisheth Judah to behold on the mountains the feet of him that declareth and publisheth peace, Nahum. 1.15. which tidings none can bring but through Jesus Christ the prince of peace. 6 Obadiah promiseth to Judah and Jerusalem such Savior's as should advance and set up the Kingdom of the Messiah, Obad. v. 21. and so the Kingdom shall be the Lord's: that is, Christ's, who shall reign in his Church forever; and of whose Kingdom there shall be no end. 7 Jonas, in his own person preached his Death, Burial, and Resurrection, in that he was swallowed of the Whale, and lay three days in the belly of it; and in the third day was cast alive on dry Land. 8 Hosea recordeth his triumph and victory over death, Hos. 13.14. O death, I will be thy death; O Grave, I will be thy destruction. 9 Habakkuk the sending out of his blessed Gospel into all the World by his Apostles; so as all the earth should be filled with the knowledge of God, as the Waters cover the Sea. 10 Joel foretelleth of his ascension, and the pouring out of his Spirit upon all flesh, Joel 2.28. 11 Amos of the calling of the Gentiles, a fruit of that ascension, which he calleth the •• sing of the Tabernacle of David, Amos 9.11. as James notably applieth it, Act. 15.16. 12 Zephaniah shadoweth his second coming to judgment, and showeth what a fearful and terrible day it shall be to all the wicked of the earth. Thus have we shortly seen all the Prophets witnessing unto the doctrine taught in this Sermon by our holy Apostle. And that the chief aim and drift of all these Master builders was to lay this, the main foundation of all our Religion; that Jesus Christ the Son of Mary, was the Son of God, the true Messias, the Lord of all, and the only Savior and Redeemer of the World.

First note hence, what is the true consent which all Teachers must aim at in the delivery of any Doctrine unto the people of God; namely, the consent of the Prophets and Apostles: it forceth not a Doctrine to be Orthodox, or Ancient, for a man to say, all the Fathers are of this mind; which is the Popish cry for all their Heresies: but to this Doctrine give all the Prophets, and all the Apostles witness, and therefore it is sound and persuasive. Yet we refuse not, but challenge to the Doctrine which we teach, the consent of the ancient Church; but with these cautions.

1 With the Primitive and Apostolical Churches, which as they were most ancient, so were they the purest.

2 With the Churches which were after them five or six hundred years; so far forth as they consented in doctrine and discipline with the former: for many Popish errors are ancient, and the Apostle telleth us, that Antichrist begun to work in a mystery even in their days. And some of the Fathers were carried into some superstitions and errors, and so, not espying the mystery, helped up Antichrist, whom they intended to hold down.

3 The Holy Ghost hath revealed every Doctrine necessary to salvation, more holily, more clearly, and more eloquently than all the Fathers put together, who if they had any true wisdom, had it from the Scriptures; to which we must still hold ourselves, both as the ground, as also the judge of consent.

4 If any Father or Fathers, shall by a common error, by word or writing, condemn any point of our doctrine without the authority of the Scriptures, we will willingly dissent; neither do we give credence to any Doctrine, because the Fathers have taught it, but because that which they teach is founded in the writings of the Prophets and Apostles.

5 We cannot hold consent to be a note of the true Church, unless it be in the true doctrine: and therefore we justly blame sundry of the learned Papists, who make unity a note of the Church, but make no mention of verity at all: for the strong man may hold all at peace and unity, whilst Paul and Barnabas having the truth may be at odds between themselves. On which conditions, as we are able to justify our whole Religion by antiquity, and consent of the most ancient Churches and Fathers, so also hath it been, and may be made as clear as the light, that the Doctrine of the Church of Rome, wherein they dissent from us, is a stranger, and novelty, never known to the Prophets and Apostles, nor the purest Churches after them: neither had it ever that which they brag of, the consent of the ancient Fathers neither do they consent in it among themselves.

Secondly, Note hence what is the force and work of consent of the Church in Doctrine, it is not to work Faith, for that is in the next words tied to the word and witness of the Prophets and Apostles, which is called the word of Faith, because it is by God's Ordinance a means to work that Faith by which itself is believed: but to move the heart, and prepare the way to Faith, For it cannot be that any spiritual grace, such as faith is, can be wrought by any but super-natural means: of which kind no outward • estimony, if it come backed with the voice of all the Churches in the world, can be, for all this is but an human witness, simply, and in itself consider •• . If they say the Churches testimony is a Divine testimony: I answer, so far as it carrieth with it the agreement of the Scriptures, and Holy Ghost speaking therein, it may be said to witness a Divine truth. And thus in no other respect can the voice of the Church be called a divine testimony, than the preaching and writing of some other teacher in the Church, who delivereth nothing but what is agreeable to the Scriptures. From this ground it followeth that the doctrine of the Church of Rome is wicked and derogatory to the Glory and Majesty of the Scriptures, in that they stiffly after conviction avouch and maintain, that the authority of the Scriptures, depend upon the testimony of the Church, some of them blasphemously saying, that they have no more credit than Aesop’s Fables, further than the Church giveth it unto them: which is to say, that God must not be believed for himself: and as if the Kings word should have no credit or command, but from his guard.

3 Hence note, That in our reading of the Prophets, we must still be led further unto Christ; for as all the Scriptures, so the writings of the Prophets, were reserved for this purpose, and set apart by God to be the ordinary outward stay and foundation of the faith of the Church. And if our Lord Jesus himself, whilst he was yet in the flesh present with his Disciples, did for the confirmation of their Faith in his Doctrine, Life, Death, and Resurrection, interpret unto them the writings of the Prophets; how much more need have we now in his bodily absence, to read with diligence these same writings, to help us forward being so wavering and staggering in our faith, and the attendent graces of it? And hereunto answereth that commandment, Joh. 5.39. Search the Scriptures, namely, Moses, and the Prophets: that is, do not only procure these writings to yourselves, nor only read perfunctorily; but diligently and studiously search to find out the chief scope and matter contained therein; which lieth not in the crust or shell, but within, in the very bowels of them: and this kernel himself in the next words showeth to be himself, and life eternal through him. And why must we thus search the Scriptures of the Prophets? himself rendereth the reason, the very ground of our exhortation; because they testify of me. This is the natural scope of them, to bring men to the acknowledgement of the persons, offices, and benefits of Christ.

Thou losest all thy labor in searching the Scriptures, if thou searchest anything but Christ; if thou hast not and holdest him not in thine eye; if thou givest over searching before thou hast met with him: and then thou hast met with him in the Scriptures, not when thou Historically knowest something of him, which thou didst not know before; nor when thou art able to discourse, or di • pute of deep points of Divinity: but when thou comest unto him, as the context showeth, when by the quickening of thy faith and repentance, thou layest faster hold upon him for life everlasting. Alas, how few searchers of the Scriptures thus search them? to say nothing of them who search them not at all, but cast them aside as refuse waters; of whom we may renew the woeful complaint of Christ against the Jews, who when he had exhotted them to search the Scriptures, presently addeth, But ye will not come to me that ye might have life, Joh. 5.40.

The second point, is, The scope of all the Prophets witness: and this is, to bring men to believe in the name of the Son of God; which is by faith to receive Christ, as he hath described and propounded himself in the Word and Promises of the Gospel. For although the Apostle might sooner have said, that whosoever believe in him, yet he useth this phrase rather of believing in his Name, thereby secretly to refer us unto the word of the Prophets and Apostles which testify of no other name to be saved by but only the name of the Lord Jesus. For our better clearing of this point, we will consider, 1 What this saith is. 2 The benefit of it. 3 The marks and signs of it. 4 The use.

First, What this Faith is, It is a supernatural gift whereby every believer apprehendeth and applieth unto himself Christ and all his merits unto salvation. I say, it is a gift: nay the Scripture saith, that it is the gift of God, Phil. 1.29. and it is given you to believe, as also to suffer: And that it is supernatural, all the commandments we have to believe plainly evince; for were it natural we should need no commandment to do it.

Further, it is such a gift, as whereby we apprehend and apply unto ourselves Christ and all his merits: for the very nature of justifying and saving Faith standeth in these two degrees. 1 In apprehension and receiving of Christ: for to believe and receive Christ are all one, Joh. 1.13. 2 In applying to ones self Christ and his merits particularly, which is not only to know that Christ is God in himself, and all other parts of truth necessary to be believed; but a full persuasion of the mercy of God through Christ to belong unto himself in particular: so as he be able with Thomas to say, My Lord, and my God: not only confessing that Christ died for sinners (which the very Devils believe) but as Paul describeth the true Faith in the Son of God by the proper speech and voice of it, Gal. 2.20. Who died for me, and gave himself for me. Further, the description restraining this grace to believers, giveth us to understand, that faith is not of all, 2 Thess. 3. nor so common as men take it to be: not everyone that can say, I believe in God, hath faith; nor everyone that will boldly say, Christ is his Savior, hath presently saving Faith. For.

1 The Prophet Isaiah, speaketh of a number that believed not the Prophets report, and to whom the arm of God was not revealed, Isa. 53.1. The Evangelists and the Apostles also complain in their times how this prophecy was accomplished, notwithstanding they heard the blessed word of truth from the mouth of truth itself, and saw the wonderful Miracles in the hands of Christ himself, and his Apostles, for the confirmation of that truth.

2 The end of Faith, which is salvation, belongeth not to the most, and therefore not faith itself the means: for there are few which shall be saved.

3 The Word, the parent of faith, is wanting to many people; and where it is, so neglected by the most as grace and God's blessing is withdrawn from it: besides, that the unfaithfulness of Teachers, and abundance of iniquity in all sorts of men provoketh the Lord to revenge with his fearful stroke of slowness of heart to believe; that in the midst of means men should willfully perish: now if there be no seed-time, what fruit or harvest of faith can be expected?

4 The Scriptures not only deny true and saving faith to the reprobate, whose eyes the Lord blindeth, and whose hearts he hardeneth, lest they should see and believe, Isa. 6.9. but impropriateth it to the elect, whence it is called the faith of the elect, Tit. 1.1. To them whom God hath predestinated to life: for so many as were ordained to life everlasting, believed, Acts 13:48. to the sheep of Christ, Joh. 10.16. But ye believe not, for ye are not of my sheep: to them that are regenerate by the Holy Ghost, as 1 Joh. 5.1. Whosoever believeth that Jesus is the Christ, is born of God.

Lastly, the description addeth the final cause of faith to be Salvation, namely, in regard of believers: for the main end of all graces is the glory of God: and so Abraham by believing is said to give glory to God, Rom. 4.20. but the subordinate end of faith, is the salvation of the elect, and therefore is it called saving faith, Heb. 10.39. we are not they which with-draw ourselves unto perdition, but we follow faith to the conservation of the soul, 1 Pet. 1.9. Receiving the end of your faith, even the salvation of your souls. And from hence followeth it, that saving faith can never be quite shaken out of the heart of him that once hath it; being, 1 but once given to the Saints, Jude 3. and a gift of which God never repenteth him. 2 A gift flowing from God's eternal election, as we have shown out of Acts 13.48. 3 A seed of God perpetually preserved in the regenerate, who sin not because this seed of God remaineth in them, 1 Joh. 4.4. 4 It hath the promise of the Father, to be the victory that overcometh the world: the intercession of the Son of God, that it fail not, Luke 22.32. and the confirmation of the holy Spirit, who by it sealeth up, and giveth his earnest into the hearts of believers, 2 Cor. 1.22. so as unless the mighty power of the Father, Son, and holy Spirit upholding it, can be shaken, it can never be by all the gates of Hell so shaken out of the heart, but that the end of it shall be salvation, which could not be, if the elect did not ever abide in communion and fellowship with Christ.

From which description of true justifying faith, it is evident that Popish Doctrine knoweth not, teacheth not, nor suffereth men to be taught the true Doctrine of saving faith, because it utterly disclaimeth the very essential form of it, which is special application of Christ and his merits, with affiance and resting only on them unto salvation; yea and more, they condemn this glorious work of faith as a mortal sin, and style it by the name of presumption: and so, by God's just judgment, they take up such a faith instead of it, as is common, not only to Heretics and Reprobates, but to the very Devils themselves, who believe as much as Popish doctrine requireth to salvation, yea and more, they tremble also. For do not they know and assent that there is one God; that all that is in the Word of God is true and certain; that all the Articles of the Creed are the true grounds of Christian religion? and if you go any further (excepting the thrusting in of general Councils and Traditions which every good Catholic must take in with the former) Popish faith leaveth you, and biddeth you farewell: and even those things which are absolutely necessary to salvation to be believed by saving faith (as that the Scriptures are God's Word, that the Articles of faith comprised in the Creed of the Apostles are of undoubted truth) they embrace only by Historical faith; by which yet was never man saved: for if ever man were, then might the Devils also by the same faith. But justifying faith is another manner of thing; it seateth not itself in the understanding only, as the former, but takeeth up the whole soul, even the heart, will, and affections also, all which lay hold and cleave unto Christ for salvation. Neither is it a common and general work of the Spirit upon good and bad, as the former illumination and assent is; but a special favor and extraordinary grace proper to the elect, as we have heard, and the stranger entereth not into this their joy.

The second point to be considered, is the benefit or excellent fruit of this grace.

1 It is the first stone to be laid in the building of a Christian, and therefore called a substance and foundation, Heb. 11.1. and the Colossians are said to be rooted, and built, and stablished in the faith, Colos. 2.7. this is that rocky foundation which shall bear up the house against all winds and weathers. It is the first work of change in the heart, and the first difference between man and man, when God by faith purifieth the heart, Acts 15. It is the foundation of all obedience; for whatsoevee is not of faith, is sin. It is the root of all God's worship; for till we believe in God, we can neither trust, nor hope, nor love, nor pray, nor perform any other part of his service truly or acceptably. It is the mother of all good works: the word is the seed of them, which faith conceiveth and digesteth, and so bringeth forth commanded and commended actions. General faith knoweth the work to be good in the kind of it, and special justifying faith beginneth it, and maketh it good in the person, and endeavor of the doer; and layeth hold upon Christ to cover the defects of it. Hence is it, that often in the Scriptures we read it to be the first Commandment given by Christ and his Apostles, to such as were desirous to know the way of life, and how they might please God. The Jews come to our Savior, and ask him, what they might do to work the works of God? and Christ beginning here, telleth them, that this is the work of God, that they believe in him whom he hath sent, Joh. 6.28, 29. And, 1 Joh. 3.23. This is his Commandment, that we believe in the name of his Son Jesus Christ, and love one another: for we cannot perform any work of love before we believe. In one word, faith is the very soul of all obedience, without which, the most fightly and glorious actions, be it of alms, prayer, preaching, hearing, worship, or miracles themselves, all are but very Corpses and Carcases of good works, dead and lifeless.

Secondly, faith exalteth itself above all other graces, not only in the excellent object of it, which is Christ and Salvation; but also in the excellent work of it above them all, notwithstanding they all have their special excellencies: it espouseth us unto Jesus Christ, and in these espousals and contract for the present, it assureth us of our marriage with him hereafter. And being the condition of the New Covenant of life, Joh. 3.16. it tieth God himself unto us; who is not further bound to any man, than he is a believer. True it is, that Love placeth itself upon Christ, but it is after faith: for he must be apprehended before he be loved. Hope waiteth for salvation: but faith first believeth it. Trust leaneth upon the promises: but faith first layeth hold on Christ the Author and accomplisher of them. And though the Apostle say, that of Faith, Hope, and Love, Love is the chiefest, 1 Cor. 13. himself interpreteth it to be in respect of durance and continuance, but not in respect of our justification, or acceptation with God. Love indeed surviveth and lasteth longest; for our sight of God as he is shall vanish faith; but yet faith is before it, and the mother of it.

Thirdly, saving faith is a living thing, and maketh a man to live by it: It purgeth his own dwelling by purifying the heart and conscience, it reneweth the spirit and mind, it quickeneth to all good duties: for it being an instrument to unite unto Christ, by it, as by a bond of union, we receive from him our Head, life, and power to move and stir in Christian duties: yea, it so governeth the whole life, that we henceforth live not, but Christ liveth in us. In our business and labor, it maketh men diligent in the work, but leave the success to God. In temporal wants, it faith with Abraham, God will provide, at least in the mountain: it careth not so much for bread, as the staff of it: if it have means, it blesseth God, and useth them; but trusteth not in them: if it have them not, it resteth on God, but useth no unlawful courses for them. In afflictions it stablisheth the heart with assurance of a good issue, and still waiteth the Lord's leisure without making haste. In temptations it goeth against sense and feeling, and resteth upon the naked promise: yea, when it can scarce apprehend anything but wrath, it will uphold the heart, and rear it, even when God seemeth to • id him, to trust in his mercy. In the use of things Spiritual • as the Words Sacraments, Prayer, and other holy means, only faith draweth virtue from Christ; and all of them are unprofitable, further than they are mingled with faith. In the use of Temporal, it is faith that weaneth the • ea •• , and k • epeth it that earthly cares choke it not, earthly pleasures possess it not, and ear • hly comforts oppr • ss it not: but it holdeth the mind heavenly in the midst of earthly business, and suffereth it not to love pleasures more than God, not to enjoy any comfort of the Creature above, or against the comforts of God and his Word, whom they acknowledge the very life of their lives, and the soul of their souls and bodies here and forever. Thus is faith everywhere diffused; if we walk, we walk by faith: if we live, we live by faith in the Son of God: if we stand, we stand by faith: if we die, we must die in faith, as the Patriarchs did, Heb. 11.13.

4 This excellent grace only fenceth against temptation, quieteth the distressed soul, and keepeth it from sinking, as once it did Peter, Matth. 14.20. This is the only shield which quencheth all the fiery darts of the Devils Ephes. 6.16. and 1 Pet. 5.9. Your adversary the Devil goeth about like a roaring Lion, whom resist steadfast in the faith. This is the victory also that overcometh the world, even our faith, 1 Joh. 5.4. This is the conquest over the lusts of our own flesh, 1 Thess. 5.8. Be sober, and put on the breast-pla • e of faith. Again, as it moun • eth and fenceth, so it stilleth the heart disquieted and distressed, when it seeth itself beset with spiritual wickednesses, and lusts, and even almost drowned in the gulfs of sinful and earthly courses. Therefore the poor Jav • or that could not tell what to do with himself, that of an unhappy man now ready to kill himself, he might become happy, and an heir of Salvation, was sent n • where else by the Apostle, but to the doctrine and practice of this grac of faith. This only resolveth fully the question, Oh, what shall I do to be saved? Believe in the Lord Jesus, and thou shalt be saved: he getteth no other answer of Paul, because he well knew, that no other would have answered his question, nor settled his conscience now touched with sense of his sin. If he had sent him to the Word, that could have done him no good, if he did 〈◊〉 mingle it with faith. If to his prayers, only the prayer of faith is available, Jam. 5.15. If to the Sacraments, they must be seals of faith, Rom. 4.11. or else d • e no more good than seals set to blanks. If to a good life, it must be the life of faith, which the just must live by. If to the Church to join himself to that, he must himself be first of the household of faith, Gal. 6.10. Nay more, if to Christ himself, if he carry not faith with him, he is after a sort disabled from doing him any good. As he could do no great works in Capernaum, because of their unbelief, Mar. 6. only thy faith in the Son of God, is the beginning, and a • complishment of thy happiness. Add hereunto, that it nor only removeth discomfort, but bringeth with it all the sound joy and comfort of our lives; whence it is that Christian joy is called, joy of faith, Philip. 1.25. and all the Sons of faithful Abraham tread in their Fathers steps, who saw the day of Christ and rejoiced, Joh. 8.56. because God hath not only reserved mercy for us, but by the faith which his Spirit worketh in our hearts, he letteth us know, yea and taste what he hath done for us: so as hence have we peace with God, and with our own hearts, boldness in prayer, and not patience only, but joy in sorrow: thus give a man once faith, and sin flieth before him, bands of temptations are discomfited, afflictions dismay him not, death and deadly things are disarmed unto him: faith hath gotten, and holdeth Christ his victory, his strength, his life; yea, whilst he walketh in a thousand deaths, the faith of his heart hath filled his soul with that heavenly and spiritual joy which all the world cannot give, neither can it take away.

Lastly, By this worthy grace of Faith, we are not only brought into thee grace by which we stand, receive increase of it through the communion of Christ his Death and Resurrection, as also the inhabitation of the Spirit in our hearts; but also we are fitted unto our glory: for Faith assureth every believer of his salvation, 2 Thess. 2.13. and every believer is kept by the power of God through Faith unto salvation, which is prepared to be shown in the last time, 1 Pet. 1.5.

Thirdly, Seeing that this is so special a grace of God bestowed but on a few, it is worth inquiry, by what touch-stone a man may know the s • undness of his Faith, and that it is much more precious than Gold: And therefore that a man may not be deceived in a matter of such moment as this is the Scriptures have furnished us with such marks and notes, as such, who will use diligence in laying their Faith thereunto, shall certainly know the truth or unsoundness of it: for else why should we be commanded to prove ourselves whether we be in the faith or no, 2 Cor. 13.5. unless the believer know that he doth believe? Again, who be they that know not that Christ is in them, but Reprobates? and can Christ live in any man • and he not know it at one time or other, and be able to say with Paul, I live not henceforth, but Christ liveth in me? and, I know whom I have believed? 2 Tim. 1.12. Which if any say Paul might know, being an Apostle, and having a Revelation, which ordinary men have not, the same Apostle answereth it, 1 Cor. 2.12. when he joineth with himself all believers, we have not received the spirit of the world, but the spirit which is of God, that we might know the things that are given us of God. Now whosoever have received this spirit, want not this revelation: who if he reveal unto us anything that is given us of God, then would he not neglect the greatest gift that 〈◊〉 given us, even Christ himself, and life eternal through his name.

The first mark of sound Faith, is the seat and dwelling of it: and 〈…〉 an humbled soul that longeth and almost fainteth for God's mercy i • 〈◊〉 that not feeling Faith, can bitterly complain for want of it: that striveth against doubting because God hath commanded to believe: that endeavoreth to assent to the promise touching forgiveness of sin, with purpose to sin no more; this holy seed is fown in no other ground but this.

The second Mark, are the essential properties of sound Faith: and they are three in number.

1 It is most pliable to the Word, of which it is begotten: the Jailor as soon as he was converted, would but know of the Apostles what he might do: it will except against nothing that the word enjoineth; it will pick no quarrels; but with Abraham riseth early to obey God, when if he had reasoned with flesh and blood, he could have excepted many things, which all the wisdom of flesh could never have answered. This is that the Apostle ascribeth unto it, that it establi • heth the whole Law, Rom. 4.19. yea, the whole Word of God, the Law and Gospel, by provoking to cheerful endeavor in the obedience of them both.

2 Sound Faith being a subsistence, it enableth a man to stand under a great burden, and not be crushed, Psal. 46.2. Therefore we will not fear, though the earth be moved, Job will not let his hold go, if the Lord should smite off his hand; yea, if he kill him, he will trust still: it resteth upon God's arm, and truth in all estates; in Life and Death: whereas every cross puff of wind of temptation or affliction, unsetleth, yea, and sinketh the unbeliever.

3 It being a subsistence of things not seen, it careth not how little it see, the less it seeth, the more it believeth, and the less it seeth of men and means, the more it seeth of God. It seeth an Almighty promiser, who can do what he will. It seeth him that is true of his word, who cannot lie, 2 Cor 6.18. and who cannot but do what he hath said. It seeth a merciful and loving Savior, whose eyes are upon them that trust in his mercy, Psal. 33.18. and seeing these, it seeth enough. Besides, it estrangeth the heart from the World which it seeth, and seeketh an unseen Country. Heb. 11.13, 15. Abraham, Isaac, and Jacob, acknowledged themselves rather strangers in this W • r • d t • an Inhabitants, and that they came into it rather to see it, and go through it, than dwell or set up their rest in it. It weaneth the heart from the things below, as the woman at the well once meeting with Christ, she forgetteth her water-pot. What careth Zacchaeus for half his goods, yea, • r all, when Christ once becometh his ghost, and bringeth salvation to his •• use? And on the contrary, it sendeth up the heart to those treasures which the eye of flesh cannot see, but are reserved to the seekets of the Country where they ar • . And these are the three worthy properties, whereby the naturalness and soundness of it may be discerned of such as are willing to try the same.

The third mark or note of true justifying Faith, is by the attendants and companions of it: for this being as Queen among the virtues, goeth not alone, but with all the train of virtues, as hand-maids attending upon her. The chief of them, are these four.

1 A true knowledge of the Word of God, acknowledging it in part, and in wh • le to be the truth of God, and that himself is straightly bound to believe and embrace the same, and that he hath a special part in the promise of grace and life by Christ, in which grace he resteth himself, daily growing up in the certainty and assurance of his salvation.

2 A sound • oy of the heart, which the Apostle Peter calleth unspeakable, and glorious; breaking out into thankful praises, in that the Lord hath begun 〈◊〉 • iness, by making Christ his Wisdom, Righteousness, Sanctification, and 〈◊〉 • tion. The Poor, Blind, and Lame persons of whom we read in the 〈◊〉 never leaped more joyfully when they had met with Christ, and had 〈◊〉 • s opened, and their limbs restored by him, than he that hath met with him, and received him into his heart, to enlighten him, to quicken him, and to heal him of all his infirmities. How gladly did Zacchaeus receive Christ? with what joy of heart findeth any man the hidden pearl? Mat. 13.44. how did the Eunuch converted go away rejoicing? Act. 8. And all this is, because they can value such a commodity as this is, which they see God hath made their own: for if they either knew it not, or not to be theirs, they could not thus joy in it.

3 Christian Hope is another hand-maid of Faith: for so the Apostle teacheth, Rom 5.2. Being justified by Faith, we have peace— &c. we rejoice under the hope of the glory of God For this is the special work of hope, to wait for, and rejoice in the expectation of the glorious appearing of the Lord Jesu. And hence is it, that whereas unbelievers are glued to the earth, and cannot think of Heaven, but either with sorrow, of a formal and false joy (and what marvel is it, that those who have no better should set their hearts upon the worse) believers have preserved in them a willingness to leave this World, and to be with Christ, which is best of all: yea, so sweet is their present taste of Christ, through Faith and Hope, that they are unquiet till they be filled with the fruition of his fullness; being often in his absence sick of love, and pine away till they be with him whom their soul loveth.

4 An assured trust relying upon God, believing hi • word of promise to raise and feed the heart, of threatening to shake it, and cast it down, and submitting it se • f to the counsel and good pleasure of God: because his faith hath let him see the truth, the wisdom, the equity and righteousness of all these. Such a man's heart setteth nothing above God in prosperity: it distrusteth not, but hath God for his God in adversity: it endeavoreth in all things to walk with God: it is a sweet usher and disposer of the whole life, so as it is most obedient to the word, and most full of comfort and sweetness to itself.

The fourth mark or note or true Faith, is taken from the infallible fruits, and effects of it, which are many, I will only note four of the principal. First, it frameth and fitteth the own habitation, it purifieth the heart, Act. 15. it suffereth not unclean thoughts, unlawful lusts, or wandering motions to harbor there: it guideth the affections of Love, Hatred, Joy, Sorrow, and the rest; that a man love nothing more, or so much, as God and his Image: he hateth not men's persons but their sins, and no man's sin so much as his own: he rejoiceth in nothing so much as in doing the will of God; this is as his meat and drink: he sorroweth for nothing in the world so much as for offending so good and patient a God. This pure heart also guideth the words with wisdom, and maketh it his chief study how to preserve with faith, good conscience in everything, Act. 24.16.

Secondly, Faith worketh by love, Gal. 5.6. bo • h towards God, and towards man: towards him that begat, and him that is begotten, yea, and him that is ye • not begotten. This love of God expresseth itself,

1 In much thankfulness unto him, who hath loved us first; who hath given so much, even his Son, and all things with him pertaining to life and godliness: who hath forgiven us so much, and to whom many sins are forgiven, they must love much: who hath done so great things for us, by becoming our portion, our treasure and our chief good.

2 In shame for our unkindness unto him, both before, and even since we knew this his love in Christ, and have been acquainted with his ways; taking up with shame in our faces, sorrow into our hearts, for the sins of our youth, and of our age: against the law the rule of righteousness; but especially against the glorious Gospel, which of all other are least of served.

3 In desire of that blessed fellowship of his, when and where we may never sin against him anymore: accounting one day within his holy of holies, better than a thousand besides: and much more to be ever with the Lord, and to enjoy the p • easures at his right hand for evermore, to be at home with him, and sit down with Abraham, Isaac, and Jacob, yea, with Jesus Christ himself, should make us groan in our souls, and say with David, Oh, when shall I appear in this thy presence? The Spirit saith, Come, and the Spouse saith, Come. Even so, come Lord Jesus, come quickly.

The love of men by which Faith worketh, discovereth itself not only in just dealing with them as we would be dealt by, which many civil men, endued only with civil righteousness, have excelled in; nor only in merciful distribution of outward comforts for the relieving of the bodies of our brethren, yea, and of our enemies, which hardlier goeth down with the unconverted than the former: but also in showing most love unto their souls, in helping forward their conversion and salvation. For so soon as any man is converted, he will strengthen the brethren. Faith, wheresoever it liveth, it loveth, and love being an hand giving out, moveth men converted to counsel, exhort, rebuke, admonish, comfort, pray, and wait when God will give unto others the grace of Repentance.

As soon as Andrew was called, he bringeth his brother Simon to Christ. No sooner had Christ found Philip, but Philip finding Nathaniel, he bringeth him to • hrist. The woman at the well no sooner heareth that Christ was the Messiah, but she bringeth all the City. In finding this treasure, the Christian cannot hide his joy; neither can any man's joy be so full, unless he with others rejoice together. For it is not here as in earthly things, which the more they are communicated, the more are they diminished, and every man's share is the less; but heavenly things are by communication the more increased; for we read not of any man that laid out his Tallent, but to increase? and as the light of the Sun is never a whit impaired by communicating itself to the whole world; or as he that lighteth one candle of another, dimisheth not in either, but increaseth the light; so is it in the light of the Sun of Righteousness much more▪ and in the kindling of these heavenly sparkles, whose property is to diffuse themselves as fire, and the further they spread, the greater and brighter is the flame.

3 The third fruit or effect of Faith, is an undaunted confession of it: Rom. 10.10. With the heart we believe to justification, and with the mouth we confess to salvation. For where faith is in the heart, it will be also in the mouth. The spirit of Faith, and the speech of Faith are undivided: as 2 Cor. 4.13. And because we have the same spirit of Faith, according to that which was written: I believed, and therefore I spake, even so we believe, and therefore also we speak. Now there be three actions of Faith which help forward this free confession. 1 It maketh a man bold in a good cause, Act. 5.29. Peter being full of faith, with a bold spirit told the Council that had the power of Life and Death in their hands, and himself in their power, we ought rather to obey God than you. 2 Faith keepeth a man in a preparedness to suffer by leading him along in the denial of himself; and hereof we have a notable example in Paul, Act. 21.13. who professed how ready he was, not only to be bound, but to die also at Jerusalem, if God called him thereunto. 3 It worketh joy, yea, much rejoicing in the heart, in the suffering for Christ and a good cause: Rom. 5.3. after the Apostle had laid down the justification of faith as a ground, he saith, that we then rejoice in tribulation: and that they did so indeed is plain, Act. 5.41. They departed from the Council, rejoicing that they were counted worthy to suffer rebuke for his name: hence could they sing Psalm • at mid-night in the dungeon, and fetters: and hence could the Martyrs embrace the fire, kiss the stake, and testify such joy in the flames, as all men might acknowledge the truth of the speech of our Savior, Your joy shall no man take away from you; no Tyrant, no tormentor, nor any kind of torment.

The fourth and last fruit or work of faith is, that wheresoever sound faith is, it is most diligent in preserving, yea, and increasing of itself. The most covetous man is not more complaining nor gathering than the believer, who is ever complaining of want of Faith, or of the weakness of it; Mar. 9.24. and knowing the want of it to be so dangerous and hurtful, as without which he wanteth Christ himself: as also that the weakness of it depriveth him of much comfort and many goods things; for a man of weak estate must needs want many rich commoditys and sweet comforts which the wealthy enjoy in abundance. Therefore he useth all good means to increase his stock: as,

1 He is much in hearing, reading, and meditating in the word, because he knoweth, faith cometh by hearing: and everything is preserved and nourished by that whereof it is begotten.

2 He is much in godly talk and Christian conference, by which as the fire by the bellows, so is the grace of God blown, and stirred up in him.

3 Because he seeth how without prayer, both his own, but especially Christ's, his faith is as ready to fail as Peters was, Luk. 22.32. he is much in prayer, and with the Father of the Child, crieth with tears often, Lord, I believe, help my unbelief, Mark. 9.24. and with the Disciples, Lord increase our Faith, Luke 17.5. And these are the marks by which the soundness and currence of Faith; as by a touchstone may be tried, and distinguished from all that false and counterfeit Faith which is so stiring in the World, and whereby most men are lamentably deceived.

The use of this Doctrine is, 1 To stir up men to examine, and by these notes to prove themselves, whether they are in the Faith or no, to try their faith of what kind it is, least in the end they find that they have leaned upon a staff of reed. By which examination, I fear it will be too evidently seen, that these are the last days wherein the Son of man shall come, and scarcely find faith upon the face of the earth. Sure it is, that the common faith of men is neither thus, 1 Founded, 2 Nor qualified, 3 Nor attended. 4 Nor thus fruitful: as will briefly appear in the particulars.

First, Every man saith he hath Faith; but whence had he it: it was never begotten by the Word; he never cared for that, that was ever as a sixth finger and superfluity unto him. It was never founded in repentance, nor dwelleth with Humility; for most men never saw change in themselves, they have loved God and believed in Christ ever since they can remember. It was never cherished with the duties of prayer and invocation, they could never pray in all their lives except after the Minister, or by set forms, but the spirit of prayer never dwelt there. It was never conflicted with unbelief: they wonder what that should be, or that any man should not ever believe: so as indeed here is no character of the faith of the Elect; and nothing all this while but a voice, and very carcass of Faith.

2 Others say they believe, and brag of a saving faith in Christ, but they feed a bare fancy: for they could never believe God for lesser things: they want the faith of God's providence even for meat and drink, which is apparent in that they can use wicked and unwarrantable means for them: their strong faith they brag of, waiteth not for God's provision, but will shift for itself by hook and by crook: it holdeth not the heart to patient bearing of the Cross, but flingeth out in distempers: it putteth not forth in inferior businesses, to give directions to the particular actions of life: and therefore seeing this faith faileth in lesser and smaller things, how can it be sound in the greatest of all?

3 Others boast of a sound faith, which were it so, it would lay hold upon the promise, and believe for themselves and their seed; but this it doth not: for many who for themselves would rest in the providence of God, upon the good and warrantable m ••• s, will yet endanger themselves for their children. And hence is it that many who have lived conscionably in single estate, have remitted much of their care and fear in their married condition, and come short of their former uprightness; and why is this else, but that they conceive not the Lord to be all sufficient for them and theirs, Gen. 17.1.

4 Others there be that challenge as sound a faith as any, but never prize such a pearl as it is: can a man have such a commodity, but he shall value it according to the worth? but these think themselves never the richer for it: they have more sense and joy in the smallest, and most trifling earthly profit, then that Christ is become their gain, which although they profess, yet this undervaluing of him in their hearts, giveth their tongues the lie. Besides, it they did esteem of faith indeed, they would profess it boldly, and confess it to all the World, whereas they are ashamed of Christ before men, and cast themselves into the night with Nicodemus, as fearing lest if they should come to Christ by day, men would see them, whose praise they love above the praise of God: and whose reproach they fear above the rebuke of the Almighty. But how unlike is this to the faith of the Saints, whereby they could esteem the rebukes of Christ, above the treasures of Egypt. And further, were it so they made reckoning of their faith, they would much more care for the end of it; for sound faith carrieth the heart even in the constant waiting and wishing for Christ's appearance; but these rather fear it than hope it. Now what a faith is that which never careth to come to the end of it, that fain would still be pitching upon earth, saying with Peter when he wist not what he said, It is good being here. Is this Faith an evidence of things not seen? or doth it look at things within the veil?

5 Another sort would be loath to be otherwise accounted, but true believers, and yet their faith worketh no change in them; how their hearts are purified, witness the uncleanness, envy, drunkenness, oaths, injustice, covetousness, contempt of the Ministry, profanations of the Sabbaths of God in themselves and theirs: these and the like proceed from within; and by the Waies in the shop any man may know how the Warehouse is stored. And as this faith purgeth not the nasty corners of the heart, no more doth it the mouth, but that venteth according to the abundant foulness of the heart, and is filled with unclean, unsavory, or unfruitful speeches. Further, as they were at first enemies to God, and goodness; so they abide still, and are no changelings. Here is no faith working by love; neither to God; for they will do nothing for him, will be at no costs or pains for him: and as little will they suffer for his sake, not a reproachful word; much less will they rejoice in suffering: neither to God's children, these can they pinch and disgrace, where as l • ved they him that begat, they would love those that are begotten of him. As for helping others to Heaven, they are so far from it, as that if any will cast an eye that way, they can tell what he is presently, and they would be loath to be such an hypocrite, or precise tool as he is.

To conclude, although true faith is most industrious in the means of preserving and increasing itself, these men hold their wont: enemies to the Word were they, and so are they still, they neglect the means, and absent themselves from the Ministry; and can no more believe than Thomas, who was absent when Christ came and sh • wed himself to the rest of the Disciples, Joh. 20.24. and that which they do hear, they mingle not with faith, and so it become • th unprofitable. The Lion roareth, they fear not in their hearts, because they apply not the threats of the Law against their own sins. The Gospel propoundeth promise s of life and salvation, but they trust God no further than they see him; they rejoice no more in them than they can in another man's money or evidences; they pray not to be taught of God, nor hear to be increased in faith; nor meditate nor confer 〈◊〉 things they hear, further to edify themselves and others in their most holy • aith. Now will these fruits stand with faith? or if they will not, is faith so common as men pretend? but I hope I have a little helped many a man to see by this application, how that his Gold is turned into Copper; and his faith but into a dream and fancy.

Use 2. This doctrine teacheth every man to labor for the truth of this grace as earnestly as for salvation itself: for this is the scope of all the Prophets, to bring men, not so much to faith, as to the end of faith through the Messiah, which is salvation. And hence is it that faith is said to save; believe and thou shalt be saved: and in many places and phrases besides, the Lord ascribeth that to the instrument which belongeth to himself the principal efficient.

1 Both to show the excellency of the grace in itself, in that it comprehendeth such an excellent object as Christ, Heaven, and happiness, which are infinite; and holdeth such great things being absent as present in the hand of it.

2 As also the n • cessity of it to the party that looketh for salvation: for he that believeth not, must needs be damned, yea, is damned already, Rom. 4.11. For, 1. He hath not set his seal that God is true, but so far as he can hath made him a liar, 1 Joh: 5.10. 2 He hath defiled all his actions, and lost all his labor. 3 He hath disabled God from doing him good, who cannot save him that lieth in the state of infidelity. 4 He hath shut Heaven against himself, for without shall be unbelievers: and if infirmity of faith in Moses, the Servant of God, shut him out of Canaan; what shall the want of it in the wicked do but shut them out of the heavenly Canaan, which is a r • st prepared only for the people of God.

3 To teach in what an high reckoning it is with God; who is the Author of it, the finisher of it, the accepter and approver of it, yea of a grain of it; and not of it only, but of our persons and imperf ct works, because of it: and c • nsequently that every believer should make as high account of it as of salvation itself, it leading to the very g • te of Heaven: nay, being the threshold over which everyone m • st step that meaneth to enter into the holy City.

Use 3. This teacheth us, that seeing the Ministry of the Prophets, Apostles, Pastors, and Teachers, was instituted to this purpose, to beget and confirm men in the faith: all such as frequent the Ministry must be careful to grow up in the strength of faith. For otherwise they frustrate to themselves this holy ordinance: for the sum of our commission is this, Go teach all Nations, he that believeth hall be sav • d, Mar. 16.16. And what is Paul, Apollos, or any other ordinary Minister, but the Ministers of your faith; both for the begetting and confirming of the same? So as whosoever under the Ministry wanteth either the work of faith, or the working of it to further strength and degrees; that Ministry is by him perverted to his own danger, and damnation, without repentan • e. And i • we search further into the Scriptures, we shall not want store of reasons to the same purpose. As,

1 According to the increase of faith is the increase of all graces: [Reasons.] as a man believeth, so he loveth, prayeth, and obeyeth, and so is loved, heard, and recompensed: and no m • rvail, seeing not only the measure of graces here, but of glory hereafter, is according to the measure of faith, as appeareth in the Parable of the talents

2 As a child on • e born groweth daily unto the tallness of it, so those that have been born unto God, have ever increased (except in temptation, and desertion) in faith and godliness, and so drew daily nearer their salvation than when they first believed: so must we walk from faith to faith; from strength to strength; of weak becoming strong; not standing in the infancy, or childhood, but growing up to our full age and old age in Jesus Christ.

3 It is true that a grain of true faith is very powerful and prevailing; but the strength of faith can do much more: and therefore the •• ll sails wherewith Abraham was carried to the promise, are set before us, Rom. 4.5.

Again, every measure of faith, if true, is acc • ptable to God, and maketh us so; because Christ is laid hold on unto life; but the greater measure is much more: a smoking flax shall not be quenched, that is, the least sparkle of true faith shall not be despised; but a flame of faith is of great beauty and brightness. If a poor man wrestle haltingly with Jacob, he shall prevail, and get a bl • ssing to carry away; but if a man stand stoutly with the Centurion, and Syrophaenicean, Christ himself will be foiled after a sort, he will admire it, and profess he found not so great faith in Israel; and according to this great faith shall it be to this party. Seeing therefore the Lord hath still afforded the Ministry and word of faith, let this be thy chief aim to find the work of it upo • thy faith; and content not thyself that Christ may say to thee, O thou of little faith: but rise up in the degrees of it, that he may say as of that Woman, O man, great is thy faith: this will bear thee up in the waves of temptation and affliction: no blast or billow shall sink thee, not all the gates of H • ll shall prevail against thee.

But alas, how is this principal end of the Ministry neglected of the most? and many come to hear a Sermon, and that is all: some rather to see a Sermon, or be seen at it, than hear it: some to know more than they did, some to reform something, as Herod, who heard John gladly, and did many things, but few to learn to become believers: which till they have done, all moral precepts urged upon them are but lost, because the inside is not yet clean: and fewest of all do live by their faith in the Son of God: for of all sins that the Spirit shall rebuke the World of, this is the chief, that they believe not in him. Thus much of this worthy doctrine concerning faith, which is the scope of all the Prophets and Apostles.

The third point in the verse, is the fruit of faith, namely, That all that believe in his name should receive remission of sins. Where for the meaning must be known, 1 What is Remission of sins. 2 Wh • t it is to receive it. 3 The persons receiving it, namely, those that believe in the name of Christ: even all they, and none but they.

First, Remission of sins in a grace of God, whereby for the merit of Christ, he accounteth the sits of believers as no sins, and acquitteth th • m from the guilt and punishment of them all. Where I say, it is a grace or favor of God, this rem ssion of sin is dist • nguish • d from all other: for man hath also from God power and commandment to remit sins; and that either publicly or privately.

The former, when the Minister by authority from God, remitteth the sins of Believers, and repentant sinners, by publishing the grace of the Gospel, and applying it unto such. And such as are thus ministerially loosed in earth, are loosed also in heaven.

The latter, is of every private man, who hath also received a commandment of God to forgive the sins and offenses which his brother hath committed against him: not that any man can properly forgive the sin of his Brother, so far as it is a breach of God's Commandment, but as it is wrong and injury against himself: and even this private remissi • n of a man's Brother, if repenting, confessing, and asking pardon, is ratified and confirmed in heaven also: but if they seek not forgiveness at us, we must still not only ourselves forgive, but seek it for them of God, saving, Father forgive them: yea, and forgive us as we forgive them, But this remission of sins is proper unto God, to whom it belong • h to say, I will forgive.

1 Because it is he against whom all sin is committed. Psal. 51. Against thee, against thee, have I si • ned: and who can forgive the debt but the creditor? If any man shall offer to forgive another man's debt; what doth he but deceive the debto • , who thinketh himself free from that which lieth as heavy upon him as before; as also abuse and wrong the Creditor, whose right without his knowledge he hath enchroached upon, 2 The Lord challengeth it as his prerogative, proclaiming himself, Exod. 34.6, 7. The Lord, the Lord, strong, merciful, gracious, slow to anger, abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, and transgression, and sin: and Isaiah 43.25. I, even I am he that putteth away thine iniquity, for mine own sake, and will not remember thy sins. 3 Our Savior in his Prayer taught us to beg the forgiveness of our debts, only from our Father which is in heaven. 4 The Church of God hath ever ascribed unto the Lord alone this honor of mercy, which is a part of his gl • ry which he will not impart to any other, Micah 7.18. Who is a God l • ke unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for eve • , because mercy pleaseth him: Psal. 130. ult. He will redeem Israel from all his iniquities. 5 The very Jews themselves accounted it an high blasphemy for any man to take upon him to remit sins, Luke • .21. Who is this that speaketh blasphemies, who can forgive sins but God only? Whence it plainly appeareth, that the Pope or any other of his shavelings, whilst they challenge (though a subordinate) power properly to forgive sins, and do not content t emselves with the ministerial publishing in the name and authority of God alone, and pronouncing forgiveness to all repentant sinners, become open blasphemers against God, and not without an high wickedness set themselves in the room of God.

2 I say in the description, that the Lord doth account the sins of his Elect as no sins, and that for the merit of Christ: both which appear in the former resembla • ce, which compareth sins to debts: wherein God is compar • d to a Creditor, man to a debtor, the Law to the bill or bond which bindeth man to G • d, 1 to obedience, 2 in default of that to punishment; so as her • is nothing but either satisfaction, or to go to prison. Now we being banq •• rupts by our fall, and of such broken estate, as we are not able to pay on • farthing, neither of the principal, n • r the for • eiture▪ the m • rcy of our • reditor step • h in, who himself procureth us a surety both able and w • lling to discharge our whole debt, and the forfeit as well as the principal: that • s, Jesus Christ, who by his obedience active, and passive hath made a •• d •• scharge, and sufficient sa • isfaction for the sins of all the believe • rs in the woe • ld; the which being accepted of his Father in full p • ym •• t, are f •• there imputeth not to us our si • s, but covereth them, cast • h them all 〈◊〉 his back Isa. 38 17. and into the bott • me of the sea, M • . 7.9. as th •• gs which he will never remember more.

Th • s they • ecome as though they had never been and we accounted as innocent, as if we had never fallen from our first state of innocenc • . From th • s we learn how to co • ceive that place and the li • e, where it is said, that the blood of J •• us Christ cleans • th us from all sin, 1 Joh. 1. wherein not th • •• ti • n of remissi • n, wh ch is proper to the Deity is as • ribed to the bl • od of C • rist; but only the cause of remission is signified, f • r which God the Fat • er remitteth sins; and that is the blood of Christ, in • luding his wh • le obedien e, and the merit of it, which is a just price, and pac ficati • n of his Father; Eph. 1.7. In whom we have redemption through his blood even he remission o • sins.

3 I a • de, that the Lord doth acquit Believers from the guilt and puni hment of all their sins: for as where the debt is once paid, the wh • le obligation is void, and there remaineth no more satisfa tion to be made, so where the L •• d forgiv th a debt once, he thenceforth acq • itteth the debt •• , and is far from requiring any new satisfaction. This will not sta •• w • th • justice of God, to exact the satisfaction of one debt twice, 〈◊〉 in 〈◊〉 surety, another tim • in ourselves. It will not stan • with the gl • ry of God▪ wi h wh • m is plentiful redemption: It will not stand with the hon • ur of 〈◊〉 to work out with all his obedience, but an • all red • mption, wh ch w • uld argue but a hal • satisfaction. It will not stand with the price of his blood nor woe thiness of his death not fully to satisfy the whole • ust ce of his Fat • er. I will not stand with the faith of our prayer for remission of sins; 〈◊〉 whole debt be not f • rgiven, but some satisfaction remaineth f • r us to perf rm, to believe remission of sins were no faith, but a vain opinion and fancy: • r with our peace wi • h God, if his wrath be not yet fully satisfied.

Nay it will not stand with right reason: for is it reason, that he that oweth n thing to a man, should be forced to make a satisfaction where nothing is due? but where the debt is remitted, nothing is due nothing is • wing, the deb • or is freed, and th • whole obligation cancelled. Who seeth not therefore by all this, what a w cked and detestable devise it is of the School-m • n, and defended by all the Papists • t this day? to affirm, that only the fault of mortal sins is rem • tted by Christ but not the p • nishment or satisfaction; the which being as they say by the grace of God, changed from eternal to temp • rary, rem • in • th to be born either here in this life, or in purgatory, till God's justice be fully satisfied, and the uttermost farthing be paid.

Upon this string hang their indulgences, pardons, masses, pilgrimages, and the whole body of their trumpery, devised to make a prey of the World a great part of which (being the cunningest thieves in all the world) they have by such crafty and fraudulent conveyances gotten into their hands. And lest they should want all color, they allege the example of David, 2 Sam. 12.13. Whose sin the Lord put away, and yet the child born to him must surely die: and again, though the sins of the godly be pardoned, yet death which is the punishment of original sin remaineth.

I answer, 1 That David's sin and punishment were both remitted, for so said the Prophet, Thou shalt not die.

2 We must distinguish between punishment of sin, whereby God's justice is satisfied, and chastening of sin with a fatherly rod. The former are always remitted with the sin, not always the latter: by the former, the Lord revengeth the si • s of men, by the latter, he correcteth. The former can only be born away • y Christ: the latter cannot be born off by any masses or indulgences; but are wholesomely dispensed and disposed by God to his dearest children for their good. Of this latter kind was the death of David's child, not properly for his sin, but that in the deed doing he had caused the enemies of God to blaspheme. Of this kind was the sentence against Moses and Aaron, whose sin of not glorifying God at the waters of strife, Numb. 20.12. was pardoned, and yet they must not enter into the land of promise: they were corrected with rodds of men (not punished in proper speech) both that others with themselves might be more careful not to offend in the like kind, as also, that being deprived of the earthly Canaan, they might more studiously seek for the heavenly;

The like is to be said of the Corinthians, of whom Bellarmine saith, that they were reconciled to God, and yet diverse of them were stricken with death for unworthy receiving of the Sacrament. As for the example of the Israeli es, Numb. 14.20. whose sin of murmuring God is said to forgive at Moses prayer, yet they must all for this sin die in the wilderness,

The answer is, that Moses did not pray that God would absolutely and forever pardon their sin; nor that the Lord would abstain from all judgment and punishment of that sin: but that now at this present time he would be pleased to appease his great anger so justly conceived, and desist from that great judgment of the utter destroying of them, threatened v. 12. as may appear, both by the arguments used by him, as by that he expressly noteth the manner of this fo • giveness. verse. 19. as thou hast forgiven this people, even from Egypt till now: and forgive them, even according as thou hast spoken, v. 17. but how the Lord had after they came out of Egypt forgiven them, appeareth Exod. 32.35. when they had made a calf, and the Lord wished Moses to let him alone that he might consume them, yet by Moses intercession, the Lord did not consume them, but plagued them with a great plague and destruction; and yet the holy man prayeth, he would forgive them as he had done from Egypt till now. And what was it the Lord had said which Moses taketh hold on? namely, in verse 34. of that 32. of Exod. Go now, bring the people unto the place which I commanded thee, behold mine Angel shall go before thee: but yet in the day of my v sitation, I will visit their sin upon them. So as this place rightly interpreted, yieldeth no patronage to any such Popish and wicked collection.

Further for the second objection, That death remaineth, though the sin be pardon;

I Answer, it remaineth not as any satisfaction to the justice of God to believers; nor as a punishment of sin to such as have their sins remitted; but it hath lost his sting▪ which is the guilt of sin; and is become a remedy rather than a punishment, physic rather than poison, an end of their misery, and an entrance into a better life. So as it still abideth firm against all such detestable devises of Popery, that remission of sins carrieth with it the removal of all the guilt and punishment of sin to such as have their parts in the same.

And it is lastly to be observed in this description, that I say the guilt and punishment of all sin is taken away: for if any be not remitted, they be either greater sins or lesser: to remit the lesser and not the greater, what were we the better? how could our salvation be effected or perfected? how could grace be every way grace? or do we pray for remission of lesser, and not of greater also, seeing ourselves must forgive our Brethren, not only lesser offenses, but even the greatest?

A • ain, to remit the greater, and retain the lesser, were to say that the Lord is either not s • able, or so willing to forgive lesser sins as greater. Shall a ma • frankly forgive a debt of thousands of pounds, and will he not forgive also to the same party a few pence? The Popish Church confidently avouch, that many sins need no remission; as concupiscence, which they say is not prop rly a sin, albeit indeed, it is the mother sin of all. And all the heap of their venial sins, which they say are not against, but besides the commandment, because they are not attended unto, or deliberately done with full consent o • reason: because they cannot hinder the hab •• of virtue, but the act of it, and that a very little; nor turn us from our end, but hinder so much as it is our progress unto it: and because they (though themselves displease God) yet they make not God displeased with the party committing them, for they can stand with grace, and have not properly and simply the reason and respect of sin or offense: therefore are they not to be punished with eternal, but only temporary punishment.

These need not the blood of Christ, nor Grace, nor confession in particular, nor abs • lution, nor any new habit of charity; but these are easily wiped away with a little holy water, or any meritorious work, or by the Sacraments received, or by general Confession, or by a small humiliation; as knocking the breast, fasting, alms, the Lord's Prayer, an ave Maria, or by entering into a consecrated Church, or by a Bishops blessing: or if all these help but a little, presently after death they are all consumed in the fire of purgatory. Oh horrible blasphemies, derogatory to the blood of Christ which purgeth us from all sin, and to the truth of the Scriptures which teach us that when we had nothing to pay, our Master forgave us our whole debt, Matth. 18.32. But I have followed them too far, were it not that the discovery of their impieties may bring some profit to su • h as are not so well acquainted or exer • ised in their writings. Thus much of the description of this Grace.

The second thing propounded, is what it is to receive remission of sins? which because it implieth a gift or oblation, therefore we must know that pardon of sin is offered generally to all, in the word of grace publicly preached, and conferred unto believers, not only in the beginning of their conversion, but through their whole life. Now to receive this remission, is when a capable, that is, a contrite heart by Faith (which is an hand taking in) receiveth Christ and all his benefits (among which remission of sins is the chief) Preached and published in the Gospel. And this it doth on this manner.

1 Upon a touch of sin, and sense, that without this gracious pardon there is nothing b •• 〈◊〉 p • rdition: the heart beaten down beginneth seriously to meditate of the promise of m rcy in Christ, and of the means of deliverance from this woeful estate.

2 It desireth to believe, and wisheth that mercy to belong to itself, it sendeth groans to God, it hopeth for pardon, and weakly applieth the general promises of grace.

3 After such desires and groans of the heart, the Lord most graciously answereth by his Spirit, and by little and little settleth, and quieteth the heart, persuading it that Christ himself, and consequently reconciliation with God doth indeed belong unto him, so as he resteth in that assurance. Thus the Lord will not only give us mercy, but letteth us know that he doth so, that our joy, and peace, and boldness in him might be more full.

Thirdly▪ the persons receiving this remission, are all believers. Whosoever believe in his name: whose faith entitles them to the main promise of life, and all other depending thereupon: they must believe in his name. For, 1 There is no other name to be saved by: In him alone is the matter of our salvation, seeing remission is obtained by his blood, Ephes. 1.7. 2 He alone is God and man, both which natures are necessary to our Surety: by the former, he hath power; by the latter, a right to us, not only more general of propriety, as the Father and Holy Ghost also have; but more special of propinquity, being our brother, and first-born of our Family; the next of our Kindred, and therefore of right belongeth to him to recover our weak estate, as was figured in that Law, Levite. 25.25. If thy brother be impoverished, and sell his possession; then his redeemer shall come, even his near kinsman, and buy out that which his brother sold. 3 He only was deputed of God to derive life and grace into us, as the head into the members: and therefore most meet it is, that whosoever would suck and draw of his fullness, should believe in his name.

Now from these words we learn two instructions.

1 What is the chief thing which every Christian must strive to obtain while he liveth in his world; namely, remission of sins.

2 What a his estate and condition that hath attained it.

For the first, it is grounded in the text, because howsoever rem • ssion of sins is here only named, yet in it are included all the other gracious mercies of God: not only all deliverances, and freedom from the evils and punishments that attend upon sin, but even all our redemption and salvation with the means of it, and blessings accompanying the same. And indeed, this is the sum or epitome of all God's mercy, in which the Lord crowneth his Saints with compassion; a mercy which reacheth up to heaven, and draweth them out of the most miserable thing in all the world; which is to lie under the curse and danger of sin, and consequently, under the endless displeasure of the Almighty. Which point being even as the one thing necessary to be known and attained. I will stand a little longer upon it, hoping to spend my time well in setting down these five points. 1 The necessity of remission of sins. 2 The benefits of it. 3 The Letters of it. 4 The helps to it. 5 The companions of it, by which as by so many notes we may know we have it: and so we will add the use of the whole doctrine.

First, the necessity of it will appear, if we consider, 1 The multitude and abundance of our sins, which are to be remitted, being for number as our hairs, and as the sand of the Sea which is numberless; which cannot be other, seeing we drink in sin as the Fish doth water, Job 15.16. that is, incessantly, for the Fish ceasing to drink in water, ceaseth to live; neither can we cease to sin, till we cease to live. Nay, seeing our very best actions hold no correspondence with the Law of God; and in strict justice are no better than so many sins: this consideration exceedingly multiplieth our sins; in that not only in failing in, but in doing of our duties we sin incessantly against our God.

2 If we look upon the danger of sin, we shall better see the necessity of remission. It is a filthy Leprosy which infecteth the body and soul, the thoughts, speeches, and actions: it maketh a man a loathsome creature in the eyes of God; it maketh God our enemy, who is the fountain of life, and whose lightsome countenance is better than life: yea, it maketh God depart from his Creature, and destroy the works of his own fingers: it layeth the sinner open and naked to all the wrath of God, to all the Curses of the Law in this life, and in the life to come. It setteth him as a butt against whom the Lord in anger shooteth out of his quiver all the arrows of his displeasure. It is the only thing which unremitted, maketh the sinner absolutely unhappy, and every way most accursed. Neither doth the whole heap of sin only make the sinner so miserable, but any one sin even the least unpardoned, would forever hold the sinner under perdition. And more, all the men that ever were or shall be in the world, were never able to rise from under the burden of one sin, if it were imputed unto them: and yet the most of the world see no part of this danger of sin, and therefore no such necessity of the remission of it.

3 Consider thy own insufficiency, if thou hadst the strength and power of all men and Angels, to satisfy for the least sin: and if we: cannot satisfy for any, what remaineth but a fearful perdition from the Lord, and from the glory of his power, if all be not remitted. In one word, the sinner who hath not got his discharge sealed, is without all safety in his life, all sound comfort in his death, and at the Judgment Day, shall have the sentence of everlasting torment with the Devil and his Angels awarded him, before men and Angels.

The second point, is the benefits issuing from it, and these are: 1 Peace of conscience, an immediate fruit of our justification by faith, and reconciliation with God, Rom. 5.1. Being justified by faith, we have peace with God: and it was ordinary with our Savior to join them together, as Luk 7.47. Thy sins are forgiven thee, go in peace. This benefit the most know not what it meaneth, but he that hath the feeling of the wrath of God against his sin; and seeth nothing but an angry face of God burning like a consuming fire; he that is so straitened as he can think no other thing but that the Lord in his just judgment hath cast him quite away: this man, as of all other torments that can be suffered in the world he lieth under the greatest, so nothing in the earth can content or comfort him, but only the sense, and persuasion of God's favor. Now the conditions of peace with his God, are the most joyful tidings in all the world, as is the unexpected news of a Pardon to a Malefactor ready to execution for high Treason against his Prince.

2 The right and possession also of life everlasting: For if we be estated unto life eternal by our justification and righteousness before God; then are we so also by remission of sins; because these two are confounded in the Scriptures, and are the same. Whence it is that the Apostle, Rom. 4.7. being to prove the point of justification of a sinner before God, without the works of the Law, citeth the text, Psal. 32.1. Blessed are they whose iniquities are forgiven, and whose sins are covered.

And further, If our whole redemption put us in possession of everlasting happiness; so doth also remission of sin, seeing the Apostle in sundry places confoundeth these two, and expoundeth one by the other, Ephes. 1.7. By whom we have redemption through his blood, even the forgiveness of our sins, Col. 1.14. In whom we have redemption through his blood, that is, the forgiveness of sins. And it must needs follow, that if they who are justified, and sanctified, are also glorified, then they have attained the beginnings of their glory, who have attained remission of sins.

3 The benefit of Christ's intercession, which meriteth all our good; for he prayeth not for the world, but those that are given him out of the world, Joh. 17.19. and this is no small benefit, seeing no part in the prayer of Christ, no part in his death: he will not endure death for him for whom he will not vouchsafe to pray.

4 Consolation in affliction, strength in temptations, and assured comfort in life and death, are the sweet fruits arising from remission of sin. For,

1 Although afflictions entered with death into the world by sin, and in their nature are testimonies of God's wrath; yet sin being remitted, they proceed no further from God, as a just Judge revenging sin, but from a merciful Father, either for trial of us and our graces, or for chastisement, to keep us from perishing with the world; to make us hate sin the more, to draw us nearer him in invocation and prayer, to force our affections out of this present world, to fray others from sin by our example, to conform us to the image of his Son, and to show his mighty power in our weakness, by turning them to our best. And thus from the former consideration ariseth to the believer even in darkness a great light.

2 From hence obtaineth the believer notable strength and sense against the fiery darts of Satan's temptations. For Satan urgeth the poor sinner sundry ways, as 1 By the multitude and vileness of his sins, with which his conscience telleth him he is covered: and thence inferreth, that because the wages of every sin is death, and because he hath deserved eternal death, he must needs perish, he can expect no other. But now can the believer stop his mouth, and say, I grant Satan all thy premises; no sinner is worthy of, or can expect salvation in or by himself or so long as he continueth in sin: but my sins are remitted by means of Christ's satisfaction; and though in myself I am worthy to perish, yet in Christ I have a worthiness to bring me to salvation. I continue not in my sinful estate, but am drawn out of the guiltiness, the filthiness, the service, the love and liking of my sins, through the grace wherein I stand: and therefore thy consequent is false, I fear it not being so forcelesse.

2 From the Justice of God, who cannot but reject whatsoever and whosoever is not fully conformable to his righteousness: but here the believing heart is quieted, in that through remission of sins, the Justice of God is fully satisfied, though not by the person offending, yet in his pledge and surety Jesus Christ, who being just, died for the un • ust, that we might be the righteousness of God in him. And hence the justice of God is a matter of most comfort to the poor sinner, in that this righteousness cannot suffer him to demand satisfaction twice for one and the same sin; for this directly fighteth with justice and equity.

And if Satan be still instant, and say, But what shall another's righteousness avail thee, if thyself be not a keeper of the Law? for the soul that sinneth, that soul shall die: the believing heart will readily answer:

That although the Law require proper and personal obedience, yet the Gospel translateth it to the person of ou • Surety, who being God and man, not only paid the whole debt, but performed all righteousness, absolutely fulfilling the whole Law: whence it is that his obedience is called the fulfilling of the Law for righteousness to everyone that believeth, Rom. 10.4. and himself was made under the Law, that he might redeem from it those that were under it, Gal. 4.4.

And whereas the Tempter will allege, But for all thy righteousness thou hast innumerable sins, original and actual, which the Lord hateth, and every day addest to the huge heap of them; The heart which holdeth this article of remission of sins, abideth undaunted: for though it feel a body of sin dwelling with it, yet is it not reigning sin, it is not sin at quiet, but daily battle is maintained against it; it is sin weakened, and in daily consumption; and therefore shall never be laid to the charge of him that is in Jesus Christ, Rom. 8.1. There is no condemnation to them that are in Jesus Christ: for the law of the spirit of life which was in Jesus Christ hath freed me (though not from all molestation and presence▪ yet) from the Law, that is the service and slavery of sin and of death, verse. 2. But numbers (will he say) who make account to partake in the death and righteousness of Christ, are damned, and have no benefit by it: and numbers have revolted and fallen away, and why mayest not thou? to which the believer will readily answer, that those that were thus plucked up, were never of the Fathers planting; only infidels and unbelievers have fallen away, and withered for want of rooting and moisture; but I believe the remission of sins, not by any ungrounded persuasion, but with a sound, lasting, and unfayling faith, resting itself wholly upon Christ; so as I am persuaded neither death nor life can separate me from his love, the work of whose spirit maketh me bold to call upon God as my tender Father; and produceth the fruits of true faith and conversion into my whole life, whereby I know as infallibly the truth of my faith, as I know the presence of the Sun by his light, or of Fire by his heat. Finally, he that hath begun to make me good, will make me also persevere in goodness.

3 This assurance of remission of sins, yieldeth most assured comfort in life, and in death: the goodness of Paul's conscience, was his comfort when he stood at the bar, Acts 23.1. and 2 Cor. 1.12. This is our rejoicing, even the testimony of our conscience: and in the agony of death, this is the Christians comfort, that his sin being remitted, the sting of death is gone; the locks of this strong Sampson wherein his great strength say, are clipped off, and he is disarmed of his weapons which are our own sins. So as a Christian may challenge him into the field, and say, O death where is thy sting? which because he is bereaved of, when he intendeth to kill, he cureth; when he doth his worst, which is to separate soul and body, he can sever neither from Christ; nay rather he sendeth the member of Christ, and setteth him nearer to his head, which is best of all.

The third point propounded, is to consider of the Le • s which hinder men from seeking the assurance of the remission of their sins, which is indeed their true happiness, if they could so esteem of it: some of which I will set down.

1 An erroneous judgment, that no man can attain certainly to believe the pardon of his sins: for the common Protestant is a very Papist in this opinion, who hold that to doubt of this point is a virtue, and to believe it, is presumption, because no man can certainly know it without a special revelation: so ask ordinary Christians, do ye believe the pardon of your sins, they will say yea, for God is merciful, and they be not so many or great but they may be pardoned. Hereby we have brought the party to confess that his sins be pardonable; but urge him, are you sure they are pardoned; and here he is set up, he stammers out a careless answer; he cannot surely tell, but he hopeth well, and this is all you can wring out of him: he knows not whether Christ be in him or no, whether he be in the faith or no, he believes he knoweth not what.

But to let men see their error herein. 1 Doth not our text say, that men must receive the remission of sins: and can any man receive so precious a gift from God, and not know when, and how be came by it? 2 What is the meaning of that Article in our Creed which we profess, I believe the remission of sins: what believe we more than the Devils, if we believe no more than that God forgiveth the sins of the elect, and not our own; and then, how is this one of the privileges of the Church? 3 To believe in the name of Jesus Christ in particular for remission of sins, is his commandment, 1 Joh. 3.23. and therefore no presumption, but a necessary obedience so to do. 4 Doubting is forbidden, and therefore no virtue, but a vice, Matth. 14. O thou of little faith, why doubtest thou?

Object. But experience teacheth that every man is full of doubting, and therefore no faithful man can believe it.

Answ. The consequent is false, seeing this doubting exerciseth, but destroyeth not faith; and that they go together, not only the speech of our Savior formerly alleged, but the prayer of the Father of the Child proveth, Lord, I believe, help my unbelief: as also the two natures of which every Christian consisteth, flesh and spirit, which are in continual combat.

Object. But no man can know God's mind, and so cannot be assured, Rom. 11.34.

Answ. By his mind is there meant his secret will: but his mind revealed we may, and must; a part of which is, that whosoever believeth in his Name shall receive remission of sins: which general promise while we specially apply to ourselves, the Spirit begetteth this assurance.

Object. but we are commanded still to fear, Blessed is he that feareth always.

Ans. We must not fear the mercy of God concerning salvation, but carry a reverent fear in regard of God's judgments. 2 We are to fear in regard of ourselves, and sins, by which we deserve the judgments of God as well as others; but this is not contrary to assurance of forgiveness of sins; for mercy is with thee that thou mayest be feared: which the holy Prophet would never have said, it fear could not stand with assurance of mercy. 3 Such a fear is commanded as may shake our security, but not to drive away the boldness of Faith: a fear of falling into sin, not a falling away from grace: a fear lest we offend a merciful God, but not lest he take away his mercy from us.

A second Let, is the want of judgment to discern aright of the best things, and of resolution to purchase or practice that which a truly informed judgment concludeth to be the best. This was the sin taxed in Martha, who saw not the greatest good near her, as Mary did. And the world is full of Marthaes, who willingly hurried with many earthly distractions, utterly neglect the one thing necessary; namely, their Reconciliation with God, and the things which serve to uphold and maintain the Christian life, whereby Christ should live in them, and they in him.

What else is it that maketh men run over Sea and Land to provide for the body and bodily life, and in the mean time cast off all the care, and means of the knowledge of God, and conscience of their ways, but that they see no profit in serving God? they taste a little sweetness of the creature, but not of the Creator himself; a small piece of earth hath more savor to them, than the God of Heaven. This is it that causeth men to walk painfully all the week in their personal and particular Calling, but all the week and Sabbath too neglect the general Calling of a Christian: whereas had they any judgment in the things of God, reason would teach them that the particular must yield to the general, as the inferior give place to the superior.

Yea, this is it which strongly forceth men to choose the profits and pleasures of this life, which altogether cross and hinder this chief and principal care of gaining the favor of God; because they do not follow the rules of wisdom, which esteemeth of things according to their degree and measure of goodness, and not above. Which if men would give themselves to be ruled by, they would with the Saints of God in this comparison, account but meanly of the things in the highest account with earthly minded men. The Apostle Paul comparing his gain of Christ with the gain of the World, he esteemed this as loss, yea as dung, which indeed is the right estimate of it in this comparison.

Holy David would rather be a door-keeper where God's face may shine upon him, than enjoy the honors and pleasures of the World in the Palaces of Princes without it. Solomon himself, the wisest and wealthiest of all men, after good trial, pronounced of all earthly endowments, abstracted from the fear and favor of God, that they were vanity and vexation of spirit: and determineth this to be the sum of all, to fear God, and keep his Commandments. Thus are the wise man's eyes in his head, and his heart is at his right hand, Eccl. 2. both for deliberating and executing of things most necessary to be done; whereas the heart of the fool is at his left hand, he doth all as it were with a left hand for want of this judgment.

A Third and main Let, are frivolous and fleshly conceits which dead and quench any such motions as otherwise might provoke men to this care of remission of sins. As

1 What need I be so foolish, and precise, I have lived well hitherto without all this ado; if God loved me not, he would never have blessed me as he hath done.

Answ. But look to thyself who thus reasonest; It is not enough to say God loveth me; but to have sure evidence of it, yea, surer evidences than any thou yet speakest of, I mean common and outward blessings; which like the Sun, or the rain are generally disposed to the good and bad; and by which no man can know love or hatred, Eccl. 9.

Again, God's love goeth with Election, Justification, Sanctification, effectual Calling, Faith, Love, Hope, Patience, Repentance, Mortification. Examine thyself by these notes: for if God love thee as his Child, thou lovest him, and keepest his Commandments; thou lovest not sin, but hatest it, even thy dearest sins, and preservest a care to please him in all things: Joh. 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him.

2 Whereas they say that others which nourish this care, are as much crossed as any other, and therefore they see no reason that they should make their Life so uncomfortable to no purpose: let them know, that all the crosses God's Children, whose care is to make up their peace with God, are exercised with, 1 Proceed from the Love of God, and not from hatred. 2 They are trials of Graces, not punishments of sins. 3 Their end is not rejection from God, but through their purging and amendment to draw them nearer unto God. 4 By this Reason, Christ and his Apostles might have been refused, and all the Saints of God, who through many afflictions are passed into Heaven. 5 The way to avoid Crosses and Punishments is, to intend this one care of getting sin remitted. And 6 If the way to Heaven be so strawed with Crosses, what is the way to Hell: If the righteous scarcely be saved, where shall the wicked and sinner appear?

3 Whereas they object further against this care, that men of good note, and perhaps Preachers too, account it but fantastical, and more than needs; and only a few, and those despised ones in the World, do thus disquiet themselves, who make their lives more uncomfortable than they need.

I Answer, this is indeed one of Satan's greatest holds, but such a snare as God leadeth his Children out of in safety: whom he teacheth that it is their happiness to go to Heaven, though alone, rather than to Hell with company. Mary will sit her down, though alone, at Christ's feet, if she cannot get her sisters company: she knoweth it is the good part that shall never be taken from her. And for those (especially if they be Ministers, who should most advance this care) but disgrace it as a needless vexation of the Spirit, let them know, that the Lord Jesus was of another mind, who pronounced blessedness on those that mourn now, and promised that they should be comforted: and far are they from the guidance of that spirit who hath taught us, that of all Sacrifices none is comparable to that of a broken spirit and contrite heart which the Lord never despiseth.

IV. Now follow the helps to the obtaining of remission of sins. As, 1 Thou must become a member of the Church, Isa. 33.24. The people that dwell there shall have their sins forgiven: And Chap. 62.12. They shall call them the holy people, the redeemed of the Lord. Now to know a man's self a true member of the Church, the Prophet David giveth two infallible notes, Psal. 15.2. The former in regard of God, to walk uprightly and sincerely as in God's presence, and under his eye: and the latter in regard of men, to exercise righteousness, both in word and deed.

2 Consider seriously of the nature of sin, how odious it is in itself, how vile it maketh thyself in the sight of God; how it keepeth away all good things, how it procureth all evil; how proan thyself art unto it, yea, even after grace received: this will bring thee to the judging and accusing of thyself, to the confession and forsaking of thy sin, which is the high-way to find mercy, Prov. 28.13. for the former. Psal. 32. I said I will confess my sin, and thou forgavest me the iniquity of my sin. And for the latter, it is plainly implied in Christ's reason, Joh. 5.14. Go thy ways, • ow thou art whole; but sin no more, lest a worse thing follow. The fellon that hath been in prison, endured the misery of his Irons, hath been condemned, and with the • ope about his neck in fear of present death, if he have escaped he will take heed of coming into the like misery again: and he that hath found this grace in truth, cannot by turning again to his sin, turn it unto wantonness.

3 Carefully use the means which the wisdom of God hath left to believers for the attaining and assuring of this grace of Remission. As namely,

1 The Ministry of the word, which in the right use of it is the Ministry of Reconciliation, in which the Lord offereth conditions of peace, remission of sins, and life everlasting, 2 As also of the holy Sacram nts which are the seals of rem ssion of sins to all believers, worthily receiving the same, Matth. 26.28. and 3 another special means is fervent prayer for pardon of sin above all things in the World. Drowsy Protestants esteemeth slightly of pardon of sin, even as they do of sin itself, which they think easily blown off with a Lord of mercy. But the tender and distressed Conscience, that seeth and combateth with the danger, sueth for pardon as one that would speed. A poor fellon on the gallows ready to be turned off would think a pardon the welcomest thing in all the World: but the hardness and drowsiness of men's hearts, everywhere argue that they be a very few that find this rare grace, unless we will say that the greatest blessedness that living man is capable of, can be given to him that sleepeth on both sides, that never thinketh of it, and never maketh means after it.

V. The companions of remission of sins whereby it may easily be discerned, are five.

1 The daily exercise of true repentance in all the parts of it: as,

First, In judging ones self for sin past and present: and this was apparent in Paul himself, who looking back to his former estate, reckoned himself a Captain sinner, and the chief of all sinners, he saw in himself many sin • s, and great sins, which needed great mercy and much forgiveness: the which one consideration kept him under continually, and fostered in him the grace of Humility, when as otherwise through his abundance of gifts and revelations, he might have exalted himself out of measure.

Secondly, in watchfulness and fear of sin in time to come, according to our Savior's holy Counsel, Thou art now made whole, go thy way, and sin no more.

Thirdly, In daily purging and cleansing from known and secret corruptions: many are the places wherein the pardoning and purging of sins are joined as inseparable: Jer. 33.8. I will cleanse all their iniquity, yea, I will pardon all their iniquities, whereby they have sinned against me: 1 Joh. 1.9. If we confess our sins, faithful is he to forgive us our sins, and to cleanse us from all our unrighteousness. This was the sum of the Baptism, that is, the doctrine which John preached, even amendment of life for the remission of sins, Mark 1.4. never hope for remission, unless thou hungrest after this grac • of Repentance: for the Lord will not be merciful to that man that blesseth himself in his sins, Deut. 29.19. but if the wicked return from his sins, he shall live, and not die, Ezek. 18.21.

2 The second Companion, is Gladness and cheerfulness of heart, yea, an unspeakable joy that the Lord hath done so great things for his soul, and made him so happy as to bring him from such extremity of misery to partake in the Wisdom, Righteousness, Holiness, and Redemption of Christ: for can a man have a gift bestowed upon him of more price and use than all the Kingdoms of the world, and never find his heart made glad in it? or is it possible that he that findeth the pearl, can go away without joy? The Eunuch being converted, went away rejoicing: and if every believer must rejoice in another man's conversion, much more must he in his own.

3 The Third is Love and Thankfulness to God, which are enforced by this excellent grace, Luke 7.47. The poor woman that stood weeping behind Christ loved much, because much was forgiven her: Psal. 116.1. I love the Lord, because he hath heard my voice: and wherein the Lord had thus graciously dealt with him, the whole Psalm teacheth, especially, v. 8. Because thou hast delivered my soul from death, mine eyes from tears, my feet from falling. Now if David for a temporal deliverance from Saul in the Wilderness, did thus provoke his heart to the love of God; how should the consideration of our spiritual deliverance from Sin, Death, and all hellish powers, blow up these Heavenly sparkles in us? And what can so liberal a love beget in a good heart, but much thankfulness for apprehension of much mercy? how David in the sense of mercy reaching to the pardon of his sins, melteth into the praises of God, see Psal. 103.1, 2, 3. &c. And the Apostle Paul considering what a weight of corruption did still oppress him, whereof he expected to be fully eased, concludeth his comfort with thanks unto God in Jesus Christ, Rom. 7.2 • . And remembering what a bloody persecutor, and an extreme waster of the Church he had been formerly, 1 Tim. 1.12. yea, what an Enemy unto God, what a blasphemer of his Name; he breaketh with vehemence into the praises of God for his happy change, But I thank him who hath counted me faithful, and put me in his service, verse. 14. and, the grace of our Lord was exceeding abundant towards me.

4 The fourth is a sound and sincere heart, hating and striving against all sin, even secret and small, as well as open and greater: David in Psal. 32.1. pronouncing him a blessed man whose iniquity is covered, and whose sin is pardoned: true, but it might be asked; how shall I know such a blessed man, or myself to have attained that blessedness? The Prophet giveth us this note to know him by, in the next words: and in whose spirit is no guile: namely, to hide and foster any sin, of which guile he there directly speaketh.

5 The fifth note or Companion is a tender affection to forgive our Brethren private wrongs and injuries, even great as well as small: he that hath ten thousand talents forgiven him, will not easily take his brother by the throat for two pence. The Commandment is to forgive one another, Eph. 4.32. even as God for Christ's sake forgave us. The Example is set down, Luke 6.36. Be merciful, as your Heavenly Father is merciful, but he forgiveth all, and freely, is the first in forgiveness; and perfectly, he forgiveth and forgetteth too. The form of our petition of mercy is; forgive us, as we forgive, &c. Thou wouldest have God to forgive thee all, and forget all, and to make thy wrongs against him as though they had never been, go then and do so to thy brother, otherwise the threatening will meet thee, Jam. 2.13. Judgment merciless to him that showeth no mercy.

Use 1. All this Doctrine concerning this article showeth, that there is no other means in the world to be free from si • , but by God's 〈◊〉 remission of it. Whence it is, that remission of sin is called the covering of sin, Psal. 32.2. in that the faith of the heart layeth hold on Christ and his righteousness, who is our Propitiatory, covering us and our sins against the two Tables, as the Propitiatory covered the Ark in which those Tables we •• : without which cover, every Sinner is next to the Devil and his Angels, the m • st vile, and loathsome creature in the eyes of God. This use must the rather be thought • f; because neither the Papists, not yet the common and carnal Protestant yield con • ent unto it.

The Papist, he believeth that many si • s are venial, and prop • rly no sins: am • ng which he reckoneth Concupiscence (which indeed is the mo her 〈◊〉 of all) and these need no remission. He h • l • eth also, that men redeem •• by Ch • is • , and having received the first grace of God, a •• •• w 〈◊〉 to m •• it by their works, rem ssion of their sin • . Are further, be thinketh, that beca •• e no man knoweth whether he have w • rks • n • ugh • ple ••• Go • , n • man can know that his sins are remitted. All wh ch, wi • h m • ny 〈…〉 to th •• , ar • most blasphemous Heresies agai • st th •• 〈…〉 A • ticle of free rem • ssion of sins through belief i • 〈…〉 S • n 〈…〉 : w • • h (so l •• g as 〈◊〉 us they hold t • em) 〈…〉 in the r • m ssion of their sins by Chr st, and consequently 〈◊〉 the gr • ce • f life.

But the comm • n Protestant also 〈…〉 with simple def • nc • s against his sin, • he A • ams cover and▪ arm • 〈…〉 • aves, which wi •• •• ar • e hold the sewing. S • m • w • ll 〈◊〉 their 〈◊〉 in men's eyes, and then all is safe: others strive to f • g • them, and having •••• ked 〈…〉 their conscience, they lie them d w •• se • mely, and 〈…〉 of them anymore. Others •• ve • •• osse a • d soul sins, su •• 〈…〉 of God, contempt of his W • rd, •••• nesse of heart, • atr • d • f 〈…〉 and all irreligion, with an outward civil life and an h • nest conversation as it seemeth to be; not thinking that God seeth many a wi • ked hear • th •• ugh a civil life.

O • hers will go beyond the former in a • kn • wl • dgi •• th • ms • lv •• 〈◊〉 is, a d will make some sh • w of • a • ing up their peace; but it is with so •• c • rem ny, or bodily exercise, they will fast, and pra • , a • d 〈◊〉 some 〈◊〉 , o • some M • ny to good uses when they die: 〈◊〉 as for th • grace of faith, which should be as a soul to quicken these acti • ns, they 〈◊〉 know what that meant. But h wsoever m • st men are carried 〈…〉 wit such s •• on • ••• usions as these; let no man that would not deceive him 〈◊〉 w • lf • lly, 〈◊〉 in any such course to meet with sound peace: n • thing but the blo • d 〈◊〉 Jesu • his Son, that cleanseth from all sin. In the garment of 〈◊〉 elder 〈…〉 we can carry away the blessing: and 〈◊〉 text teacheth • s, 〈…〉 of •• ns standeth n t in the doing of anything, but in the rec •••• ng of 〈◊〉 the hands of Christ, by so many as be • eeve in his name.

Use 2. I • this so wort • y a grace of so excellent use and sw • etnesse thr • ugh the wh • le life? then it standeth every man in hand 〈◊〉 lab • u • , and • ive all d • ligence to make sure unto himself, the pardon of his 〈…〉 . But lam •• table it is to 〈◊〉 the general care • sn • sse of men in a matt •• 〈…〉 and consequ • n •• as this is An • surely it will prov • t •• 〈…〉 the world, that whereas the whole lives of men are th • ug • t too 〈◊〉 and all their • ime t • o li ••• to be eaten up in worldly cares, which br • ak their sleep, their strength, and often their brains, yea and th • ir v • ry 〈◊〉 • nly the last day of all, and their dying-day, is scarcely devoted to this 〈◊〉 of seeking remissi n of sin, and the way to life everlasting. See we 〈…〉 h • w busy and • rnest m st men are in the infin • te incumbrances of the world whilst this one thing is the only thing neglected? May we not observe how sure m • n devis • by learned counsel at their great charge, to make to themselves their Deed • , Leases, Bonds and other instruments and assurances of the things of this life, who in all their lives scarce ever dreamed of this assurance? Oh how willfully herein do men forsake their own mercy, how carelessly do they cast out of their hands, the only comfort of their life and death?

Whosoever therefore thou art that hast hitherto despised so great salvation, that hast set light by God's gracious invitings to repentance, and that hast frowardly rejected his kindest offers of mercy, now at length begin to take up shame in thy face, and sorrow into thy heart: in earnest accuse the security of thy soul, the deadness of thy spirit, the hardness of thy heart, the unthankfulness of thy whole life: say with thyself, Ah my folly, that have neglected my mercy so long: alas, how have I hated instruction? how unkindly have I dealt with so loving and patient a God: I see now that it is high time to look to the main business of my life, to make up my peace with God, to get my pardon sealed: I will live me to the Throne of Grace. I will henceforth lay hold of eternal life: I see now that there is one thing necessary, and that is the good part which I will choose, and which shall never be taken from me.

Now we come to the second point propounded (which is the last of this worthy Sermon) namely, what is the condition of everyone that hath attained this excellent grace of remission of sins: and that is to be a blessed and happy man: for such a one hath part in Christ, and with him of forgiveness of sins; in which David, Psal. 32.1. placeth blessedness.

Quest. But how can this man be a blessed man, seeing he is compassed with a body of sin and death, and subject unto infinite afflictions, than whom no man is in this life more miserable, no sort of men more perplexed inwardly with sense of sin, none more outwardly disgraced for well-doing.

Answ. There be three degrees of blessedness. 1 In this life, when God bringeth his children into the kingdom of grace, and giveth them his Son, and with him their whole justification▪ and sanctification in part. 2 The second degree is in the end of this life: when God brings the souls of the faithful to Heaven, and their bodies to the earth, safely to be kept until the last day. 3 The third in and after the Day of Judgment, when he bringeth both soul and body into the glory prepared for the elect: Of this last which is happiness by way of eminency, the two former are certain fore-runners, and he that hath attained the first, hath also assurance of the last, and must needs be a blessed man, not only in time to come, but even for the present, whether we respect his outward estate or inward.

For his outward estate, God's blessing never faileth him, but affordeth him all good things, and that in due season, and in due measure: his riches are often not great, but ever precious: and his little shall nourish him, and make him as well liking as the water and pulse did the Jewish children in Chaldea. The same providence which watcheth to supply all his good, keepeth him from all evil; it pitcheth the Angels round about him to guard his life; let him be persecuted, he is not forsaken; his losses become his gain; his sickness is his physic; his heart is cheered even in trouble, which maketh that part of his life comfortable; his soul is bound up in the bundle of life with God; death shall not come before he can bid it heartily welcome: yea, let violent death come, it shall not be to him deadly: slain he may be, but not overcome: victory attendeth him, and blessedness everywhere abideth him.

But all this is the least part of his blessedness: for if we look yet a little more inwardly into him, we shall see the boundless extent of his happiness far more large: whether we respect the spiritual misery he hath escaped; or else the spiritual good which with the pardon of his sins he hath attained: for on the one hand, he hath escaped the heavy wrath of God due to sin; and so is discharged of an infinite debt, healed of a most deadly poison, and pardoned from a fearful sentence of eternal death and perdition ready to be executed upon him: and on the other, he hath obtained a plentiful redemption; he hath purchased the pearl, received Christ with his merits and graces; such as are Wisdom, Faith, Hope: whence issue our peace, and joy of heart which is Heaven before heaven (for in these stand the Kingdom of God) and the comfort of a good conscience, which is a continual feast. By all which it appeareth, that he is no small gainer that hath got his part in God's mercy reaching to the remission of his sins.

Use. 1 We are here admonished to open our eyes that we may more clearly see and grow in love with the felicity of the Saints, which the most see not, because 1 It is inward; the glory of the Spouse is like her Head and Husbands glory, she is all glorious within. 2 Because of their infirmities and frailties, which wicked eyes altogether gaze upon. 3 Because of their Afflictions wherewith they are continually exercised. If the Tower of Siloam fall on any of them, they are thenceforth greater sinners than all other men: holy Job, because he was afflicted, cannot avoid the note of an Hypocrite, even among his own Friends and Visiters. And no marvel if the members look thus black when the Sun looketh upon them; seeing their Head Christ himself was rejected, because they saw and judged him to be plagued and smitten of God, Isa. 53.4. But we must look beyond all these, as the Lord himself doth, who in his judgment goeth beyond the outside, and pronounceth sentence according to the grace which himself worketh within.

Let us imitate our Lord Jesus, who notwithstanding all the infirmities, yea and deformities of his Church, pronounceth of her, that she is all fair, and no spot is in her, not because there are none, but, because all are covered, and none are reckoned and imputed unto her: yea, let us remember that the pure and holy Spirit of God is contented, notwithstanding much blackness, to take up his lodging in those hearts where he findeth reigning sin dispossessed. Now how far are they from the mind and judgment of this blessed Father, Son, and Spirit, who have nimble eyes to spy out every infirmity of God's Children to blaze them; nay, rather than they will not accuse and slander them, can of themselves coin, raise up, and impute unto them that, whereof they are most innocent? Assuredly these are of near kindred to the Devil, who is the accuser of the brethren.

And surely were Christ on earth again, even this most innocent Lamb of God should not want accusers, wherein are so many of Cain's constitution, who hate their brethren, because their works are good; and so many Sons of men, who seek to turn the glory of God in his Children into shame. Alas, religion is at a low ebb already, and not so reckoned of as it should be by the forwardest, and yet so malicious is the Devil in his instruments, as unless this smoking flax also be quenched, we can see nor hear of any hope or treaty of peace: the beauty of God's people goeth disgraced under titles of niceness, preciseness, purity, holy brotherhood, and the like. To go ordinarily to Sermons, is to be a Sermon-munger: not to swear, is the next way for a man not to be trusted: and except a man be as black and deformed as either the Devil is, or can make him, by Drinking, Swearing, Gaming, Sabbath-breaking, and casting off all care of Civil Honesty, as well as godliness, he may sit alone well enough, he hath a great many Neighbors that care but a little for his company. What can make it more evidently appear, that numbers there are in this age who never knew, and without God's infinite mercy in their timely conversion, are never like to know what the blessedness of remission of sin meaneth, neither in others, nor yet in themselves?

Use 2. Let no man be discouraged in the pure ways of God, but walk on without weariness or faintness: seeing that (whatsoever the blind world may deem to the contrary) thou, who art a believer in the name of Christ, hast blessedness between thy hands, for thy sins are remitted, thou must go in peace. And this happiness by the grace wherein thou standest, is surer than that of nature which Adam had in his innocence: that was lost because it was in his own keeping, this is seated in the unchangeable favor of God, by whose mighty power thou shalt be preserved to the full fruition of it. Get faith in thy heart, and thou shalt dea • lie behold thy happiness, if all the World should set itself to make thee miserable. Get faith into thy soul, and thou shalt think him only happy whom God so esteemeth, although it be the misery of the world to place happiness only in misery. Get assurance of faith, to clasp the sure promise and word of God, and thou shalt possess in misery felicity, in sorrow joy, in trouble peace, in nothing all things, and in death itself, life eternal.