Sermons Volume 4

Can you trust Christ upon such Promises, and be at some loss for the Gospel? for a Religion that costs nothing is worth nothing; most Men love a cheap Gospel, and the Flesh engrosseth all, Faith gets little from them to be laid out for God. These Men run a fearful hazard of being rejected forever; they Sow to the Flesh, Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the Spirit, shall of the Spirit reap life everlasting. 4. If your Faith maketh you to submit to Providence: When we first entered into Covenant with God, we entirely and absolutely gave up ourselves to God, to be governed by his commanding Will, and to be ordered by his disposing Will: You cannot shift yourselves out of his Hands, but your voluntary submission to anything, if you may have Christ and Heaven at last, is the Trial of your Faith, Job 1.21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord: Phil. 1.20. So Christ be magnified in my Body, whether it be by life or death: He was come to a Point: Nothing should be reserved; so Christ may be glorified, and you may have his saving Grace, let him give or take; the more willingly you do this, the stronger is your Faith. Certainly, to deny all, is an essential Property of Faith.

3. The third Evidence of a growing Faith is, when our Light is turned into Love: For Faith is not a bare Knowledge, but a sound, a savoury and affective Knowledge, a knowing things as we ought to know them, 1 Cor. 8.1, 2. A Knowledge with a Taste; for such a difference as there is between the sight of Meat and the tasting of it, such a difference there is between speculative Knowledge and the Apprehension of Faith, 1 Pet. 1.3. You may dispute him out of his Belief that Seeth, but you can never dispute him out of his Belief that Tastes, for you cannot make him go against his own sense. The stedfastness of unlearned Christians cometh mainly from their Taste and Love: They adhere more closely to Christ than those that have only a dead Opinion, because they received the Truth not only in the light but love of it, 2 Thes. 2.10. Now the more Taste we have of the things we know and believe, the stronger is our Faith. Now besides the manner of Apprehension, the Truths apprehended tend mainly to raise our Love to God, that we may love him that loved us first, 1 John. 4.19. We know God, that we may Love him, and Faith is nothing else but a beholding the Love of God in the Face of Jesus Christ, that our Hearts may be warmed, attracted, and drawn to God. Faith is the Bellows to enkindle the Fire of Love in our Souls, and therefore Faith the more sound and sincere it is, the more it worketh by Love, Gal. 5.6. Faith is required sub ration medii, Love sub ration finis. The End of the Gospel Institution is Love, 1 Tim. 1.5. Well then, when you make it your great Business to love God, and count it your great Happiness to be beloved by him, then may you best judge of the Growth of your Faith. The Gospel representeth the Goodness and Amiableness of God, that he may be more lovely to us, and be beloved by us: For this was the end of Reconciling and Saving Man by Christ, his Incarnation, Life, Sufferings, Death, Resurrection, Ascension and Intercession, is all to reveal the Love of God in Christ, and to work our Hearts to love God again. To this end also tend his merciful Covenant and Promises, and all the Benefits given to the Church, all the Privileges of the Saints, his Spirit, Pardon, Peace, Glory, all these to warm our Hearts, and fill them with a sense of the Love of God. Now if we slightly reflect upon these things, with cold and narrow Thoughts, we have not the true Faith, certainly not a grown Faith.

A SERMON ON MATTH. VIII. v. 5, 6, 7, 8, 9, 10.

I Come now to the Instances of a grown Faith, and begin with the Faith of the Centurion; and that deservedly, for

1. Christ owneth it as great Faith, Ver. 10. I have not found so great Faith, no not in Israel ; that is, a Faith so ripe and mature, and that in a Military Man, and an Heathen.

2. Because he marvelled at it: In ordinary Cases Wonder is a fruit of Ignorance: When we are ignorant of the thing, or a thing exceedeth our Capacity or Apprehension, we Wonder at it. But this cannot be imagined in Christ, for he knoweth what is in Man, and could not be surprised, being the Author of this Faith: Therefore some Interpret it of some External gesture of Wondering, which he used to Commend the Centurion 's Faith. Why not the Passion of Wonder its self? for we Wonder at things strange and unusual, though' we be not ignorant of them; and Christ would discover all our sinless Infirmities; therefore this showeth it was a remarkable thing. We read that twice Christ Wondered, once here, and another time Mark 6.6. And he marvelled because of their Vnbelief.

3. Because he was the first Fruits of the Gentiles, Ver. 11, 12. And I say unto you, that many shall come from the East and West, and shall sit down with Abraham, Isaac and Jacob, in the Kingdom of Heaven: But the Children of the Kingdom shall be cast out into utter darkness, there shall be weeping and gnashing of teeth: This was the first Occasion which Christ took to speak of the Rejection of the Jews, and the Calling of the Gentiles. This Man was a Roman, and an Heathen, but it seemeth had gotten some Knowledge of the true God, and the true Religion; and though' he were not a Proselyte, yet the Jews gave him this Testimony, Luke 7.5. He loveth our Nation, and hath built us a Synagogue : And indeed we read nothing but well of him; the very Errand that brought him to Christ was Care of his Servant, and looking out for Cure for him. Many have no more Care of their Servants than they have of their Horses and Oxen; but this Man was of another Temper, good to the Jews, good in all his Relations. Now that we may profit by this Example, let us consider these three things:

• 1. What was his Faith, and wherein the greatness of it lay.
• 2. How this Faith was bred and begotten in him.
• 3. The Effects and Fruits of it, or how it discovered its self.

I. The Nature of his Faith: It was a firm Perswasion that all Power and Authority was eminently in Christ, and that he could do what he pleased. The great End of Christ in all his Miracles was to discover himself to be the Son of God, and one in whom the Divine Nature and Power resided, and so by consequence that true Messiah and Savior of the World. This was Peter 's Confession of Faith, Matth. 16.16. Thou art Christ, the Son of the living God: The Promised Messiah, the anointed Savior of the World. And with Peter all the rest of the Disciples join, John 6.69. We believe, and are sure, that thou art that Christ, the Son of the living God: This the Samaritans being Convinced and Converted, confessed also, John. 4.42. We know that this is indeed the Christ, the Savior of the World: This Martha acknowledges, John. 11.27. She saith unto him, yea Lord! I believe that thou art the Christ, the Son of God, that should come into the World: This was it which the Apostles preached, Acts 13.23. Of this Man's seed hath God, according to his Promise, raised unto Israel a Savior, Jesus: This they required of all whom they Converted to the Christian Faith, Acts 8.37. I believe that Jesus Christ is the Son of God: Now this the Centurion cometh off roundly with, being firmly persuaded of a Divine Power and Authority in Christ; for he ascribeth an Omnipotency to his Word, and reasoneth it out notably, Speak but the word, and my Servant shall be healed, Ver. 8, 9. For I am a Man under Authority, having Soldiers under me, and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my Servant, do this, and he doeth it: Here then was the greatness of his Faith.

Objection. You will say then, all have great Faith, for all the Christian World professeth this truth, that Jesus is the Son of God, Papists and Protestants, Carnal and Renewed; the rabble of Nominal Christians, as well as the seriously Godly, are of this Opinion, that Jesus is the Son of God, and the Savior of the World.

Answer. (1.) Distinguere Tempora: You must distinguish of the times. In that Age there was no human reason to believe this Truth: Antiquity was against it, and therefore when Paul preached Jesus, they said, He seemeth to be a setter forth of strange gods, Acts 17.18. Authority was against it, 1 Cor. 2.8. Which none of the Princes of this World knew, for had they known it, they would not have Crucifyed the Lord of glory. Authority, not only Civil, but Ecclesiastical was against it, Acts 4.11. This is the Stone which was set at naught of you builders. The universal Consent of the habitable World was against it: Only a small handful of contemptible People owned him, Luk. 12.32. Fear not, little Flock! 〈 in non-Latin alphabet 〉 . At that time it was the Critical Point, the hated Truth, that the Carpenter's Son should be owned as the Son of God. Those bleak Winds that blew in our Backs, and thrust us onward to Believe, blew in their Faces, and drove them from it: Those very Reasons which move us to own Christ, moved them to reject him. For many Ages the Name of Christ hath been in Request and Honor; but then it was a despised way. For Men to lay aside their old Religion, and Temples, and Altars, and Ceremonies, and Rights of Worship, for the new way of Jesus of Nazareth, never heard of before, born of a Jewish Woman, living in a mean way, Crucifyed like a Malefactor, and dead and buried; that he should be owned as the Son of God, and the Savior of the World, what could be to appearance more unreasonable? Alas! what should we have done, if we had been put to encounter with these Difficulties and Prejudices? and no sooner did any Man own this truth, but he was presently exposed to all manner of Troubles and Persecutions, brought before Magistrates, tortured, murdered by all the Cruel Deaths that could be devised; and all this to be endured upon the hopes of an unseen World. Therefore then it was an undoubted Truth, 1 John 5.1. Whosoever believeth that Jesus is the Son of God, is born of God: And 1 John 4.2. Every Spirit that confesseth that Jesus Christ is come in the Flesh, is of God. Nay somewhat less than Faith, and great Faith. At his first appearance a certain persuasion impressed upon the Soul by the Spirit of God, of the Divine Power and Alsufficiency of Christ, so as to repair to him for help, was Faith, and great Faith; when the veil of his Human Nature and Infirmities did not keep the Eye of Faith from seeing him to have a Divine Power, though they could not unriddle all the Mysteries about his Person and Office, this was accepted for Saving Faith.

2. The Speculative Belief of this Truth was not sufficient then, no more than it is now, but the Practical Improvement. Grant that Truth, that Jesus is the Son of God, and other things will follow, as that we must obey his Laws, and depend upon his Promises, and make use of his Power, and trust ourselves in his hands; otherwise the bare acknowledgment was not sufficient. If a Man had at that time with some kind of Belief owned Christ as the Son of God, and yet could not overcome the shame and fear of the World, he would not have been accepted; for it is said, 1 John 5.5. Who is he that overcometh the World, but he that believeth that Jesus is the Son of God: Unless that effect followed, the Belief was vain. Therefore it is said, John 2.23, 24, 25. Many believed in his Name, when they saw the Miracles which he did. But Jesus did not commit himself unto them, because he knew all men: And needed not that any should testify of man, for he knew what was in Man. Christ knew the inside of Men, and therefore knew this Faith was unlikely to bear any stress, or hold out against Temptations. Men might be convinced of some Excellency and Divine Power in Christ, and yet remain unconverted. So Acts 8. Simon Magus believed in Christ, yet remained in the gall of bitterness, and bond of Iniquity. So we read again, John 8.30, 31. As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, if ye continue in my word, then are ye my Disciples indeed. Some are his Disciples in show, not truly and really, being not settled and rooted in the Faith. So it is noted, John 12.42, 43. Nevertheless among the chief Rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue: For they loved the praise of men, more than the praise of God. They had Faith, but it was too weak to encounter Temptations; they were too tender of their Reputation, lest they should be despised, and turned out of their places, for deserting the old way, wherein they were bred: But none of this can be imputed to our Centurion, whose Faith Christ approved, and rewarded. For in Contemplation of this Faith, the Cure was wrought; Verse 13. And Jesus said unto the Centurion, go thy way, and as thou hast believed, so be it unto thee: And he ventureth the Credit he had with his Nation; and though the particular address concerned not him, but his Servant, yet he maketh an open acknowledgment of Christ.

II. How was this Faith wrought and bred in him?

I Answer: The Ground-work was laid in his Knowledge of the Omnipotency and Power of God, and his acquaintance with the Scriptures of the Old Testament though' he were not a professed Jew. This prepared for his Faith in Christ, the report, or hearing, was the ground of Faith, Isa. 53.1. Who hath believed our report? He had heard by Fame of his excellent Doctrine, Matth. 7.29. That he taught as one having Authority, and not as the Scribes. And he had heard the rumour of his Miracles, more particularly the late Instance of curing the Leper, which was notorious and public; for Christ biddeth him show himself to the Priests: Matth. 8.4. And also the Miracle in recovering the Rulers Son, an Instance near, which was done a time before this. John 4.46, 47. And there was a certain Noble man, whose Son was sick at Capernaum: And he heard that Jesus was come out of Judea into Gallilee, and he went unto him, and besought him, that he would come down, and heal his Son, for he was at the point of death: By all which he was moved to ascribe the Omnipotency of God, which he knew before, to Jesus Christ. The Spirit of God can bless slender Motives to a willing Heart; and there is a readiness in Holy Souls to believe sooner, and easier than others. Acts 17.11. These were more noble than those of Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures, whether these things were 〈◊〉 no. They were not light of Belief, for they searched the Scriptures; yet they were more ready to believe than perverse and prejudiced Persons, 〈 in non-Latin alphabet 〉 . When there is sufficient Evidence they can hold out no longer. Thus the Spirit of God blessed the knowledge of this Centurion, and the Rumours that were brought to him of Christ's Doctrine and Miracles.

III. The Effects, or Fruits of it, or how it discovered it's self.

1. In that he applieth himself to Christ. They that believe in Christ, will come to him, and put him upon work, whilst others prize his Name, but neglect his Office. A gracious Heart will find Occasions and Opportunities of acq •• intance with Christ, if not for themselves, yet for others; for when they have heard of him, they cannot keep from him. Faith never wants an Errand to the Throne of Grace, either Necessity brings us thither, or Delight. Christ inviteth us to come for what he hath to give, Matth. 11.28. Come unto me all ye that labor, and are heavy laden, and I will give you rest. He is angry that we will not come, John 5.40. And ye will not come to me that ye may have life: If we be backward, he sendeth Afflictions upon ourselves, and Families, Hosea 5.15. In their affliction they will seek me early. Surely it is a Delight to him to do his Office, in helping distressed Creatures, or else he would never have taken it upon him. The Elect shall be brought to him upon one occasion or another, and he will kindly receive them, John 6.37. All that the Father giveth me, shall come to me, and he that cometh to me, I will in no wise cast out: An Apoplexy fallen on a beloved Servant, bringeth this Centurion to Christ. Well then, since Christ is able to save to the uttermost all that come to God by him, Heb. 7.25. Let us not neglect the Occasions of coming to him, but get nearer to God by Repentance and Faith in our Lord Jesus Christ. Would Christ stoop so low, as to take our Nature, and purchase us with his Blood, and be strange to us, when we come for the Fruits of his purchase, and his Mercy, to help us and ours?

2. That he accounteth Misery an Object proper enough for Mercy to work upon. The Centurion came to him, saying, Lord, my Servant lieth at home sick of the Palsy, grievously tormented ; Verse 6. that is, grievously affected with the Disease: Alas! what can we bring to Christ, but Sins and Sicknesses? Justice seeketh a meet Object, for it giveth to everyone what is due; but Mercy only seeketh a fit Occasion: It doth not consider what is deserved, but what is desired, and wanted. Etiam si sim indignus, sum tamen indigens, saith Romeranius: I am not worthy, but I am needy. The more affected we are with our Misery, the fitter for Christ's Mercy, Psal. 9.18. The needy shall not always be forgotten. The more hope we have, the more we are sensible of our need; Psal. 40.17. But I am poor and needy, yet the Lord thinketh upon me. Faith giveth us this ground of Hope, that Misery is a Motive to God's pity; though' we have nothing within us, or without us to commend us to Christ, yet he will not despise the Miserable and the Needy, and they shall not perish, who in the sense of that need repair to him. God bringeth Alsufficiency to the Covenant, we bring nothing but All-necessity; as the Widow was only to provide empty Vessels, the Oil failed not till the Vessels failed. Christ's Bowels yearn towards the distressed.

3. When Christ offereth to come and heal him, Verse 7th. I will come and heal him ; (which was the great Condescention of the Son of God to a poor Servant,) see how the Centurion taketh it, Verse 8. He answered and said, Lord! I am not worthy that thou shouldest come under my roof: Humility is a Fruit of Faith. A sound Believer hath an high esteem of Christ, and a low esteem of himself, and the one breedeth the other, they see Christ so excellent, and themselves so vile, in regard of past Sin, and present Infirmities. What! the Son of God come to the House of an Ethnic, and one that hath lived in Idolatry, and the Worship of false God's! The Godly are ever acknowledging their Vileness, and Baseness, and Indignity, and Unworthiness, when they have to do with God and Christ. Gen. 18.27. And Abraham answered, and said, Behold! now I have taken upon me to speak unto the Lord, which am but dust and ashes. 2 Sam. 7.18. Then went David in, and sat before the Lord, and he said, who am I, O Lord God! and what is my house, that thou hast brought me hitherto? Gen. 32.10. I am not worthy of the least of all thy mercies, and of all the truth which thou hast shown unto thy Servant: So Matth. 3.11. Whose shoes I am not worthy to bear. So when Christ had let out a beam of his Divinity in that great draught of Fishes, Peter said, Lord! depart from me, for I am a sinful man, Luke 5.8. The Prodigal, Luke 15.19. I am not worthy to be called thy Son: So 1 Cor. 15.9. I am the least of the Apostles, and am not meet to be called an Apostle. So though' the Jews had said of our Centurion, Lord! go to him, for he is worthy, Luke 7.4. Yet he saith of himself, Lord, I am not worthy that thou shouldest come under my roof.

Qu. Why are true and sound Believers so ready to profess their Unworthiness?

Answer: They have a deeper Sense of God's Majesty and Greatness than others have, and also a more broken-hearted sense of their own Vileness, by reason of Sin. They have a more affective light and sight of things, God is another thing to them than before, so is Sin and Self. The more unworthy they are in their own Apprehension, the more is God and Christ exalted. Faith is an emptying Grace, and the best Men have lowest thoughts of themselves; a proud Man thinketh all things due to him, but an humble Man nothing.

4. He is content with Christ's Word, without his bodily presence; Speak but the word, and my Servant shall be healed. God's word is enough to a Believer, he doth not limit him to a certain way of working, as if there were no way of working, but that way only; that is a sign of weakness of Faith, Psal. 78.41. They limited the holy One of Israel. We are to depend upon him, and submit to him, and not prescribe how, and when he should help us, nor straighten and confine his Power to such or such means. Compare John 4.47, 48. with this Centurion. A certain Nobleman, whose Son was sick at Capernaum, (the Town where this Centurion was in Garrison) he again and again besought Jesus that he would come down and heal his Son, for he was at the point of death. And Jesus said, Except ye see signs and wonders, ye will not believe. The Cure must be done in their way, Verse 49. The Nobleman saith unto him, Sir! come down e're my Child die. Christ refuseth to go to the Rulers House, being twice entreated, but here he offereth to come to visit this poor Servant, but the Centurion saith, Speak but the word ; he was loath to give him this trouble to come to his House, one word will as easily cure him, as if he come personally; he doth not tie his Virtue to his bodily presence, but ascribeth all to his Word. God made the World by a word, sustaineth the World by a word, therefore the Centurion only desireth a word. There is a threefold Word of God:

(1.) Verbum Scriptum, his written Word, his Promise, and that is the Food of Faith, and a Believer can make a Feast to himself in the Promises, when he is seemingly starved in the Creature.

(2.) There is Verbum Benedictionis, his Word of Blessing: So Matth. 4.4. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. It is quoted out of Deut. 8.3. In the Wilderness, where they had neither Bread nor Water, they were not famished with want, nor compelled to use unlawful Means for their relief, God blessed Manna: He that provided forty years for such an huge Multitude in the Desert, will not be wanting to his own Son, who had fasted but forty days: It is not Bread, but the Blessing of God that sustaineth us. If they reserved ought of the Manna till morning, it putrefied and stank; yet the same Manna, kept by the Commandment of God was sweet and good in the Ark: God gave his Blessing to the one, and not to the other.

(3.) There is Verbum Potentiae, the Word of his Power; He spake, and it was done, Psal. 33.9. so here, the Centurion desireth a word. The Word made the World, and the Word upholdeth it, Heb. 1.3. Vpholding all things by the word of his Power. The powerful Word of God doth all in the World: He sendeth forth his Commandment upon earth; his word runneth very swiftly : Psal. 147.15. So Psal. 107.20. He sent his word, and healed them ; it is dictum factum with God. So the word of the Lord tried them, Psal. 105.19. that is, his Power, there is a powerful commanding word, which is enough.

5. Here is Christ's Power and Dominion over all Events, and Events that concern us and ours, fully acknowledged, and that is a great Point gained; He is Lord both of the dead and living, Rom. 14.9. Health and Sickness are at his command: So Isa. 45.7. I form the light, and create darkness; I make peace, and create evil, I the Lord do all these things: So Job 34.29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a Nation, or against a Man only? Here is a clear Confession of Christ's Omnipotency and Sovereign Dominion: This Sovereign Dominion is backed with Omnipotency, and extendeth to all things. To Devils, Mark 9.25. I charge thee come out of him, thou dumb and deaf Spirit: To Sickness, Luke 4.39. He rebuked the Feavour, and it left her. Christ can speak to the Leprosy, I will, be thou clean, Mat. 8.3. To the Winds and Seas; Then he arose, and rebuked the Winds, and the Seas, and there was a great Calm, Mat. 8.26, 27. To Death; Lazarus! come forth, John 11.43. To nothing, as if it had Ears and Reason, Rom. 4.17. And calleth those things which are not, as though' they were: To the Fishes in the Sea, Jonah 2.10. The Lord spake to the Fish, and it vomited up Jonah upon the dry land. Thus all Creatures have an Obediential Ear, to hearken to what God saith, and God can make use of them according to his own pleasure; yea, he can speak to Sinners, who are the most stubborn and obstinate pieces of the Creation, Ezek. 16.6. I said unto thee, when thou wast in thy blood, live. Eph. 5.14. Wherefore he saith, Awake thou that sleepest! and arise from the dead, and Christ shall give thee light. Every Creature is a Servant of Omnipotency, and doth suspend, or exercise it's Natural Operations, as God biddeth it. Christ hath this Power as God, and Heir of all things.

1. Let us see what is this All-sufficient Power and Dominion of Christ. It lieth in three things: (1.) A right of making and framing anything as he will, in any manner, as it pleaseth him: Ier. 18.6. Behold, as the Clay is in the Potters hand, so are ye in mine hand, O house of Israel. (2.) A Right and Power of possessing things so made; all is his, they are Rebels that said, Psal. 12.4. Our tongues are our own, who is Lord over us. (3.) A Right of using, governing, and disposing of all things so possessed: Mat. 20.15. Is it not lawful for me to do what I will with my own? whether Men, or any other Creature in the World.

(2.) This Dominion and All-sufficient Power is a great stay to the Souls of true Believers, to cause them with Comfort to trust themselves, and all their Affairs, in the hands of Christ. We have no reason to doubt of his Care, Protection, and Merciful Disposal of us; and if poor, sick, and desolate, you may go to him, it is in the power of his hands to help you. (1.) There is no want, but he can easily supply it, Psal. 23.1. The Lord is my Shepherd, I shall not want. (2.) There is no pain or suffering, but he can easily mitigate, or remove it, Mat. 8.2. Lord, if thou wilt, thou canst make me clean.

(3.) There is no danger so great, from which he is not able to deliver thee: Dan. 3.17, 18. If it be so, our God whom we serve is able to deliver us, and he will deliver us out of thine hand, O King: But if not, be it known unto thee, O King! that we will not serve thy God's, nor worship the golden Image which thou hast set up. 2 Cor. 1.10. Who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. Where can we be so safe, as in the Love and Covenant of such an Almighty Savior? Get but this imprinted upon your Hearts, and it will beget a strong and steadfast Confidence in him.

6. He reasoneth from the strict Discipline observed in the Roman Armies, where there was no disputing of Commands, or questioning Why? and Wherefore? I am a man under Authority, having Soldiers under me; and I say to this man go, and he goeth, and to another come, and he cometh, and to my Servant do this, and he doth it, Verse 9 th. Where he compareth Person with Person, I am a Man, thou a God; Condition with Condition, a subordinate Officer, with Christ the Supreme Lord: He knew what it was to obey, and to have Power over others; Power with Power, his Power over Soldiers and Servants, with Christ's Command over all Events, Health and Sickness, Life and Death. Reasoning for God and his Promises is a great advantage: We are Naturally acute in reasoning against Faith, but when the Understanding is quick, and ready to invent Arguments to encourage Faith, it is a good sign.

VSE. Go you, and do likewise. From the Example of the Centurion, let me encourage you,

1. To readiness of Believing: James 3.17. The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated. This is opposite to that slowness of Heart to believe, which we read of Luke 24.25. Oh Fools, and slow of heart to believe all that the Prophets have spoken. These are more receptive, and easy to entertain a Doctrine than others; John 7.17. If any Man do his will, he shall know of the Doctrine, whether it be of God. The Sincere and Renewed need less ado to convince them: There is a light Credulity, Prov. 14.15. The Simple believeth every word ; and there is the readiness of a Sincere Mind to embrace the Truth. We are to captivate our Understandings to the Obedience of Faith, but not every Fancy, lest we be like Children, tossed to and fro, and carried about with every wind of Doctrine, Eph. 4.14. No, a Christian must not be like a Reed shaken with the Wind, nor believe every Spirit; but yet where the Truth is sufficiently evidenced, we must embrace it. Most of our Hesitancy in Religion comes not so much from the Conflict between our Light, and the Doubts of our Mind, as from the Conflict between our Light and Lusts, which maketh us irresolute; but a sincere Heart soon overcometh the difficulty.

2. To represent our Necessity to Christ, and refer the Event to him, to commit and submit all to him. There is an Alsufficiency of Power, and Infinite Pity and Goodness, that we need not trouble ourselves about the Event. Submission before the Event is Faith, as after it is Patience. This is true Faith, in such Cases as the Centurion came about, to refer all to Christ.

3. To be Humble. In all our Commerce with Christ, Faith must produce a real Humility. Faith is most high, when the Heart is most low, Luke 18.11, 12, 13, 14. The P • arisee stood and prayed, saying, God! I thank thee I am not as other men are, &c. I fast twice a week, I give tithes of all that I possess. And the Publican standing afar off, would not so much as lift up his eyes to Heaven, but smote upon his breast, saying, God be merciful to me a Sinner. I tell you, this man went down to his house justified rather than the other; for everyone that exalteth himself shall be abased, and he that humbleth himself shall be exalted. The one changelled a Debt, the other begged a Favor. Humble Supplications to God become us better than proud Expostulations.

4. To meditate often on the Sovereign Dominion of Christ, and his Power over all things that fall out in the World. To keep us from warping and running to unlawful shifts, God propoundeth his Alsufficiency to our Faith, when we enter into Covenant with him, Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. He hath Power enough to help, defend, and reward us; we need not seek elsewhere for a Protector or Paymaster; the Word of his Providence is enough, he can heal our Diseases, supply our Necessities, or bless a little, as he did the Pulse to the captive Children, Dan. 1.15. Their Countenances appeared fairer and fatter in flesh, than all the Children which did eat the portion of the Kings meat.

A SERMON ON MATTH. XV. v. 21, 22, 23, 24, 25, 26, 27, 28.

W E come now to the Second Instance of a Great and Grown Faith: This ought to be considered by us. In the Centurion me had an Instance of a reasoning Faith, now of a wrestling Faith; Faith wrestling with grievous Temptations, but at length obtaining help from God. We ought to consider this, for these Reasons:

1. Because Christ pronounceth it to be great Faith, and so proper for our Imitation, O Woman! great is thy Faith. It is the Faith of a Woman; a Woman not Proselyted or Embodyed with the visible People of God at that time; a Woman whose Faith is approved and commended by Christ: And surely this should provoke every Christian Heart to be furnished with a like Faith.

2. To Instruct us, that the Life and Exercise of Faith is not easy, but will meet with great Discouragements. We must reckon of Trials, and prepare for them. They that leap into Profession, and do not count the Charges, will soon find their rash Confidence disappointed. They may meet with Rebukes from Men; David 's Enemies said, There is no help for him in God, Psal. 3.2. Or from mistaking Friends, as those that would not have Christ hindered in his passage, Mark 10.48. Many charged him that he should hold his peace; but he cried the more a great deal, Thou Son of David, have mercy on me. But this Woman seemeth to be checked and disappointed by Christ himself, who at first answereth her not a word, and then seemingly defeateth her Confidence. To wrestle, not only with Temporal Discouragements, but Disappointments of our Hope in God, is the sorest Trial. The Blind Man wrestled with the Rebukes of Men, but she with the Rebukes of Christ himself. Yea here is Trial upon Trial; she is put back after a first, and second Address. Christ as God knew the strength of her Faith at first, but yet he would exercise her Faith to the uttermost; as in another Miracle it is said, He himself knew what he would do, but this he said to prove him. Joh. 6.6. Whence shall we buy Bread that so great a Company may eat. Christ loveth to try them with whom he hath to do, sometimes the weakness, sometimes the strength of their Faith.

3. Because of the Success. Verse 28. Be it unto thee even as thou wilt, and her Daughter was made whole from that very Hour. When Faith is sufficiently tried, Christ can hold out no longer; as Joseph 's Bowels yearned, and he could not refrain himself, Gen. 45.3. I am Joseph ; so when the strength of Faith is sufficiently discovered, Christ cannot continue the Conflict any longer, the Believer shall have what he doth desire. Hosea 11.8. Mine Heart is turned within me, my Repentings are kindled together. And Ier. 31.20. Is Ephraim my dear Son? Is he a pleasant Child? For since I spake against him, I do earnestly remember him still; therefore my Bowels are troubled for him. I will surely have Mercy upon him, saith the Lord. So Isa. 40.1, 2. Comfort ye, comfort ye, my People, saith your God, speak ye comfortably to Jerusalem, and say unto her, that her Warfare is accomplished, that her Iniquities are pardoned, for she hath received of the Lord's Hand double for all her Sins! Now it is enough, let them have their Mercies, and their Comforts.

In opening this instance, let us consider,

First, The Quality of the Woman, She is called in Matth. 15.22. A Woman of Canaan, in Mark 7.26. A Greek, a Syrophoenician by Nation. Phoenicia was that Country, which was Inhabited by the Relicks of the Ancient Canaanites ; she was by Nation a Phoenician, and by Religion a Greek ; for the Term of Jew and Greek distinguished the then World, Rom. 1.16. It is the Power of God unto Salvation, to the Jew first, and also to the Greek. And it is as much as Jew and Gentile ; she was a Devout Woman among the Gentiles, that Bordering upon the People of God, was acquainted with the True Religion, though she professed it not.

Secondly, That she was a Believer, appeareth by her coming to Christ to cure her Daughter, who was Bodily vexed with the Devil. How she was acquainted with Christ, it is said Mark 7.25. She heard of him: That is, by the Rumour of his Miracles. And if God blessed Rumours, or the Fame of Christ's Miracles, we may be ashamed, that we do no more improve a clear Word. And not by her coming only, but also by the Title she gave to Christ; her calling him, The Son of David, ver. 22. This was the Solemn Name of the True Promised Messiah. So the blind Men, Matth. 20.30. Have mercy on us, O Lord! thou Son of David. So Bartimaeus, (if it be a distinct Story) Mark 10.47. Jesus! thou Son of David, have mercy on me. Son of David was the common Title by which our Savior was called, and known among the Jews, Matth. 9.27. Thou Son of David! have mercy on us: Because Christ was to be born of the Seed and Posterity of David. Ier. 23.5. Behold, the days come, saith the Lord, that I will raise up unto David a righteous Branch. Rom. 1.3. Concerning his Son Jesus Christ our Lord, who was made of the Seed of David according to the Flesh. The Messiah was to come as a King, to rule and feed his Church, and therefore he is called sometimes David in the Prophets; and in the days of his Flesh, in the Addresses that were made to him, Son of David. So that in this she showeth her Faith. There is in Faith Knowledge, Assent and Affiance, and all three are in this Woman's Faith. That the Messiah was to be the Son of David, there is her Knowledge: There was her Assent, That Jesus was the Christ, or True Messiah; for she applieth the Title to him upon the Rumours of his Miracles: Then there was her Affiance and Dependance in this Address to him, as one that was able and willing to help all distressed Creatures; and that she renewed her Suit after so many Repulses, shown a notable Confidence in his Mercy and Power.

Thirdly, The Greatness and Strength of her Faith. To set forth that, we must consider,

• (1.) Her Trials and Temptations.
• (2.) Her Victory over them, by her Importunity, Humility, and resolved Confidence.

First, Her Temptations, they are Four.

• I. Christ's Silence, He answered her not a word, ver. 23.
• II. The Coldness o • the Disciples dealing in her behalf, in the same Verse, His Disciples besought him, Send her away, for she crieth after us.
• III. Christ's Answer to his Disciples, seeming to exclude her out of his Commission, Ver. 24. He answered and said, I am not sent, but to the lost Sheep of the House of Israel.
• IV. Her renewed Importunity draweth another Answer from Christ, which implieth a Contempt of her, or at least a strong Reason against her, Verse 26. It is not me • t to take the Children's Bread, and cast it unto Dogs. So that you see, here are sore Trials, multiplied Trials; but yet she keepeth begging, and arguing with Christ, till he giveth her Satisfaction.

First, Christ's Silence, Verse 23. And he answered her not a word. It's a great Trial to our Faith, but such as the People of God usually meet withal. It is sad to go to a dumb Oracle, and get not a Word from God. So here: What! not a Word from a merciful and gracious Savior, who was so ready to hear and help upon all occasions, and to cure all those that came to him! But she gets not a Word, though her Daughter was grievously tormented by the Devil. A notable Temptation to a poor Woman, who had heard so much of Christ's Power and Compassion towards all those that came to him for Relief! He heard well enough what she asked, but not a Word of Answer gets she from him. I will show you, that though Christ love our Persons, and dislikes not our Petitions, but meaneth to grant them, yet for a time he will seem to take no notice of them.

1. That this is a sore Temptotion.

2. That it should not yet weaken our Faith.

(1.) That it is a sore Temptation, appeareth by the Complaints of the Saints and Servants of God, Lam. 3.8. When I cry, and shout, he shutteth out my Prayer : As if God had locked up himself, that their Prayers should not come at him, or find access to him. So Verse 44. Thou coverest thyself with a Cloud, that our Prayer should not pass thorough ; as if God had wrapped up himself in a thick Cloud of Displeasure against our Sins, that our Prayers could find no entrance. So the Spouse, Cant. 5.6. I sought him, but I could not find him; I called him, but he gave me no Answer. That God should refuse and reject our Prayers, is a grievous Trial to the Faithful, who value Communion with God. Nay, this Delay may be so long, till the Ca • se seem hopeless: Psal. 69.3, I am weary of my crying; my Throat is dried, mine Eyes fail, while I wait for my God. So Psal. 22.2. O my God! I cry in the Day-time, but thou hearest not; and in the night season, and am not silent. And all this while God seemeth to forsake them, nor to regard the Suit, as if he had no respect to their hard Condition. To lose our labor in Prayer, is one of the saddest Disappointments that we can meet with, when our loud and importunate Cries bring no Relief to us. But,

(2) It should not weaken our Faith ; For God's Delay is for his own Glory and our Good.

1. For his own Glory, and the Beauty of his Providence. We read, John 11.5, 6. Jesus loved Martha, and her Sister, and Lazarus; and when he heard he was sick, (even to Death) he abode-still two days in the same place where he was. There is little Love in that, you will think, to a sick Friend, who was ready to die. Martha expostulateth with him about it, Verse 21. Lord! if thou hadst been here, my Brother had not died. But Christ giveth the true Account of it, Verse 40. Said I not unto thee, that if thou wouldest believe, thou shouldest see the Glory of God. It was more for the Glory of God to raise a dead Man, than to cure a sick Man. So when the Disciples were in a Storm, Christ made a show of passing by, Mark 6.4 • . He cometh unto them, walking on the Sea side, and would have passed by them. So Christ delayeth the Woman as to Appearance, and denieth her, that the Glory and Greatness of her Faith might be more seen: 〈 in non-Latin alphabet 〉 , saith Chrys •••• , that he might crown the Woman as a Notable Believer.

2. For our Good ; and to exercise our Faith, Patience, Love and Desire.

(1.) Our Faith ; to wait and depend upon God for things we see not. For Faith is a dependence upon God for something that lieth out of sight. This Woman was delayed, but had at last that which she desired; but first her great Faith was discovered.

(2.) Our Patience in tarrying God's leisure. His dearest Children are not admitted at the first knock. David saith in three Verses, I cried, I cried, I cried, Psal. 119.145, 146, 147. Our Lord Jesus prayed thrice before he got any Comfort in his Agony. Matth. 26.44. And he left them, and went away again, and prayed the third time; and then an Angel appeared to him from Heaven, and strengthened him, Luke 22.43. Elijah prayed thrice for the dead Child e're he got him to Life, 1 Kings 17.21. And he stretched himself upon the Child three times, and cried unto the Lord and said, O Lord my God! I pray thee, let this Child's Soul return unto him again. Paul prayed thrice, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me. The Lord useth the like Dispensation to us that are their Followers, Heb. 6.12. Be followers of them, who through Faith and Patience inherit the Promises. We are told, Lam. 3.26. It is good that a man should both h • pe, and quietly wait for the Salvation of the Lord. It is Bonum honestum & utile. It is our Duty, and it is our Profit. Our times are always present with us: Hungry Stomachs must have the Meat, e're it be sodden or roasted. We would have our Mercies too soon, like the Foolish Husbandman, who would reap his Corn, and get it into the Barn before it be ripened.

3. Our Love ; though' we be not feasted with felt Comforts, and present Delights, or bribed with a sensible Dispensation, or indulged with a ready condescension to our Requests: God will try the Deportment of his Children, whether we love him or his Benefits most: Whether sensible Consolations, especially external, be more to us than a God in Covenant: Isa. 26.8. Yea, in the 〈◊〉 of thy Iudgments, O Lord! have we waited for thee. A Child of God will love him for his Judgments, and fear him for his Mercies. God will try whether we can rejoice in himself in our greatest Wants and Destitutions. Heb. 3.17, 18. Although the Fig-tree shall not blossom, neither shall Fruit be in the Vines; the labor of the Olive shall fail, and the Fields shall yield no meat; the Flocks shall be cut off from the Fold, and there be no Heard in the Stalls, yet I will rejoice in the Lord, I will joy in the God of my Salvation. A resolute dependence on an unseen God is the Power and Glory of Faith; and a resolute Adherence to a withdrawn God is the Vigour of Love. Lime, the more Water you sprinkle upon it, the more it burneth. Many waters cannot quench Love, neither can the Floods drown it, Cant. 8.7.

(4.) To enlarge our Desires, and put greater Fervency into them. A Sack that is stretched out holds the more. Delay increaseth Importunity, Matth. 7.7. Ask, seek, knock, the Door is kept bolted, that we may knock the harder. The choicest Mercies come to us after great Wrestlings. She prayeth, but Christ keepeth Silence: Silence is an Answer, and speaketh thus much, Pray on, and continue your praying still; though Christ loved the Supplicant, and meaneth to grant the Petition, yet at first he answereth her not a Word.

Secondly, Her next Temptation was, from the small Assistance she had from the Disciples; Verse 23. Send her away, for she crieth after us. Interpreters dispute, whether this was spoken out of Commiseration, or Impatience. I incline to the former, and the Sence is, Send her away by granting her Request; do that for her that she desireth, that she may be quiet. But though it were Commiseration, yet they spake too coldly as to her Distress, and seem to have a greater respect to their own Trouble, than the Woman's Affliction, that they might not be troubled with her Cries, but they desire for quietness sake that she might be dispatched one way or another. Many a poor benighted Soul pray themselves, and set others on praying, till they are weary, and God heareth not; which is a great Discouragement to a poor afflicted Creature. But yet it is but a Temptation; for though Man's Drop be soon spent, yet God's Ocean of Compassions faileth not. When they are troubled, yet importunity is welcome to Christ.

Thirdly, Her next Temptation is sorer; Christ seemeth to exclude her out of his Commission. Verse 24. But he answered and said, I am not sent, but to the lost Sheep of the House of Israel. This was a Truth; for Christ in the days of his Flesh was a Minister of the Circumcision, Rom. 15.8. His personal and particular Ministry was principally designed for the People of the Jews ; they were to have the Morning-Market of the Gospel, and the first Handsel of the Redeemers Grace. Which by the way was a Rebuke to the Jews, that they did no more prize his Ministry and Dispensation, when this Stranger was so importunate to receive the Benefit of it. But however, it was a great Trial to the Woman, as if she were not one of those lost Sheep, whom Christ came to seek. When Salvation itself refuseth to save us, when Christ shall in effect say, I am a Savior, but not unto thee; thou art not one of my Redeemed ones. This is an amazing thing! Poor Believers, when they are in this Conflict, seem to be driven from Christ, not only by their own misgiving Hearts, but the Denunciation of his Word: They question their Election, and the Intention of God's Grace, whether ever it were meant to them or no. But this is but a Temptation, we must not betray our Duties by our Scruples; though it be Midnight now, we cannot say, It will never be Day. Our Rule, which we must stick to in such cases, is, God may do what he pleaseth, I must do what he commandeth. Our Necessities are great, and so are Christ's Compassions; therefore a believing Soul must not be put off by groundless Fears, nor must the Threatenings of the Word drive us from, but to the Promise; for God opposeth for a while, that he may at length give Faith the Victory.

Fourthly, When the Woman reneweth her Suit, Verse 25. Then she came, and worshipped him, saying, Lord! help me. Yet Verse 26. He answered and said, It is not meet to take the Children's Bread, and cast it to Dogs. By Implication Christ reckoneth her among the Dogs: A grievous Word to drop from the Mouth of a gracious Savior! But when Christ trieth us, he will try us to the quick, and humble us to the very Dust. Our Lord speaketh this according to the common rate of Language among the Jews, who accounted all the Heathens as Dogs, and without the Covenant: Such as were within the Covenant and Pale of Grace, were holy and consecrated to God; others who were without the Covenant, because of their false Religion, were accounted profane and unclean. Dogs and Sheep are opposed one to another: The People of Israel are deciphered by the Appellation of lost Sheep ; others are called Dogs, Rev. 22.15. Without are Dogs. A Term applied to this day by all Oriental People to those whom they count to be Misbelievers. Surely one would think now, here were an end of her Faith and Address to Christ; no, the humble Soul maketh an Advantage of this, Verse 27. Truth, Lord! yet the Dogs eat of the Crumbs which fall from their Master's Table. Faith is quick to observe all Advantages, whereby it may strengthen itself. A Dog is allowed to creep under the Children's Table, and to feed on what falls down there. Thus she maketh a seeming Rebuke to be a kind of Claim and Title. And then Christ can hold out no longer, for he will at length yield, and will not always hide himself from the seeking Soul: They that wrestle, will at length overcome: Mark 7.29. And he said unto her, For this saying, Go thy way, the Devil is gone out of thy Doughter.

Secondly, Her Victory over these Temptations. (1.) By her Importunity. (2.) Her Humility. (3.) Her resolved Confidence: All which are the Fruits of great Faith.

(1.) Her Importunity. She will not be beaten off by Christ's Silence, but she maketh some Advantage of it: For it is not said, he heard her not a word, but answered her not a word. Christ may hear his People, when he doth not presently answer them. She seemed to be excluded out of Christ's Commission, but neither this, nor reproach of her own Condition, doth hinder the Exercise of her Faith, but still she reneweth her Suit, Lord! have mercy on me: Son of David! help me. The Woman will not be put off praying, when Christ seemeth to forbid, or not to regard her praying. Her Daughter was sore vexed, and she must have help from Christ or none. The more God seemeth to refuse us, the more instant should we be in Prayer, and pursue our Suit constantly. Let God answer how he pleaseth; if he be silent, we must resolve to follow the Suit, till we get Audience; if he seem to deny, we must get ground by Denyals; if he rebuke us, we must still make Supplications. Be it a Suspension, a seeming Denial, a contrary Providence, Faith will not give over. To sink under the Burden argueth Weakness, but it is Strength of Faith to wrestle through it. We read of Pherecides a Grecian, in a Naval Fight between his Nation and Xerxes, that he held a Boat in which the Persians were fighting, first with his Right Arm, when that was cut off with his Left, when that was cut off with his Teeth, and would not let go his Hold-fast but with his Life. This doth somewhat represent an importunate Soul. This Woman, when Christ doth seem to turn away from her, and refuse her Prayer, yet she prayeth, Lord! help me. When he reasoneth from his Charge, yet still she will come and worship him; when he putteth her off with the common Reproach, which the Jews did cast upon all that were not of their Religion, his Doctrines and Miracles were Children's Bread; she turneth a Discouragement into an Argument, and maketh her Claim, The Dogs eat of the Crumbs that fall from their Master's Table. Thus all true Believers are in good Earnest, come what will of it, they are resolved to pray still. Thus blind Bartimaeus, the more they rebuked him, the more he cried. Mark 10.48. Faith is like Fire, the more it is pent up, the more it striveth to break out, and worketh effectually in us. We read of Jacob 's wrestling with God, Gen. 22.24. There wrestled a man with him until the breaking of the day. And it's explained, Hosea 12.3, 4. He had power with God; yea, he had power over the Angel, and prevailed; he wept, and made Supplications to him. Wrestling Souls that are good at holding and drawing with the Almighty, will not let him go till he bless them. The Woman doth not turn her Back upon Christ, but draws the nearer to him, the more he seemeth to drive her away from him, and keepeth arguing with him, and beseeching of him, till he giveth her Satisfaction.

But how shall we do to keep up Prayer in the midst of so many Discouragements?

1. Our Necessity should quicken us. And,

2. God's Goodness and Power should support us. Faith pressed with need is earnest in Prayer, when it is dealing with a God gracious and powerful, why should we give over the Suit?

(2.) Her Humility. We read of no murmuring, and Impatience or Discontent at Christ's Carriage: No, if we will wrestle with God, we must wrestle with Prayers and Tears, with humble and broken Hearts; there must be no complaining of God, but to God. The Woman doth not tax Christ as harsh and severe, but only maketh Supplication, Lord! have mercy upon me: Son of David! help me. It is said, Matth. 15.25. She worshipped him. But in Mark 7.25. it is said, She fell at his feet. She fell prostrate before him, and owneth the Term of Dog, that justly she might be accounted so, and maketh it her Plea and Claim. Humility is contented to be humbled as deeply as the Lord pleaseth, but cannot bear this, to be excluded from Christ, and the Benefit of his Grace. In all Faith there is always a deep Humility. When Christ rebuketh her as a Dog, she doth not make a murmuring Retort, but an humble Plea, That some of the Mercy provided for Israel might be spared to a poor Canaanite, a Crumb at least.

(3.) A resolved Faith under our greatest Pressures: Job 15.14. Tho' he slay me, yet I will trust in him. As Antisthenes told his Master that taught him Philosophy, That he should not find a Club big enough to beat him from him. Faith will not quit it's Adherence to God for any Difficulty whatsoever; when God seemeth to quit the Believer, the Believer will not quit God, but take him as a Friend, when he seemeth to deal as an Enemy, and still put a good Construction upon his Providence. This Resolute Adherence is seen in three things.

1. An Adherence to his Way, how little soever he seemeth to own it. Psal. 44.17, 18. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. Our Heart is not turned back, neither have our Steps declined from thy way. Sharp Afflictions do not discharge us from our Duty in professing the Truth: As our Steps must not decline, so not our Hearts: Dan. 3.17, 18. Our God whom we serve is able to deliver us from the burning fiery Furnace, and • e will deliver us out of thy Hand, O King! But if not, be it known unto thee, O King that we will not serve thy God's, nor worship the Golden Image, which thou hast set up! However God disposes of us, we must keep to our Duty.

2. In Perseverance in the use of Means, Rom. 12.12. Continuing instant in Prayer. We are to use the Duty still, though we have no Satisfaction as to the Event, and as long as there is Life in the Duty, it will come to something at the last. Luke 5.15. We have toiled all night, and have taken nothing, nevertheless at thy Word we will let down the Net. It is enough that these means are appointed by God, and we must use them, though hitherto we have gained little Comfort and Success by them.

3. In a Dependance upon his Promises and powerful Providence. The Woman sticketh to Christ, as only able to help her, though there was little appearance of any help from him. She runneth not away to another Helper, but worshippeth him, cleaveth to him. Better lie dead at Christ's Feet, than die in a state of Alienation from him. We must resolve to be his, though we cannot know that he is ours. No Trouble, how great soever, is a Warrant to quit our Trust; and whatever Disappointment saith to us, it doth not say, Put your Confidence elsewhere, or trust no longer in God. This resolute Confidence is justifiable upon these Grounds.

(1.) His Providence will never give his Word the Lie: Let God do what he will, they are approved, who are approved by his Word; and they are condemned who are condemned by his Word. Psal. 73.17. When I went into the Sanctuary of God, then understood I their end. Job 3.3. I have seen the foolish taking root; but suddenly I cursed his Habitation. And on the contrary, Psal. 4.3. But know that the Lord hath set apart him that is Godly for himself; the Lord will hear when I call unto him. Isa. 3.10. Say ye to the righteous, that it shall be well with him: for they shall eat of the Fruit of their doings.

(2.) There is more good Will in his Heart, than is visible in his Dealings. The merciful Nature of God should be a support to us, though we see nothing of the Effects of it in his Providence. Job 10.13. These things hast thou hid in thine Heart, I know that it is with thee. He speaketh of his favorable Inclination to show pity to distressed Creatures. We are not able always to reconcile his present Dispensations with his gracious Nature, yet Faith must not quit it's Hold fast: We must see what is hid in God's Heart, and comfort ourselves with that Favor and Mercy which we know to be Essential to him: Tho' the Mercy and Pity be not visible and obvious to Sense, the Disposition and Inclination abideth in God unchangeable and sure. God is a merciful God still, and Christ a compassionate Savior, though the Effects be suspended, to try and sharpen our Faith.

(3.) Because God loveth to bring Light out of Darkness, to give the Valley of Achor for a Door of Hope ; to bring meat out of the Eater, and sweetness out of the strong ; to bring about his Peoples Mercies by means very improbable and contrary, that he may train us up to hope against Hope. When Deliverance is a coming, it is not always in sight: Christ at a Wedding calls for Water, when he intended to give Wine, John 2.7. And here he rebuketh the Woman as a Dog, when he meant to treat her as a Daughter of Abraham.

(4.) When he seemeth to resist and be opposite to his People, he giveth them secret-Strength to prevail over him. When Jacob wrestled with God, it was by God's own Strength; God in Jacob seemed to overcome God without him, or against him. Was not the Spirit of Christ at work in the Heart of this Woman all the while he seemed to be struggling with her? He never striveth with his Servants, but giveth them suitable Strength to the Task he imposeth on them. 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able; but will with the Temptation also make a way to escape, that ye may be able to bear it. Psal. 138.3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my Soul. He heareth not as to Deliverance, but yet he heareth as to Support.

(5.) Because the Saints are wont to train up themselves for these difficulties, by proposing hard Cases to themselves. As Psal. 3.6. I will not be afraid of Ten Thousands of People that have set themselves against me round about. Psal. 27.3. Though an Host should Encamp against me, my Heart shall not fear, though War should rise against me, in this I will be confident. Psal. 46.1, 2. God is our Refuge, and Strength, a very present help in trouble. Therefore will we not fear, though the Earth be removed, and though the Mountains be carried into the midst of the Sea. Presumption is a Coward, and a Run-away from all thoughts of danger; but Faith meeteth its Enemy in open Field, it supposeth the worst, that the Heart may be fortified aforehand against whatever may fall out. They much inure their Thoughts to God, and dwell in and with the Almighty, and reckon upon the Changes of a Reeling World, and so are prepared to be Martyrs, and suffer the worst for God.

VSE. You have heard this Faith opened to you, labor to get such a Wrestling Faith in expecting the Benefits of the Messiah: you may have your difficulties,

1. About your Spiritual Estate, and Acceptance with God in Christ. You would have the Devil cast out of your Souls, you beg it of God, but he seemeth not to hear you; you are to wait, not to give over the matter as hopeless, and in despondency to throw up all at first. The Lord is Righteous, for I have rebelled against his Commandment, Lam. 1.18. He hath called, and you would not hear, and therefore no • God may delay. It may be you have doubts, whether ever God will hear you, and you question your Election, then consider God's Mercy and your Necessity. Christ hath taught us how to pray for the Spirit. Luke 11.8. Though he will not rise and give him because he is his Friend, yet because of his importunity he will rise, and give him. You continue praying, and it is with you as before, i • may be worse, Rom. 7.9. But when the Commandment came, Sin revived, and I died. A Bullock is most • nruly at first yoking; Fire at first kindling casteth forth much Smoke: What then? Should you give over seeking to Christ? That is to shut the Door upon yourselves. God seemeth to shut you out, and you are discouraged with a deep sense of your own unworthiness; will he look upon such a dead Dog as I am? In such cases you should creep in at the Back door of the Promise, as Paul doth, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the World to save Sinners, of whom I am chief. If Christ came to save Sinners, I am Sinner enough for Christ to save; or as the Woman here, Dogs lick up the Crumbs.

2. In some prevailing Carnal Distempers, that you have long wrestled with to get rid of, and you desire the Physician of Souls should Cure you; follow the Means, lay open before him the Plague and Sore of your own Heart. You do not presently find Success, will you therefore give over the Business as hopeless, and go still with a Wound or Thorn in your Conscience? No, consider, (1.) It must be Cured. (2.) If ever it be Cured it must be by Christ. (3.) Use all his Healing Methods. (4.) And beg a Blessing upon all by Prayer, Lord! if thou wilt thou canst make me clean, Matth. 8.2. (5.) Believe his Grace to be sufficient for thee. Be earnest and importunate; we scratch the Face of Sin, but we do not seek to root it out. If you are resolved, you will take no Nay: In a little time, and after some • erious wrestling with God, you will be eminent in the contrary Grace.

3. In great straits and pressures you seek to God, plead his Covenant, and yet no answer cometh. Will you turn Atheist, and say, It is in vain to pray to God? No, He that believeth will not make haste, Isa. 28.16. Or will you faint and give over the Suit? Where then is the Exercise of your Faith and Patience? It may be God showeth himself strange to you in your Troubles, as Jonah 2.4. I said, I am cast out of thy sight, yet I will look again toward thy Holy Temple. Let Faith look to Heaven, and the Covenant made with Christ. Will you give way to the Temptation, till you are bribed by sense? No, look again and again. Let Faith triumph over Difficulties, and the Issue will be comfortable.

4. For the Church, as God's Children prefer Zion above their chief Joy. You pray for the welfare of it, and God giveth no comfortable Answer; what then? Will you neglect your Duty, or abate of your Love? It may be the Clouds are thickened, dangers greater, what! Will you swell against Providence? Hab. 2.4. Behold his Soul which is lifted up, is not upright in him; but the Just shall live by his Faith. No, it is Importunity, Humility, resolved Confidence, will do you good at the last. Follow the Suit still, and say, For Zion 's sake I will not hold my peace, and for Jerusalem 's sake I will not rest, until the Righteousness thereof go forth as Brightness, and the Salvation thereof as a Lamp that burneth, Isa. • 2.1. There should be an unwearied Solicitation of God for the Churches Restitution. Christ is the Churches Advocate, we are her Solicitors. This is an Example not to gaze upon, but to imitate.

A SERMON ON JOHN VIII. v. 56.

T HE next Instance and Pattern of a strong Faith, we find in Abraham.

We must consider his Faith in two things.

1. His clear Sight of things to come, before the Exhibition of Christ, or his coming in the Flesh.

2. His over-looking the difficulties which seemed to obstruct the accomplishment of the Promise. A Believer hath two great Works to do, to open the Eye of Faith, and shut that of Sense. In both Abraham was Eminent. His opening the Eye of Faith is spoken of here; He saw my Day : His shutting the Eye of Sense, in Rom. 4.13. And being not weak in Faith, he considered not his own Body now dead, when he was about an Hundred Year old, neither yet the deadness of Sarah 's Womb. The former falleth under our Consideration now. Your Father Abraham rejoiced to see my Day, and he saw it, and was glad. The Jews were always cracking and boasting that they were Children of Abraham : Christ disproveth their Claim because they did not his Works, John 8.39. If ye were Abraham 's Children, ye would do the Works of Abraham. And in particular, because they imitated not his Faith with respect to Christ, they despised what Abraham made great account of; Abraham rejoiced to see what you see, but they rejoiced not in him, and the Privileges of the Gospel offered by him. He desired to see me, though future and absent; and you despise me now present. He valued what you scorn, and therefore they were degenerate Children of Abraham.

In the words observe three Things.

• 1. The earnest Desire Abraham had to see Christ's Day. Abraham rejoiced to see my Day.
• 2. His obtaining his Desire in some sort, and in that way which pleased God; and he saw it.
• 3. The Effect of that Sight; it bred Joy and Contentment in his Mind; and he was glad.

Some Explicatory Questions shall be handled.

• 1. What was Christ's Day?
• 2. In what sense he earnestly desired to see it?
• 3. How he saw it?
• 4. The Gladness which was the Fruit of it.

1. What was Christ's Day? I Answer, His Coming in the Flesh, and setting up the Gospel Dispensation. Day in Scripture is put for all that space of time, wherein any one hath lived, together with the state of things during that time. So Christ's Day was the time, when Christ came to fulfill his Office of a Redeemer, and the state of the Gospel Kingdom there begun.

2. How he earnestly desired to see it. His Earnestness is implied in that word 〈 in non-Latin alphabet 〉 . He rejoiced to see my Day. With great pleasure of Mind he thought of Christ's coming into the World to save Sinners, and desired it might fall out in his time. He had no greater desire than to see Christ's Kingdom set up, and flourish in the World. He rejoiced, he vehemently, and with ardent Affection desired this might come to pass.

3. How he saw it? Not with Bodily Eyes; that Negative is proved, Luke 10.24. Many Prophets and Kings have desired to see those things which ye see, and have not seen them▪ and to hear those things which ye hear, and have not heard them. Abraham was one of these. But affirmatively; he saw it with the Eye of Faith, Heb. 11.13. All these died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them. There it is explained. The Object to be seen was revealed, and set before them in the Promise; and their Eye and Visive Power was Faith. Thus God granted him his desire in a better way. God may suspend the satisfying the desires of his people in their own way all their days, and yet in Effect grant them in a way that is as good, and better for them. Moses would fain enter into the Land of Canaan, but God would only give him a Pisgah-sight. The Exhibition of Christ in the Flesh was denied to Abraham and the Patriarchs during their Lives; but yet he gave that which was better than a simple bodily sight, a Spiritual sight of him in the Word of Promise. We desire the Restauration of the Church speedily, but it may be it doth not suit with the Harmony of God's Providence, therefore we must submit our Will to the Wisdom of his Counsels.

4. He was glad, and heartily rejoiced at it. Gen. 17.17. Then Abraham▪ fell on his Face and Laughed. Not as Sarah laughed, as doubting of the Event, Gen. 18.12. but wondering, rejoicing at it, being strong in Faith, that God could, and would make good his Promise. There is the laughing of Exultation, and the laughing of Derision, when one telleth an improbable thing. Sarah 's was the laughter of Derision and Unbelief; Abraham 's was the laughing of Exultation: The Exhibition of the Messiah, and the setting up his Kingdom in the World, was Matter of great Joy and Consolation to him.

Doct. That a strong Faith giveth such a clear sight of Christ, as produceth an Holy Delight and Rejoicing in him.

In handling this Point,

• I. I shall speak of the Ground of Abraham 's Faith.
• II. Of the Strength of it, set forth by a double Effect.
  • 1. His clear Vision and Sight of Christ.
  • 2. His deep Affection, or Rejoicing in it.

I. The ground of his Faith. For except the thing to be believed be represented to us in a Divine Revelation, it is not Faith, but Fancy. This sure ground was the Promise of God. And if you ask, what Promise had his Faith to work upon? I Answer, That which you have. Gen. 12.3. In thee shall all the Families of the Earth be blessed. In thee, that is, in thy Seed, as it is explained, Gen. 22.18. In thy Seed shall all the Nations of the Earth be blessed. Now to open this Promise we must inquire,

• (1.) What this Seed was.
• (2.) What this Blessedness was.

(1.) What was this Seed. We must distinguish of a Twofold Seed of Abraham ; his Seed to whom the Blessing was promised, which was to be blessed; and his Seed in whom both Abraham himself, and also his Seed, and all Nations were to be Blessed. The Promise of Blessing to his Seed is spoken of, Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee in their Generations for an Everlasting Covenant, to be a God unto thee, and to thy Seed after thee. Now this Promise to his Seed, was either to his Carnal Seed, which descended from his Loins; God was their God, in Visible Covenant with them: Or his Spiritual Seed, Gal. 3.7. Know ye therefore, that they which are of Faith, the same are the Children of Abraham. Because they walked in the Steps of Abraham, and did receive and obey the Doctrine of Faith, or Covenant of Grace, which he himself believed, and received. But then there was another Seed, in whom he himself and all the Families of the Earth were to be Blessed, that is in the Messiah who was to come; who is the Lord Jesus Christ. The Promise of Multiplication and Blessing of his Seed was but an Appendage of this Promise, and the Means to effectuate it, and so subservient to it.

(2.) What was this Blessedness? All that good which resulteth to us from God's Covenant: Chiefly Reconciliation with God, and Life Eternal.

First. Our Reconciliation with God, which consists of two parts, Remission of Sins, and Regeneration: Without these two no Man can be capable of Blessedness; and both these are included in the Covenant made with Abraham.

1 st. Remission of Sins. Certainly they are Blessed whose Sins are forgiven, Psal. 32.1, 2. Blessed is he, whose Transgression is forgiven, whose Sin is covered. Blessed is the Man unto whom the Lord imputeth not iniquity. And this is included in the Blessing of Abraham: For it is said, Gal. 3.8. And the Scripture foreseeing, that God would justify the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So that Justification by Faith, a principal part of which is Remission of Sins, is that Gospel-blessing which was purchased by Christ for Abraham 's Seed.

2 dly. Regeneration was included also, as a considerable part of the Mediator's Blessing. Acts 3.25, 26. Ye are the Children of the Prophets, and of the Covenant which God made with your Fathers, saying unto Abraham, And in thee shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his Son Jesus sent him to bless you, in turning away everyone of you from his Iniquities. There the Blessing is Interpreted.

Secondly. That Eternal Life is included in it also, is evident from the Nature of the Thing. For this being the chief Blessedness, it cannot be excluded; and may be farther proved from the double reasoning of the Apostle from this Covenant.

1. Because the Patriarchs sought it by virtue of this Promise. Heb. 11.13, 14, 15. All these died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the Earth. For they that say such things, declare plainly that they seek a Country. And truly if they had been mindful of that Country from whence they came out, they might have had opportunity to have returned. But now they desire a better Country, that is, an Heavenly. The Argument is, They did not think themselves to be at home in Canaan, but sojourned there as in a strange Country. The Apostle is speaking of Abraham, Isaac, and Jacob, who were Heirs of the same Promise, namely of Blessedness in the Seed of Abraham ; they still sought another place.

2. Because else God could not act suitably to the greatness of his Covenant-love and Relation, and did not make good his Title, Verse 16. Wherefore God is not ashamed to be called their God, for he hath prepared for them a City. God having made so Rich a Preparation for them, may be fitly called their God. Note our Savior's reasoning, Matth, 22.31, 32. But as touching the Resurrection of the Dead, have ye not read that which was spoken to you by God? saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the Dead, but of the Living.

II. Come we now to the Strength of his Faith : That is seen in Two Things.

• 1. His Clear Vision.
• 2. His Deep Affection.

1. His Clear Vision, and Sight of Christ; He saw my Day. The Eagle-Eye of Faith will see afar off, and through many Impediments, and draw Comfort, not only from what is present, visible, and sensible; but from what is distant, and future, and but obscurely revealed. The sight of Faith may be Illustrated by Bodily Sight.

Three Things argue the Strength of Bodily Sight.

• (1.) When the things are afar off that we see; for a weak Eye cannot see afar off.
• (2.) When there are Clouds between, though the things be clear. To pierce through these Clouds argueth the fight is strong.
• (3.) When there is but a little sight to see by. To see a thing at a distance, either in the Morning, or Evening-Twilight, argueth a strong fight. All these concur here.

(1.) The things to be seen were at a great distance; not to be accomplished in their time, nor a long time after. Thousands of Years, and many Successions of Ages intervened, e're the Messiah was Exhibited to the World, and came in the Flesh, to Erect his Gospel kingdom; yet they went to the Grave in Assurance of this Promise, That in due time the Redemption of sinful Man should be accomplished. Well then, we see the Nature of Faith, that it can look upon things absent, and future, as sure, and near: And without it Man looketh no farther than present probabilities, 2 Pet. 1.9. But he that lacketh these things, is blind, and cannot see afar off. 〈 in non-Latin alphabet 〉 . A Purblind Man cannot see things at a distance from him. But Faith surmounts all Successions of Ages, and can fly over many Thousands of Years in a Moment to the Object expected; as the Apostle John, Revel. 20.12. I saw the Dead small and great stand before God. He saw it in the Light of Prophecy; but the Light of Faith and Prophecy differ little. They agree in the general ground, viz. Divine Revelation; they differ only as the general Revelation is the ground of Faith, a particular Revelation is the ground of Prophecy. They agree in the manner of Perception, by Divine Illumination; the Spirit enlighteneth Believers, and the Spirit enlightened the Prophets, for they were moved by the Holy Ghost. But only Believers by that general way of Illumination, which is common to all the Saints; the special Illumination is peculiar to Prophets. They agree in the Object, things absent, and future, and at great distance; here there is no difference. They agree in the certainty of Apprehension, only by Prophecy they may define particular Events; by the other, the accomplishment of general Promises. They agree as to the Affections of the Heart, but they differ in the degree, the one hath more Extatick Motions, the other is a more Temperate Confidence. So that you see by this comparison a strong Faith can see things at a distance, and we are affected with them in some manner as if they were present.

(2.) When Clouds come between Faith and the Object to be seen. When the Promise was given to Abraham, he was Childless, and so remained a long time. In the Course of Nature his own Body and Sarah 's Womb were dead; and after he had a Son God commands him to slay him, and Offer him in Sacrifice. A Command not only against his Natural Affection, but Hope: And then afterwards his Seed was few in number for a long time; and when they did multiply they were oppressed, which was revealed to Abraham. Now to strive against all these difficulties was to believe in Hope against Hope, Rom. 4.18. But this I must reserve to the next time. However it is said of Abraham, He saw my Day ; he rested in the Truth and Power of God, and by it resolved all difficulties. To see through such Natural Impossibilities, argueth a strong sight of Faith.

(3.) For their Light to go by, it was but a little; the Revelation was but obscure, the Patriarchs had only that Promise, Gen. 3.15. And I will put Enmity between thee and the Woman, and between thy Seed, and her Seed; it shall bruise thy Head, and thou shalt bruise his Heel. Abraham 's was a little clearer; all that he had was but this, In thy Seed all Nations shall be blessed. Yet this was but a small glimmering Light in Comparison of what we enjoy; far short in clearness and plainness of the many precious Gospel promises which are made to us. The Daylight is not only broken out, but it draweth • igh to high Noon. Though they saw not Christ so nearly, and clearly revealed as we do, yet they could do more mighty things with their Faith, than we can do with ours; and did more excel both in Comfort and Holiness.

You will say, What is this clear Vision of Christ to us? How shall we judge of the strength or weakness of our Faith by this?

Answ. 1. As to Christ; there is a sight of Christ past, present, and to come, which still belongeth to Faith.

(1.) Past: To see him whom we have not seen; that is, so to be affected with his Miracles, and Acts of Mediation, as if we had seen him in the Flesh, is still the work and exercise of our Faith. So the Apostle telleth the Galatians, Chapter 3.1. Before whose Eyes Christ Jesus hath been evidently set forth, Crucified among you. That is, before you he hath been convincingly declared, as if he were set before your Eyes, Nailed to the Cross. We should receive Christ as it were Crucified in the midst of us. And the more lively and impressive Thoughts we have of this in the Word and Sacraments, the stronger is ones Faith. We do so believe it, and our Hearts are so warmed by it, as if it were all done before our Eyes: Such Evidence and Conviction should we have as to warm our Hearts.

(2.) Present: To see him so as to make him the Object of our Love, and Trust. John 6.40. And this is the will of him that sent me, that he that seeth the Son, and believeth on him, may have Everlasting Life. There is a clear sight of Christ still necessary to believing; we must see him and know him Spiritually. Though he be removed from us within the Curtain of the Heavens, yet we must see him, and such Worth and Excellency in him, as may draw off our Hearts from other things; see him so as to believe that he is at the Right Hand of God, negotiating for us, that we may trust our Selves, and our All in his Hands. Stephen said, Acts 7.56. Behold I see the Heavens opened, and the Son of Man standing at the Right Hand of God. He saw the Lord Jesus as in a posture of readiness to assist and help him; that was by Extraordinary Vision, for it is said, The Heavens opened. But Faith doth the like in its degree and proportion: Especially must we see him at the Right Hand of God ready to receive us when we die.

(3.) Future: We must see him, that is, be assured of his second Coming, and thoroughly persuaded that we shall see him: As Job 19.25, 26, 27. For I know that my Redeemer liveth, and that he shall stand in the latter days upon the Earth. And though after my Skin, Worms destroy this Body, yet in my Flesh I shall see God. Whom I shall see for myself, and mine Eyes shall behold him. At the Resurrection we shall get this Sight, and Blessed Vision of God. Now Faith must overlook all Impediments to assure ourselves of this.

2. There are other Objects about which the Vision of Faith is exercised, as the Glory and Blessedness of the World to come: Faith is the Perspective of the Soul, by which it can see things at a distance as present. It can look beyond and above the World, and draw unspeakable Joy from the Hope of Eternal Life. Moses, Heb. 11.26. Esteemed the Reproach of Christ greater Riches than the Treasures of Egypt; for he had respect to the Recompen • e of Reward. 〈 in non-Latin alphabet 〉 , He looked to it. The Glory of the World to come is represented and set before us in the Promise; we see it clearly there, Heb. 6.18. That by two Immutable Things, in which it was impossible for God to Lie, we might have strong▪ Consolation, who have fled for Refuge to lay hold upon the Hope set before us. Heb. 12.2. Looking unto Jesus the Author and Finisher of our Faith, who for the Joy that was set before him, endured the Cross, despised the Shame, and is set down at the Right Hand of the Throne of God. To this we should look, and see it as if it were before our Eyes, that we may not be allured or terrified by the things that are before our Eyes. But of this I have already spoken in the Nature of Faith; [See Sermons 3 d Volume, on Heb. 11.1.] only let me advice you now to keep the Eye of Faith clear, that Christ and Heaven may be always in view. The Devil seeks to shut it, 2 Cor. 4.4. In whom the God of this World hath blinded the Eyes of them which believe not, least the Light of the Glorious Gospel of Christ, who is the Image of God, should shine unto them. He doth it by the World; deluding and bribing the Flesh, and Inchanting the Mind with worldly Felicity, so that God and Heaven are forgotten, and that necessary Care which we should use in preparation, for it, is neglected and omitted. But it is opened by the Spirit. Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of him. The Eyes of your Understanding being Enlightned, that ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. And therefore we should always pray for this Spiritual Eye-salve, that we may have a due sense of the World to come fresh and strong upon our Hearts.

Secondly, The next Effect is, deep Affection or Rejoicing in Christ, and all the Work of Redemption done in his Day. Certainly a sight of Christ by Faith doth bring true Joy and Peace into the Soul.

Here I shall show,

1. That no other Affection will become Christ, and the Salvation offered by him, and received by Faith, but great Joy. This is evident by the whole drift and current of the Scriptures. The Angels told the Shepherds at Christ's Birth, Luke 2.10. And the Angel said unto them, Fear not, for behold I bring you Good Tydings of great Joy, which shall be to all People. Surely Tydings of Christ, the Redeemer of the World, are Tydings of great Joy, because then there was a way found out for our Reconciliation with God, and the taking up that dreadful Controversy between us and him; that Heaven and Earth may kiss each other, and meet again in a Covenant of Love, and Peace, and Grace purchased by Christ, whereby we might overcome the Devil, the World, and the Flesh. The great Enemies of our Salvation are defeated, and a proportionable Happiness found out for Man, without which he would have been as Leviathan in a little Pool. So when this Grace was offered to any, as to Zacchaeus, by Christ's coming into his house, and bringing Salvation with him: Luke 19.6. He made haste, and came down, and received him joyfully: Or published in the Word, Acts 13.48. When the Gentiles heard these things, they were glad, and glorified the word of the Lord, and as many as were ordained to Eternal life, believed: Now we are concerned as well as they. The Gospel should never be as State-News to Sinners, or as a Jest often told: Our Necessities are the same with theirs, and the Benefits are offered to us as well as them. The Virgin Mary was thus affected, Luke 1.47. My Spirit hath rejoiced in God my Savior: That Christ was to be born of her, and was formed in her. The Eunuch, when Philip had preached to him Jesus, and he was Baptized into this Faith, Acts 8.39. He went on his way rejoicing ; as Men do that have met with a good Bargain, and have sealed it, and made it sure. So the Jailor, Acts 16.34. He rejoiced, believing in God with all his house: He was but newly Converted, and recovered out of the Suburbs of Hell, ready to kill himself just before, so that a Man would have thought you might as easily fetch Water out of a Flint, or a spark of Fire out of the bottom of the Sea, yet he rejoiced when he was acquainted with Christ: so that you see, none reflect seriously on the Gospel, but they find cause of Joy. We cannot consider and believe the great things which Christ hath done, and purchased for us, with some hope of the enjoyment of them, without Joy.

Secondly, The Reasons of this Joy. These must be considered with respect to the Object, the Subject, the Causes.

(1.) The Excellency of the Object, which is Jesus Christ, and the incomparable Treasure of his Grace.

1. He is excellent in Himself, as being the Eternal Son of God. Now when he will come down, not only to visit, but redeem a sinful World, this should be matter of Joy to us. He came down, was not thrust down; he came as the Pledge and Instance of the Father's Love, John 3.16. God so loved the World, that he gave his only begotten Son. To make Divine Nature more Amiable; that we might not fly from him as a condemning God, but return to him as a pardoning God, and willing to be reconciled to sinful Man, 2 Cor. 5.19. God was in Christ reconciling the World to himself, not imputing their trespasses to them. And in our Nature died for us, Revel. 1.5. Who hath loved us, and washed us from our Sins in his own blood. Christ would show us a Love that passeth Knowledge, and would surprise Men and Angels with an heap of Wonders in the whole business of our Deliverance from Sin and Misery. And surely we bring down the price of these Wonders of Love, if we entertain them with cold Thoughts, and without some considerable Acts of Joy and Thankfulness.

2. He is also Necessary for us: Rom. 3.19. And all the World may become guilty before God ; 〈 in non-Latin alphabet 〉 , subject to the Judgment of God, or obnoxious to his Wrath and Vengeance. What could we have done without his Passion and Intercession? If he had not died for Sinners, what had we to answer to the Terrors of the Law, or Accusations of Conscience, or to appease the fears of Hell, and approaching Damnation? How could you look God in the Face, or think a comfortable Thought of him, or call upon his Name, or pray to him in your Necessities? In good sadness what could you do? Would you bewail Sins past, but what Recompence or Ransom for your Souls was there? If you had wept your Eyes out, it would not have been accepted without a Redeemer, or some Satisfaction to Divine Justice: Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with Calves of a year old? will the Lord be pleased with thousands of Rams, or with ten thousand of rivers of Oil? shall I give my first-born for my transgression? the fruit of my Body for the sin of my Soul? Would you commit Sin no more, or serve God for the future exactly? If that had been possible with a sinning Nature, yet payment of new Debts doth not quit old Scores; or paying what we owe doth not make amends for what is stolen, you might have lain in your Blood: We could not find out a Ransom which God would accept, Psal. 49.7, 8. None of them can by any means redeem his Brother, nor give to God a ransom for him: for the redemption of their Soul is precious, and it ceaseth forever. No, it is the Lord's Mercy to find out a ransom for us, Job 33.24. Then he is gracious unto him, and saith, deliver him from going down to the Pit, I have found a ransom.

3. He is so beneficial to us: We have cause to rejoice, if we consider the many Benefits we have by him. 1 Cor. 1.30, 31. But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption: That according as it is written, he that glorieth, let him glory in the Lord. Ignorance alienates from God; Depraved Nature brings Doubts and Fears which always haunts us about Eternity, and the way thither. Now when God hath provided such a suitable and all-sufficient Remedy, should we not rejoice, and esteem him, and delight in him, and count all things but Dung and Dross in comparison of him, that we may gain him, and his Grace?

(2.) The Subject.

1. They are affected with their Misery; for according as our sense of our Misery is, so is our Entertainment of the Remedy. Those that heal their Wounds slightly, little care for the Physician. A Doctrinal sight of Sin maketh way for a dead Opinion about Christ. It is they that are often in tears, and groans, through the feeling of Sin, and fears of the Wrath of God, who do most esteem Christ, and rejoice in him, Matth. 9.13. I am not come to call the Righteous, but Sinners to Repentance: Acts 2.37. And when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, what shall we do? A Savior is welcome to them, for he is to them a comfortable and suitable Remedy.

2. They mind their End, which is to return to God as their proper Happiness. When the Soul seeth nothing better than God, then nothing is sweeter than Christ: Intention of the End maketh the Means acceptable. John 14.6. Jesus saith unto him, I am the way, the truth, and the life, no man cometh to the Father, but by me: Heb. 7.25. Wherefore he is able to save to the uttermost all those that come unto God by him, seeing he ever liveth to make intercession for them. Christ is of no use, but where God is our chiefest Good; for if we be indifferent as to the Favor of God, why should we prize Christ?

3. Their Heart is suited to Spiritual things. To excite Delight, and Complacency, there are two things necessary: The attractiveness of the Object, and the Inclination of the Faculty; Delight and Pleasure is Applicatio convenientis convenienti. If the Object be never so lovely, yet if the Faculty be not suited, there is no delight. We use to say, One Man's Food is another Man's Poison. Rom. 8.5. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. Every Man's taste is according to his Constitution; some are so lost and sunk in the dregs of Pleasures, Honors, and Profits, that they have no relish for better things. Tho' Christ be so excellent, and so suitable, and so All-sufficient to Soul-necessities, yet Carnal Men cannot • avour him: This Excellency is only valued by a Spiritual Mind. Scarlet maketh no more show in the dark, than a better color. The Mystery of Redemption to the Carnal is but a cold Story, and the Rose of Sharon but as withered Flowers, and the Promises of the Gospel are as dry Chips.

3. The Causes of it; they are the Holy Ghost, and Faith as his Instrument. This Joy is stirred up by the Holy Ghost, therefore often called, Joy in the Holy Ghost: Rom. 14.17. For the Kingdom of God is not meat and drink, but Righteousness and Peace, and joy in the Holy Ghost: 1 Thess. 1.5. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost. And the Comforts of the Spirit, Acts 9.31. Walking in the fear of the Lord, and in the comfort of the Holy Ghost: But then Faith is the Means, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing. 1 Pet. 1.8. Whom having not seen, ye love; in whom, though' now ye see him not, yet believing, ye rejoice with Joy unspeakable, and full of Glory: So that it is a Fruit of Faith, as well as a Work of the Holy Ghost. Faith joined with Love, will bring much Love into the Heart of a Believer, and will cause it to be deeply affected with Christ's Grace.

(3.) The Nature of this Joy and Gladness: Here we must distinguish:

1. There is a superstitious Joy, which ariseth from knowing Christ after the Flesh, 2 Cor. 5.16. Wherefore henceforth know we no Man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more ; which is seen in this, it prizeth Christ's Name, but neglects his Office; pretends a fond Esteem of his Memory, but despises his Benefits. As the Jews would fly in the Face of any that would not count them Abraham 's Children, yet would not do the Works of Abraham, so is the Nominal Christian's Joy: This Joy venteth itself in a Carnal way, by outward, Theatrical Pomp, and Ceremonial Observances, but not in real Affection to Christ; yea, they are rather Enemies to his spiritual Kingdom, and Cause, and Servants, and express their rejoicing rather as Votaries of Bacchus than as Disciples of Christ, in a gross and Carnal way: This Joy is a rejoicing in Christ for a day, but we are to make it our daily Work, an holy Festival that lasteth our whole Lives, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice: This is a different thing from Abraham 's rejoicing: He had a Prospect of Christ's day, and was exceeding glad; but this is a Carnal owning of the God of the Country, and no more.

2. There is an holy Rejoicing; which may be considered

• [1.] As to the lively Acts.
• [2.] Or solid Effects.

1. As to the lively Acts; in solemn Duties, as the Word, and Meditation, and Lord's Supper; it doth your Hearts good to think of Christ, Cant. 1.4.10. We will be glad and rejoice in thee; we will remember thy Love more than Wine: Psal. 22.26. The meek shall eat, and be satisfied; they shall praise the Lord that seek him: Your Heart shall live forever: Heb. 11.13. All these died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them: That is, when they thought of it, the time of the Gospel was a sweet time to them, and so it is to all other Believers. A Man cannot think of his Pelf or any petty Interest in the World without Comfort; and can a Believer think of the Promises, and not be affected with them? In solemn Meditation, and other Duties, is Faith and Joy acted.

2. As to its solid Effects.

(1.) It is such a Joy as doth enlarge our Hearts in Duty, and strengthen us in the way of God, Nehem. 8.10. For the joy of the Lord is your strength: Psal. 119.14. I have rejoiced in the way of thy Testimonies as much as in all riches. The hardest Services are pleasant to one that delighteth in Christ. This Joy is the very life of Obedience, a Christian cannot be without it.

(2.) It sweeteneth our Calamities and Crosses. (1.) Common Afflictions. It can never be so sad with us in the World, but we have cause of rejoicing in Christ, Hab. 3.17, 18. Tho' the Fig-tree do not blossom, &c. yet I will rejoice in the Lord, and joy in the God of my Salvation: For we have better things in him than any natural Comfort which can be taken from us. This should not diminish the solid satisfaction of our Souls. (2.) The Afflictions of the Gospel, Luk. 6.23. Rejoice ye in that day and leap for joy, for your Reward is great in Heaven, for in like manner did their Fathers unto the Prophets: Heb. 10.34. And took joyfully the spoiling of your goods, knowing in yourselves that in Heaven ye have a better and enduring substance: They are fit Occasions to show how much we Value Christ above all our own Interests, how near and dear soever they be to us.

(3.) It draweth us off from the vain Delights of the Flesh. Every Man must have some Oblectation; for Love and Delight cannot lie idle in the Soul; either it is taken up with the Joyes of Sense, or with the Joyes of Faith: And it is good for every Man to Observe what it is that puts gladness into his Heart, where his solid Contentment and Pleasure is. A brutish Heart fetcheth all its Solaces from the World, but a gracious Heart from Christ; the one love Pleasures more than God, but to the other Christ and his Benefits are their matter of Joy and Comfort; this is that they are cheered with, as they get more of Christ into their Hearts, Psal. 4.7. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased: As David calleth God his exceeding Joy, Psal. 43.4. They need not the Carnal Mirth, without which others cannot live, Psal. 4.6. Who will show us any good?

VSE. Well then, you see Faith is not only a Sight but a Taste, or a feeding on the Promises with delight, Psal. 119.111. Thy Testimonies I have taken for an heritage forever; for they are the rejoicing of my heart: And such a Delight as draweth off our Hearts from other things, as the Man that had found the true Treasure, Matth. 13.44. For joy thereof goeth and selleth all that he hath, and buyeth that field.

I Observe a double Joy in Abraham:

1. In Desiring: He rejoiced to see my day. The Spiritual desires of God's People after Christ, are full of Joy. There is a Joy that accompanieth seeking, before we attain what we seek after, Psal. 105.3. Let the hearts of them rejoice that seek the Lord. Before Complacential Joy, there is a Seeking Joy. Better be a Seeker than a Wanderer, and Delight in Christ keepeth up this seeking.

2. There is a Joy after Faith hath given some satisfaction: First, 〈 in non-Latin alphabet 〉 , he rejoiced ; and then 〈 in non-Latin alphabet 〉 , he was glad. A Man sick of a Mortal Disease, when he heareth of a Famous Physician, he desires to see him; it is some Contentment to a sick Man to see him; but when his Cure is wrought, he much more rejoiceth: So when we feel the Benefit in our own Souls, it causes Joy, Rom. 5.11. And 〈◊〉 only so, but we also joy in God through our Lord Jesus Christ, by whom we have now 〈◊〉 the Atonement.

A SERMON ON ROM. IV. v. 18, 19, 20, 21.

W E are now come to handle the other Branch of Abraham 's Faith. A Believer hath but two Works to do, to open the Eye of Faith, and to shut that of Sense. I shall speak of this latter now. This Instance deserveth to be considered by us. (1.) Because he is called once and again, The Father of the Faithful, Ver. 11. and 16. meaning thereby, that his Faith is the Pattern, according to which our Faith is to be cut out, or the Copy to be transcribed by us; or as the Apostle's Expression is, Verse 12. That we should walk in the steps of the Faith of our Father Abraham. (2.) Because this was great and grown Faith. It is negatively expressed, Ver. 19. He was not weak in Faith ; and affirmatively, Ver. 20. That he was strong in Faith, giving glory to God.

Now in Abraham 's Faith we shall consider three things.

First, The Ground of it.

Secondly, The Excellency and Strength of it, set forth by four Expressions:

• 1. That he believed in Hope against Hope, Ver. 18.
• 2. That he Considered not the Difficulties, Ver. 19. He considered not his own Body now dead, neither yet the deadness of Sarah's Womb.
• 3. That he staggered not at the Promise through unbelief, Ver. 20.
• 4. That he had a full Perswasion of God's Power. Being fully persuaded that what God had promised he was able to perform, Verse 21.

Thirdly, The Fruit and Effect of it, an exact, ready, and self-denying Obedience to God; not spoken of in the Text, but to be supplied from other Scriptures, especially in those two eminent Acts of Self-denial, his leaving his Country, and offering his Son. Thus was Abraham 's Faith tried, by Promises of things strange and incredible, and by Commands of the hardest Duties.

First, The Ground of his Faith was the Promise of God, as is often implied in the Text; for it is said, Verse 18. That he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be: And Verse 20. He staggered not at the Promise of God: And Verse 21. Being fully persuaded that what he had promised, &c. There were many Promises made to Abraham, but those to which the Apostle alludeth, are contained in Gen. 15. as appeareth by his Dispute all along, and the comparing the two Chapters. Now the Promise was either general or particular.

1. The general Promise, Gen. 15.1. I am thy shield, and thy exceeding great reward: That God would take him into his Protection, and abundantly reward his Obedience. The like Promise is made to all the Faithful, Psal. 84.11. The Lord God is a sun and a shield, the Lord will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. The only one and true God, Father, Son, and Holy Ghost, will exercise all his Wisdom, Power, and Goodness, to protect us, and deliver us from all evil, and to give us all those Blessings which are necessarily required to make us fully and eternally Happy. He will be a shield to save us, and protect us, either by way of prevention, or removal of all evil, both Temporal and Spiritual; and he will be a reward to give us all good things, yea a great reward, yea again, an exceeding great reward, which cannot come short of Heaven's glory and eternal Happiness, which is the Aggregation of all Blessings. It is implied also in the Metaphor of being a Sun to us: Here he is as a Sun at its first rising, shining upon us with his Morning beams, of Favor and Compassion, which are very cherishing and comfortable; but then our Sun shall be in its Meridian, when he shall directly, fully, and forever shine upon the Saints.

2. The other Promise was particular, and thus occasioned: When God had told Abraham, that he would be his shield, and exceeding great reward, he replied, Lord! what wilt thou give me, seeing I go Childless, and the Steward of my house is this Eliezer of Damascus? And again, Behold thou hast given to me no seed; and lo, one born in my house is mine heir, Gen. 15.2, 3. These words of Abraham imply some Diffidence, or Conflict with Unbelief, or a Weakness of Faith at least; though they also may be conceived to represent his Condition to God, and revive the remembrance of an old Promise made to him sometime before, Gen. 12.3. In thee shall all the Families of the Earth be blessed: And they in effect speak to this sense; Lord! how can I take Comfort in the promised Reward, since I do not see the fulfilling of thy Promise touching my Seed? But now mark the Lord's reply, Ver. 4. This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir ; that is, thou shalt have Posterity, the Promised Seed shall at length come of thy Loins: And then God led him forth, Verse 5. And he brought him forth abroad, and said, Look now toward Heaven, and tell the Stars, if thou be able to number them: Ocular demonstration leaveth a stronger impression upon the mind; And he said unto him, So shall thy seed be ; upon this Abraham believed in the Lord, and he counted it to him for righteousness, Ver. 6. That is, upon this he began to grow stronger in the Faith, more and more overcoming the Doubts of the Flesh, and embracing the great Promises which God had made him. He was a Believer before, but now he commenceth a strong Believer; this is that which is said Verse 18. He believed in hope against hope, that he might become the Father of many Nations, according to that which was spoken, So shall thy Seed be.

Secondly, The Excellency of his Faith in four Expressions.

I. He believed in hope against hope: Abraham was still Childless, and so remained for some Years after this Assurance from God, and in the Course of Nature he had little reason to expect a Child; but he hoped in the Word of God, when according to the Order of Nature all hope of Issue was cut off. We learn then, that Spiritual Hope can take place, when Natural Hope faileth; as Abraham had a strong Hope in God, when all Appearances seemed to forbid Hope. Most Men's Faith is born up by outward likelihoods and probabilities, and when they fail their Faith faileth; they can trust God no farther than they can see him: But true Faith dependeth upon him when his way is in the dark, and there is little appearance of the things we wait for; as Paul could assure them not a Man should be lost, when all hope that any should be saved was taken away, Acts 27.20, 22. I prove this

1. From the Genius and Nature of Faith: There must be some difficulty in the thing to be believed, or else it is not an Object of Faith, Rom. 8.24. But hope that is seen is not hope; for what a Man seeth, why doth he yet hope for? The Nature of Faith and Hope is so, that it is not of things presently enjoyed; for Vision and Possession exclude Hope, and what is easy and next at hand, it is as if it were already enjoyed; therefore it is no Trial of your Faith to wait for probable things, and such as are within the View of Sense or Reason: But to Hope against Hope, when God disappointeth our Confidence, and seemeth to beat us off from believing, yet to adhere to him, this is the disposition of Faith.

2. From the Warrant of Faith, which is the Word of God: Now we must believe God upon his bare word, though we know not what time or way he will take, or by what means the things promised may be accomplished. In things future and invisible we believe against Sense; to say with Thomas, Except I see, I will not believe, Joh. 20.25. this maketh way for Atheism. In things incredible we believe against Reason, Heb. 11.1. Faith is 〈 in non-Latin alphabet 〉 , the Evidence of things not seen ; provided they be revealed by God; we must not be false Prophets to ourselves, and make Promises which God never made; that is to interest his Glory in our vain Conceits, Ier. 4.10. Ah Lord God! surely thou hast greatly deceived this People and Jerusalem, saying, Ye shall have peace ; meaning the false Prophets using his Name. And it is a Snare to ourselves; we dream of Deliverance when God intendeth a further Trial, 1 Thes. 5.3. For when they shall say, peace and safety, then sudden destruction cometh upon them, as travail upon a Woman with Child, and they shall not escape: But when the Promise is clear, then we must believe in Hope against Hope: Sense, Nature, and human Reason must not be heard against Faith, Psal. 27.3. Tho' War should rise against me, in this I will be confident ; whatever the Danger was, for he had a particular Promise of coming to the Throne. It must not be, saith Sense; It cannot be, saith Natural Reason; It both can, and will be, saith Faith. Though what God had promised to do, do far exceed the Power of Nature, his Word is enough to Faith.

But if we have no express Promise, may we not believe in Hope against Hope?

Answer. If Believing be meant only of a Confidence in God's Power, not determining the certainty of the Event. Many times we are cast upon God's Providence, all human refuge and help faileth, there is no possibility of escape; yet God forbiddeth Despair, and thus driveth us to himself, 2 Cor. 1.9. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead: He means, when the furious multitude at Ephesus was let loose upon him for his adherence to his way, Psal. 44.19, 20. Tho' thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, we have not forgotten the Name of our God. We have sometimes that which is equivalent to a Promise, even the usual Practice of God, Deut. 32.36. For the Lord will judge his people, and repent himself for his servants, when he seeth their Power is gone, and there is none shut up or left: Gen. 22.14. In the Mount of the Lord it shall be seen.

3. The Object of Faith, God-all-sufficient. We must neither measure his Goodness nor Power by our Scantling and Module. Not his Goodness, Isa. 55.8, 9. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. But as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts. Hosea 11.9. I will not execute the fierceness of mine Anger, I will not return to destroy Ephraim; for I am God and not man. We sin as Men, but he pardoneth like a God. Nor his Power, Zech. 8.6. If it be marvelous in the eyes of the remnant of this People in these days, should it also be marvelous in mine eyes, saith the Lord of Hosts? The Promises then made seemed impossible, or improbable to be performed; for the Jews were a despicable Remnant, and the Times full of Dangers and Fears. Reason and Probability is not our Support, but Faith, which looketh to God, to whom nothing is impossible. Nothing can be laid in opposition to his Power, or can overballance his Promises. We are at a loss many times, but God is never at a loss. You would think that man ridiculous, that should say, An Horse cannot carry him upon his Back because a Fly cannot: It is more ridiculous to confine God to Human Likelyhoods and Probabilities: We cannot do this, therefore God cannot. Psal. 78.41. They l • mited the Holy One of Israel ; that is, straightened his Power; as if their Wants were so great, God was not able to supply them; or their Miseries so grievous, that he were not able to remove them; or their Enemies so strong, that he were not able to vanquish them. If there be any difficulty in the Case, it is the fitter for an Almighty Power. Certainly we have no strong Faith, if any Faith, when we cannot see the Truth of God's Promises, unless we see the Possibility of their Accomplishment by Natural means. If it pass the power of the Creature, we say, How can these things be? Alas! you do not know God's Infinite Power. Can you say, Thus far God can go, and no further: This much God can do, and no more?

II. He considered not the Difficulties, Ver. 19. And being not weak in Faith, he considered not his own Body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's Womb. Here we learn, that we must not oppose natural Impediments to the Power and Truth of God. Unbelief will stir up many Objections, great Reasonings within ourselves against the Promise: To hearken to these is to tempt ourselves, and choke our own Faith. As in other Sins, to pore upon the Temptation, is to parley with the Devil, and suffer the Evil to fasten it's self upon our Spirits: So in point of Believing, Abraham considered not how dead and unmeet he and his Wife were as to Prolification.

First. I shall examine how we are, or are not to consider Difficulties.

(1.) In some Sence it is our Duty to consider them, that we may not go about the most serious Work hand over head. Christ bids us sit down and count the Charges, Luke 14.28. For which of you intending to build a lower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it. The Saints are wont to put hard cases to themselves: Psal. 3.6. I will not be afraid of ten thousands of people that have set themselves against me round about. And Psal. 23.4. Yea though I walk through the Valley of the Shadow of Death, I will fear no evil. (2.) Therefore the Ends must be observed. We must consider them to prevent Slightness, and to weaken our Security, but not to weaken our Confidence in the Promise. When they are urged against the Promise, they impeach the Truth of God; but when we consider them to prevent Slightness, it is good. The Difficulties of Salvation must be sufficiently understood, o • herwise we think to do the Work of an Age in a Breath: Luke 13.24. Strive to enter in at the strait Gate; for many I say unto you will seek to enter in, and shall not be able. Josh. 24.19. And Joshua • said unto the People, Ye • annot serve the Lord, for he be is a holy God. It is not so easy a Matter as you take it to be. (3.) Difficulties must be thought on to quicken Faith, not to weaken it: If they be pleaded against the Promise, they weaken Faith; if they be pleaded to drive us to the Promise, they quicken Faith. What greater Arguments are there to press us to dependence, than to consider our Impotency, the looseness of our Hearts, and the strength of Temptations? 2 Chron. 20.12. For we have no might against this great Company that cometh against us, neither know we what to do, but our eyes are unto thee: But to plead against the Promise, is to Consult with the Wisdom of the Flesh, and it hath ever fared ill with the Saints, Luk. 1.18. And Zacharias said unto the Angel, Whereby shall I know this? for I am an old man, and my Wife well stricken in years. Therefore for a while he was struck dumb. So Moses, Numb. 20.12. Hear now ye Rebels! must • e fetch you water out of the Rock? God had bidden him smite the Rock, and assured him the Water should flow; but he pleadeth the natural Impossibility, therefore he was shut out of Canaan. So that Noble Man, 2 Kings 7.2. Then a Lord, on whose hand the King leaned, answered the Man of God, and said, Behold! if the Lord would make Windows in Heaven, might this thing be? And he said, Behold! thou shalt see it with thine Eyes, but shalt not eat thereof. But he that will not believe the Truth of a Promise, shall not partake of the Benefit of it. Well then, as Abraham regarded not the great Difficulties that might be pleaded to his Faith, from his own and his Wife's Age, so must not we.

Secondly, I shall show you the Inconveniences of this sinful considering the Difficulties in all the parts of Faith, Assent, Consent and Affiance.

(1.) As to Assent. There are many Difficulties which may be objected against the Truths propounded in the Word; but it is enough to a Believer that God hath revealed them in his Word, and propounded them to his Faith. Reason is apt to reply, as Nicodemus, when Christ spake to him of Regeneration, John 3.9. How can these things be? Carnal Reason keepeth Men from simple believing, or resting on what is revealed, till they see a Reason for everything. Now we see a Reason why we do believe, and that is the Word of God, or Divine Revelation; though we do not see a Reason of everything which we do believe; for many things are Mysteries. In such cases we must receive Truths as we do Pills, not chew but swallow them, take them upon the Credit of the Revealer. To chew produceth a loathsome Ejection, to swallow a wholesome Remedy. Believing in the common Notion of it, is a receiving of Truths upon Trust from another, so it differeth from knowing: And Divine Faith is a receiving such things as God hath revealed, because he hath revealed them. Therefore our first Enquiry is, Whether these things be so or no? Not, how they can be so? There we begin at the wrong end. In many Cases, constat de re, the thing is evident in Scripture whereby it is revealed, but how it can be is beyound our reach; the Modus is not certain. Now when we should believe, we dispute; and so cavil rather than inquire. If it be not plainly revealed by God, you may reject it without Sin and Danger; but if it be, you must not contradict all that you cannot comprehend, otherwise dangerous Mischiefs will ensue. The True God will be no God to you, because you cannot comprehend the Trinity of Persons in the Unity of the Divine Essence. Christ will be no Christ, because you cannot comprehend, how a Virgin should conceive, or how a God should become Man. It is sufficient that it is revealed in Scripture, which carrieth it's own Evidence in it's Forehead, shining by it's own Light, hath the Seal and Stamp of God upon it; and moreover is confirmed by Miracles, and handed and brought down to us by the Universal Tradition of the Church, through the Successions of all Ages, in whose Experience God hath blessed it to the converting, comforting and sanctifying of many Souls. In short, to see a thing in it's Evidence is not to believe, but to receive it on the Credit of the Testifyer: If you will not credit it, unless the thing be evident in it's self without his Word, you do not believe Christ, but your own Reason; and instead of being thankful for the Revelation, you quarrel with his Truth, because it is in some things above your Capacity. You should be satisfied with the bare Word of God, and captivate your Understandings to the Obedience of it.

2. As to Consent and Acceptance. There are many things may be objected against entering into Covenant with Christ, as our Unworthiness, the fickleness and looseness of our Hearts, how unable we are to keep Covenant with him; but these things must not be alleged against our Duty, and the free offers of the Lord's Grace.

(1.) Our great Unworthiness. This is one Reason why the instance of Abraham is produced by Paul, as a pattern of Faith to the Gentiles. As Abraham considered not his Natural Incapacity to have Children; so they, not their unworthiness to be Adopted into God's Covenant. The Gentiles were not a People unto God, but were overlooked in the Dispensations of his Grace; but Hosea 2.23. I will have Mercy upon her, that had not obtained Mercy; and I will say unto them that were not my People, Thou art my People, and they shall say, Thou art my God. Our condition is not so desperate, that the Mercy of the New Covenant cannot reach us, and recover us. So for particular Christians, they exclude and repel Comfort, because they are so vile, and unworthy, and such Sinners: If you be such a Sinner, the more need of a Savior. You would laugh at him that would argue thus, I am too Cold to go to the Fire, too Sick to send for the Physician, too Poor to take Alms, too Filthy to go to the Water to be Washed. You must not consider what you have been, but what you would be: Christ doth not Invite us because we are Holy, but that we may be Holy. The Objection were of weight, if we did only advise you to be eased of your smart, but not to be rid of your burden; if this Consent were only a Claim of Privileges, and not an Obligation to Duties, or a submission to Christ's Healing Methods. Celsus objected against Christianity, that it was a Sanctuary for naughty Persons, and Men of a Licentious Life; Origen answereth him, That it was not a Sanctuary to shelter them only, but an Hospital to cure them. It is not the Worthy are Invited, • ut the Thirsty, and the Needy; you are unworthy to the very last, but are you hungry? You are unworthy to receive Christ, but God is worthy to be o •• yed; it is not a matter of Privilege only, but Duty.

2. Your Hearts are so loose and changeable, you are afraid to bind yourselves to God. The truth is, this consent implieth a delivery over of yourselves to Christ, to seek Happiness in the way that he hath appointed; it is the first Egress of the Soul towards the Execution of the Duty of a Christian, our entry into the practice of the Holy Life, and an entry withal into a resolved War with the Devil, the World, and the Flesh, who will resist us herein; and you must consider difficulties, so as to fortify your Resolution. Matth. 16.24. If any Man will come after me, let him deny himself, and take up his Cross, and follow me. He will surprise no Man. Matth. 20.22. Are ye able to drink of the Cup that I drink of? and to be baptized with the Baptism that I am Baptized with? And not to consider, is to discourage your Consent.

Obj. You will say, You cannot do it by your own Strength, and you are uncertain of God's Assistance.

Answ. Do not foretell the Event, but charge yourselves with your Duty. It is your Duty to engage your Hearts to God, though' you cannot lay Wagers upon your own Strength: You must resolve, but continually depend upon Christ for the performing of your Resolutions; He will maintain you in your way to Heaven, 2 Tim. 1.12. For I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day: In a sense of your own Insufficiency and Deceitfulness of Heart, you must still rely upon his Grace and Spirit, who hath made many Promises to support and to keep you by his Power through Faith unto Salvation.

3. For Affiance in the great Promise of the Gospel, or offer of Pardon and Life by Christ. There seemeth to be an impossibility to Sense and Reason from first to last: If the 〈◊〉 of Salvation were sufficiently understood, we should see from the beginning to the end, from the first step to its last Period in everlasting Glory; it is the mere Grace and Power of God that carrieth it on in despite of Men and Devils, and therefore it is said, Eph. 1.19. And what is the exceeding greatness of his power to us word who believe, according to the working of his mighty power: As for instance, the reconciling of a guilty Soul to God, Eph. 2.3. Among whom also we had o • r Conversation in time past, in the lust of our flesh, fulfilling the desires of the flesh, and of the mind, and were by n •• ure Children of Wrath even as others: The changing of a naughty and obstinate Heart, Ier. 17.9. The Heart is deceitful above all things, and desperately wicked, who can know it? And the giving us an Holy Nature and Life, Job 14.4. Who can bring a clean thing out of an unclean? n • t one: Or to quicken us that were dead in trespasses and sins, Eph. 2.1. You also hath be quickened, who were dead in trespasses and sins : To strengthen a feeble and weak Creature, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think anything as of ourselves, but our sufficiency is of God: That things meet with so much opposition by the way, Eph. 6.12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this World, against spiritual wickedness in high places : What can maintain us in the midst of so many Temptations? We at length die and rot in the Grave as others do, now the rising of our Bodies after it is eaten by Worms, and turned to Dust, is a thing incredible, and to Flesh and Blood wholly impossible; 'tis wholly within the reach of God's Power. Now since we have ground to hope for all this from the Word of God, even to Pardon our many sins, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon: To change this sinful Nature, that we may become an holy People to God, Titus 3.5. Not by works of righteousness which we have done, but according to his mercy he saveth us, by the washing of regeneration, and renewing of the Holy Ghost: To overcome our Obstinacy, perverseness in evil, fickleness in good: To maintain Grace in the midst of Temptations, Jude 24. To him that is able to keep you from falling: And finally to raise us up out of the Grace. We must not consider and plead the difficulties to damp Faith, but to quicken it, going on with our Duty, and wait for his Salvation.

III. He staggered not at the Promise through Vnbelief: Strong Faith is so satisfied with God's Promise, that it leaveth no place for considerable doubtings, as Abraham here admitted no doubts or questionings touching the Promise of God, but without disputing or arguing to the contrary depended fully upon the Lord, being persuaded he could do what he had promised. There are two Reasons hereof: The Immutability of his Nature, Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong Consolation: And his Tenderness of his Word, Psal. 138.2. For thou hast magnified thy Word above all thy Name: Both these breed this assured Perswasion of God's Faithfulness and Stedfastness, and make his Promise the great Prop and Support of Faith: Now this staggering or not staggering at the Promise, and so the Weakness and Strength of our Faith may refer to three Acts or Parts of Faith.

1. A strong Assent or clear sight of the Evidence of the Truth: If we have the Word and Promise of God, we should believe anything as surely as if we had the greatest Evidence in the World. Thus some of the Disciples doubted of the Truth of Christ's Resurrection, Matth. 28.27. And when they saw him, they worshipped him, but some doubted. Luk 24.21. But we trusted that it had been he which should have redeemed Israel: This argueth a weak Faith, not vigorous and active; but Faith is strong, as it overcomes our speculative Doubts, and so doth settle and establish our Souls in the Truth, Acts 2.36. Let all the House of Israel know assuredly, that God hath made that same Jesus whom ye have Crucified, both Lord and Christ.

2. There is a Doubting or Staggering, as Faith is a Consent; when the Consent is weak and wavering, Faith is weak, Heb. 10.23. Let us hold fast the Profession of our Faith without wavering, for he is faithful that promised: But such a confirmed Resolution as leaveth no room for wavering and looking back, argueth a strong Faith, Acts 21.13. Then Paul answered, What mean ye to weep, and to break my heart? for I am ready not to be bound only, but to die at Jerusalem for the Name of the Lord Jesus.

3. As Faith implieth a Dependance and Trust, James 1.6, 7, 8. But let him ask in Faith, nothing wavering; for he that wavereth, is like a Wave of the Sea, driven with the wind and tossed; for let not that Man think that he shall receive anything of the Lord: A double minded Man is unstable in all his ways: Divided between God and other Confidences. 1 Tim. 2.8. I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting: Matth. 14.31. O thou of little Faith, why didst thou doubt? Well then, it is a strong Faith that causeth such a Fortitude, that we pass through all Difficulties and Trials without distrust or anxiety of mind. It is opposite to Fainting, Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the living: To Fears and Troubles, Matth. 8.26. Why are ye fearful? O ye of little Faith! Strength of Assent doth exclude speculative Doubts and Errors; Strength of Resolution doth fortif • y us against worldly Temptations, which beget uncertainty; Temptations of Profit, Pleasure, or Vain-glory, if the Heart be secretly biassed with these: It is opposite to Faith, John. 5 44. How can ye believe which receive Honor one of another? And strength of Confidence doth exclude those Doubts which arise from Fears of Danger, and Terrors of Sense; in such Cases we dispute away the Comfort of the Promises.

IV. He was fully persuaded that what God had promised he was able also to perform: A strong, steady and full Perswasion of the Power of God, argueth a great Faith.

(1.) There is no doubt of his Will, when we have his Promise; but the Ability of the Promiser is that which is usually questioned. Unbelief stumbleth at his can, Can God furnish a Table in the Wilderness, Psal. 78.19. and How can these things be? Luk. 1.34. So 2 Kings 7.2. If the Lord should make Windows in Heaven, might this thing be? Nay, and the Children of God themselves: Sarah was rebuked when she laughed, Gen. 18.12, 13, 14. Therefore Sarah laughed within herself, saying, After I am waxed old, shall I have pleasure, my Lord being old also? And the Lord said unto Abraham, Wherefore did Sarah laugh? saying, Shall I of a surety bear a Child, which am old? is anything too hard for the Lord? Her Laughter was not the Laughter of Exultation, but Dubitation. Moses, Numb. 11.13. Whence should I have flesh to give unto all this People? for they weep unto me, saying, Give us flesh that we may eat. The Case is clear, we Doubt not but in Case of Danger, then we are full of Fears and Suspicions; if of his Will, it is because we are so vile and unworthy; but we are vile and unworthy out of danger as well as in danger, therefore it is of his Power.

(2.) God's Power and Alsufficiency is to the Saints the great support of Faith in their greatest Extremities: They are relieved by fixing their Eye on God's Almightiness, as Abraham here. So Heb. 11.19. 〈 in non-Latin alphabet 〉 , Accounting that God was able to raise him up even from the dead. So for Perseverance, Jude 24. Now unto him that is able to keep you from falling. And for the Resurrection, Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things to himself: His Power reacheth to the Grave, and beyond the Grave. So for the Calling the Jews, Rom. 11.23. And they also, if they abide not still in Vnbelief, shall be grafted in; for God is able to graft them in again. In short, to question his Power is to put him out of the Throne, to deny him to be God, as if he were not able to help his Friends, and to be a terror to his Enemies. Well then, in Matters absolutely promised we have nothing to do but to exalt his Power; therefore you may reason thus, He will do it, for he is able to do it, Rom. 11.23. They shall be grafted in, for God is able to graft them in again. In Matters conditionally promised we must magnify his Power, and refer the Event to his Will, Matth. 8.2. Lord, if thou wilt, thou canst make me clean.

(3.) There are two things enlarge our Thoughts and Apprehensions about the Power of God; they are mentioned Verse 17. Whom he believed, even God who quickeneth the dead, and calleth those things that be not, as though they were: We have to do with a God that can say to the Dead, Live. God's Power can bring Life out of Death, something out of nothing: Resurrection and Creation are easy to him. He that can quicken the dead, can quicken those that are dead in trespasses and sins: By the Word of his Power he maketh all things to be that are not; Let there be Light, and there was Light; Lazarus come forth, and he came forth. He causeth things to appear and exist, that had no being before.

Thirdly, The Fruit and Effect of his Faith, an exact and constant Obedience, Isa. 41.2. Who raised up the righteous Man from the East, and called him to his foot: The righteous Man is supposed to be Abraham, often designed by that Character, and he was called to his Foot, to go to and fro at God's Command, as the Centurion said, Matth. 8.9. I am a Man under Authority, having Soldiers under me, and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it: There are two great Instances of Abraham 's Obedience.

(1.) His Self-denial in leaving his Country, Heb. 11.8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed, and he went out not knowing whither he went: It is a sore Trial to forsake Kindred, Friends, Lands, Fathers House and Inheritance, and to seek an abode he knew not where; such a total Resignation there must be of ourselves to the Will of God. This was done by him, and must be done by all that will be saved. We know where the Land of Promise is, and the way to it, but it lieth in an unknown World.

(2.) Another Trial was, Heb. 11.17, 18. By Faith Abraham when he was tried offered up Isaac, and he that had received the Promise offered up his only begotten Son, of whom it was said, that in Isaac shall thy seed be called: Because God would make Abraham an Example of Faith to all future Generations, therefore he puts him to this Trial, to see whether he loved his Isaac more than God: Now Abraham gave him up wholly to God's disposal, even Isaac, on whom the Promise was settled; being assured of God's Power, he made all things ready for the Sacrifice.

VSE. Let us get such a Faith, even such a sincere, hearty, giving up ourselves to Christ, firmly to rely upon the Promises, and faithfully to obey all his Commands delivered in the Gospel. The Gospel is a summary of what we are to believe and do, Psal. 119.166. I have hoped for thy Salvation, and done thy Commandments: Stick to this whatever Trial is made of you, and you have the Faith of Abraham.

SERMONS UPON St. MARK III. 5.