CHAP. I. Whether there be such a thing as a Gospel-Faith?

'TIS said, if a man hath lost his Re­ligion, he may seek it in Poland, and be sure to find it, or conclude that it is banished, yea vanished out of the world. The Father of Lights, hath made England the Region of Religion; the Land of Goshen; the Valley of Vision; yet, if we go to many places, and converse ma­ny persons, we shall not find a Gospel-Faith, as if it had taken the wing, and sought another Climate. Ens En­tium. De­us, est co­lendus.

Some Philosophers could hit upon a (Being of Beings) somewhat like the (first) [Page 2] Commandment: Upon a (God) to be worshipped, somewhat like the (second) Commandment: They accounted (Vows and Oaths sacred) somewhat like the (third) Commandment: They had some (superstitious Feasts) in resemblance of the (fourth) Commandment: And as for the second Table, Honour Parents, Steal not; Whore not; Kill not; Lye not; Covet not; they could (with open mouth) declaim against these; though the spiritual part of these, was too sub­lime for them: Now, Faith is the grand Commandment of the Gospel: 1 Joh. 3.23.This is his Commandment, that we should be­lieve in the name of his Son Jesus Christ: But, they were so far from finding out this, that they (contemptuously) called the Christians, Credentes. Believing Ones; as if their Faith had been their Absurdity; whereas God calleth all such absurd, that have not Faith. That we may be delivered from unreasonable (absurd, [...] so the Greek) and wicked men, for all men have not Faith.

I would now assert (beyond all mo­dest contradiction) that there is such a thing as the Faith of the Gospel. Mark 1.15.Repent and believe the Gospel. Faith and Repen­tance, [Page 3]they are Twins of Grace; they lay in the same womb of Free-Grace; And as they lay in the womb together, so they come into the world together: But, as Esau got the start of Jacob, and came (first) into the world, so Faith (as it appears to me) seemeth to get the start of Repentance, and is (first) in the Soul: Faith is (first) in Act, but Repen­tance is (first) in Sight. God hath joined Faith and Repentance together; woe to those who put them asunder. They who either believe without repenting, or re­pent without believing, do neither be­lieve, nor repent. That there is the Faith of the Gospel, is evident: May Peter speak? he was the great Doctor of the Circumcision, and a good Ora­tor, That the Gentiles (by my mouth) might hear the word of the Gospel, and believe. 'Tis true, if we look (with both eyes) upon most men, and their Man­ners, we may (easily) conclude, that they are strangers to this Faith; yet there is such a thing as the Faith of the Gospel. Phil. 1.27. May Paul (also) speak? He was the great Doctor of the Uncircumcision, who spake with Tongues more than they all, and had a great command of Rhetorick: [Page 4]Striving together for the Faith of the Gospel. The words are metaphorical, taken from Wrestlers, who strive for the Mastery, or, for the Crown; they did put themselves in hazard for the defence of the Gospel.

CHAP. II. What this Gospel-Faith is.

'TIS connatural unto man, Qui benè distinguit, benè docet. to out-bid himself: I would know nothing by my self but my sin; yet he that di­stinguisheth well, teacheth well. I would not take the wall of those pious and pru­dent, laborious and learned Divines (Ce­dars of Lebanon) that have gone before me upon this Subject, Prov. 31.31. whose works praise them in the Gates; that died in the Lord; have rested from their labours; Rev. 14.13. and whose works have followed them in a way of mercy, though not in a way of merit: Nor, would I be ambitious (were they living) to go by their side; yet, suf­fer me to cast in my mite; for, great hath been the Controversie between Prote­stants and Papists; yea, between Prote­stants [Page 5]themselves, wherein the Essence of a Gospel-Faith lies. As there is an hypo­critical or temporal Faith, so there is a dogmatical or historical Faith, Luk. 8.13. Acts 24.14. as Divines call it. There is Faith, and there is the Assurance of Faith; there is the Faith of Affiance, and there is the Faith of Assu­rance; there is the (direct) and there is the (reflect) Act of Faith: I shall (there­fore) engage (as I am (more) or (less) indulged, the Gales and Gusts of the Spi­rit) the (direct) Act of Faith; the Faith of Affiance: the Seed of Grace (which is incorruptible, and durable) may (for a time) lie under clods and clots: There may be Grace, where there is no Peace; and Faith, where there is no Assurance: Yea, the Tenure of Grace and Peace, is not (alwaies) the same; but, as to Peace, God can (and that in a moment) if we sin a­gainst him, turn our Heaven upon Earth, into a Hell upon Earth.

But, Quest. what (then) is this (direct) Act of Faith? what (then) is this Faith of Affiance? what (then) is this Gospel-Faith?

Gospel-Faith is the Gift of God, Sol.and Fruit of the Spirit of God, whereby there is (upon Gospel-terms) a Reception of Christ [Page 6]Jesus the Lord, and a Recumbency upon him (solely) for salvation.

This Definition of the Faith of Affi­ance, Def. suggesteth a reflection of six things, as considerable Remarks and Ingredients indispensably necessary, in order to its Constitution; its Pedegree, its Object, its Essence, its Act, its Rule, and its End.

Its Pedegree. 1 Gospel-Faith is the Gift of God, and Fruit of the Spirit of God.

Gospel-Faith is the Gift of God. 1 Faith is not a Native, but a Donative. By grace ye are saved through Faith, Eph. 2.8.and that not of your selves, it is the gift of God. Here is the mercy, and that is Salvation; here is the motive, and that is Grace; here is the medium, and that is Faith: By grace ye are saved through Faith; but this Faith is not of your selves, it is the gift of God. Though Faith be (in) us, yet it is not (of) us; it is the gift of God. Lapsed Man hath lost his Freedom of Will to Good. This Man hath no Free­dom of Will (to that which is truly good) but what is wrought by Free-Grace. The two Poles will as soon meet, as Free-Grace, and Free-Will, in the Justification of a Sinner before God. I could readily Seal the saying of One, [Page 7]who laying his hand upon his breast, Dr. Hill Firmin's Real Christian. p. 26. Non Gra­tia est ullo modo, nisi sit gratui­ta omni modo. said, Every true Convert hath something (here) that will draw an Argument a­gainst an Arminian. As the Habit of Faith, so the Act of Faith, is the gift of God. Faith is an (Out-landish) Plant, and of a (divine) Extract. Faith is not a slip growing in our own Garden, but a (heaven-born) Grace. What is freer than gift? Now the Act, as well as the Habit of Faith, is given. It is given; yea, (according to the Greek) freely, [...] or graciously given) unto you in the behalf of Christ, not (onely) to believe, Phil. 1.29.but (also) to suffer for his sake: That is, 'tis given with all freeness imaginable; yea, with an uninimaginable freeness; for, 'tis Grace (no) way, unless it be free (every) way.

2. 2 Gospel-Faith is the Fruit of the Spirit of God. Faith, that's the Fruit; Gal. 5.22. the Spirit, that's the Tree. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith. Here is va­riety; this, that, and the other Grace: Here is (also) rarity: Here is Faith and Love, the top-fruit of the Tree. Vices end in themselves, but Virtues abound with fruit: 'Tis called the Fruit of the [Page 8] Spirit, because (originally) from the Spi­rit, as the Fruit is from the Tree. As all Light meets in the Sun; as all the Crea­tures met in the Ark; as the Members meet in the Body; as all the Branches meet in the Tree; and, as all the Lines meet in the Center, so all Power meets in the Spirit, and concenters there. 'Tis (therefore) called the work of faith with power. 2 Thes. 1.11.Power is as inseparable an Ad­junct of the Spirit, as the Light of the Sun, and the Heat of the Fire; it can no more be severed from it, than the Soul from the Body, whilst a living Organ. 'Tis a Faith of the operation of God. Col. 2.12. 'Tis the operation of God, because wrought by the Spirit of God. Yea, there is a power exerted in the working of this Faith, aequivalent (unto) and aequipollent (with) that power, which gave a Resur­rection unto Christ Jesus. To this the Apostle speaks, [...]. Ephes. 1.19, 20. [...]. as one acquainted with the work of Faith, in his own Soul. And what is the supereminent, or sublime mag­nitude (so the Greek) of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own [Page 9]right hand, in the upper heavenlies. Cer­tainly they are under a prodigious De­ception and Delusion, who say they have believed, ever since they could remem­ber. The Apostle expresseth this power put forth upon those that believe, by a six-fold gradation.

'Tis (his) Power. 1 Faith cannot be wrought (in) the Soul, nor wrought out (for) the Soul, by any power short of (this) power, which is the power of God, and of the Spirit of God. It is (his) power.

'Tis the magnitude of (his) power. 2 It is not (onely) great, but (also) Greatness of power.

'Tis the supereminent, 3 or sublime mag­nitude of (his) power.

'Tis the working of (his) power. 4

'Tis the working of (his) mighty power. 5

'Tis the same power, 6 which gave a Resurrection, and Ascension to Christ. This is the Gradation, and 'tis an evident one; 'tis an eminent one; 'tis an excellent one. When they called upon Spira to believe, he replied, it was as impossible as to drink up the Sea at one draught: It is (saith he) as possible to keep the Moral Law, as [Page 10]to believe; for 'tis natural to work for Life, but supernatural to believe for Life.

Its Object. 2 The Object of this Faith, is the Person of Christ. The Person of Christ is the Object of this Gospel-Faith. That he might be just, Rom. 3.26.and the justifier of him that believeth in Jesus. But, the Greek thus; That he might be just, and justifying him, who is of the Faith of Jesus: That is, who is of the number of those that renounce all confidence by their own works, and believe (onely) in the Person of Christ, for Salvation. 'Tis not the Light within, that is the Object of Faith, as some say. 'Tis not the Church that is the Object of Faith, as others as­sert with great confidence. 'Tis one thing to believe (the) Church, and ano­ther thing to believe (in) the Church. The Church may be believed, but Christ must be believed in. Neither is the Pope (who looks like the Reuben of the God of this world) the Object of Faith; Clark's Martyr. 147. (though in the Maryan-days) the Sheriff told one Carver at the Stake, Except thou believest in the Pope, thou art dam­ned both Body and Soul. Mrs. Lewis. 191. A Bishop (also) told one (in the same days) If thou be­lievest no more than is in the Scripture, [Page 11]thou art in a damnable condition. God is the proper Object of Repentance; Christ is the proper Object of Faith. Acts 20.21.Repentance towards God, and Faith towards our Lord Jesus Christ. Christ is the (mediate) Ob­ject of Faith; God is the (ultimate) Ob­ject of Faith. 1 Pet. 1.21.Who by him do believe in God, that raised him from the dead, and gave him glory, that your faith and hope might be in God. This (also) is the Do­ctrine of Christ: Joh. [...]4.1.Let not your hearts be troubled, ye believe in God, believe also in me. Ye believe in God, as a Father, be­lieve (also) in me as a Saviour, as a Sa­crifice, as a Satisfier, as a Surety.

Its Essence. 3 Hereby there is a Recep­tion of Christ. The very Essence of Gospel-Faith (if I mistake not) lies in re­ceiving this Person of Christ, in all his Offices. A Gift is received by the Hand. Faith is the Soul's Hand. Joh. 1.12.To as many as received him, to them gave he priviledge to become the Sons of God, even to them that believe on his name. Christ is re­ceived by Faith; and not (onely) re­ceived into the Head, but (also) received into the Heart. Eph. 3.17.That Christ may dwell in your hearts by faith. Thus Christ dwelleth by his (Spiritual) presence, and [Page 12]by his (gracious) Influence. Col. 2.6.As ye there­fore have received Christ Jesus the Lord, so walk ye in him. Here is a Reception of Christ in all his Offices; received Christ Jesus the Lord. These three, Christ, Je­sus, Lord, are often put together. We preach not our selves, 2 Cor. 4, 5.but Christ Jesus the Lord. Thus Paul (in his Benedi­ctions) useth at least seventeen times these words, 1 Cor. 1.3. ch. 15.23. 2 Cor. 1.1. ch. ult. ult. Gal. 1.1. ch. ult. ult. Ephes. 1.1. Phil. 1.1. ch. ult. ult. Col. 1.1. 1 Thes. 1.1. ch. ult. ult. 2 Thes. 1.2. ch. ult. ult. 1 Tim. 1.2. 2 Tim. 1.2. Tit. 1.4. This Reception makes the Union; herein lies the very Essence of the Faith of the Gospel. Christ is received in all his Offi­ces; Prophetical, Sacerdotal and Regal; as the Churches Prophet, Priest and Prince. Of these suffer a distinct discussion.

Christ is the Churches Prophet. 1 The Church hath had many Prophets, but Christ (by way of Emphasis, Eminency and Excellency) was (the) Prophet. Mo­ses (in Old-Testament times) was the Cheiftain of the Prophets, leading the (first) Ranks. John the Baptist (in New-Testament times) was (also) the Chief­tain of the Prophets, leading the (last) [Page 13] Ranks. Moses leads the Van, and John brings up the Rear of the Prophets; but, both these gave the wall to Christ, as the Prince of Prophets. Thus Moses did. Mo­ses truly said unto the Fathers, A Prophet shall the Lord God raise up unto you of your Brethren, like unto me, him shall ye hear in all things,Acts 3.22, 23.whatsoever he shall say unto you: And it shall come to pass, that every soul (every person, whether upon the Throne, or upon the Threshold; in his Robes, or in his Raggs) that will not hear (that self-same Prophet) shall be destroyed from among the people. [...] But, as Moses, so John, gave the wall to Christ. Joh. 1.29, 30.John seeing Jesus coming unto him, saith, Behold (the) Lamb of God, which taketh away (the) sin of the world. Every word hath its Emphasis, and is Emphatical. Behold (the) Lamb of God: Christ was a Lamb in passion, but a Lion in Resurrection; a Lamb suffering death, but a Lion in rising from death; The Lion of the Tribe of Judah. Behold (the) Lamb of God, which taketh away (the) sin; the Root, original; and the Branch, actual sin: which taketh away (the) sin of (the) world. But, where doth John give the wall to Jesus? that fol­loweth; [Page 14] This is he of whom I said, after me cometh a man, which is preferred be­fore me, for he was before me. Though he appears (now) without worldly gran­deur and glory, yet he is incomparably more excellent than I am. Job 36.22. Well did Elihu say, Who teacheth like him? The words are a divine Challenge, Who teacheth like him? Bring forth the Man; yea, bring forth the Angel (if ye can) but ye can­not, that teacheth like unto God, or Christ.

Christ is the Churches Priest. 2 He is a Priest over the House of God. Heb. 10.21. Of his Priest­ly Office there are two parts; his Ob­lation and Intercession.

His Oblation. 1 As he was the Lamb in Effigie, Heb. 9.14. provided for a burnt-offering; so He (through the eternal Spirit) offered himself without spot to God.

His Intercession. 2 He is able to save to the utmost,Heb. 7.25.all that come unto God by him, seeing he ever liveth to make inter­cession for them. Christ is Intercessor, who hath the Judges ear.

Christ is the Churches Prince. 3 Christ is King of Sion, King of Saints, and to be King of Nations, though the Kings of the Nations can (hardly) bear this: [Page 15]Pardon this innocent Digression; 1 Joh. 5.3.Come Lord Jesus, come quickly. He is lovely in all the administrations of his Regal Office. His Commandments are not grie­vous. Nihil dif­ficile a­manti. Nothing is difficult to him that loveth. Christ's Laws are Lines drawn in Love; yea, Lines drawn in Blood. His yoak is easie, and his burden is light. Christ hath on his Vesture, and on his Thigh, Rev. 19.15.a name written, KING of KINGS, and LORD of LORDS.

Its Act. 4 As there is a Reception of Christ, so there is a Recumbancy upon Christ. As Christ is received, so he is rolled, and rested upon. It is not Christ, or some others; not Christ, and some others; but, Christ, and no other. Faith in the (vital) Act of it, is a resting upon another. Faith (in the most proper and essential Act of it) is a rolling upon Christ. Commit thy way unto the Lord. Psa. 37.5.Golgnal-Jehovah darkecha; Roll upon Jehovah thy way; so the Hebrew. Cast thy Soul, and all thy Concerns, whether for temporals, or for eternals, upon Je­hovah. It is with a Soul (in this Act of rolling and resting upon Christ) as it was with the four Lepers, 2 Kings 7.3, 4. who said one to another, Why sit we here until we die? [Page 16]If we enter into the City, the Famine is there, and we shall die there; and, if we sit still, we die also; now therefore come, and let us fall into the Host of the Syrians; if they save us alive, we shall live, and if they kill us we shall but die. Thus, saith the Soul, when duly and truly awaken­ed; I see an indispensable necessity of Faith; Mark 16.16. for, He (or She) that believeth not, shall be damned; but no Man (or Woman) can from (himself) or (her self) believe: Ex puris naturali­bus. If I go to Moses, he is dead; as Aaron died upon Mount Hor, so Mose. died upon Mount Nebo. God (now) speaks, not by a Servant, but by a Son whom he hath appointed heir of all things and by whom he hath made the world If I go to Moses, Heb. 1.2. I die; and if I sit still I die; if I remain in my blood, I am like to bleed to eternal death: If ye believ [...] not that I am he,Joh. 8.24.ye shall die in your sins. Well (saith the Soul) I have but one way left, but this is Christ, who is (the) Way, Joh. 14.6. and (the) Truth, and (the) Life, the Way, without Error; the Truth, with­out Falshood; the Life, without Death: I will cast my self into the hands of (this) Christ; I will cast my self at the Feet of (this) Christ; if he will save me, [Page 17]I shall not be damned; if he will not save me, I can but be damned, though I know not how to bear the thoughts of damnation; I will adventure here; I will live or dye here: I will (in this case) do, as the Queen did in another; Esth. 4.16. I will go, and if I perish, I perish. This is a going unto Christ; this going (unto) Christ, is a believing (in) Christ; this is the direct, though not the reflect Act of Faith; this is a Faith of Affiance, though not a Faith of Assurance. Now, the Man, or the Woman, that hath (this) Faith, though He, or She, hath not As­surance, shall not perish; for the promise is made unto this. Joh. 6.37. All that the Father giveth me, shall come unto me, and he that cometh unto me, I will in no wise cast out. Herein ye have a twofold Assertion; the one refers to the Father; and (therein) a twofold Act of Giving, and of Drawing; All that the Father giveth me shall come unto me. Giveth me, chooseth in me. Thou hast given him power over all flesh, Joh. 17.2.that he should give eternal life to as many as thou hast given him: shall come unto me; shall believe in me; going, or com­ing (unto) Christ, is believing (in) Christ. He that cometh unto me shall never hun­ger,Joh. 6. [...]5.[Page 18]and he that believeth on me, shall never thirst. The other Act belongs to the Son. And he that cometh unto me, that is, believeth in me, I will in no wise cast out. Wherein ye have three things wor­thy a most spiritual and serious reflection; the person promising; the person promised; and the subject matter of the promise.

The person promising. 1 This is Christ, who hath Bowels of Mercy, as well as Beams of Glory. This is Christ, who is the Being of Beings, as God; the Beauty of Beauties, as Man; the Blessing of Bles­sings, Joh. 6.36. as God-Man. But I said unto you, that ye also have seen me, and believe not. The Promiser is Christ, Matth. 1.23, 25. Jer. 23.6. who is as able to perform, as to promise: One, who can­not out-bid himself; and, whose names are Emanuel, Jesus, Jehovah.

The person promised. 2 Him. Him, that cometh unto me, believeth in me. Him, or Her; the Man, or the Woman, with­out exception, or exemption as to Nation, whether Jew, or Gentile; as to Age, whether a Methuselah, or a Josiah; as to Degree, Acts 10.34. a Craesus, or a Codrus. God is no respecter of persons.

The subject matter of the Promise. 3 I will in no wise cast out. There are two [Page 19] Negatives in the Greek, [...] which strengthen the Affirmative; I will not, not, cast out of doors. As if Christ had said; though there be not grace (desired) if there be grace (desiring) I will not, not, 1 Pet. 2.2. cast this person out of doors: Though there be not the Faith of Assurance, if there be the Faith of Affiance, I will not, not, cast this person out of doors; Though there be not the reflect act of Faith, if there be the direct act of Faith, I will not, not, cast this person out of doors; I will be so far from shutting the door upon this per­son, when He, or She, cometh, that I will not cast this person out of doors, af­ter He, or She, is come. Oh infinite mercy! As, this is an (endeared) so an (endea­ring) Text, and thousands of Souls may have (happily) closed with a Christ in it.

It's Rule. Gospel-Faith hath it's Rule, 5 and 'tis an infallible one. Christ, is to be received, and rested upon, according to Gospel Tenders, and Terms. Now, the Terms of the Gospel are free; freely-free. Christ must be received, and rested upon, not upon the account of the merit of his own, but upon the account of his (own) merit. The Sinner, must come [Page 20](as) a Sinner, Mat. 9.12, 13. unto (this) Saviour. The whole need not a Physician: They see no need of a Physician: But those that are sick: They, who are sensible of Sin, and Sick of Sin, see a need of a Physician. Christ, came not to call the righteous (the conceitedly righteous) but sinners unto repentance. Christ, is (freely) offered, and (thus) he must be received. Joh. 4.10. [...]. He is (the) Gift of the Father. If thou knewest (the) gift of God. He, is not only (a) Gift, but also (the) Gift; yea, the Gift of Gifts, by way of Emphasis; Eminency; Excellency. He, is the Gift of Gifts, from the God of Gods. Here, is the Giver, and that is the Father; is there such another Giver? Here, is also the Gift, and is there such another Gift? All gifts, from the Cell of nature, to the Chair in Glory, meet in this Christ, as in their proper Center. If thou knewest the gift of God. But, Tit. 2.14. as Christ is the Fathers gift, so he is his own gift, who gave himself for us. That is, to Death; Even the death of the Cross. Oh Unparallelled Love!

It's End. 6 This is Salvation. There is a Reception of Christ, and Recumbency upon Christ, for Salvation; yea, upon him (solely) for Salvation: now, Sal­vation [Page 21]is a great thing: He, thought so, Aug. who said, Lord, here beat me; here banish me; here bleed me; here burn me, so thou wilt but hereafter save me. Ask a con­vinced Soul, that hath been sailing by the Gates of Hell; that hath been reflecting Sin, as the way to Hell; and that looks upon every thing less than Hell, to be less than Sin, and he will tell you that Salvation is a great thing. Ask a deser­ted person, that hath been days, and nights in the Deep; that hath been crying out of the Depths; that hath been with­out Sun-light; without Moon-light; with­hout Star-light; whose Soul hath been like a troubled Sea, and he will tell you that Salvation is a great thing. There is a generation (in this last of the latter days, O Tempo­ra! O Mo­res! and day of greatest Debauchery) guilty of Imprecation; wishing Damna­tion to themselves. I have read of one, who reflecting those words of Moses, If thou wilt not forgive their sin, Exo. 32.32.then blot me out of thy book which thou hast writ­ten; which (probably at least) may be nothing else but a rasing his Name out of the Records of Israel: Rom. 9.3. Reflecting (also) those words of Paul, I could wish my self accursed from Christ, for my Bre­thren, [Page 22]my Kinsmen,Corn. a La­pide. Firmin's real Chri­stian; p. 20according to the flesh; which (probably also) may be nothing more than wishing himself cast out of the Church, that they might be brought to Christ; draweth (unhappily) this In­ference; That 'tis lawful for a man (in order to the Salvation of many) to wish his own Damnation. I am not of his O­pinion, but must take leave to dissent from him: I cannot believe, that he who hath a sense of Hell, though he hath not a Sight of Heaven is to wish his own Dam­nation. I would not be put off without Salvation, though I went thorough a Rack, or by a Stake, for it; and, if there were but ten men in a Kingdom to be saved, I would (if I could) put in to be one of those ten saved Ones. Salvati­on is a great thing; for 'tis not only a Step (unto) but also a State (of) Felicity, and that for an Eternity, which hath its Commencement here, and its Completion hereafter. Now, this Salvation, is by Christ. Luk. 2.11. That Christ is (a) Saviour, is evident. Unto you is born this day in the City of David (a) Saviour, which is Christ the Lord. The Greek word for (Saviour) is a word that cannot be ful­ly expressed in one Latine word, [...] for it [Page 23]signifieth as much as a most absolute De­liverer, from all Danger, and Evil; such a person as doth not (onely) once deliver, but is (also) the Author of (perpe­tual) Salvation. Now, this Salvation, is worth the Hearing; worth the Heeding; worth the Having; worth the Holding. That Christ is (the) Saviour, John 4.42. is as evi­dent. Now we believe; now, but not un­til now: Now, we believe, not because of thy saying: Thy voice, could not reach our Hearts, though it reached our Ears; it was Christs own voice that reached our hearts: Now we believe, not because of thy saying, for we have heard him our selves, and know, that this is indeed (the) Christ (the) Saviour of the world. But as the believing Soul receiveth Christ upon Gospel-terms, and resteth upon him for salvation, so (solely) upon him for sal­vation. There is salvation in no other. Acts. 4.12.

Thus have I according to my Stature, being, (at most) but a Dwarf to others) got thorough the Definition; at least the Description of a Gospel-Faith, which is the Gift of God, and Fruit of the Spirit of God, whereby (upon Gospel-terms) there is a Reception of Christ Jesus the Lord, and a Recumbency upon him (solely) for salvation.

CHAP. III. Of a great, and strong Faith.

THat there is a Gospel-Faith, hath been already evinced, beyond all modest contradiction. That a Gospel-Faith, is a great Faith, Mat. 8.10. is evident. I have not found so great Faith, no not in Israel. Christ (as God) knew his Faith before he spake, for he was the Donor of it; but (as Man) he marvels at it, not fin­ding the like among the Jews. And as a Gospel-Faith is a (great) Faith, so 'tis a (strong) Faith. Rom. 4.20. 'Tis said of Abraham, that he staggered not at the promise tho­rough unbelief, but was strong in Faith giving glory to God. Here is a strong Faith, but it was a strong God, in a strong promise, that gave strength to his Faith, and made it strong. A Gospel-Faith, ap­pears a strong, and a great Faith, upon a divine reflection of three reasons.

Because it seeth things invisible. 1 As Faith is the Souls Hand, so 'tis the Souls Eye. This is the will of him that sent me, that he which seeth [Page 25]the Son, and believeth on him,John. 6.40.may have everlasting life, and I will raise it up at the last day. Faith, makes things absent, present. Faith, makes a God visible, Heb. 11.27. who is invisible. The Apostle records this concerning Moses, as seeing him who is invisible. Heb. 11.1. He gives (also) this Defi­nition of Faith, to be the substance of things hoped for, [...]and the convincing de­monstration of things not seen. It signi­fieth a demonstration that convinceth a Soul thoroughly, of the Certainty, and Verity, of such things, as by reason, and natural parts, are not seen.

Because it hopeth things incredible. 2'Tis said of Abraham, Rom. 4.18. that he believed in hope, against hope. He believed besides, and above all Causes, Arguments and Appearances of natural hope. Every thing, stood in the way of Abrahams hope that he should have a Son, and yet he believed this. Faith goes before; Hope, follows after; 'Tis as possible for a man to hope for that which he believes not, as 'tis for a Painter to draw a Picture in the Fire. Did any one (in that day) believe at the rate that Mordecai did? If thou (at this time) in holding thy peace, Esth. 4.14.holdest thy peace, then shall respiration, [Page 26]and deliverance arise to the Jews from another place.

Because it doth things impossible. 3 What is impossible to other things, is possi­ble to Faith. Mark. 9.23.All things are possible to him that believeth. Now to see things invisible; to hope things incredible, to do things impossible, these were Luthers won­ders, and are mine; and may be thine. But, lest any should make a God of Faith, I shall Subjoin this: I do not take the Act, without the Object; not the Act of believing, Heb. 12.2. without Christ, the Object of Faith; for, as he is the Author of it, so he is the Actor of it; and as he is the Communicator of it, so he is the Consum­mator of it.

Now, if this be true, that there is such a thing as a Gospel-Faith, and (this) Faith be a (great) Faith, then wonder not at that divine imposition, of that di­vine duty, of self examination, univer­sally incumbent upon true believers. Examine your selves whether ye be in the Faith. 2 Cor. 13.5. Here, is a Duty, and a Direction.

A Duty, 1 Examine your selves. Here, ye have the Act, and the Object.

The Act. 1 Examine. 'Tis very signifi­cant, [...] from [...] and the word which is the first [Page 27]root, signifieth to pierce thorough: Now, the word here to examine, coming of it, signifieth to make, or to take Trial; because by piercing thorough a thing, it is tryed, what it is within, whether sound, or no. Examine me, oh Lord, Psal. 26.2.and prove me; try my reins, and my heart.

The Object. Your selves. That is, 2 your Souls. Only take heed to thy self, Deut. 4.9.and keep thy Soul diligently. Here, Self, and Soul, are the same in sense, though not in Sound. 2

The Direction. Whether ye be in the Faith; or, whether the Faith be in you. Whether your Gold be not Dross; Isa. 5.24. whe­ther your Silver be not Tin; whether your Root be not Rottenness. Come (now) to the Test; to the Trial; to the Touch­stone; examine thy Soul whether thou beest in the Faith.

But how shall I know whether I be in the Faith? Qu. 1. how shall I know that I have Faith? how shall I know that my Faith will go into vision, when my time goeth into eternity?

Where there is Faith, there is Love. Sol. 1.Faith, and Love, do grow upon the same Tree, which is the Spirit. Faith, and Love (like Rebecca's Twins) goe hand [Page 28]in hand. Gal. 5.6. But Faith which worketh by Love. Bellar­mineFaith, is not wrought by Charity, as one perverteth this Text; for then it will follow, that Love (by which Faith is wrought) must needs be before Faith; but Faith worketh by Love. Though Faith be not Loves parent, yet Love is Faiths partner. The Soul, that hath a Faith of the right Stamp, hath (also) a Love of the same Stamp; now, this is a love to Christ; a love to those that are Christs; a love to those that are not Christs; and a love to the Ordinances of Christ.

1 Those (in the Faith) have a Love to Christ. Where there is Faith in the Person of Christ, John 21.17. there is Love to the per­sonal excellency of Christ. Lord, thou knowest all things, thou knowest that I love thee. Christ, having asked Peter lovest thou me more than these? v. 15. Lovest thou me more than thy nets? more than thy Fishes? more than thy Friends that are about thee? Lovest thou me more than these? more than thou lovest these? or, more than these love me? Peter, being asked of the measure of his Love, answered only as to the Truth of it; and being asked of the Quantity of it, answered only as to the [Page 29] Quality of it, that it was of the right, Stamp, and had his own Superscription upon it. Peter will not be his own Judge, but refers it to his Lord, and Master to sit in Judgment upon it; Lord, thou knowest all things, Can. 3.3. thou knowest that I love thee. This is a Soul-Love. Saw ye him whom my Soul loveth? 2

Those (in the Faith) have a Love to those that are Christs. He, that loveth the Father, loveth (also) the Child, 1 Jo. 5.1. for the Fathers sake. He that loveth Jonathan, loveth (also) Mephibosheth for Jonathans sake. He, that loveth him that begat, loveth him also that is begotten of him. And, not only (this) Child, or (that) Child, but also (every) Child, Col. 1.4. must be loved for the Fathers sake. Since we heard of your faith in the Lord Jesus, and of the love which ye have to all the Saints.

3 Those (in the Faith) have a Love to those that are not Christs. The cry of these (under their retirements) is, Lord, that not only this Husband; or this Wife; or this Child; or this Ser­vant, but also this Neighbour, who is an Enemy to Christ, and the Call of Christ; an Enemy to Christ, and the Cause of Christ; an Enemy to Christ, and [Page 30]the Crown of Christ, Mat. 5.44.46. were in Christ; had Faith in the person of Christ. Love your enemies. If ye love them, which love you, what reward have ye?

4 Those (in the Faith) have a Love to the Ordinances of Christ. There's a Love to the Church, for Christs sake; a Love to the Pool, for the Angels sake; a Love to the Cabinet, for the Jewels sake; a Love to the Stream, for the Fountains sake; a Love to the Gallery, for the Kings sake; a Love to the Field, for the Pearls sake. Those, that have met with God, and Christ under Ordinances, can as well tell how to be without Bread, Job. 23.12. as to be without Ordinances. I have esteemed the words of his mouth more than my necessary food. That man is defective in his pru­dentials, that thinks to keep up the Fire, by withdrawing the Fewel. He is under a great Temptation, at least not without great Corruption, that thinks to grow in Grace, under the neglect of means. Is Abstinence from meat, the way to get Strength? A man would think that none but Bedlamites should assert this. 'Tis the tree planted by the rivers of water, Psa. 1.3.that bringeth forth fruit in his season. 'Tis the Soul that wades in Sanctuary­waters, [Page 31]that is a Cedar in Lebanon, and a green Olive in the house of God. Psa. 42.1, 2. May the sweet singer of Israel speak? As the Heart panteth after the water brooks, so panteth my soul after thee, Oh God! My Soul thirsteth for God, for the living God, when shall I come and appear before God? He that (to day) turneth his back upon the Ordinances of God, may (to mor­row) turn his back upon the God of Or­dinances.

Where there is Faith, 2 there is (also) a train of good works. A Believer, is not to be a Loyterer, but a Labourer. Remembring without ceasing, your work of Faith, and labour of love, and pati­ence of hope, in our Lord Jesus Christ. They, who believe, must study to main­tain good works. Though works morally, and spiritually good, be not essential unto Faith, yet they are evidential unto Faith; though they be not the essence of a lively Faith, yet they are the evidence that Faith lives; for, Jam. 2.26. as the body without the soul is dead, so Faith without works is dead.

But what are the Symbols of a great, Qu. 2. and a strong Faith?

A great, and a strong Faith, Sol. 1. can trust [Page 32] God without a pawn. Then Faith acts in a most Kingly way, Job 13.15. when it hangs upon a killing God. Though he slay me, yet will I trust in him. Though God makes a Thrust at me, and that Thrust should be mortal, yet he shall be the Object of my Trust. An unbeliever, yea, a weak be­liever, must have something to feed his Senses, or he gives up the Ghost: when an unbeliever is at his wealths end, he is at his wits end; but now a great, and a strong Faith questions not but that God will make provision, though he sees not in which way the provision should come. Crede qued non vides, & videbis quod non credis. Believe what thou seest not, and thou shalt see what thou believest not. It is Faith, to believe what thou seest not, whose reward is to see what thou believest. Heaven, and Hell, have all in sight, Faith will have no work in either. Faith fears no Famine. Nothing grows weak, where Faith grows strong. Lactant. Judg (as one saith) of Persons by Faith, not of Faith by persons. The Prophet strains lovelily, and yet loftily; wherein there is a suppo­sed condition and a proposed conclusion.

A supposed Condition. 1 Though the Fig­tree,Hab. 3.17, 18.and the Vine fail; though the Olive, and the Fields fail; though the Flock, and [Page 33]Herd fail. Suppose nothing but impen­ding judgments; suppose a death upon all, and a failure of all things: Here is the Condition supposed.

A proposed Conclusion. 2 Yet will I re­joyce in the Lord, I will joy in the God of my Salvation. Here is the Conclusion proposed. Though desolation, and de­vastation come; though poverty and prison come; though fire, and famine come; though sword, and pestilence come; yet will I rejoyce in the Lord, I will joy in the God of my Salvation. Here, Faith, hath nothing in hand, and Christ shall be trusted without a pawn. Christ, is a Feast in Famine; and All, in the want of all, unto a person that hath a great, and a strong Faith. Faith, hath a chymical art; Chymists (they say) will entract Gold out of Stones, and Iron. He that can extract evil out of the Apos­tolick, and evangelick Faith, must needs be an excellent Chymist, and may safely undertake to draw water out of a Pu­mice.

A great, and a strong Faith, 2 is a won­der-working Faith. Faith, is a prophetick grace, and answers it self. Psa. 37.34. Though he falleth, yet shall he not be utterly cast down, [Page 34]for God upholdeth him with his hand. Faith, worketh thorough Eclipses, and is this short of a wonder? This, is the true Logick of Faith, to draw conclusions of Peace, in War; of Safety, in Danger; of Light, in Darkness; of Life, in Death. This is the victory that overcometh the world, 1 Joh. 5.4.even our Faith. Take not the Act, without the Object. Faith, may be said to overcome two wayes.

1 As it discerneth a Vacuity in all terrene Objects. Eccl. 1.2.Vanity of Vanities (saith the preacher) all is Vanity.

As it uniteth to Christ. 2 Faith, makes the Subject (in which it is) a member of Christ, and so a Conqueror thorough Christ. John 16.33.I have overcome the world. He that hath a great, and a strong Faith, is above the worlds frowning, and the worlds fawning.

A great, 3 and a strong Faith, is steady, and stedfast. A weak Faith, is shaken (in) the Soul, though not shaken (out) of the Soul; but a strong Faith, is like an Oake, which spreadeth its root deep, and is not easily blown down. Hence, that imposition; 1 Cor. 15.58. wherefore, my Brethren, be ye stedfast and unmoveable. A meta­phor, taken from a Foundation, on which [Page 35]a thing stands firm; or, a Seat, Luke 22.32. wherein a man sits firm. I have prayed for thee, that thy Faith fail not. Satan's first Seige, was laid against the Faith of Threatnings; here 'tis laid against the Faith of Promises; but (saith Christ) I have prayed for thee (and for all that are mine) as well as thee, that thy Faith fail not; that it fall not short of what it (hath) been; or, of what it (should) be.

A great and a strong Faith, 4 can swim against Wind, and Tide. Corrupt reason, speaks like Peter, Master, save thy self; but a great Faith saith, Luke 9.24. He that will save his life shall lose it, but he that will lose his life for my sake, the same shall save it. Corrupt reason saith, who would profess against the streams of the times? But a great Faith saith, 'tis better to dye, than to deny; better to suffer than to sin. Cor­rupt reason consulteth safety, but a great Faith consulteth duty, and will hazard safety to preserve Sanctity. An Abraham (thorough grace) can sail to Heaven, though the tide of reason, and wind of temptation, be against him. Gen. 22. Take uow thy Son, thine onely Son Isaac, (the onely Son left in his Family, for Ishmael was gone; or his onely legitimate Son, in op­position [Page 36]to a Bastard) whom thou lovest, (with an especial dearness, as being the Son of thine old age, and of thy Wives miraculous conception, above the course, and force of nature) and get thee into the land of Moriah, 2 Chron. 3.1. (upon which the Tem­ple was built) and offer him there for a burnt offering. Was not this command enough not onely to puzzle fleshly wisdom, but even Faith it self? One command seems to enterfeir with ano­ther; that in obeying one, he must disobey another: One command saith, Thou shalt not kill; but here, Go take thy Son, and offer him up for a burnt offering. That God who gives life may call for it when he pleaseth. In this command, all that was in Abraham was put to trial. Take a taste.

As a Man. 1 It is inhumane to slay an innocent one, though a Servant; yea, a Stranger; but this was a Son. Or

As a Father. 2 It was unnatural to kill his own Child, though he had many Children; he had but One. Or

As a Husband. 3 What will his Consort say, that he should be killed, against whom she could not endure a Scorn, or a Flout? Or

As a Believer. 4 Will not Infidels blas­pheme [Page 37]his God, and Religion, for such a Fact? This, is the tenth time (as some reckon) that Abraham was tried; but, was there any trial like unto this? What Course doth he now steer? He doth not call Relations, and Reason, Gen. 22.3, 4, 5, 6. to the Council­board; but, early in the morning, he riseth up; taketh his Son; goeth to the place, and goeth about his work.

A great, and a strong Faith, 5 will bear great Delayes. Though God doth not answer in Kind, and give a present answer to prayer, yet a great Faith saith, I shall have it in due time. A weak Faith, is soon out of Breath, but a strong Faith makes not haste. Isa. 28.16.He that believeth maketh not haste. He shall not be (as a man at his wits end) running backward, and for­ward, but expect a timely, and a tho­rough Issue. A great Faith will stay Gods leisure: Oh, saith Faith, if I may not have the mercy now, I will stay longer! Then said I, I am cast out of thy sight, Jon. 2.4.yet will I look again toward thy holy Temple.

A great, and a strong Faith, 6 will take no Denyal. This, ye may run, and read, in the trial of the Woman of Canaan; which (by the Evangelist) is introduced with a demonstrative Adverb, behold: [Page 38] Behold, Mat. 15.22.a woman of Canaan. Is it won­derful that there should be a Woman in Canaan, when that was a Land, and had many Women in it? No; it is not wonder­ful that there was (a) Woman in Ca­naan, but this looked like (the) Wo­man in Canaan; this looked like a Wo­man of Women. But what of this Woman? She comes, and cries unto Christ; Have mercy upon me, Ver. 23.O Lord thou Son of Da­vid. She comes to him as God and Man, acknowledging his Divine, and humane nature. My Daughter (not a servant) is vexed (not troubled) grievously (not a little) with the Devil (not with a common enemy.) But what entertain­ment doth She find? She finds repulse upon repulse. Though She comes, and comes right to Christ, yet, Christ an­swers her not a word. Christ is a mute; will not the Saviour speak to the Sin­ner? As the Father knows not how to bear the Childs not asking, so the Child knows not how to bear the Fathers not answering. The Sinner speaks, but the Saviour is silent; he answered her not a word. Here Christ seems to neglect her. His Disciples say unto him, send her away, for she crieth after us. Christ answered, I am [Page 39]not sent but to the lost Sheep of the house of Israel. Christ, Ver. 24. was sent to be a Saviour of the Gentiles, as well as of the Jews: I will give thee for a light to the Gentiles, Isa. 49.6.that thou mayst be my salvation to the end of the Earth. He was (first) sent to Israel, Jerome. saith one. Junius. He was (while in the form of a servant) sent (onely) to Israel, saith ano­ther. Here, Christ seems to deny her. Ver. 25. She comes now, and worshipeth him, saying, Lord help me. The words are few, but forcible. He answers, Ver. 26. It is not meet to take the Childrens bread, and to cast it to Dogs. Here, Christ seems to disgrace her; but all is for the exercise of her Faith, and patience. A man would have thought, that one repulse from Christ (whose Looks are Loves) had been enough; but this poor Woman is repulsed three times; as if she had resolved, here I will live; here I will lie; and here I will die, but I will have an answer of peace. She, was a Gentile, and Christ speaks after the manner of the Jews, who call the Gen­tiles, Dogs: Is it meet to take the Chil­drens bread, and cast it to Dogs? The Woman seems to answer by an ingenious inversion, retorting the words of a bles­sed Jesus upon himself: Truth, Lord, [Page 40]yet the Dogs eat of the crums which fall from their masters tables. As if She had said; 'tis true, I am a Dog, but Dogs are indulged Crums: If I may not have a Feast, let me have a Fragment: If I may not have a Cordial, let me have a Crum; for Crums belong to Dogs. If I be a Dog, I am (thy) Dog, and let me be in­dulged the Fare of a Dog. The Woman will take no denyal, and this is called by him (that best understood it) a great Faith. Now Christ cries out as one con­quered; as if she had made a conquest upon him by her Faith. Jesus answered, and said unto her, Ver. 28.Oh Woman, great is thy Faith! be it unto thee even as thou wilt; and her Daughter was made whole from that very hour. I have (though not a Ce­dar in Lebanon, but a Shrub in the Valley, and the most unworthy) been weakly dis­cussing the Signs of a great, and a strong Faith. Ʋlpian. Did one complain that there were few Philosophers? I may complain there are few true Believers; at least that have a great and a strong Faith. Is it not unbe­comming, to have a (great) God, and a (little) Faith? It dishonours God as much, and more, when we believe little, as when we do little. Though Man is [Page 41]not worthy to be beloved, yet God is wor­thy to be believed: Suffer me therefore to encourage a great Faith, by a reflection of six particulars, which call for a great Faith.

Great Services call for a great Faith. 1 There is great doing work for believers, and this great doing calleth for great be­lieving. Believers they are to do what Christ commandeth; where Christ com­mandeth; when Christ commandeth; as Christ commandeth, and this calleth for a great Faith. When Christ (in a way of mercy) hath laid Seige to the Souls of persons, their cries have been, what shall we do? Men, and Brethren, what shall we do? Sirs, what shall I do to be saved? Lord what wilt thou have me to do? Believers, may have great work yet to do, before they go off the Stage, and be gathered unto their Fathers, which, calleth for a great Faith. Believers, may have great work yet to do, before they go to the grave of silence; to the house appointed for all living, and this calleth for a great Faith. There is a Testimony to be born to the Headship of Christ (which is the generation-truth) as (the) Head, of (the) Body (the) Church, and [Page 40] [...] [Page 41] [...] [Page 42]this calleth for a great Faith. Who knows but the question may be, is there any King but Caesar? Is there any Head of the Church but the Prince, or the Pope? Rev. 11.2Christ, will have his witnesses, though they be but Two: A few com­paratively; Chap. 12.17. the remnant of the womans seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Great Sufferings call for a great Faith. 2 As great Action, so great Passion calls for a great Faith. There may be dying, as well as doing work for Believers, and great Passion calleth for great Faith. The Cross, is the way to the Crown; Passion, is the way to Paradise; the Wilderness, is the way to Canaan. This way the Head went: Luke. 24.26. Ought not Christ to have suffered these things, and to enter into his Glory? This way the Body must go: Act. 14.22. Thorough much tribulation we must enter into the kingdom of God. The Cross, is the Chur­ches Armes; yea, she glories in bearing it for a Crest. Though God had one Son without Sin, yet he never had a Son without Suffering. 2 Tim. 3.12.All that will live god­ly in Christ Jesus shall suffer persecution. Luther saith, that he learned more by [Page 43]Christs Cross, Qui non est Crucia­nus, non est Christia­nus. than by all the letters in the book. He saith also) that he is not a Christian, that hath not a Cross. They, who are without chastisement, are Bastards, and not Sons: Now, no Bastard can in­herit by the Law of God; by the Law of Nature; by the Law of Nations. This hath ever been the poesy of the Church of the first born, TO DO GOOD, ANDTO SUFFER E­VIL. Suffering work, is noble work; the noblest work, that Dust and Ashes can be concerned in. Saints, are inferiour to Angels, as to doing, but Saints are Su­periour to Angels, as to Suffering; for they are Spirits, and so impassible. Whom God affects most, he (many times) afflicts most; and, there is (many times) the choicest Affection, under the chiefest Affliction.

Great Promises call for a great Faith. 3 The Promises of God, they are the Churches Stock, and a Believers Patri­mony. The Promises of God are great things, so great things, that what would not a convinced, or a deserted Soul give for a Promise? The Promises of God, they are greater than the Fears, or the Faith, of the People of God: The Pro­mises [Page 44]of God, they are greater than the wants, or the weaknesses, of the People of God: The Promises of God, they are greater than the Sorrows, or the Sins, of the People of God: The Promises of God, they are greater than the Threatnings of God, and as great as the Commands of God. When the World was shaken by Adam's sin, Gen. 3.15. God secured it by the Pro­mise of his Son. All the (after) Promi­ses, were but as so many Commentaries upon this (first) Promise the SEED OF THE WOMAN. God, hath many times repealed Punishments, but God hath not at any time repealed Pro­mises. The Promise is a Ground for Faith, as the Precept is a Rule for Obedience. The congregating and calling of the Jews, together with the drying up of the great river Euphrates in order there­unto, are not these great things to be­lieve? and do not these call for a great Faith? The blasting of Babylon, and the blessing of Sion; the breaking of Babylon, and the Building of Sion; the Ruine of Ba­bylon, and the Resurrection of Sion, are not these great things to believe? and do not these great things call for a great Faith? A numerical resurrection of the Body; Act. 1.10.11. the binding of Satan; the personal return [Page 45]of Christ from Heaven, [...] and the reign of (His) with (Him) according to the Greek (the) thousand years, Rev. 20.4. are not these great things to believe? and do not these great things call for a great Faith?

4 Great Providences call for a great Faith. The works of God, are distin­guished into two sorts, of Creation, and Providence. 'Tis bad to out-run Provi­dence, and 'tis not good to loyter, and lag behind it. 'Tis not good to go be­fore God, and 'tis as bad to stay long behind him. Creatures, have a teaching voice; they read us Divinity-Lectures of divine Providence. There is the general Providence of God, Acts. 17.28. which extends it self to the whole world: From him we live, and move, and have our being: There's also the special Providence of God, which he sheweth towards his Church. Isa. 43.2.When thou passest thorough the Waters, I will be with thee, and prevent thy drowning; when thou walkest thorough the fire, I will be with thee, and prevent thy burning. Is not every year, a year of Wonder? Annus Mirabi­lis. what detections, disappointments, and defeats, have there lately been, upon a beastly, and bloody, brutish and barbarous, mer­ciless and murderous generation, by a [Page 46]timely interposition of divine provi­dence? The Poison, and the Antidote, come into the Nation together; such is the divine Providence, of the divine Majesty. God, now speaks, not (onely) from the Earth, but (also) from Heaven, by the great and wonderful works of his Providence, Eusebius. which one calleth the Ser­mons of God. Now, do not these Provi­dences, call for a great Faith?

5 Great Temptations call for a great Faith. Where is the Christian (of Christs making) that is without Temp­tation? Our whole life (saith one) is but a Temptation. Aug. There was a Tempter in the terrestial Paradise, but there shall be no Tempter in the Celestial Paradise. That, indeed, a man is, that he is under Temp­tation. To be without Temptation (saith one) is the greatest Temptation. Tillinghast When God puts any of his Servants into Sa­tans hand's, then he keeps Satan in his own hands. There is no place in the world that can secure from Temptation, or be a Sanctuary from Satanical Assaults. It is the folly of Popish Votaries, that think to immure themselves within Walls from the Temptations of Satan. Cloysters, are as open as the open field to Satan; but [Page 47]he is confined (as to his Temptation) to the aereal part, and therefore called the Prince of the power of the air: Ephes. 2.2. When once (therefore) we are beyond the Earth, we are beyond the reach of all Temptations. I am (saith Luther) set upon (without) by all the world, and (within) by the Devil, and his Angels. Satan, in Tempting, hideth the Hook, and sheweth onely the Bait. Christ, was made like unto Man, that he might be Tempted, and Man is Tempted, that he may be made like unto Christ. When Satan doth his worst in Tempting, a Christian should do his best in praying. Beza. One (when Temp­ted) made this answer, Whatsoever I was, Satan, I am now in Christ, a new creature, and 'tis that which troubles thee. Luther, gives one compendious way to withstand all temptation what­soever; If moved any way by Sin; Sa­tan; or the World; answer all with this onely, I am a Christian; Christia­nus Sum. I may not yield to any sin, for I am a Christian. Suspend thy judgment as to those under temp­tation; Christ himself was Tempted in the highest measure that could be. That, which is written of Spira, that he was a Reprobate, and a Cast-away, because he [Page 48]concluded this of himself, was penned very inconsiderately; for, what did befal him, which may not befal a Child of God? Christs intercession, must be the Souls Anchor, in time of temptation. He, that can say under temptation, Ego, non sum Ego. as that young Convert did, I am not what I was, nor where I was, is happy indeed. Oh (saith Satan) there is at hand a blasting time! a breaking time! a binding time! a bleeding time! a burning time! curse God, and die; curse thy King, and thy God, and look upward. Do not great temptations call for great Faith? Satan rageth most at last: He is always going as a subtle Serpent to delude, or, as a roaring Lion to devour. Satan, is the greatest Peripatetick.

6 Great Corruptions call for a great Faith. As there are great Services; great Sufferings; great Promises; great Provi­dences; great Temptations, and all these call for a great Faith; so, more than all; most of all; worst of all, there are great Corruptions, which also call for a great Faith. Corruption, is the Sting; this is the evil of evils; the plague of plagues; the poison of poisons. There are Achans within to be stoned to death: Sauls within, to fall upon the point of the [Page 49] Sword of the Spirit: There are Agag's within, to be cut in pieces: There are Goliahs within to be destroyed; the Sons of Zerviah within that are to be sub­dued, and these call for a great Faith: Pro. 20.9. Was that Question ever answered? Who can say, I have made my heart clean, I am pure from my Sin? Ah Soul! look with­in, and see new worlds of Sin; now, do not these call for a great Faith? May it not be said of Sin, Malum complex­um. what is said of War, to be a Complex, and a compli­cated Evil? As there is the nature of Sin, so there is the sin of the Nature; And doth not this call for a great Faith? As there is no Sin in Grace, so there is no Grace in Sin. Sin is evil; all evil: Sin is so bad, that we cannot call it worse than it is. Its name is Evil. Rom. 7.21.When I would do good, evil is present with me. As there is the evil of Suffering, so there is the evil of Sin, and this is the worst Evil. But, as the name of Sin is evil, so the nature of Sin is evil. Rom. 7.13. [...]. That Sin by the Commandment might become exceed­ing sinful. Or, that Sin by the Com­mandment might appear hyperbolically sinful: Or, (according to the Greek) that Sin by the Commandment might [Page 50]appear a Sinner unto an Hyperbole. Now, doth not this call for a great Faith? Sin, is a darkning of the Glory of God; a de­facing of the Image of God; a crucify­ing of the Son of God; a grieving of the Spirit of God; a wounding of the Soul of Man; And doth not this call for a great Faith? Is there a Day with­out Clouds? A Moon without Spots? A Garden without Weeds? A House with­out Rubbish? A Soul without Sin? A Heart without Leaven? Now, doth not this call for a great Faith? They, look like perfect Strangers to their own Hearts, who pretend unto a personal Perfection. Paul, was cried up for an earthly Angel, Rom 7.17. yet not without Sin. 'Tis no more I that do it, but Sin that dwel­leth in me. There is but one thing in all the World, that is the object of God's abhorrence; that makes Man truly mise­rable; that caused the Maker of Man, to repent of Man's making; that ne­cessitates Mercy; that called for Christ's Sufferings, and caused Tears to stand in his Eyes; that God looks upon with a vindictive Eye; that Christ came to destroy; that made Angels, De­vils; that makes a Hell within, and that [Page 51]is Sin; Now, doth not this call for a great Faith?

CHAP. IV. Of a little, and a weak Faith.

AS there is a great, and a strong Faith, so there is a little, and a weak Faith. Why are ye fearful, Mat. 8.26.oh ye of little faith? I would not discourage an In­fant-Faith: That God, who bids us re­ceive him that is weak in the Faith, will not himself reject him; but God bids us receive him that is weak in the Faith: Rom. 14.1. Fides, pe­riculis se­cura; se­curitate periclita­tur. Aug. Him that is weak in the Faith receive you, but not to doubtful disputations. By one that is weak in the Faith, the Apo­stle may mean a young Convert; a Babe in Christ; or a Person not sufficiently instructed concerning the Use of things indifferent. Though thy Faith be not grown to a Cedar, if it be a Shrub, or a bruised Reed, 'tis too good to be bro­ken. A weak Faith, may lay hold up­on a strong Christ. A Palsical hand may tie the knot in Marriage. 'Tis con-na­tural unto Man to desire Salvation, ra­ther [Page 52]under the notion of Doing, than of Believing. Dream not of the same Fa­vour with Saints, unless thou hast the same Faith with Saints; but 'tis Faith of the same Stamp, not of the same Sta­ture; the same as to Quality, though not as to Quantity; the same as to Truth, though not as to Degree. A spark of Fire, is true Fire, the Furnace is no more: A Drop of Water, is true Water, the Ocean is no more. Now, as a little Fire, may be true Fire, and a little Water, true Water; so a little Faith may be true Faith.

But how shall I know that I have true Faith? Qu. I fear my Silver is Tin; my Gold is Dross; my Faith is Fancy: Ah! I fear, that my Faith is not a true, but a false Faith: How shall I know a true Faith, from a false Faith? That's the Questi­on.

A true Faith goeth not alone. Sol. 1. As it is said, 'tis not good that Man should be alone; so, it may be said, that Faith is not good, that is alone. The Leper (under the Law) was to dwell alone, but true Faith goeth not alone. 'Tis written, Wo to him that is alone; so, Wo to that Person whose Faith is alone. [Page 53]Unless a corn of Wheat falleth into the Ground, and dieth, it abideth alone; thus Faith, if it hath not Works is dead, Jam. 2.17.being alone; or, by it self; so the Greek. A false Faith goeth alone; an Hypocrite speaks of his Faith, when his Works are speechless, or speak nothing but Unbelief. An Hypocrite is all Creed, but no Com­mandment; he saith he believeth, but continueth in Sin. 'Tis a false, not a true Faith, that goeth alone: A true Faith hath a train of good Works. Jam. 2.18.Shew me thy Faith without thy Works, and I will shew thee my Faith by my Works.

A true Faith hath a true Object. 2 A false Faith, hath a false Object; an Hy­pocrite believeth the lying Vision of his own Heart; but a true Faith, hath a true Object; this hath the Person of Christ for Object; a Christ in all his Of­fices, as the Churches Prophet, Priest, Acts 16.31. and Prince. Believe in the Lord Jesus Christ, and thou shalt be saved.

A true Faith is not easily come by. 3 A false Faith is easily had; this Faith, Mark 4 5. is like the Seed in the Parable, which sprung up suddenly; 'tis without Convi­ctions, and Heart-woundings. Though there may be many Convictions with­out [Page 54]out Conversion, yet is there any Conver­sion without Convictions? It may be said to a Person that hath a false Faith, con­cerning his faith, as Isaac did to his Son concerning his Venison; Son, how camest thou by thy Venison so soon? So, Soul, how camest thou by thy Faith so soon? Hast not been wading in the Waters of Marah, and of Meribah, and yet hast faith? Hast not been sailing by the Gates of Hell, and yet hast faith? Have there been no Pains, nor Pangs, and yet hast faith? This faith may have the stamp of a Caesar, but it hath not the stamp of a Christ upon it. A true Faith is hardly come by; it cost many Prayers, and many Tears; this spiritual Infant is not born without Pains & Pangs. When Peter had told the House of Israel, that God had made that same Jesus whom they Crucified, Acts 2.36, 37. [...]. Leigh. both Lord, and Christ, the Text saith, They were pricked in their Heart: The word signifieth to Rent, Vex, and Wound punctually, even the least part, and point of the Heart; as if the sharpest points of many empoy­soned Daggers, in the severest man­ner, had been fastned in their Hearts. Now, Soul, hath thy faith a Train of [Page 55]good Works? Hath it Christ for Object? Did it cost thee dear? Then 'tis a true Faith, though a little Faith.

A true Faith hath two Hands. 4 A false Faith hath but one Hand: An Hypocrite would take Christ, but not give up him­self to Christ. An Hypocrite, would take Christ by way of Surety, but not give up himself to Christ, by way of Sur­render; but now a true Faith (though it be but a little Faith) takes Christ as a Saviour, and submits unto Christ as a Soveraign. True faith can say to Christ, Rule thou in the midst of thine Enemies. Psal. 110.2. Not only in the midst of thine Enemies without, but also in the midst of thine Enemies within. Now, Soul, art as willing to be sanctified by Christ, as to be saved by Christ? As willing to be cru­cified with Christ, as to be crowned with Christ? Then thy faith (though a little Faith) is a true Faith.

A true Faith dreads not Trial. 5 An honest Man, is not afraid of the Bar. A false Faith dreads a coming to the Test; to the Trial; to the Touchstone: An Hy­pocrite, is like a Man that hath stoln Goods in his House, the Man is unwil­ling that his House should be searched; [Page 56]the Hypocrite is unwilling that his Heart should be searched; but true Faith will come to the Trial. Psal. 26.2.Examine me, O Lord, and prove me; try my Reins, and my Heart.

A true Faith will live in a Storm. 6 A false Faith will die in a Storm; an Hy­pocrite, is like those Hearers, that had no Root; Luk. 8.13. which for a time believed, but in time of Temptation fell away: When a Storm, or Showr of Blood came, their Faith died; but true Faith will live in a Storm; Col. 2.6, 7. for, as it hath Christ for Object, so it hath Christ for Root. Now, Soul, doth not thy Faith dread the Test, and will it live in a Storm? Then (though a little) 'tis a true Faith. But, to con­clude this (first) Section, suffer the words of Exhortation.

Art not in Christ? 1 Come (then) to Christ. Art not in Christ? Come (then) to Christ, Joh. 8.24. or go to Hell. If ye believe not that I am he, ye shall die in your sins. If ye die (in) your Sins, ye will be Damned (for) your Sins. Art out of Christ? 'Tis a wonder to me, and may be to Thee, that thou art out of Hell.

Art in Christ? 2 Welcome (then) two words.

Multiply Cries (through Christ) un­to Christ, for more Faith. 1Luk, 17.5.The Apostles said unto the Lord, increase our faith.

Drink of the Brook by the way, 2 and lift up thy Head. He that believeth, Acts 13.39.is justified from all things, from which he could not be justified by the Law of Moses.

CHAP. I. Whether there be a Gospel-Hope? and what this Gospel-Hope is?

AS there is a Gospel-Faith, so there is a Gospel-Hope. Faith is the Christians Logick; Hope, is the Christians Rhe­torick. Faith, is compared to a Doctor in the Schools; Hope, is compared to a Captain in the Wars. Though there may be a difference between Faith and Hope, in respect of Subject; in respect of Object; in respect of Office, and in respect of Order; yet, as there is a Go­spel-Faith, so there is a Gospel-Hope. Now, as a Gospel-Faith, so a Gospel-Hope, hath a various acception, and acceptation in the sacred Scripture.

By Hope, sometimes understand Faith. 1 Be ready always to give an answer to eve­ry Man that asketh you a reason of the Hope that is in you, with meekness,1 Pet. 3.15.and fear. By Hope here understand Faith; Faith, as to the Doctrine, and Discipline of the Gospel. If the Glory of God, and the good of those that ask a reason of Faith, as to the Doctrine and Discipline of the Gospel, be concerned; otherwise, we are not to cast Pearl before Swine. Mat. 7.6. Ap­ply not Evangelical Promises unto swi­nish Men, who regard them no more than Swine do Pearls, of whose use they can have no sense. Hast thou faith? Rom. 14.22.Have it to thy self before God. If thou beest persuaded in thy self, that a thing is indifferent, use this liberty to thy self; have Faith with thy self, but boast not of it to the offence of another.

By Hope, 2 sometimes understand the thing hoped for. Looking for the blessed Hope. That is, Tit. 2.13. for the blessing hoped for. Here Hope is Metonymically put for the blessing hoped for.

By Hope, 3 sometimes understand Christ Jesus himself, the Object of Hope. Acts 28.20.For the Hope of Israel, I am bound with this Chain. Christ, is called the Hope of Israel, in [Page 62]respect of the Fathers, who looked for his coming, according to promise.

By Hope, 4 sometimes understand some mighty Prince, Isa. 20.5. or People. They shall be afraid and ashamed of Aethropia their ex­pectation, and of Egypt their glory.

By Hope, 5 sometimes understand a cer­tain persuasion. 2 Cor. 2.7.Our hope of God is sted­fast, knowing, that as you are partakers of the Sufferings, ye shall be also of the Consolation.

By Hope, 6 sometimes understand the Grace, Ps. 131.3. or Act of Hope. Hope thou Is­rael in Jehovah, from now, as yet, unto Eternity; So the Hebrew Text. Now, 'tis the Grace, or Act of Hope, that is the Subject to be discussed, as I am more or less indulged the Gales, and Gusts of the Spirit.

But what is this Grace, Qu. or Act of Hope?

Gospel-hope, Sol.is a Grace, and Fruit of the Spirit; consisting in an assured, and abiding Expectation; Descr.having God, and all promised Good, future, and possible, for its Object; grounded upon the Mercies of the Father, and the Merits of the Son.

Now, in this Description, there are four things that call for Discussion, being [Page 63]indispensably necessary in order to its Con­stitution: The Nature of it; the Qua­lity of it; the Object of it; the Cause of it.

1. The Nature of it. Gospel-hope, is a Grace, and Fruit of the Spirit. The Apostle speaks of some of the Spirit's Fruits, against which there is no Law; Gal. 5.22, 23. no Law of Condemnation. The fruit of the Spirit is Love, Joy, Peace, Longsuffering, Gentleness, Goodness, Faith, Meekness, Temperance. Hope, is not expressed, but 'tis implied; the reason is obvious, for Hope is a Grace; now, all Grace groweth upon this Tree, and is the Fruit of this Tree, the Spirit. That Hope is a Grace, is as evident, for it is ranked with Faith, and Love. 1 Thess. 1.3.Remem­bring (without ceasing) your work of Faith, and labour of Love, and patience of Hope, in our Lord Jesus Christ. Here is the work of Faith; 'tis not a dead, but a living Faith; 'tis a work, but 'tis a Work of God; a work of Grace, and it worketh by Love. Here is the labour of Love; Love, is laborious; it labours much; labours most, though it thinks it labours least. And, here is the patience of Hope; here is a bearing [Page 64]of the Cross, in hope of the Crown; a passing through the Wilderness, in hope of the Land of Promise, a Suffering (for) Christ, in hope of Reigning (with) Christ.

The Quality of it. 2 This Grace, Hope, is an assured, and abiding expecta­tion.

'Tis an assured expectation. 1 This Hope is acted by the Spirit. Gal. 5.5.We (through the Spirit) wait for the hope of Righ­teousness by Faith. Here is a waiting, or expectation, and this is through the Spirit, which must needs be certain, and sure: Yea, that 'tis an assured expecta­tion, the Apostle endeavours to insinu­ate.Rom. 5.2.We rejoyce in hope of the Glory of God. Where there is Joy, there is As­surance. There will come a time, when Time shall go into Eternity, and the Soul shall go into Glory, and we rejoyce in hope of this Time. There will come a time when we shall go Home; when we shall go to our Father's House, wherein are many Mansions, and we rejoyce in hope of this Time. There will come a time, when we shall be arrived at our Haven; our Heaven; our Palace; our Para­dise, and we rejoyce in hope of this Time.

'Tis an abiding expectation. Hope is no remover, but an abiding grace. Hope, is not a fading quality; though it doth not always act (at least in that degree act) yet it always is, where it ever was. Though it be not always a lively hope, yet 'tis alwaies a living hope. Dùm spiro, spero; dùm expiro spero. While I live, I hope, saith the Heathen; while I dye, I hope, saith the Christian. 'Tis written, that the wicked is driven away in his wickedness, Prov. 14.32.but the righteous hath hope in his death. There is a hoping (to) death, and a hoping (in) death. Hope, is to last, so long as this life lasteth; and to run parallel with the longest minute, and moment of Time. A Christian (of Christ's making) never loseth his hope, un­til he hath found that which he hoped for. That Hope (which is the Concomitant [...] of Faith) is an assured, and abiding ex pectation, Heb. 6.11. may be read by him that run­neth: We desire, that every one of you do shew the same diligence, to the full assurance of hope unto the end. Here, is not (only) hope, and assured hope, but (also) the assu­rance of hope; yea, the full assurance of hope. [...] A Metaphor taken from Ships that have all their Sails up; yea, and all these Sails filled with Wind. As Faith hath an eye to the [Page 66] truth of the promise, so Hope hath an eye to the good of the promise; but, the as­surance of this hope, is, that we shall receive that Good. Though Hope (in vulgar-Dia­lect, and in the things of the World) signi­fieth of things to come a probability; yet (in Scripture-Dialect, and in the things of Sal­vation) it signifieth an undoubted certainty.

The Object of it. 3 The Object of Hope is God, and all promised Good, fu­ture, and possible.

The Object of Hope, 1 is God. That God is the Object of Hope, is evident, for he is called the God of Hope. Rom. 15.13. Now the God of hope fill you with all Joy, and peace, in believing, Objectivè & effecti­vè.that ye may abound in hope, thorough the power of the holy Spirit. He is called the God of hope objectively; because the proper, and primary object of it; and effectively, because the worker of it by his Spirit: Both these are legible in this proof: The God of Hope; there he is the Author, and the Object of it: That ye may abound in hope; there he is the Actor, and the Worker of it. This Hope is in God formally, as in the Subject of it; and in God causally, as in the Fountain of it; He is the Author of it, and the Donor of it; the God of it, and the Giver of it.

As God, so Good; all promised good, 2 is the Object of Hope. Though God, or Christ be the immediate Object of hope, yet there are subordinate Objects of hope; as the Word of God, and the good things of God; yea, all the good things of God, relating to this life, and that which is to come. But, this Good, which is the Object of Hope, must be promised good; all promised good. In hope of eternal life which God that cannot lye promised before the world began. Or, rather, Tit. 1.2 from the be­ginning of ages, Gen. 3.15. in that famous promise of the blessed seed. Non ab ae­terno, sed ante multa saecula. Grotius. Not from eternity (saith one) but before all ages. As there is a Hope (by which) we lay hold, which is the Grace, or Act of Hope; so there is a Hope (upon which) we lay hold, which is the Good for which we hope; the Ob­ject of hope, God himself; and all the good things which he hath promised. This hope may be considered two wayes; for the grace acting in us, or for some promised good, upon which the grace acts. If, therefore, we take promised good to be the object of hope, then it falls under a two fold Notion.

Hope looks at that which is good. 1 No man ever did, or can hope for that which [Page 68]is evil of it self, or to him, if it appears so to be; though many have hoped for that which is indeed so, and hath proved so to them in the event, and issue.

Hope, 2 hath for it's Object, some good future, and possible.

Future. 1 Hope, springeth from the ap­prehension of some good that is to come. The Object of Hope, is some future good, but the Act of Hope, is a present good, and that is present pay, to bear our char­ges in waiting. 'Tis a future good, that is Hopes Object, not something had, but something to have; not something in Hand, but something in Heaven; yea, especially Heaven it self; for, as Christ is the Object of Faith, and Chris­tians the Objects of Love, so Heaven is the Object of Hope. For the hope which is laid up for you in Heaven. The Object of Hope, is a future good; for that which a man hath already in his possession, or doth already enjoy, he cannot be said to hope for. Enjoyment, swallows up hope, or rather perfects it. Thus, the Apostle argues; Rom. 8.24.25. Not saved Ro, but Spe. we are saved by hope: Not by the Grace, or Act of Hope; but we look for salvation promised, and for salvation to be performed: What follows? but hope [Page 69]that is seen, is not hope; for what a man seeth, why doth he yet hope for? but if we hope for that we see not, then do we with patience wait for it.

Possible. As future, so possible good, 2 is the Object of Hope. 'Tis some possible good, or, such a good, as we have good grounds to attain; for impossibilities, are rather the Object of Despair, than of Hope. Now, that is a possible good, which is a promised good; for the Apostle having asserted a hope laid up in Heaven, con­necteth, and connexeth this; Col. 1.5. whereof ye have heard before in the word of the truth of the Gospel. Whatsoever God hath laid under promise, is possible and attaina­ble; now what good is it, that is for the good of those actually his, that is not laid, and left under promise? That Heaven, into which all will run, as all the rivers run into the Ocean, is under promise. Fear not little-little flock (so the Greek) for it is your fathers good pleasure to give the Kingdom. Luke 12.32. True faith is rooted in the promise, and fruited with peace. A belie­ver, hath something in hope, though lit­tle in hand; much in the promise, though little in his purse.

The Cause of it. 4 The mercy of the [Page 70] Father, and the merit of the Son. Free-grace is the moving cause; the Action and Passion of Christ, the meritorious cause.

Free-grace is the moving cause of this Gospel-Hope. 1 Free-grace, is the wheel that sets all a going in the Heart; Primum mobile. yea, the wheel that sets all a going in Heaven. All good, is from God, and is an Act of his Free-grace. May the Apostle speak? Every good gift (the temporal, and smal­ler) and every perfect gift (spiritual and greater) is from above, and cometh down from the father of lights, Jam. 1.7with whom is no variableness, nor shadow of turning.

The active, 2 and passive obedience of Christ, is the meritorious cause of this Gospel-hope. As all this promised good is grounded upon the mercy of the Father, so upon the merit of the Son. The So­cinians say, that Christ dyed only as an Example; that he did not satisfie divine Justice by his active and passive obedience. Are not many, not (only breathing the Veins, but (also) letting out the Vitals, and bleeding to death, this blessed and sa­cred truth, that Christ by his active, and passive obedience, hath given satisfaction (to) the Father, for all given unto him [Page 71](by) the Father? If God be reconciled, certainly then he is satisfied; but God is reconciled. Reconciled to God; but how? Rom. 5.10. thorough the death of his Son. There was a concurrence of Christs active and passive obedience, in order to Satisfaction and Sal­vation.

There must be the Action of Christ. 1 A Christ must do. Man, would be doing, though it was to his undoing, for he sin­ned against a negative precept, and did that which was prohibited: The Woman gave unto me, and I did eat: Now, as Man would do, so Christ must do; as Man did that which was prohibited, so Christ must do that which is imposed. I have finished the work which thou gavest me to do. John 17.4. Christ (for His) hath exactly answered what the Law perfectly requi­red. Christ hath fulfilled the righteousness of the Law (for) his, and Christ is ful­filling the righteousness of the Gospel (in) his. It is written, that when Christ had (upon the Cross) received the Vinegar, John 19.30. he said, It is finished. Now the Prophesies of him were finished, saith one. Aug. Now his pilgrimage, and the wrath of God were finished, saith another. Chrysist. Now the Jewish Law, and Sacrifice, was at an end, saith [Page 72]a third. Jansenius. Here is the Action of a Christ.

There must be the passion of Christ. 2 A Christ must dye. As there must be his active, so there must be his passive o­bedience. As Christ did, so Christ dyed, and so satisfyed. Is not Redemption a Good? a great Good? a Soul Good? This is by Christ. Eph. 1.7.In whom we have redemp­tion thorough his blood, the forgiveness of sins, according to the riches of his grace. Man, had sinned; God, was offended, and would be satisfied the same way that he was offended; that is, by the Sinner, or by the Surety; by the Person, or by the Proxie; by the Creature, or by Christ; Now, 1 Pet. 3.18. Christ hath suffered for sins, the just for the unjust, that he might bring us to God. That he might bring God down to his, which is a heaven here, and carry his up to God, which is a heaven here­after. Here is suffering, and here is satis­fying, for here is bringing unto God; into reconciliation, and communion with God. A sinless one suffered, and satisfied for sinful ones. Christ, was Man, that he might suffer, and God, that he might satisfy: Heb. 9.12.He hath (by his own blood) once entred into the holy place, having obtained eternal redemption for us. As the High [Page 73]Priest entred with blood into the holy of holiest; so Christ (by his own blood) hath entred into the holy place (which is Heaven) of which the holy of holiest was a tipe, and hath obtained eternal re­demption for us. Now, if Christ (by his Action, and Passion) hath obtained eter­nal redemption, certainly then he hath given by these (unto divine Justice) a plenary, and perfect satisfaction, for all given unto him, and unto whom he is given.

CHAP. II. Inferences and Motives, concerning a Gos­pel-Hope.

CHAP. I. Whether there be a Gospel-Love, and what this Gospel-Love is?

AS there is a Gospel-Faith, and a Gospel-Hope, so there is a Gospel-Love. These three divine graces (Faith, Hope, and Love) are (as it were) a crea­ted Trinity, and have (as it were) some glimering Parility of a Trinity uncreate. Both Moralists and Divines say, that Love is the Weight of the Soul; it inclines us to this or that thing; which way soe­ever the Affection goeth, the Mind also goeth, and the Action followeth. This was the Definition of Plato concerning Love; That it is an Ardor, a Flame of a Soul dead in his own Body, and living in another. As there is a Love of Com­passion, with which an Enemy is to be loved; Love your enemies; So, Mat. 5.44 there is a Love of Complacency, by which a Friend is to be loved: The Spouse loved to lean, as well as leaned where she loved; [Page 100]Who is this that commeth up from the wilderness leaning upon her beloved?Cant. 8.5.Love, is referrible to God, and Man.

To God. 1 As 'tis referred to God, so it signifieth,

His divine Essence. 1 God infinitely delights himself in his Son, who is his wisdom; in his Spirit, which is his power; in his Creatures, 1 Jo 4.16. and in his Children. God is Love: He is Love in the Abstract; he is (as it were) a Compound of Love.

His divine purpose. 2 Jacob have I loved. Rom. 9.13. This is the foreknowledg of God, and the good pleasure of his will.

To Man. 2 As Love is referrible to God, so to Man, and thus 'tis reducible to three heads; carnal; moral; spiritual.

Carnal. 1 There is a carnal Love, which falls under a three fold notion, and is reducible to three heads; Sin; Self; World.

Sin. 1 There is a love to Sin, and that's the worst Love. Though Sin be an evil; yet there is a love to Sin. Though it may be said of Sin, as it is said of War, Malum Complex­um. to be a complex evil, yet there is a love to Sin. Though the Name, and the Nature of Sin be Evil, yet there is a love to Sin. Though Sin [Page 101]be a burdening, and a breaking of God, yet there is a love to Sin. Jer. 5.31The Prophets prophesie falsly, and the people bear rule by their means, and my people love to have it so; but what will ye do in the end there­of? Though Sin be a darkning of the Glory of God, and a defacing of the Image of God, yet there is a love to Sin. Though Sin be a crucifying of the Son of God; a grieving of the Spirit of God; and the greatest injury to the Soul of Man; yet there is a love to Sin. Though Sin maketh Angels, Devils, Din vixi; diu pecca­vi. Aug. Beza. and irritates a God to cast them out of Heaven, into Hell, yet there is a love to Sin. Though Sin (the plague of plagues) did provoke that God, who is infinite in Attribute, as well as in Essence, to turn Adam (the Emperor of the Universe) and his capti­vating Consort (the Emperess of the Universe) out of Eden into the wide World, yet there is a love to Sin. Though Sin be a cursed Inmate, and a cursed Make-bate between God, and Man; be­tween Man, and Man; between Man, and Himself, yet there is a love to Sin. Though Sin hath been the unhappy Womb of all the penal, and prodigi­ous Judgments that have been in the [Page 102] World, yet there is a Love to Sin Though Sin hath been daring of an angry Deity to rain (as it were) Hell out of Heaven upon Sodom, and Gomor­rah' yet there is a love to Sin. Though Sin hath made that work in Countries; in Cities; in Churches; in Families; in Souls, yet there is a love to Sin. Though Sin had not a Being (from) God; can­not have a Being (with) God; and stri­keth at the Being (of) God, 2 Tim. 3.4. yet there is a love to Sin. Lovers of pleasures more than lovers of God. The Greek is ele­gant; Parono­masia. 'tis an Agnomination, or Allusion to words, when the most differing signi­fication is taken away. There is no Sin in the nature of Angels, there is nothing but Sin in the nature of Men. Man (naturally) is a Vessel of Sin, and a Vassal unto Satan, and yet there is a love to Sin. Though God be a hater of Sin, Man is a lover of Sin.

Self. 2 As there is a love to Sin, so there is a love to Self. Self-love, is a great Sin, for a man is to deny himself, not to love himself. Mat. 16.24. If any one will come after me, let him deny himself, and take up his cross, and follow me. Self-love, makes a Man lovely in his own, but loathsom in Gods eyes. Those that deny not themselves, and their [Page 103]own ends for Christ, will deny Christ for their own ends, and will be denyed by Christ in the end. A Man may dye (for) Christ, and yet not dye (in) Christ. Man (though the epitomy of the creation) is but a peice, and patch of the Earth, who should rather be (out) of love, than (in) love with himself. The civil rule is so defaced, that the most of men are com­pounds of self; let their Neighbour sink, or swim, it is all one with them; Non nobis solum nas cimur. that it is become proverbial, Every man for him­self: But, if (onely) for himself, 'tis a maxim drawn in Hell, and ushered into the world by the Prince of Darkness; for, we are not only born for our selves. Bles­sed Bradford, had low thoughts of him­self; he would often subscribe himself John the Hypocrite and a very painted Sepulchre. Terra in­cognita. Let not any Region of thy self, be an unknown land to thy self. Many, are proud of their knowledg, yet pride is the Daughter of Ignorance. I hate (saith one) that which I am, Aug. and desire that which I am not. Though a proud man is said to know himself too much, yet he doth not know himself enough; yea, not at all, as he ought to know himself. Oh beg! beg! beg! beg of the God of Gods, to alienate thee from [Page 104]thy self, and annihilate in thee whatso­ever opposeth himself. Let Antony, or Augustus win, 'tis all one to some; by contrary winds they can sail to their own ends. A Holy heart loves good thoughts, but it loves not thoughts of its own good­ness. When Titus had taken the City of Jerusalem, the Army saluted him Empe­ror; presenting him with Crowns and Garlands; which he modestly refused, saying, I have only lent my Hands, and my Help, to God, and his People. Many do, as Hind the Robber did, who retur­ned some part of the Money he took from others, to be the better thought off, and the less pursued. Abraham (though the Father of the faithful, and (as it were) one of Gods Privy Councel) had low thoughts of himself, and writes himself Dust and Ashes. Gen. 18.27.Jacob (though sent from the Angel (which was Christ) with the name of Israel (a princely power with God) according to the import of the word) had low thoughts of himself, and writes himself less then the least of Gods mercies. Gen 32.10.Agur (though one of the ho­liest, and wisest men in his day) had low thoughts of himself, and writes himself more brutish than any man, Prov. 30.2.and not ha­ving the understanding of a man. Paul [Page 105](though cried up for an earthly Angel) had low thoughts of himself, Eph. 3.8. and writes himself less than the least of all Saints. Nothing, can be less than the least; but, he thought himself so much less than o­thers, as that he writes down himself less than indeed he was. There is a manifold Self, of which take a Tast.

There is a sinful self. 1 Shall we con­tinue in sin, that grace may abound?Rom 6.1, 2.How shall we that are dead to sin, live any longer therein?

There is a natural-self. 2 As the other took in a mans Lusts, so this takes in a mans Arts, and Parts; Gifts, and Reason. 1 Cor. 12.31, [...].But covet earnestly the best gifts. Be zealous after the best things, so the greek; studiously affect them.

There is a religious-self. 3 This takes in a mans Duties, and Services, whether ordinary, or extraordinary. Phi. 3.9.Not having mine own righteousness which is of the law, but that which is thorough the faith of Christ, the righteousness which is of God by faith.

There is a moral-self. 4 This includes a freedom from gross, hainous, and enor­mous wickedness. 1 Pet. 4.15.But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as Bishops in anothers [Page 106]Diocess; as priers into other mens matters; greek.

There is a relative-self. 5 This includes the nearest, and dearest Relations in the flesh. 1 Cor. 7.29. That they who have wives, be as though they had none.

There is a lawful-self. 6 This takes in things indifferent. All things are lawful unto me, but all things are not expedient; all things are lawful for me, 1 Cor. 6.12.but I will not be brought under the power of any. Though the words be general, yet they make nothing for Libertines; for that rule of the Logicians here holdeth, Verba sunt restringen­da ad sub­jectam ma­teriam. That words how general soever they seem, are to be restrained to the matter treated of. Now the matter was concerning the use of things indifferent, as meats, and drinks, &c. There is a love to self, but a Man should rather hate than love himself. If any one cometh unto me, Luk. 14.26.and hateth not his Father, and Mother, Wife and Chil­dren; Brethren, and Sisters; yea, and his own life, he cannot be my disciple. Here are not (only) Relations (though the nearest, and the dearest) but (also) Life, the Top of all: If Relations; yea, if Life, stands in competition with Christ, these must be hated, rather than he should not [Page 107]be loved; or, these must be loved less than he; they must be loved in subordina­tion (to) him, not in coordination (with) him.

The World. As there is a love to Sin, 3 and to Self, so to the World. Christ, is the best Indies. It is no sin to be rich, but when riches are gotten by sin. The Earth is Gods Footstool, yet many make that their Throne; Heaven is Gods Throne, yet many make that their Footstool; they tread, and trample upon the things of Heaven, while they set their hearts upon the things of the Earth. 2 Tim. 4.10.Demas hath forsaken me, having embraced this present World. The World was more to him than the Gospel, and Christ the Sum of it; the World was more to him than the Church, and Communion with it. Is it not pity that no more are cloathed with the Sun? Rev. 12.1. and pity that no more have the Moon under their feet? many live as if God had sent them a voyage into the world to trade for Cockles, and Pebbles, when God sent them into the world to trade for Paradise, and for Pearls. Who but the Alexanders and Caesars of the world? the Nero's and Nimrods of the world? the Pharaohs, and Pilates of the [Page 108]world, have (ordinarily) been the Lords of the world? Esth. 1.1.Ahasuerus (a prince, or Head, as the word importeth) reigned from India to Aethiopia, over 127 provinces, which might well have served 127 Per­sons, and yet may it not be rather feared that he is gone to Hell, then hoped that he is gone to Heaven? The World, is a fools Paradise, Hoc ali­quid, nihil. and yet there is a love to the world. This is the motto of the World, This something, is nothing, and yet there is a love to the world. The world is a Cheat; a Mountebank; a Bitter-sweet; a Pageant; like Sodom Apples, more in shew, than in Substance, and yet there is a love to the world. Epicurus. It was a good moral Instruction that fell from the shame of Philosophy, the course to make a man rich, is to encrease his wealth, but to restrain his covetous desires. That Cardinal was an Atheist, Bourbon. as well as a Papist, who preferred a part in Paris, to a part in paradise. Dulce ve­nenum. Ber.Riches are but a sweet poison, as one saith. Praise the world, and worldly things, no farther than Naaman was; He was Captain of the Host of the King of Syria; he was a great Man with his Master, 2 Reg. 5.1. and honoura­ble; he was also a mighty man in valour, [Page 109]but he was a Leper. There is a (But) which mars all: There is a Blot in the Scutcheon; a Blur in the end of the En­comium; a Blank in the Catastrophe; a Prickle under the Rose; but he was a Leper. Though the World, and the Soul must part, or Christ and the Soul will not meet, yet there is a love to the world. As Oil increaseth the flame of the Fire, so the more a man hath of the world, the more his Heart is inflamed with it, and yet there is a love to the World. There is nothing in the Creature that is of any long Continuance, much less of any long Contentment, and yet there is a love to the World. Mat. 19.22. The two poles shall sooner meet than the love of Christ, and the love of the world, and yet there is a love to the world. 1 Reg. 21.5, 6.Ahab is sick for the vine­yard of Naboth, though he hath a whole Kingdom to walk in.

To be delivered from an inordinate love of our natural life, and all the con­cerns thereof, is a greater mercy then to be gratified with a confluence of all worldly desirables, and yet there is a love to the world. The Duke of Venice, Hoc solum miht super­est sepul­crum. did truly write upon his Tomb, there remaineth nothing to me but this Sepulchre, and yet [Page 110]there is a love to the world. The whole Turkish Empire (saith Luther) is but a Crust, Ʋbi Amor, ibi Oculus; vbi Ani­mus, ibi Digitus. which the Master of the Family may cast to a Dog, and yet there is a love to the world. He that loves the world much, can love Christ but a little, if at all. Covetousness, looks like a sin inconsistent with the truth of grace, and yet there is a love to the world. 1 Joh. 2.15.If any man loveth the world, the love of the Father is not in him. 'Tis one thing to be wisely-worldly, and another thing to be worldly-wise. They will buy the world at too dear a rate that pay one sin for it, and yet there is a love to the world. Prosperity, puffs up the heart with pride, that Man looks upon himself as God; thus Alexander, Antiochus, Domitian, Herod, Nebucadnezzar, and Senacherib did. He is richest, not that possesseth most, but that desireth least, and yet there is a love to the world. The people of God, have never so much of the Word about them, as when they have least of the World about them, and yet there is a love to the World. Though God preferreth one Soul above all the world, yet there is a love to the world. Bion. Though one calls Covetousness the Metropolis of Vice; and [Page 111]another calls it the element of evils, Timon. yet there is a love to the world. Though Covetousness be called the Root of all evils, yet there is a love to the world. 1 Tim. 6.10.For the love of money is the root of all evil. In which words we have the Subject, and the Comment.

The Subject. The love of Money. 1'Tis but one word in the Greek, [...] signi­fying the Desire, or Love, or Study of Money. It is a preposterous, and inordinate love.

The Comment. 2 But what of this study of Money? 'Tis the Root; the root of evil; yea, of all evils; so the Greek. [...] The Apostle saith not that it is the Cause, principle, or Original, but the Root; and that not of a few, but of many, evils; yea, not (only) of very many, but (also) of all evils: As if a covetous man, who is (as it were) a Com­pound of Self, and of the World, were ready to commit any sin.

There are some things that were (from) everlasting, 1 but are not (to) everlasting. Thus, the Decrees of God had no beginning, but have an end, in their determinate time. This is true concerning the mission of Christ into the [Page 112] world. Gal. 4.4.In the fulness of time, God sent his Son, made of a woman (a woman shall compass a man) made under the law (not only under the ceremonial law as a Jew, but also under the moral law as a Man) to redeem those that were un­der the law.

There are some things which were not (from) everlasting, 2 and yet are (to) everlasting. Thus, Angels; yea, the Souls of men, and women, which had a Beginning, but shall not have an end. The Soul, is a Blossom of Eternity; hath a stamp of Immortality, and cometh not under the Arrests of Death. Mat. 10.28.But are rot able to kill the Soul.

There are some things neither (from) everlasting, 3 nor (to) everlasting. Of this sort are all worldly things; for they had a Beginning, and shall have an End. God, will give them their End, as he is Omega, who gave them their Beginning, as he was Alpha. Prov. 23.5.Wilt thou set thine eyes upon that which is not? for riches certain­ly make themselves wings, they flie away as the Eagle towards Heaven.

There only is the God of Gods (who is the Being of Beings) that is (from) everlasting, 4 Psal. 90.2. and (to) everlasting. From [Page 113]everlasting, to everlasting, thou art God. Or, thou art; Septuagint. But the He­brew is thus: Ume gnolam gnad gnolam attah El: And from Eternity, unto Eter­nity, thou art God. Now, the things of the world perish from their using; yea, perish from their use, and yet there is a love to the world.

Moral. As there is a carnal, 2 so there is a moral love, which I shall reduce unto three heads; Magisterial; Parental, and Conjugal.

Magisterial. 1 This is a love from the Master to the Servant. A good Master, hath a great love, especially for a good Servant. The Centurion's love was great to his Servant; it is expresly said, Luke 7.2, 3. that he had a servant which was dear un­to him, but he was sick, and ready to dye; now, hearing of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come, and heal his Ser­vant. A Servant dear unto him: The word imports a Servant of great price; or, a precious, and honourable Servant. Good and faithful Servants are rare, and therefore precious. May not that be said of Servants, which is said of all other Relations among men? for a few [Page 114]good, there are many bad; and (like Jeremiah's Figs) the good (usually) very good, but the bad (usually) very bad. There was not one Servant that went into the Ark with Noah, nor out of Sodom with Lot, which (undeniably) demonstrate that few Servants were good.

Parental. 2 As there is a Magisterial, so there is a Parental love. Davids love to Absalom was great, if not too great: That I had dyed for thee, 2 Sam. 18.33.oh Absalom my Son! my Son! Was Absalom dead Spiritually? Is Absalom dead natu­rally? or rather violently? yea, is Absalom dead everlastingly? Is he damned, as well as dead? It may be this was the reflection that was like a Dart to the Heart of David: Oh that I had dyed, that he might have lived! Oh that I had gone to the grave of silence, that he might not have gone to Hell! The love of Jacob to Benjamin was great; so great, that the life of the Father seemeth to be bound up in the life of the Son. Gen. 44.30.Kill the Son, and you kill the Father; one grave will serve for both. But, as there is a love from the Father to the Child, so there is a love from the Mother, to the Child. The [Page 115] love of the Mother is a great love, if not the greatest love. Isa 49.15. Can a woman forget her sucking Child, from having compassion on the Child of her womb? Is there such a Woman among Women? Can a Woman lay aside her nature? Is not that Woman very unworthy to be ranked among Women, that can desert the Babe of her Breast, and expese it to have its Brains dashed out? or, its Bowels troden out? Is there such a Woman? 'Tis pity there should be such a Woman.

Conjugal. As there is a Magisterial, 3 and a Parental, so there is a conjugal love. This is a love from the Husband to the Wife, and from the Wife to the Husband. Husbands love your Wives, Col. 3.19.and be not bitter against them. A Meta­phor taken from such things as are bitter in the Taste; Gall, mingled with sweet things, makes them distastful: So, if the Husband be bitter, the Wife will not digest it. Among the Heathen, the Gall of the Sacrifice (that was slain, and offered at Nuptials) was cast out of doors; to sig­nifie, that persons (in a conjugal-state) should be as Doves without a Gall. A man loves his Child as something of him­self, but he loves his Wife as Himself. [Page 116]The Athenian-Lawgiver, Tanquam aliquid sui; tan­quam Se. Solon. commanded, that Men, and Women, should marry to­gether for Issue, Pleasure, and Love, but not for Money. Did they so then? 'tis to be feared that few do so now. 'Tis said of Wallaeus, Clark's 1. Part. Eccl. Hist p. 982. and his Consort, that their mutual care was so to please each other, as by Deeds to prevent each others Desires. Conjugal-Love is (at least ought to be) great love. The love of Abra­ham to Sarah was great; of Isaac, to Rebecca was great; Livia nos­tri conju­gii memor esto; vive, & vale. of Jacob, to Rachel was great; of Elkanah, to Hanna was great; of Augustus, to Livia was great; who dyed in the embracement of her with these words; Remember that we were one; live, and farewel. As there was love in life, so there was love in death. Eph. 5.25.Husbands, love your Wives, as Christ loved the Church, and gave him­self for it. This (as) is an (as) of quality, not of equality; for Christ so loved the Church, as to give himself to death for it, even the death of the cross; but, thus, Man doth not for his Wife; if he did, it would be insignificant, for he could not save her; nor sanctifie her; nor satisfie her.

Spiritual. 3 As there is a carnal, and [Page 117]a moral, so there is a Spiritual love. Thus there is a love in God to Man. Rom. 5.8.But God commendeth his love towards us, in that while we were yet sinners, Christ dyed for us. There is (also) a love in Man to God. I love the Lord, Psal. 116.1.because he hath heard my voice, and my supplications. There is a love in Christians to Christians; to all Christians; and as Christians. Since we heard of your Faith in Christ Jesus, Col. 1.4.and of the love which ye have to all the Saints. And, John 13.1. as there is a love in Christ to Christians; Having loved his own which were in the world, he loved them unto the end; so, Can. 1.4. there is a love in Chris­tians to Christ. The upright love thee. By a Christian, I understand not a Babe of Nature, but of Grace; not a Christian of Mans, but of Christs making. It is a person that hath a life (from) Christ, and a life (for) Christ.

1'Tis a person that hath a Life (from) Christ. I am crucified with Christ, Gal. 2.20.never­theless I live; yet not I, but Christ liveth in me. He had a life whereby he did live (saith one) but he had not this life (from) himself, nor (in) himself, Aug. to give to others, as Christ did. I live, yet not I. I live (saith another) a Spiritual life, Perkins. but not I as a natural man.

2'Tis a person that hath a Life (for) Christ. Where there is a life (from) him, there is a life (for) him; and, where there is a life (for) him, there must be a life (from) him. Phi. 1.21 To me to live is Christ, and to dye is gain. Or, Christ, is to me life, and death, is gain; so the Greek. The meaning is this, Christ, is my life here by Grace, and hereafter by Glory; he is both the Author, and the end of my life; I live (for) him; I live (to) him; I live (in) him; I live (by) him; and (if I be put to death) it will not endam­mage me, but advantage me, for I shall exchange Earth for Heaven; a Cottage for a Palace; a Prison for a Paradise. This is a Christian indeed, and the love of this Christian to a Christ, is a Gospel-Love, which now falleth under discus­sion.

But what is this Gospel Love? Qu.

G [...]spel-Love,Sol.is a supernatural Grace, and expansion of the Soul, towards the personal excellency of Christ, Deser [...]tio.as its proper object.

There are four things indispensably necessary, in order to the constituting of a Gospel-Love; the Nature of it; the Original of it; the Soil of it; the Object of it: To these distinctly.

The Nature of it. Gospel-Love, 1 is a Grace. As Faith, and Hope, so Love is a Grace, a chief one; a choice one. That Love is a Grace, (if not the chiefest, and the choicest one) is evident, for 'tis in conjunction with Faith, and Hope, bearing the Garland from them both. When those three Goddesses (say the Poets) strove for the Golden Ball, Paris adjudged it to the Queen of Love. There are (if I may so write) three celestial Graces; three theological Virtues, in an holy emu­lation, striving for the Chiefdom, and the great Doctor of the Gentiles gives it to Love. There abideth Faith, Hope, 1 Cor. 13.13.and Love; these three; but the greatest of these is love. That Love is greater than Faith, or Hope, will appear (beyond all modest contradiction) by an induction, and reflection of these following particu­lars.

Love is greatest as to Title. 1 Reflect the Titles of Love, and so it appears greatest.

Love, For, 1. 1 Jo. 2.8, 9, 10. that's called the new Commandment. A new commandment write I unto you. Where is Faith or Hope, so called? 'Tis called a new com­mandment.

1 Because it was an excellent command­ment.

2 Because imposed upon such as are re­newed.

3 Because renewed by the Lord after it had been (as it were) antiquated, and almost extinguished.

Love, 2 that's called the bond of perfec­tion. Above all things put on charity (Love, [...] so the Greek-Text) which is the bond of perfectness. Above all things put on love, for this is as a garment put upon all others; [...] and this is the bond: Not such a bond as tyes one thing to another, but properly such a bond as doth couple, and conjoyn; bind, and unite many things together; which is the bond of perfection; Col. 3.14. or integrity. Now, where hath Faith, or Hope, such a Title?

Love, 3 that's called the fulfilling of the Law. Gal. 5.14.All the Law is fulfilled in one word, even in this, thou shalt love thy Neighbour as thy self. Where is Faith, or Hope, so called? This seemeth to be opposed to the doctrine of the false A­postles, which urged Ceremonies alone. Some, restrain the law to the second table; others, take it absolutely for the whole law; because none can love his Neighbour as himself, but he must needs love God; now, the love of God and [Page 121]our Neighbour, contains in it the whole Law.

Love is greatest as to Dignity. Love, 2 seems to be more noble than Faith, or Hope; the reason is obvious, because 'tis more blessed to give, than to receive. Acts 20.35. Faith, and Hope, are on the taking hand, but Love gives. The property of Faith, and Hope, is to receive into themselves, but the property of Love is to lay out it self for others.

Love is greatest as to manifestation. 3 Faith, and Hope, are unseen, Rev. 2.19. and may be dissembled, but Love appears visibly upon the Stage. I know thy works, and thy charity; that is, thy love.

Love is greatest as to Similitude. 4 Faith and Hope, do not make a man like unto God, but Love doth. God, can never be said to believe, or to Hope, but we know that he loves; yea, we know that he is Love. God, is love, 1 Joh. 4.16.and he that dwelleth in love, dwelleth in God, and God in him.

Love is greatest as to Latitude. Faith, 5 and Hope, are under restriction, but Love is not. Faith, and Hope, are restrained within the Limits of our particular per­sons; The just shall live by his Faith;Hab. 2.4.[Page 122]Rejoycing in Hope; Rom. 12.12. but Love is like the Firmamental Sun, which shines upon all, good, and bad; and throws his beams upon all, not forbearing to warm the Earth, which beareth weeds.

Love is greatest as to Longitude. 6 Faith and Hope, are shorter lifed than Love. Love, outlives Faith, and Hope. Love, is the longest lifed Grace. Beatus qui amat te; & amicos in te; & inimicos propter te. Our Love, shall not end with our Life, but our Faith, and our Hope shall. As Love transcends Faith and Hope under the notion of Latitude, for Faith and Hope are within the bounds of a mans person, but Love is to God himself; and from him to our Friends; yea, our enemies; so love tran­scends Faith and Hope under the notion of Longitude; Mat. 5.8. for Faith shall go into Vision, Heb. 12.23. and Hope shall go into Fruition, when Time goeth into Eternity; but Love shall go with the Soul, and be with the Soul in an Eternity. There is no need of Faith in Heaven, for that is a place of Vision; nor of Hope, for that is a place of Fruition. If ever I be gra­ciously arrived at this Harbour; at this Haven, at this Heaven; if ever I be graciously passed thorough the gates into this city, which hath foundations, the [Page 223]builder, and maker whereof is God, I shall not find Faith there, for that is gone into Vision; nor Hope there, for that is gone into possession; but I shall find Love there; yea, (there) I shall find nothing but Love.

The Original of it. 2 Gospel-Love is a (supernatural) Grace. As Faith, and Hope, so Love, is an outlandish Plant, and of a divine extract. As Faith, and Hope, so Love is not a Slip growing in our own garden; it is born above; it comes down from Heaven into the Soul. The Af­fection of Love is natural, Gal. 5.22. but the Grace of Love is supernatural. It is the Fruit of the Spirit. But the fruit of the Spirit is love.

The Soil of it. The Soil, 3 for this Seed is the Soul. Can. 1.7.Tell me (oh thou whom my Soul loveth) where thou feedest; where thou makest thy flocks to rest at noon. This grace of Love is a Seed cast into the Soul; it is an expansion, or going out of the Heart. Saw ye him whom my Soul loveth? Can. 3.3.

The Object of it. 4 This is the perso­nal excellency of Christ. That is coun­terfeit, but not currant love; false, but not true love, to follow Christ for loaves. Love, that is true, is rather taken with [Page 124]the Fountain, than with the Stream; with the Hand, than with the Token; with the Jewel, than with the Cabinet. I will love thee, Psal. 18.1.Jehovah, my strength. Love, that is true, is rather taken with the Giver, than with the Gift; with what Christ (is) rather than with what Christ (gives;) with the God of Mercy, than with the mercy of God. The per­sonal excellency of Christ; the Beauty of Christ; the purity of Christ; the perfec­tion of Christ, &c. they are the Objects of this Gospel-love. Psal. 73.25.Whom have I in Heaven but thee? and there is none on earth that I desire besides thee. As if the Psalmist had said, Lord Jesus, not thine but Thee; not thine, without Thee; not thine in compare with Thee; not the Token, without the Hand; not the Stream, without the Fountain; not the Gift, without the Giver: Lord Jesus, not the Field without the Pearl; not the Cabinet, without the Jewel; not the Shadow, without the Substance: Lord Jesus, not the Pool, without the Angel; not the Gallery, without the King; not the mercy of God, without the God of the mercy. I have been prolix, but pardon the pro­lixity (for some may be as long in going [Page 125](one) mile, as others may be in going (two) miles) and resent the Sentiment, that, Gospel-Love is a supernatural Grace, and expansion of the Soul, towards the personal Excellency of Christ, as its proper Object.

CHAP. II. How this personal Excellency of Christ appears, that is the pro­per Object of this Gospel-Love.

THat Christ is an excellent person, an excelling person, is evinced to my hand, and none will deny, that acknowledg his Deity. Did any under­stand Christ better than the Church? so well as the Church? Now, she writes him white and red: These, are the best Temperature of Man; they are the (natural) and the (native) Badges of Beauty: Can. 5.10. But what follows? The Ar­mour-bearer among ten thousand. Did Luke write most excellent Theophilus? Luke 1.3. certainly then I may write most excellent Jesus. Was Felix written (by the chief Captain) most excellent Governour? then Christ may be written the most ex­cellent person. Acts 23.26. The great Doctor of the Gentiles was so graciously taken with a Christ, that he accounted all things but loss, Phi. 3.8. for the excellency of the knowledg [Page 127]of this most excellent person. Was it said of Joseph (and that by Pharaoh) is there such a man as this is, Gen. 41.38.in whom the Spirit of God is? What may then be said of a Jesus? Job 1.8. Was it said of a Job (and that by a God) that there was none like him in the earth? What then may be said of a Jesus? Was it said of David, Mar. 2 Sam. 18.3.thou art worth, or (as) ten thousand of us? what then may be said of a Jesus, whose personal Excellency is the proper Object of Gospel-Love? certainly he is of more worth than ten thousand Josephs; Jobs; Davids.

But wherein doth the personal Excel­lency of Christ appear? Qu.

Christ is excellent in Name. Some, Sol. 1. have a great name, but not a good name; thus Sennacherib had; Isa. 36.13. hear ye the words of the great King, the King of Assyria. Others, have a good name, but not a great name; Jam. 2.5. God hath chosen the poor of this world to be rich in Faith, and heyrs of the kingdom. Christ, hath both a great, and a good name. God (in para­dise) lapt up the name of Christ in the seed of the woman: Jacob, in Shiloh; Daniel, in a certain one, &c. That the name of Christ is great, is evident: His [Page 128]name shall be called wonderful; Isa. 9.6.Counsel­lor; the mighty God; the Father of eter­nity; the prince of peace. The name of Christ is great: Thou shalt call his name Emmanuel; Mat. 1.23.God with us. And, as the name of Christ is great, so the name of Christ is good. Jer. 23.6.In his days Judah shall be saved, and Israel shall dwell safely, and this is the name whereby he shall be called, Jehovah tsidkenu.Je­hovah our Righteousness; so the Hebrew. Christ, hath a good as well as a great name: Mat. 1.21. Thou shalt call his name Jesus, for he shall save his people from their sins. A great name (with the Earth) is better than a good name, but a good name (with Heaven) is better than a great name. One name in Heaven, is worth ten thou­sand names on earth. Christ, excels in name; the name of Christ, 'tis Honey in the Mouth; 'tis musick to the ear; 'tis a Jubile to the Heart. Had it not been for (this) name, we should not have had a name; at least a name not worth the having. That must needs be an excel­lent name, when there is no other name under Heaven given amongst men where­by they can be saved. Acts 4.12. 'Tis still evident: Being made so much better than the Angels; Heb. 1.4, 5, 6.as he hath obtained a more excellent name [Page 129]than they;Heb. 1.4, 5, 6.for unto which of the Angels said he at any time, thou art my Son this day have I begotten thee: And again; I will be to him a Father, and he shall be to me a Son: And again; when he bringeth in the first begotten into the world, he saith, And let all the Angels of God, worship him. Angels, are not to be wor­shipped, for Angels are to worship.

Christ is excellent in Nature. 2 as god never had a son, without suffering, so god never had but one son without sin; now, this son was christ, who was made the son of man, that men might be made the sons of god. he was made sin for us, who knew no sin, 2 Cor. 5.21.that we might be made the righteousness of God in him. 'Tis not for want of ignorance of their own hearts, that there is in some a pre­tension unto personal perfection. Who can say I have made my heart clean, Prov. 20.9.I am pure from my sin? When was there a Soul without sin? Did not Adam (the Emperor of the Universe) disobey? The woman gave unto me, and I did eat. Gen. 3.12. Did not Abraham (the Father of the faithful, and the Friend of God) dissem­ble? Say, I pray thee, thou art my Sister. Gen. 12.3 Did not Jacob (a prayer, and prevailer [Page 130]with Christ) supplant his Brother? Gen. 27.22.The voice is Jacob's voice, but the hands are the hands of Esau. Had not Moses (though a Minister of Righteousness, and mediator of the old Covenant) his passion? Num. 20.10. Hear now ye rebels; must we fetch you water out of this rock? Had not David (though a man after Gods own heart) a pang of forbidden fear? I shall one day perish, 1 Sam. 27.1.or be (consumed) by the hand of Saul. Had not Jonah (though his name signifieth a Dove, and Doves (they say) are without a Gall) his pettish hu­mour? Jon. 4.3. Lord, take my life from me, for it is better for me to dye, than to live. Had not Peter (though of a Fisherman, made a Fisher of Men) a plague sore? Then began he to curse, Mat. 27.74.and to swear, saying, I know not the man. I might multiply instances; I shall add but one more: Had not Paul (though a tall, if not the tallest Cedar in Lebanon) sin running in his veins? Rom. 7.23. I have a law in my members, warring against the law of my mind. These; all these, had weeds in their Garden, but Christ had none; had Dross in their Gold, but Christ had none; had Seams in their Coats, but Christ had none; had Rubbish in their [Page 131] Houses, but Christ had none; had Leaven in their Hearts, but Christ had none; had Sin in their Souls, but Christ had none; Heb. 4.15. He was in all points tempted like as we are, yet without sin.

Christ is excellent in Love. 3 The Love of Christ, that's a sweet Monosyllable indeed. As Sin is the worst, so Grace is the best Monosyllable: As Lust is the worst, so Love is the best Monosylla­ble. The Love of Christ, that is a sweet Dish indeed! Do I write a Dish in­deed? I may write a Feast indeed: It is no wonder that the Jews said, John 12.35. Behold how he loved him. Did ever any one live, as Christ lived? for he lived and sinned not. Rev. 1.5. Did ever any one love, as Christ loved? for he loved, and washed from sin in the blood of himself. Christ's feet, were washed with Mary's tears, such was her love to him; but Mary's heart, was washed with Christ's blood, such was his love to her. Shall I suggest the love of David to Absalom? of Jacob to Benjamin? of Jonathan to David? as a spark to the Furnace, and as a Drop to the Ocean, so is the love of a Christian, to the love of a Christ▪ Christs looks, are loves; his life, was a [Page 132] life of love, and his love, was love to the life: Did he not come into this world rather to love than to live? rather to dye than to stay?

Christ is excellent in Light. 4 A dark state, is a dismal state; a dungeon state, is a dreadful state. Man (naturally) is a Bartimeus; he is blind; born blind. May it not be said of any one, as they said of their Son? That this is our Son we know, and that he was born blind we know. If Christ Jesus shines not in our Horizon, we are in the dark; yea, we are darkness it self in the very Abstract. Eph. 5.8.And ye who were sometimes darkness, are now made light in the Lord. Now Abstracts (in Scripture, and common Dialect) are emphatically significant, and carry more than an ordinary sense in them. As the Sun (in the Firmament) is the worlds bright eye, so Christ (the Sun of righte­ousness) is the Churches bright eye. As the eye is the light of the body, so Christ is the light of the soul. Christ, stiles himself the light of life. John 8.12 He that fol­loweth me shall not walk in darkness, but shall have the light of life. Did a Job say, I was eyes to the blind? What may a Jesus then say? who is the life of light, as well as the light of life.

Christ is excellent in wisdom. Satan, 5 is subtle, and so are his Servants: The children of this world are wiser in their generation than the children of light; but they are wise unto damnation, not unto Salvation; they are wise to do evil, to do good they have no knowledg. Christ, is wiser than all; wisest of all; he can turn their wisdom into folly, and out-shoot them in their own Bow. This barbarous and brutish; this beastly and bloody; this murderous, and merciless generation upon our Borders, and in our Bowels, shall one day know, that there is no in­chantment against Jacob, neither is any divination against Israel; according to this time it shall be said concerning Jacob,Num. 23.23.and Israel, what hath God wrought? The wisdom that man hath, is a poor pittance; a poor moity, Col. 3.3. but in Christ are hid all the treasures of wisdom, and knowledg. That mans wisdom is but conceit, who is wise in his own conceit. Solomon, was wiser than all men, but Christ is wiser than all Angels. Christ is the wisdom of men; the wisdom of Angels; the wisdom of God; the God of wisdom. I am understanding. Pro. 8.14. Is not this a lofty Dialect, evincing the truth of his Deity?

Christ is excellent in Wealth. 6 As Christ is most wise, so he is most wealthy. There are mines of Gold, but Christ is a mine of Grace. He is full of grace, and truth. Christ, is an Ore indeed; he is able to enrich a Beggar, that is worth nothing; yea, a Bank-rupt, that is worse than nothing. John 1.14.16. Of his fulness have all we received, and grace for grace. As the paper (from the press) receiveth letter for letter; as the Wax (from the Seal) receiveth print for print; as the Glass (from the Image) receiveth face for face; so the Christian (from Christ) receiveth grace for grace. Luther, would not be put off with Gold, without Grace, and Glory. Christ, must needs be rich; Mat. 13.45.46. must needs be richest, for he is the pearl of great price. Christ, is a pearl of that value, that he can pay all thy debts, and bear all thy charges.

Christ is excellent in Counsel. 7 Counsel is mine, and sound wisdom. Achitophel, was the Counsellor of David, but Christ is the Counsellor of Sion; the Counsellor of his Jedediah's. Isa. 9.6.His name shall be called won­derful; Counsellor. Apollo, was the Oracle of the Heathen, but Christ is the Oracle of the Christian. Is not that a Dialect [Page 135]becoming a Deity? My counsel shall stand, Isa. 46.10.and I will do all my pleasure. As Christ commands, so he counsels. Rev. 3.18. I counsel thee to buy of me: But what? Gold; the most excellent, and the most estimated of all Mettals: Yea, Gold tried in the fire, not counterfeit, but currant coin; the graces of the Spirit: And rayment; the righteousness of Christ: Yea, white ray­ment; white, being a natural colour, and beyond all artificial colour.