Three Decades of Sermons

THE REALL PROFESSOR OF CHRISTIANITY, DISTINGUISED FROM THE NOMINALL.

THE Apostle in the precedent words, gives advertisement concerning some notorious Heretics, such whose words eat as a canker or Gangrene. Their names are upon record to their eternal infamy, V. 17. Their words will eat as doth a canker, of whom is Hymenaeus and Philetus. And their Heresy likewise hath a brand upon it, V. 18. Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some. Calvin understands, that they feigned an Allegorical resurrection. Estius and Gorr • n concur in the same judgment; and Tertullian is cited in his Book de resurrection carnis, cap. 19. In whose time there were not wanting some, who did openly say that the Resurrection of the dead was imaginary. The names of the men are Hymenaeus and Philetus. Hymenaeus from the God of marriage. Philetus, that is a name as it were desirable: (as some of the Learned observe.) Their doctrine and their mischievous consequences follow.

First, For their doctrine; an erroneous and heretical tenet is there laid down: viz. That the resurrection is past already, (i. e.) as Gorran, and Estius produce the opinions of those times, that the resurrection was completed by Regeneration. And Augustine himself in Epist. 119. unto Januarius, fastens the same opinion upon them. Or else they might incline to the opinion of Marcion, that Notorious Heretic: That there was no resurrection of the body, but of the soul only.

2. Secondly, Let's consider the great mischief of this opinion. The Apostle t • ll • us that their words eat as doth a Gangrene. The Gangrene some assimilate to a Canker, or a wolf, which spreadeth further, and further, to the consumption of the whole body. The Original (as Hesichius observes) is 〈 in non-Latin alphabet 〉 depascor. Scultetus saith, that by Gangrene, Physicians understand a fleshy, and dead part of inflammation. What further I shall say is this, that as a Gangrene frets the flesh, runs thorough the blood, and creepeth further and further, till it infect the whole body: so Heresies infect the whole man speedily, mortally, and uncurably. Wherefore let not any make a slight matter of Error and Heresy, and plead that everyone should have liberty of judgment, and that a Toleration of all sorts of opinions is very convenient, and not hurtful. Let us observe the Apostles censure: They are Gangrens, destructive to many precious souls and therefore may not be tolerated, and connived at. Observe how the Apostle brands them for erring from the truth. The Original is more emphatical 〈 in non-Latin alphabet 〉 . In Estius his commentaries on the place, I find he followeth both Ambrose and Augustine, and renders his own sense accordingly. The Apostle doth signify that they erred from that mark of Christian truth, at which they ought to aim. And Gerrhard concurs in his judgment, (i. e.) they have swerved, or missed the mark. It's Beza's observation on the place, that the Apostle used this word 〈 in non-Latin alphabet 〉 , thrice in this Epistle, which is mentioned to show, That not every error in Religion is signified, but an error of that Kind that destroyeth the foundation.

3. Thirdly, The Apostle declares the issue, and mischievous success of these Seducers, that they gain Proselytes, and followers, in the verse preceding my Text: They overthrew the faith of some. Some hereby conceive that they destroyed not the grace, but the profession of their faith: For by this heresy in denying of the resurrection, making it imaginary or spiritual, they subvert the Orthodox faith.

However heres our strong hold, that God's foundation is firm: Men's wickedness cannot shake that firm foundation which God hath laid. Heres a nevertheless to support us against the Apostacies of men of corrupt minds. Although they relinquish their old Principles and turn Heretics: yet we have a firm Ground of Encouragement, for the foundation of God standeth sure, against all the underminings of Apostates, and Heretics. The decree of God's election stands sure, notwithstanding the malice of the vilest men, who have a spirit of contradiction.

In this Proposition of eternal truth, That God's foundation stands sure. Here are five things remarkable, and they carry a great deal of weight in them, requiring our most deliberate consideration.

1. Here is a foundation.

2. A firm and sure foundation.

3. It is the foundation of the great God unchangeable.

4. It hath a seal put to it. Things sealed are more sure and authentic.

5. Here is the omniscience of God engaged, He knows who are his. All true believers have their names wrote in the book of life. They are all known unto God: But as in sealing there useth to be a Counterpart when both parties seal: so God sealeth, and man sealeth. God's eternal decree is his seal, sure and unalterable. Man's seal is his holy life and conversation. Because God knoweth who are his, and his foundation is sure and certain: therefore a stronger engagement lieth upon us all, to look to our lives and conversations. From the doctrine of the unchangeable decree of God, my Text infers this practical Use, And (which hath a connection with what went before) Let everyone that nameth the name of Christ depart from iniquity. Wherein you have considerable the Name, and the Thing, or the Profession and Practice of Christianity.

1. You have the name or Profession specified in these words, 〈 in non-Latin alphabet 〉 , everyone that nameth, (i. e.) whoever would be reputed a Christian, who takes upon him the name of Christ, and calls himself after the name of Christ, Christian. So we read In that day seven women shall take hold of one man, saying we will eat our own bread, and wear our own apparel, only let us be called by thy name, to take away our reproach. And Jacob gave in chargeth this name should be named upon Ephraim and Manasseh, (i. e.) that they should be called the Children of Israel. Such then as take upon them the Profession of Christianity, are said to name the name of Christ.

2. Heres the thing it self, or practice required, for an evidence of the truth of the profession: 〈 in non-Latin alphabet 〉 , let him depart from iniquity. This is a well-grounded Apostasy, to be an Apostate from • inne and Satan. Learned Jewell tells us in his Apology, that Papists accuse the Protestants of Apo • tacy: and saith he, It's true, we are Apostates: but such Apostates, who are godly Apostates even from Rome, from Errors, Heresies, and Idolatries. And this Apostasy and Secession from them, is our glory, and honor. And although this is mentioned Negatively only: yet the Positive acts are necessarily included. We must abhor that which is evil, and cleave to that which is good. We must cast off the works of darkness, and put on the armor of light: So Arias Montanus expounds the place. And judicious Mr Calvin thus interprets the place, Whosoever therefore calls upon God, (i. e.) professeth himself to be of the people of God, and would be so thought to be, let him depart from all Iniquity. The sum and substance of the Words amount to this issue: It is not sufficient to be Christians in name, unless we be so in deed, and in truth. Notwithstanding the foundation is firm; God's eternal decree, like himself is ununchangeable: yet upon presumption of our interest in the Decree of God, we may not let loose the reins to licentiousness: but we must walk in all holy Conversation and Godliness: we must (as we are exhorted) depart from iniquity.

The Words thus explained contain this obvious and fundamental Doctrine.

That wheresoever there is the profession of Christianity, there ought to be a Godly life, and Conversation every way suitable and correspondent therewith. Or, Whoever professeth thename of Christ, ought by a thorough practice to answer his profession, and prove the sincerity thereof by an answerable walking thereunto.

For the unfolding of this needful and great Point, I shall select some choice Testimonies of Scripture, and then confirm the Assertion by strength of reason, and hope so to conclude in a practical Application, as (through the grace of God) I may leave such deep impressions upon your hearts, as to engage you to reduce the Doctrine of the Text into practice throughout your whole lives and conversations. To resume the Inlargement of these Heads of discourse according to the Method propounded.

1. For Scripture Testimony we have many parrellel places: Let your conversation be, a •• ecometh the Gospel of Christ. The grace of God that bringeth Salvation, hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should be soberly, righteously, and godly in this present world. There are three choice Adverbs, 〈 in non-Latin alphabet 〉 . He that hath this hope in him purifieth himself as God is pure. They that are Christ's have crucified the flesh with the affections and lusts. Who is a wise man, and endued with knowledge amongst you? Let him show out of a good Conversation his works with meekness of wisdom. As ye have therefore received Christ Jesus the Lord, so walk ye in him. Two things saith learned Davenant, are employed in that Exhortation, viz: Perseverance in the doctrine of faith, and a life regulated accordingly.

2. In the second place, for confirmation: amongst many Reasons that might be mentioned, I shall insist only on four.

1. A holy Conversation is an Evidence of election. Wherefore the rather brethren, give diligence to make your calling and election sure. There's great care and diligence required in the work. We need not ascend into heaven, and curiously inquire after the Decree of God: but our duty is to descend and make strict Inquisition into our own hearts, whether we be sanctified, and renewed in the spirits of our minds; whether we depart from iniquity, whether as the Apostle exhorts, We abhor that which is evil, and cleave to that which is good. We must be assured in this grand Truth, That God, who hath ordained to the end, hath ordained unto the means. We are bound (saith the Apostle) to give thanks always to God for you, because he hath from the beginning chosen you to Salvation, through Sanctification of the spirit and belief of the truth.

2. When the profession and practice of Christianity meet together, here's an infallible evidence of the truth, and sincerity of our profession: For our rejoicing is this, the testimony for our Conscience that in simplicity and godly • incerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Multitudes plead an interest in Christ's redemption: But here's the Criticall note, To be redeemed from their vain conversation, 1 Pet. 1. 18. To be new creatures, 2 Cor. 5. 17. To be renewed in the spirit of their minds, Eph. 4. 23. To be made partakers the of divine Nature, 2 Pe. 1. 4. These are the 〈 in non-Latin alphabet 〉 , the Markes and Characters of those, that have interest in Christ. And whoever make a profession, and practiceth not what they profeffe, they are strangers from the life of Christ, and no otherwise to be accounted of, then such who by Maps, and reading of Authors, discourse of far countries, where they have never been themselves, but only they receive things by an implicit faith upon others reports, and not by an experimental knowledge. But hereby we have evidence of the truth of our profession, when Words and Actions, Profession and Conversation concur together in a sweet harmony and mutual equipage.

3. When Profession and Conversation meet together, there the Gospel is adorned. The Gospel gives not a Writ to licentiousness, it opens no gapp to carnal liberty. It ought to be our study, and endeavor to adorn a holy Profession, by a holy Conversation Exhort servants (saith the Apostle) to be obedient &c. not purloining, but showing all fidelity, that they may adorn the doctrine of our Savior in all things. The great design of Christians ought to be, to keep up the reputation of the Gospel. It is adorned, when people walk according to the Apostles charge: See that ye walk circumspectly: not as fools, but as wise. The Word 〈 in non-Latin alphabet 〉 in the Original: we should be likewise 〈 in non-Latin alphabet 〉 without spot and blameless. Holiness only adorns our profession; and they are most beautiful, who are adorned with the graces of God's spirit. The Kings daughter is all glorious within, her clothing is of wrought Gold. And we read of broidered works, badgers, skins, brac • lets, chains, jewels, gold, ear-rings, Ezek. 16. Hence it eminently appears, that only the graces of the spirit can adorn a soul. Now when what we profess in our mouths, we make good by our practice, When we name the name of Christ, and depart from iniquity: When we profess holiness and live accordingly, then we adorn the Gospel. For the Gospel requires holiness, righteousness, circumspect walking, and the more holy, righteous, and circumspect a man is, the more he adorns the Gospel.

4. And lastly, Hereby we bring the greater glory to God. For God is g • orified by the fruitfulness of his servants: Herein is my Father glorified, that ye bring forth much fruit. What is this fruit, but such as is meet for Repentance? Mat. 3. 8. Fruit unto holiness, Rom. 6. 22. Fruits of Righteousness, Jam. 3. 18. And this is the fruit the Apostle prayeth might abound in the Philippians, chap. 4. 17. That fruit might abound to their account.

Now put all these Reasons together, I conceive there is strength of Argument to persuade us to the duty of the Text, viz. To depart from iniquity, (i. e.) to make our Profession, and Practice meet in one as lines in their proper center: considering that hereby we prove our election sure, and our profession to be sincere, and that we adorn our profession, and bring greater glory to God.

To these four Reasons, I will add only four Uses, which are to be handled in the particular application (as I promised) and so I shall put a Period to my discourse.

1. Heres matter of Information, that a name or form of a Profession, an outward title or claim to Christ are altogether insufficient to Salvation. What's the form without the power of Godliness? what's the name without the thing? No better then the body without the spirit, or the carcass without the soul to animate it. Concerning Formalists we have a Caution, Having a form of Godliness: but denying the power thereof; from such turn aside. I know thy works, (saith Christ unto the Angels of the Church of Sardis) that thou hast a name that thou livest: yet art dead. How many are there that rest contented, with an external profession; because they are baptized Christians, borne in the bosom of the Church, where Christ is known, descended of Christian Par • nts: and yet notwithstanding are ignorant of the life of Christ, of the Laver of regeneration, and renewing of the Holy Ghost? Some cry up their Baptism too much (though Infant-Baptism in my judgment, without question is God's Ordinance) as the Jews did the Temple, Templum Domini, Templum Domini: And yet were altogether unacquainted with the God of the Temple. Let such remember, He is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh: But he is a Jew, who is inwardly, and circumcision is that of the heart, in the spirit and not in the letter. But there are others who go yet higher in their own conceits, and because they are admitted into Church-fellowship and called Saints: and reputed Church Members, therefore they think alls well with them, and their condition is very safe. But who knoweth not that there are many Nominall Saints, which are far from being Real Saints. Many there are that think it religion enough to join in such or such a Society, under such or such a Teacher, who is a leading Popular man: and yet many of them are acted by no other Principle but self-interest, Compliance with men, for carnal advantages. Many shall say (saith Christ) in that day, Lord, we have prophesied in thy name, and in thy name cast out Devils, and in thy name done wonderful works. We have eat and drunk in thy presence, and thou hast taught in our streets: but he shall say, I tell you I know not whence you are. How many Protestants have we at large, who are contented with the bare name of Christians, yet in their lives are Antichristians? To bid such deny their Baptism, renounce Christ, they will tell you, they would spit in your faces: and yet their lives declare them no better then Turks, Jews, Atheists, without God in the world. It's a sad thing to consider that the Profession of religion, hath amongst many Ti • ular Professors justled out the practice; and a bare form, and an outside profession many think sufficient: just like one of Machivells principles, Take the profession, that will do no harm: but not the practice of Religion. But be not deceived God, is not, God will not be mocked. The Lord requireth truth in the inward parts, God will be worshipped in spirit and in truth. All the painted glosses, fair outsides, formal pretences will be accounted no better than chaff, straw, or stubble, at the great day of account. I am fully persuaded that since Adams Creation, there were never so many false conversions as now a days. Many think they are converted, when only they are of such or such an opinion. Some are turned from Brownists to Semi-Brownists, and from Brownists to Anabaptists, from them to Familists, and afterwards to Quakers, Ranters, &c. And all these boast themselves to be Saints, and to be of the Church of Christ; though many (I censure not all) are of the Synagogue of Satan. Some poor souls are seduced by false teachers, and run like Absolom's followers in their simplicity, knowing nothing. Such God may in mercy bring home by a thorough change, and reformation: and make them sensible of their evil ways, and backslidings, and in due time deliver them out of Satan's snare. But multitudes there are which call themselves Saints and Christians, and have nothing but the bare name, witness their lives, far from Saintship and Christianity. How greedy are some of filthy lucre, ambitious, proud, boasters, idle drones, sleepy sluggards, eating the bread of idleness: when they were in a poorer condition, they were industrious and labored abundantly in their callings, now being advanced, they grow lazy. Some in their younger years preached often: but now they are elder, they are more lazy, neither preaching frequently themselves, nor hearing frequently others that do: and yet none of these, but will take it ill, if you call them not Christians and Saints too. But where's anything of the life of Christ? Christ watched, prayed, went about doing good. Can they count themselves Disciples, who are so unsuitable to their Master? Is it lawful to take a Writ of ease, and to rest from our labors before we be dead?

But leaving them, hopeing better things of you, I proceed to a second Use viz. Examination.

2. For Examination. The question is, wherein consists that conversa • ion which is answerable unto our profession? I shall give an Answer in these distinguishing Characters.

1. This Conversation must be a holy Conversation. As he that hath called you is holy: So be ye holy in all manner of Conversation. God's people are an holy people: Heaven is an holy place. The Society there an holy Society, the employment an holy employment, and only holy persons shall see the blessed vision. Bless • d are the pure in heart: for they shall see God. Follow peace and • olinesse without the which no man shall see God.

2. This Conversation must be sincere. This is our rejoicing, even the testimony of a good Conscience, that in simplicity and godly sincerity we have had our Conversation in the world. It's called there 〈 in non-Latin alphabet 〉 . I shall not overcuriously stand upon Criticismes, whether sincerus, sine cerâ, or 〈 in non-Latin alphabet 〉 . But yet I cannot let pass the word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 sol & 〈 in non-Latin alphabet 〉 judicio, an Allusion to the custom of Eagles, who held their young ones before the Sun, if they could not look up unto the Sun, then were they accounted spurious. Surely if our actions cannot endure the test, and trial of the Sun of righteousness, they are to be accounted spurious and illegitimate altogether. Sincerity is the constitutive difference of a Child of God, and a divisive difference which distingui •• eth one that feareth God, from him that feareth him not. This is that which will comfort a man in life and in death. So it did Enoch, whose commendation it was that he walked with God, and was not for God took him. It was Noah's comfort, that he was a just man and perfect in his generation. And it will comfort us in death, if we can sincerely profess with Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart. Wherefore it especially concerns us all to labor after sincerity, even truth in the inward parts, that so we may approve our hearts unto God: and make it our daily exercise to keep Consciences void of offense, both towards God and towards men.

3. This Conversation must be pruden • : For every wise man must order his affairs with discretion. We usually say Ignis in foco is good: but not in tecto. Many have a good cause, but through indiscretion spoil it in the carriage. There is required as well the wisdom of the Serpent, as the innocence of the Dove. Every wise woman, (saith Solomon) buildeth her house; but the foolish pulleth it down with her hands. Now by wisdom. I mean not the wisdom of the times, (we see too much of that) Machiavilian wisdom, which is a turning and returning, and complying with all times and humors be they never so bad, for personal interest. This wisdom hath no portion in this business: But I understand spiritual wisdom, that which cometh from above, such as the Apostle mentioneth with distinguishing qualifications, which is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. Neither would I be mistaken: I count not that wisdom which always joins with the winning side at a venture, nor that which suites with the fashion of ancient Persians nowadays revived, to worship the rising sun. Too many we have of that temper in these times, whom we account wise, though indeed they be errand fools: and their wisdom like Ahithophel's may in time be turned into foolishness. But that I account wisdom which hath a spirit of discerning, to understand the things that differ, to understand what is the right rule and to walk accordingly. And to add no more il'e rest in the determination of Job, The fear of the Lord that is wisdom, and to depart from evil is understanding.

4. And lastly. This Conversation that consists in the departing from iniquity, and accords with a holy profession, is Universal, thorough-paced and every way complete. There's a threefold Universality: of Subject, Object, and Time.

1. For the Subject. The whole man is engaged to Obedience, all the members of the body and faculties of the soul, With my whole heart have I sought thee (saith David) O let me not wander from thy Commandments.

2. There must be Universality of the Object. Then shall I not be ashamed, when I have respect unto all thy Commandments.

3. Universality of Time. Being delivered out of the hands of our enemies We must serve him without fear, in holiness und righteousness before him all the days of our lives.

3. I proceed to a third Use for Exhortation, to press home unto us all the duty of the Text: To depart from Iniquity. If we be Christians let's evidence it by our Conversations, let's walk as becometh Christians. What will Heathens, Turks, and Jews say when Christians walk loosely and carelessly? they will bless themselves in their own erroneous ways, and thus by our loose walking we give advantage unto the enemies of the Lord to blaspheme. Amongst others take two or three motives to persuade you to your duty.

1. Consider the eye of God, his omniscience and omnipresence. His eye-lids try the Children of men. The eyes of the Lord are everywhere beholding the evil, and the good. This was a monitor to Joseph, to David, to Job: If I sin, then thou markest me, &c. The Lord knoweth all hearts, seeth the inmost recesse and diverticles of thy spirit. All things are naked unto him with whom thou hast to deal.

2. Consider the eyes of men. Good men observe our carriages, professors are much observed how they walk. They are Beacons set upon a hill top, multitudes behold them. Good men observe that they may gain some spiritual advantage. They expect the performance of our duty 〈 in non-Latin alphabet 〉 , to stir up and exuscitate graces, to quicken or enliven them; and 〈 in non-Latin alphabet 〉 is expected, to edify and build them up in their holy faith. Now if we are not what we pretend, if we be no more but formal professors, if our practice accord not with our profession, we sadden the hearts of the righteous. And likewise bad men's eyes are upon us, they watch for our haltings as Benhadad's servants, they lie at the catch. Now if we do not 〈 in non-Latin alphabet 〉 walk with a straight foot, if we are loose in our lives, and careless in ordering our footsteps, notwithstanding our profession be never▪ so strict, we strengthen the hands of the wicked. A bad life is a confutation of a good profession. Although the Profession it self is not the worse, because there are some hypocritical professors: yet ignorant and malicious men endeavor to wound the profession it self, and asperse it by reason of scandalous professors.

3. Integrity and uprightness of heart and life will comfort us, when all pretences, forms, outside professions will no whit avail us. This was the ground of the Saints rejoicing, O • r rejoicing is this, the Te • timony of a good Conscience. This was the Apostles exercise 〈 in non-Latin alphabet 〉 . Duties of both Tables must be regarded respectively. To pretend to the duties of the first, and neglect righteousness and equity to thy Brother, (as the second table enjoins,) this discovers thee to be an hypocrite. To pretend just dealing according to the second table, and neglect keeping the Sabbath and other duties of the first, this showeth thee to be only a Formalist.

But in the last place. The fourth Use is for direction in two particulars.

1. How we ought to depart from iniquity.

2. What means may be of special Use conducing thereunto.

1. For the first particular, how we ought to depart from iniquity.

1. We must depart speedily. We must not excuse sin and say, at such a time I hope to leave it. Give not quarter to Benhadad: sin reprived resembles Ezekie'ls waters, first up to the ankles, then to the knees, then up to the loins, and afterward a River not to be passed over. If thou delayest to depart from sin today, it gains ground; and gets more and more advantage against thee, tomorrow.

2. Depart willingly. Do not leave a sin as Phaltiel was forced to leave Michal, and afterwards followed her weeping that he could not enjoy her. Some are restrained against their wills, who for fear of the law dare not swear, in some companies neither dare be drunk: and yet their hearts are as bad as ever.

3. We must depart from sin thoroughly, & impartially. I have (saith David) refrained my feet from every evil way: Do not chop and change. Some exchange their sins, having been young Prodigalls, they now are become old covetous muck-worms.

4. Depart constantly. Do not return unto thy old courses: That's a doggish and swinish quality. The Dog returneth to his own vomit, and the Sow that is washed to her wallowing in the mire.

Then secondly for means to be used.

1. Pray much, that the Lord would subdue thy corruptions. Who is a God (saith the Prophet) like unto thee, who pardoneth iniquity, and passeth by the transgression of the remnant of thy heritage? He will turn again, he will have compassion on us, he will subdue our iniquities. Pray not only for mercy to pardon, but for grace to purge and renew thee. This is a petition suitable to God's will, to pray for a new heart. This God promiseth: I will sprinkle clean water upon you, and ye shall be clean: A new heart also will I give you, and a new spirit will I put within you: And I will take away the stony heart out of your flesh, and will give you an heart of flesh. But he expects our prayers: I will yet for this be inquired of by the house of Israel.

2. Keep a strict watch over thine heart. Above all keeping we had need keep our hearts. The Devil lieth in ambush: wherefore we ought to be sober and vigilant. The flesh enticeth, as Deliah did Sampson, and afterwards betrays us to destruction. The world is a Pattern of all wickedness: It offers pleasures, honors, promotion and riches. We had need look to our hearts: That's the fort Royal in a Christian; If that be conquered, all's lost.

3. Resist the first motions and temptations to sin. Be they motus primo primi, (as the School-men speak:) yet they are polluted and ought to be resisted. Take heed of the least sin: A little leak may sink a ship; A little pen-knife may destroy thee. A little thief let in at a window, may open the doors to a multitude of Robbers. I remember what Hanno in Livy said of Hannibal, This little spark may cause a great flame. The embers of an evil thought, may set the whole man in combustion. Wherefore let us look to our thoughts: O Jerusalem, wash thine heart from wickedn • sse, that thou mayest be saved: how long shall vain thoughts lodge within thee?

4. Frequently and seriously exercise thyself in the examination of thy heart, and life. It's an excellent duty to commune with our own hearts. I hearkened and heard, (saith the Lord) but they spake not a right, no man repented of his wickedness: saying, what have I done? Now therefore thus saith the Lord of hosts, consider your ways.

5. Behold thy face in the glass of the Law of God, how odious and abominable sin is in God's accompt, and how the law of God denounceth vengeance upon ungodly persons.

6. Sixthly and lastly: Make it thy business to mortify and crucify thy corruptions. This is the grand employment here on earth to be fighting against sin, resisting to blood. And in all we do we must act in the strength of Jesus Christ: Help is laid upon him, who is mighty. He is the Redeemer, who turneth away iniquity from Jacob. It's the voice of Christ that saith, Be of Good Comfort, thy sins are forgiven thee. Such a Word, if the Lord Christ should speak to any one of us this day, it would be the joyfullest word that ever we heard, and the happiest day that ever our eyes beheld.

THE GRAND SIN, AND MISCHIEFE OF INFIDELITY, SET FORTH FROM

THAT part of this Chapter which relates to my Text, consists of several Dialogues between Christ and the Jews: And they begin viz, and conclude with the Chapter. My Text is a good Reply to a bad Answer. Christ foretold, Vers. 21. Whither I go, ye cannot come. Upon these Words the Pharisees framed a most malicious construction, and suggested nothing less then self-murder: Vers. 22. Then said the Jews, will he kill himself? because he saith, whither I go, ye cannot come. Christ now rejoynes an Answer, wherein he puts them in mind of that vast difference there was between them, and him: even as great as between earth and heaven, Vers. 23. And he said unto them, ye are from beneath, I am from above: ye are of this world, I am not of this world. Christ came from the Father, and was to go again to the Father. This grand mystery transcended the capacity of Scribes and Pharisees: Their wisdom was earthly, and their affections were earthly. But this wisdom of the Gospel is heavenly and mysterious: This only a spiritual man can understand. This wisdom can none learn unless such in whom the spirit formeth it, as Calvin observes: and afterward, he draweth an Inference very pertinent: Hence (saith he) it comes to pass, that faith is so rare a thing, because naturally all man-kind is estranged and averse from Christ. They only believe, who are effectually wrought upon by the spirit of God. No marvel then, that the Pharisees past such a false judgment on Christ, considering that they were carnal: Christ was spiritual, they were from the earth, Christ from above. Christ was above the world, a conqueror of the world, they were swallowed up with the love of the world.

Wherefore my Text ingeminates what was before delivered, viz. That they should die in their sins. The difference lies only in this, there it is said 〈 in non-Latin alphabet 〉 , in the Singular number: here, 〈 in non-Latin alphabet 〉 , in the Plural number: So then the words contain a Grand sin, and a grand judgment.

1. For the sin: It's said 〈 in non-Latin alphabet 〉 , If ye believe not. This great sin of unbelief, is the meritorious Cause of the greatest of Judgments. As if the Lord Christ should speak to this effect: You may lay the blame at your own doors, everyone may cast the first stone upon himself, considering that I have been at so great pains with you: Although I have been a long time preaching the Gospel unto you, yet you will not believe that I am the Prophet promised, Shiloh, a star coming out of Jacob, the Messiah, the Savior of the world, the Redeemer, unto whom all the Prophets bear witness: because you believe not that I am he, but despise the great Salvation which I tender unto you: You shall die in your sins, (i. e.) in your impenitency and Infidelity: This I said before and I will repeat now, I said therefore unto you that ye shall die in your sins, for if ye believe not that I am he, ye shall die in your sins.

From the words thus divided and expounded, I shall lay down one only point of Doctrine, for the Foundation of my ensuing Meditations.

That of all sins, Infidelity especially is a grand-damning sin [Doct.] against the Gospel.

For the Inlargment of this Doctrine my method shall be,

1. To show what Infidelity is.

2. To produce Scripture Testimony for proof of the Doctrine.

3. To Confirme the same by Demonstrative Arguments.

4. To infer some practical uses and apply them particularly.

My first inquiry is, what Infidelity is, or wherein it chiefly consists? For Answer by way of Character I shall endeavor to represent the nature of Infidelity in these Particulars.

1. Infidelity consists in not knowing of, nor believing that there is a Christ: This is a Negative ignorance, which is called Ignorantia purae negationis. By beholding of the Sun, Moon, and stars, even by this natural light, or book of nature, they may be convinced that there is one God, Creator and Governor of all things, that this God is the absolute Being, Firfi cause, Being of Beings: But without the Book of Scriptures, we cannot know, nor believe that there is a Christ. This mystery of Christ incarnate, Christ crucified, Christ's merits, Christ's purchases is only revealed in the Gospel, which is hidden unto Infidels, a book sealed unto them, above the ken, apprehension, and faith of the most learned Heathens. Wherefore all such opinions that hold, that the Sun, Moon, and Stars are sufficient to teach them Christ, and faith in him are abhominable and cursed opinions. We must fetch our faith out of the Book of Scripture; Faith in Christ is a mystery, it's of a spiritual cognizance, beyond the capacity of a natural man, 1 Cor. 2. 14. And notwithstanding the negative ignorance, and unbelief of Heathens, they are not excusable. It is true that those that sin against knowledge, shall have a hotter Hell, but all ignorant persons are under a dreadful curse, Jer. 10. 25.

2. Infidelity consists, (and this is the height of it) in not believing Jesus to be the Christ; the Turks account Christ as a great Prophet, and will not suffer him to be reviled, and blasphemed, but they account him not a Jesus, a Christ: for they prefer Mahomet that grand Impostor before Christ: The Jews believe that a Messias shall come; that then shall come that Prophet Moses prophesied of, that Shilo that Messias, that Jacob, and Daniel foretold, but as for Christ that they crucified at Jerusalem they reject him altogether, and account him no better then a deceiver and the veil to this day is yet upon their hearts, and their eyes are blinded, and God hath given them the spirit of slumber: Some Atheistical scepticks we have nowadays, that fancy to themselves a Platonic Christ, a Chim •• ra of their own addle brains, these are better skilled in the books of Plato, then in the Books of holy Scripture, this is but what Christ long ago foretold, that there should arise false Christ's, Mat. 24. 24. Insomuch (that if it were possible they should deceive the very elect) But there is a comfortable Parenthesis. My soul trembles to think of the blasphemies, heresies, and all sorts of abominations that springs from this cursed fountain of Platonic scepticisme. I shall remind you of these special Scriptures, which if the Lord set home upon your hearts, will abundantly throw down the Devils great strong holds of new devised whinsicall opinions, hammerd upon the Anvill of an Atheistical spirit, Read them deliberately, Act. 2. 39. Act. 4. 12. Joh. 17. 3. 1 Tim. 2. 5. And this is the very scope of this Text. Where it is said if ye believe not that I am he ye shall die in your sins. Is videlicet quem esse me dico verus ill vobis promissus Liberator. So Beza on the place (i. e.) the same I say I am the promised Redeemer. Quaecunque scriptura Messiae tribuit, & ab ipso sperare jubet, so Calvin. Regula fidei est ut non modo credamus esse Christum, sed eum quem scriptura docet verum sc: 〈 in non-Latin alphabet 〉 , so Gwalther. We must not only believe that there is a Christ, but that he is the true Christ God and man, which the scripture teacheth and expresseth to be the only Physician, Savior, Fountain of living water, bread of life, our great high Priest, the Messiah, the anointed of God. Piscator gives one short, but pithy note; Eum sc. quem dico me esse videlicet Christum. Now the not believing this Christ here teaching in my Text, (who was afterward crucified at Jerusalem) to be the only Christ, the only Mediator, the only price of our redemption is a grand damning sin against the Gospel.

3. Infidelity consists in not believing of the Word of God, Joh. 5. 38. Psal. 106. 24. Neither believed they his wondrous works, Ps. 78. 22. A strange unbelieving people who neither for the Word, nor for the works of God, would yet believe, Every threatening and commination in the Word must be believed, yet notwithstanding how many bless themselves as Deut. 29. 19. That they shall have peace &c. Every promise must be believed, but what a great questioning of, and what disputing against promises by unbelievers? Many profess that Jesus is the Christ, yet when it comes to particulars, they walk not answerably to their profession; For instance do they believe that they must be redeemed from their vain conversation, that they must be in Christ, and be new creatures, and be partakers of the divine nature, they must be borne again, if ever they expect to come to heaven? These things they believe not, these are hard sayings say they who can hear them, yet the Word of God is resolute and peremptory, and not the least tittle thereof shall fall unto the ground: Is this Scripture believed, Isa. 3. 10. Say ye to the righteous it shall be well with him, and Vers. 11. Woe unto the wicked, for it shall be ill with him. Did men believe the Word and cleave to it? Did men believe that the Judgments against the wicked, and the promises made to the godly should be fulfilled, they would not lead such lives as they do, living without God in the world? As one said either this is not Gospel, (holding up the Bible in his hands) or you are not Christians: But this is Gospel, that if we believe not, we shall die in our sins: therefore we that live in our unbelief are not Christians.

4. Infidelity consists in this, when we live by sense and not by faith, we believe no more then what we see: if our sense and our reason fails, our faith fails; as in the case of Thomas, Joh. 20. 27. But we ought to live by faith and not by sense. Many will believe nothing but what they can give a reason for, though the ways of God are most reasonable, and religion is a reasonable profession; and a reasonable service is commanded: yet its above reason, and transcendeth the capacity of a natural man. That person must have his senses exercised, and a spiritual eye that will discern the mysteries of God, see how the Apostle describes faith, Heb. 11. 1. To be the substance of things not seen. And the Patriarchs saw the promises a far off, Heb. 11. 13. What then though sense fail, and reason is nonplussed, yet the promises of God never fail: This sometimes is the fault of God's own children under desertions, who conclude awry, and say they have no faith because they want feeling: whereas feeling is an after thing, Eph. 1. 13. And faith may be in the Root alive, though the fruit appear not presently to the sense; There is truth of faith, where there may be want of sense and apprehension: In so much as faith and doubting may go together as appears, Mark. 9. 24. Lord I believe, help my unbelief. This living by sense more then faith, is a great piece of Infidelity, hence it came to pass that Abraham, and Isaac both denied their wifes, in them there was sense, and fear joined together. Sarah laughed at the promise, there was sense, as appears by her answer, Ge. 18. 12. Sense acted in David and not faith; when he said in his heart that he should one day perish by the hand of Saul, 1 Sam. 27. 1. Wherefore he betook himself immediately unto the Philistines, 1 Sam. 27. 1, 2. Heres the Trial, Sense saith no, Faith saith yea: Sense saith its impossible, Faith saith all things are possible to the believer; Sense saith its incredible, and unreasonable: Faith saith I believe though incredible and unreasonable: Sense saith, and reason pleads we can dispute and argue no longer, Faith saith leave of disputing and learn to believe; Thus did Abraham, and he acted upon a principle of faith, Ro. 4. 19, 20.

5. Infidelity consists in the Non-application of promises upon the terms of the Gospel: for to belive Christ is a Savior, and not my Savior, what comfort can I take in it? To believe Christ died for sinners▪ and to exclude myself from any benefit by his death; this is a dreadful condition, Paul applied Christ to himself, Gal. 2. 20. Who loved me and gave himself for me. And so did Thomas my Lord and my God. Now hears a great difference between presumptuous sinners, and poor weak believers; Presumptuous sinners are too hasty to apply too much, and poor weak Christians are too backward, and apply too little; Every presumptuous sinner would be blessed, and happy, and will say Christ died for him, but he is a stranger, and grossly ignorant who they are to whom appertains blessedness: It's appropriated to the poor in spirit, to the pure in heart, to those that hunger and thirst after righteousness: but poor weak believers are afraid to lay hold on promises, and question their interest in them; Now to speak to weak Christians, whose faith is true though but little, let them know that their little faith is 〈 in non-Latin alphabet 〉 like precious faith, they would fain have more faith, they pray for more, and they strive for more, it's their grief, and cause of heaviness that they have no more: do you not then whatever you are stand in your own light, O therefore taste and see that God is good, stay upon his promises, and apply yourselves unto Christ, the poorer you are in your own spirit, and the more sensible of your unworthiness, the more fit you are to receive Jesus Christ, and if you dare not apply Christ's promises unto you, be sure that you apply yourselves unto Christ, and his promises, rely, stay and lean upon them let them not go. Faith is both a hand, and an eye, you must lay hold on Christ, and look unto him, as they did on the brazen Serpent in the wilderness: This faith acts.

Q. O but I am afraid, I tremble, I dare not lay hold on Christ, I dare not make this application to myself.

Ans. To answer hereunto, 1. Know a Paralitick trembling hand may receive a precious pearl.

2. Christ invites thirsty, hungry, poor, naked, indigent, lost creatures, such as are undone in themselves to come unto him. Art thou sensible of thy poverty, nakedness, undone condition? thou art invited: why then dost thou not make hast unto Jesus Christ?

3. Those that come are accepted, such I mean who come in faith so Christ declares, Joh. 6. 35, 37. And the not coming unto Christ damns multitudes of souls, Joh. 5. 40.

But I proceed to the second head propounded, the proof of the doctrine from Scripture, that this sin of unbelief is such a Grand-damning sin, and this will evidently appear from those several Aggravations mentioned in the Word of God.

1. Unbeliefe maketh the Word of God unprofitable unto us, Heb. 4. 2. The word profited not, because not mixed with faith. We thrive not under Ordinances because of unbelief: If in our estates we find out, that theres some wasteful, licentious course of living, that hinders us from thriving, and causeth us to grow behind hand, we should carefully avoid that; Infidelity hinders our souls from thriving; hence comes a leanness in our souls, notwithstanding a fatness of Ordinances, and great barrenness, and unfruitfulness because we believe not the word.

2. This sin causeth Apostasy, Heb. 3. 12. Psal. 78. 57.

3. It scapes not unpunished in God's own Children, Luk. 1. 20. Zacharias was struck with dumbness, for not believing the Angel.

4. Unbelievers are joined with the most abominable sinners, Rev. 21. 8.

5. The Scripture pronounceth damnation to be the portion of unbelievers, in the future tense its said, Mark. 16. 16. and Joh. 3. 36. He that believeth not shall be damned: but in the present tense, Joh. 3. 18. They are as sure to be damned, as though the were already in hell: It's said 〈 in non-Latin alphabet 〉 , which hath the signification of the present tense, as if the unbeliever were actually damned, or in a damnable condition.

6. This sin labors to cut of the whole Gospel by denying of Christ his Word, falsifying his promises, accounting him an insufficient Savior undervaluing the price of his blood, and contemning that great salvation tendered in the Gospel, but this particular will fall in amongst the Reasons of the Doctrine, which follow now in the next place to be handled, for the further confirmation of the point, we have strong reasons drawn from Scripture, contributing further evidence to the Doctrine, amongst many, I will reduce them unto these demonstrative Arguments.

1. Because unbelief refuseth God's remedy offered to heal and rejecteth a pardon tendered by despising Jesus Christ the only mediator, the only Savior, and price paid for our redemption. God offereth the pearl of price the Lord Jesus, an unbeliever cares not for it, and bids God take again his commodity unto himself. Pharaoh said Who is the Lord that I should obey his voice? so an unbeliever saith, who is Christ that we should believe in him, these are those Gadarenish Mammonists, who all petitioned that Christ might depart out of their coasts, they preferred their swine before Christ: There were three predominant sins in those Gadarenes, viz: Ignorance, covetousness, and Infidelity, these are they that will not have Christ to reign over them, see their doom, Luk. 19. 27. These are they that despise Christ, and in despising of Christ, they despise God the Father, Luk. 10. 16. God would heal them and they would not be healed, Jer. 15. 18. Christ invites them, they all with one consent make excuses, Luk. 14. 18. Christ would gather them as a hen gathereth her chickens under her wings but they would not, Luk. 13. 34. Christ sendeth Ambassadors to entreat them to be reconciled but they will not, 2 Cor. 5. 20. Christ tenders a great salvation to them but they neglect it, Heb. 2. 3. And how shall such escape? their perdition is from themselves, Hos. 13. 9. Their condemnation is Just, they are their own murderers. The riches of God's mercy is Jesus Christ, unbelievers despise the riches of God's mercy, the blood of Christ is the only sovereign plaster, and healing Remedy, unbelievers throw away this plaster, trample under feet this medicine, and thus they judge themselves unworthy of eternal life.

2. Unbelievers accuse God and his Word of falsehood, wherefore the sin of Infidelity must needs be a grand God-provoking sin. To give a man the lie is accounted a great reproach and indignity; what is it then to put the lie upon the God of eternal truth? And so unbelievers endeavor to do, 1 Joh. 5. 10. An unbeliever makes the Gospel a Fable (what in him lies) and Christ an Impostor: The comminations, and Judgments against sinners are looked on by unbelievers, but as so many scar-crows, they bless themselves, and promise to themselves peace notwithstanding all their rebellions, and as for the promises they look upon them but as flattering and deceitful, they believe no further then sense guides them. As for a reward to come, a resurrection, a day of Judgment, they are in their hearts Sadducees either absolutely denying the thing, or else wishing in their hearts, and hoping that there shall be no such thing.

3. Unbeliefe after a sort may be said to bind the hands of God: God will have his word believed, and he works faith in those whom he makes objects of mercy, though the fore sight of faith doth not move him to set his heart on them, thats his 〈 in non-Latin alphabet 〉 alone which moves him to set his heart on any: yet those whom he loveth, he washeth, and whom he elects unto happiness, and eternal salvation, he elects unto faith and repentance, and perseverance in them both. Now Infidelity damns up the stream, bars and bolts the door, and hinders mercies and puts them in an incapacity of receiving any mercies; Christ would do no mighty works at Nazareth, because of their unbelief. Christ would not suffer Pearls to be trampled under feet, he would not loose the glory of a Miracle, and cast away great works upon an unbelieving people. The unbelieving Jews entered not into rest because of unbelief. Unbeliefe bar'd multitudes out of temporal Canaan, and it bars multitudes out of the eternal Canaan.

4. Unbeliefe makes the Ordinances unfruitful, and ineffectual: For instance it makes the Word, Heb. 4. 2. Prayer unfruitful, Mat. 21. 22. Jam. 1. 6. Jam. 5. 15. To pray formally in a rode, as a lip-labor only without faith and fervency, so far an Unbeliever may go and reap no fruit from such formal services. Unbelievers hinder the working of the Sacrament of the Lord's Supper; for indeed that is a distinguishing Ordinance, and appertains not to unbelievers, It is children's bread; Its a holy Sacrament, and holy things belong to holy persons, (as in the Primitive time they were wont to speak with a loud voice, before the receiving of the Sacrament,) But what do Unbelievers get by this Ordinance, if they will thrust in, and participate thereof, it proves but common bread, common wine to them: and further they eat and drink Judgment to themselves.

5. And lastly, Unbeliefe causeth dreadful Judgments, Temporal, and Eternal, to the profane Prince, 2 Kings 7. 2. verse. ult. To the Israelites how many of their Carcasses perished in the wilderness, Moses himself was shut out of Canaan, Psal. 106. 33. Comp. with Numb. 20. 10. which words hear now ye rebels, betrayed some distrust of God, and eternal Judgments are the portion of all unbelievers, Luk. 12. 40.

More I shall not add to the Doctrinal part, but through Christ that strengtheneth me, I intend to make six Uses of this Doctrine.

1. For Reproof.

2. For Caution.

3. For Exhortation.

4. For Examination.

5. For Direction.

And 6. For Consolation.

1. For Reproof and Terror unto all unbelievers, how dreadful is their condition, and they are not sensible of it, nor a whit affected with it, their Doome is terrible in the Text; they shall die in their sins; Their sin of Infidelity is enough of it self to damn them, but this is never alone, it hath a fraternity of sins and abominations join'd with it, as Pride, unthankfulness, earthly-mindedness, Atheism, and many such like fruits issuing out of the womb of Infidelity. What sin is there that hath not some spice, some tincture of Infidelity? As for instance, the sin of lying in Abraham and Isaac, was mixed with Infidelity, Abraham denied Sarah, and Isaac denied Rebekah to be their wives, they were afraid of their lives, and that fear exposed their wives to sad temptations. Did not God tell Abraham that in him should all the families of the earth be blessed, and that in Isaac his seed should be called, and yet he forgetful of the promise betook himself to a broken refuge of lying and equivocation. It was likewise another piece of Infidelity which caused Rebekah and Jacob to use such indirect means to get the blessing, God was faithful that hath promised, and he needed not their lies to bring his work to pass, yet Rebekah gave Jacob Counsel, and he feigned himself to be his brother Esau, but Jacob smarted full sore by his Exile, and through Laban's rigorous dealing: It was Infid • lity in David to say in his heart that he should one day perish by the hand of Saul, 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath, and there he met with difficulties upon difficulties, as one wave of the Sea following another, and varieties of dangers, verifying our common English proverb, leaping out of the frying pan into the fire. Infidelity was in Zechariah, and therefore he was smitten with dumbness. Thomas he must see before he believe. This sin is incident to the generation of the just, but for this sin God's dearest children scape not unpunished. But what shall we say of all speculative Atheists, such as in their Judgments and opinions deny God, Christ, the Holy Ghost, providence and God's government in the world? And what shall we say of those practical Atheists; who live without God in the world, running into all sins, and all manner of wickedness, these believe not the truth of the Word of God, against swearers, Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off, nor against drunkards, Isa. 28. 1. Read what Judgments the Scriptures pronounceth against them that believe not, Joh. 3. 18. 2 Thes. 2. 12. Heb. 3. 18. Jud. 5.

I proceed to a second Use which is for Caution; O beware of unbelief its a grievous grand-damning sin, other sins damn as well as this, yet this throws away the remedy and bolts the door, bars access, stops the current of mercy. Now multitudes flatter themselves with a false faith, and so cheat themselves unto all eternity, therefore there is great need to lay down some previous Cautions which are these following.

1. Beware of a fond vain persuasion and presumptuous confidence: many say alls well with them, and they believe as their Ancestors did before them, and thus they flatter themselves into a fools Paradise, these vain confident men never want woe, to be confident upon Gospel promises is a sure bottom to stay upon: but multitudes are confiddent by reason of outward riches, honors, pleasures, prosperity, &c. because they have abundance of outward blessings, hence they conclude that all shall be well with them unto eternity; But this is a false consequence, a plain Non sequitur: I am happy in this world, therefore I shall be happy unto all eternity; For a man may be eternally miserable, though he enjoy abundance of outward things, and he may be eternally happy, though he may want them all: By outward things no man can pass a certain Judgment, you read how the Idolatrous Jews blest themselves in their condition, Jer. 44. 17. That they had plenty of victuals, when they burnt incense unto the Qeen of heaven. But see their doom, Vers. 23. Thus many think alls well with them, (though they run their own courses, and follow the devises of their own heart) by reason of the affluence of outward things, but they deceive themselves.

2. Beware of a Temporary faith, Temporary believers may be compared to the seed sown on stony ground, Matth. 13. 5, 6. Which for want of root withered, Its an instance of a Reverend Divine, suppose (saith • he) there be a Serving man following two Gentlemen, when they part it will be known to whom that Servant belongs, and whose Master he serves: So when it comes to parting and loosing, lossesse, afflictions, persecutions, it will soon be known whose servants we are, whether we serve God or Mammon, whether we serve ourselves or our lusts: A Temporary Believer will pretend much, in Halcyon times of peace and tranquility: but when it comes to trial of suffering, bearing slander, ignominies, or loss of riches for Christ, then he is scandalized he will relinquish his profession, and will not embrace Christ to his worldly disadvantages.

3. Beware of distrusting God's Word, though it may seem long in fulfilling what it promiseth, Hab. 2. 3, 4. Though the vision tarry, wait for it. Believers must wait God's leisure: And he that believeth maketh not hast. The Lord promised that in Abraham's seed all the earth should be blessed, this promise was long in fulfilling, and Sarah according to the course of nature was unlikely to bear a child, yet God accomplished what he promised to a tittle. God's works seems to run cross to his word, as you may see by comparing Gen. 17. 19. with Gen. 22. 1, 2. But our duty is to stay upon God's Word, though his works may seem strange and unlikely to bring his word to pass.

4. Let weak Christians especially beware of too high or curious Questions, nice and doubtful disputation • ; some loose themselves and dispute themselves into Atheism and infidelity; As for instance concerning themisteries of the Trinity, Christ's incarnation, the procession of the Holy Ghost, these are matters of our faith, and not of our reasoning and disputing, we must believe where sense and reason fails; and because God saith it, we must believe and obey, not dispute his words and his commands.

These four Cautions premised, now in the third place I shall proceed to an Use of Exhortation: Is unbelief such a special damning sin, O labor for faith, There is no pleasing God without faith, O! do not sleep in a state of unbelief. The best of God's servants have unbelief in them, but they complain against it. Bradford a rare mortified man complained much of his unbelief, so we must complain of our Infidelity, we must search narrowly, make hue and cry after our unbelief, and labor to find it out, and having found it, arraign, condemn, and crucify it. Two Motives I shall urge.

First, I will draw some from the benefit of Faith.

Secondly, From the mischief of unbelief.

1. Lets consider the benefit of Faith. First, It gives title and interest to the promises, all the promises are made unto believers, Joh. 3. 16, 36. Temporal promises are the portion of believers, their basket and store is blessed, Deut. 28. Lev. 26. Spiritual promises are the portion of believers, and those promises of giving a new heart, circumcising the heart &c. are their portion; Eternal promises are their portion, for eternal life is their inheritance, Joh. 10. 28.

Secondly, Faith is a hand to lay hold on Christ: But not a working hand, as that hand of a laborer that earnes his living, upon his desert and for his work receives his wages: But faith is a receiving hand of a poor man that lays hold on a pearl and receives all of mercy and favor from God: Hence faith is expressed by receiving, Joh. 1. 12.

Thirdly, Faith gives insight into heaven, and communion with God, Heb. 11. 27.

Fourthly, From Justification by faith flows all our comforts, and privileges, Rom. 5. 1.

2. But if the Consideration of the benefit of Faith take no place, on the contrary take notice of the mischief of Insidelity. You heard before the reasons of the Doctrine (after another sort) how Infidelity bound God's hands, refused the remedy, I will add other great mischiefs, which spring from the fountain of unbelief, viz. these following.

1. Unbeliefe makes all our prayers unavailable: To pray and not in faith is sin, for whatever is not of faith is sin.

2. Unbeliefe causeth diffidence of, and staggering at promises Rom. 4. 20.

3. It hinders and deprives men of Communion with believers, 2 Cor. 6. 15.

4. Every thing is unclean, and defiled to unbelivers, Tit. 1. 15. Their spiritual uncleanness makes everything unclean unto them. The distinction of clean and unclean meats is disanulled by the Gospel, the use of them is pure to them who are cleansed by Christ's blood, and sanctified by his spirit; but of unbelievers it is said Their mind and Conscience is defiled.

5. Unbelievers are given up to damnable delusions, 2 Thes. 2. 10, 11, 12. That they all might be damned who believed not the truth.

The fourth Use is for Examination, and Trial of Faith, and Infidelity: Everyone is ready to say he believes but the number of believers is very small. But where there is true faith it hath these singular Qualifications to enlighten the understanding, to purify the heart, to sanctify the life and Conversation, to trust God with all, to live by faith, (for that is the life of a Christian,) To enlarge a little these Qualifications.

First, True faith enlightens the understanding, Paul when of an unbeliever he became a believer, it's said And immediately there fell from his eyes as it had been scales, Act. 9. 18. Where God worketh faith he illuminates the understanding, Act. 26. 18. Joh. 2. 20.

Secondly faith purifieth the heart, it's a purifying grace, Act. 15. 9. The heart is purged and cleansed from malice, this God calleth for, Jam. 4. 8. Jer. 4. 14.

Thirdly, Faith reforms the life, hence faith is called a holy faith Jude 20. An unfeigned faith, the Faith of God's elect, a Pretious Faith. For a true believer is a man of another Conversation; As it was said of Caleb, Num. 14. 24. He had another spirit with in him: So true believers are of another spirit (i. e.) of a gracious spirit far different from what they were in the State of unregeneracy, and far different from the men of the world.

Fourthly, Faith trusts God with all, David calls God his Rock, Fortress, Bulwark, &c. Psal. 18. 2. Psal. 27. 1. A Believers heart is fixed and settled in unsettled times, Psal. 112. 7.

Fifthly, Faith is that whereby the just lives, Hab. 2. 4. Gal. 2. 20. A believer in a storm gets himself upon a Rock, he hides himself in the clefts of a Rock, Christ is the Rock of Ages, A believer climbs up thither, and there rests: In dangers he goeth to God, he's his Refuge, strong Tower, and Bulwark of defense; In doubts God is his Counselor, in distress God is his comforter.

Now lets inquire after some signs and symptoms of an unbeliever.

The first (which is to be reckoned in the fore front) is partial obedience, an unbeliever (whatever he pretends) is but obedient to halves, so was Saul in sparing Agag &c. So was Ananias and Sapphira in keeping back part of the price. Agrippa would be a Christian 〈 in non-Latin alphabet 〉 , Act. 26. 28. We have many such all-most Christians, half baked cakes like Ephraim, a cake not turned, Hos. 7. 18.

The second sign of Unbeliefe is murmuring, and impatience: The Lord complains often of the murmuring of the Children of Israel, Psal. 106. 25. verse. 29. And this is forbidden, 1 Cor. 10. 10. See their impatience, Num. 14. 44, 45. Murmuring and impatience go together: when God answers not at our time, we begin to murmur, and wax exceeding impatient, so did they Psal. 78. 19. Can God furnish a Table in the wilderness?

Thirdly, Unbeliefe appears evidently by that refuge which men betake themselves unto in straits, and difficulties. Saul went to a witch, Judas and Achitophel to a halter, Ahaziah sent to Baalzebub the god of Ekron: The Fool in the Gospel comforts himself, with his riches, voluptuous men betake themselves to their pleasures, Ambitious men to their titles of honor, but all these are broken and deceitful refuges, and wi • l fail in the greatest difficulties, like clothe that shrinks in the wetting.

The fifth Use is for Direction, And this I shall branch into a few Duties.

First be sure to act faith upon the promises, have a word for your warrant, I trust in this word (saith David) I hoped in this word. Study promises, and apply them, live upon them, we read Joh. 3. 36. He that believeth hath eternal life. But I am a believer &c. make good this Assumption, and thou mayest conclude that thou shalt be saved.

Secondly, Content not yourselves with those attainments and measures of faith you have already got, but pray with the Apostles, Lord increase our faith, we read of something lacking in the faith of the Thessalonians, 1 Thes. 3. 10. Labor to get thy faith strengthened, and thy heart established upon God, Its no easy matter to believe: when the Son of man comes, shall he find faith in the earth?

Thirdly, Be diligent and conscientious in the Use of Ordinances, as hearing God's Word, Faith comes by hearing, and hearing by the Word of God, Rom. 10. 17. And add praying and receiving the Sacraments.

Fourthly, Often search thy heart for fear least a Temporary Faith lurk there. Much unbelief lurketh in thy heart, therefore watch and pray against it; labor to get it rooted out.

The last Use is for Consolation unto God's Children, they are true believers, and must needs be such as to whom comfort appertains; for they have great privileges.

As first, Access unto the Throne of Grace, Rom. 5. 2. By whom also we have access by saith.

Secondly, They have Interest in all the promises, 2 Cor. 1. 20. For all the Promises of God in him are yea, and in him Amen.

Thirdly, They have Interest in special providences distinguishing mercies, viz.

1. For their provision, Psal. 34. 9, 10. They shall want no good thing.

2. For their Protection, Heb. 1. ult. The Angels are their Guardians.

3. For their direction, Christ is a Counselor, and he directs them.

4. For their Consolation he comforts them, Joh. 14. 18, 26, 27

5. They have all sanctified what ever they enjoy: The Creatures are sanctified unto them.

Fourthly, Christ is theirs, 1 Cor. 3. 20, 21. Rom. 8. 32. And with Christ they have all things.

Fifthly, They shall enjoy the presence of God and be made partakers of the blessed vision, Mat. 5. 8. 1 Joh. 3. 2. Here they enjoy God in his Ordinances, they have Communion with him, and feel spiritual Illapses upon their souls, but this Ebbes, and flows, they have many Interruptions and Intermissions but hereafter they shall enjoy an uninterrupted Communion with God to all Eternity.

Yet notwithstanding what hath been said, there are many doubts and scruples raised, for there are three sorts of persons who make objections viz.

1. Unbelievers.

2. Misbelievers.

3. Weak-believers.

1. I begin with Unbelievers, and these are to be considered, under a double capacity, Either such as are Heathens, to whom the Gospel hath not been preached, in whose land the voice of the Turtle hath not been heard, (i. e.) no public preaching of the Gospel: or else such as live under the sound of the Gospel, who have heard of Christ and his Gospel preached, and yet they remain in a state of unbelief.

Obj. Concerning the first sort of unbelievers it's objected that [Obj. 1] the Heathens and Infidels have not had the means, how then shall they believe on him on whom they have not heard? can it agree with the Justice of God to damn them for their unbelief seeing they never had the means of grace afforded, and never heard the Gospel preached?

Ans. I answer God is a most free agent, he is bound to none. [Ans.] On whom he will he hath mercy, and whom he will he hardeneth: Faith is God's free gift, to some he gives it, to others he denies it. And God may do what he pleaseth with his own, God is said to conclude some under unbelief, Rom. 11. 32. The Phrase is 〈 in non-Latin alphabet 〉 , shut them up, hampered them, And the God of this world hath blinded their minds, 2 Cor. 4. 4. See what their Conversation is, Eph. 4. 17, 18, 19. And see their doom, Jer. 10. 25. Ignorance excuseth not, nor exempeth from Judgment, though Ignorance may sometimes extenuate and make a sin less comparatively, yet it is a damnable sin: For a sin of Ignorance there was an offering to be offered unto God, Lev. 4. 27. And a blind mind is both a sin and a dreadful judgment, Act. 28. 25, 26, 27. Let none therefore lavish charity upon Heathens: If ever they be saved they cease to be Heathens, and become Christians: For assuredly there's no salvation but by Christ, Act. 4. 12. And no coming to Christ but by faith, Joh. 5. 40. Let God be true and every man a liar, God is Just in all his ways and proceedings. Shall not the Judge of all the world do right?

Concerning the second sort of Believers who live under the means, it's commonly objected: It is not in our own power we [Obj. 2] cannot believe, God commands things impossible for us to do.

For Answer hereunto, Those who thus argue do not say, they [Ans.] would believe if they could, they lay not the fault upon their own will which is refractory and disobedient, but they lay the fault upon God.

To give a full Answer I will lay down these Propositions.

1. It is not in the power of man to turn himself unto God, O Lord, I know, that the way of man is not in himself &c. Jer. 10. 23.

2. Conversion and all the fruits thereof, even all the Graces of the Spirit are the gift of God, so is faith and love: Every good and perfect gift comes from above.

3. Our wills and inclinations to any good, all come from God, He giveth to will and to do Phil. 2. 13.

4. Yet we are called upon to do our duty, to thirst, come to the waters, buy and eat, Isa. 55. 1. We are called upon to believe and repent, Mat. 4. 17. We must use the means that God hath appointed, we must do all we can, and put forth our endeavors to the utmost and yet expect no salvation from what we can do, but when we have done all we can, we must confess we are unprofitable servants; some complain I cannot profit by a Sermon. Will this be a sufficient excuse, to say I cannot profit? thou must go to God and pray him to reach thee to profit, dost thou pray and meditate, and call thyself to an account, and examination of what thou hearest, let me ask such as complain that they have no power to believe, would you believe and do you study Scripture? Do you read the promises? Are you swift to hear? Do you use the means to get faith? If you neglect God's means, and God's ways, your destruction will be from yourselves altogether, Hos. 13. 9.

5. It's no injustice in God to command things which are impossible to flesh and blood to perform, and that I will evince by these Arguments.

1. God is not bound to give and keep a stock both, he gave us power and liberty of will in Adam, we lost it and therefore its our duty to be made sensible of that great loss, and to be thoroughly humbled for it.

2. God hereby showeth us our duty what we ought to do.

3. Hereby we are put in mind to use the right remedy (i. e.) going to Jesus Christ for strength of assistance; For through his strength we can do our duties, and without him we can do nothing. Let none therefore plead that they are not able to believe, nor repent, but though they are not able of themselves, they ought to go to Christ for strength, for God hath laid help on one that is mighty, Christ is mighty to save, he it is that gives grace and glory. Let men examine their wills, are they not unwilling to come unto Christ, though life and salvation is tendered, yet they will not come unto Christ: they frame multitudes of excuses, which their carnal hearts plead and reason against God. Christ offered to gather them, they will not: Christ's offers to be their King, they will not be his subjects, they will not have him to reign over them, unbelief and disobedience are men's own faults questionless.

In the next place concerning Misbelievers, there are many objections made by Jews and Mohammedans, they would be accounted Believers, because they believe one God Creator and Governor: but these reject Jesus Christ, they believe not in him. The Mohammedans prefer Mahomet before Christ. The Jews believe him not to be come, now questionless there is no true faith but that which hath Christ for its object, as we read Joh. 17. 3. The Papists go further, they believe in God the Father, and they profess they believe in Christ, but they join their own works with Christ's Merits, for they join with Christ Mediation the Mediation of Saints, and Angels, and so they in a high degree derogate from Christ's intercession, For he is an Al-sufficient Savior, and the only Mediator, Heb. 7. 25. 1 Tim. 2. 5. But whatever Jews, Turks, and Papists may object; they will one day find all their devised worships, and misbelief to be abominable in the sight of God. Likewise there are multitudes of loose Protestants, and formal professors, they ask what need all this ado? what need so much faith? We persuade ourselves to be in a good condition already, because we believe the Scriptures, thus many persuade themselves to be in a good condition, and think their condtion to be happy, and yet follow those very ways that lead down unto the Chambers of death. If all those that have a good persuasion of themselves had been true believers, then the foolish virgins had not been excluded. Many say Lord, Lord, and Christ will say he knows them not. Many will glory, and say that they have heard Christ preach in their streets, that they have been in his presence when he was upon earth, and yet Christ will not own them. Farther yet, multitudes rest contented with a temporary faith, an Historical, and Dogmatical faith, and yet all this while they arrive not beyond the faith of Devils, and Reprobates.

In the last place, there are weak believers and these make many objections, and because their Consciences are tender, they ought to be dealt more tenderly with all.

First, They object that they have no faith at all, because it is [Obj. 1] very weak and little.

We must know. 1. That faith admits degrees: There are some [Ans.] weaker, and some stronger believers: the strongest believer must labor for more faith: and though he have a stronger faith, he may not conclude that he hath too much: and he that hath a weak faith may not conclude that he hath none at all. There is faith as little as a grain of mustard seed: and yet it is accepted, Mat. 12. 20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. There are Christians of the highest, of the middle, and of the lowest form. The man in the Gospel had faith and doubting together, Mark. 9. 24. Lord I believe, help thou mine unbelief. The disciples had a little faith, and yet this was true and accepted.

2. A weak faith, if true, is like precious, 2 Pet. 1. 1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us: grace and peace be multiplied unto you.

3. It hath the like precious object, Jesus Cdrist; and he hath lambes as well as sheep in his fold, Isai. 40. 11. He shall feed his flock like a Shepherd; he shall gather his lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

4. Weak believers have Interest • in the like precious promises, Joh. 6. 37. Him that cometh to me, I will in no wise cast out: And Joh. 6. 35. He that cometh to me shall never hunger, &c. [Obj. 2]

2. Weak believers object that they have no faith, because they want feeling.

But we must know that faith may be where feeling may be [Ans.] wanting, so the Apostle declares, Eph. 1. 13. In whom ye also trusted after that ye heard the word, the Gospel of your Salvation; in whom also after ye believed, ye were sealed with that holy spirit of promise. Who knows how the bones of a child grow in the womb? shall we conclude that they grow not, because they are not discerned? But for avoiding mistakes, it will be needful to interpret a few Cautions.

1. We must not measure faith by our sense and apprehension, Psal. 88. 14. David complains of God's hiding his face, and so he doth frequently complain else where, and yet a believer; Lord why castest thou off my Soul? why hidest thou thy face from me? And God's hiding his face was a trouble unto him, Psal. 30. 7. Thou didst hide thy face and I was troubled.

2. A weak Christian may not content himself with a weak faith: but he must labor for a strong faith: There are many things lacking in their faith, 1 Thes. 3. 10. Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith.

3. A weak believer must not neglect the Application of the promises, but search them and bring them home unto their own souls. Thou hast a weak faith: but the word is a strengthening, and establishing word. Wait believingly on God, and thou shalt have renewed strength, so runs the Tenor of that choice word of Promise, Isai. 40. 29, 30, 31. He giveth power unto the saint, and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fail: but they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles; they shall run and not be weary, and they shall walk and not faint.

4. Neglect not observation of experiences of former dealings of God towards thee; how he hath delivered thee out of six and seven troubles. He hath counseled and comforted thee, and he is as wise and able as ever to help and relieve his people.

Lastly, Some object against themselves and conclude their faith [Obj. 2] to be none, because they come so short of others.

For Answer hereunto and to conclude, This is not a safe way [Ans.] to argue: I have not the saith of Abraham, therefore I have no faith at all. Should Zacchaeus because he was not so high as Saul, conclude that he was no man at all? Look chiefly to the Quality, that this faith may be of a right kind, a genuine faith; such as purifieth the Conscience, worketh by love, and labor for more accession of it, and God will accept the quality for the quantity, pence for pounds, the will for the deed. We read Heb. 11. 17. By faith Abraham when he was tried, offered up Isaac. The faithful intentions of Abraham was accepted in the accompt of God, as a real performance: Let's all labor to be sincere, and upright hearted, and this perfection of parts (i. e.) sincerity will be accepted instead of perfection of degrees, which is an absolute perfection without spot or wrinkle, which cannot be attained on earth by Militant Saints who are Viatores, but only by such who are Comprehensores glorified Saints in Heaven.

JOY IN THE LORD, AS A STRONG GROUND OF COMFORT AGAINST ALL DISCOMFORTS.

MY Text is an apposite close of a devout Prophets Prayer, composed of two excellent ingredients, faith and fervency for in the time of Jacob's troubles, when sad tidings were renewed every moment, and each relation like Jobs disconsolate messengers aggravated the miseries, and made them exceeding miserable, then my Prophet Habakkuk could discern a Sun of righteousness with healing wings, dissipating all the clouds of sorrows and miseries, I say amidst all these diastrous occurrences, this spiritual man by the eye of faith, could see a Believer and apprehend his Jesus the God of his salvation; this is an evidence of the strength of faith, and where faith is, it sets the affections a working, it's never idle, but always operative, as soon as faith gives thee an insight into the beauty and excellency of thy God, how sweet and amiable will he be unto thy soul, thy affections will be transported with my Prophet, I will rejoice, I will joy: his expressions were too short, they cannot reach his heart, and therefore he iterates his resolution; he's a true lover indeed, who delights to discourse of his beloved odject, and make frequent repetitions of his love, this is an argument of his fervency.

So then you see, (as I before intimated) that faith and fervency are the essential parts of this accurate prayer. The words read are promissory, and by way of covenant, or you may call them a comfortable conclusion, drawn from sad and doleful premissesse. Upon perusal of the precedent words, you will find matter of terror and astonishment enough to make you quake and tremble; Before him went the Pestilence, and burning coles went forth at his feet, verse. 5. The earth is measured, and the Nations are drove a sunder, and the everlasting mountains were scattered, and the perpetual hills did bow, verse. 6. Unheard of miracles, earthquakes against the course of nature, the mountains tremble, there's a great inundation of waters, the Sun and the Moon cease from their motion, verse. 10. 11. And as before there went out pestilence and burning coles, or burning diseases, so now to add a complement to the judgment here are arrows by day, which wound as much as the other in the night: the spears glitters, and the Lord marcheth on in his indignation, the heathen feel the sore brunt of it, verse. 12. Thou didst thresh the heathen in anger; Yet out of all these bitter herbs God's people can suck sweetness: For God is good to his Israel, Thou wentest forth for the salvation of thy people, verse. 13. It's worthy of your notice, that amidst greatest extremities God extends his special eye of care and providence unto his own people, he never fails to be their Protector. It followeth, Thou woundest the head of the house of the wicked, by discovering the foundation unto the neck, (i. e.) God will pluck these up by the roots, that they shall never grow again. By this Me • aphor of a foundation, (according to Calvin's interpretation) I understand, Whatsoever strength and stability they seemed to have, was quite overthrown from the top to the bottom. The weapons God useth are described, verse. 4. Thou didst strike through with his staves; (i. e.) God gives them over to themselves, and they prove their own executioners, and every man's hand was against his fellow; Their particular sins are mentioned, They came out as a whirlwind to scatter me, their rejoicing was to devour • he poor secretly: Behold their insolent rage, and precipitant fury; Their motions are too violent to hold, their rage was against God like unto Sennacherib, but their tumult came up unto his ears, and they fare alike, I will (saith the Lord) put a bridle in thy lips, and a hook in thy nostrils, Isa. 37. 29. And thus God abaseth the sons of pride: but yet their malice ceaseth not, their doggish nature discovers it self, they rejoice and devour the poor, and that secretly, one way or other they are a working, if not by open hostility, yet by secret plots, and underminings: so as they may contrive their ruin; But view further God's power and method which he useth, for the preservation of his people, Thou didst walk through the sea with thine horses, through the heaps of great waters: this is an Allusion to that wonderful passage over the red sea; Hence learn that in the greatest dangers God makes away for his servants escape. And now lets see, how all these wonders affect the Prophet, you may guess at his disease by these symptoms, trembling in his belly, quivering in his lips, rottenness in his bones, heres a man of the right stamp, you may discern of what currant metal he is by his sympathy, and fellow feeling of the afflictions of others. It's the duty of a good man to be alike affected with others calamities, and miseries, as if they were his own.

To draw down the Context unto the Text, my Prophet is no idle Spectator, but he with Mary keeps all these things and ponders them in his heart, he makes a soveraingne Compound of bitter Ingredients, and with the Laborious Be, he sucks sweetness out of the sourest herbs, and with Sampson finds a honey comb in a Lions mouth: I mean he makes a dungeon a paradise, an abounding misery, a superabundant comfort by a wise and spiritual application, for come what will come his resolution is inviolably fixed upon a principle of faith, that 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 flock shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God of my salvation. Here is an enumeration of the choicest comforts, such as are of highest estimation amongst men; The Fig-tree hath much sweetness, and brings forth good fruit, the fruit of the Vine makes the heart of a man glad, and oil makes him have a cheerful countenance, and the field is so precious, as Solomon tells us, Eccles. 5. 9. The King himself is served by the field. Moreover flocks in the fold, and herds in the stalls are of continual use and service unto man: weigh them together, and they will prove too light, they will frustrate thy hope, and renew thy fears and griefs. Let me instruct thee in this truth, that God's own people may be brought unto such great straits and miseries, as all creature comforts may fail them. Now it's the time of their trial, for the time of misery tries the truth and sincerity of their faith, when they are almost ready to sink and to be overwhelmed with sorrows, then most opportunely the Lord reacheth out a Cable to draw them out. In the most tempestuous weather, hope remains the Anchor of their souls, be their hearts never so much over-clowded with sorrow, they are revived by the joy of God's reconciled countenance: It's God alone who is the supporter of the sinking soul, they feel sweetness in God, surpassing the sweetness of the fig tree, they feel refreshings in him incomparably more delightful then those which the Vine and Olive affords, and they feed on food which the world knows not of, even the bread of life, which yields more nutritive and real sustenance then all the flocks, and herds in the universe. The Lord is the Godly man's food, comfort, rejoicing, his only joy; God is all in all, nay better then all, unto him, He's a Portion, Treasure, Rock, what not to his Children. Whereupon out of the strength of faith, he breaks forth with my Prophet into this heroical resolution yet I will rejoice &c.

My Text is the Triumph of a Christian, or the sanctuary of an afflicted soul, in the very 〈 in non-Latin alphabet 〉 or highest pitch of afflictions.

The first word in my Text is a redditive particle; tamen, yet, this resembles a prop and a supporter to a house, which holds it up against blustering winds and stormess.

Secondly, Here's the person I (i. e.) the Prophet Habakkuk.

Thirdly, His resolution expressing strength of affection, I will rejoice, I will joy, the Septuagint renders them by two words, 〈 in non-Latin alphabet 〉 : The joy is more then ordinary, for heres an exaltation he leaps for joy, and takes much delight and comfort in it.

Fourthly, The object which is described by his names topfull of power, comfort, and mercy, a Lord, a God, and a God of salvation: Each Title is a several forcible argument to excite and elevate the affection.

Fifthly, and lastly here's the Propriety, he's mine: The pronoun possessive mine, appropriates the divine goodness unto a man's self in particular, and this makes Application of this most comfortable doctrine. The version of the septuagint is most Emphaticall, 〈 in non-Latin alphabet 〉 : Each name hath an Article prefixed, to make the Emphasis greater. The sum and scope of all comes to this effect, the prophet was very sensible of the • violls of God's wrath poured down upon the Nations: the whole world was in a combustion, one misery fell upon the neck of another, as one billow in a tempestuous sea followed another, how could he think himself secure? why might not instruments of death be prepared against him, and he have his share in these common calamities? but this prudent man hath a remedy to apply to these sores: amidst these storms, he can find a hiding place for shelter, though sorrows come thick and threefold, yet heel'e have recourse unto his God, and fetch down joy and consolation from him in abundance.

From hence observe this experimental truth of Doctrine which shall constitute the subject of my ensuing meditations.

That when all creature comforts fail us, and render our outward [Doct.] condition disconsolate, then there appears sure mercies and comforts superabundant matter of Consolation, of joy and rejoicing in the Lord our God: Or take the point more briefly thus: Amidst all sorrows, losses and crosses, joys, supplies, and comforts, are to be found in the Lord our God: Yet (saith my Prophet) I will rejoice in the Lord. The verse immediately following, set's out the exuberance of joy, pressed by strength of Argument, The Lord God is my strength; Look for no strength else-where, in him it's most eminent, Admit thou art exceeding weak, yet God is strong, and his strength will be manifested in thy weakness. The consideration of the divine supportation that it is sufficient for thee, should animate thee, to trust thy God with all thy comforts: he goes on, and he will make thy feet like hinds feet, and he will make me, to walk upon mine high places (i. e.) he will give me strength and agility to break through all oppositions; and therefore the last breath he puts out is Eucharisticall, To the chief singer on my stringed instruments.

You see it clear in my Text, the Prophet David professed out of universal experience, that God's rod and his staff, did comfort him, and in the multitude of his sorrows God's comforts refreshed his soul; He had fainted, but for the goodness of the Lord. This holy man, was a man of sorrows, and yet a man of comforts, the wrath of Saul was enkindled against him, and The wrath of a King (saith Solomon) is like the roaring of a Lion; He pursued him like a Partridge on the mountains, and when he was at the brink of danger, then appears a method of deliverances, when he was hemm'd in and compassed round about, then the divine providence contrived a way to escape, then there came a messenger unto Saul saying, Hast thee and come, for the Philistines have invaded the land, wherefore Saul returned from pursuing after David and went against the Philistines: In this straight an unexpected providence procures his preservation. Indeed if we had leisure to inquire into the passages of the divine disposing hand concerning this one man, we should conclude them to be as so many continued Acts of the Finger of God. When Ziklag was burnt, and the people wept till they could weep no more, even then in that lamentable condition, David encouraged himself in the Lord his God; His God refreshed his drooping spirit, he was more precious, more sweet unto his soul, then a goodly habitation, the wife of his bosom, a numerous posterity: The least glimpse of comfort from the blessed Trinity makes amends for all. Not to pass by poor Hagar: when her bottle was spent, and she cast under a shrub her child, expecting ever and anon his death, and in the bitterness of her soul she lift up her voice and wept, then God opened her eyes, and she saw a w • ll of water, and over and above God promiseth to make him a great nation, Gen. 21. 18, 19. Here's sorrow turned into joy, and God himself becomes the comforter. The three children had the presence of God for their preservation in the flames; Daniel had the Angel of the Lord to shut the Lions mouth, Job saw a redeemer comforting him in the dunghill, Peter had an Angel to deliver him: God will have the prisoner, the shackles fall off, the doors fly open, the Iron gate opens of it's own accord. Herod (though he thought that he had made all sure work,) must be disappointed. 'It is true Peter was a sleep, he might dream of no such thing: God's people, who have peace with God and their Consciences can enjoy quiet rest and repose in a prison: Thus you see how God performs his promise to his people, in giving unto them the oil of joy for mourning, beauty for ashes, the garment of praises for the spirit of heaviness; God is always at hand to support his servants to bring them out of the greatest straits. O that thou wouldst in the greatest fears and dangers expostulate on this wise with the Kingly Prophet David, Psal. 42. 11. Why art cast down O my Soul, and why art thou disquieted within me; hope thou in God for I shall yet praise him who is the health of my countenance and my God, and with the blessed Apostle thou mayest argue; What shall we say then to these things? if God be for us, who can be against us. Let the world, the flesh, and the Devil, the three grand enemies of thy soul muster up all their forces against thee, yet raise up thy spirit, be of good courage, and fear not, if the Lord be on thy side, thou hast more with thee then against thee.

For the further confirmation of this truth, I find four Arguments to my hand in my Text, I say in the most piercing sorrows, there's still left matter of rejoicing in God.

• 1. Because he is styled Lord.
• 2. He is styled a God.
• 3. A God of Salvation.
• 4. A God of our Salvation.

1. He is the Lord: Jehovah and 〈 in non-Latin alphabet 〉 are promiscuously used in the Septuagint, this is a name of Dominion, Sovereignty, and Majesty: he is 〈 in non-Latin alphabet 〉 of himself Lord of all. David picked much comfort out of this name: the Lord was his shepherd, refuge, buckler, rock of defense, and therefore the close of, Psal. 144. 15. is full of comfort, Happy is that people that is in such a case, yea happy is that people whose God is the Lord. O do not stand in thy own light, and inhance thy grief, by refusing comfort with Rachel. Art thou in a tottering condition ready to sink under thy burden? Consider the promise, Psal. 37. 17. The Lord upholdeth the righteous, and verse. 24. The Lord upholdeth him with his hand: Art thou as weak as water, and thy heart fails thee like water spilled upon the ground? Yet couldst thou believe with David, The Lord will give strength unto his people, and the Lord will bless his people with peace, then thy life would be more comfortable, thou wouldst go on courageously in the strength of the Lord, and be confident in the power of his might; Although no comfort appears in thy Horrizon, yet couldest thou but wait upon the Lord, and by patience possess thy soul, so many thoughts of Infidelity would not arise in thy soul: didst thou but delight thyself in the Lord, thou wouldst soon discern all thy desires satisfied. This name of Lord, as it's a name of Power and Majesty, so of joy and Consolation, and hence we are instructed in a submissive deportment, fixing our resolutions upon this argument with old Eli, 1 Sa. 3. 18. It is the Lord let him do what seemeth him good; and with Hezekiah, when he received heavy tidings, Good is the word of the Lord, which thou hast spoken. The consideration hereof makes a dutiful child kiss the rod, because the Lord sends it, it holds up a man's heart, and makes a man cheerful under the pressure of a smarting cross, because the soul can discern the hand of the Lord. Thus you see whats the fuel to inkindle thy joy, what matter of rejoicing this comfortable name of Lord administers unto thy soul, and therefore this should be a prevailing argument with thee, to rejoice because it is in the Lord.

2. From the glorious name of God, abundant matter of joy is derived upon thy soul, I stand not upon usual Etymologies 〈 in non-Latin alphabet 〉 : For it is undoubtedly true that God fills all places, and knows all things. Omnipresence and Omniscience are his peculiar Attributes. Men are circumscribed to a place, and when they are present with us are unable to afford the least help and succor unto us: but the Lord is everywhere, and hath a store house of comforts for the supplying of our necessities, David professeth, that God is our refuge and strength, a very present help in time of trouble. God is good to Israel, even to such as are of a clean heart. Let God arise and let his enemies be scattered, and let those that hate him fly before him. When God goeth forth with an Army, one shall be able to chase a thousand, and two to put ten thousand to fleight. When a man hath a lingering sickness, and he's become a very Skeleton, let him know that unto God belongs the issues from death. When the church is under hatches, and a furious enemy makes havoc of it, yet there's a God in heaven which judgeth the Nations, who will wound the hairy Scalpe of the wicked: his heir will not be his safe-guard: God can bring light out of darkness, and now in the times of afflictions, he brings out the most precious Cordials unto his people: when friends, the dearest and nearest forsake thee, thou art no looser when thy God takes care for thee; when thy heart is overwhelmed with sorrow, if God let down some spiritual refreshments, then thou canst hold up thy head with comfort; If where ever thou goest, bonds, imprisonments and afflictions, and all the calumnies and Nick-names (which the malice of man or Devil can invent) continually attend thee, yet all these shall cooperate for thy good, they shall do no more harm, then the Arrow did Christ, which Julian the Apostate threw into the air, or the dogs unto the Moon, notwithstanding their daily barking. It was the sweet saying of a devout Martyr, Who would have thought that in a prison, I should have found a Palace, in an infernal dungeon a Paradise of pleasure? Where God is, sweetness may be extracted from the most bitter pill of affliction. This is a second Argument of Comfort drawn from the sacred name of God.

But if these names are not effectual to set thy affections a working, here's an unparalled expression in the third Argument, the sweet name of a Jesus, he's a God of Salvation, and therefore (saith a Father) Exultabo in Deo, Jesu meo. Salvation belongs to the Lord, Psal. 3. 8. And from hence the Psalmist draws a practical inference, Psal. 9. 4. I will rejoice in thy Salvation. Hereupon the Kingly Prophet in a hard time, when God frowned upon him, (as they say skillful Chymists can extract oil out of a flint) found Serenity in this meditation, Behold God is my Salvation, I will trust and not be afraid, for the Lord Jehovah is my strength, and my Song, he also is become my Salvation. Therefore (saith the Prophet) With joy ye shall draw water out of the wells of Salvation. In the Prophesy of Obadiah, where direful menaces are threatened against the Edomites: and indeed the whole Prophesy may resemble that Scrole of Ezekiel full fraught with mourning, Lamentation, and woe, but the day clears up, and the Catastrophe is most pleasant, verse. 21. And Savior's shall come upon mount Zion, to judge the mount of Esau, and the Kingdom shall be the Lord's. You cannot imagine how welcome redemption is to a Turkish gally slave, and in a dangerous skirmish, a Rescuer is grateful. Lets then pause a while, and consider former gracious passages of God's dealings towards us, when we were at our wits end, our contrivances were nonplus'd, and we knew not which way to turn us, and we were ready to perish then the Lord breaks in and discovers ways and means for our preservation: Let your particular experiences suggest instances in this particular. When there were but a heir's breadth between us and death, then the same God that brought us to the grave raised us up. When men and Devils banded themselves in opposition against us, when the Pope and his Cardinals contrived the Spanish invasion, and when that miscarried there followed a conspiracy in the Vault, a deed of Romish darkness, then appeared a God of Salvation, to blow and scatter their Shipps, and afterward to bring deliverance between the match and the powder, Maugre all the plots and projects of all Achitophells, and underminers of Zion, blessed be God we are here alive, as you see this day to Celebrate the Praises of the God of our Salvation.

4. And so I am fallen upon my fourth and last Argument in my Text, drawn from that propriety (My) I speak not of a good by hear say, in which others have the sole interest, but it's our own, The God of my Salvation, the pronoun Possessive (My) reduceth the comfort unto myself, and entitles me unto it, by a particular application. The use and virtue of medicines is known when they are applied, and the most comfortable promises of God, and doctrines of Salvation, then prove effectual unto my soul when I make use of them in my life, and Conversation; How frequently doth David call God the God of our Salvation? Moses having a large testimony hereof by the overthrow of Pharaoh and his host, breaks forth into this triumphant Song, Exod. 15. 2. The Lord is my strength and my song, he is become my Salvation, he is my God, and I will prepare him an habitation, my Fathers God and I will exalt him: Certainly, (my brethren) Christians would lead more comfortable life's, ever find a heaven upon earth, if they could make a profitable Observation of God's former dealings each one with himself in particular. Men are apt to sink under the sense of any present evil, that presseth them, because they reflect not upon God's former ways of mercies towards them. It were an excellent course todraw home such Experimentall Arguments as these, I have known a famine and felt a pinching season, when scarce I could get bread from hand to mouth, I out-lived that time, the divine providence cared for me, and carried me through that plunge, and distress, I have felt a sore disease, and have been in the mouth of the grave, and yet I live to praise God's power, I have drunk deep of the cup of affliction, I have been even drenched in my own sorrows, and yet out of them all the Lord hath delivered me, and let his countenance shine upon me, I have known fears, and troubles, dangers and distractions both in Church and state, yet the Lord became the Reconciler and brought all to a blessed conclusion, and still theres the same God, as full of bowels of compassion to commiserate our calamities, as full of power to effect, of wisdom to contrive, as full of fidelity to perform his own promises as before, and therefore my resolution stands firm, and immovable, that I will wait upon God in the ways of his own mercy, and rest in the constancy immutability, & indeficiency of that God with whom there is no variableness nor shadow of change. Had men such spiritual prudence, as to uphold their hearts by their experiences, and review often God's former proceedings, they might with more stablished and quiet affections, expect the salvation of the Lord again.

I have resum'd these Arguments as you find them laid down in my Text; A Lord and willing, A God and able, A Savior and my Savior, each word severally abounds in comfort, and now when they are all united, how much do they concur to the complement, and perfection of our joy. I told you before to this effect, that no condition was ever so disconsolate, but still some matter of joy and rejoicing was to be found in God. Me thinks I could dwell upon this sweet Theme, and say as Peter said at Christ's transfiguration, It's good being here.

For the further discovery of this most excellent and necessary truth, be pleased to weigh and seriously consider with me these five clear and evident demonstrations.

• 1. All joy and comforts are treasured up in God.
• 2. Theres no real solid joy to be found else-where.
• 3. Amidst the greatest crossesse, straits, and extremities, then is God's opportunity to send comforts, causing them to appear and show themselves.
• 4. The least of God's comforts will make a super abundant recompense for all the discomforts in the world.
• 5. And lastly all the ways and proceedings of God are ways and proceedings of joy and comfort.

For the further Inlargment of these particulars. 1. I say all comforts are treasured up in God. There must needs be water at the well head, there must needs be drops in the Ocean. God is the Fountain and Original of all our Consolations, The earth (saith the Psalmist) is full of thy riches, so is this great and wide sea, where in are things creeping, innumerable both small and great beafis. What canst thou want; if thou hast made God thy portion, thou mayest say with Jacob, I have enough I have all, In Christ all fullness dwells, Col. 1. 19. In Christo est quicquid requiritur ad con • tituendum perfectum Redemptorem. Theres in Christ fullness of wisdom to direct, fullness of power to defend, fullness of merit to satisfy, and effect man's salvation, fullness of righteousness to justify, fullness of holiness to sanctify, fullness of mercy to pardon. He's stilled in Scripture, a Rock for his strength, to support us, a Counselor for his wisdom to guide us, a fountain opened for his readiness, and preparedness to wash away our uncleanness, a Tree of life bearing twelve sorts of fruits every month, for the plenty and perpetuity of joy and gladness, and other fruits of the spirit which he ministers unto true believers. Hence is he compared in the Revelations, to a pure River of living water as clear as Crystal, for that inestimable purity, perfection, comfort, and satisfaction which Christ minister unto the souls of his children; Likewise to a precious pearl, for his superlative worth, and value, and to a storehouse for his fullness of all spiritual treasures: Omnia habemus in Christo, & omnia in nobis Christus, saith Jerome, and the same Father proposeth particular Instances; Si à vulnere curari desideras, medicus est &c. If thou desirest to be cured of thy wounds, Christ is thy Physician, if thou burn with fevers, he is a fountain, if thou art burthe • ed with iniquity: he is righteousness, if thou wantest help he is strength, if thou fearest death he is life, if thou flyest from darkness he is light, if thou desirest heaven, he is the way: Therefore make thy wants known to God, though he knows them all already, yet he will have them known unto thyself better, and God loves to hear from his children the expressions of his own spirit. When out of a sense and apprehension of thy own vileness thou unbarest thy sores, and confessest thy sins, then God in mercy may remit them. A poor soul complains of its ignorance, and folly: so foolish was I and ignorant, (saith David) even as a beast before thee: O make hast unto Christ, In him are hid all the treasures of wisdom and knowledge. When the depth saith it is not in me, and the sea it is not in me, when all the lamps of Philosophers can give no light, when all their penetrating brains cannot sound these mysteries: Job instructs thee where thou must go to school, Job. 28. 23. God understands the way thereof, and he knows the place thereof, from God cometh wisdom, and from the Lord cometh understanding: Another is of a sorrowful spirit, and goes mourning all the day long: The remembrance of their sins is exceedingly afflictive unto their souls, still it presents unto them gall and wormwood, terrors and fears, which almost drives them unto desperation, these would prize one glimpse of God's reconciled countenance, beyond the Empire of the world: but alas they can apprehend no comfort as appertaining unto them; mark then what seasonable counsel the Prophet gives in this kind, Isa. 50. 10. Who is among you that feareth the Lord, that obeyeth the voice of his servants, that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon his God. A child of light for a time may walk in darkness, he may possess his soul in bitterness, he may be wonderfully tost and troubled in a tempestuous sea of sorrow, ever and anon ready to perish, yet when Christ comes and rebukes the winds, and the seas there will be a great calm. One of his love tokens, and spiritual illapses will wipe away their tears, and make them go away full of comfort with Hannah, and be no more sad. A poor doubting Christian must not be his own Judge he can easilier discern, what makes against him, then what makes for him: O then hearken what God saith unto thee, what comfort his messengers proclaim unto thee: wait upon God in his Ordinances, stand upon thy watch, act faith upon Promises, and in God's due time comfort may come, like Noah's Dove with an Olive branch in her mouth, in token that the waters of Marah are abated. When God hath fitted thee for a mercy, then he will give unto it a quick dispatch, and send unto thy soul tidings of peace; thus I have made it good unto you, that all comforts are to be found in God.

2. Theres no real comfort to be found else-where; If you will not believe this truth, but hunt after the creature, as if that can comfort you, to your peril be it, you may go further and speed worse: what said Saul to the Benjamites, will the son of Jesse give you fields and vine-yards, and make you all Captains of Thousands, and Captains of Hundreds? So let me expostulate, can the Creature give you any real satisfaction and contentment, in that you so hug yourselves in the fruition of it? If these be your humors, I know not better how to resemble you, then to the men of Shechem, in Jotham’s parable, Judge. 9. verse. 9. Who leaving the Vine, Olive, and Fig-tree, addrest themselves unto the bramble for shelter and security, and since they put their trust in it's shadow, (which can Minister no safety nor defense,) what can be expected, but that fire should come out of the bramble and devour the Cedars of Lebanon. I mean since they expect so much from the Creature, by woeful experience they will find it to be the greatest scourge and plague unto them. Creature comforts carry a brave port, and come with Agag delicately, but they are not aware of their approaching ruins. Pleasures of the world make fair promises, presenting unto us, as Jaell did Sisera butter and milk in a lordly dish, but theres a hammer and a nail, instruments of death are prepared against us, (i. e.) sour sauce for sweet meat. Whats all the mirth of the wicked but madness? For their hearts are full of gravel, and the terrors of God affright them, amidst their Carrowsing and jollity. Saul could not be merry without a Musician; Whereas Plato told the musitians, that Philosophers knew how to dine and sup without them. Dost thou think to recreate thyself by learning a lascivious scurrilous Ballads, by healthing it in Ale-Houses and Taverns, and revelling it • in Balls and such like Idolized vanities, will the remembrance of these sinful jollities make thee hold up thy head with comfort, when God lets loose the • ord of thy conscience against thee? Then thou wilt curse the day that ever thou cast in thy lot amongst them, to be a companion of fools, and by woeful experience thou wilt find, that thou hast all this while sought the living amongst the dead: Ahab could not be merry without Naboth's Vineyard, and when he had unrighteously took possession of it, his sorrows were renewed abundantly. Haman could not comfortably enjoy himself because he wanted Mordecais bended knee; suppose he had obtained it, yet his restless ambitious humor could not be satisfied: For it is not within the sphere of any sublunary thing, any created power, to afford comfort and satisfaction unto the soul of man. As the King of Israel said to the woman, that cried out in an extreme famine help my Lord ô King, if the Lord (saith he) do not help thee, whence shall I help thee out of the barn flour, or out of the wine press? So say I if the Lord be not thy comforter, in vain mayest thou expect any comfort from the Creatures. What is the vintage of Abiezer to the gleanings of Ephraim? What are the onions and garlic of Egypt to the grapes of Canaan? Abana and Pharphar rivers of Damascus, to Jordan and the rest of the waters of Israel: The waters that flow from the Cisterns of the Creatures, are like the waters of Tema which soon vanish away: hence is it that the Lord complains of the people's grand folly and backsliding, Jer. 2. 13. For my people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out Cisterns, broken Cisterns that can hold no water: A miserable choice, worse then that of Glaucus. Diogenes taxed the folly of men of his time, quod res pretiosas minimo emerent venderentque vilissimas plurimo, because they would buy precious things at an under rate, and overvalue base things: so may I condemn the folly of those, who overvalue worldly comforts, and in the mean time have a cheap esteem of those things which are above; Perhaps God hath given thee a beautiful Child, and thou makest an Idol of it, he straight way takes it from thee; God hath given thee riches, thou makest the wedge of Gold thy confidence, God therefore blows upon them. Fire or water or perfidious servants are made scourges unto thee: Thou art in prosperity, and thou hast the world at will, and gloriest in thy condition, God sends an affliction to make thee know thyself, and rouse thee from thy security; carry it then home with thee for a truth, write it with the point of a Diamond, that however thou mayest flatter thyself, yet casting the best with the worse, thou wilt find all things here below to be but vanity, and vexatiof spirit, and that there is no solid joy and contentment under the sun; For thats joy (as the Philosopher define it) in quo quiescit animus, wherein the heart takes up it's rest, and this cannot be found but in God alone.

3. Amidst greatest crossesse, straights and extremities, then is God's opportunity to open his storehouse, and let down comforts in abundance. In the midst of straits and difficulties, when human policy gives up the bucklers, then it's God's accustomed manner to manifest himself to his servants comfort. When Abraham was enjoin'd the hardest service, to be his own sons executioner, he went in obedience to God's command; he came to the place, made the Altar ready, lifted up his hand to give the deaths blow; then an unexpected second message comes of deliverance, Gen. 22. 12. Abraham, Abraham hold thy hand. The execution is hindered, and the intention of his obedience received a gracious entertainment. Now Abraham for this unexpected providence would willingly offer some sacrifice of thanksgiving, and speedy provision might be as improbable as was his sons preservation, yet then in such a great necessity, behold behind him a Ram caught in a thicket by the horns, a burnt offering of God's own providing: So that the saying is no more common then true, Mans extremity is God's opportunity. The example of St Paul is instar omnium very fit for my present purpose, the whole story is worthy of perusal, that which I shall make use of is described, Act. 21. 30, 31, 32. And all the Citty was moved, and the people ran together and they took Paul and drew him out of the temple, and forth-with the doors were shut, and as they went about to kill him, tidings came to the chief Captain of the band that all Jerusalem was in an uproar, who immediately took Soldiers and Centurions, and ran down unto them, and when they saw the chief Captain and Soldiers, they left beating of Paul. Each passage is of special observation.

• 1. A general insurrection, all the Citty.
• 2. Their violent opposition they drew him out.
• 3. Their bloody intention, it was to kill Paul.
• 4. The entrance upon execution, they were beating him to beat out his life!

Now in this straight here's matter for God (and none else) to show himself: Now the divine hand so disposeth that tidings of deliverance come, let him alone, he hath more work to do: Satan and his instruments are chained by God, and can go no further then he'l permit them. In this extremity the divine power was clearly manifested. Out of the deep David made his supplication: Abyssus ahyssum vocat, a depth of misery, calls for a depth of mercy; Daniel prayed in the Lions Den, Jeremiah in the Dungeon, Jonah in the Whales belly, the Apostles in prison. These are God's times of audience. When we are involved in miseries, and know not how to wind ourselves out, then God leads us by the hand. God hath several ways to refresh his people, as he did Peter when he was a sinking, then Christ takes him by the hand. God carries his people through thick and thin, amidst their greatest sufferings, God hath ways to deliver them. God hath a way in the sea, to preserve thee in a Shipwrack, God hath a way in persecution to stablish his people in the faith, and make them of an undaunted courage; God hath away in any difference, to compose it, and cause men to live at peace in one family, in one corporation, in one Church, in one Common-wealth. The reason many times why, we see not quickly the appearance of a mercy is, because matters are not yet brought to such a straight and exigency, as all plea of glorying may be took from man, and the more praise and glory may redound unto the God of our salvation. God saved the Israelites by a few, and by improbable means as by rams-horns, empty pitchers &c: that so they might not vaunt, but attribute the victory unto the Lord. Now then in a pinch of need, when thou art driven upon pressing exigencies, look beyond Hills and Mountains unto the Lord only, whence cometh thy help; Cast thy care upon the Lord, and he will sustain thee; God made the Ravens to be Elijah's purveyors in a great famine, theres still the same God as good, as able as ever: although 〈 in non-Latin alphabet 〉 , (as the Septuagint renders it) the labor of the Olive shall lie, yet consider God is a God of truth, he hath said it, I will never leave thee, nor forsake thee, Heb. 13. 5. When all creature comforts fail thee, yet thou hast abundant matter in God to comfort thee, who will never fail them that seek him: In the mount, in thy greatest straights, God will be seen to make a provision of comforts for thee, and therefore let the Lord be the joy of thy soul.

4. The least of God's comforts will make a superabundant recompense compense for all the discomforts in the world. A cup of cold water shall not loose its reward, and you know theres a vast disproportion, between a cup of cold water and the Kingdom of Heaven. God takes notice of every tear that the Saints shed, and and he exhales them into his bottle, and when the time of refreshing shall come from his presence he will wipe away all tears from their eyes. Admit a man hath endured a scoff, or a taunt, an approbrious nickname for Christ, or admit, that he hath resisted unto blood, fried at a stake for the Gospel of Christ, could a man I say die ten thousand kinds of death, yet all these sufferings are not worthy to be compared, with the joy that shall be revealed, for one moment in heaven will make amends for all; With this meditation Christ cheered up his disciples, Matth. 19. 29. Everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or Lands for my names sake shall receive an hundred fold, and shall inherit everlasting life. When Peter told Christ that they had forsaken all, and what was that? A poor all, a few rotten poles, and fishers nets, or some such like thing, our Savior acquaints them of their thriving bargain, of their happy exchange which they had made, by the loss of earth to gain heaven, O do not inhance thy grief saying that no man's sorrow is like thine, there cannot be a more Emphaticall Antithesis, then in 2 Cor. 4. 17. 〈 in non-Latin alphabet 〉 . Our Translation cannot reach these sublime expressions: Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Suppose thou art afflicted with outward crossesse, and in the mean time God settles the tranquility of thy soul, in liev of outward, God vouchsafes unto thee inward comforts, how art thou a looser by this? Suppose thou hast run in a greedy pursuit of some desiderable object, thou hast pursued thy pleasure, with as much violence as Rachel did her children, Give me (saith she) children or else I die: Now God in wisdom crosseth thee, he knows whats better for thee then thou dost for thyself, God opens thy eyes, and then thou discernest what a singular mercy it is, that God disappointed thee of thy desire. We must not carve out ways of comfort to ourselves, if we be our own choosers we shall dearly smart for it. When the children of Israel lusted for meat, God sent them Quails, but they had better have been without them, for whilst the meat was in their mouths, the wrath of the Lord came upon them. The Israelites would have no nay, but must have a King; The Lord gave them a King in his anger, and took him away in his wrath, Hos. 13. 11. It's far better to have a cross in mercy, and so sanctified, as we may discern the opened bowels of God, then the greatest confluence of riches, and revenues when they are sent in judgment, and in God's displeasure. John Ardley a blessed Martyr grieved that he had but one life to lay down for Christ, if I had (saith he) as many life's as there are heirs of my head, they should all go for Christ. It was the strength of faith that made Gordius another Godly Martyr believe, that all the threats of his enemies were but as seeds, from which he should reap immortality, and eternal joys. Here's the comfort, that those which sow in tears shall reap in joy: Let not us shrink then at any difficult service, which Christ puts us upon: For all the troubles and hard-ships, which befall us in this vale of misery, (provided we suffer for Christ's sake) will augment our future joys in the kingdom of heaven. When thou comest thither, it will never repent thee in the least, that thou ever sufferest anything for the name of Christ. Thy sufferings and sorrows here are but finite, and limited, but the joys of God's kingdom are infinite and incomprehensible: wherefore the Apostle describes them by way of negation, neither eye hath seen, nor ear hath heard, neither hath it entered into the heart of man to conceive the things that God hath prepared for them that love him.

5. And lastly, all the ways of God are comfortable, and abouud in joy: The ways of wisdom are ways of pleasantness, and all her paths are peace, Prov. 3. 17. O what ravishing delight and pleasure is there in the law of God: O how I love thy law (saith David) the law of thy mouth is better unto me then thousands of Gold and Silver, Psal. 119. 127. I love (saith he) thy commandments above Gold, yea above fine Gold. They were sweeter unto him then honey and the honey comb; Oh! what a sweet thing is it to hear God speaking unto us in his word, and for us to speak unto him by our prayers, herein consists the life of a Christians life. Oh! what a sweet thing is it to be fed with spiritual viands, when we are admitted unto the Lord's Table, Oh! what sweetness is to be extracted out of the Communion of Saints, There be many (saith the Psalmist) that say who will show us any good, Lord lift thou up the light of thy countenance upon us, thou hast put gladness in our heart, more then in the time that their corn and wine increased, Psal. 4. 6, 7. One beam of God's reconciled countenance, more cheers up a Godly man's spirit, then barns full of corn, and coffers crammed with Gold. Oh! that I could persuade you in the fear of God, to the belief of this truth, that all the paths of God are full of joy and comfort. It's an horrid aspersion cast upon the ways of Godliness, that religion makes men of melancholy and dumpish spirits, the joy whereof they are partakers is inconceivable: Spe gaudent they rejoice in hope saith St Paul: 〈 in non-Latin alphabet 〉 , They that hope, rejoice (saith Aristotle,) Seneca tells us what joy he would have, Volo illam laetitiam tibi domi. I would have thy joy to be at home. The joy of the Godly is abundant in their own breast and in their own soul, and conscience; The spirit witnesseth to their spirits that thy are reconeiled to God: The apprehension whereof fills their hearts with joy and peace which passeth all understanding. They have here the first fruits, and earnest of those in expressible joys of heaven, this makes them to be a calling for their Robes, and Crowns which Christ purchased for them by effusion of his precious blood. Therefore trust God with thy joys and pleasures: without God the sweetest thing is bitter: As Abner said to Joab, so say I of all thy sinful lusts and pleasures, will there not be bitterness in the end? but where God is the most bitter pill of affliction is sweet and pleasant. St Bernard hath a special observation in a declamation, de bonis deserendis, non Isaac sed aries morietur &c. If you be willing to sacrifice your Isaac, which signifies laughter (i. e.) your pleasure, your Isaac, your pleasure shall not die, it is the Ram, the stubborness of spirit which shall die, but your Isaac shall live, you shall have pleasure still. Wherefore cast down all your joys, comforts, and pleasures at God's feet, in an humble submission saying, Lord here they are, do with me and them, what seems good in thine eyes. When the heart is thus took of the world it's in a fit temper, and is best qualified for the comforts of God, and over and above when thy spirit is in this frame of resignation of all unto God, he in mercy may vouchsafe unto thee the comfortable fruition of them.

Thus you have heard what Demonstrations I have propounded, for the evincing of this precious Doctrine, that all joy and comfort amidst the greatest discomforts is to be found in God.

Now that I may press what hath been said home unto your practice.

• 1. I shall infer something by way of comfort unto those that make the Lord the joy of their souls.
• 2. In the next place, I shall exhort you unto so excellent and necessary duty.
• 3. In the last place I shall lay down some Directions, how this sacred duty of rejoicing in God ought to be exexercised: within these limits I shall confine my ensuing Application.

In the first place this discovers unto us the comfortable condition of the Children of God. O blessed men whose hope and comfort the Lord is! comfort ye, comfort ye, my people (saith the Lord) to these comfort appertains, as their peculiar right and interest, let them amidst greatest calamities, lift up their heads, for their redemption draweth nigh. All the sufferings of Christ, his sweating of drops of blood were for them, Christ wept that they might rejoice, he drunk a cup of gall and vinegar, that they might drink a cup of new wine in the Kingdom of Heaven, and he wore a Crown of Thorns, that they might wear a Crown of Glory, Oh! be not dismayed at any evil tidings, and mourn not as men without hope, notwithstanding the confusion and troubles of the Land of our Nativity: Let faith, hope, and patience be exercised. Hope is the propp of the righteous, that stays the soul from falling, were it not for hope the heart would break, in these conflicting days of sin, where there are such sad thoughts of heart, for the afflictions of Joseph, and for the divisions of Reuben. We know not what to do, we have no strength of ourselves, but let me tell you as Nehemiah did the Jews, Neh. 8. 10. The joy of the Lord is your strength; He's a fountain inexhausted, though the Cisterns of the Creatures are drawn dry, he continues a God of strength, though all sublunary things are as weak as water when Parents forsake a man, then the Lord takes pity upon him, when riches make themselves wings and fly away as an Eagle towards heaven, God becomes thy riches, and enricheth thee with grace, and so thou gainest by thy lossesse. As Joseph told Pharaoh, God shall give Pharaoh an answer of peace, so say I, God shall answer thy doubts, and let in peace and tranquility into thy soul. Melchior Adamus records this observable passage in the life of Oecolampadius when some of his friends asked him, whether the light did not offend him, Tangens pectus (inquit) abunde lucis est, he clapt his hands upon his breast and said, heres light enough. When the light of God shines in thy bosom, and thou discernest God's reconciled countenance in Christ thou hast enough. Strive therefore to exterminate all thoughts of doubtting and diffidence, fear not, stand still, and behold the salvation of the Lord. However things go with thee, though clouds hang over thee, and they resolve and melt thy heart into abundance of tears, and sorrows, yet let my Prophets resolution set thy affections a working, yet I will rejoice in the Lord, I will joy in the God of my salvation.

2. In the second place suffer I beseech you my brethren the word of Exhortation, Oh! that I could persuade you to your duty, I shall branch it out into three particulars.

• 1. To make God your joy.
• 2. To account him your treasure.
• 3. To have recourse to him as your refuge.

1. Make God your joy. Theres no man but hath some principle of joy, or inward working motion within his own bosom, and according to the variety of fancies and humors, the joys and comforts are bottomed upon a various and different ground.

• 1. One man fixeth his joy upon his riches.
• A 2. Upon his honor and reputation.
• A 3. Upon his delights and pleasures.

But the Godly man's honors, riches, pleasures are wholly terminated upon the Lord his God. When the man in the Gospel had bought the field, wherein he found the pearl of price, he was ravished with joy, beyond expression and apprehension. The grace of God revealed to the soul of man, is this Gemme of superlative estimation; thou must part with all thy riches, pleasures, and comforts, nay with all the world for this, and thou hereby makest the wisest bargain that ever was made: For by the loss of earth, thou gainest heaven: what joy possessed the spirit of the Eunuch, after Phillip had baptized him, and brought Christ home unto him? the Text saith he went away rejoicing. Such is the joy of a spiritualliz'd man, whose God is his joy and Consolation, though troubles and miseries come thick and threefold, yet his heart is fixed upon Mount Zion that it cannot be removed, nay upon the God of Zion: Theres some inward working principle, that will swallow up all discomforts whatsoever: This spiritual joy dasheth all carnal joys; This is the only true solid joy arising from God's reconciled countenance in Christ, which makes a man rejoice in the Holy Ghost with joy unspeakable and full of glory. It's said in Judges that the young Levites heart was glad, when the children of Dan proffered promotion to him; much more joy resides in the spiritual man's soul and conscience, when he thinks of his Crowns, and of the joys of Heaven, and of the sweet uninterrupted Communion with Jesus Christ unto all eternity: Oh! then make God thy joy; The serenity of his countenance will dissipate all these clouds, the refreshings and those soul ravishing comforts of Christ will infinitely exceed the greatest discomforts in the Universe; The joy of the world may be took from thee by the men of the world: There are many Anabaptistical, Antiministeriall spirits who muster their forces to make our comforts Ichabod, but this joy (saith Christ) no man taketh from you, men cannot give it, nor bereave us of it. Therefore bid adue to all thy carnal joys: but lay fast hold of, and let not go the joys of God's spirit, this is the first duty I press upon you, to make God your joy.

2. Make God your treasure. How solicitous is a man to get precious treasures, how doth he compass sea and land to get them, and when he hath them in his possession, how careful is he to keep them. A man of understanding leaves not his Jewels at random, but locks them up safe in a Cabinet, now if God be our treasure, we will seek him in his Ordinances, God is the treasurer and the treasure both, this is the only treasure we must seek after, if we find not God in one Ordinance, lets go to another, if we find him not in the word, lets go to the Sacrament, and if we find him not in the Sacrament, lets repair to our prayers, and fall upon our knees, if yet we find him not, lets with the spouse make inquiry after him, lets ask the Ministers of Christ, nay lets put all these together and never give of seeking till we have found him whom our soul loveth. Now when once we have got him, lets labor to keep him: Will a wise man cast dirt upon a precious Jewell? every sinner endeavors to cast dirt upon God. Sin is of a besmearing, and fullying quality: If then thou wouldst preserve thy spiritual treasure, and keep the grace of God in thy soul, take heed of that which fowls and staynes it, and that is sin: Oh! Christian be instructed to set upon the work of purification, labor to cleanse thyself from all pollution of the flesh, and of the spirit, so that thy soul and body may become a glorious Temple, wherein the spirit of God will set up his habitation. God is our treasure: our faith hope and very life it self, are reposited in his custody, and therefore the Lord Christ should be more precious unto our souls, then thousands of Gold and Silver. Oh! how precious is Christ unto that soul, which hath seen and tasted how good the Lord is.

3. Make God your refuge. What would a man give in such times as these for an Asylum à 〈 in non-Latin alphabet 〉 , or sanctuary whereunto he may fly and be secure. Men promise themselves security, some in one place, and some in another, and they set their hearts upon them: But alas the comforts wherein they trust proves oft times a Jonahs gourd, which in one night had it's original, and it's period, or an Egyptian reed, which will either pierce them, or give them the slipp in their greatest extremity. But ô blessed man who makes his God his refuge, and seeks a hiding place in a divine promise: so that he's not afraid of evil tidings, he's not discouraged by the direful imprecations of blasphemous Rabshekahs of John of Leydens faction: Let the extremity be never so bitter, yet a true Believer can draw down comfort from a promise, which preserves his soul from sinking, he knows how to look beyond men, unto his God. In such times as these (which are sad and perilous times) when men are set upon mischief, and wounder that men run not with them into the same excess of riot, a man that hath a spiritual eye can bring home the promise, that the Rod of the wicked, will not lie long upon the lot righteous, wh • n God hath done with the rod, he will cast it into the fire: but he will provide Scorpions for their enemies. David was persuaded, that it would be better for him notwithstanding Shimei's execrations: so I am persuaded that for bitter a • d implacable spirits opposite to Magistrates and Ministers now a days, God's people shall fare the better; Let God alone, and do not anticipate him in his own work, for all the malice that men and Devils can invent, shall work together for the good of the people of God. David had fainted, had he not seen the goodness of the Lord in the land of the living; and Hezekiah had fainted by reason of the huge host of Sennacherib, but that he believed that God would be their deliverer. We have the same God still as good and as gracious as ever, he will put a bridle into the lips, and a hook into the nostrils of unreasonable men, God can help with means or without means, he can help us, and that right early. When a man out of the strength of Faith can make God his refuge and shelter, and hide himself under the covert of his wings, this man amidst multitude of sorrows, is a man of singular comforts, beyond expression and apprehension. Now then amidst multitudes of fears and sufferings, labor to have recourse unto a divine promise, that though friends, means, hopes, and comforts may fail thee, yet the Lord will never leave thee, nor forsake thee. He never fails them that put their trust in him. The promise runs, unto you that fear my name, will the son of righteousness arise with healing under his wings, Mal. 4. 2. If you can thus apply the promise, and labor to live by Faith, you are fixed upon Mount Zion, and shall not be removed, Psal. 125. 1.

3. And lastly, I shall close up all with a word of Direction, that amongst the greatest crossesse and miseries, you may still find matter of joy and comfort in God

• 1. I shall direct you to remove some impediments.
• 2. To do some duties.

1. Remove these four Impediments.

The first, or which I set in the fore front is earthly mindedness, this is a choke Peare unto the grace of God, this, and spiritual joy are 〈 in non-Latin alphabet 〉 incompatible terms. A man that is glued unto the world cannot rejoice in God, heel'e say of his riches, as Mica said of his Idols, they have taken away my God's and what have I more? Jacob spake of Benjamin, his soul was bound up in the life of the Lad; so may I say, the life of a worldly minded man is bound up in his riches, his riches and joy live and die together. Now discourse unto such a man concerning the riches of Christ, you talk of Riddles, he asks what is thy beloved more then another beloved? he wants a spiritual in-sight into Christ. The earth is an opacous body interposed between the organ and the object, so that he cannot discern the beauty and excellency that is in Christ, a worldly man cannot rejoice in God.

2. Remoove Infidelity when men exercise their sense, more than their faith, and will with Thomas not believe unless they see, Oh! what enemies are they unto their own comfort. Though the Lord should make windows in heaven, could these things be, so said the unbelieving Prince: so we are apt to say, Things aregone so far as a Recovery is desperate. To settle affairs in peace and tranquility upon firm-covenant Foundations, is a work impossible: what? Is anything impossible with God? and all things are possible to the believer. O let not go thy faith, it is thy life: what wilt thou distrust thy God? Infidelity is the giving of God the lie, remove then this stumbling block out of the way, if thou remoovest not Infidelity, thou canst not rejoice in God.

3. Remoove impatience, and murmuring; Fret not thyself because of the ungodly, neither be thou envious at the evil doers (as the Psalmist exhorts) Psal. 37. 1. Repining and grudging are the cankers of the soul, they eat out all it's peace and tranquility. An impatient man is the worst enemy to himself, he adds weight to his burden, and makes it insupportable, take heed of impatience and murmuring, when God's hand lies heavy on thee. Many there are who with Mary cannot see Christ for tears in their eyes, and being overwhel'd with sorrows, they can discern no comforts approaching.

4. Remoove remissness, and negligence in duties: Their condition is Lamentable, who when things suite not with their humors say it is in vain, to serve the Lord; Hence they give to themselves the Reynes, and slacken the pace of their duties: whereas on the contrary had men their eyes in their heads, they would see more need of Duties, that they ought to add more oil to the flame, when things go worst with them. Job makes it the character of a wicked man not to pray always. Remisnesse and negligence in Duty is an Argument of a rotten heart; Though there be no appearance of comfort, yet we must not slacken our duties. Spiritual duties are pabula animae the food and nutriment of the Soul. Prayer meditation and divine conference are vehicula animae, and elevate the soul, and revive thy drooping spirit, they add a miraculous rigor and alacrity, amidst all the crossesse, and discomforts in the world: If then thou wouldst retain thy joy, take heed of remissness, and negligence in duties. Now having removed these impediments, I shall exhort you to set upon some Duties: I shall set down three only, which I shall but name them, and so conclude.

1. You must labor to live by faith. Had we more experience of this sweet and precious life of faith, our hearts would be established, we should cast ourselves upon the divine providence, and stay upon his covenant, and resolve with (holy Job) though the Lord should kill us, yet we would trust in him. What ever crossesse came upon us, yet we should never let go our faith. We should believe against belief, and hope against hope, and now when sense and reason fails us, we must leave of disputing, and learn to believe. Oh! then support thy spirit upon a promise: Believe that all things shall work together for the best, to them that love God. Faith made Stephen see Christ, even through a shower of stones, and faith made Job, see a redeemer upon the Dunghill: Faith makes any condition comfortable; It is the sweetest life in all the world, to live by the faith, of the Son of God.

2. Labor for a sacred communion, and intimacy with Jesus Christ. One moment of communion with Christ, will transport thee with joy unspeakable, which a stranger intermeddles not with all. None can reveal these joys, but those that feel them: These are the white stones, the hidden Manna, the new Name; which no man can read but him that hath it. Oh! what ravishing love tokens are those, which Christ vouchsafes unto his children! one of these spiritual illapses into the soul is to be preferred before the Empire of the world.

3. And lastly be much exercised in meditation and prayer. By prayer, thou confer'st with him that is invisible: and meditation is the wing of the soul to carry up its services, as a sweet smelling sacrifice into the Almighty's nostrils. If we would pray more, and spend our time as Isaac did in meditation, if we would wrestle with God by prayer and supplication, if we would imitate Hezekiah, and spread the letrer before the Lord, and daily pour out our spirits before him, Oh! what comfortable lives should we lead, even a heaven upon earth: And such a heavenly life would be as a Bulwark of defense to ward of the Batteries of the worst of enemies. Could we get such a sacred acquaintance with God, and have our Conversation in heaven, we would not fear what men and Devils could do against us. We should not fear the Combinations of such who are professed Adversaries to the Universities and Ministry: For God will say unto these most desperate Adversaries, destroy not those Clusters for there is a blessing in them.

REALL CONVERSION DISCOVERED,

THE Apostle having dehorted the Romans from all conformity to, and Compliance with the garbes, fashions, and evil practices of the men of the world, presseth home by way of exhortation the main fundamental duty, To be transformed in the renewing of their mind.

Which words (though few) are a full Character, and an essential definition of a truly Converted Person, viz: He is one that is transformed in the renovation of his mind.

More particularly we may observe, 1. A duty Be ye transformed. 2. The subject the mind. 3. The Qualification of that subject By the renewing. What's needful for explication of these Particulars, I shall endeavor to make good by the Inlargement of this fundamental Doctrine—That— [Doct.]

For the Methodicall unfolding of this point of Doctrine, I shall thus proceed.

• 1. By inquiring whats to be understood by transformation.
• 2. What by renovation of the mind? which premised, then
• 3. I shall endeavor to make good the Proof of the Assertion.
• 4. And lastly, make particular improvement of all by some useful Application.

1. We are to make Inquiry, What it is to be transformed? For a Resolution thereunto, we are first to take notice of the Quid nominis, (i. e.) the name them the Quid rei (i. e.) the thing it self.

First, Let's consider the Notation of the name: The word is 〈 in non-Latin alphabet 〉 ; Which in a proper sense is to lay aside one form, and assume another. The Radix is 〈 in non-Latin alphabet 〉 , and according to the Judgment of the Learned Masters of that language 〈 in non-Latin alphabet 〉 , are used as Synonimous Termes: yet in a strict acceptation Soudas makes some difference; And Chrysostom makes a greater difference between 〈 in non-Latin alphabet 〉 : I shall not be overcurious in Criticall Punctilloes: For if the Rule amongst Lawyers hold good, Ubi lex non distinguit, distinguendum non est: Much more doth the Rule hold good amongst Divines, Ubi Scriptura non distinguit, non est distinguendum: Now I find the words used in one, and the same sense: As for Instance, Matih. 17. 2. It's said 〈 in non-Latin alphabet 〉 : And was transfigured: And Phil. 3. 21. 〈 in non-Latin alphabet 〉 , Who shall change or transfigure &c.

Secondly, From the Notation of the name, I should come to the thing it self, but that I must first prepare my way by a distinction, (having in my eye the Rule observed amongst Logitians, Distinguendum est, priusquam definiendum) Now we are to consider of a twofold Metamorphosis or Transformation, one is in substance, from one substance to another: so Lots wife was changed into a Pillar of salt. We read of many fabulous and ridiculous stories in Ovid's Metamorphosis, not worth the naming (in such a place as this especially) But of such a kind of transformation we are not to speak, as no way concerning our business in hand. But there is another Transformation, and that is of Faculties, and Qualities, as when men are changed from darkness to light, from ways of sin and wickedness to ways of holiness. When bad men prove good, and profane men become holy, when Formalists become sincere, half-Nominall Professors become whole Real Professors, when from a form there followeth the power of Godliness, this kind of change is that Transformation mentioned and enjoined in the Text. Hence learned Gorran gives an observation: That a man was formed by Creation, deformed by sin, reformed by grace, conformed by assimilation unto Christ, transformed by Contemplation, and to be further reformed in the state of glory. So that in the Text, Regeneration and transformation (which are an effectual change wrought by the spirit of God) are all one. And this (as Learned Rolloc observes) is a change of a man's self from an old condition into a new. And this change is of absolute indispensible necessity. Of this change notwithstanding (how far our progress is) we have need as E • ius observes. It's sufficiently known that amongst Philosophers there are reckoned six species of Motion, and accordingly there are so many mutations. As for Instance there is a change in Generation and Corruption, and these are reduced to the Predicament of substance: Yet the same man whether alive or dead, hath the same integral parts of legs, arms, and thighs &c. The carcass of a man (although the spirit be gone was infinite) hath those integral parts, they are yet remaining. Another change is in Augmentation and Diminution. Now to change from less sins to greater is most abominable, and to change from greater to lesser is but a partial-halfechange, altogether rejected by God. Another change is in place, when a person removes from one place to another, yet he is one and the same man notwithstanding; In case of bodily sickness, and diseases, we know by experience that change of air, removing from Town to Town, from one bed to another, doth not a whit remove the disease. Likewise in case of soul diseases, (which are most dangerous) change of place doth not produce amendment of life and conversation. As for such (although their pretences be specious) who betake themselves to Cells, Cloisters, Wildernesses, and relinquish human society, yet let them go where they will, to the uttermost parts of the earth, still they carry with them a body of sin, a corrupt nature, in which are sown all the seeds of rebellion against God. Such as pretend out of conscience to separate from the company of the wicked, yet they keep company with one wicked man (i. e.) everyone with himself. Basil an Eminent Greek Father being much troubled with the incursions of daily corruptions which brake in upon him, resolved to remove from all company, and to live holily and retiredly in the wilderness: But upon second thoughts he acknowledged, Alas (saith he) I carried with me my wilderness sins, and there I was haunted with my own hearts corruptions. The last change I shall mention (which only is to my purpose) is in Quality and affections and dispositions. When sin and wickedness are abominated, and the way of holiness is embraced; when there is a new frame upon the heart, and it's altered from bad to good, from sin to grace: this is that Transformation which alone concerns our present discourse.

This distinction being previously explained, the Definition which results from the Premises is this—

2. In the second place in order, I am to inquire what's meant by the renovation of the mind? The Original is 〈 in non-Latin alphabet 〉 . Chrysostom expresseth this renewing by a Similitude, drawn from an old house, where although the same rooms remain still, yet they are adorned, beautifi'd and repaired: so although the same man and the same faculties remain, yet they are rectified, reformed, and altered for the better: when the old Adam is mortified, and the new Adam quickened day by day. The nature of man is a Fountain poisoned, but as soon as Christ comes with his grace, he heals that fountain. Now by the mind we understand the will and understanding, both which are repaired, renewed, and altered for the better. This is properly an after wit, which is an Individual companion of true conversion: 〈 in non-Latin alphabet 〉 a fore-wit was wanting, wherefore 〈 in non-Latin alphabet 〉 an after-wit is required especially. The Understanding is as it were a Queen Regent in the soul, the Commander of an Army, as a Pilot to a ship: It's called by Philosophers, 〈 in non-Latin alphabet 〉 , for guiding, ordering, and directing all our affairs. But if this understanding be blinded, If (as our Savior saith) the light that is in thee, be darkness 〈 in non-Latin alphabet 〉 ; How great is that darkness? The Apostle (although he mentions the mind only) yet by a Synecdoche totius comprehends the whole man, so that the understanding, will, affections, and heart, all must be renewed, changed, and regenerated. The reason which judicious Mr Calvin gives, is very apposite to our purpose. Quandoquidem & mente & cord alieni sumus à Dei Justitiâ. Estius gives a good Note, Studeto quotidianae renovationis mentis vestrae per mortificationem malorum affectum & cupiditatum. To him I will only add the exposition of Oecumenius on the place, Q • ia homo cum quispiam est, non potest non peccare ideo semper renova te ipsum (inquit) per poenitentiam. The result of all is this, that in transformation and renovation no new substance is added to the regenerate man, but only new spiritual Qualities are infused into him: The Faculties, of heart and life are all put into a new frame. I acquiesce in the Apostles exposition, being instar omnium: 1 Thes. 5. 23. And the very God of peace, sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ.

3. I proceed in the third place to make good the proof of the Doctrine. That every really converted person is transformed and changed in the renovation of his mind.

This I shall endeavor to prove by Scripture and Reason.

1. For Scripture proof the Apostles Exhortation is, Eph. 4. 23. And be renewed in the spirit of your mind. The same Apostle professeth, 2 Cor. 4. 16. Though our outward man perish, yet the inward man is renewed day by day. This is the Laver of Regeneration mentioned, Tit. 2. 5. It is the washing of the Ethiopian, and the cleansing of the Leopards spots; Of this the Apostle James speaks, Jam. 4. 8. Cleanse your hands ye sinners, and purify your hearts ye double minded. And what their happy change is, the Apostle mentions, 1 Cor. 6. 11. And such were some of you; But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God.

2. For fuller Proof and Confirmation by Evidence of Reason; Amongst others, some Reasons may be these Especially.

1. Every Converted person is changed and renewed in his mind by virtue of the power and irresistable operation of the spirit of God, which bloweth where and when it listeth; and when it worketh, none can hinder. It was God's spirit that breathed upon those dry bones mentioned by the Prophet Ezekiel chap. 37. That had sinews, flesh and life given them: So in our Regeneration it's God's spirit that breatheth life into us and quickeneth us, Who were dead in trespasses and sins: So saith the Apostle, You hath he quickened who were dead in trespasses and sins. And Rom. 8. 13. If ye live after the flesh ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live: This the Apostle further expresseth, 1 Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God.

2. The Word of God is an Instrumental means to work this Change. It's an immortal seed, 1 Pet. 1. 18. It's the arm of the Lord, Isai. 53. 1. The power of God unto Salvation, Rom. 1. 16.

3. Without this Renovation and change there can be no Salvation. For whoever hath Interest in Christ is a new Creature, 2 Cor. 5. 17. Whoever comes to Heaven must be borne again, Joh. 3. 3. 〈 in non-Latin alphabet 〉 &c. He must be borne from above: whoever is saved hath put off the old Adam and put on the new; he is cut off the old stock (i. e.) the old Adam, and implanted in the new Adam.

But before I come to Application I will lay down a few Cautions.

1. We must know that every by Nature is blind and ignorant of God: Eph. 4. 8. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. Even the mind, the noblest part is depraved with ignorance, vanity, unbelief, doubtings and errors: 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him, neither can he know them: because they are spiritually discerned. Col. 1. 21. And you that were sometimes alienated, and enemies in your mind by wicked works: yet now hath he reconciled. The state of unregeneracy is a state of darkness, even darkness in the abstract.

2. That this great work of Illumination, the opening of the eyes is not attained by the studies and endeavors of man's industry. This is the work of the great God to bring a soul from darkness to light, from the power of Satan unto God, Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure.

3. The best of Believers are but sanctified and renewed in part; still there is some blindness, some ignorance in the best. This imperfection Paul himself (although the chiefest of the Apostles) acknowledgeth Phil. 3. 12. Not as though I had already attained, either were already perfect, but I follow after, if I may apprehend that for which I also am apprehended of Christ Jesus: 1 Cor. 13. 9. For we know in part, and we prophecy in part.

These Cautions premised, I proceed to particular Application of all.

For Application I shall fix on four Uses.

• 1. For Information.
• 2. For Examination.
• 3. For Exhortation.
• And 4. For Consolation.

1. For Information. Be informed of the miserable condition of all unconverted Persons, and they are such as are not transformed in the Renovation of their mind. Some there are that lie in darkness, even are darkness it self, as Eph. 5. 8. For ye were sometimes darkness: but now are ye light in the Lord, walk as children of light. These neither perceive nor receive the things of God, 1 Cor. 2. 14. The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Now let none think that Ignorance will excuse them. The wise man tells us, without knowledge the heart is not good. Others there are who are partially changed. Perhaps they now swear not as formerly, bloody oaths; but they swear petty oaths. Perhaps they will not as formerly be drunk in the streets, but they will sit along time tippling with vain company, telling idle vain stories. Others there are who in some few particulars may seem to be better: They perhaps formerly would stay at home in time of public Administration of Ordinances, now they will stay out a Sermon, and (as their Phrase is) keep their Church diligently, but when they come home, they speak nothing of what they have heard; they neither call themselves, nor those under them to an account. All this while the heart of these men, the inward frame, disposition and vergency of their spirits and affections are not cast into a new mold. Many more there are of this branne, on whom no real work of grace is wrought, no effectual Change.

But I shall add no more to this Use. This comes to be inquired after more strictly in the second Use which is for Examination.

2. We must all as in the presence of God put ourselves upon this Apostolical Character and note of trial, whether we are transformed in the Renovation of our minds. To this purpose that I may endeavor to distinguish the Pretious from the vile, my business shall be to represent those many false glasses, wherein multitudes behold their faces, and deceive themselves with false representations, which done I shall discover the true glass of the Word of God, which makes a true representation of our condition and accordingly it concerns us to put ourselves upon Examination.