Scripture Light the Most Sure Light

Fourthly, That these Psalms, or Hymns, or Spiritual Songs, should be sung by many together; not by one alone, but by the whole Church; for the Evangelist tells us, that Christ, and his Disciples, sung an Hymn, and so went out after Supper: If only one sang, and the rest consented, then that one was Christ, or someone of the Disciples; Christ it was not, for if he had sung an Hymn, it would have been said, that he sung, and the Hymn would have been set down; as it's said, he prayed, and his Prayer recorded, John, 17. Nor was it one of the Disciples, for as yet the Holy Ghost was not fallen upon them, to Gift them with Spiritual Gifts; neither can it be said, that the word, 〈 in non-Latin alphabet 〉 , should be translated, Praised; and when they had praised, &c. For when it is to be so translated, then it is joined with an Accusative Case, as Heb. 2.12. but they all sang, audibly, and together. Thus the true Apostles of Christ, were for, and not against the Ordinances of Christ.

[ 4] As for the Doctrine of Justification: The true Apostles preached for Justification by imputed Righteousness, and by Faith, in opposition to Works, Rom. 4.

[ 5] They never preached, or told us that there is a Light in every man, which followed, will bring to Salvation: Indeed the Evangelist saith, That Christ, as God, enlighteneth everyone that comes into the World; the wicked with the light of Reason, and Understanding; the Godly with the Light of Grace: and the Apostle saith, That the Grace of God hath appeared to all men, that is, both Jews and Gentiles; but doth not say, that the Grace of God hath appeared to all particular men: but he saith, The whole World lies in wickedness; and a Natural man doth not perceive the things of God, neither can he.

[ 6] They never preached, That any man might be perfect, so as to be without sin in this Life, but the contrary; saying, If any man say, he hath no sin, he deceives himself, and there is no truth in him; 1 Joh. 1.8. he doth not say, and there is no humility in him, though it be pride to say so; but there is no truth in him. And again, the Apostle James, In many things we offend all, Jam. 3.2. And again, We see and know but in part, 1 Cor. 13.9. they acknowledge indeed a perfection of Uprightness: But the true Apostles never placed any Perfection in Monastical Virginity, or abstaining from Meats, Cuffs, Points, and Laces. But says the Apostle, Col. 2.18. Let no man beguile you of your reward in a voluntary Humility, and in being subject to Ordinances: as • ouch not, taste not, handle not: Which all perish in the using, after the Commandments and Doctrines of men. Which things indeed have a show of wisdom, in Will-worship, and humility, and neglecting of the Body: Ver. 19, 20, 21, 22, 23.

[ 7] The true Apostles, never preached against respect unto Magistrates, Parents, and Masters. Indeed our Savior Christ says, Cal no man your Father; neither be ye called Masters: But Master (he tells us at verse 8.) is all one with Rabbi: Now these Rabbins were their Sect-Masters, who were the Masters of their Faith; and such a Father and Master, no man ought to be: but otherwise the Apostle saith, Children obey your Parents; honor thy Father: and Servants, be subject to your Masters. And did not Paul the Apostle, cal himself, a wise Master-Builder? Acts, 26.25. Paul calleth Festus, most noble Festus; and Agrippa, King Agrippa. And Chap. 27. he saith to them that were in the Ship with him, Sirs, I perceive this Voyage will be dangerous: and again, verse 21. He stood forth in the midst, and said, Sirs: and yet again, ver. 25. Wherefore, Sirs; or excellent men, be of good comfort, &c.

[ 8] The true Apostles never preached against the Resurrection and Ascension of the Body: but make the Doctrine of the Resurrection, a Fundamental Article of our Faith, 1 Cor. 15. yea, they tell us, That Christ did not only rise, but ascend with his Body; and that our Bodies, shall remain Bodies in Heaven, as Christ's doth, Phil. 3.20. Who shall change our vile Bodies, that they may be like to his glorious Body.

[ 9] The Apostles never preached, That there is no place of Heaven and Hel, after Death: but as they received of Christ, so they delivered Truth unto us. Now Christ saith expressly; Go ye cursed into everlasting torment, prepared for the Devil, and his Angels: and come ye blessed, inherit the Kingdom of the Father, prepared for you before the Foundation of the World.

These were the Doctrines of the Apostles, and the true Teachers of the Gospel. Doth any man therefore say, I now come unto you from God, and God hath sent me? And doth he say, there is no other Heaven, nor Hel, than what is in this Life? Or doth he preach against the Resurrection, and Ascension of our Bodies? Or doth he preach against respect unto Magistrates, and Civil Relations? Or doth he tell you of a Light within all men, which is able to bring them to Salvation? Doth he preach Perfection, saying, That Man may be perfect, and without sin in this Life? Or doth he tell you of Justification by somewhat within you? Or doth he cry down, degrade, and vilify the Ordinances of Christ, Ministry, Water Baptism, Lord's Supper, and Singing? Or doth he deny the Deity of Christ on Earth? or the Humanity of Christ in Heaven? Or doth he preach down the Scripture, by telling you, that the Light and Spirit within you, is your Rule? Surely this Person is a false Apostle, and a false Teacher. Thus you may try a man by his Doctrine.

[ III] Thirdly: A Teacher also may, and must be tried by his Life and Fruits: for saith our Savior; Beware of false Prophets, which come to you in Sheeps clothing; but inwardly they are ravening Wolves: ye shall know them by their Fruits: As ye know a Tree, not by the Leaves, but by the Fruit; so saith he, ye shall know these men, not by their first Profession, but by their after Works, and Waies, and Fruits.

[Quest.] But if they go in Sheeps clothing, how shall I know they are Wolves?

[Answ.] Yes; For though their clothing be the Sheeps; yet they have the Nature, and disposition of Wolves; the voice, howling, and barking of Wolves, and the practice of Wolves.

[ 1] The Nature of a Wolf, though he be in Sheeps clothing, is fierce and cruel; so is the Nature, Spirit, and Disposition of the False Teacher, 2 Tim. 3.3. Without Natural affection, truce-breakers, false Accusers, incontinent, fierce, despisers of those that are good: Of this sort are they (ver. 6.) which creep into houses, and lead silly women captive, &c.

[ 2] The voice of the Wolf doth betray him; he howls as the Sheep do not, and barks at the Shepherds. So do False Teachers do, they resist the Truth, as Janes and Jambres resisted Moses; and are continually barking at, and speaking evil of the true Ministers of the Gospel, and Shepherds of the Sheep. 'It is recorded of Philip of Macedon, when he laid siege to Athens, that he sent word into the City, That if they would send out ten of their Orators, he would be at peace with them; whereupon Demosthenes rose up in the Senate, and said, If the Wolves come to the Fold, and tell the Sheep, that they will be at Peace with them, if they will send away all their Dogs, and Shepherds, will the Sheep do it? No, the great design of the Wolf, is to part the Sheep from the Shepherd. Those therefore that come in Sheeps clothing, and cry out against the true Ministry of Christ, are no true Sheep, but Wolves.

3. The Wolf though he be in Sheeps clothing, doth tear and rend the Sheep; he cometh not in by the door; and when he is come in, then he doth devour the poor Sheep: And so it is with false Teachers, they come not in by the door of a Lawful Cal, and they bite, and devour, and destroy the Faith of some.

Quest. But our Savior saith, That we may know them by their Fruits; What are those Fruits, and how shall we know them thereby?

[Answ.] 1. If you find that they are given to uncleanness, then they are not sent of God. So are False Teachers many times, 2 Pet. 2. There shall be false Teachers amongst you, ver. 1. These do walk after the flesh, in the lust of uncleanness, verse 10. (see the Epistle of Jude ) God doth often give men up to fleshly sins for their vile errors.

2. If you find that they are given to lying, then you may know that they are not of God: Truth doth not need our Lyes to maintain it with: but the Doctrine of Lyes, is often maintained with the Practice of Lying: And hast found them liars, saith our Text here.

3. If you find that the height of their Religion is to maintain some Opinion, and that doth consist in some voluntary Humility, and keeping under the Body, then are they not of God, Col. 2.18, 19, 20, 21, 23, 24, 25, 26.

4. If you find that their Doctrine, tends to draw men away from the Ordinances of God, then though they pretend to be Prophets, yet they are but false Prophets, Deut. 13.1. If there arise among you a Prophet, and he giveth a sign, and it come to pass, thou shalt not hearken to him, verse 3. And he shall be put to death, verse 5. Why? Because he hath spoken to turn you away from the Lord your God.

5. If you find that in Truth he falls short of him, whom he would seem to be, and yet in show goes beyond him, then he is a Deceiver. As for Example: If a man say, that he is an Apostle, but pretends to do more than ever any Apostle did, as to judge infallibly in all things, whereas the Apostle saith sometime, This say I, not the Lord; yet in truth falls short of what an Apostle did, who spake with Tongues, and did work miracles; surely this man is a false Apostle: 'It is the way of an Hypocrite to imitate the Godly, and in outward things he will go beyond many a Godly man, yet doth fall short of the weakest Saint. Now though every Hypocrite is not an Heretic, yet every Heretic is an Hypocrite.

6. If you find that his great Work and Business is, to destroy the Churches of Christ; then he is not of God, but by this Fruit, you may know him to be a False Teacher: The Apostles went up and down confirming the Churches, not destroying them. But now says Luther, After we have taken much pains, even for ten years together, to gather and settle a Church; then comes some Fanatick Person, and he destroys more in one moment, than we could build in ten years: But says the Apostle, Mark those which cause division, much more those that cause destruction, and avoid them.

7. If they will not hear us, says the Apostle John, they are not of God, 1 John, 4.6. We are of God; he that knoweth God, heareth us; he that is not of God, heareth not us. Hereby know we the Spirit of Truth, and the Spirit of Error. Doth a man then forsake the Assemblies of the Saints (as the manner of some is) and teach men so to do? he shall be called least in the Kingdom of Heaven; he is a False Teacher, and by this Fruit you may know him; yea, and by all these Fruits you may know False Teachers: You may know them by their Cal; you may know them by their Doctrines; and you may know them by their Fruits, and their Practices. And thus you see how those that are False Apostles, or False Teachers, may be tried, and discovered. And is it a commendable thing in the Eyes of Christ, to make discovery of them? Now then, as you desire that you may fall under the Commendation of Christ here, or hereafter; let it be your work and business in these times to make this Discovery. Only know,

[ 1] That it is the special Work of Church-Officers, to cry and discover False Teachers? for this Epistle is directed to the Angel of the Church of Ephesus.

[ 2] But though it is their Work especially, yet it is a Work incumbent upon all the Saints, and Churches; for though the Epistle be directed to the Angel of the Church, yet the Matter thereof doth belong to all; for saith the same Epistle: He that hath an Ear, let him hear what the Spirit saith unto the Churches. And if this Work do belong unto all the Church, what an evil thing is it for those that are Members of a Church, to be beguiled with False Teachers; shall they be beguiled by them, that should discover them? This is directly contrary to their Duty. It is your Duty, and it is all your Duty, to make this discovery. Therefore yet more practically.

First: Go to God for Wisdom, and the Spirit of Discerning; it is Christ alone that doth see men's fruit under all their Leaves: beg this Discerning Spirit therefore at the hands of Christ.

Secondly: Take heed that you do not lie in any Sin, or Error; for all Sin and Error blinds: How shall you see the Error of another, if you be blinded with your own Sin, and Error?

Thirdly: In case anything doth arise, which hath difficulty in it, consult with others; for ye are not alone: And saith David, I will inquire in thine holy Temple.

Fourthly: Be sure that you keep to the Scripture, and take heed that you do not judge of Doctrines by impressions: Let the Light within you be your Principle, enabling you unto what is good; but let it not be your Rule to judge of Doctrines; that is the Word alone.

Fifthly: Take heed that you have not too great a charity towards, and Opinion of, those that are suspected to be false Teachers. Ye shall know them by their Fruits, saith Christ: And lest you should think that they may be good, I tell you, nay, says Christ in the next words; for a corrupt Tree cannot bring forth good Fruit: No man • thers Grapes off Thorns, or Figs off Thistles; 〈◊〉 evil men, and Seducers, says the Apostle: If • ducers, you are to look upon them as evil me • 〈◊〉 well as on Drunkards, Swearers, and Profane • sons; which because some have not done, they 〈◊〉 been deceived, instead of making this Discovery 〈◊〉

Sixthly: And if you would be sure to make 〈◊〉 right Judgment in this great Discovery, then 〈◊〉 your time, and wait long before you close wi •• • ny of their Opinions; for saith Christ, Ye 〈◊〉 know them by their Fruit. Now the Fruit of a 〈◊〉 is not presently seen; an ill Tree in Winter, may seem to be as good as the best: Stay therefore your time, and you shall know them by their Fruit, and so be able to make this Discovery, which is so pleasing to, and commendable in the Eyes of Jesus Christ.

It may be, some will think, and say, This doth not concern, or reach my Condition; I am troubled with, and labor under such or such a Temptation; and in all this, nothing hath been spoken unto that Temptation. But remember that our Lord and Savior Christ, hath not said to some, but to all, Beware of false Prophets; not Behold, but Beware; we behold what is open, and beware of what is hidden: and both Christ and his Apostles, tell us, That in the last days, there shall arise false Christ's, false Prophets, false Apostles, and false Brethren; insomuch, as if it were possible, they should deceive the very Elect: and is this nothing then unto your Condition? It may be it is your Temptation that you do not take heed, and beware enough. I date boldly say, he is under a Temptation, that thinks these things do not reach him, or concern his Condition: And what is the reason that many poor souls are so misled in these days of ours, but because they have not been prepared, and underlaid with Knowledge for to make resistance; all their work and business hath been about some particular Temptation, striving against some Temptation; if they have heard anything about that, well; if not, then they think the matter concerns not them: and so not being grounded in the Faith, when Deceivers come, they are taken Captive by them. But I know you all desire to be commended by Christ at that great Day, when he shall say, Well done, good and faithful Servant. And this discovery of false Teachers, is a matter of great Commendation in his Eyes now, and what he commends now, he will commend then: wherefore up and be doing. It may be this may be some pains and labor to you; but Christ saith, I know thy Works, and thy Labor. It may be it may cost you much trouble and sorrow; but he saith also, I know thy Labor, and thy Patience. It may be some may think you are too busy, and severe in the Work of this Discovery; but he hath said I know thy Works, and thy Labor, and thy Patience, and that thou canst not bear them which are evil, and hast tried them which say, they are Apostles, and are not, and hast found them Liars: Wherefore let us comfort and encourage one another with these words.

THE Good and Means OF ESTABLISHMENT.

SOme think these words are spoken in the way of a Promise from God: others think they are spoken in the way of a desire & Prayer to God. They are a Promise (say some) because they are brought in to comfort and relieve these dispersed Saints against the Temptations of Satan, and opposition of the World; which the Apostle had mentioned in the former Verses, 8, 9. as also becau • e those words, Perfect, stablish, strengthen, settle you, are found in some Books in the Future Tense of the Indicative Mood, to be read thus; Shall perfect, stablish, strengthen, and settle you: But I find the Copies ordinarily to give them in the Optative. Beza tells us, that all our Books (excepting three) do read these Words in the Optative Mood: And Estius (though the vulgar Latin renders them in the Future Tense of the Indicative) saith that all such Copies are of less Credit, and that although the words should be in the Future Tense, it comes all to the same reckoning; for as much as the Hebrews (whom the New Testament follows much) do ordinarily put Futures for Optatives, as well as for Preceptives: So Numb. 20.17. we translate the words thus; Let us, I pray thee, pass through thy Country; and yet the word in the Hebrew, is in the Future Tense, We will pass through, &c. So Jer. 40.15. we read, Let me go, I pray thee, and I will smite Ishmael; and yet the word in the Hebrew is, I will go, and smite Ishmael. So that according to the Hebrew, the Future is ordinarily put for the optative in a way of desire and Petition. But the words here used, are in the Optative Mood, and therefore, by that Argument, we cannot conclude these words to be spoken in the way of a Promise. It's true indeed, That they contain matter of much comfort and relief for those that suffer under the temptations of Satan, or oppositions of the World; but so they do also, though they be spoken in a way of Prayer: And it is usual with the Apostles to conclude their Epistles with a short Prayer, and that Prayer with a Doxology: And so doth the Apostle here; The God of all Grace, who hath called you, &c. perfect, stablish, strengthen, and settle you; to whom be Glory forever, and ever; a Promise is not so concluded, but a Prayer is. I conceive therefore, that these words are spoken in way of a Prayer; wherein ye have,

• 1 The Mercy, and the Blessing prayed for.
• 2 The Arguments ensuring it.

1 As for the Mercy, and Blessing prayed for; it is expressed in four words; Perfect, Stablish, Strengthen, and Settle you. Some think they are Synonimous, all intending the same thing, the confirmation and perseverance of those disper • ed Christian-Jews. But though they may aim at the same general thing, yet there are several particulars under that general, which the words seem to point at. The first word, which we render Perfect, should (I think) be translated otherwise: It is the same word that is used, Matth. 4.21. Mark, 1.19. for mending of their Nets; and the same that is used, Gal. 6.1. You that are Spiritual, RESTORE such an one with the Spirit of Meekness; and it signifies such a restoring as is of unjoynted Members. Now these Christians being scattered, the Apostle prays, that God would please to joint them again. Thus the God of all Grace, after you have suffered, and been shattered, bring you into order, restore, and repair you. But suppose that God restore, and mend us, yet we may fall again. True, but I do not only pray for you (saith Peter ) that ye may be restored and mended; but that you may be confirmed, so as ye may not fall away, The God of all Grace stablish you also. The word signifies to fasten, and confirm, and establish: So Rom. 1.11. 1 Thes. 3.1, 2. But though we be so confirmed by the Grace of God, that we cannot fall away, yet we may be weak, and labor under great Infirmity: True, But I have prayed for you, that you may be strengthened also. But though we be strong, and confirmed, so as we shall never fall quite away from Grace; yet we may be unsettled: True, but I have not only prayed against your Apostasy, but against your unsettlement; The God of all Grace, restore, stablish, strengthen, and settle you, even as the Foundation of the House is settled. So that he doth not only pray for these Saints, that they may be restored, and put into joint in opposition to their scattering; but for confirmation, in opposition to Apostasy; and for settlement in opposition to all unsteadfastness; and for strength of Grace, in opposition unto weakness, the cause and ground of all unsettledness. Now these Graces he doth assure them of, by divers Arguments. 1. Some drawn from the Nature of God, he is the God of all Grace; not of Grace only, as the Syriac reads the words, omitting the word All; but he is the God of All Grace: and therefore though you have need of much Grace, yet you need not be discouraged; for the God whom you deal with, is a God of all Grace; and under this Title have I prayed unto him for you. It's good closing with God in Prayer, by that Title and Attribute which is most suitable to our Condition. 2. Other Arguments are drawn from the precedent Work of God upon them; Who hath called you unto his eternal Glory. Now the Gifts, and Calling of God, are without Repentance; Whom he hath called, them he hath also glorified; and therefore seeing he hath called you, you may be assured that he will confirm, strengthen, and settle you: God's Calling-Grace, doth assure us of his Confirming-Grace; he that hath called you unto eternal Glory. Even He, ( 〈 in non-Latin alphabet 〉 , is Emphatical, and omitted in the English to be read thus; The God of all Grace, who hath called you, &c. ) he himself establish you, &c. But our sufferings do still abound; for we are a dispersed People. Be it so; yet your Sufferings are but a Modicum, a little, 〈 in non-Latin alphabet 〉 , both in regard of measure and time: and after you have thus suffered, a little, and a little while, the God of all Grace will restore, stablish, strengthen, and settle you. This have I prayed for you. So that the Doctrine from the Verse, is this:

It is a great Mercy, and Blessing, to be outwardly settled. The Apostle speaks here, in reference to that opposition and hatred which they met with from the world in scattering them, as a People, and as a Church; for saith he, verse 9. Be steadfast in the Faith, knowing that the same Afflictions are accomplished in your Brethren that are in the world: As also in reference to those Temptations of Satan which they labored under; for saith he, verse 5. Your Adversary the Devil, as a roaring Lyon, walketh about, seeking whom he may devour. So that I say,

[ I] First: It is a great Mercy, and Blessing, for a Nation, or Kingdom to be in a settled Estate and Condition, outwardly: for it is the Mercy promised; and promised Mercies, are no small Mercies. Now the Lord promiseth to his People, when he deals with them in a way of Mercy, to settle and establish them, Jer. 24.6. For I will set mine eyes upon them for good, and I will bring them again to this land, and I will build them, and not pull them down, and I will plant them, and not pluck them up. So chap. 32. verse 37. And I will cause them to dwell safely; yea, verse 41. I will rejoice over them, to do them good; and I will plant them in this Land assuredly, with my whole heart, and with my whole soul. This also was that Mercy which the Lord Promised to David, 2 Sam. 7.16. But thine House, and thy Kingdom shall be established forever before thee, and thy Throne shall be established forever. And if ye look into 2 Chron. 9.8. ye shall find, that this establishing of a Nation or Kingdom, is both a sign, and a fruit of God's Love; Blessed be the Lord thy God (said the Queen of Sheba to Solomon) which delighteth in thee, to set thee on his Throne, to be King for the Lord thy God; because thy God loved Israel, to establish them forever, therefore made he thee King over them, &c. On the other side; when God is angry with a People, then he pours a Spirit of Giddiness, and Perversness on them, that they run to and fro, and stagger like a drunken man, and are as the Leaf shaken with every wind, 1 Kings, 14.15. The Lord threatens Israel to smite them, as a reed is shaken in the water, because they had made them Groves, provoking the Lord to anger. A great Judgment then it is, to be shaken like a reed in the Water. This also is a Fruit of God's Anger; and when a People are in this posture, it argues that God hath smitten them in his Anger. But when may a People be said to be thus smitten, as a Reed shaken in the Water? Even then when they are driven to and fro with every wind, when they are easily moved, and put by their Station, so that any one that rises up against them, may afflict them, and lay them low. And if this unsettled, shaking Condition, be a great Judgment upon a Nation, or People; then surely the contrary is a great Mercy, it is a great Blessing indeed for any Kingdom or Nation to be in a settled Estate and Condition.

[ II] Secondly: As it is a Mercy, and Blessing for a Nation to be settled and established; so for the Church of God: For when the Church hath this rest, then it is edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost. Acts, 9.31.

[ 2] Establishment, is the Mercy promised to the Church also, Isaiah. 2.2. It shall come to pass in the last days, that the Mountain of the Lord's House shall be established in the top of the Mountains: What is more settled on Earth than a Mountain? The House of the Lord, shall be as a Mountain upon the Mountains in the last days; great shall be the glory of the latter Daies. As the Sins and Apostacies of the latter Daies, shall be the greatest Sins and Apostacies; so the Glory of the Churches, shall be the greatest in the last days: And the Establishment of the Churches, is not only promised, but promised as part of the Glory of the latter Times.

[ 3] It is that Mercy and Blessing, which the Apostles labored for continually. F • rst they took a great deal of pains to convert, and bring men home to God; being converted, the Apostles then formed them into several Churches; and Churches being planted, then their great work and business was, to Establish them, Acts, 14.21. And when they had preached the Gospel to that City, or had Gospelized that City, and had taught many, or had Discipled many, or those that were sit and worthy; they returned again to Lystra, to Iconium, and Antioch, confirming the souls of the Disciples, and exhorting them to continue in the Faith, &c.

[ 4] This they also prayed for; and therefore as the Apostle Peter shuts up his Epistle with this Prayer for the dispersed Christian-Jews; so the Apostle Paul doth close up his Epistle to the Corinthians, with the same desire and Prayer for them; 2 Cor. 13. And this also we wish, even your perfection, verse 9. 〈 in non-Latin alphabet 〉 . And Rom. 16.25. he concludes thus; Now to him that is of power to establish you, &c. 〈 in non-Latin alphabet 〉 , where the Apostle Paul useth two of these four words that are used by Peter. The closing wish doth always fall upon some precious mercy.

[ 5] And as it is the Mercy prayed for, so sometimes it is made the Signal Mercy, whereby the Church is declared to be the Church of Christ; Whose House ye are (saith the Apostle to the Hebrews) if you hold fast the Confidence of your rejoicing, steadfast to the end. An House is settled, fixed, and established; a Tent is removable, but an House is not so: unworthy are those of the Name of the House of God, that are unsettled in the Truth: These things write I unto thee (saith Paul to Timothy) that thou mayest know how to behave thyself in the House of God, which is the Church of the living God, the Pillar and Ground of Truth. Yea, every Member of a Church, should be a Pillar in the House of God. So the Lord promiseth to the Church of Philadelphia. Surely therefore, it is matter of great Importance for a Church and people of God, to be settled, and established.

[ III] But Thirdly, and especially: It is a great Mercy, and Blessing for a particular soul to be settled in the Truth, and established in the good Waies of God. It's a good thing (saith the Apostle) that the heart be established with Grace, not with Meats, which have not profited them that have been exercised therein. Possibly a man's heart may be comforted, and strength • ned with Meats, Psal. 104.15. it's said, And Wine that maketh glad the heart of man, and Bread which strengtheneth man's heart. Where the same word is used by the Septuagint, that is here used in the Text. But the Apostle Paul doth relate to the Ceremonial Law: for the Jews converted to Christ, were too superstitiously addicted to the observation of Legal Ceremonies, especially those which concerned Meats, and difference of Meats, Rom. 14.2. Col. 2.16. and to those is this Speech opposed; It is good that the heart be established with Grace: as if he should say, some think to find Establishment in the observation of Meats, and Doctrines for the Jewish Ceremonies, but the best Establishment, is in the Doctrine of the Gospel, and the Grace of God revealed in the Gospel. Some think that by Grace here, we are to understand Holiness, and those Spiritual Gifts whereby men are Sanctified. But having said in the former words, Be not carried about with divers and strange Doctrines: these words se • m to comply, and correspond better with them, if by Grace we understand the Doctrine of the New Testament; from which the Galatians are said to fall (Ye are fallen from Grace) when they returned to the Law: But in both respects, it is a good or beautiful thing, that the heart be established with Grace. For:

[ 1] It is the ground of all our Fruitfulness: Ye know how it is with a Tree or Plant, th • ugh in itself it be never so good, yet if it be not settled in the Earth, it bringeth forth no Fruit: If the Plant be good, and the Soyl good, it may bring forth good Fruit; but if you be always removing it from one place to another, it cannot bring forth Fruit. And what is the reason that many are so unfruitful in their lives, but because they are so unsettled in their hearts and Judgments? The Tree that is planted by the Waters side, brings forth Fruit in its season, Psal. 1. But as for the Ungodly, it is not so with them, They are as the Chaff, that brings forth no Fruit, whom the wind drives to and fro. And the Truth is, an unsettled man, is neither fit to receive good, nor to do good. So long as the Vessel is moved up and down, ye cannot pour the Liquor into it; and who can write exactly when his arm is jogged? Can any man walk exactly in a crowd, which one while carrieth him this way, and ano • her while that way? No surely: Neither can an unsettled, unestablished heart walk exactly with the Lord his God.

[ 2] It is the bottom of all our Praises: The Birds do not ordinarily sing til they be set; they do not usually sing flying; but when they are fixed, then they begin to sing: So saith David, My heart is fixed, O God, my heart is fixed; and what then? then saith he, I will sing, and give praise; but not til then: and what is the reason that many pass • o many years of their lives in doubtings and fears, never praising God for any love, or Mercy to them? but because they are unsettled in their Spiritual Estate and Condition.

[ 3] It is the beginning of our Perseverance: Then I begin to persevere, when I begin to settle, and to established; as Instability, is the beginning of Apostasy; so Settledness, is the beginning of Perseverance.

[ 4] It is that good thing which pleaseth God exceedingly: God was so pleased with Jehoshaphat upon that account, that he passed by, and winked at all his Infirmities, even because his heart was fixed and established, 2 Chron. 19.2. the Prophet reproves him for joining with the Ungodly; Nevertheless (saith he) there are good things found in thee, in that thou hast taken away the Groves out of the Land, and hast prepared thine heart: So ye read it: but I think rather, And hast fixed, established, or set thine heart to seek God. On the contrary, it's said of Rehoboam, though he did many good things, That he did evil in the sight of the Lord, because he prepared not; or, because he fixed not, established not, set not his heart to seek God, 2 Chron. 12.14. it is the same word which we translate, Establish, in other Scriptures, as Psal. 40.2. He hath set my feet upon a Rock, and established my goings; and it notes, such a fixation and settlement, whereby a man doth so continue in his way and course that he will not be put out of it. This Rehoboam wanted; for he was 〈 in non-Latin alphabet 〉 , a soft hearted man naturally: and though he did many things that were right and good, yet he was led by the Counsel of his young men, and his heart was not set and fixed to seek the Lord: but Jehoshaphat was of a steadfast Spirit, and would not be put out of his way, and therefore though he did some things amiss, yet the Lord commends him, and accepts of him: So that, although a man do many good things; yet if his heart be not fixed, and established, the Lord will pass by, and not regard the same: But though a man do commit great evils, yet if his heart be set to seek the Lord, God will pardon and pass by all his Fail • ngs. O! what a blessed f • an • e of heart, is this fixed Spirit! Surely it is that Grace wherein God is much delighted: An unsettled Soul God cares not for, nor for any Work or Service that is done by him. We read of hundreds, and thousands of Vessels of Gold, Silver, and Brass that were in the Temple, but not of one Crystal Glass, or Vessel; why so, saith one, but because that is of a brittle, fragile, and uncertain Nature? which, as it hath no color of its own, so its apt to receive the color of any Liquor. So i • an unsettled man, and inconstant, whom God cares not for in his Temple, and Service: Who cares for the Service of a Fool? or regards the Prayers, Desires, or P • titions of a Fool? If a Fool knock earnestly at your door, you say to your Servant, Go not to the door, it is the Fool that knocketh; and if a Fool come and speak to you, you regard not what he saith. Now an inconstant, unsettled Soul, is a foolish Soul. It is the property of a Fool to be always a beginning; he begins a good work, and then he leaves it off; then he begins another, and he leaves off that; Stultus semper incipit vivere, the Fool doth always begin to live: And the same word in the Hebrew (and Scripture Phrase) that signifies an Unconstant man, signifies a Fool: and if ye look into Eccles. 5. ye shall find, that the Sacrifice of Fools, is called so upon account of Unconstancy, and Unsettledness; for (says Solomon) When thou vowest a Vow unto God, defer not to pay it, for he hath no pleasure in Fools; pay that which thou hast vowed, ver. 4. And therefore, if an unsettled man pray and knock at God's door, he will say; Let him alone, regard him not, 'tis that unsettled Fool, that inconstant Fool, who is off and on, to and fro in my Service. God hath no pleasure in Fools, and an unsettled, unestablished soul, is a Fool in Scripture Language; surely therefore he is so in the eyes of God. But if a man be fixed and established, the Lord delighteth in him, and in all those Works and Services that are done by him. Establishing Grace is a great Mercy.

5. And it is also the Character of a good and gracious person, whereby he is distinguished from the ungodly of the World. A good man lives and dwelleth at the sign of a settled Conversation; he is planted by the Rivers of Water, Psal. 1. the wicked are as the Chaff that are driven to and fro, not settled, not planted. It is true indeed, that a moral, civil man, may be naturally of a fixed Spirit, serious, staid, and settled in his Moralities; but though he be settled in what is Morally good, yet he is also settled upon his Lees, in what is Spiritually evil; settled in prejudice against the Saints, and against the Power of Godliness; settled in his neglect of the Sabbath, &c. and though he be of a fixed Spirit and temper Naturally, yet that fixation doth not arise to any high, or great matter. It's an easy thing to cast up the Account truly, where the Sum is small: Morality is a small Sum. When did ye hear of a Boat cast away in the River, the narrow Waters? 'It is the Ship that puts to Sea, that doth make the Shipwrack: small Boats seldom miscarry in the narrow Waters. Now the Civil, Moral man, doth trade in the narrow Waters, and he boasts that he doth not miscarry: some make Shipwrack of Faith, and a good Conscience, but as for me, saith he, I walk constantly, evenly, and these many years have made no Shipwrack of my Profession, as others have done: But I pray, what is the reason? He never put to Sea, he never yet did launch forth into the great Ocean of the Gospel; he trades in the narrow Waters of his own Righteousness, and therein he is exact and constant. But now, take a godly, gracio • s man, and he doth abound in the work of the Lord, and ye • 〈◊〉 •• shed in it; according to that of the Apostle, 1 Cor. 15.58. Therefore my beloved Brethren, be ye steadfast, unmovable, always a • ounding in the Work of the Lord; Why? For as much as ye know that your labor is not in vain in the Lord. Surely therefore it is a great Mercy, and blessing, to be settled in the Truth, and established in the good Waies of God; a Mercy for a Nation, a Mercy for a Church, a Mercy for a Particular Person to be thus established: And therefore,

[ II] In the Second place: It is worthy of all our Prayers; which is the Second Part of the Doctrine: for saith the Doctrine, It is a great Blessing, and worthy of all our Prayers, to be settled, and established in the good Waies of God.

[ 1] First: It is that Mercy, Grace, and Blessing, which we all need. Man in his best estate, or according to the Hebrew Expression, Man in his most consistent, and settled estate, is altogether vanity. Man at the best, is a poor, wavering, and unsettled Creature: yea, saith the Scripture, God saw no stability in his Angels; and therefore if we do naturally labor under such instability, we have all need to pray, and to pray much for this Grace of Establishment.

[ 2] Secondly: It is God only who doth give out this Grace, it belongs unto him alone to establish Nations, Churches, and Persons. 1. He is able to establish those who do come to him for it, Rom. 16.25. Now to him that is of power to establish you, &c. 2. He is willing to do it, 2 Thes. 3.3. But the Lord is Faithful, who will establish you, and keep you from evil. 3. He is engaged to do it: for he hath promised to do it, as hath be • n proved already, and it is his Prerogative, 2 Cor. 1.21. Now he which establisheth us with you in Christ, and hath anointed us, is God. As for a Land, or Nation, it is the Lord alone t • at doth settle it; He looseth the Girdles of Princes, and maketh them to wander or stagger like a drunken man, Job, 12.25. Again, He girdeth their Loyn • with a Girdle, verse 18. He speaketh the word, and it standeth fast, who said to Solomon, and so to all the Princes of the Earth; If thou wilt walk before me in integrity of heart, and in uprightness to do according to all that I have commanded thee, and wilt keep my Statute • and my Judgments, then I will establish the Throne of thy 〈◊〉 as upon Israel forever, 1 Kings, 9.4, 5. As for a Church, it is • e alone who doth settle, and establish it, Psal. 87. •• ••••• d of Zion, it shall be said, this and that man was born in her, and the Highest himself shall establish her. And as for a ••• icu •• person. • t is God alone that doth settle him, both in h •• ••• w • rd, and Spiritual Condition: In his outward Condition, Pr •• . 15.25. The Lord •• ll destroy the House of the proud, • ut he will est • bl • sh the •• rder of the Widow. And in his Sp •• iua • Est •• and Condition, 2 Thes. 2.17. Now our Lord Jesus Christ h ••• elf, and God our Father, comfort your heart (saith the Apostle) and establ • sh you in every good word and Work; and Psal. 90.17. the Psalmist doth address himself unto God for this, sa • ing, Establish thou the Work of our hands upon us; yea, the work of our hands, establish thou it. And if it be so great a Blessing to be thus settled, and established, if we have so great need of establishing Grace, and it belongs unto God alone to work it, then surely it is not only a matter worthy of our Prayer, but our Duty also; to say, and pray with the Psalmist, Stab • ish thou, O Lord the work of our hands upon us; yea, the work of our hands, establish thou it. And thus you have the Doctrine cleared in the Parts thereof.

If it be so great a Mercy, and Blessing, to be settled, fixed, and established in the Truth, and good Waies of God, then what cause have all though • e that me now established, to praise the Lord, and say, I was a poor, unsettled person, but through Grace, I am now settled: The more unto l • d the Times are, and men in the Times, the greater is the Mercy to be truly fixed, and established. Hath the Lord therefore settled your heart in these unsettled Times? O! then give thanks unto the Lord, and say, My heart is fixed, O God, my heart is fixed, I will sing, and give praise.

[Object.] O! but I cannot find this fixation of spirit in my soul, nor that stedfastness in my life, as I desire; and therefore I cannot praise the Lord as I should.

[Answ.] It may be so: Yet know that there is much difference between variety of Grace, and Instability of Spirit: The exercise of various Graces, is a great Blessing; Instability of Spirit, is a great Evil: Ye may exercise one Grace, which you did not exercise before; and you may perform one gracious Work, which you did not before; yet this no instability of Spirit. You must know also, That there is a kind of shaking, which is consistent with this true Setledness, and Establishment of heart. Ye see how it is with the Ships in the Harbor, and with those Ships which lie at Anchor, though they be not driven, and tossed up and down with the Waves of the Sea, yet in the time of a storm, they do move, and are shaken. So it may be with thy soul; Though thou hast cast Anchor within the Vail, and art come into thy Harbor; yet thou mayest be somewhat moved, and shaken: But though you be in some measure shaken, yet you are not tossed up and down as those that are not at Anchor; and therefore, O! what cause have you in these unsettled Times, for to praise the Lord!

[ 2] If Establishment be so great a Blessing, what a sad Condition are those in, that are not established, not settled, not fixed, either in their Judgments, or Lives? Not a Mountebank come to Town, but they must run to him for some of his Salves; not a wandering Star appear, but they must go to him for some of his Light. These are those unlearned, and unstable souls; these are those that are laid out for a prey unto Satan's Instruments; as Satan goes up and down, seeking whom he may devour, so do his Instruments; and there are a People that through the just Judgment of God, shall be a prey unto them: and who are those, but these unlearned, and unstable souls? Some again, are unsettled in their Lives, and Practices; sometimes they are for God, and sometimes against him; sometimes for his Service, and sometimes against it: These are those that are contrary to all men, and to themselves: These are those that are like to Ephraim, whose Righteousness, is like the morning dew, fading and vanishing: And both these are as the Picture, or Map in the Frame, which you may carry from one Room to another; hang it in this room, and it suits well with it; carry it into another Room, hang it up there, and it suits well with that; and whatever Room you hang it in, it can comply therewith: whereas, if it be in no Frame, only glued, or plastered to the wall, ye cannot remove it without tearing of it. So in this ease; Take a good, and gracious, fixed Soul, and you may sooner tear him, than remove him from the Truth, or the good Waies of Christ: but an unsettled person, is for every Room, and for every Company; carry him into one Company, and he can comply with it; carry him into a second, third, or fourth, he can comply with all; Why? but because his heart is unfixed, not established? But woe unto him, for he is upon the Road to Apostasy; Instability is the high way to Apostasy. O! the sad condition of those that are not established.

[Quest.] What shall we do then, that we may be established? It is a Mercy, and great Blessing for a Nation, Church, and Particular person to be s • tled; What shall we do, that in all these respects we may be established?

[Answ. I] As for a Nation, or Ch ••• tian State. It must first settle Religion: such a Na • ion can never be settled, til Religion be settled; for Religion is the main M • st, and if that be not strengthened, all the Tackling will be loose, Isaiah. 33.23. The Tacklings are loosed, saith the Proph • t; they could not well strengthen their Mast, they could not spr •• d their S •• l: and Deut. 28.9. it's said, The Lord shall c • m •••• • e B •• ssing upon thee in thy Store-houses, and in all that th us ••• t •• a •• hand unto, and he shall bless thee in the Land which the Lo • d thy God giveth thee, verse 8. Yea, The L ••• d sh •• 〈…〉 &. if thou shalt keep the Commandem • nt, o • he Lord 〈…〉 walk in his Waies, v. 9. And all the people • of th • Earth s ••• be afraid of thee, verse 10. And if ye look in • o th • Book of the Kings, and Chronicles, ye shall observe that in the latter Daies of he Kingdoms of Israel, and Judah, before the •• Ca •••• ty, these Kingdoms were unsettled, only upon this account, •• cause Rel •••• was not settled; as Religion was settled, so the Land was se • l d; and as Religion was uns • tled, so was the Land uns • • ed. Men think that the Settlement of Religion, is to be in a • ter Work: F •• st, say they, let us look to our being, the Settlement of the Land; and then lo • k to our Well-Being, the Se ••• ent of Religion: But if we con • ult with God in the Scriptures, we sh •• find that a Professing Nation, shall never be settled, ti • Religion be settled; and as that waver • , so shall the State waver also. Would you th • refore have a Land settled? pray for the Settlement o • Religion in the first place.

[ 2] Then must th •• e be care taken for a Succession of Godly Magistrates; a good M • gistrate, is a good S • e • es man: but if one stere one way, and his Successor stere another way, how can the State be settled? While the Children of Israel had a good Judge, the People served the Lord; but when Joshua was dead, And the Elders who had seen all the great Works of the Lord, they forsook the Lord, and the anger of the Lord, was hot against Israel, and he delivered them into the hand of their Enemies, Judge. 2.7, 11, 12, 13, 14, 15. Then God raised up other Judges, and the Lord was with the Judge, and delivered them out of the hand of their Enemies, verse 18. But when that Judge was dead, they returned, and corrupted themselves, and so the Anger of the Lord was hot against them again, verse. 19.20. Then God raised up Othniel, and he judged Israel, and the Spirit of the Lord came on him, and the Lord delivered their Enemies into his hand, Chap. 3. and so the Land had rest fotty years, ver. 10, 11. But when Othniel died, the Children of Israel, did evil again, and so the Lord delivered them into the hands of their Enemies, ver. 12, 13, 14. then God raised up Ehud, and he judged Israel, and subdued their Enemies, verse 30. But when Ehud was dead, the Children of Israel did that which was evil in the sight of the Lord again, Chap. 4.1. and the Lord sold them into the hand of Jabin, King of Canaan. Then they cried unto the Lord, and he raised up Deborah, and Barak, who destroyed their Enemies, praised God, and settled Religion, and the Land had rest forty years, Chap. 5.31. Thus unsettled was the Land, whilst there was no succession of Godly Magistrates. Would ye therefore have your Land settled? pray for a continuation, and succession of Godly Magistrates, and that care may be now taken for this thing: Thus shall your Land and State be established.

[ 3] Yet this is not enough; but these Godly, Righteous men, must not only do some righteous things; but govern in Righteousness: for the Throne is established by Righteousness: Though righteous men do rule, yet if they oppress the People, and do not govern in Righteousness, the Nation cannot be settled. Now God hath promised a new Heaven, and a new Earth, wherein Righteousness dwells; not where righteous things shall be done, and where Righteousness shall now and then pass through it; but where Righteousness shall take up its Habitation and Dwelling. Pray, and pray much for this; for by this shall your Throne be established

[ 4] Yet this is not all; but the Governors of a Nation, must believe and trust in the Lord; not ruling, and managing the Affairs of the Nation, by Policy only, and Moral Prud •• ce; but they must trust in the Lord, and live, and act by Faith, in their Government; for saith the Lord to Ahaz, If ye will not believe, surely ye shall not be established, Isaiah. 7.9. So that, if Princes, Governors, and Rulers, will trust in their own strength, or in their Confederacies with other Nations, they and their Land cannot be settled: But if in all their deal • ngs with the Nations, they rule, and act in a way of Faith towards God, then shall the Land be established. And therefore let them, and all the People, remember the good Counsel of that good King Jehoshaphat, 2 C • ron 20.20. Believe in the Lord your God, so shall you be established; believe his Prophets, so shall ye prosper.

[ II] Secondly: As for a Church. [ 1] All the Churches must know, That they are a People, which of all others, are laid out for sufferings; unto them especially it is given, not only to believe, but to suffer for Christ; and he serious consideration hereof, will help to establish them: For when the Apostles went up and down, con • i • ming the Disciples and Churches, what Doctrine did they preach unto them, but this? Acts, 14.21. They returned to Lystra, and to Iconium, and Antioch, confirming the souls of the Disciples, and exhorting them to continue in the Faith, and that we must through much tribulation, enter into the Kingdom of God:

[ 2] If particular Churches, would be settled, and established, they must have all the Officers, and Ordinances of Christ then; as a Ship under Sail, with all its Sails our, is beautiful, and doth move evenly; so shall they all • o do. A Church is never settled, til it have all those Officers in it, which our Lord and Savior Christ hath appointed. And what is the reason that many are so unsettled at this day, but because they do either despise, or neglect those Offices, and Officers, which are the Fruits of Christ's Ascension, and which he hath given for the perfecting of the Saints, for the edifying of the Body of Christ, That we henceforth be no more Children, tossed to and fro, and carried about with every wind of Doctrine, Ephes. 4.11, 12, 13, 14. What is more uncertain than a weather-cock that is carried about with every wind? If you forsake the Ministry, and those Officers which Christ hath given to his Church, this will be your state and condition, saith the Apostle here. Now, when Pride, or Covetousness gets into Churches, then, though they have some of Christ's Officers amongst them, yet they will not be for all: for, say they, we are not able to maintain more than one; and saith that one, if another be chosen, I must have less, and rule less. O! that Churches therefore, would take heed of these great Sins, Pride, and Covetousness; which will always keep them in an unsettled Condition.

[ 3] Let all the Churches know, what the word of God's Patience is, and observe, and keep the same: For saith our Savior to the Church of Philadelphia, Because thou hast kept the word of my Patience, I will keep thee from the hour of Temptation, which shall come upon all the world; and him that overcometh, will I make a P • ll • r in the Temple of my God, and he shall go no more out, Rev. 3.10.12. He that overcometh, is the same that keepeth the word of C •• ris • Patience: What is that? In all times: there is some Truth, which is the trying, suffering Truth. In Luther's Time, the Doctrine of Justi ••••• ion by Faith alone, was the Word of God's Patience; 〈◊〉 Q • een Mary's Time that Truth which opposed • ran • u • stantiation, was the Word of God's Patience; in Athanasius his time, the D ••• 〈◊〉 of Christ's Deity, was the Word of Christ's Patience. Ther • is always some Truth or other, the profession, and owning whereof, saith, here is the Patience of the Saints. Now if the Churches keep that word, and overcome in the keeping of it, the Lord Christ will make every Member of them, as a Pillar in the Temple of God, that shall go no more out.

[ 4] In case any Difficulty, or Trouble do arise in a Church which is beyond their own Light, and Strength, they must cal in the help of other Churches: For when there was such a knot as the Church of Antioch could not untie, they sent to the Church, and Apostles at Jerusalem; who having settled the Matter, they sent the result and Decrees, unto other Churches concerned, whereby they had Peace and Establishment.

[ 5] But especially, it is the Duty of all the Churches to pray, and pray much for this great Mercy of Establishment; for the Lord hath said, Isaiah. 62.6. Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and make Jerusalem a praise in the Earth. Such a time as this, there is a coming; we are commanded to pray, and to pray earnestly for it; and the Lord hath not only promised the Mercy, but to give hearts to pray for it: for saith he, I have set Watch-men upon thy walls, O Jerusalem, which shall never hold their peace, day nor night, wherefore let us give him no rest: So shall the Churches have rest, and be established.

[ III] Thirdly: As for Particular Persons. Would'st thou be established in the Truth, and good Waies of God? Then observe what those things are, which do make others unsettled, and take heed thereof. In case a man doth decay, or break in his Estate; some great Merchant, Tradesman, or Farmer break, you will diligently look into the causes of it, and say, this man lived at too high a rate, beyond his Estate; or he was bound for others, or he kept ill Company, or he did not keep his Accounts well, and therefore I will take heed of these things. Now will ye observe the Causes of an outward Break, and will ye not observe what are the Reasons that so many are unsettled, break, and decay, in the Trade of their souls? Surely, 1. Either it is because they do want primitive breakings; for the stony Ground comes to nothing at the last, though it hath much joy at the first, because it wants depth of Earth. The stick that is thrust into the Earth, is more easily pulled up, than the Plant which is rooted in the Earth. So are all those who have no root in themselves. 2. Or because they take up great Resolutions, withou • answerable pre-deliberations; whereas we know that the Needle must play about the Polar Point, before it comes to stand and s • ttle; he that would hit the mark, must take his level, before he parts with his Arrow. And if men resolve, before they have fully considered, they will ere long, be unresolved again. 3. Or because men do not walk by a settled Rule: • e can never be settled, that doth not walk by a settled Rule: A man's own thoughts, and apprehensions, are unsettled things; the Hebrew word for Thoughts, comes from a Root which signifies to move, as the tops of Trees, because as the tops of the Trees waver, and are in continual motion, so are our Thoughts and Apprehensions. But the Word of the Lord is settled as the Heavens, Psal. 119. Thy Word is forever settled in Heaven. So long as I want the Divine Counsel of the Word, my heart is like a Vagrant, that is most unstable, said Bernard; for whilst I am not subject to God, I am contrary to myself. 4. Or because they are divided in their own hearts: a double minded man, is unstable in all his Waies, saith the Apostle; and when men have an heart, and an heart, 〈 in non-Latin alphabet 〉 an heart for the World, yet a good mind to Christ; how is it possible but th • y should be most unsettled? 5. Or because they are too confident of their own strength and Judgment: whereas the only way to be firm and steadfast, is to be sensible of ones own Infirmity. We read of a twofold Confidence in Peter; a Confidence in Christ, and a Confidence in his own strength: when he was confident in Christ (saying, Master, if it be thou, command that I come unto thee ) he did not miscarry; but when he was confident in his own strength (saying, Lord, though all men forsake thee, yet will not I ) then he sel, and fell foully. Hold thou me up (said the Psalmist) and I shall be safe, and I will have respect unto thy Statutes continually. But if men lean to their own Understanding, are confident of their own strength, and think that they are able to deal with all gain-sayers, and so will try all things, God leaves them to their own Opinions, and they scrabble upon the door, and do change their behavior. 6. Or because men do forsake the Ministry, which Christ hath given to the Churches for their Edification, Perfection, and Establishment, Ephes. 4.11, 12, 13, 14.7. Or because they have too fair an Opinion of those that are erroneous, thinking that they may be Godly, though they be never so unsound in their Judgments, whereby they are drawn into Society, and Communion with them, and so fall from their own stedfastness; whereas the Apost e • else us of the error of the wicked, and that men may be wicked upon the account of their errors in Judgment, James, 5.19, 20. B •• thren, if any of you do err from the Truth, and one convert him; let him know that he which converte • h a sinner from th • E • ror of his way, shall save a Soul from death, and shall hide a multitude of sins: And our Lord and Savior Christ calling upon us to beware of Fal • e Prophets, Matth. 7 15. tells us, That they are corrupt Trees, and cannot bring forth good Fruit, verse 16, 17, 18. As if he should say, if you would take heed, and beware of them, you must know them, and not think that they are good men; for if you think that they may be good, notwithstanding their Errors in Doctrine, you will be misled by them, and removed from your stedfastness. 8. Or because that men do not improve their Christian Communion for the Life and Power of Godliness; but for Light only, and Discoursing Notions: whereas the Apostle Paul, writing to Timothy, saith, Keep that which is committed to thy trust, avoiding oppositions of Science, falsely so called; which some professing, have erred concerning the Faith, 1 Tim. 6.20, 21. And what is the reason, that not only some, but many have now erred concerning the Faith, and have fallen from their stedfastness? but because they have been thus affected? 9. Or because they have not been built on the Rock Christ; but on some Sandy, and washy Foundation: whereas the Psalmist saith, He set my feet on a Rock, and established my goings, Psal. 40.2. but if men be upon the Sand, they must needs fall, and great will be their fall, as their Profession is great. 10. Somtimes men live high, and profess beyond that Stock of Grace which they have: But if you would be kept and established, observe what the causes, and reasons are, of the Instability, and Apostasy of others, and take heed thereof.

[Quest. 1] But what shall I do, that I may be more settled in regard of my Judgment? and that I may be established in the present Truth?

[Answ. 1] Get a clear, and distinct Understanding in the things, and Truths of the Gospel: labor, not only to know, but to get a clear, and judicious apprehension, and cleerness in the Truths of Christ; Psal. 106. it's sa • d of the Israel • tes, That when they saw the Egyptians drowned in the Sea, They sang the Praises of God, and believed his Words, verse 12. yet they so • n forgot his Works, verse 13. And why so? but because they had no clear Understanding in them, verse 7. Our Fathers understood not thy wonders in Egypt: And this Apostle Peter, doth join the un-learned, and un-stable man together, 2 Pet. 3. Which they that are unlearned, and unstable, wrest to their own destruction, verse. 16. Some would have it read thus: Which those that are unteachable, and do refuse. But unlearned, suits well enough with the Original, 〈 in non-Latin alphabet 〉 : For what is the Reason that men are so unstable, but because they are not grounded, and studied, in the Body of Divinity? They take up some Truths by hear-say, and Education; and not being studied in them, they are soon removed from them: Study therefore, and get a clear, and distinct knowledge in the great Mysteries, and Truths of the Gospel.

[Answ. 2] Take heed of un • etling Principles; for they will baptize your Judgment into a Conformity with them; such as the Apostasy of Saints, and falling from Grace. If a man hold that he may be a Saint today, and none tomorrow; a Saint, the third day again, and none the fourth day; must not he needs be unsettled in his Judgment? It's commonly known, that Bertius wrote a Book de Apostasia San •• orum, of the Apostasy of the Saints; and as well known, that being then a Protestant, he after fell away unto Popery: and when he came to France, and made a Renounciation of his former Faith, and shown the Reasons of his Conversion to the Popish Faith, he tells us in his printed Oration, That Primus Conversionis gradus, The first step to his Popish Conversion was, The knowledge of, and contending for, that Doctrine, that Faith, as an Act justifies; and that the 〈 in non-Latin alphabet 〉 Credere, is imputed to us for our Justification in the sight of God. And well might that Principle have such an influence upon him, being brought forth by his former unsettling Principles. Unsetling Principles, will make an unsettled Judgment; and an unsettled Judgment, will bring forth an unsettled Life, and Practice. Take heed therefore of unsettling Principles.

[Answ. 3] Be sure that you do not make any Impression, the Rule and Square of your Judgment; judge not Doctrines by Impressions; We have a more sure Word of Prophesy, whereunto ye shall do well, that you take heed, as unto a light shining in a dark place, saith the Apostle, 1 Pet. 1.19. Where do ye find in all the Scripture, that God hath put Heart-Impressions into the Chair, to be Judge of Doctrines? If I judge of a Doctrine by an impression made upon my soul, the Devil knows how to fetch me off quickly from the Truth: What Settlement, or Establishment of Soul can there be, whilst men will make their Light within them, the Rule of their Judging Doctrines? The Word of God without, is my Rule; the Light within, is my Help to understand that Rule: But if I judge of Doctrines by Impressions of the Word on my heart, I can never be settled; therefore take heed of that.

[Answ. 4] Get into the House of God: God's House, is an House of Establishment; there he commandeth his Blessing, and Life for evermore; there, if one fall, another may help him up; and if one err, another may inform him; there the Lord hath promised to make men Pillars for S • edfastness: And he that overcometh, I will make him (saith Christ) a Pillar in the Temple of God, and he shall go no more out, Rev. 3.12. Ye know how it is with the Be: so long as it is fair, and Sun-shining weather, it is abroad in the Fields; but if the winds be high, and rough, it doth then keep its Hive. Now, as Solomon saith, Learn of the Pismire; so say I, Learn of the Be. Are the winds high, and rough? Keep your Hive; and your Hive, or rather God's House, will keep you.

[Answ. 5] Go not into those Companies, and Meetings, where the false Prophet, and unclean Spirit are, and where false Doctrine is taught; False Doctrine is a great Leaven. Ye read of three Leavens in the New Testament: 1. The Leaven of Hypocrisy, Luk. 12.1. Beware of the Leaven of the Pharisees, which is Hypocrisy. 2. The Leaven of il Company, and Society, 1 Cor. 5. A little Leaven, leaveneth the whole Lump. 3. The Leaven of false Doctrine, Matth. 16.6.11, 12. Gal. 6.8, 9. This Perswasion, is not of him that calleth you; a little Leaven, leaveneth the whole Lump, verse 9. Possibly all these three Leavens may be in such a Meeting: but the two last are certainly. And can you think to be under the power of these Leavens, and to come away unleavened? It argues unsettledness to go to such a Meeting; and by your going, you will be more settled in your unsettledness: As men are confirmed in that Grace which they bring to God's Ordinances; so they will be confirmed in that Sin, which they carry to the Devils Ordinances: Who can come freely off from the Devils ground? Will men tempt God, and think to prosper? And what is it to tempt God, but to put him upon an unnecessary Protection, and Preservation of us? Take heed therefore, how you come at such Meetings, lest you leaving God, he do leave you.

[Answ. 6] Whatever Truth you know, do not only know it in a Spiritual way, but put the same into practice; for he that know. Truth carnally, is not far from error; and the way to be established in the Truth, is to walk therein; As ye have therefore received Christ (saith the Apostle) so walk in him, rooted and built up in him, and established in the Faith, 2 Col. 6.7.

[Answ. 7] Then go to God for his Establishing Grace, and put your Judgments into the hand of Christ, to keep them for you: even as you would put your Children, or Family into God's hand, to keep them for you, when you are absent from them; so put your Judgment into God's hand, to keep it for you also: For it is God alone who doth settle us, even the God of all Grace; and he hath said, Prov. 16.3. Commit thy Works unto the Lord, and thy thoughts shall be established: It is he that hangeth weights on the wings of the wind, who hath founded the Earth on nothing; and therefore though your thoughts be as • leeting and uncertain as the wind; yet he can hang weights upon them, he can make you solid, staid, sober, who do now stagger to and fro like a Drunken man. And if you put your Judgment into Christ's hand, he will keep it for you; for faithful is he who hath called you, who will also establish your hearts in the Truth received.

[Quest. 2] But what shall I do, that I may be more settled in my Life, and established in the good Waies of God? for I want Settlement in my Waies and Practices.

[Answ. 1] First: You must be very sensible of your own unsettledness, and be humbled for it: He is not far from Grace, that is sen • ible of his sin, that is contrary to it; he is not far from Humility, that is sensible of his Pride; nor far from Sincerity, that is sensible of his Hypocrisy; nor far from Faith, that is sensible of his Unbelief; nor far from Establishment, that is very sensible of his own Unsettledness.

[Answ. 2] Secondly: Labor for a serious Spirit, a staid, solid, and a serious Spirit; a serious Spirit, and an established heart go together, Prov. 4.26. Ponder the path of thy feet, and let all thy Waies be established. Yong men generally, are more unsettled, than Antient men: and what is the reason of it, but because Ancient men are the more serious, and ponderous? young men are the less serious, and so the more unsettled. Labor therefore to be more serious, for the more you think of the greatness of God, and the great things of your everlasting Estate and Condition, the more serious you will be.

[Answ. 3] Thirdly: Be sure that you do not live upon your Condition itself, but on the God of your Condition: that is perpetual, which hath a perpetuating Cause. God is perpetual, but your Condition is uncertain, although it be never so firm and good; therefore live not upon your Condition I say, but on the God of your Condition.

[Answ. 4] Fourthly: Take heed of a divided heart, that you have not a mind, and a mind; The doubleminded man, is unstable in all his ways, saith the Apostle. Now a man may h • ve a mind, and a mind, thus; when his Con • cie • ce runs one way, and his Affection anoth • r way. So it was with Herod, his Conscie • ce told him, that John was a just, and an holy man, and a p • werful Preacher; therefore his mind was to deliver him; but his affection was to gratify the Damsel which begged Johns head, and so his mind was to kill him. Pilate also had a mind, and a mind; the mind of his Con • cience was to deliver Christ; but the mind of his Affection, w • s to gratify, and pl •• e the Jews. Zedekiah had a mind, and a mind; th • mind of his Conscience was • o spare J •• emiah; but th • mind of his Affection was to gratify hi • Nobl s: And between these two •• nds, how inconstant was he? So now, if the Mind of your Conscience lie one way, and the mind of your Affection • e another way, you will be wrung like Paul's Ship, between two streams; one while you will be a Servant unto your Affection, another while a Servan • to your Conscience, and so between both, you will never be settled: take heed therefore of this divided heart; the Lord hath promised to give us one heart, Ezek. 11. oneness in regard of God, that we shall be one with him; oneness in regard of men, that we shall be one wi • h them; oneness in regard of ourselves, that we shall not be divided in our own souls: Therefore pray unto him for this Oneness, and he will fulfil this his Promise.

[Answ. 5] Fifthly: Be sure that you put on the whole Armor of God; for if you do not withstand in the day of Temptation, ye cannot stand; for ye fight not with flesh and blood, saith the Apostle, but with a more crafty, powerful enemy: and therefore, if any place lie open, he will be sure to find it out. You know how it was with Ahab; A man drew a bow, and shot an Arrow at a venture, and wounded him between the Joynts of the Harness. Now Satan knows where your naked, open place is, and therefore if you be not harnessed all over, with every Duty, with every Truth, and with every Ordinance, you cannot withstand him: wherefore saith the Apostle, Take unto you, the whole Armor of God, that you may be able to withstand in the evil day, and having done all, to stand; stand therefore, having your loins girt about with Truth, having on the Breast-plate of Righteousness, and your feet shod w • th the preparation of the Go • pel of Peace: Above all, take the Shield of Faith, and take the Helmet of Salvation, and the Sword of the Spirit, and pray always with all manner of prayer, and supplication, and watch thereunto, &c. Ephes. 6.13, 14, 15, 16, 17, 18.

[Answ. 6] Sixthly: The more delight and contentment that you find in the good Waies of God, the more your hearts will be fixed, established, and staked down to them: Comfort, and Establishment go together, 2 Thes. 2.17. A man will never hold to that work long, which he finds no comfort and delight in: when the Devil draws a man from Duty, he doth not tell him at the first, that the Duty is naught, or evil; but he labors to clog the way of that Duty with many Difficultie • ; for saith he, if I can make this man draw heavily, and uncomfortably in his Duty, he will soon cast it off. And indeed, what is the reason that men are so off and on, to and fro, in the good Waies of God, but because they do not find delight and contentment in them? Do you therefore desire to be fixed and established? labor more and more then, to make your way to Heaven, easy, and comfortable to you.

Now that the way to Heaven, may be made sweet and easy to you. 1. Be sure that you do not separate between God's Commandment, and his Promise: there is no one thing which God hath commanded us to do, but he hath promised strength, and Grace to perform it with: If I look upon the Command alone, then the Work doth seem hard to me; but if I take in the Promise, then it is most sweet and easy. 2. Be sure that you apply yourself unto God's Work, according unto God's Method; let that be first, which he hath made first; and that last, which he hath made last: A F • gge, or •• llet, is easily drawn from the Stack, if you begin alo •• ; but if you will take out that first, which doth lie below, it will come ha • dly: So in regard of Duties; there are some Duties which do lie above, and some that lie beneath; some are to be performed fir • t, and some after: first you must believe, and then do good; Trust in the Lord (saith the Psalmist) and do good: But if you will do good before you believe, then it will come off with difficulty. God's own Method observed, makes his way sweet and easy. 3. Be sure that you improve, and make use of that variety which God hath given you: variety refresheth, and God's variety is most refreshing: But if I will hold myself only to one Duty, when God hath given me many, and so neglect God's variety, no wonder that his Work is made hard and tedious: Are you therefore, weary with praying? Apply yourself unto Reading. A • e you weary in Reading? Away then to Conference. Possibly you • heart may be backward to Prayer; but by that time you have been a while Reading and Meditating, you shall be fit for Prayer; and having been a while at Prayer, you shall be more fit for Conference: but if you will keep yourself only to one Duty, your way to Heaven, will be more difficult. Observe therefore God's vari • ty, and neglect not the same. 4. Be sure that you do not stint yourself unto any Work, or Duty, so as to say; Thus far will I go, and no further. If a man be in a Journey, and hath fixed all his Stages, he rides in continual pain and fear, lest he should not reach his appointed place, by his time appointed: But if he say, I will go as far as the Providence of God will carry me, then he rides more at ease in his mind all the day long. So in our Journey to Heaven; if you say, thus far I will go this day, and no further; then you will go in continual pain, lest you should not reach your appointed St • ge: but if you say, I will pray morning, evening, and as much as I can, hear as much as I can, read, and meditate as much as I can, I will go as far for H •• ven this day as I can, then the Work or God will come off w • th more ease and • weetness, and with less difficulty: I speak not this against set ti •• of P • air, and Du • y; but against stinting, and •• nting God, • nd your own hearts. O! let us take heed of •• a • . 5. If you would so sweeten the Waies of God, as that you may be more fix • d and established therein, then labor more and mo •• to nature • • ze them unto your own souls; violent things nev •• hold, natu ••• things do: The Sun is constant in rising every 〈◊〉 , for it's natural: The Stone, if thrown up into the A • r, doth descend con • tantly; for it's natural. So, i • the Woe • k of God be Natural to you, you will be constant in it; and though you be pu • by it, yet you will return again, and again. Labor there • fore to naturallize the Work of God to your own soul; so shall it be more and more sweet, and easy; and you will be more fixed, settled, and established therein; for it is delight that doth give fixation.

[Answ. 7] Seventhly: If you would be fixed, and established in the good Waies of God; then consider these ensuing Motives. 1. Thereby you shall rid, and free yourselves from Temptations, which will otherwise press in, and return upon you. The Jews saw, that Pilate was wavering, and not fixed for Christ; so they came upon him with new volleys of Temptations, and carried him at the last: but when the Disciples saw, that Paul's heart was fixed on his Journey to Jerusalem, they gave over their siege, and l • ft him to his own thoughts; and though Naomi did persuade Ruth to return unto her own Country, and Kindred, ye • at the last, she left speaking to her; for saith the Text, She saw that she was steadfastly minded, to go with her, Ruth, 1.18. As an unsettled Spirit doth lie open unto new Temptations, and doth invite them; so a settled, fixed, and established heart, shall be freed from them.

[ 2] This fixation of Soul, is a great honor unto your Profession, and thereby ye shall walk worthy of the Gospel, Phil. 1. he that is unsettled, inconstant, and uneven in his course, doth bring no honor unto his Profession, but lays stumbling-blocks before the blind, and doth offend the World; do you not see, say they, what a giddy, and unsettled People, some of these Professors are? but there, or there is a man, that doth walk closely with God, there is a Christian indeed; he that keeps his constancy, keeps his dignity.

[ 3] Thereby you shall rejoice the hearts of those that are set over you in the Lord, who do watch for your Souls. If you stand fast, we live, say they, and your constancy is our rejoicing.

[ 4] You have been constant in seeking • arthly things, which are in their own Nature inconstant; and will ye be constant in seeking inconstant things, and not constant in seeking those things that are most constant, and durable Riches?

[ 5] If you be not constant in good, you will be constant in what is evil; if not settled in the Truth, you will be tenacious of Error: which is the greatest evil, renacity in Error, or instability in Truth, I say not; but seldom any are u • stable in good, but they are most tenacious in what is evil.

[ 6] And the more unsettled you are, the more you make the way to Heaven difficult, and uneasy: you think, and say, O! this Work of God is exceeding hard, and very difficult, and therefore you leave it off; then you come to it again, and then you leave it off again; but by your leaving it off, you do make it difficult. If an Horse be •• dden with an even hand, he will go well all the day; but if sometimes you ride him upon the Spir, and then he stand a while, and then ride him on the Spir again, and then he stand and take cold again, he will sooner tire: And what is the reason that many men are so often jaded, tire, and give in, but because they do not keep an even pace in good? Now therefore, as you do desire that the way to Heaven may be 〈◊〉 easy to you, that you may not be tenacious in what is evil, that you may not grieve the Ministers of the Gospel, Instruments of your Good and Conversion, that you may not lie open unto sad, and new Temptations, and that you may not be a scandal to the good Name of God (for what hurt hath the precious Name of God done to you?) labor to be more settled, fixed, and established; which that you may be, think, and think much on these Motives,

And lastly: Go to God by Prayer, for this Fixation, and Establishment of Soul; he is apt, and ready to pardon your former unevenness, and want of Establishment: Psal. 78.37. it's said of the Israelites, that they were not steadfast in the Covenant; Yet God being merciful, forgave their Iniquity, verse 38. and he it is alone, who hangeth weights on the wings of the wind; and therefore though your Spirits have been as light as the wind itself, yet he will hang weights upon them; therefore go to him, For be is the God of all Grace: Who having called you to his Eternal Glory, after you have suffered a while, will restore, strengthen, stablish, and settle you.

THE EPISTLE TO THE READER.

ALthough some of the Notions in these two Sermons, may be already published in some former Works of this Author; yet the Subject being both useful, and seasonable for these times, which are calling upon the Saints to Do, and Suffer great Things: and the publishing of them being much desired by many who heard them, I have perus'd them, and look upon them as conducing much to thy spiritual good. And that the blessing of the Lord may go along with, and make them very advantageous to thy soul, both in doing, and suffering for Christ, is the prayer of

THe Contents of these twenty five Sermons, are now collected by the Printer, for thy ease and Benefit.

THE GREAT THINGS Faith can do.

IN this Eleventh Chapter to the Hebrews, you have a little Book of Chronicles; wherein the Believers of the Old Testament, do stand upon Record for their great Work of Faith. In the former part of the Chapter, the Apostle doth instance in several Believers at large: In the latter part, he is more compendious, and draws up the Instances into a narrower Room; for saith he, The time would fail me to •• l of Gideon, of Barak, and of Sampson, and of Jephthah, &c. Now these Believers that he doth instance in, in the latter part of the Chapter, are of two sorts: some famous, and of good reports for their actions; and some for their sufferings: some did great things, and some suffered great things, and both by their Faith: Those that suffered great things, are mentioned in the following words: Others were tortured, not accepting of deliverance. Those that did great things by their Faith in these Verses: their Persons are mentioned, and the fruits and effects of their Faith, for which they are mentioned in these Verses. Their Persons are mentioned in Verse 32. ye have their Names there; their State, Condition, and their Order: their Names, Gideon, and Barak, and Sampson,, and Jephthah, and David: their State and Condition, some were Kings, some were Judges, some were Prophets: Faith runs through all Conditions, and Ranks of Men; Faith, and true Grace, is able to make a Plantation upon every Condition of men. And as for their order here, Gideon is before Barak, and Sampson is before Jephthah: yet if you look into the Story in the Judges, you shall find Barak is before Gideon, and Jephthah before Sampson; and here Gideon set first, and Sampson first, why? because they excelled in Faith, and those are most excellent in God's eyes, who are most eminent in Faith; those are most excellent in God's Eyes, who most excel in Faith. But now as for the Fruits and Effects of their Faith, they are many, here are no less than ten mentioned in these Verses. First they subdued Kingdoms, verse 33. who through Faith subdued Kingdoms; so the Judges did, and so David also. And 2. They wrought Righteousness; so Samuel did, Whose Ox have I taken? and so David did When he spared Saul. And 3. They obtained Promises; Promises, that is the thing promised; God is so Faithful, saith Beza, in fulfilling his Promises, that the Promise is put for the thing promised; they obtained the Promises, that is, the thing promised. Now the Promise they obtained, it was not the great Promise of the Messias; for so at verse 39. They received not the Promise, that is, the great Promise of the Messias; but the Promises they obtained, were particular Promises of deliverance, Victories, and Kingdoms; so they obtained Promises, and so Gideon, and Barak, David, and others did. And then they stopped the mouths of Lions; so David, and Daniel did. And they quenched the violence of Fire; so the three Children did. And escaped the edge, or mouth of the Sword; so Elijah, and Elisha did. And out of weakness were made strong; so He • ekiah was. And they waxed valiant in Fight, and turned to flight the Armies of the Aliens; so the Judges, and David did. And Women received their dead, raised to Life again; so the Woman of Sareptha, and the Shuna •• te did. So that now here you may see what great things the Believers of the Old Testament did by Faith: And so the Doctrine that I shall pitch upon at this time, riseth from all the words, and not from any particular Clause, or passage, but from the whole.

[Doct.] That true saving faith, will do very great things.

It is true Faith that the Apostle here speaks of, as appears by the whole Chapter; and these things that they did, as appears to the Reader at first view, were great things: So that I shall not need to spend any time for clearing of the Doctrine from the words that it doth arise from; and all these Verses and words, they are witnesses to it, they cry out this Doctrine with one Voice, True saving Faith, will do very great things.

For the opening and clearing whereof, I shall labor to show,

• 1. That true saving Faith, is a doing, working, stirring Grace.
• 2. That true saving Faith, will do great things. And,
• 3. How Faith comes to do such great things. [ 1]

[ 2] First: True saving Faith, is a doing Grace, an active, working, doing, operative Grace: the more Spirits anything hath, the more active it is: Faith, true saving Faith, hath the Spirit of the Gospel in it; the Gospel is the Ministration of the Spirit, and true saving Faith, it hath the Spirit of this Spiritful Dispensation; and therefore it must needs be a very spiritual, and a working Grace. It is called a work itself, in 1 Thes. 1.3. Remembering without ceasing, your work Faith; and in 2 Thes. 1.11. The work of Faith with power. Our Lord and Savior Christ saith, it is the Work of God; This is the Work of God, that ye believe; it is in itself a work. And,

[ 3] Secondly: It is a friend to work: true saving Faith, it is a Work, and it is a great Friend to work; it is not an idle Houswife. What is our Sanctification, but our Faith incarnate; it works Love, and it works by Love; and Love is very inventive, active, and expensive: it is a friend to work; a work in itself, and a friend to work. And

Thirdly: It is also the first worker in the Soul. Trust in the Lord, and do good; not first do good, and then trust in the Lord, trust in the Lord first, trust in the Lord, and do good: it is the work that sets other works on work, the wheel that sets all other wheels a going; without which, a man is idle, though he be at work. As a Child may be very busy at his play, yet but play; and a Servant may be very busy about his own employment, and yet his Master counts it an idleness, because he is not about his work appointed him. So now, a man may be very busy in regard of the world, and yet he may be idle Godward, Nisi a Deo agendo, nil ages; Faith must be the first Worker, and if Faith be not the first, all other works are as nothing. Yea,

[ 4] Fourthly: As Faith is a Work, and a Friend of Work, and a first Worker; so it is an Universal Work: Faith is that Grace that can turn its hand to every Work; some can work exactly at one thing, but they are bunglers at another: but Faith, true saving Faith, can turn its hand to every business: Possibly a man may be sick, and he cannot pray himself; but yet he may believe; though Prayer cannot turn its hand to this Condition, yet Faith can. Possibly a man may be very poor, and is not able to help another; Liberality cannot turn its hand to this Condition, but Faith can work in it.

[ 5] Fifthly: And not only so, but Faith works best, when it works alone, when it works all alone; If Comfort come, and sense, and feeling come, Faith knows how to use these; but though a man have no Sence, and no Comfort, yet Faith can work, and Faith works best, when it works alone, when it work • all alone, without these auxiliaries.

[ 6] Sixthly: Yea, Faith works best sometimes, when it works in the dark; as it works best when it works alone, so sometimes, it works best in the dark. Men can work well in the light, but not in the dark; but though a man's condition be very dark, yet Faith can work then; Faith works best when it works in the dark: Faith loves to work like Christ, and Christ's greatest action of Obedience, was in the darkest time, when he was on the Cross. I remember a Speech of that good old man, Mr. Dod, when a man that was troubled in his mind lay a dying, he said to him, Sir, what will you say to Christ? when he was dying, did he not say, My God, my God, why hast thou forsaken me? And was not Christ's highest piece of Obedience upon the Cross, in the dark, in a dark condition? Faith works best sometimes in the dark.

[ 7] Seventhly: Yet further, Faith, it works best at the last, and the longer it works, the better; for Faith grows by experience, and the longer that Faith works, the more experience it gets; and the more experience Faith gets, the stronger it is, and therefore Faith works best at the last. Now put all these together, Faith is a Work, and Faith is a Friend to Work, and Faith is the first Worker, and Faith is an Universal Worker, and Faith works best when it works all alone, and Faith works best sometimes in the dark, and Faith works best at the last; and certainly you have the first, namely this, That true saving Faith is a doing Grace, it is a working Grace. But

[Answ.] Faith will do as great things now, surely in Gospel times, New Testament times, as ever in Old Testament times; and I shall not instance in those ten Particulars, only so far as to make forth the general Doctrine, and to bring it unto ourselves, I shall show you what great things Faith will do still, and shall speak to that more Positively, and absolutely; and then Comparatively.

Faith, true saving Faith, it will resist great Temptations; it will perform great Performances; it will suppress all your Fears, it will mortify all your Cares; it will asswage and subdue all your Griefs; it will make you a stranger in this World; it will keep your hearts steady and upright, in all the turnings and changes of your Life; it will make you faithful under all your Betrustments; it will realize Eternity to you, and make those things visible to you, that are in themselves invisible; and it will make you live in continual dependence on Christ, and fetch all from him: Al these things are great things, and I must not dwell upon any of them, but only touch upon each of them.

[ 1] Is it not a great matter for a man to resist, and overcome great Temptations? Joseph did so; sorely tempted by his Mistress, but he overcame the Temptation, How? He believed, How shall I do this evil, and sin against my God?

[ 2] Is it not a great matter for a man to perform Duties to the hazard of his Life? Thus Daniel did, set open his Windows when he went to pray, prayed and kept to his Duty to the hazard of his life, why? Because he believed. Again,

[ 3] Is it not a great matter to mortify your Fears, and all your Fears, your great Fears? This Faith will do; What time I am afraid, I will trust in thee. Again,

[ 4] Is it not a great matter to mortify your Cares, and extreme thoughtfulness? This Faith will do. In Prov. 16.3. Commit thy Work unto the Lord, and thy thoughts shall be established: Commit thy work, there is Faith, and thy thoughts shall be established. And,

[ 5] It is not a great matter to have your griefs asswaged when they are great? Faith will do it. Hannah was a Woman of a sad, and a sorrowful Spirit, and the Lord gave her in a word, a particular word, and she believed, and was no more sad.

[ 6] Is it not a great matter to be kept straight, and even, and steady, in times of Changes, the great turnings and Changes of your life? This Faith will do. Job met with many Changes, but his heart was kept steady and upright in the midst of all; Lord, though thou kill me, yet will I trust in thee. Again,

[ 7] Is it not a great matter to be a stranger to the World, to be a stranger from the World? Faith will do this. It is said of Abraham in Heb. 11.9. By Faith he sojourned in the Land of Promise, as in a strange Country: Mark the Expression, he sojourned in the Land of Promise. There are some outward Blessings that we have by Prayer, that we have by Promise; it may be a Child, or such a Relation, that we have by Prayer, and by Promise, and we think we may be very indulgent to our Affection in regard of that mercy: but see here, Abraham was a stranger ger in the Land of Promise, as in a strange Country. And then again,

[ 8] Is it not a great matter for a man to be Faithful under all his betrustments? Caleb and Joshua were so; they were sent to spy out the Land of Canaan, and when the other Spies brought up an ill report, they were faithful in their Report, why? Because they believed, The Lord hath given them into our hands as bread (say they) Faith will make a man faithful under all his Betrustments. And,

[ 9] Is it not a great matter for a man, to see those things that are invisible, to realize Eternity, and to see those things that are invisible? By Faith Moses saw him that is invisible. And,

[ 10] Is it not a great matter for a man to live in continual dependence on Christ, and fetch all from him? Faith will do this; for as Christ could do nothing without Faith, he could do no great things there, because of their Unbelief; so Faith can do nothing without Christ, I live, yet not I, but Christ liveth in me, why Because I live by the Faith of the Son of God. Faith will make a man live in continual dependence on Christ, and fetch all from him. Now Beloved, these are great things, everyone of these is a great matter: but true saving Faith will do all these things.

But then to speak to it yet more Comparatively; there are two or three great Agents in the World, that are close at work, and Faith will out-work them all, and do greater things than any of them. 1. There is a Carnal Policy, with Power, which is a great Agent, and Worker, in reference to the Affairs of the World. 2. There is Civil Honesty, a great Agent in reference to our dealing between man and man. And 3. There are Gospel Gifts, Parts, and common Grace, which are great Agents in reference to our Religion. Now, not to show the difference between them, but to give you a little taste, that I may make out the general Doctrine, That Faith doth work beyond all. And

[ 1] First of all: If you compare it with Power, Power clothed with Policy, or Policy clothed with Power: Faith will do more than all Policy and Power can do. And I pray turn unto 2 Chron. 13. where you shall see this clearly proved to you, verse 3. There is a great Battle fought; And Abijah set the Battle in Array, with an Army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the Battle in Array with eight hundred thousand chosen men, being mighty men of Valor: Jeroboam had as many again, Abijah but four hundred thousand. Now if you look into verse 16. it is said the Children of Israel fled before Judah, and Abijah, and his People, slew them with a great slaughter, verse 17. So there fell down slain of Israel, five hundred thousand chosen men, such a slaughter as you shall not hear of: Abijah had but four hundred thousand men, and they slew five hundred thousand, Why? they had power enough, they were as many again: What was the matter, did they wane Policy? it is said verse 13. But Jeroboam caused an Ambushment to come about them; so they were before Judah, and the Ambushment was behind them: here was Power, and here was Policy, and yet this great Army is beaten with half the Company, and five hundred thousand slain: How comes this to pass? Indeed you read of the Children of Judah, That they cried unto the Lord, They cried unto the Lord, at verse 14. But if you will have the reason, look to verse 18. Thus the Children of Israel were brought under at that time; and the Children of Judah prevailed, because they relied on the Lord God of their Fathers. See Faith can do more than all the Power and Policy in the World can do; true saving Faith can do more in reference to the Affairs of the World too: What Power is able to turn the Tide? if the Tide come in, and go out, you may bring in your Vessels with it, or send out your Vessels; who is able to turn the Tide? What power on Earth is able to turn the Tide? And what power of men can turn the power of Providence? or Policy of men, can turn the Tide of Providence? But Faith can do it, true saving Faith can turn the Tide, even of Providence; and therefore it can do greater things than all Power, the greatness of the World joined with Policy.

[ 2] Secondly: There is another great Agent in the World, and that is civil honesty, and morality, which deals much between man and man; How may it appear that Faith can do greater things than this?

That appears plainly thus:

[ 1] Civil Honesty, and Morality, doth trade but in small matter • , and therefore the Civil, Honest, Moral man, he never breaks in his Profession, Why? Because he trades not in great matters. When do you hear a noise of a poor man's breaking? when a great, rich Merchant breaks, you have the noise of it through the City: When do you hear of Ships, or Vessels miscarrying in narrow Waters? in the Seas, Ships that launch out to Sea, they are Shipwrack'd; but those that trade in narrow Waters, they seldom, or never Shipwrack. So those Professors that launch forth into the Ocean of the Gospel, they break sometimes; but the civil, moral man, he blesseth himself when he sees this; These (says he) are inconstant men, these are uneven men, sometimes for this, and sometimes for that Opinion; but I am constant: Whereas the Truth is, it is because he trades in Warrow Water, in small things, and so never breaks, never suffers Ship-wrack. But now, true saving Faith trades in the high things of the Gospel.

[ 2] Though Civility, and morality may do much between man and man; yet it will never make a man to leave all, to follow Christ: The young man that came to Christ, said, Al these things have I done; but saith Christ, Go and sel all that thou hast, and give to the poor, and come, and follow me; he could not down with that: So that Civility, and Morality, will never make a man part with all to follow Christ, but true Faith will: If Christ say, Follow me, Saith Faith, I will follow thee wherever thou goest.

[ 3] And though a civil man may do much in a way of Righteousness between man and man, yet he doth not deal with God through Morality, doth not deal wiih God through man; Faith doth, true saving Faith doth; I was dumb, and opened not my mouth, for thou Lord hast done it: Morality can say the first part. Suppose a Moral, and Civil man be reviled, out of the goodness of his Nature, he can say the first part, I was dumb, and opened not my mouth; but Morality cannot speak the second part, because thou Lord hast done it. Morality doth not deal with God through man, but Faith doth, and so it doth greater things than this Agent.

[ 3] Thirdly: How may it appear that true saving Faith, can do greater things than Gospel Parts, Gifts, and common Grace?

It appears thus:

[ 1] Though Gospel parts and Gifts, are very useful, and profitable for the edifying of the Body, for edifying of other; yet they will not humble a man, and cause him to walk humbly with God: Magnum non est magna facere, it is no great matter to do great things; but for a man to do great things, and think himself nothing, this is great. Now Parts and Gifts, they puff up; but true saving Faith doth humble. Mark the opposition in Hab. 2.4. Behold, his Soul which is lifted up, towred up, saith the Hebrew, his Soul that is towred up, is not upright in him; but the just shall live by his Faith.

[ 2] True saving Faith hath a, yet not I: If you look into the New Testament, you shall find there is a three-fold, yet not I: one that relates to sin, in Rom. 7. I sin, yet not I: one that relates to Spiritual Life, I live, yet not I: one that relates co Duties, I have labored more abundantly than they all, yet not I. True saving faith hath this, yet not I; Parts and Gifts know not this, yet not I.

[ 3] Though Parts and Gifts may be very useful unto the Body, yet they will never make a perfect change in a man: Suppose a man hath very good Parts and Gifts, and withal he be given to passion, ye shall observe, his Gospel Parts and Gifts, will never take away his Passion, but he is as pass • onate now, as ever he was: Gospel Parts and Gifts never make a through change in a man, Faith doth, and Faith makes such a change, as a man is directly contrary unto what he was before. Zacchaeus, an Oppressor before, now saith he, Lord, behold, the half of my Goods I give to the poor; Why? Because he was a Son of Abraham, a Believer: and so the Jailor; he whipt and scourged Paul, and Silas; but when he came to believe, he takes them into his Hou • e, and set meat before them; why for he believed, and all his House. True saving Faith will make a perfect change; but Parts and Gifts will never do it.

[ 4] As for common Grace, Though a man may rise to a very great Profession thereby, he will never hold it; these Colors are not laid in Gospel Oil, and it will never hold, it is but a varnish, and it will off. But saith the Apostle, We are kept by the Power of God through Faith; Faith will hold. You see how it is with the Leather that a man wears on his Shoo, it will wear out; there are some poor people that go without Shoos, and their Skin is thin, not so thick as the Leather, and yet it wears not off, Why? Because there is a Life in it; the one grows thicker, and thicker; the other thinner, and thinner; Why? Bec • use there is no Life in it. So Parts, and Gifts, and common Grace, they wear out because there is no life in them: but now, true saving Faith, there is life in it, and it will not wear out. So that thus you see, true saving Faith is above all others, considered alone: it will resist great Temptations, it will perform great Performances, it will mortify all your fears, it will subdue all your Cares, it will asswage all your Griefs, it will make you a stranger in this World, it will keep your hearts steady, and even, and upright in all all the turns and Changes of your Life, it will make you faithful under all your betrustmen •• , it will realize Eternity to you, it will make those things visible to you, that are in themselves invisible, it will make you to live in continual dependence on Christ, and fetch all from him, it will do greater things than Policy joined with Power, it will do greater things than Morality, and Civility, it will out-shoot that in its own Bow, and it will do greater things than Gospel Gifts, and Parts, and common Grace: Surely then, true saving Faith, will do great things. But then

[ III] Thirdly: You will ask me, How comes it to pass, that true saving Faith can do such great things?

[Answ. 1] Faith goes forth in the might of God's Power, the Almighty power of God, and therefore saith our Savior, If thou canst believe, all things are possible. And if you look into the Scripture, you shall find that the great Works of God, of his Almighty Power, are ascribed to Faith, both in the Old Testament, a • d in the new. In the Old Testament, the great Works of God were much expressed in Victories over Enemies; and in the New Testament, the great Works of God much in Cures of Diseases; and both these are given to Faith: the great Victories of the Old Testament given to Faith; and the great miraculous Cures of the New Testament given to Faith; and will you know the reason? God will ascribe much to that Grace, that ascribes much to him; and set the Crown upon the Head of that Grace, that sets the Crown upon the Head of his Son. Now the more that any man can wait upon God in the use of low, and mean, and poor, and no means, the more he doth ascribe unto God, and to his Power. It is said, By Faith the Walls of Jericho fell down; Did Faith pul down the walls of Jericho? No, but it was the Almighty power of God that pulled down the walls of Jericho; but this is said to be done by Faith, why? Because they did wait upon God in the use of Rams Horns; and when a man can wait upon God in nhe use of Rams Horns, then a man is said to live by Faith.

[ 2] As Faith goes forth in the might of God's Power, so in the might of God's Promise; the Promise is made to Faith, the Promise of doing great things is made to Faith. In John, 14.12. Verily, verily, I say unto you, he that believeth on me, the works that I do, shall he do also, and greater woe • ks than these, shall he do, because I go unto my Father: So • ha • not only the Promise is made to Faith, but the Promise of doing great things, is made to Faith.

[ 3] As Faith doth go forth in the strength or the Promise, so Faith doth go forth in the strength of God's Cal: there is much might in God's Cal, Faith goes forth in the strength, and might of God's Call. Read what the Lord said to Gideon, in Judges, 6.14. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: what might was this? Go in this thy Might, have not I sent thee? here is the Might; Go in this thy Might: what Might? the Might of my Call. God's Cal is a Might, and when a Man doth go forth in the Might of God's Call, he goes forth in a mighty strength; Faith goes forth in the Might of God's Call.

[ 4] As Faith goes forth in the Might of God's Cal, so it doth go forth in the Sence of what God and Christ hath done for the Soul; I know Faith, and Sence, and Feeling differ; but I say, Faith is very sensible of what the Father hath done, and what Christ hath done for poor sinners; and when a man is very sensible of what great things God hath done, and Christ hath done, then saith a man, Shall God do such great things for me? and shall Christ do such great things for me? and shall not I do great things again for God and Christ? Faith is very sensible of what God and Christ hath done for sinners. And thus Faith makes a man do great things for God, Faith goes forth in the Might of God's Power, Faith goes forth in the Might of God's Promise, Faith goes forth in the Might of God's Cal, and Faith goes forth in the Sence of what God and Christ hath done for the Soul. And thus it comes to pass that Faith will do very great things. And thus now I have done with the Doctrinal Part; I come to the Application.

[Applic. 1] If this Doctrine be true, True saving Faith will do great things, and very great things; then we may here see the reason why men do no great things for God, why men do no great things in their Generation, and why there are no great things in their Generation, and why there are no great things found in men's Conversation, no great things for the most part; It is because men do want this true saving Faith, it is a working Grace, an active Grace; and therefore if I be not a worker for God, it argues I have none of this Faith: True saving Faith, it will do great things for God; what shall we say to those that cannot do small things? It's a small thing to leave drunken Company, a small thing to leave a foolish Fashion, a small thing to leave an idle word, Faith, or Troth; men cannot do small things; true saving Faith will do great things, and very great things. O! What shall we say of those that are so far from doing gre • t things, that they cannot do small things? have they Faith? Let not men be deceived: I say agiin, true saving Faith will do very great things. Was it not a very great matter for a young man brought up in the Court, to leave all the Court Preferment, and to choose Affliction wi • h the People of God, rather than the Preferments of the Court? this Moses did by Faith. Was it not a great matter for a People to venture into the Sea, merely upon a Command? thi • Faith made the People do. By Faith Peter ventured on the waters of the Sea; by Faith Israel entered into the Sea: true saving Faith is a venturing Grace, it will venture far for God, and far after God. Was it not a great matter for Rahab the Harlot; an Inn-keeper, a Whore to become a Saint, a Believer? for a Drunkard, and for an Adulterer, to become a Believer? is it not a great matter? By Faith, Rahab the Harlot believed. Certainly, where there is Faith in truth, it will make a man do great things, there will be something that is great, found in his Life and Conversation: Thus it was with these men, Gideon and Barak. It will be said that their Faith was a Faith of Miracles, and they wrought Miracles by it; Indeed some did, all did not; for by Faith they wrought Righteousness, the Text saith, and that is not a Miracle: this is one of the great things. O! but their Faith was strong, and ours weak. But Gideon's Faith was weak, he was fain to have two or three signs to underprop his Faith: and Baraks Faith was weak, he would not go forth against the Enemy without the Woman Deborah. O! but these men were busied about great Works, and great Employment. Mistake not, you may do great things by Faith, in small Employment: It was no great matter of employment for the poor Woman to give two Mites, it was a great matter she did, Why? Because she did it by Faith. And so the Woman of Sarepta, when the Prophet said, give me a Cake first; it was no great matter that her Faith was employed about, a Cake, and a little that she did; but a great matter in giving him first: So that I say, Faith may do great things, although it be not employed about great matters. O! but I do great things, and therefore I hope I have this true saving Faith; I do great things: that is well. But I pray, only consider this, Those things are great, which are great in their own present Generation; that which was a great matter heretofore, may be a small matter now; and that which was a small matter heretofore, may be a great matter now. In the times of the Bishops, it was a small matter then to keep the Doctrine of Religion, and a great matter to oppose the Ceremonies: Now it is a small matter to oppose the Ceremonies, and a great matter, to keep the Truth, and the Doctrine of Religion. I say, that which was a great matter before, may be a small matter now; and that which was but a small matter heretofore, may be a great matter now. But if your Faith be true, you will do great things, there will be some great thing or other found in your Life, and such as are great indeed.

[Applic. 2] If this Doctrine be true, In case Christians, that you have any great work to do, cal in for Faith, cal in for Faith. In case ye have a great outward employment, you will send to the most skillful man in that Faculty: If it be to build a House, or go to Law, you will cal in for the most skillful Agent. True saving Faith is a great Agent, a great Worker; and therefore if you have any great work to do, cal in Faith, look to your Faith. It is said of Mr. Tyndale in the Story of his Life, there being a Conjurer in the Low Countries, where he lived, that would undertake to fetch a Dish of Meat off any Princes Table, and make a great Dinner for his Friends; and it being reported he had often done it, they being met together to behold this Skil, Mr. Tyndale would go in among them, and he sets himself to believe that this Fellow should not be able to do it; and when all his Company was met together, he could not do it; saith he, There sits the man that hinders me. O! Faith can do more than all the Conjurers in the World. Have you any great matter to do, Christians? Cal in for Faith: And certainly, there are yet great things to do; Antichrist to fall, the Jews to be called, great things to be done for this Land; God hath done great things, yet greater things are to be done; God hath done great things for your, and my Family, there are yet greater things to be done; God hath done great things for your Soul, there are yet greater things to be done. When any great thing is to be done, Christians, Christians, Cal in for Faith, set Faith a work now.

[Quest.] You will say, What shall we do, and bow shall we so improve our Faith, as we may do great things thereby?

[Answ. 1] First of all: Study much the greatness of God; for the more you study the greatness of God, the more will your mind be grandeur'd, greatened, and your Faith strengthened. Children do little things, because their minds are not upon great things: Kings and Princes are the great men of the Earth, they do great things, for their minds are great; they have great minds, Why? Because their minds are exercised about great things. Saith Solomon, I will build a House, a great House, Why? For it is to the great God. Would you do great things? study much the Greatness of God. Thus will your mind be great, and your Faith strengthened to do great things.

[ 2] Secondly: If you would to improve your Faith, as you may do great things thereby, keep close to the Ordinances of God: Faith lives upon God in the Ordinances. Those that cast off the Ordinances, do not live by Faith; What then? By Experiences, by Revelations, Impressions, and Visions, I had almost said by Fancies, they do not live by Faith; Faith lives upon God in the use of Ordinances, and it gathers strength thereby. Look I pray again, into 2 Chron. 13. and you shall see how Abijah 's Faith was raised; by Faith he overcame Jeroboam, and slew five hundred thousand of them together: but I pray how did he strengthen his Faith? Mark the words; And Jeroboam came out against him, and Abijah stood upon a Mountain, and said, Hear ye me Jeroboam, and all Israel, verse 4. Ought ye not to know, that the Lord God of Israel, gave the Kingdom of Israel to David forever? And verse 9. Have ye not cast out the Priests of the Lord, the Sons of Aaron, and the Levites, and have made you Priests after the manner of the Nations of other Lands? So that whosoever cometh to consecrate himself with a young Bullock, and seven Rams, the same may be a Priest of them that are no God's. But as for us (see how he strengthens his Faith) the Lord is our God, and we have not forsaken him; and the Priests which Minister unto the Lord, are the Sons of Aaron, and the Levites wait upon their business, and they burn unto the Lord, every morning, and every evening, burnt Sacrifices, and sweet Incense; the Shew-bread also set in order upon the pure Table, and the Candlestick of God, with the Lamps thereof, to burn every evening: for we keep the Charge of the Lord our God; but ye have forsaken him, and behold, God himself is with us for our Captain, &c. He argues God had not forsaken him, because they had not forsaken the Ordinances. Would you therefore, so improve your Faith, as you may do great things thereby? keep close to Ordinances.

[ 3] Thirdly: If you would so improve your Faith, as you may do great things thereby, do not check your Faith, do not rate off your heart from believing, do not chide off your heart from believing, let your heart believe to the utmost. Our Lord and Savior Christ, hath given us a very good encouragement in this respect; for (saith he) I say unto you, Whatsoever things ye desire when ye pray, believe that ye shall receive them, and ye shall have them: Do but believe it, saith our Savior Christ. I charge you saith he, do not doubt, do not chide off your Faith, do not check your Faith, do not rate off your heart from believing; there are many do so, they check their Faith by doubting, and rate off their Faith by Unbelief.

[ 4] Fourthly: If you would so improve your Faith, that you may do great things thereby, use your Faith to do small things, put your Faith to work every day, use your Faith to do small things. It is a good Rule; Do not commit any sin, because it is small; do not neglect any Duty, because it is not great: and though the thing be small, put your Faith to work in ordinary matters, put your Faith to work. Somtimes you come to a great matter, and you put on your Faith there; but because your Faith is not used to small things, your Faith will not come on here. I remember a Speech of Mr. Greenham concerning Suffering; saith he, If you would suffer hard things from Papists, be content to suffer small things from Protestants; and if you would be able to suffer hard things from Enemies, you must be content to suffer small things from Friends; saith he, you will never be able to suffer great things from Enemies, if you are not able to suffer small things from Friends. So say I in the point of Doing; You will never be able to do great things by Faith, if your faith be not used to do small things. And therefore Christians, in all things you do, the Life you live in the flesh, put your faith to work in your particular Callings, in small things; and when your faith is used to do small things, you will be able to do great things; but you will never be able to improve your faith to do great things, if you use not your faith to do small things.

[ 5] Fifthly, and Lastly: Study much, and look much upon the Cal you have to any Work, and do not stand poring upon your own ability, or upon the difficulty of the work: Thus these Worthies, when the Lord called them, the work was great awd difficult, and they were weak; but they looked upon God's Cal, and they did not stand poring upon their own Abilities; but as Abraham considered not his own Body, so these, and therefore they did great things by faith. Possibly a man is called to a Place in the Magistracy, and he looks upon it as a great Work; I am not able (saith he) it is beyond me: So a man is called to the Ministry, I have no Parts, nor Gifts, the Work is beyond me. So for believing, a man is commanded to believe, but I cannot believe, my heart is dead, I cannot believe: whereas now, if men did but look upon the Cal of God, they would be able to do great things for God. Either Christian, thou art commanded to believe, or not: If thou are not commanded to believe, then Unbelief is no sin; and if you are commanded to believe, then you are called to it; do not stand poring upon the Difficulty of your Work, but look upon the Cal of God; and thus shall your faith work, and do great things. And thus I have done with the main Doctrine that grows out of these words. There are some particular Notes, that as little Twigs, do grow from this great Oak, which I shall draw out, and so conclude; and that is out of the 32. Verse.

[ 1] First; In that the Apostle saith, What should I say more? for the time would fail me, &c. The number of Believers in the times of the Old Testament, it seems was not small: The time would fail me (saith he) to t • l of the Believers of the old Tastament: few shall be saved indeed comparatively; but through Grace, many there are that do believe. If there were many in the Old Testament times, certainly then there are many now, in the New Testament times, that do believe.

[ 2] Secondly: In that the Apostle doth here instance in Gideon, and Barak, and Sampson, and Jephthah: Gideon and Barak, he instances in them, thus much you may note; God will own that Faith that is but weak at first. Gideon's faith was weak at the first, Bara • ks faith was weak at the first; it is more like to live, this faith that is weak at the first, than that which is born with Teeth; faith that is weak at the first, God will own. It is true, not only for Faith that is weak at first, but all weak Faith; God will own the weak faith, and commend the strong faith; he will bear with the weak faith, and commend the strong faith. See it in the case of Thomas; Thomas, saith he, Reach hither thy hand, and thrust thy finger into my side: Lord, saith he, I believe, my Lord, and my God: well saith Christ, Thomas thou believest: here he owns his faith though it is weak, but commends the strong faith; Blessed is he that hath not seen, and yet hath believed. Christ will own the weak faith, and commend the strong faith; but I say, he will own the faith that is weak at the first. May be here are some that are Believers, that begin to look after Christ, some young Christians that begin to look after God, and turn from their evil ways, and begin weakly at the first; remember this, God will own that faith as weak as it is.

But God see here, Gideon before Barak, and Sampson before Jephthah. The Second Note from thence is, Though the Lord will own the weak faith, weak at the first; yet God doth most highly esteem of them that do most excel in faith; Gideon is before Barak, Sampson before Jephthah: those are in most account with God, that do most excel in faith. But then,

[ 3] Thirdly: In that the Apostle doth here instance in Sampson for a Believer. It is possible that a great sinner may become a true Believer; yea, possibly a man may have true faith, yet he may fall foully, so Sampson: but if he do fall foully, and be a Believer, he is like to pay dearly for it, so Sampson, both his Eyes went for it: but though a man do pay dearly for it, yet God will return again, and own his faith, and record his faith: so Samson's faith is.

[ 4] Fourthly: In that the Apostle doth here make mention of Jephthah: Jephthah, who was a Bastard, under a reproach, yet recorded for a Believer. Possibly a Bastard may become a Believer, one that lies under great reproach in regard of Parentage, may become a true Believer. Behold what that is, that will roll away reproach from a Family, it is faith, true saving faith: behold, here was a reproach upon Jephthah and his family as a Bastard; now he believes, and faith rowls away the reproach from his person, and from his family, and he is recorded for a Believer. Let none be discouraged in regard of any reproachful Condition that they are in; true faith will roll away the reproach, and by faith you may become of good report.

Fifthly: In that the Apostle doth speak of David: Of David also, and Samuel, and of the Prophets: Consider I pray, these were extraordinary men. When then, God hath any extraordinary work to do, he will raise up extraordinary men to do it; and when God doth raise up a man ex • raordinarily, he will give extraordinary Gifts. But mat I would have you consider thence, is this; That we may make use of extraordinary Examples, to strengthen our ordinary faith: here are extraordinary cases, and brought in by the Apostle to this end and purpose to strengthen our faith. Be not discouraged then, when you go into Scripture, and read of extraordinary Examples; Satan tells you, I, but this is an extraordinary Example, and it reacheth not me: do not say so, God will make use of extraordinary examples, to strengthen ordinary faith.

But to end all: you see what high esteem God hath of faith, these men did great Matters, Gideon, and Barak, and Sampson, and Jephthah, and David; yet their great Actions are brought in here upon the account of their faith, Fides nobilitat omnes; it is faith that raiseth a man: great things they did, but those things are upon record only as they were wrought by faith, and their faith was weak, and labored under many Infirmities. Look into this 11. of the Hebrews, here is no mention made of Samson's Infirmities, here is no mention made of Rababs Infirmities; here is mention of their faith, but their Infirmities past by, and not once mentioned; their faith is mentioned, and all the great things that they did, mentioned only upon the account of faith. What a great esteem hath God of faith! What a mighty encouragement then should this be to all that hear the Word of the Lord this day, to get faith, to strengthen your faith. O! you that have no faith at all (and some such there may be here) you that have no faith at all, get faith, get faith; and you that have true saving faith, improve it to do great things by it; and the Truth is, if you have true saving faith, you will do it, and there will be some great things found in your Conversation: for you remember the Doctrine, True saving faith will do very great things. And thus I have done with the first Rank of Believers: Their Doing is first mentioned, their Suffering follows.

THE GREAT THINGS Faith can Suffer.

THis Eleventh Chapter of the Hebrews, being a a Chronicle of the Old Testament-Believers; we find here the report of a doing, and a suffering F • ith. The Doing Faith is described, and commended by several Instances at large in the former part of the Chapter; and more compendiously, and briefly, at verse 32. What shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Sampson, and of Jephthah, of David also, and Samuel, and of the Prophets: who through Faith, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions, quenched the violence of Fire, escaped the edge of the Sword; out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, women received their dead raised to life again.

In the Words that I have chosen to speak unto at this time, you have another sort and Rank of Believers, famous in their Generation for their Suffering Faith. I have spoken unto the former in a Neighboring Congregation, having shown, that this Faith will do great things. Now in these words, we have a Suffering Faith; for by faith they should be carried through these Sufferings; thus are the words to be understood. Others by faith were tortured; and others by faith had trial of cruel mockings, and scourgings; and others by faith were stoned, lawn asunder, &c. It seems then, that these the Apostle here speaks of, were such as lived in the time of the Maccabees; they did not l ve after Christ, for it is said at verse 39. They received not the Promise, Christ was not come when they lived. And they did not live in the times of the Prophets, or before; for the Apostle had brought down his Chronicle unto the days of the Prophets, as ye read in verse 32. So that these must needs live in the times of the Maccabees. It seems then that Ecclesiastical Histories, may at sometimes be made use of, in the preachi • g of • ai • h.

Now the things that these Believers suffered, were great, hard, and very many. Here ar • nine sorts of Sufferings set down in the Text. 1. It is said that they were racked, or tortured: some read it, beaten with Clubs, b • t it comes all to a reckoning; for when they were racked th • y were beaten with Clubs: And the Apostle saith, that they accepted not deliverance, that they might be partakers of a better resurrection; upon which words, some do think that there are degrees of • lory, and that the Suffering Saints should have a better degree of Glory at the Resurrection; but the word better, is spoken in comparison with that deliverance that was offered to them. In Scripture Phrase, Afflictions are Deaths, and when a man is delivered from an Affliction, he hath a Resurrection: When a man hath been sick, and at the Grave, and raised to health again, he hath a Resurrection, in Scripture Language: Now this Resurrection, or deliverance, is refused, hoping for a better Resurrection, having an eye to the great, and last, and better Resurrection. That is the first, They were tortured, or racked. And 2. They had cruel mockings; there is a mocking, and there is a cruel mocking, when a man shall insult over another, and laugh at him in his misery, this is a cruel mocking; as the Jews derided our Savior on the Cross; this is a great aggravation of Affliction, this they endured: that is a second, They had trial of cruel mockings. And 3. They were scourged, and whipt up and down like Rogues, as if the World was too good for them, they not worthy to live. And 4. They were in bonds, and Imprisonment. 5. They were stoned. 6. They were sawn asunder. And 7. They were tempted; some read it burned, by the change of a Letter or two, they read it so, and were burned: but it s • ems their Afflictions were filled with Temptations, and Temptation is a great aggravation of Affliction: so they were tempted. And 8. They were slain with the Sword. And 9. They wandered up and down in Sheep Skins, and Goat Skins, being destiture, afflicted, tormented, in Mountains, and Caves, and Dens of the Earth, driven from their own Habitation; and these are such, of whom it is said here, the world was not worthy: And these hard things they endured by faith, faith the Apostle. So that here now you see what hard things faith will suffer, true saving faith (for of that the Apostle speaks here) is a suffering Grace, a bearing Grace, it will carry us through all Afflictions, although they be never so great: and so the Doctrine from all the words is this:

It is that Grace that will carry us through all afflictions, and sufferings, though they be never • o great: True saving Faith can, and will suffer very hard things.

This Doctrine lies upon the surface of the words, and all the words together speak it; but for the further opening, and clearing of it. First I shall labor to show you that it is possible that a true Believer, one very precious in the Eyes of God, may meet with most unworthy things from the hands of men. Secondly: That faith will carry through these. And Thirdly: How, and by what means faith will carry a man through these.

[ 1] First: It is possible that a true Believer, one very precious in the eyes of God, may meet with most unworthy usage from the hands of men; these were hard things, and unworthy that these Believers suffered; yet they were such of whom the world was not worthy. You know there is an old enmity between the Seed of the Woman, and the Seed of the Serpent; a malignant disposition in the men of the world against the Saints, and People of God, they must work as they are; the wicked, and men of the world, are an unworthy people. But because you judge yourselves unworthy (saith the Text) Lo, we turn to the Gentiles, because ye judge yourselves unworthy. Go (saith our Savior unto his Disciples) and preach, and if any be worthy stay; the men of the world are unworthy, an unworthy people: Yea, they are an unreasonable people, absurd men, impertinent men that have not Faith. They are compared in Scripture unto beasts for their unreasonableness; Beware of Dogs, saith the Apostle. When our Lord and Savior Christ, did send out his Disciples to preach the Gospel, Beware of men saith he; I do not say, take • heed, and beware of Lions, and Bears, but beware of men, you shall find such unreasonable dealing by men, therefore beware of men. Now if the men of the world, be an unworthy People, and unreasonable, will ye wonder that the Saints, and People of God, meet sometimes with unworthy usage from them? It is possible. To raise it a little higher; possibly, the more precious a man is, the more unworthy usage he may meet withal. The Apostle Paul was a most precious man in his day, and Generation, and yet what unworthy usage had he? It is said in 1 Cor. 4.11. Unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labor working with our own hands; being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth of the world, and the off-scouring of all things unto this day: We are the filth, we are made the filth of the world, and the off-scouring of all things unto this day. Some think that the Apostle here, doth relate unto that of one man dying for the People, the guilt of all the People being upon him. Others, that it is a similitude taken from a kind of Tumbrel, and Vessel that goes up and down the City, that ye throw all the filth into. But I rather take the two Greek words, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , to relate unto that in Lament. 3. verse 45. Thou hast made us as the off-scouring, and reffuse in the midst of the People. In the Hebrew, Thou hast made us the off scouring, and the filth, and reffuse in the midst of the People: Thus Paul was made, and yet Paul a precious man; he labored more abundantly than they all. So that I say, it is possible that the more precious a man is, the more unworthy usage he may meet withal from men

Yea, to raise it a little higher: It is possible that a man may meet with most unworthy dealings therefore, because he is precious in the eyes of God; not only in regard of men; but in regard of God: For God doth sometimes so order things in his Providence, that he doth put men to suffer hard things, because they are precious in his Eyes. Unto you it is given, not only to believe, but to suffer. Suffering sometimes is a Gift, it is a great Gift: A suffering Gift, saith Chrysostom, is a greater Gift, than the Gift of Miracles; for saith he, if God do give me a Gift to work Miracles by, I am in God's debt; but if God do give me a suffering Gift, he is pleased thereby to become my Debtor; suffering sometimes becomes as a reward for Doing. Ye read of the Heifers that brought home the Ark out of the Philistines Country, that when they brought the Ark home, the Israelites they take the Heifers, and they offer up the Heifers unto God for a Sacrifice; why so, saith one? it is an il requital to the Heifers: No, the Heifers could not have a higher Honor put upon them; this their Suffering, is a Reward for their Doing. And so, what greater Honor can a man have after all his Doing for God, than to be called forth to Suffer, and to bear witness to the Truth? Indeed we do not think thus, but you will say, O! surely God doth not love me, because he puts such hard suffering work upon me. But I pray tell me, Suppose that a General should have some great Work or Service to do, and he should single, and pick some half a dozen Soldiers for to go upon this work; would these Soldiers say, surely the General doth not prize us, he doth not honor us, nor love us, because he puts us upon this hard Service: No, but they will say the contrary; surely the General prizeth us, loves us, and honors us, because he puts us upon such a hard Service as this is. So here, it doth rather argue that the Lord doth honor, love, and prize you, in that he puts you upon a hard work, and Service. But now, if these things be true, then surely this first Branch is sufficiently made out, That a man may be very precious in the Eyes of God, and yet meet with most unworthy usage from the hands of men. That is the first thing.

[Quest.] Secondly. You will say, How shall a man be able to go through these hard things, and Sufferings? what will carry him through them?

[Answ.] True saving Faith will do it, and nothing but this Faith will do it; I had verily fainted in mine affliction (saith David) but that I believed. It is Faith, and Faith alone, that will keep from fainting under suffering. And to make this out a little unto y • u.

[ 1] First: The more assurance of God's Love any man hath, the more able he will be to encounter with Sufferings, and with afflictions: the sight of G • ds Love, doth cause Love in us to God, Amor amoris causa, Love is the cause of Love, and much Water cannot quench Love, it endures all. Now the Assurance of God's Love grows upon Faith, it is the Flower of Faith; Faith is the Stalk, Assurance is the Flower; Assurance is the Cream of Faith, Let us draw near with full assurance of Faith.

[ 2] Secondly: The more that any man is • ble to gather up, and to manage his Experiences, the more able he will be to suffer, to encounter with Sufferings; Experience is a great Help in Suffering times. Now it is Faith, and only Faith, that can gather up, and manage Experiences. The Lord (saith he) that delivered me from the Lyon, and the Bear: it was Faith that did gather up this Experience, and did manage it. So in Psal. 56. When I cry unto thee (at verse 9.) then shall mine Enemies turn back: how do you know this? saith he, this I know, how? for God is for me; this I know, for God is for me: I have this experience of God, that he is with me, and for me; and therefore I know it. But

[ 3] Thirdly: The more that any man is able to apply the Promise, the more able he will be to suffer, to encounter with Sufferings; the Promise is a great Shelter in a rainy day. Now there is nothing but Faith that can apply the Promise, the Promise is the Plaister that none but the warm hand of Faith can lay on upon the Sore; if it be laid on by any other hands, it will not stick. I have heard of a poor, doubting Soul, drawi • g near to her Death, and the Minister pressing one Promise after another; O Sir (saith she) these are gracious Promises; but they will not stick upon my heart. And what is the Reason that the Promise indeed doth not stick upon many hearts, but because it is laid on by the chil, and cold hand of Unbelief? Remember Faith hath a warm hand, and only Faith hath a warm hand to lay on the Promise. But then again.

[ 4] Fourthly: The more that any man doth see his Call clearly, his Cal to Suffer, the more able he will be to encounter with his Sufferings. Now it is Faith only that doth Trade with the Call of God; God's Call is a great Wal, a strong Wal; God's Call can make a Wal of Water. When the Children of Israel went through the red Sea, the Water stood like a Wal on each side; it was God's Cal that made those Walls: there is nothing but Faith that doth converse with the Call of God, and makes out the Cal of God. Three things cal us to suffer: 1. The Commandment of Christ, If thou wilt be my Disciple, thou must deny thyself, and take up thy Cross. 2. The Example of Christ, for thereunto are we called, in 1 Pet. 2.5. Christ hath left us an example of Suffering. And 3. Suffering strength with suffering opportunity. Now there is nothing but Faith is able to discern these things; and therefore Faith, and Faith alone, is that Grace under Christ, which can carry us through our affliction, and Suffering, although they be never so great.

[Object.] But you will say, We have heard, and read of many that have suffered hard things, and yet had none of this Faith, no true saving Faith, and yet have suffered great, and hard things.

[Answ.] True, you have heard, it may be, of some Jesuits, dying for their Religion; it is possible that a wicked man may suffer much, and that upon the account of his Religion too: but as Austin speaks, There is an unlikeness of suffering in the likeness of Suffering; As saith he, Gold is in the same Fire with the Wood, and with the Straw; with the same Fire, the Straw is consumed, and the Gold is refined: Things suffered may be alike, and yet a great unlikeness in the suffering. And to clear up this to you, that you may see that Faith alone is able to do this.

[ 1] First: Though a wicked man may suffer very great, and hard things, yet he may also suffer as an evil Doer: If ye suffer for evil doing (saith the Apostle) what thanks have ye? But Faith, true saving Faith, it doth well, and suffers ill. And

[ 2] Secondly: Though a wicked man may suffer much, and very hard things, yet he doth not suffer upon choice, he would choose rather, if it were at his choice, to make a breach upon Conscience, than a breach in his Estate, for to lose his Conscience, than to lose his Life; he doth not suffer upon choice. Faith doth. By Faith Moses chose rather to suffer Affliction with the People of God. True saving Faith, it suffers great, and hard things, and that upon choice. And

[ 3] Thirdly: Though a wicked man may suffer much, yet he doth not lay the stress of all upon the word of Faith, the stress of all is laid upon somewhat else. Faith loves to suffer, and it lays the stress of all a man's Sufferings, upon the word of Faith.

[ 4] Fourthly: Though a wicked man may suffer much, and that upon an account of Religion; yet it may be he is sullen, or froward, or discontented, not cheerful: but Faith suffers cheerfully. Paul, and Silas, sung in the Stocks, and the Primitive Christians took with joyfulness, the spoiling of their Goods. And so the Martyrs in Queen Mary's days. It is reported that when Mr. Philpot was in the Dungeon, the Bishop sent to him to know why he was so merry? Seeing a pair of Stocks in the Dungeon, (saith he) there's a pair of Organs that I have not played on yet, making himself cheerful in the time he was in the Dungeon: And meeting with a Minister that had recanted, and informing him better, the Minister made a Recantation of his Recantation, and was as cheerful as any others. Faith suffers cheerfully.

[ 5] Fifthly: Though a wicked man may suffer much, and that upon the account of his Religion; yet he will rest upon his Sufferings. Faith will make one suffer, and keep one from resting upon ones Suffering. As in regard of Duty, Faith will make one perform a Duty, and it will keep one from resting upon that Performance: So in regard of Sufferings, Faith will make one suffer, and it will keep one from resting upon ones Suffering: In case that a man hath done much, Faith will put him on to suffer, as if he had done nothing; and in case a man hath suffered much, Faith will put him upon doing, as if he had suffered nothing: according to that of our Savior; He that will be my Disciple, let him deny himself, and take up his Cross, and follow me; follow me, when? after a suffering; not to sit down, and rest there, but to follow me after a Suffering. Again

[ 6] Sixthly: Though a wicked man may suffer much, and that upon the account of his Religion, and be very confident; yet he will give in at last. I have read of a great Atheist that was burnt to Death in Paris, for blaspheming of Jesus Christ; and as he was going to the Stake, saith he to the Friars and Priests that followed him; Behold! how boldly I go to the Fire: as for your Lord and Master Christ, he went trembling to his death, and sweat drops of blood; but I, in the strength of Reason, under which I sacrifice my Life, go with boldness unto these flames: But when he came there, and his Tongue was cut out for Blasphemy, the Story saith, that then he cried out, and roared out like a Bull; vidi ego hominem, saith the Author, I saw the man, I saw him when he was at the Stake: In the time of his Liberty, he was loose; in the time of his Imprisonment, he was sullen; and when he was at the Stake, he was mad, with horror of Conscience, mad. O! but true saving Faith will not flinch, and give in at last. The three Children, did not only come to the Fire, but rid out the storm. But I say no more in this, only thus.

[ 7] Seventhly: Though a wicked man may suffer much, and that upon the account of his Religion; yet he doth not bring forth the quiet fruit of Righteousness: but true saving Faith doth, it suffers, and brings forth the quiet fruit of Righteousness. So that now you see by all this, that it is Faith alone; it is true saving Faith, and Faith alone, that will carry a man through Sufferings. But then,

[Quest.] Thirdly. You will say, How, and by what means, can Faith do this? What is there in Faith to do it, to carry a man through hard things, and through all Sufferings, although they be never so great?

[Answ. 1] First: It is the work of Faith, to make a man resign, and give up his will, to the will of God; and when a man can do so, what may he not suffer?

[Answ. 2] Secondly: It is the work of Faith, the proper work of Faith, to cleave close unto the Commandment of God. True, Satan, I am an unworthy Creature; but God hath commanded me to believe: True, I am a great Sinner; but God hath commanded me to believe. Faith doth peremptorily stick unto the Commandment, and it leaves God to answer unto the Objections, and Inconveniences that follow upon his Obedience to the Commandment, it leaves that to God. By Faith Abraham, when he was called to go out, obeyed, not knowing whether he should go. Now when a man can do this, what may he not suffer?

[Answ. 3] Thirdly: It is the proper Work of Faith to close with the Gospel, whereby the Soul doth receive the fullness of the Spirit, the Promise of the Father. Now when a man's heart is filled with the Spirit of God, what may he not suffer? Pray do but consider the Apostles, after that the Spirit came upon them, you know they would suffer anything, though it were never so great: before the Spirit came upon them, though they had the Personal presence of Christ, they could not suffer anything, though it was never so small. Now Faith doth close with the Promise of the Gospel, whereby the Soul doth receive the Spirit of God, the Promise of the Father.

[Answ. 4] Fourthly: It is the proper Work of Faith, to look upon the recompense of Reward. By Faith Moses had an Eye to the recompense of Reward, and so chose Affliction with the People of God. Saith our Savior to his Disciples, Let not your hearts be troubled; How so Lord? Saith he, I go to prepare a place for you: In my Fathers House, there are many Mansions. Faith shows one the Glory, and the Joyes of Heaven; and when a man sees those things, what may he not suffer?

[Answ. 5] Fifthly: The more that a man can see the hand of God as a Father upon the Rod, the more able he will be to suffer, and the more cheerful. Ye bring a Child to School, and he sees the School hung with Rods, in every corner a Rod, and the Child is afraid: but if his Fathers House be set with Rods, the Child is not afraid in his Fathers House. Now Faith, true sav • ng Faith, will show one the hand of a Father upon the Rod. The Lord giveth, and the Lord taketh away, saith Faith: I was dumb, and opened not my mouth, for thou Lord hast done it, saith Faith.

[Answ. 6] Sixthly: The more a man can see to the end of his Affliction, and Suffering, the more able he will be to go through it. Now Faith tells a man that there is an end: No temptation (saith the word of Faith) hath befallen you, but what is common; and with the Temptation, there is an out-let, there is a door, a door in the Ark, although the door may be under water, and the out-let may be under water. Faith doth not only tell a man that there is an end, but that the end shall be good, and all shall work together for his good; yea, it tells a man, that his affliction shall be but for a moment, and that moment shall be recompensed with abundance of Comfort, Psal. 30. ver. 5. For his Anger endureth but a moment; in his Favor is Life: Weeping may endure for a night, but Joy cometh in the morning. So also in Isa. 54. verse 7. For a small moment have I forsaken thee; but with great mercy will I gather thee: In a little Wrath I hid my Face from thee for a moment; but with everlasting kindness, will I have mercy on thee, saith the Lord thy Redeemer: Faith tells us this. Now when a man knows, and considers this, what may he not suffer?

[Answ. 7] Seventhly: It is the proper work of Faith, to look on both sides of the Dispensation; there is a dark side, and there is a light side, in Affliction, and Suffering: Sence and Reason looks only on the dark side, but Faith looks to both sides of the Dispensation. It is written of Mr. Latimer, the blessed Martyr, that when he was to go to the Stake, taking leave of his fellow Prisoners, saith he, Be of good Comfort, O my Friends, and Brethren; for though we go to the Stake today, and be burnt to Fire, we shall light such a Candle in England, as shall never be put out; we shall make such a Fire in England today, as shall never be quenched: he saw both sides of the Dispensation, because he believed. Faith will show one both sides of the Dispensation.

[Answ. 8] Eighthly: It is the proper Work of Faith, to see one contrary in another, or through another: it will see the Smiles of God, in the midst of Frowns; it will see Love, in the midst of Anger; it will see Order in the midst of Confusion; it will see Mercy in the midst o • Misery; it will see a door of Hope in the Valley of Achor. Faith, it looks upon things with the Prospective of the Promise; and the Promise speaks on this wise, in Deut. 32. verse 36. saith the Lord there, The Lord shall judge his People, and repent himself for his Servants, when he sees that their power is gone, and there is none shut up, or left. Faith (I say) sees one contrary in another, or beyond another; and when a man can do so, what may he not suffer? And

[Answ. 9] Ninthly, and lastly: If God do engage to help and succor in afflictions, and if the Lord do count himself engaged to succor, deliver, and help in Affliction, because men trust in the Lord; surely Faith can do very much in the day of Affliction. Now I pray look into Scripture, and you shall see that the Lord is engaged upon this account, in Psal 37. last; And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and slave them, because they trust in him. So in Isai. 26. verse 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Mark the words, Thou wilt keep him in perfect peace, so you read it; but in the Hebrew, the words run thus; Thou wilt keep peace, peace; not peace and doubting, not peace and trouble; but peace, peace, why? because he trusteth in thee. But I cannot trust in God, I have no assurance of God's Love: Mark the words, he will keep him in peace, peace, whose mind is stayed on thee; he doth not say, who hath assurance of God's Love, but if it be but a Faith of Relyance, though it be not a Faith of Assurance; he will keep him in peace, peace, whose mind is stayed on thee, because he trusteth in thee. Now if the Lord be thus engaged to help, and succor men that do believe, then certainly Faith can do very much in a suffering day. Now I have given you an account of the General, how it comes to pass that Faith can do it: Faith will carry us through all our Sufferings, though they be never so great, and you see how Faith can do it, and so the Doctrine is clear.

SCRIPTURE-LIGHT, The most Sure LIGHT. The Contents.

Christ in Travel. ON Isaiah, 53.11.