The trial and triumph of faith

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THE

TRIAL AND TRIUMPH OF FAITH

SAMUEL RUTHERFORD,

TROFESSOK OF DIVINITY IS THE UNIVERSITY OF ST. ANDREWS.

And I ■•■ rim {that oxxrcometh) the morning star." — Rev

ED BY THE COMMITTEE OF
THE ?r..r.KAL ASSEMBLY OF THE FREE CHURCH OF SCOTLAND
FOR THE PUBLICATION OF THE WORKS OF
SCuTTISH REFORMEKS AND DIVINES.

EDINBURGH:
LiLNTED F il THE ASSEMBLY'S COMMITTEE.

M.UCCC.XLV.

GLAS cow :
WILLIAM COLLINS AND CO., PBINTEBS

TO THE RIGHT HONOURABLE

THE LADY JANE CAMPBELL.

VISCOUNTESS OF KENMURE : SISTER TO THE RIGHT NOBLE AND
POTENT, THE MARQUIS OF .UiGYLE,

grace and peace.

Madam,

I SHOULD complain of these much-disputing and
over- writing times, if I were not thought to be
as deep in the fault as those whom T accuse : but the
truth is, while we endeavour to gain a grain-weight
of truth, it is much if we lose not a talent-weight of
goodness and Christian love. But, I am sure, though
so much knowledge and light may conduce for our
safe walking, in discerning the certain borders of di-
vine truths from every false way; and suppose that
searching into questions of the time were a use-
ful and necessary evil only; yet the declining temper
of the world's worst time, the old age of time, eternity
now so near approaching, ealleth for more necessary
good things at our hands. It is unhappy, if, in the
nick of the first breaking of the morning sky, the
night-watch fall fast asleep, when he hath watched
all the night. It is now near the morning-dawning
of the resurrection. Oh, how blessed are we, if we
shall care for our one necessary thing !

It is worthy our thoughts, that an angel, (never
created, as I conceive) standing in his own land, " his
right foot upon the sea, and his left foot on the earth."
hath determined by oath, a controversy moved by
scotTers, (2 Peter, iii, 3;) "yea, and with his hand

4 DEDICATION.

lifted up to heaven, sware by him that liveth for ever
and ever, who created heaven, and the things that are
therein, and the earth, and things that therein are,'
and the sea, and things that are therein, that there
should be time no longer." (Rev., x, 5, 6.) If eternity
be concluded judicially by the oath of God, as a thing
near to us, at the door, now about sixteen hundred
years ago, it is high time to think of it ; what we shall
do, when the clay house of this tabernacle, which
is but our summer house, that can have us but the
fourth part of a year, shall be dissolved. Time is
but a short trance;1 we are carried quickly through
it : our rose withereth, ere it come to its vigour : our
piece of this short-breathing shadow, the inch, the
half-cubit, the poor span-length of time, fleeth away
as swiftly as a weaver's shuttle, (Job, vii. G,) which
leapeth over a thousand threads in a moment. How
many hundred hours in one summer doth our breath-
ing clay-post skip over, passing away as " the ships
ef desire, and as the eagle that hasteth to the prey."
(Job, ix, 25, 26.) If deaih were as far from our
knowledge, as graves and coffins v, which to our eyes
preach death) are near to our senses, even easting
the smell of death upon our breath, so as we cannot
but rub skins with corruption ; we should not believe
either prophets or apostles, when they say, " All flesh
is grass," and, " It is appointed for all to die."'
Eternity is a great word, but the thing itself is
greater: death, the point of our short line, teacheth
us what we are, and what we shall be.

Should Christ, the condition of affairs we are now
in, the excellency of free grace, be seen in all their
own lustre and dye, we should learn much wisdom
from these three. Christ speedeth little in conquer-

' A narrow covered jiassa^e.

dedica; 5

: because we have no
at any time." we look not upon Christ, but upon the
accidents that are beside Christ: and therefore.
esteem Christ a rich pennyworth. But there is not
a rose out of heaven, but there is a blot and thorn
growing out of it. except that one only ros^ of SI i
which blossometh out glory. Even- leaf of
is a heaven, and serveth '; for the healing of ti
nations ;" ever}7 white and red in it. is incomparable
glory ; even- act of breathing out its smell, from ever-
lasting to everlasting, is spotless and unmixed ha
ness. Christ is the outset, the master-flower, the
uncreated garland of heaven, the love and joy of men
and angels. But the fountain-love, the fount
delight, the fountain-joy of men and angels is more:
for out of it floweth all the seas, springs, rivers, and
floods of love, delight, and joy. Imagine all the
and dew. seas, fountains, and floods, since the creation.
were in one cloud, and these multiplied in measi
for number to many millions of millions, and then
divided in drops of showers to an answerable num-
ber of men . and angels : — this should be a created
shower, and end in a certain period of time; and thi<
huge cloud of so many rivers and drops, should dry
up, and rain no more. But we cannot conceive so
of Christ : for if we should imagine millions of men
and angels to have a co-eternal dependent existence
with Christ, and they eternally in the act of (i receiv-
ing grace for grace out of his fulness." the flux
issu^ of grace should be eternal, as Christ is. For
Christ cannot tire or weary from eternity to be Christ ;
and so. he must not, he cannot but be an infinite and
eternal flowing sea, to diffuse and let out streams and
floods of boundless err ace Sav that the rose were

6 DEDICATION.

eternal; the sweet smell, the loveliness of greenness
and colour must be eternal.

Oh, what a happiness, for a soul to lose its excel-
lency in His transcendent glory ! What a blessedness
for the creature, to cast in his little all, in Christ's
matchless all-sufficiency! Could all the streams re-
tire into the fountain and first spring, they should be
kept in a more sweet and firm possession of their
being, in the bosom of their first cause, than in their
borrowed channels that they now move in. Our
neighbourhood, and retiring in, to dwell for ever and
ever in the fountain-blessedness, Jesus Christ, with
our borrowed goodness, is the firm and solid fruition
of our eternal happy being. Christ is the sphere, the
con-natural first spring and element of borrowed drops,
and small pieces^ofcreated grace^ The rose is surest
in being, in beauty, on its own stalk and root: let life
and sap be eternally in the stalk and root, and the
rose keep its first union with the root, and it shall
never wither, never cast its blossom nor greenness of
beauty. It is violence for a gracious soul to be out
of his stalk and root ; union here is life and happiness ;
therefore the Church's last prayer in canonic Scrip-
ture is for union, (Rev., xxii, 20.) "Amen: Even
so, come: Lord Jesus." It shall not be well till the
Father, and Christ the prime heir, and all the weep-
ing children, be under one roof in the palace royal.
It is a sort of mystical lameness, that the head
wanteth an arm or a finger; and it is a violent and
forced condition, for arm and finger to be sepa-
rated from the head. The saints are little pieces of
mystical Christ, sick of love for union. The Avife of
youth, that wants her husband some years, and ex-
pects he shall return to her from over-sea lands, is

DEDICATION. 7

often on the shore; every ship coming near shore is
her new joy; her heart loves the wind that shall bring
him home. She asks at even- passenger news : " Oh !
saw ye my husband ? What is he doing ? When
shall he come ? Is he shipped for a return ?" Every
ship that carrieth not her husband, is the breaking of
her heart. What desires hath the Spirit and Bride
to hear, when the husband Christ shall say to the
mighty angels, "Make you ready for the journey;
let us go down and divide the skies, and bow the
heaven : I will gather my prisoners of hope unto me ;
I can want my Rachel and her weeping children no
longer. Behold, I come quickly to judge the nations."
The bride, the Lamb's wife, blesseth the feet of the
messengers that preach such tidings, " Rejoice, 0
Zion, put on thy beautiful garments; thy King is
coming." Yea. she loveth that quarter of the sky,
that being rent asunder and cloven, shall yield to her
Husband, when he shall put through his glorious
hand, and shall come riding on the rainbow and
clouds to receive her to himself.

The condition of the people of God in the three
kingdoms calleth for this, that we now wisely con-
sider what the Lord is doing. There is a language
of the Lord's " fire in Zion." and " his furnace in
Jerusalem," if we could understand the voice of the
crying rod. The arrows of God flee beyond us, and
beside us, but we see little of God in them : we sail.
but we see not shore; we fight, but we have no vic-
tory. The efficacy of second causes is the whole
burden of the business, and this burden we lay upon
creatures, (and it is more than they can bear.) and
not upon the Lord. God is crying lameness on crea-
tures and multitude, that his eminency of working

S DEDICATION.

may be more seen. 2. Many are friends to the suc-
cess of reformation, not to reformation. Men's faith
goes along with the promises, until providence seem
to them to belie the promise. Through light at a
key-hole many see God in these confusions in the
three kingdoms; but they fall away, because their
joining with the cause, was violent kindness to Christ.
It is not a friend's visit, to be driven to a friend's
house to be dry in a shower, and then occasionally to
visit wife and children. Christ hath too many occa-
sional friends ; but the ground of all is this, "I love
Jesus Christ, but I have not the gift of burning quick
for Christ." Oh, how securely should faith land us
out of the gun-shot of the prevailing power of a black
hour of darkness ! Faith can make us able to be
willing, for Christ, to go through a quarter of hell's
pain. Lord, give us not leave to be mad with worldly
wisdom. 3. When the temptation sleepeth, the mad-
man is wise, the harlot is chaste ; but when the vessel
is pierced, out cometh that which is within, either
wine or water : yet, if we should attentively lay our
ears to hypocrites, we should hear, that their lute-
strings do miserably jar; for hypocrisy is intelligible,
and may be found out.

Would Parliaments begin at Christ, we should not
fear that which certainly we have cause to fear ; "One
woe is past, and another woe cometh." The prophets
in the three kingdoms have not repented of the super-
stition, will-worship, idolatry, persecution, profanity,
formality, which made them " vile before the people ;"
and the judges and princes, who "turned judgment
into gall and wormwood," are not humbled, because
they were " a snare on Mizpah, and a net spread
upon Tabor." No man repenteth, and "turneth from

DEDICATION. 9

his evil way:'' no man "smiteth on his thigh, saying,
what have I done?" It is but black Popery
name being changed, not the thing), to think the by-
past sins of the land are bypast, and a sort of reform-
ation for time to come is satisfactory to God, by the
deed done.1 Tea. the divisions in the church are a
heavier plague than the raging sword. These same
sins against the first and second Table ; the reconcil-
ing of us and Babylon, pride, bribing, extortion,
filthiness and intemperance unpunished, blood touch-
ing blood and not revenged, vanity of apparel,
professed way of salvation by all kinds of religions
whatsoever ; are now acted in another stage, by
other persons, but they are the same sins.2 If that
Headship that flattering prelates took from Jesus
Christ, and gave to the king, be yet taken from
Christ, and given to men ; — if Christ's crown be
pulled off his head, no matter whose head it warm :
it is taken from Christ both ways. I shall pray, that
the fatness of the "flesh of Jacob, for this, do not
wax lean." (Is*., xvii. 4,) and that the warfare of
Britain be accomplished. But if the faithful watch-
men know what hour of the night it is now, there is
but small appearance, that it is near to the dawning
of Britain's deliverance, or that our sky shall clear
in haste. Would God the year 1645 were with
child, to bring forth the salvation of Br' tain ! L
was once as incredible that the enemy >hould have
entered "within the gates of Jerusalem." (Lam., iv.
12,) as it is now. that they can enter v.ithin the port-
of London. Edinburgh, Dublin. I speak not tb
encourage Cavaliers.3 for certainly, Got] watcheth
over them for vengeance ; but that we go not on fur-

1 Ex opere operate — Ruth. s Ali.i scoria, eadeni fabula. — Ruth.

3 P bo persecuted the Presbyterians

10 DEDICATION.

ther to break with Christ. The weakness of new
heads, devising new religions, and multiplying gods :
(for two sundry and contrary religions, argue interpre-
tatively two sundry gods,) " according to the number
of our cities," must come from rottenness of our
hearts. Oh, if we could be instructed "before the
decree," that is with child, of plagues to the sinners
in " Zion, bring forth a man-child ; and before the
long shadows of the evening be stretched out on us !"

But of this theme no more. Grace is the proposi-
tion of this following treatise. When either grace is
turned into painted, but rotten nature, as Arminians
do, or into wantonness, as others do, the error to me
is of a far other and higher elevation, than opinions
touching church government. Tenacious adhering
to Antinomian errors, with an obstinate and final
persistance in them, both as touching faith to, and
suitable practice of them, I shall think, cannot be
fathered upon any of the regenerated ; for it is an
opinion not in the margin and borders, but in the page
and body, and too near the centre and vital parts of
the gospel. If any are offended, I desire to anger
them with good will to grace; I shall strive and study
the revenge only of love and compassion to their souls.

If some of these sermons came once to your
Honour's ears ; and now, to your eyes, it may be,
with more English language, I having staid possibly
till the last grapes were somewhat riper ; I hope it
shall be pardoned, that I am bold to borrow your
name ; which truly I should not have done, if I had
not known of your practical knowledge of this noble
and excellent theme, the Free Grace of God. I could
add more of this ; but I had rather commend grace,
I ban gracious persons. I know that Jesus Christ,

DEDICATION. 1 1

who perfumeth and floweretli heaven with his royal
presence, and streweth the heaven of heavens to its
utmost borders with glory, is commended that he was
mil of grace, a vessel filled to the lip. (Psalm rh
John. i. 16.) Yea. grace hath bought both our
person and our service. (1 Pet., ii. 24, 2-5.^ even as he
that buyeth a captive, gives money not only for his
person, but for all the motion, toil, and labour of his
. legs, and arms. And redeeming grace is so
:t. that Satan hath power possibly to bid. but not
to buy any of the redeemed, no more than a mer-
chant can buy another man's bought goods without
his consent. All our happiness that groweth here
od the banks of Time, is but thin sown, as very
strawberries on the sea-sands. "What good part- of
nature we have without grace, are like a fair lily, but
there is a worm at the root of it; it withereth :
the root to the top. Gifts wither apace without
grace : gifts neither break nor humble : grace can do
I oth. Grace is so much the more precious and
>weet. that though it be the result of sin. in the act of
pardoning and curing sinful lameness ; yet it hail
spring, but the boweLs of God stirred and rolled within
him only by spotless and holy goodness. Grace i
the king's house from heaven only ; the matter, sub-
ject, or person it dwelleth in, contributed nothing for
the creation of so noble a branch. Christ, for this
cause especially, left the bosom of God. and was
clothed with flesh and our nature, that he might be a
mass, a sea. and boundless river of visible, living, and
breathing grace, swelling up to the highest banks of
not only the habitable world, but the sides also of the
heaven of heavens, to over-water men and artels.
bat Christ was. as it were, grace speaking, ^alm

12 DEDICATION.

xlv, 2 ; Luke, iv, 22 ;) grace sighing, weeping, crying
out of horror, dying, withering for sinners, living
again, (Heb., ii, 9; John, iii, 16; Rom., viii, 32, 33;)
and is now glorified grace, dropping down, raining
floods of grace on his members, (Eph., iv, 11-16; John,
xiv, 7, 13, 16, 17). Christ now interceding for us at the
right hand of God, is these sixteen hundred years the
great apple tree dropping down apples of life; for
there hath been harvest ever since Christ's ascension
to heaven, and the grapes of heaven are ripe ; all
that falleth from the tree, leaves, apples, shadows,
smell, blossoms, are but pieces of grace fallen down
from Him who is the fulness of all, and hath filled all
things. We shall never be blessed perfectly, till we
all sit in an immediate union under the apple tree.
This is a rare piece, by way of participation, of the
divine nature. Christ passed an incomparable act of
rich grace on the cross ; and doth now act, and ad-
vocate for grace, and the applying of the grace of pro-
pitiation, in heaven, (1 John, ii, 1, 2); and by an act
of grace, hath all the elect and ransomed ones engraven
as a seal on his heart : and Christ being the fellow of
God, (Zee, xiii, 7,) the man that standeth straight
opposite to his eye, the first opening of the eye-lids of
God is terminated upon the breast of Christ, and on
the engravening of free grace. All the glory of the
glorified is, that they are both in the lower and higher
house, even when they are the Estates and Peers of
heaven, the everlasting tenants and freeholders of
sjrace; so that a soul can desire no fairer inheritance,
than the patrimony, lot, and heritage of free grace.
Now, to this grace commending your spirit, as an heir
of grace, I rest, — Your Honour's at all obliged respec-
tiveness in the grace of God. S. R.

COXIE.

SERMOX L

'. contents of the text, Pa^'e 23. Matthr
Mark reconciled, 24. Properties of Christ's love, 25. What
this was. 25. The art of the wise contexture of Divine Provid
black and white, fair and foul, mixed in one, tor beauty's sake, 26.
Two sides of Providence. 27. We err in looking on God's v.
halves, a the black and sad side on-

: -ERM05 IL

Christ took a human will, that he might ^toop to Cod

The strer. gth of corrupt will, 30. Two things in the will ; i .
The frame of it — 2. The quality and goodness of it — There is a ne-
y of renewing the will, 30. The dispensation of God. not
Scripture, nor a rule of faith, 33. We trust po&session of CL.
faith, more than we do right and law, through faith, 33.

E BKMOS

How Christ and his grace cannot be hid, in six particulars, 34. 1st,
In hi> cause, 34. 2nd, In the good and evil condition spiritual of the
. 3rd. In the joy of Christ's presence. 36. 4th, In a sine sre pro-
En the bearing down the =urrings of a renewed con-
science. 37. 6th, In desertions. 37. We are to be obsequious and yield-
he breathings of the Spirit, 38. Our hearts are to be variously
suitable to the various operations of the Spiiit. from four reasor
falleth on few. 40. Grace, how rare and choice a j h i
particulars. 40. Grace not universal and common to all, 41.
objections of the Arminian and natural man, Answered.

SERMON IV.

• falleth often on the most graceless, 44. Grace inaketh a
great change ; three reasons thereof, 44. There is a like reason lor

Xiv CONTENTS.

grace on our Lord's part, to the vilest of men, as to Moses, Daniel,
Paul, 45. The same free grace that we have here, we have it in
heaven in the state of glory, 46. In heaven we reign by grace, as by
the same we war here, 46. The justified in Christ are corrected for
sin, 47. The furnace of aflliction, the work-house of the grace of
Christ; four grounds thereof, 47. Mr. Towne's assertion of grace,
50. How Antinomians judge sins to be corrected in the justified, 48.
How Papists judge sins to be punished in the justified, 49. That God
punisheth pardoned sins ; proved by seven arguments, 50. Rules to
be observed in affliction, 55. A land or a nation must be longer in
the fire than one particular person, 57.

SERMON V.

Satan worketh as a natural agent witl/;:t moderation, 58. Spiri-
tual evils chase few men to Christ; three grounds thereof, 59. How
men naturally love the devil, 59. Satan, how an unclean spirit, 60.
It is true wisdom to know God savingly, 61. What hearing bringeth
souls to Christ, 62. Four defects in hearing, 63. Hell coming to our
senses in this life, should not cause us believe without effectual grace,
64. It is ?ood to border near to Christ, 65.

SERMON VI.

Crying in prayer necessary, 66. Five grounds thonsof, 66. Prayer
sometimes wanteth words, so as groaning goeth for prayer, 68. How
many other expressions beside vocal praying, go under the lieu of
praying in God's account, 68. Eight objections removed, 68.
Some affections greater than tears, 68. Looking up to heaven, pray-
ing, 69. Breathing, praying, 70. That wherein the least of prayer
consisteth, 70. Broken prayers are prayers, 71. The Lord know-
eth nonsense in a broken spirit to be good sense, 72.

SERMON VII.

Why CLrist is called frequently the Son of David ; not so, the Son
of Adam, of Abraham, 73. Christ a King by covenant, 74. What
things be in the covenant of grace, 75. The parties of the covenant,
75. Christ hath a sevenfold relation to the covenant. 1st, He is the
Covenant itself. 2nd, The Messenger. 3rd, The witness. 4th, The Sure-
ty. 5th, The Mediator. 6th, The Testator. 7th, The principal party
contractor, 76. Christ the Covenant itself, 76. Christ a Messenger
of the Covenant in four particulars, 77. A Witness in four things. 78.
A Surety in three. 70. A Mediator in three things. 1st, A Friend. 2nd,
A Reconciler. 3rd, A Servant, 80. Christ a servant of God, and our

CONTENTS. XV

servant, 80. Christ confirmed and sealed the Testament, 81.
the principal confederate party, 81. The covenant made with Christ
personally, not mystically, proved from Gal., iii, 16. The contrary
reasons answered, 81. A covenant between the Father and the Son
proved, 82. Of the promises of the covenant, 84. Two sorts of pro-
mises, 84. Christ took a new covenant-right to God, So. Five sorts
of promises made to Christ, and by proportion to us, 85.

SERMOX VIII.

The condition of the covenant, >7. Libertines deny all conditions
of the covenant, 87. The new covenant hath conditions to be per-
formed by us, 88. Six objections removed. 87. A twofold dominion
of gracious and supernatural acts, 87. We are not justified before we
believe, proved by six arguments, 90. A condition taken in a three-
fold notion, 92. It is not a proper condition by way of strict wage
and work, when we are said to be justified, and saved upon condition
of faith, 92. 1st, The Freedom ; 2nd, Eternity ; 3rd, Well-ordering of
the covenant, — tbe three properties thereof, 92. The freedom of the
covenant is seen, in regard, 1st, Of persons. 2nd. Of causes. 3rd, Of
time. 4th, Of manner of dispensation, 94. Uses of the doctrine of
the covenant

SERMOX IX.

Christ God and man, and our comfort therein, 98. Christ imme-
diate in the act of redeeming us, and so sweeter, 99. Christ incom-
parable, 99. Four other necessary uses, 99. To believers ail
temporal favours' are spiritualised, and watered with mercv. Four
grounds thereof, 103. By what reason our Father, as a father, giveth
us spiritual things, by that same he giveth us all things, 104. Mercy
originally in Christ, and how, 104.

SERMON X.

Parents' affection, their spiritual duty to children, 107. Thirteen
practical rules in observing passages of Divine Providence, 108. 1st,
We are neither to lead, nor to stint Providence, 108. 2nd, But to ob-
serve God in his ways, and not to look to by-ways of providence, 10S.
3rd, Omnipotency not laid down in pawn in any means, 409. 4th, God
walketh not in the way that we imagine. 109. 5th, Providence in its
concatenation of decrees, actions, events, is one continued contexture,
going along from Creation to the day of Christ's second cominjr, with-
out one broken thread, 109. 6th, The spirit is to be in an indifferencv
in all casts of providence. 111. 7th, Low desires best, 11 1. 8th, We are
to lie under providence submissively in all, 111. 9th, Providence is a

X.VI CONTENTS.

mystery, 112. 10th, Walketk in uncertainties toward us, 112. l).th,
Silence is better than disputing, 112. 12th, It is good to consider
both what is iniiicted, and who, 112. 13th, God always ascenileth,
even when second causes descend, 112.

SERMON XI.

Every temptation hath its taking power from the seeming goodness
in it, 113. Reasons why this was a temptation to the woman, 114.
The stupe of the temptation to make the tempted believe there is
none like him, 115. The non-answering of Christ, is an answering,
1 15. Five reasons of the Lord's not hearing of prayer, 116. Seven
ways prayers are answered, 117. Praying in faith always heard,
even when the particular which we suit in prayer is denied, 117.
ui o.!<_ and the same prayer, seeketh and knoeketh, and answer-
eth, and o,»eneth to itself, 117. The light of saving faith, and the
prophetical light of the pern men of the word of God, differ not in
space «md nature, 118. The dearest not admitted unto God at the
first knock, 119.

SERMON XII.

Natural men, and even the renewed in spirit, in so far as there
remaineth some flesh in them, are ignorant of the mystery of an af-
flicted spirit, 120. Peace of conscience is a work of creation, 121.
A reason why it is so hard to convince the deserted, 121. Christ
sweeter to the deserted than all the world, 122. Difference between
God's trying and the creature's tempting, in three positions, 123.
A creature cannot put a fellow-creature to act sin upon an intention
of trying him, 123. In the actions of creatures we must know, 1st,
Quis ; 2nd, Quid; 3rd, Quart. 1st, Who commandeth. 2nd, What.
3rd, And for what end. In God's actions, it is enough to know, Quis,
Who, that it is Jehovah, 125. Four doubts of the tempted, 125. In
the sending of " Christ to the lost sheep of the house of Israel," there
be three things considerable: 1st, His designation; 2nd, Quaiiiica-
tion ; 3rd, Commission, 127. The Son most fit to be Mediator, 127.
How Christ is qualified, 128. His commission, 129. It is not pro-
perly grace that we are born, it is grace that Christ is born, 129.
God's hidden decree, and his revealed will opened, 129. A twofold
intention in the promises, 130. How, and who are to believe the de-
cree of reprobation concerning themselves, 131.

SERMOK XT II.

U is a privilege of mercy that Christ is sent to the Jews tirst, 132.
Nine privileges of the Jews, 132. The honour and privileges of Bri-

GONTEK1 XV h

J J. The redeemed called sheep upon four grounds,
e the redeemed are in the way to heaven, in five particul
The saints most dependent creatures, 135. How we know the Scrip-
ture to be the word of God ; two grounds, one in the subject, another
in the object, 136. Fancy leadeth not the saints, but faith, 137.
How the saints need a fresh supply of gTace from Christ, though they
have a habit and stock of grace within them ; proved by six reasons.
137 Grace and glory but one continued thread, 139. Three con-
siderations we are to have of Gods work, in leading us to heaven, 139.
Faith is both active and passive, 139. Desertions have real advanc-
ing in the way to heaven, in eleven particulars, 139. We are not
freed from law directions, 140. Actual condemnation may be, and ia
separated from the law, 140. Two objections removed, 140. How
works of holiness conduce to salvation, three things herein to be dis-
tinguished, 141. We are to do good works, both from the principle
of law and love, 142. Other three objections removed, 143. Of the
letter both of law and gospel ; divers errors of libertines touching the
point, 143. The Scriptures are not to be condemned, because they
profit not without the teaching of the Spirit, proved by three reasons,
145. Repentance different from faith, proved against libertines. 145.
Repentance the same in the Old and New Testament, 145.

SERMON XIV.

In what sense Christ came to save the lost, 147. A twofold pre-
paration for Christ to be considered, 148. Conversion is done by
foregoing preparations, and successively proved by four reasons, 149.
Sense of poverty fitteth for Christ, 150. The objectijns of Dr. Crispe
removed. Sinners as sinners not fit to receive Christ, 151. now
Christ belongeth to sinners under the notion of sinners, 152. How
the Spirit acts most in the saints, when they endeavour least, 153.
The marrow of libertinism to neglect sanctification, and to wallow in
fleshly lusts, 153. Christ's death makethus active in duties of holiness,
proved from three grounds, 154. How Christ keepeth us from sin.
154.

SERMON XT.

Eight necessary duties required of a believer under desertion : 1st,
Patience. 2nd, Faith, etc., 156. Hope prophesieth glad tidings at
midnight, 156. It is a blessed mark, when temptations chase not
a soul from duties, illustrated in three cases, 160. It argueth three
good things, to go on in duties under a temptation, 162. Antinomi-
ans take men off duties, 163. Christ tempted cannot sin ; the saints
tempted dare not sin, 164. Faith trafficketh with heaven in the sad-
dest storms, 165.

2 B

CONTENTS.

SERMON XVI.

National sins may occur to the conscience of the child of God, in
his approach to God, 166. A subtle humble pride the disease of
weak ones, who dare not apply the promises, 168. Sense of free-
grace humbleth exceedingly , 169. How far forth conscience of wretch-
edness hindereth any to come to Christ, 169. Whoever doubteth if
God will save him, doubteth also if God can save him, 171. Sin
keepeth not the door of Christ to hold out the sinner, 172. Sense of
sin, and sense of the grace of Christ, may consist, 173. Holy walk-
ing and Christ's excellency may both be felt by the believer. Holy
walking considered, as, 1st, A duty. 2nd, A mean. 3rd, A thing
promised in the covenant of grace, 173. How we may collect our
state and condition from holy walking, 175. The error of Dr. Crispe
and Antinomians herein, 175. Christ a great householder, 176.
The privilege of the children of the house, 177. Christ the bread of
life, 178. Communion between the children and the first heir, Christ,
in five particulars, 177. The spirit of an heir and of a servant, 177.
There is a seed of hope and comfort in the hardest desertions of the
saints, in three particulars illustrated, 178.

SERMON XVII.

Grace maketh quickness and wittiness of heavenly reasoning, 180.
Faith contradicteth Christ tempting, but humbly and modestly, 181.
The saints may dispute their state with Christ, when they dare not
dispute their actions, 181. We are to accept, humbly, and with pa-
tience, of a wakened conscience, but not to seek a storming conscience,
182. True humility and its way, in seven particulars. — See the
place, 182. How we are to esteem every man better than ourselves,
185. The proud man known afar off, 185. Grace's lowliness in tak-
ing notice of sinners, 186. Causes of unthankfulness, 187. A justi-
fied soul is to confess sin, proved by three arguments, 188. And to
mourn for sin by divers reasons, 190. If we be not to mourn for sin
committed, because it is pardoned, neither should our will be averse
from the committing of it ; because before it be committed, it is also
pardoned, as Antinomians teach, 192. Libertines conspire with Pa-
pists, in the doctrine of justification, 194.

SERMON XVIII.

liow sins are removed in justification, how not, 195. There re-
maineth sin formally in the justified, proved by six arguments, 195.
How sin dwelleth in us after we are justified, 1(.»7. A twofold remo-
val of sin, one moral or legal in justification, another physical in our
sanctification, 200. The difference between the removal of sin m

CONTENTS. XIX

justification, and its removal in sanctification, 201. Seven grounds
why sin dwelleth still in the justified person, 202. How sins past,
present, and to come, are pardoned in justification, 209. There is a
twofold consideration of justification, but not two justification-
Sins in three divers respects are taken away, according to Scripture,
210. Christ's satisfaction performed on the cross for sin, is not for-
mally justification, but only causatively, fundamentally, or meritori-
ously, 210. There is a change in justification, 211. How aim not
committed are remitted, 211. There is but one justification of a
believer, illustrated by a comparison, 213. There is a difference be-
tween pardon of sin, the justification of the person, and the repeated
sense of the pardon, 214. Justifying faith is some other thing, than
the sense of justification, 215. How fear, or hope, or reward of glory
has influence in our hoiy walking. 213. Objections removed, 216.

SERMOX XIX.

The Lord Jesus is so made the sinner in suffering for sin, as there
remaineth no sin in the sinner once pardoned, as Antinomians teach,
especially Doctor Crispe, 21 S. Sin so laid on Christ as that it leav-
eth not off to be our sin, 220. The guilt of sin, and sin itself, are not
one and the same thing. 222. An inherent blot in sin, and the guilt
and debt of sin, 222. Two things in debt, as in sin, 223. The blot
of sin, two ways considered, 223. A twofold guilt in sin, one intrin-
sical, and of the fault ; another of the punishment, and extrinsical,
225. Reasons why sin, and the guilt of sin cannot be the same. 22G.
Christ not intrinsically the sinner, 429. Imputation of sin, no ima-
gination, no lie, 230. Reasons proving that Christ was not intrinsi-
cally and formally the sinner, 232. What righteousness of Christ is
made ours, 235. The believer how righteous, and Christ how not,
235. Christ's bearing of our sins, by a frequent Hebraism in Scrip-
ture, is to bear the punishment due to our sins, and not to bear the
intrinsical blot of our sins, 239. How Christ is in our place, 24 1.
How the debtor and the surety be one in law, and not intrinsically
one, 243. A perplexed conscience in a good sense is lawfully consistent
with a justified sinner's condition, 245. A conditional fear of eternal
wrath required in the justified, but not an absolute fear, and yet
trouble of mind for the indwelling of sin is required, 246.

SERMOX XX.

The conscience, in Christ, is freed from sin, that is, from actual
condemnation, but not from incurring God's displeasure by the breach
of a law, if the believer sin, 248. I am to believe the remission of
these same very sins, which I am to confess with sorrow, 251. Hi w
the conscience is freed from condemnation, and yet not from God's
easure for sin. 251. Eight cases of conscience resolved lV< i

XX CONTENTS.

former doctrine, 251. To be justified is a state of happiness, most
desirable, illustrated from the eternity of the debt of sin, 254. The
smallest and worst things of Christ are incomparably above the most
excellent things on earth, illustrated in six particulars, 257. What
must Christ himself be, when the worst things of Christ are so desir-
able ? 261 . The excellency of Christ further illustrated, and the foul-
ness of our choice evidenced, 2G2. How to esteem Christ, illustrated,
in four grounds, 263. Degrees of persons younger and older in grace,
in our Lord's house, 265. Christ's family is a growing family, 207.
God bringeth great and heavenly works out of the day of small things,
268. We are to deal tenderly with weak ones, upon six considera-
tions, 271.

SERMON XXI.

The prevalency of instant prayer put forth upon God in eight acts,
272. Prayer raoveth and stirreth all wheels in heaven and earth, 272.
Five things concerning faith, 278. There is a preparation goin^ before
faith, 278. There is no necessary connection between preparations
going before faith, and faith, 279. Affections going before faith, and
following after, differ specifically, and not gradually only, 279. All are
alike unfit for conversion, 280. Some nearer conversion than others,
281. Three grounds or motives of believing, 281. Glory, and Christ,
the hope of glory, strong motives of believing, 282. Faith's object the
marrow of God's attributes, to speak so, 2oJ. iraith a catholic
grace required in all our actions natural and civil, as well as spiritual,
284. Christianity how an operous work, 285. The six ingredients
of faith, 286. Faith turneth all our acts which are terminated on
the creature, into half non-acts 283. Faith hath five notes of differ-
ence in closing with the promise, 293. Literal knowledge workcth
as a natural agent, 296. Warrant of applying set down in five posi-
tions, 299. Eight ingredients of a counterfeit faith, 303.

SERMON XXII.
Thirteen works, or ingredients of a strong faith, and how to discern
a weak faith, 306. Strong praying a note of strong faith, 306. 2nd,
Instant pleading a note also, 307. Strength of grace required in be-
lieving. 307. Christ rewardeth grace with grace, 308. How grace
begiuueth all supernatural acts, 308. There is a promising of bowing
andpredetcrminating grace made to supernatural acts, yet so as God
reserveth his own liberty: 1st, IIow, 2nd, When, 3rd, In what measure
he doth co-operate with the believer in these acts. 308. Four reasons
why grace in the work of faith must begin, and so begin as we are
guilty in not following, 311. Grace is on the saints, and to them, but
glory is on them, but not to them, 312. Grace to an angel necessary
to prevent possible sins, 313. 3rd, Note of a strong faith, Not to be bro-
ken with temptations, 314. 4th, Faith staying on God without light

•MENT*. X\i

of comfort a strong faith, 315. The fewer externals that faith needeth,
the stronger it is within, 315. Comforts are externals to faith, 317.
Some cautions in this, that some believe strongly without the help of
comforts, 3 1 7. Reasons why divers of God's children die without com-
fort. 317.

SERMON XXIII.
The more of the word and the less of reason the stronger faith is,
318. Gth. A faith that can forego much for Christ is a strong faith,
820. 7th. It is a strong faith to pray and believe when God seemetli
to forbid praying, 321 . 8th, Great boldness argueth great faith, 321.
8th, To rejoice in tribulation, 322. 10th, to wait on with long pa-
tience, 322. 11th, A humble faith is a strong faith, 32 i. IS
strong desire of a communion with Christ, 324. 13th. Strength of
working by love, argueth a strong faith, 325. A great faith is not
tree of doubtings, 327. Divers sorts of doubting opposite to faith.
j'2". Some doubting a bad thing in itself, yet per accidens, and in
regard of the person, and concomitants, a good sign, and arguetn
sound grace, 32S. Of a weak faith, 320. Negative adherence to
Christ not sufficient to saving faith, 329. A suffering faith a strong
faith, 331. Faith in regard of intention weak, may be strong in re-
gard of extension, in three relations, 332. The lowest ebb of a faint-
ing faith. 333. What of Christ remaineth in the lowest ebb of a
fainting faith, 334.

SERMON XXIV.

ck of grace is within the saints ; our grace is not all, and wholly
in Christ though it be all from Christ, 337. The powers of the soul
remain whole in conversion, 338. The stock of grace is to be warily
kept, 333. Four things are to be done, to keep the stock without a
craze, 339. The tenderness of Christ's heart, and strength of love
toward sinners, 341. Christ strong in moral acts, and strongly mode-
rate in natural acts: the contrary is in natural men, 341. Christ's
motion offender mercy, as it were natural, 343. How mercy worketh
eternally, and secretly, and under ground even under a bloody dispen-
sation, 344. Judgment on the two kingdoms except they repent,
345. A rough dispensation consistent with tenderness of love in our
Lord, 34G. Free love goeth before our redemption, 348. Chris!
loveth the persons of the elect, but hateth their sins, 348. A t
love of God, one of good will to the person, another of complacency to
his own image in the person. 349. No new love in God, 350. Ob-
jections of Mr. Denne the Awtinomian answered, 350. What it L- to
be under the law, 352. How God loveth us before time, and how he
now loveth us in time. 35 i. By faith and conversion our state is truly
changed before God, 356. To be justified by faith, is not barely to
come to the knowledge that we are justified before we believ<

XX11 CONTENTS.

Justification not eternal, SCO. Faith is not only given for oUr joy and
consolation ; but also for our justification, both in our own soul and
before God, 363. There is no warrant in Scripture for two reconcilia-
tions ; one of man's reconciliation to God, and another of God's recon-
ciliation to man, 366. Christ's merits, no cause, but an effect of
God's eternal love, 366. What reconciliation is, 366. Joy without
all sorrow for sin, no fruit of the kingdom of God, 367. The seeing
of God, Ileb., xii, 14, and the kingdom, 1 Cor., vi, John, iii, 3, not the
kingdom of grace, but of glory, 368. All acts of blood and rough
dealing in God to his own acts of mercy, 368.

SERMON XXV.

Omnipotency hath influence, on, 1st, Satan. 2nd, Diseases. 3rd,
Stark death. 4th, On life itself. 5th, Mother-nothing. 6th, On
all creatures, 371. Obediential power in the creation, what it is,
372. Omnipotency is (as it were) a servant to faith, 374. We
worship a dependent God, 375. We have need of the Devil and other
temptations for our humiliation, 377. Immediate mercies, are the
sweetest mercies; cleared, 1st, In Christ. 2nd, Grace. 3rd, Glory.
4th, Comfort. 5th, The rarest of God's works, 378. The deceitful-
ness of our confidence, when God and the creature are joined in one
work, 385.

SERMON XXVI.

Christ in four relations hath dominion over devils, 389. Satan
goeth no where without a pass, 390. We often sign Satan's condi-
1 ional pass, 391 . A renewed will is a renewed man, 393. Eight posi-
tions concerning the will and affections, 393. A civil will is not a
sanctified will, 393. The yielding of the soul to God, and to his light,
a special note of a renewed will, 393. Affections sanctified, especially
desires, 395. The less mixture in the affections, the stronger are
their operations, 395. Mind and affections do reciprocally vitiate
one another, 396. Spiritual desires seek natural things, spiritually :
Carnal desires seek spiritual things, naturally, 396. God submitteth
his liberality of grace, to the measure of a sanctified will, in four con-
siderations, 397. Our affections, in their acts and comprehension, are
tar below spiritual objects, Christ and heaven, 397. More in Christ
and heaven, than our faith can reach in this life, 398.

SERMON XXVII.

Satan not cast out of a land or a person, but by violence, both to
Satan and the party ; amplified in four considerations, 400. False
peace known, 402. A roaring and a raging devil, is better than a calm
and a sleeping devil, 402. God's way of hardening, as it is mysteri-
ous, so is it silent and invisible, 404.

THE

TEIAL AND TRIUMPH OF FAITH.1
BEBMON I.

" And from thence he arose, and u-ent into the borders of Tyrt
and Sidon, and went into an house, and would that no man
should know it: but he could not be hidy — Mark, vii, 24.

" Then Jesus went from thence, and came into the coasts of
Tyre and Sidon. And behold a woman of Canaan came out of
the same coasts, and cried unto him, saying, Have mercy on me.
O Lord, thou Son of David, for my daughter is grievously vexed
with a devil." — ^Matthew, xv, 21, 22.

••For a certain woman whose young (little) daughter had an
unclean spmt. heard of him, and came, and fell at Ins feet: (The
woman was a Greek, a Syrophenician by nation : and she besought
him, that he would cast forth the devil out of her daughter." —
Mark, vii, 25, 26.

THIS text being with child of free grace, holdeth
forth to us a miracle of note : and because Christ
is in the work in an eminent manner ; and there i.-
here also much of Christ's new creation, and a flower
planted and watered by Christ's own hand, a strong
faith in a tried woman ; it requireth the bending of
our heart to attention : for, to any seeking Jesus
Christ, this text crieth, ': Come and see.5' The words
for their scope, drive at the wakening of believers in

1 In the sermons and theological treatises of the seventeenth century,
it was usual to introduce illustrations from the learned languages ; and
Rutherford, himself an accomplished scholar, has followed the general
rxample. But as Latin, Greek, and Hebrew phrases, are unsuited to
the taste of the present age, and would only interrupt the generality of
our readers, the critical remarks of this kind are thrown into the form
of foot-notes (which have Rutherford's name appended, to distinguish
them from the occasional illustrations of the Editor,) so that the entire
text of our author is preserved.

24 THE TRIAL AND TRIUMPH OF FAITH.

praying (when an answer is not given at the -first.) to
a fixed and resolved lying and dying at Christ's door,
by continuing in prayer till the King come out and
open, and answer the desire of the hungry and poor.
2. For the subject, they are a history of a rare miracle
wrought by Christ, in casting forth a devil out of the
daughter of a woman of Canaan : and for Christ to
throw the devil out of a Canaanite, was very like the
white banner of Christ's love displayed to the nations,
and the King's royal standard set up to gather in the
heathen under his colours. The parts of the miracle are,

I. The place where it was wTought. (Matt., xv5 21.)

II. The parties on whom ; the mother and the pos-
sessed daughter : she is described by her nation.

III. The impulsive cause: she hearing, came, and
prayed to Jesus for her little daughter: in which, there
is a dialogue between Christ and the woman, contain-
ing, Firstly, Christ's trying of her, 1st, with no answer;
2nd, with a refusal ; 3rd, with the reproach of a dog.
Secondly, Her instancy of faith, 1st, in crying till the
disciples interposed themselves ; 2nd, her going on in
adoring ; 3rd, praying ; 4th, arguing, by faith, with
Christ, that she had some interest in Christ, though
amongst the dogs ; yet withal, (as grace hath no evil
eye) not envying, because the morning market of
Christ, and the high table, was the Jews' due, as the
King's children, so she might be amongst the dogs, to
eat the crumbs under Christ's table ; knowing, that the
very refuse of Christ, is more excellent than ten worlds.

IV. The miracle itself, wrought by the woman's
faith: in which, we have, 1. Christ's heightening of
her faith; 2. The granting of her desire; 3. The
measure of Christ's bounty, "As thou wilt;" 4. The
healing of her daughter.

Mark saith, that the woman came to Christ in a

SERMOX I. 2d

house. Matthew seemeth to say, that she came to
him in the way, as these words do make good, " Send
her away, for she crieth after us." Augustine
thinketh, that the woman first came to Christ while
he was in the house, and desired to be hid, either be-
cause he did not (for offending the Jews) openly offer
himself to the Gentiles, having forbidden his disciples
to go to the Samaritans ; or, because he would have
his glory hid for a time ; or rather, of purpose he did
hide himself from the woman, that her faith might find
him out : and then, refusing to answer the woman in
the house, she still followeth him in the way, and
crieth after him, as Matthew saith. For, 1. Christ's
love is liberal, but yet it must be sued ; and Christ.
though he sell not his love for the penny-worth
of our sweating and pains, yet we must dig low, for
such a gold mine as Christ. 2. Christ's love is wise :
He holdeth us knocking, till our desire be love-sick
for him, and knoweth that delays raise and heighten
the market and rate of Christ. "We under-rate any-
thing that is at our elbow. Should Christ throw
himself in our bosom and lap, while we are in a morn-
ing sleep, he should not have the marrow and flower
of our esteem. It is good there be some fire in us
meeting with water, while we seek after Christ. 3.
His love must not only lead the heart, but also draw.
Violence in love is most taking, and delay of enjoy-
ing so lovely a thing as Christ, breedeth violence in
our affections ; and suspension of presence oileth the
wheels of love, desire, joy: want of Christ is a wing
to the soul.

Intepreters ask, what woman she was ? Matthew
saith, a Canaanite, not of any gracious blood ; a Syro-
phenician ; for Syrophcnicia was in the border be-

20 TIIE TRIAL AND TRIUMPH OF FAITH.

tween Palestine and Syria, and it was now inhabited
by the relics of the Canaanites ; a Greek; not by
birth, but because of the Greek tongue, and rites
brought thither by Alexander, and the succeeding
kings of S}Tia. All the Gentiles go under the name
of Greeks in Scripture language, as, Rom., i, 14; Gal.,
iii, 28 ; 1 Cor., i, 22, 24 : not because they are all
Greeks by nation and blood ; but, because conquest,
language, and customs, stand for blood and birth.
However, it standeth as no blemish in Christ's account-
book, who was your father, whether an Amorite, or an
Hittite, so ye come to him : he asketh not whose you
are, so you be his ; nor who is your father, so you
will be his brother, and be of his house.

" And from thence he arose, and went into the coasts
of Tyre and Sidon." Mark, vii, 24. Christ wearied
of Judea, had been grieved in spirit with the hypo-
crisy of the Pharisees, and the provocation of that
stiff-necked people. He was chased away to the pro-
fane Pagans. The hardening of the Jews, maketh
way to Christ's first and young love laid upon the
Gentiles. Christ doth but draw aside a lap of the
curtain of separation, and look through to one be-
lieving heathen: the King openeth one little window,
and holdeth out his face, in one glimpse, to the wo-
man of Canaan. So, Christ's works of deep Provi-
dence, are free mercy and pure justice interwoven,
making one web. He departeth from the Jews, and
setteth his face and heart on the Gentiles.

Consider the art of Providence here: 1st, The
devil sometimes shapeth, and our wise Lord seweth ;
Babylon killeth, God maketh alive ; sin, hell, and
death, are made a chariot to carry on the Lord's
excellent work. 2nd, The Providence of God hath

SERMON I. 2 4

two sides ; one black and sad, another white and
joyful. Heresy taketh strength, and is green before
the sun ; God's clearing of necessary and seasonable
truths, is a fair side of that same providence. Adam's
first sin, was the devil and hell digging a hole through
the comely and beautiful frame of the creation of God;
and that is the dark side of Providence : but the flower
of Jesse springing up, to take away sin, and to paint
out to men and angels the glory of a heaven, and a
new world of free grace — that is a lightsome side of
Providence. Christ scourged ; Christ in a case, that
he cannot command a cup of water; Christ dying,
shamed, forsaken, is black : but Christ, in that same
work redeeming the captives of hell, opening to sinners
. forfeited paradise, that is fair and white. Joseph,
weeping in the prison for no fault, is foul and sad ;
but Joseph brought out to reign as half a king, to
keep alive the Church of God in great famine, is joyful
and glorious. The apostles whipped, imprisoned, killed
all the day long, are sad and heavy : but sewed with
this, that God causeth them always to triumph, and
show the savour of the knowledge of Christ; and Paul
triumphing in his iron chains, and exalting Christ in
the gospel, through the court of bloody Nero, — maketh
up a fair and comely contexture of divine Provi-
dence. 3rd, God, in all his works, now, when he
raineth from heaven a sad shower of blood on the
three kingdoms, hath his one foot on justice, that
wrath may fill to the brim the cup of malignants.
prelates, and papists; and his other foot on mercy.
': to wash away the filth of the daughter of Zion, and
to purge the blood of Jerusalem in the midst thereof,
by the spirit of judgment, and by the spirit of burn-
ing." And this is God's way and ordinary path-road.

28 THE THIAL AND TRIUMPH OF FAITH.

(Psalm xxv, 10.) And in one and the same motion,
God can walk both to the east and to the west, and
to the north and the south.

Use. — It is our fault, that we look upon God's ways
and works by halves and pieces ; and so, we see often
nothing but the black side, and the dark part of the
moon. We mistake all, when we look upon men's
works by parts; a house in the building, lying in an
hundred pieces; here timber, here a rafter, there a
spar, there a stone ; in another place, half a window,
in another place, the side of a door: there is no
beauty, no face of a house here. Have patience a
little, and see them all by art compacted together in
order, and you will see a fair building. When a
painter draweth the half of a man ; the one side of '
his head, one eye, the left arm, shoulder, and leg, and
hath not drawn the other side, nor filled up with
colours all the members, parts, limbs, in its full pro-
portion, it is not like a man. So do we look on
God's works by halves or parts; and we see him
bleeding his people, scattering parliaments, chasing
away nobles and prelates, as not willing they should
have a finger in laying one stone of his house : yet do
we not see, that in this dispensation, the other half
of God's work makes it a fair piece. God is washing
away the blood and filth of his church, removing
those from the work who would cross it. In bloody
wars, malignant soldiers ripping up women with child,
waste, spoil, kill; yet are they but purging Z ion's
tin, brass, and lead, and such reprobate metal as
themselves. Jesuits and false teachers are but God's
snuffers, to occasion the clearing and snuffing of the
lamps of the tabernacle, and make truth more naked
and obvious.

-

SEBMON II.

11 And he went into a house, and would Uiat no man shoulu
know it."1

THIS will, according to which, it is said. ;i he would
that no man should know it," was his human
will, according to which, the Lord Jesus was a man
as we are. yet without sin; which was not always
fulfilled. For his divine will, being backed with omni-
potency, can never be resisted; it overcometh all.
and can be resisted by none.

Consider what a Christ we have; one who. as God.
hath a standing will that cannot fall. (Isa., xiv, 24.)
•• He doth all his pleasure." His pleasure and his work
are commensurable. (Isa.. xlvi, 10, 11; Psal. cxxxv.
6; Psal. cxv, 3.) Yet this Lord did stoop so low, a
to take to himself man's will, to submit to God and
law. And see how Christ, for our instruction, is con-
tent that God should break his will, and lay it below
providence, (Matt., xxvi, 39.) Oh! so little and low
as great Jesus Christ is ! All is come to this, ;; 0 my
Father, remove the cup; nevertheless, not as I will,
but as thou wilt." Christ and his Father have but
one will between them both : ;; I seek not mine
own will, but the will of the Father that sent me."
(John, v. 30.) " For even Christ pleased not himself."
(Rom., xv, 3.) It is a sign cf conformity with Christ,
when we have a will so mortified, as it doth lie level
with God's providence. Aaron's sons are killed, and
that by God immediately from heaven with fire, a
judgment very hell-like; (Lev., x, 3,) and Aaron held

30 THE TRIAL AND TRIUMPH OF FAITH.

his peace. A will lying in the dust under God's feet,
so as I can say, " Let his will, whose I am, enact to
throw me in hell, he shall have my vote," is very like
the mother-rule of all sanctified wills, even like
Christ's pliable will. There is no iron sinew in
Christ's will, it was easily broken; the tip of God's
finger, with one touch, broke Christ's will: " Lo, I
come to do thy will, 0 God." (Heb., x, 9.)

Oh, but there is a hard stone in our will: the stony
heart is the stony will; hell cannot break the rock
and the adamant, and the flint in our will: (1 Sam.,
viii, 19,) " Nay, but we will have a king," whether
God will or no. God's will standeth in the people's
way, bidding them return. They answer, "There
is no hope, but we will walk after our own devices."
(Jerem., xviii, 12.) Hell, vengeance, omnipotency,
crossed Pharaoh's will, but it would neither bow nor
break. "But the Lord hardened Pharaoh's heart,
that he would not let the people go." (Exod., ix, 27.)

There be two things in our will, 1. The natural
frame and constitution of it. 2. The goodness of it.
The will of angels and of sinless Adam is not essen-
tially good, for then, angels could never have turned
devils ; therefore, the constitution of the will needeth
supervenient goodness, and confirming grace, even
when will is at its best. Grace, grace now is the
only oil to our wheels. Christ hath taken the castle,
both in- works and out-works, when he hath taken
the will, the proudest enemy that Christ hath out of
hell. When Saul renders his will, he renders his
weapon. This is mortification, when Christ runneth
away with your will; as Christ was like a man that
had not a man's will. So Saul, (Acts, ix, 6.) "trem-
bling and astonished said, Lord, what wilt thou have

■SERMON II. 31

me to do ?" It is good when the Lord trampleth
upon Ephraim's fair neck. (Hosea, x. 11.)

There is no goodness in our will now. but what it
hath from grace; and to turn the w-ill from evil to
good, is no more nature's work, than we can turn the
wind from the east to the west. "When the wheels
of the clock are broken and rusted, it cannot
When the bird's wing is broken, it cannot fly. When
there is a stone in the sprent and in-work of the lock,
the key cannot open the door. Christ must oil the
wheels of mis-ordered will, and heal them, and re-
move the stone, and infuse grace (which is wings Co
the bird) : if not. the motions of will are all hell- war 1.

"But he could not be hid, for a certain won*
etc. Christ sometimes would be hid, because he hath
a spirit above the people's windy air. and their ho-
sanna. It is a spirit of straw, naughty and base, that
is burnt up with that winch hindered Themistocles to
sleep.1 ;: Honour me before the people,,, was cold
comfort to Saul, when the prophet told him God had
rejected him. But Christ desired not to be hid from
this woman; he was seeking her, and yet he flieth
from her. Christ, in this, is such a flier as would
gladly have a pursuer.

2. Faith findeth Christ out when he is hid. " Ve-
rily thou art a God that hidest thyself." (Isa., xlv.
15.) But faith seeth God under his mask, and
through the cloud; and, therefore, faith addeth, "0
God of Israel, the Saviour P Thou hidest thyself, 0
God, from Israel, but Israel findeth thee. (ver. 1 7. )
H Israel shall be saved in the Lord, with an everlast-
ing salvation/' God casteth a cloud of anger about

eta of Athens at mi<i.
complaining, that the trophies of Marathon would not let him

;»2 THE TRIAL AND TKIUMPH OF FAITH.

liimself, he makcth darkness his pavilion, and will not
look out; yet Job seeth God, and findeth him out
many hundred miles, (chap, xix, 26,) " Yet in my
flesh shall I see God."

3. Reason, sense, nay, angels, seeing Christ be-
tween two thieves dying, and going out of this world,
bleeding to death, naked, forsaken of friend and lover,
they may wonder and say, " 0 Lord, what dost thou
here ?" Yet the faith of the thief found him there,
as a king, who had the keys of Paradise; and he said
in faith, " Lord, remember me when thou comest into
thy kingdom." (Luke, xxiii, 42.)

4. Faith seeth him as a witness, and a record in
heaven, as Job, (xvi, 19, 20,) even when God cleaveth
his reins asunder, and poureth out his gall upon the
ground, ver. 13. Believe then, that Christ gloometh,
that he may kiss; that he cuts, that he may cure;
that he maketh the living believer's grave before his
eyes, and hath no mind to bury him alive. He
breatheth the smoke and the heat of the furnace of hell
on the soul, when peace, grace, and heaven is in his
heart. He breaketh the hollow of Jacob's thigh, so
as he must go halting all his days, and it is his pur-
pose to bless him. Whereas we should walk by faith,
we walk much, even in our spiritual walk, by feeling
and sense ; we have these errors in our faith, we make
not the word of promise the rule of our faith, but only
God's dispensation.

Now, God's dispensation is spotless, and inno-
cent, and white, yet it is not Scripture to me; nor
all that dispensation and providence seemeth to
speak, the word of God. Ram-horns speak not
taking of towns in an ordinary providence, as spear
and shield and a host of fighting men do. " Killed

SERMON II. 33

all the day long, and estimated as sheep for the
slaughter," speaketh not to me, that God's people
are " more than conquerors through him that loved
us." (Rom., viii, 36, 37.)

Our faith, in reference to dispensation, is to do two
things : 1st. To believe in general, though dispensation
be rough, stormy, black, yet Christ is fair, sweet,
gracious; and, that hell and death are servants to
God's dispensation toward the children of God. Ab-
raham must kill Isaac ; yet in Isaac, as in the pro-
mised seed, all the nations of the earth are blessed.
Israel is foiled, and falleth before the men of Ai; yet
Israel shall be saved by the Lord. Judah shall go
into captivity, but the dead bones shall live again.
Read the promise in general, engraved upon the dis-
pensation of God. Garments are rolled in blood in
Scotland and England. The wheels of Christ's chariot,
in this reformation, go with a slow pace : the prince
is averse to peace, many worthies are killed, a foreign
nation cometh against us; yet all worketh for the
best to those that love God. 2. Hope biddeth us to
await the Lord's event. We see God's work, it cometh
to our senses; but the event that God bringeth out of
his work lieth under ground. Dispensation is as a
woman travailing in birth, and crying out for pain ;
but she shall be delivered of two men-children, —
Mercy to the people of God, Justice to Babylon.
Wait on till the woman bring forth, though you see
not the children.

2. We trust possession in our part, more than law,
and the fidelity of the promise on God's part. Feel-
ing is of more credit to us than faith ; sense is surer
to us than the word of faith. Many weak ones be-
lieve not life eternal, because they feel it not : heaven
2 c

34 THE TRIAL AND TRIUMPH OF FAITH.

is a thing unseen, and they find no consolation and
comfort, and so, are disquieted. If we knew that
believing is a bargaining and a buying, we should see
the weakness of many. Should any buy a field of
land, and refuse to tell down the money, except the
party should lay all the ridges, acres, meadows, and
mountains on the buyer's shoulders, that he might
carry them home to his house, he should be incredu-
lously unjust. If any should buy a ship, and think
it no bargain at all, except he might carry away the
ship on his back, should not this make him a ridicu-
lous merchant ? Hod's law of faith, Christ's concluded
atonement, is better and surer than your feeling. All
that sense and comfort saith, is not canonic Scrip-
ture ; it is adultery to seek a sign, because we cannot
rest on our husband's word.

SEKMON III.

QUEST. But cannot Christ be hid? Answ. Not
of himself. It is hard to hide a great fire, or to
cast a covering upon sweet odours, that they smell
not. Christ's name is as a sweet ointment poured
out : he is a mountain of spices, and he is a strong
savour of heaven, and of the higher paradise. You
may hide the man, that he shall not see the sun : but
you cannot cast a garment over the body of the sun,
and hide day-light.

From which it appeareth, that Christ cannot be hid,
1. In his cause and truth. The gospel is scourged

SERMON III. 35

and imprisoned, when the apostles are so served ; yet
it cometh to light, and filleth Jerusalem, and filleth
all the world. What was done to hide Christ \
When he and his gospel are buried under a great
stone, vet his fame goeth abroad. Death is no cover-
ing to Christ. Papists burn all the books of Pro-
testants: thev kill and slav the witnesses. Antioehus
and the persecuting emperors throw all the Bibles in
the fire; but this truth cannot be hid, it triumpheth.
As soon pull down Jesus from his royal seat at the right
hand of God, as Babylon, prelates, papists, malignants,
in these three kingdoms, can extinguish the people and
truth of Christ.

2. Believers cannot hide and dissemble a good or
an ill condition in the soul ; the well-beloved is away,
and the church's bed cannot keep her : all the watch-
men, all the streets, all the daughters of Jerusalem,
yea, heaven and Christ must hear of it: (Cant., iii.
1-3 : v, 6-8,) Mary Magdalene's bed, and a morn-
ing sleep, and the company of angels and apostles,
cannot dry her cheeks. "Woman, what ails thee C
saith the angel. ;; Oh." she weepeth, M Oh, what aileth
me ? They have taken away my Lord, and I know
not where they have laid him. 0 apostles ! where
is he ? 0 Sir, angel, tell me if you saw him ? 0
grave ! 0 death ! Show me, is my Lord with you ?"
The love of Christ is no hypocrite. I grant, some can
for a time put a fair face on it. when Christ is absent ;
but most of the saints look, as a bird fallen from the
raven ; as a lamb fallen out of the lion's mouth ; as
one too soon out of bed in the morning. Oh. sick of
love ! Oh, show him ! I charge you tell him, watch-
men, daughters of Jerusalem, that I am sick of love.
Love is a paining, feverous, tormenting sickness : grace

36 THE TRIAL AND TRIUMPH OF FAITH*

cannot put on a laughing mas*, wiien sweet Jesus is
hidden ; love hath no art to conceal sorrow. The
countenance of David, (Psalm xlii, 5,) is sick; there
is death in his face, when God is not the light of his
countenance.

3. The joy of his presence cannot be hid: she can-
not but tell and cry out, 0 fair, 0 white day ! He is
come again: "It was but a little that I passed from
them, but I found him whom my soul loved." (Cant.,
iii, 4.) She numbered all the miles she had travelled
while her Lord was absent : Joy will speak, it is not
dumb : " The roof of thy mouth [is] like the best
wine for my beloved, that goeth down sweetly, causing
the lips of those that are asleep to speak." (Cant.,
vii, 9.) "Can the children of the bed-chamber mourn,
as long as the bridegroom is with them?" (Matt., ix,
15.) i. e. They cannot choose but rejoice.

4. Grace in a sincere professor, and Christ, cannot
be hid. There came a good fair breath, with a blast of
a sweet west- wind of heaven, on Joseph of Arimathea :
the time was ill, Christ was dead ; and he can dis-
semble no longer. (Mark, xv, 43.) With much daring
and boldness, he went unto Pilate with a petition : "I
beseech you, my Lord Governor, let me but have this
Jesus his dead body :" There was some fire of heaven
in this bold profession. What would this be thought
of, to see a noble and honourable Lord-Judge, with a
dead and crucified man's body in his arms ? But
faith knoweth no blushing ; grace cannot be ashamed.
There was a strait charge laid on the apostles, "Preach
no more in the name of Jesus." (Acts, iv, 18.) Peter
and John boldly say, "We cannot but speak the things
we have heard and seen." Lay as heavy weights as
death, burning quick, sawing asunder, on the sincerity

SERMON" III. 37

of faith in the martyrs, it must up the mountain.
David's grace was kept in, as with a muzzle put upon
the mouths of beasts: (Ps. xxxix :) it was as coals of fire
in Ins heart, and he behoved to speak even before the
wicked: " I believed, therefore I spake." (Ps. cxvi, 10.)

5. When Jeremiah layeth unlawful bands on him-
self, to speak no more in the name of the Lord, there
is a spirit of prophecy lying on him — he is not lord of
his own choice. " But his word was in my heart,
as a burning fire shut up in my bones ; and I was
weary with forbearing, and I could not stay." (Jer.,
xx, 9.) There is a majesty of grace on the conscience
of the child of God, that must break out in holy
duties : though temptation should hide Christ in his
grace, tempted' Joseph is overawed with this, " How
can I then do this great wickedness, and sin against
God?" (Gen., xxxix, 9.) This awful majesty of the

j^race. of God's fear, causeth Joseph see nothing in
harlotry, but pure, unmixed guiltiness against God.
Tli ere is an overmastering apprehension of Christ's
love, (2 Cor., v, 14,) that constrainevh Paul to own
the love of Christ, in dedicating himself to the service
of the gospel. Though Paul would not have preached,
yet he had a sum to pay ; " I am debtor both to the
Greeks and the Barbarians, both to the wise and the
unwise." (Rom., i, 14.) Grace awed him, as a debt
layeth fetters on an ingenuous mind ; he cannot but
relieve his free and honest mind in paving what he
oweth.

6. God's desertion cannot so hide and over-cloud
Christ, but against sense, the child of God must be-
lieve ; yea, and pray in faith, " My God, my God,
why hast thou forsaken me? 0 my God, I cry by
day." (Psalm xxii, 1, 2.) Though sin over-cloud

38 THE TRIAL AND TRIUMPH OF FAITH.

Christ, and David fall in adultery and blood, there is
a seed of Christ that must cast out blossoms ; he can-
not but repent and sorrow. God's decree of grace in
the execution of it, may be broken in a link by some
great sin ; but Christ cannot but solder the chain, and
raise the fallen sinner.

It shall be useful then for the saints, when the
Spirit cometh in his stirrings and impetuous acts, to
co-operate with him, and to answer his wind-blowing.
It is good to hoist up sail, and make out, when a fair
wind and a strong tide calleth. Sometimes grace
maketh the heart as a hot iron ; it is good then to
smite with the hammer. When your spirit is docile,
and there cometh a gale of Christ's sweet west-wind,
and rusheth in with a warmness of heart, in a praying
disposition to retire to a corner, and pour out the soul
before the Lord; as we are to take Christ at his word,
so are we to take Christ's Spirit at his work. He
knocketh ; knock thou with him. His fingers make
a stirring upon the handles of the bar, and drop down
pure myrrh ; — let thy heart make a stirring with his
fingers also. I grant, wind maketh sailing, and all
the powers on earth cannot make wind; yet when God
maketh wind, the seamen may draw sails, and launch
forth. God preventeth in all these. The spirit
beateth fire out of our flint, we are to lay to a match
and receive ; reach in the heart, under the stirrings
of free grace ; obey dispositions of grace, as God him-
self. When the sun riseth, the birds may sing, but
their singing is no cause of the sun rising.

It is no truth of God that some teach, that the
justified in Christ are of duty always tied to one and
the same constant act of rejoicing, without any mix-
ture of sadness and sorrow. For so they cannot, 1.

SERMON III. 39

Obey and follow the various impressions of the Lord's
absence and presence, of Christ's sea -ebbing and
flowing, of his shining and smiling, and his lowring
and frowning. 2. The faith of a justified condition
doth not root out all affections ; nay, not love, faith,
desire, and joy : if there be sin remaining in the justi-
fied, there is place of sadness, for fear, for sorrow ; for
the scum of affections is removed by Christ, not the
affections themselves. 3. Christ, for mere trial some-
times, for sin at other times, doth cover himself with
a cloud, and withdraw the sense of his favour ; and it
is a cursed joy that is on foot, when the Lord hideth
his face. The love of Christ must be sick and sad ; I
mean, the lover, when the beloved is under a cloud.
It is not the new world with the regenerate man
here ; nor a land where there is nothing but all sum-
mer, all sun, neither night nor clouds, nor rain nor
storm : that is the condition of the second Paradise,
of the better Adam. 4. It is a just and an innocent
sorrow, to be grieved at that which grieveth the
Holy Spirit ; and when the Hon roareth, all the beast?
of the field are afraid. Grace maketh not Job a stock,
nor Christ a man who cannot weep.

"And behold, a ivoman of Canaan:" and "A cer-
tain woman." (Matt., xv, Mark, vii.) Of the woman:
1. But one person of all Tyrus and Sidon came to
him. 2. She was a Syrophenician by nation. 3.
Her condition, She had a daughter vexed with a
devil. 4. With an unclean devil. 5. The nearer
occasion, She heard of him. 6. She adored. 7. She
prayed : and so, way is made to the conference be-
tween Christ and her; and to the trial and miracle.

A certain woman. — There is but one of all Tyrus
and Sidon who came to Christ. 1. It beseemeth the

40 THE TRIAL AND TRIUMPH OF FAITH.

mercy of the good Shepherd, to "leave ninety and
nine sheep in the wilderness, and go after one
which is lost." (Luke, xv, 4.) And when all is done,
alas ! he hath but one of a whole hundred. Christ
hath not the tithe of mankind. He maketh a journey,
till he is wearied and thirsty, through Samaria ; yea,
and wanteth his dinner, for one woman at that draught
of liis net, and thinketh he dineth like a king, and
above, if he save one. (John, iv, 33, 34.) Oh, sweet
husband's word ! "I am married to vou, and I will
take you, one of a city, and two of a tribe, and I will
bring you to Zion." (Jer., iii, 14.) Christ taketh
sinners, not by dozens, not by thousands, (it is but
once in all the word, (Acts, ii,) that three thousand
are converted at once;) but by ones and twos.
" Though Israel be as the sand of the sea, yet a rem-
nant shall but be saved;" (Rom., ix, 27; Isa., x, 22;)
the relics and refuse shall be saved only. 2. Com-
mon love scarce amounteth to grace, because grace is
separative, and singleth out one of many ; all graced
persons are privileged persons ; heaven is a house of
chosen and privileged ones: there are no common stones
in the New Jerusalem, but all precious stones ; the
" foundations sapphires, the windows agates and car-
buncles, all the borders of pleasant stones." (Isa., liv,
11, 12.) 3. Christ's way lieth so, of two grinding at a
mill, of two in the field together, of two in one bed, Christ
will have but one : Christ often will not have both
husband and wife, both father and son ; but the one
brother, Jacob, not Esau. Of a whole house, Christ
cometh to the devil's fireside, and chooseth one, and
draweth him out, and leaveth all the family to the
devil. 4. Christ knoweth them well whom he chooseth :
grace is a rare piece of the choice and the flower

SERMON m. 41

of the love of heaven : there be many common
stones ; not many pearls, not many diamonds and
sapphires. The multitude be all Arminians from the
womb ; every heresy is a piece of the old Adam's
wanton wit ; thousands go to hell, black heretics and
heterodox, as touching the doctrine of themselves ;
even* man hath grace if you believe himself; every
man taketh heaven for his home and heritage : dogs
think to rest in Christ's bosom. Men naturally be-
lieve, though they be but up and down with Christ
yet Christ doth so bear them at good will, as to give
grace and glory.

Objection 1. God's love is not infinite, if it be limited
to a few. A nswer. This should conclude, that there
be an infinite number, of men and angels, to whom
God's love to salvation is betrothed in affection : but
his loge^ is infinite ip its ant- not, j^ jts ofrjert. ; the
way of earning on hlsTove is infinite.

Object. 2. To ascribe God's not loving of men to
God's disposition, heart, will, and pleasure, and not to
our defects, is blasphemy. Answ. The Lord ascribeth
his having merdy, and his hardening, to his own free-
will, (Rom., ix, 18 ; Exod., xxxiii, 19 ;) and his love
is as free as his mercy ; and by this m'eans, God's first
love to us should arise from our love preventing his.
contrary to his own word, (Deut., vii, 7; Eph., ii, 4, 5 :
Tit., iii, 3 ; 2 Tim., i, 9,) and man should be the first
lover of the two. The creature then putteth the
Lord in his debt, and giveth first to God, and God
cannot but recompense. (Isa., xl, 13, 14 ; Rom., xi.
34, 35.) Now, it is no shame for us to live and die
in the debt of Christ ; the heaven of angels and men
is an house of the debtors of Christ, eternally engaged
to him, and shall stand in his debt-book ages without
end.

42 TIIE TRIAL AND TRIUMPH OF FAITH.

Object. 3. Infinite goodness may as soon cease to
be, as not be good to all, or withhold mercy from any.
Answ. Every being of reprobate men and devils, is a
fruit of God's goodness, but of free goodness ; else
God should cease to be, if he should turn his crea-
tures to nothing ; for he should cease to be good to
things without himself, if these were all turned to their
poor mother-nothing. 2. Mercy floweth not from God
essentially, especially the mercy of conversion, remis-
sion of sins, eternal life, but of mere grace ; for then
G od could not be God, and deny these favours to repro-
bates. Freedom of mercy and salvation is as infinitely
sweet and admirable in God, as mercy and salvation
itself.

Object. 4. But God is so essentially good to all,
as he must communicate his goodness by way of
justice, in order to free obedience ; and that is life
eternal, to those who freely believe and obey. Answ.
But the great enemy of grace, Arminius, teaches
us, that all the freedom of grace, (Rom., ix,) is
resolved into the free pleasure of God, in which he
freely, and without hire, purposed to reward faith,
not the works of the law, with life eternal ; whereas
it was free to him to keep another order, if so it
should seem good to him ; and by this means, God is
yet freely, and by an act of pure grace, not essentially
good to all, even in communicating his goodness by
way of justice : for what God doth by necessity of his
nature and essence, that he cannot but do. But sure
it is, by no necessity of nature doth the Lord reward
works, faith, or any obedience in us, with the crown
of life eternal: he may give heaven freely without
one's obedience at all, as he giveth the first grace
freely, (Ezek., xvi, 6-8 ; Rom., v, 10 ; Eph.,ii, 3, 4.)

SERMON III. 43

But this is surer, the fewer have grace, grace is the
more grace, and the more like itself and free.

Object 5. But I have a good heart to God. Answ.
A quiet heart sleeping in a false peace, is a bad heart :
most of sinners give their souls to the devil by theft ;
they think they are sailing to heaven, and know no-
thing till they shore, sleeping in the land of death.
(Matt., vii, 21-23 ; Luke, xvi, 27, 28.)

Object. 6. Why, but God hath bestowed on me
many favours and riches in this world. Answ. God's
grace is not graven on gold. It should be but the
logic of a beast, if the slaughter ox should say, " The
master favoureth me more than any ox in the stall : I
am free of the yoke that is upon the neck of others,
and my pasture is fatter than theirs."

Object. 7. The saints love me. An$. The saints can
mis-father their love, and love where God loveth not.

Object. 8. All the world loveth me. Ansv:. You
are the liker to be a step-child of Jerusalem and of
heaven ; for, " The world loveth its own." (John, xv.
19.) Better it were to have the world a step-mother,
than to be no other, but to lie in such a womb, and
suck such breasts.

Object. 9. I believe life eternal. Answ. That faith
is with child of heaven ; but see it be not a false birth.
Few or none come to age, and none clothed in white
and crowned, but they were jealous of their faith, and
feared their own ways. Natural men stand aloof
from hell and wrath.

u

SERMON IV.

" The woman was a Greek, a Syrophenician by nation. n

MUCH woe is denounced by the prophets against
Tyrus and Sidon; yet sweet Jesus draweth
aside the curtain, and openeth a window of the par-
tition, and saveth this woman. Lo, here Christ
" planting in the wilderness the cedar, the shittah
tree, the myrtle, the oil tree," (Isa., xli, 19;) and
here, Isa., lv, 13, is fulfilled, " And instead of the
thorn (what better are Sidonians than thorns ?) shall
come up the fir tree, and instead of the briar, shall
come up the myrtle tree; (and no praise to the ground,
but to the good Husbandman :) and it shall be to the
Lord for a name, for an everlasting sign, that shall
not be cut off." Christ, then, can make and frame
a fair heaven out of an ugly hell, and out of the
knottiest timber he can make vessels of mercy, for
service in the high palace of glory.

1. What are they all, who are now glorified ? The
fairest face that standeth before the throne of re-
deemed, ones, was once inked and blackened with sin.
You should not know Paul now, with a crown of a king
on his head: he looketh not now like a "blasphemer,
a persecutor, an injurious person." The woman that
had once seven devils in her, is a Mary Magdalene
far changed, and grace made the change. 2. Grace
is a new world. (Heb., ii, 5.) The land of grace hath
two summers in one year. '; The inhabitants shall
not say, I am sick; the people that dwell therein,
shall be forgiven their iniquity." (Isa., xxxiii, 24.)

SERMON IV. 4,-,

;t Whosoever liveth, and believeth in me. shall never
die." (John, xi, 26.^) They are not mortal men that are
in grace; there is neither sickness nor death in that
land. 3. We say of such a physician. He hath cured
diseases that never man could; he cured stark death:
then you may commit your body to him, he is a tried
physician. Christ hath made a rare copy, a curious
sampler of mercy, of the apostle Paul; for in him
he hath shown all " long-suffering, for a pattern to
them that should hereafter believe in him to life eter-
nal." (1 Tim., i, 16.) Heaven is a house full of
miracles; yea, of spectacles and images of free grace.
You may intrust your soul, with all its diseases, to
Christ; he hath given many rare proofs of his tried
art of grace; he hath made many black limbs of hell
fair saints in heaven : such a man, such an artificer,
'threw down an old dungeon of clay, and made it up
a fair palace of gold.

Object. But what am I, a lump of unrepenting
guiltiness and sin, to such a vessel of mercy, as holy
Paul, and repenting Mary Magdalene ? Arts. Grace,
as it is in God, and fitness to receive grace in us, is
just alike to all. There was no more reason why
Paul should obtain mercy, than why thou, or any
other sinner like thee, should obtain mercy. There
is a like reason for me to have noble and broad
thoughts of the rich grace of Christ, as for Abraham,
Moses, David, all the prophets and apostles to believe.
There was no greater ransom given by Christ to buy
faith and free grace for Noah, Job, and Daniel, to
Moses and Samuel, than to poor and sinful me : it is
one cause, one ransom, one free love. If there had
a nobler and worthier Redeemer died for Moses and
Paul, than for you and me; and another heaven, and

46 THE TRIAL AND TRIUMPH OF FAITH.

a freer grace purchased to them, than to me, I should
have been discouraged : grace is grace to thee, as to
meek Moses: Christ is Christ to thee, as to believing
Abraham. And further, The same grace that is
here, is in heaven. 1. As faith that is freely given
us, is the conquest of the new heir, Jesus Christ,
(John, vi, 44; Phil., i, 29; Eph., i, 3,) so are all
Christ's bracelets about our neck in heaven, and the
garland of glory, the free grace of God. It is the
same day-light when the sun breaketh forth out of
the east, and at noon-day in the highest meridian.
Though we change places when we die, we change
not husbands. 2. We stand here by free grace.
(Rom., v, 2.) Repentance and remission of sins are
freely given here to Israel, by the exalted Prince
Christ Jesus. (Acts, v, 31.) Our tears are bought
with that common ransom; so the high inns of the
royal court of heaven is a free and open house, and
no bill put upon the inhabitants; neither fine, nor
stent, nor excise, nor assessment, nor taxation; all is
upon the royal charges of the Prince of the kings of
the earth. There is no more hire, merit, wages, or
fees there than here ; the income of glory for eternity,
and the life-rent of ages of blessedness, is all the good-
will of Him who sitteth on the throne. Every apple
of the tree of life is grace; every sip, every drop of
the sea and river of life, is the purchase of the blood
of the Lamb that is in the midst of them. 3. They
be as poor without Christ who are there, as we are.
Glory is grace, and their dependency for ages of ages
is, that the Lamb which is in the midst of the throne,
does feed them, and lead them unto living foun-
tains of waters, and God wipeth away all tears from
their eyes. (Rev., vii, 17.) Then they cannot walk

SERMON IV. 47

there alone, but as the Lamb leadeth them; and if
Christ were not there, or if he should take grace,
glory, and all his own jewels and ornaments from
Moses and Enoch, there should remain no more there
but poor nature. As good angels do therefore not fall,
because in Christ, the Head of angels, they are con-
firmed, (and if they lacked this confirming grace, they
might yet fall, and become apostate devils,) so the
glorified in heaven do therefore stand, and are con-
firmed in the inheritance, not by free-will there, more
than here; but by immediate dependence of grace on
the Lamb, whom they follow whithersoever he goeth.
Grace, then, for kind, is as good as heaven. Glory,
glory to our ransom-payer !

3. Her little daughter was vexed (she saith)1 or
grievously tormented with a devil. Then observe, that
common punishments of sin, and sad afflictions do fol-
low justified persons, as well as the wicked; for it was
a sad burden to the mother, that the devil had such a
dominion over her daughter; yet the text cleareth, that
she was a justified person, as her instancy of praying,
adoring, and great faith, even prevailing over Christ,
under sad trials, do manifestly evidence. And we see
the reasons that the Scripture allegeth, 1. That the
oold of precious faith, and the upright metal therein,
may be seen. (1 Pet., i, 7.) Afflictions are the ser-
vants and pursuivants of the accusing law, sent out to
cause us lay hold, by faith, on peace made, and pardon
purchased in Christ. The hot furnace is the work-
house of Christ; in that fire he taketh away the scum,
the dross, the refuse of the true metal, that faith may
be found unto praise, and honour, and glory, at the
appearance of Jesus Christ 2. Afflictions drive us
1 Kakos daimonizctai, she 13 exceedingly devilled. — Rutherford.

48 TI1E TRIAL AND TRIUMPH OF FAITH.

to seek God. they being God's firemen; and his hired
labourers, sent to break the clods, and to plough
Christ's land, that he may sow heaven there; but
Christ must bring new earth to the soil. In pros-
perity we come to God, but in a common way; as the
grave man came to the theatre, only that he might go
out again. But in trouoie, the saints do more than
come; they make a friendly visit when they come.
Also, the prayers of the saints in prosperity, are but
summer prayers, slow, lazy, and alas ! too formal. In
trouble, they rain out prayers, or cast them out in co-
natural violence, as a fountain doth cast out waters:
Both these are in one well expressed by the prophet :
"Lord, in trouble they have visited thee; they pour
out a prayer when thy chastening hand is on them."1
(Isa., xxvi, 16.) 3. We must be made like Christ, in
the cross and the crown, (2 Tim., ii, 12,) and conform
to him. (Rom., viii, 29.) Christ the corner-stone:
though there was no sin in him, yet before he was
made the chief corner-stone, he was by death ham-
mered. (Acts, iv, 10-12.) And much more, the
strokes and smiting of the cross must knock down all
the superfluity of naughtiness, and every height, till
by smoothing and chipping, the child of God be made
a stone, in breadth, length, proportion, smoothness,
some way conform to the first copy, and to Christ the
sampler-stone. There is a 4th reason, but it is a con-
troverted one: The justified person may be afflicted
for sin. Some teach that this is Popery, to affirm,
that the justified bear the punishment of their sin;

1 Vatablus expoundeth Mdlmad, a murmuring, or prayer which
trouble poureth out. The Chaldee paraphrast turneth it silentium,
silence, because the conscience wakened is silent : it is a prophecy
what God's fire doth effectuate, which you have, (IIos., v, 15,) " In
their affliction, they will seek me early."

SERilOX IV. 49

because. Christ only was wounded fur our iniquity,
and did bear, in his own body, our sins on the tree :
therefore (say they) respect seemeth to be had (as one
speaketh) to sin. not principally, but secondarily and
occasionally; not as it offendeth God, who by that
one sacrifice is for ever pacified, (Heb., x. 14; Matth..
hi.) but as it offendeth and diseaseth the minds of the
faithful: not that afflictions simply, properly, and im-
mediately do ease, quiet, and cure the conscience, (for
their natural effect is to deject and terrify, as appen-
dices of the law;) but that they awaken and stir up
our dulness, to a lively apprehension of ChristV
righteousness. And so, while God, as a father, cor-
recteth for sin, sin hath not properly with God the
nature of sin, which is an offence of Divine justic .
but is considered as a disease troubling his child:
which in love, and in pity-, he seeketh to make rid-
dance of. in manner aforesaid, and not in anger and
displeasure.

It is true, Papists hold, that when God forgiveth
sin in David, he forgiveth not the punishment; for
David is punished with the sword on his house for
that same sin: but it is known, that this doctrine is a
too-fall and pillar, to underprop the chamber in hell
which they call Purgatory: and that their meaning is,
that punishment inflicted on a justified person, is a
punishment satisfactory to the justice of God; that so,
they may make the merits of the saints suffering, to
ride up, as a collateral sharer with the high and noble
blood of the killed Lamb of God, who only satisfac-
torily taketh away the sins of the world. This we
disclaim ; but, on the other hand, we hold, that there
is another justice in God, than that legal and sin-re-
venging justice, which Christ's sufferings have expiated

50 THE TRIAL AND TRIUMPH OF FAITH.

and folly satisfied, both in regard of God's acceptation,
and of the intrinsical worth of the death of him who
was God, the Prince of life. AncLtJiis other justice.
is also the justice of an offended father, "correcting,
though in mercy, (and so it is a mixed justice,) the
sins of the saints as sins: 1. Because the sins of the
saints are not only the offending of divine revenging
justice, but also, a wrong done against this mixed
justice, and against the mercy and kindness of God,
(2 Sam., xii, 7-9; Exod., xx, 1, 2; Psalm lxxxi, 6, 7,
10, 11; and lxxviii, 11-13, 42, 53-56; Deut., xxxii,
11-18; Amos, iii, 2.) And therefore God doth pun-
ish, in his own, sins as sins.

2. Those who are not to perish with the world,
are, for this cause, (because they eat and drink un-
worthily), sick, and punished with death. (1 Cor.,
xi, 30, 32, 33.) It is clearly against the text, that
Mr. Towne saith, That a justified person, having the
least measure of faith, cannot eat and drink un-
worthily; the smallest faith maketh them worthy;
and so those who, in that text, did eat unworthily, did
but dally with the gospel, and never actually put on
Christ. But faith doth no more hinder a justified
person to receive the Lord's supper unworthily, than
it doth hinder him to commit adultery, or incest, or
to kill ; and whosoever should come to the Lord's table
under these sins, without repenting, should eat and
drink unworthily; and such a sin may a believer ac-
cording to God's heart (as David was) commit. And
there is great odds between being unworthy, and eat-
ing unworthily. All believers, of themselves, are
unworthy of Christ and salvation, but being in Christ
by faith, they are counted worthy: and yet^jthey
may eat and drink unworthily! But Mr. 'fowne's
sense seemeth to carry, that a justified person cannot

SERMON IV. 51

sin, nor eat and drink unworthily, because faith
maketb him worthy : and if so, the way of grace is a
wanton merry way ; the justified are freed from the
law, and from any danger of sinning.

3. Nothing is more evident, than that David was
punished according to the rule of that mixed and
fatherly justice, which keeps a due proportion be-
tween the sin and the punishment. His sin was, to
cut off Uriah's house out of Israel ; God sendeth the
sword against his house, all his days. He took
another man's wife secretly, and did commit nlthiness
with her ; the Lord took his wives, before the sun,
and gave them to Absalom, who denied his bed. (2
Sam., xii.) Here is justice, though, I grant, mixed
with mercy ; sword for sword, bed for bed. Eli
honoured his sons more than God, and suffered them
to profane priesthood and sacrifices ; justice rooted
out his sons from priesthood and sacrifice. Heze-
kiah, out of his pride, showed all his treasures, and all
that was in his house, to the king of Babylon's mes-
sengers ; and justice measured out the like to him :
all that was in the house, and all his treasures, were
carried away as a spoil to Babylon.

4. " Slay old and young — begin at my sanctuary."*
(Ezek., ix, 6.) " And behold thou shalt be dumb —
because thou believest not my word." (Luke, i, 20.)
The church of God, in terminis, saith so much: "The
Lord is righteous, for I have rebelled against his
commandment." (Lamem, i, 18,) " The yoke of my
transgression is bound by his hand ; they are wreathed,
and come up upon my neck." (Verse 14.) " Where-
fore doth a living man complain, a man for the pun-
ishment of his sin ?" (Chap, iii, 39.) "Let us sei
and try our ways, and turn again to the Lord."
(Verse 40.) :; Who gave Jacob for a spoil, and Israel

DA THE TRIAIi AND TRIUMPH OF FAITH.

to the robbers ? Did not the Lord, against whom we
have sinned?" (Isa., xlii, 24.) "I will bear the indig-
nation of the Lord, because I have sinned." (Micah,
vii, 9.) "For through the anger of the Lord it came to
pass in Jerusalem, and Judah, until he had cast them
out from his presence, that Zedekiah rebelled against
the king of Babylon." (2 Kings, xxiv, 20.) It is
not of weight that is brought, to take off the force of
these pregnant scriptures. The church, consisting
of mixed persons, good and bad, elect and reprobate,
(say they,) is, according to the wicked party, punished
in justice, but not the believing party. But I answer,
all Judah, good and ill, Jeremiah, Daniel, and all the
holy seed, were involved with the perverse and obsti-
nate idolaters, in the same common calamity of a sad
captivity. ' And it was not the ill figs, and stiff-necked
idolaters, that did confess the Lord's righteousness,
and their own rebellion against the Lord; nor did the
wicked party enter into a trial of their ways, and ac-
knowledge, that the unregenerate man only suffereth
for his sins; nor did any of that side, with patience,
hope, and silence, bear the indignation of the Lord:
it was the true church, God's Jacob, the meek of the
earth, that did thus stoop to God's correction; and
yet these same were punished for their sins, as they
acknowledge. (Lam., i, 18; Mic, vii, 9.)

5. This is also against the covenant, and threa-
tenings thereof: "And if ye walk contrary to me,
and will not hearken to me, I will bring seven times
more plagues on you," etc. (Lev., xxvi, 21-40.) "If
then (in their heavy afflictions) their uncircumcised
hearts be humbled, and they then accept of the pun-
ishment of their iniquity," (verse 41,) "Then will I
remember my covenant with Jacob." (Ver. 42.) "If

SERMON IV. 53

ins children forsake my law, and walk not in my judg-
ments," etc. (Psal. lxxxix, 30,) " Then will I visit their
transgression with the rod, and their iniquity with
stripes." (Ver. 32.) "Nevertheless, my loving-kindness
will I not utterly take from him," etc. (Ver. 33.) No-
thing is more evident, than that those who are in the
covenant of grace, from whom God cannot remove the
sure mercies of David, are visited for their iniquities,
with temporal rods.

6. It is against God's anger and displeasure at the
sins of his own children; for God is really angry at
his own children's sins; and why then doth he not
punish them for their sins? " The anger of the Lord
was kindled against Moses." (Exod., iv, 14.) "Also
the Lord was angry with me for your sake." (Deut..
i, 37.) And the story showeth, because Moses sanc-
tified not the Lord at the waters of Meribah, God
would not suffer him to set his foot in the holy land.
"God was angry with Solomon." (2 Chron., xi, 9.)
" The Lord was very angry with Aaron." (Deut., i, 20.)
The prophet Jehu said to Jehoshaphat, that good king.
"There is wrath upon thee from the Lord." (2 Chron..
xix, 2.) "For in my wrath I smote thee, but in my
favour I have had mercy upon thee." (Isa., lx, 10.)

7. The contrary error is founded upon two other
errors, That all afflictions are subservient officers and
Serjeants to the law; and so, they are signs of God's
Avrath, as is the law: And as believers are freed from
the ruling power of the law, so also, from the rod.
But this is false ; for God's rod, of itself, is neither a
sign of revenging justice, nor of free mercy; but it
taketh its nature and specification from the intention
and mind of God: all these externals fall alike to elect
and reprobate. The repenting thief, and the blasphe-

54 THE TRIAL AND TRIUMPH OF FAITH.

ming thief are under the same rod of God; both die a
violent death. Wicked Ahab, and good Josiah are
both killed in war. The botches and agues threatened
in the law, (Deut., xxviii, 60,) are upon Job, (chap, ii,
ver. 7.) What maketh the same rod, to be a work
of revenging justice, in the reprobate, and of justice
mixed and tempered with mercy and fatherly kind-
ness, in the other ? Certainly, God's pleasure and
wise intention, punishing for different ends, varieth
the nature of the rods; so as an intention to take
satisfactory vengeance on the reprobate, specifieth his
rod, and maketh it punishment of black wrath, of salt
and unmixed justice on him. And this intention, is
an essential ingredient in satisfactory punishment.
God writeth and engraveth upon the toothach of a
reprobate, a parcel of hell; and he stampeth upon
burning quick, racking and torturing, the engraving
of heaven, of mercy and loving-kindness, in the be-
liever. Bastard crosses, and lawfully begotten afflic-
tions have the same father, but not the same mother.
2. If the patrons of this error could make God's rod
as arbitrary, as they fancy the duties of the teaching
and ruling law of God to be, they should cry down
all crosses, and send all the justified persons to heaven
with a pass, securing them from all affliction in the
way to heaven ; and so, Christ should bring his many
children to glory, with dry faces and whole skins.
Whereas Christ himself passed to heaven with the
tear in his eye, and a bruised soul. The other error
is, That Christ hath made a full atonement for sin,
and fully satisfied justice for all that are justified in
his blood; and therefore, they cannot be punished for
sin themselves. But, 1. There is more in the con-
clusion than in the premises ; ergo, the justified can-

SERMON IT. o5

not suffer satisfactory punishment for sin, either in
whole or in pail. This is most true ; no man's gar-
ments were ever dyed with one drop of red satisfactory
vengeance for sin; Christ hath alone trode this wine-
press, and of all the nations, there were none with
him. But yet it no ways followeth, that the rege-
nerate do not suffer punishment for sin, according to
the rule of another mixed and tempered justice. 2.
If this argument from Christ's suffering have nerves,
it shall conclude, that the elect, before they be justi-
fied, are never punished for sin, more than believing
saints are; yea, that God is not displeased with
Abraham's idolatry before his conversion, nor with
Manasseh's blood, nor with Saul's persecution; be-
cause Christ paid justice for sins of elect persons
committed before justification, as for sins committed
after justification.

Use 1. "We can fetch no conclusion of a bad con-
dition from affliction. It is a part of tenderness of
conscience in the regenerate, to be too applicatory of
the law and of wrath: " I am afflicted above all others,
therefore God is angry with me, and I am cast off by
God." It is a bad consequence. There be some rules
to be observed in affliction: 1. We are not either to
over-argue or to under-argue, neither to faint nor de-
spise. (Heb., xii.) Conscience is too quick-sighted after
illumination, and too dull-sighted before. The rea-
sons why we argue from afflictions to God's hatred are,
1. There is a conscience of a conscience^ hi. the be-
liever ; that is, even in an enlightened conscience,
there is some ill conscience to deem ill of God. "For
I said in my haste, I am cut off from before thine
eyes." (Psal. xxxi, 22.) This is a hasty conscience: as
we say. Such a one is a hasty man, and soon saddled,

56 THE TRIAL AND TRIUMPH OF FAITH.

easily provoked to anger. This is a conscience soon
nrovoked to anger. 2. We have not that love and
charity to God, that we have to some friend. We
have such a love to some dear friend, that all his blacks
are white ; his seeming injuries to us do not provoke
us. We say, I can believe no evil of such a man; and
we over-shoot ourselves in an over-charge and surfeit
of charity, which proceedeth from an over-plus and
dominion of love to a creature. We are in the other
extremity to God and Jesus Christ. Sense of afflic-
tion cooleth our love, and we cannot extend charity
so far to our Lord, as when we see he dealeth hardly
with us, to keep the other ear without prejudice, free
from the report that affliction, and the sense of afflic-
tion, maketh. 3. The flesh joineth with affliction
against God: affliction whispereth wrath, justice, sin;
and the flesh saith, That is very true ; for flesh hateth
God, and so, must slander his dispensation. Ahab
could not but slander Micaiah : "He never prophesi-
eth good (saith he) to me." Is not God's truth good?
Surely, every word of prophecy is like gold seven times
tried. The reason of the slander is given by himself
— "I hate him." The other extremity is, that we
under- argue in affliction; as 1. we say, It is not the
Lord. The Philistines doubted whether God had sent
the emerods on them, for keeping the ark captive, or
if chance had done it. It is grace to father the cross
right. 2. We look seldom spiritually on the cross :
a carnal eye upon a cross is a plague. " God's anger
set him on fire round about, and he knew it not ; and
it burned him, and he laid it not to heart." (Isa., xlii,
25.) It is strange, that God's fire should burn a
man, and yet, he neither seeth nor feeleth fire. Why?
There is something of God in the cross, that the car-
nal eye cannot see; because, as Zophar saith, " A fire

SERMON IV. 57

not blown shall consume him." (Job, xx, 26.) Some
make it (and not without reason) a fire that hath no
noise of bellows or wind, to make it take fire, and to
name up. Some are burnt, and they neither hear nor
see. There is a white powder, that burneth, and maketh
no noise or sound. A dumb rod is twice a rod. We
scarcely see what God is doing in this war ; we are
smitten of God in the dark. And so. wicked men never
do come lawfully out of affliction ; they see not God
nor sin ; and for that they come not out of prison by
the king's keys, but they break the jail, and leap out
of a window, the land is to see all the circumstances
of this bloody war in these three kingdoms.

Use 2. "We are to put a difference between God's
afHicting one man, and a whole church. Now, God
hath his fire in our Zion, and we wonder that war*
have lain on Germany twenty-six years, and that for
divers years the sword has been on us in these king-
doms. 1. There be many vessels to be melted: a
fire for an afternoon, or a war for a morning of a day.
or a week, cannot do it. Seven days' sickness of a
dying child, putteth David to go softly and in sack-
cloth. Years are little enough to humble proud
Scotland and England. God humbled Israel four
hundred years and above, in Egypt, and kept them
forty years in the wilderness ; and Judah must lie
smoking in the furnace seventy years. 2. One temple
was forty- six years in building' : God hath taken
eighty years to reform England, and many years to
reform Scotland, and the temple is not built yet : give
to our Lord, time : hope, and wait on. 3. Babylon
is a great cedar that cannot fall at the first stroke : it
is not a work of one day or a year, to bring that prin-
cess, the lady of nations, from her throne of glory, to
sit in the dust, and take the millstones and grind meal.

58 THE TRIAL AND TRIUMPH OF FAITH.

SEKMON V.

" T7EXED with a devil;" she is devilled, that is. fully
V possessed. The malice of the devil is a natural
agent, and worketh as intently and bently as he can. As
the fire putteth forth all its strength in burning ; the
sun heateth and enlighteneth as vehemently as it can ;
a millstone fallen from the sphere of the moon down
to the earth, useth no moderation or abatement in its
motion, the malice of hell being let loose, it worketh
mischief by nature, not by will. Satan's possession
is full : Peter saith to Ananias, " Why hath Satan
filled thine heart to lie against the Holy Ghost ?"
(Acts, v, 3.) As there is a fulness of God, (Eph., iii, 19,)
so there is a fulness of the devil, " being filled with
all unrighteousness." (Rom., i, 29.) It is no wonder
that cavaliers and malignants work as their father :
the nature of the father is in the son ; the manner of
working is suitable to the nature of the worker ; hell
works like hell. "Behold thou hast spoken, and
done evil as thou couldst." (Jer., iii, 5.) " They drew
sin and iniquity, not with a rush or a thread, but
with cords of vanity and with a cart rope." (Isa., v, 18.)
"They do evil with both hands earnestly." (Mic, vii, 3.)
AIL that malice and hell could do of cruelty to young
and old, to women* and sucking infants, hath been
done in Ireland and England : the devil in his element
is twice a devil ; he is in his own when he formeth
and actuateth bloody instruments, and he aboundeth
in his own sphere. Satan's malice, by itself, is great,
and a sinner's wrath is heavier than stones and sand ;
but when they are conjoined (as united force is

SERMON V. 59

stronger) who can stand before them ? Christ's lambs
have been preserved amidst devils and men since the
creation, amongst wolves, by no human power and
strength.

Observe, that all that came to Christ, have been
forced through some one necessity or other ; either a
leprous body, blind eyes, a palsy, a bloody issue, a
withered arm, or a dying son ; and that some have
been brought to Christ, at least, their parents or
friends have come to Christ, through reason of bodily
possession by the devil : but we read of none who
came through reason of the devil's spiritual possessing
of them, either by themselves or others. 1. There is
much flesh and much nature in us, and so much sense
and little spirit, and little of God : a blind eye will
chase thee to Christ, a soul under the prince of dark-
ness will not. 2. "We are all body, and life, and time;
but we are not all soul, and spirit, and eternity:
heaven is far fiom being the master element in us.
o. Misplaced love is much. " Ye are of your father
the devil," saith Christ to the Jews, (John, viii, 44. )
Every child loveth the father. Why? And men
love not the devil: doth not every wretch, through
nature's instinct abhor the devil ? Is not this the
mother-devotion of any wretch that knoweth nothing
of God from the womb? "God save me from the
devil and all his works ; I have nothing to do with
that foul spirit.1' It is true, there is a physical hatred
of the devil, as he is a spirit, an angel, and a pursui-
vant of divine justice, inflicting evil of punishment on
all men naturally ; but there is in all men an inbred
moral love of the devil, as he is a fallen spirit, tempt-
ing to sin : here every prisoner loveth this keeper ;
like loveth like ; broken men and bankrupts flee to-

60 THE TRIAL AND TRIUMPH OF FAITH.

gether to woods and mountains ; an outlaw loveth an
outlaw ; fowls of a feather flock together. The devil
and sinful men are both broken men, and outlaws of
heaven, and of one blood; wicked men are the chil-
dren of the devil," (1 John, iii, 10); they have that na-
tural relation of father and son ; there is of the devil's
seed in sinners. There is a spiritual concupiscence
in devils to lust against God's image and glory ; and
Satan findeth his own seed in us by nature, to wit,
concupiscence, a stem, a sprouting and child of the
house of hell. It were good we knew our own misery:
the man resolveth a prisoner has a sweet life, who
loveth his own chains, because made of gold, and
Lateth them not because chains ; and falleth to paint
the walls of his dungeon, and to put up hangings in
his prison, and will but over-gild with gold his iron
fetters. Oh ! are we not in love with our own dun-
geon of sin ? And do we not bear a kind love to our
father, the devil ? We bring in provision for the flesh,
and nourish the old man, as old as since Adam first
sinned. Alas ! we never saw our father in the face :
we love the devil, as the devil fallen in sin ; but we
see him not as a devil, but only under the embroideries
of golden and silken temptations : we sow to the flesh ;
we bring in our crop to the devil, but we know not
our landlord ; and because sense and flesh are nearer
to us than God, we desire more the liberties of state,
free commerce, and peace with the king, than Christ's
liberties, the power and purity of the gospel, that we
may negotiate with Heaven and have peace with God.
"Unclean spirit." — This is the quality of this devil:
an unclean devil. Now, whether he be called so, be-
cause he tempted the maid to some prodigious acts of
un cleanness, or because, in general, he tempteth to

SERMON V. CI

uncleanness of sins ; so as uncleanness is but a general
epithet of all the devils, I profess my ignorance.
However, all devils have this general name, " unclean
spirits," because of their spiritual uncleanness. It is
certain, devils are, 1. Black now, they being fallen
in a smoky hell, and kept under the power and chain; s
of darkness, and they are but lumps of black hell
and darkness ; whereas they were created fair angels.
Truth is the fairest thing that is ; obedience to God is
truth. (John, iii, 21.) Sin is the most ugly and de-
formed thing in the world ; and therefore sinners can
have no communion with God, until they be washed.
2. Devils were once pure and clean spirits ; their un-
derstandings were made clear to see God and his
beauty ; now, these fair spirits are darkened ; for their
fellow angels who sinned not, are yet seraphim and
lamps of light ; and these angels (saith Christ.) " Do
always behold the face of my Father which is in
heaven." (Matth., xviii, 10.)

Then, the more grace of Christ, the more clearness
of saving knowledge and sound reason ; grace maketh
more solid wisdom than art or learning; by this,
David excelled all his teachers, and the ancient ones.
In Satan's fools the right principle of wisdom is ex-
tinguished. The prophet spoke it of statesmen, or
rather state-fools, " Lo, they have rejected the word
of the Lord, and what wisdom is in them ?" (Jer.,
viii, 9.) As there be pollutions of the flesh, so are
there pollutions of the mind and spirit, (2 Tim., iii, 8.)
Men of corrupt minds are men of rotten minds ; false
opinions of God are rottenness in the understanding.
" The spirit of a sound mind." (1 Tim., i, 7.) "Hold
fast the form of sound words." (Ver. 13.) There are
some words that come from a sick mind, as Tit., i, 13.

62 THE TRIAL AXD TRIUMPH OF FAITH.

The apostle holdeth forth, that there be some sick of
the faith, as there be some sound of the faith, (Prov.,
x, 7.) The Lord giveth sound wisdom its essence
and being. Wisdom and the law of God is an
abiding and a living thing that endureth to eternity ;
whereas indeed human wisdom, and false opinions of
God, are passing away things; the lie liveth not a
long age. Wisdom is a tree of life. " Let my heart
be sound in thy statutes," (Psal. cxix, 80,) perfect,
wanting nothing. A fool wanteth the best part of hi*
heart. State wisdom, not lying level to Christ's ends,
but commensurate with carnal projects, is but folly.

"Hearing of him:' — What had she heard ? I. That
Jesus was the Son of God, the Messiah of Israel, and
could, and was willing to heal her daughter. Two
things are here observable : 1. hearing of Christ, drew
her to Christ. 2. It is good to border with Christ,
and to be near-hand to him. There is a necessity
that we hear of Christ, before we come to him. This
is God's way: " Faith cometh by hearing." (Rom., x.)
Christ is not in us from the womb ; faith is not a
flower that groweth out of such a sour and cold ground
as nature ; it is a stem and a birth of heaven.

II. None can come to Christ, except they hear a
good report of him. How shall they believe in him
of whom they have not heard ? Those who come
aright to Christ, must have noble, high, long, deep,
and broad thoughts of Jesus, and know the gospel.
Now, what is the gospel ? nothing but a good report
of Christ. You must hear a gospel-report of Christ,
ere you come to him : ill principled thoughts of Christ
keep many from him. " Strangers shall hear of thy
great name, and of thy strong hand." (1 Kings, viii, 42.)
Christ was to be heard by the deaf Gentiles: "In

SERMON V. 63

that day shall the deaf hear the words of the book."
(Isa., xxix, 18.) We hear, and we hear not, because
the Lord wakeneth not the ear, morning by morning,
that we may hear as the learned. Many hear, but
they have not the learned ear, nor the ear of such as
have heard and learned of the Father. Many hear of
Christ, a voice, and no more but a voice : they know
not that prophecy, " Thine ears shall hear a word
behind thee, saying, This is the way, walk ye in it."
(Isa., xxx, 21,) There is another voice in our hearing :
men do not hear, that they may hear. " Hear, ye deaf,
and behold, ye blind, that ye may see:" (Isa., xlii,
18,) that is, hear that ye may hear, see that ye may
see. The Lord giveth grace that he may give grace,
and we are to receive grace that we may receive grace ;
•^race is the only reward of grace.

III. We hear and we hear not ; we see, but we
have no reflex act upon our seeing. Many open their
ears to Christ, but they hear not ; they want a spiri-
tual faculty of observing. " Seeing many things, but
thou observest not; opening the ear, but he heareth
not." (Isa., xlii, 22.)

IV. Many put Christ in an ear without a bottom,
or in an ear with a hole in its bottom ; we hear of
Christ, (Heb., ii,) but we are as leaking and running
out vessels. " Who among you will give ear to this,
and hear for the time to come?" (Isa., xlii, 23.)
Physicians give their three causes of clearness.
1. When there is carnosity on the ear-drum. This is
extrinsical : the world is another lover, and the care
of it ; and that hindereth hearing. 2. When the
organ of hearing is hurt and distempered, as a lame
hand that cannot apprehend: now, when there be
false fancies, and principles contrary to the gospel in

G4 THE TRIAL AND TRIUMPH OF FAITH.

the heart, the ear cannot hear. 3. When there ifl
abundance of humours in the brain, and they raise a
noise and tumult in the drum, and hinder sounds to be
heard. When pride, and principles of sensuality and
vain pleasures make a noise within, that neither Christ
knocking, nor his voice without can be heard, men
are deaf.

But why do we not hear and see Christ revealing
himself in his ways and works ? Reason would sa}-,
if hell and judgment were before our eyes, we should
hear, and come to Christ. Suppose we saw with our
eyes, for twenty or thirty years together, a great
furnace of fire, of the quantity of the whole earth, and
saw there, Cain, Judas, Ahithophel, Saul, and all the
damned, as lumps of red fire, and they boiling, and
leaping for pain, in a dungeon of everlasting brimstone ;
and the black and terrible devils, with long and sharp
toothed whips of scorpions, lashing out scourges on
them: and if we saw there our neighbours, brethren,
sisters, yea, our dear children, wives, fathers and mo-
thers, swimming and sinking in that black lake ; and
heard the yelling, shouting, crying of our young ones
and fathers, blaspheming the spotless justice of God :
— if we saw this, while we are living here on earth,
we should not dare to offend the majesty of God ; but
should hear, come to Christ, and believe, and be saved.
But the truth is, if we believe not Moses and the Pro-
phets, neither should we believe for this ; because we see
with our eyes, and hear with our ears, even while we
are in this life, daily, pieces and little parcels of hell ;
for we see and hear daily, some tumbling in their
blood, thousands cut down of our brethren, children,
fathers; malefactors hanged and quartered, deatli in
every house. These, these be little hells, and little

SERMON V. 65

coals and sparkles of the great fire of hell, and certain
documents to us, that there is a hell ; yet we neither
hear, nor come to Christ. Xay, suppose a preacher
came from hell to the rich glutton's five brethren.
(Luke, xvi.) and should bring with him all the lashes,
and print of the whips of Satan's scorpions, on back
and side, on thighs, arms, and legs ; and though he
should bring up to us, out of hell, ten thousand damned:
and bring with him the fire, the red coals of the fury
of God, every coal as great as a mountain, and offer
them all to our eyes, and ears, and senses ; — such is
the power of our deafness and blindness, that we
should not believe ; for when many little hells work
so little by length of time, this one great hell should
never bring us to hear, and come to Christ. See
how little we are affected with the blood of so many
thousands of our own flesh in the three kingdoms ! l
Alas ! our senses are confined within time.

The other thing observable is, that it is good to be
near the place wThere Christ is. It was an advantage,
that the woman dwelt upon the borders of the land
where Christ was. It is good for the poor to be a
neighbour beside the rich ; and for the thirsty to take
up house, and dwell at the fountain : and for the sick
to border with the physician. Oh ! love the ground that
Christ walketh on. To be born in Sion is an honour.
'; Because there the Lord dwelleth." (Psal. Lxxxvii, 6.^
It is a blessing to hear and see Christ, (Mat., xiii, 16.)
We do not weigh, nor duly esteem what a favour it
is, that Christ walketh in the midst of the golden
candlesticks ; that the voice of the turtle is heard hi
our land. It is ours, to build him a palace of silver.

1 Alluding to the civil war which during this year, (1645,) was
laging not only in England, but also in Scotland and Ireland.

66 THE TRIAL AND TRIUMPH OF FAITH.

For the sixth article, which is, her adoring of
Christ, it shall be spoken of in another place. I
hasten, therefore, to her prayer.

SERMON VI.

IN her prayer, as it is expressed by Matthew, we
have, 1st, The manner of it: " she cried." 2nd,
The compilation, or party to whom she prayeth:
" 0, Lord, thou Son of David." 3rd, The petition :
" have mercy upon me." 4th, The reason : " for my
daughter is vexed with a devil."

" She cried." The poor woman prayed (as we
say) with good will, — with a bent affection. Why
is crying used in praying ? Had it not been more
modesty to speak to this soul-redeeming Saviour, who
heareth sometimes before we pray, than to cry out
and shout ? — for the disciples do after complain, that
" she crieth so after them." Was Christ so difficult
to be entreated? The reasons of crying are, 1st,
Want cannot blush. The pinching necessity of the
saints is not tied to the law of modesty. Hunger
cannot be ashamed. " I mourn in my complaint, and
make a noise," saith David, (Psal. lv, 2;) and He-
zekiah, " Like a crane, or a swallow, so did I chatter;
I did mourn as a dove,'0 (Isa., xxxviii, 14). " I went
mourning without the sun; I stood up, and I cried
in the congregation." (Job, xxx, 28.) 2nd, Though
God hear prayer, only as prayer offered in Christ, not,
because very fervent; yet fervour is a heavenly in-
gredient in prayer. An arrow drawn with full strength

SERMOX VI.

hath a speedier issue; therefore, the prayers of the
saints are expressed by crying in Scripture. "0 my
God, I cry by day, and thou hearest not." (Psal. xxii.
2.) " At noon will I pray, and cry aloud.11 (Psal. lv,
170 " In m}* distress I cried to the Lord.11 (Psal. xviii,
6.) i; Unto thee have I cried. 0 Lord.11 (Psal. Ixxxviii.
13.) " Out ofthe depths have I cried.11 (Psal. exxx, 1.)
" Out of the belly of hell I cried.11 (Jon., ii: 2.) " Unto
thee will I cry. 0 Lord, my rock.11 (Psal. xxviii, 1.)
Yea, it goeth to somewhat more than crying: cc I cry
out of wrong, but am not heard.11 (Job, xix, 7.)
" Also when I cry and shout, he shutteth out my
prayer.11 (Lam., iii. 8.) He who may teach us all to
pray, sweet Jesus, " In the days of his flesh offered up
prayers and supplications, with strong crying and
tears,11 (Heb., v, 7;) he prayed with war-shouts. 3rd.
And these prayers are so prevalent, that God answereth
them : " This poor man cried, and the Lord heard,
and saved him from all his fears.11 (Psal. xxxiv, 6 )
■• My cry came before him, even to his ears.11 (Psal.
xviii. 6.) The cry addeth wings to the prayer, as a
speedy post sent to court upon life and death : u Our
fathers cried unto thee, and were delivered.11 (Psal.
xxii. 5.) ;* The righteous cry, and the Lord heareth.11
Psal. xxxiv. 17.) We all know the parable of the
poor widow, and the unrighteous judge : if the op-
pressed be not delivered, Christ, and his Father, and
heaven shall hear of it. Hence, 4th. Importunity in
praying, " I will not let thee go (saith Jacob to h:-
Lord) till thou bless me." So James calleth it, (chap,
v, verse 16.) i; Prayer possessed with a spirit,*1 but a
good spirit; prayer steeled with fervour of spirit; — s<
fervent, that David is like the post, who layeth by
three horses as breathless; his heart, his throat, his

68 THE TRIAL AND TRIUMPH OF FAITH.

eyes: " I am weary of my crying, my throat is dried,
mine eyes fail, while I wait for my God." (Psal. lxix,
3.) 5th, There is violence offered to God in fer-
vent prayer. (Exod., xxii, 10.) Moses is answered,
when he is wrestling with God by prayer for the
people, " Now, therefore, let me alone, that my anger
may wax hot against them :" " Let me alone,"" is a
word of putting violent hands on any. There be
bones and sinews in such prayers; by them the King
is held in his galleries, (Cant., vii, 5).

Object. 1. But if so be that prayers must be fer-
vent, even to vocal crying and shouting, then I cannot
pray, who am often so confounded, that I cannot
speak one word. Ans. So was the servant of God,
in a spiritual kind of praying, in uttering Psal. lxxvii,
when he saith, verse 4, " Thou holdest mine eyes
waking; I am so troubled, that I cannot speak."
Yea, groaning goeth for praying to God: " The Lord
looked down from heaven, to hear the groaning of
the prisoner." (Psal. cii, 20.) " The Spirit intercedeth
for us with sighs that none can speak. " (Rom.,
viii, 26.) Faith doth sigh prayers to heaven; Christ
receiveth sighs in his censer, for prayer. Words are
but the body, the garment, the outside of prayer;
sighs are nearer the heart-work. A dumb beggar
getteth an alms at Chrises gates, even by making
signs, when his tongue cannot plead for him; and
the rather, because he is dumb.

Object. 2. I have not so much as a voice to utter
to God; and Christ saith, " Cause me hear thy voice."
(Cant., ii, 14.) Am. Yea, but some other thing
hath a voice beside the tongue: "The Lord has heard
the voice of my weeping." (Psalm vi, 8.) Tears
have a tongue, and grammar, and language, that our

SERMON VI. 69

Father knoweth. Babes have no prayers for the
breast, but weeping; the mother can read hunger in
weeping.

Object. 3. But I am often so, as I cannot weep:
weeping is peculiar to a man as laughing is, and
spiritual weeping is peculiar to the renewed man.
Ans. Yehemency of affection doth often move weep-
ing, so as it is but spilt weeping that we can attain :
hence, Hezekiah can but " chatter as a crane, and a
swallow, and moan as a dove," (Isa., xxxviii, 14).
Sorrow keepeth not always the road- way; weeping is
but the scabbard of sorrow, and there is often more
sorrow where there is little or no weeping; there is
most of fire, where there is least smoke.

Object. 4. But I have neither weeping one way or
other, ordinary nor marred. Answ. Looking up to
heaven, lifting up of the eyes, goeth for prayer
also in God's books. " My prayer will I direct to
thee, and I will look up." (Psal. v, 3.) " Mine
eyes fail with looking upward," (Psal. box, 3). Be-
cause, 1st. Prayer is a pouring out of the soul to
God, and faith will come out at the eye, in lieu of
another door: often affections break out at the win-
dow, when the door is closed; as smoke venteth at
the window, when the chimney refuseth passage.
Stephen looked up to heaven, (Acts, vii, 55). He
sent a post ; a greedy, pitiful, and hungry look up to
Christ, out at the window, at the nearest passage, to
tell that a poor friend was coming up to him. 2nd,
I would wish no more, if I were in hell, but to send
a long look up to heaven. There be many love-
looks of the saints, lying up before the throne, in the
bosom of Christ. The twinkling of thy eyes in
prayer, are not lost to Christ; else Stephen's look,

70 THE TRIAL AND TRIUMPH OF FAITH.

David's look should not be registered so many hun-
dred years in Christ's written Testament.

Object. 5. Alas! I have no eyes to look up. The
publican, (Luke, xviii,) looked down to the earth. And
what senses spiritual have I to send after Christ?
Ans. There is life going in and out at thy nostrils.
Breathing is praying, and is taken of our hand, as
crying in prayer. "Thou hast heard my voice; hide
not thy ear at my breathing, at my cry." (Lam., iii, 56.)

Object. 6. I have but a hard heart to offer to God
in prayer; and what can I say then, wanting all pray-
ing disposition? Ans. 1st, Therefore pray, that you
may pray. 2nd, The very aspect, and naked presence
of a dead spirit, when there is a little vocal praying, is
acceptable to God; or, if an overwhelmed heart re-
fuseth to come, it is best to go and tell Christ, and
request him to come, and fetch the heart himself.
3rd, Little of day-light cometh before the sun; the
best half of it is under ground. " We ourselves groan
within ourselves." (Rom., viii, 23.) All is here trans-
acted in our own heart. The soul crieth, Oh ! when
will my father come, and fetch his children? When
shall the spouse lie in her husband's bosom? 4th, If
Christ's eye but look on a hard heart, it will melt it.
5th, I show here the smallest of prayer in which the
life and essence of prayer may breathe and live. Now,
prayer being a pouring out of the soul to God, much
of the affections of love, desire, longing, joy, faith, sor-
row, fear, boldness, comes along with prayer out to
God, and the heart is put in Christ's bosom. And it
is neither up nor down to the essence of sincere pray-
ing, whether the soul come out in words, in groans, or
in long looks, or in sighing, or in pouring out tears to
God, (Job, xvi, 20,) or in breathing.

SERMON VI. 71

Object. 7. What shall be done with half-praying, and
words without sense? Ans. This is the woman of Ca-
naan's case : Piscator observeth an ellipsis with words,
of the particle (gar), or because, or for: "Have mercy
on me, my daughter is vexed:" she should have said.
" because my daughter is vexed:"" but the mind is hasty,
that she lets slip words. So are broken prayers set
down in Scripture, as prayers. "I love, because the
Lord hath heard my voice." (Psal. cxvi. 1.) There is
nothing in the Hebrew but one word, (Ahabti) I love:
but he showeth not whom he loveth. It is a broken
word, because, as Ambrose saith, he loved the most
desirable thing. I have love, (he would say) but its
centre and bed is only God. "My soul is sore vexed,
but thou, 0 Lord, how long? " (Psal. vi, 3.) That is
a broken speech, also. "For my love they were mine
enemies. nl (Psal. cix, 4.) The reasons of broken
prayers are often, 1st, The hastiness of the affections ;
not the hastiness always of unbelief, (Isa., xxviii, 16.)
but often of faith, (2 Pet., iii, 10). Love and longing
for Christ have eagle's wings; and love flieth, when
words do but creep as a snail. 2nd, It cometh from
a delique in the affections (they are broken as a too
high-bended bow) that there is a swooning and delique
of words. Every part of a supplication to a prince,
is not a supplication ; a poor man out of fear mav
speak nonsense, and broken words that cannot be
understood by the prince; but nonsense in prayer,
when sorrow, blackness, and a dark overwhelmed
spirit dictateth words, are well known in, and have a
good sense to God. Therefore, to speak morally.

1 1n the Hebrew it is vaani t<jJnUa,(atego oratio) ; but I — prayer ;
or, I was all prayer ; as if I, in soul and body, bad been made of
prayer. — Rutterford.

72 THE TRIAL AXD TRIUMPH OF FAITH.

prayer being God's fire, as every part of fire is fire;
so here, every broken parcel of prayer is prayer. So
the forlorn son forgot the half of his prayers ; he re-
solved to say, "Make me as one of thy hired servants;11
(Luke, xv, 19,) but (verse 21,) he prayeth no such
thing; and yet, "his father fell on his neck, and kissed
him." A plant is a tree in the potency; an infant, a
man; seeds of saving grace are saving grace; prayer
is often in the bowels and womb of a sigh; though it
come not out, yet God heareth it as a prayer. " And
he that searcheth the hearts, knoweth what is the mind
of the Spirit, because he maketh intercession for the
saints according to the will of God.11 (Rom., viii, 27.)
"Lord, thou hast heard the desire of the humble.11
(Psal. x, 17.) Desires have no sound with men, so as
they come to the ear; but with God, they have a
sound, as prayers have. Then when others cannot
know what a groan meaneth, God knoweth what is
under the lap of a sigh, because his Spirit made the
sigh : he first made the prayer, as an intercessor, and
then, as God he heareth it; he is within praying, and
without hearing.

Object. 8. But, are all my cryings in prayer, works
of the Spirit ? Ans. The flesh may come in and join
in prayer, and some things may be said in haste, not
in faith; as in that prayer, "Hath God forgotten to
be gracious?" (Psal. lxxvii, 9.) Nor is that of Jere-
miah to be put in Christ's golden censer, to be pre-
sented to the Father: "Wilt thou be altogether to
me as a liar, and as waters that fail?11 (Jer., xv, 18.)
Nor that of Job, (xiii, 24,) "Wherefore holdest thou
me for thine enemy?11 Christ washeth sinners in his
blood, but he washeth not sin : he advocateth for the
man that prayeth to have him accepted, but not for

SERMON" VII.

the upstarts and boiling's of corruption and the flesh
that are mixed with our prayer, to have them made
white. Christ rejecteth these things in prayer that
are essentially ill; but he washeth the prayer, and
causeth the Father accept it. There be so many
other things that are a pouring out of the soul in
prayer; as groaning, sighing, looking up to heaven,
breathing, weeping ; that it cannot be imagined, how
far short printed and read prayers come of vehement
praying: for you cannot put sighs, groans, tears,
breathing, and such heart-messengers down in a
printed book; nor can paper and ink lay your heart,
in all its sweet affections, out before God. The ser-
vice-book then must be toothless and spiritless talk.

SEEMOX VII.

SOX of David ; :: 0 Lord, thou Son of David fn In
this compellation, consider why Christ is called
the Son of David, never the son of Adam, never the
son of Abraham. It is true he is called frequently
the Son of man; but never when any prayeth to him:
and he is reckoned, in his jrenealo^v, David's son.
Abraham's son. the Son of Adam; but the Son of
David is his ordinary style, when prayers are directed
to him in the days of his flesh. The reasons are 1st.
Christ had a special relation to Abraham, being his
seed; but more special to David, because the cove-
nant was in a special manner established with David,
as a kin£. and the first kimr in whose hand the

74 THE TRIAL AND TRIUMPH OF FAITH,

Church, the feeding thereof as God's own flock, was,
as God's deposit and pawn laid down. The Lord
established the Covenant of Grace with David, and
his son Solomon, who was to build him an house ; and
promised to him an eternal kingdom, and grace, and
perseverance in grace, and that by a sure covenant,
"the sure mercies of David." (Isa., lv, 3; 2 Sam.,
vii, 8-16 ; 1 Chron., xxii, 9, 10 ; 2 Sam., xxiii, 5.)
" Yet hath he made with me an everlasting covenant,
ordered in all things and sure, for [this is] all my sal-
vation and all my desire. " I have made a ^covenant
with my chosen, I have sworn unto David my ser-
vant." (Ps. lxxxix, 3, 4.) " Thy seed will I establish
for ever, and build up thy throne to all generations."
(Ver. 21—37.) Gabriel the angel speaketh the same
to Zacharias. (Luke, i, 32, 33; so, v, 68, 69; Acts,
xiii, 34-37; and ii, 30.) Now, it was necessary, that
Christ the Messiah should lineally descend of a king :
Abraham was not a king; Adam was not formally a
king by covenant, as David was. 2nd, Christ changeth
names with David, as he never did with any man.
Christ is never called Abraham; but, "David my
servant shall be a prince among them." (Ezek., xxxiv,
23, 24.) " They shall seek the Lord their God, and
David their king." (Hos., iii, 5.) 3rd, David entered
to a typical throne against the heart of Jew and Gen-
tile, (Psalm ii, 1, 2,) and so did Christ, (Acts, iv, 25,
26;) and did feed the people of God in the midst
of many enemies; (Psalm ex, 1, 2 ;) and so did Christ.
(Acts, ii, 34-36.) Not so Abraham; he was a be-
friended man in a strange land.

That which I aim at is this : By the received
divinity of the Jews, and of the Gentiles who knew
God, Christ was a King by the covenant of grace, and

SERMON TIL (5

the special party of the new covenant, as was David.
This may be made more evident, if we enquire a little
in the covenant : 1. What it is. 2. Who be the par-
ties. 3. What promises. 4. What,. conditions. 5.
What properties. 6. Some uses, with all brevity.
The covenant is here a joint and mutual bargain
between two, according to which,, they promise freely
such and such things each to other : hence God and
man made up a solemn bargain in Christ. 2. They
both consent. Christ forced not his spouse to marry
against her will, nor was God forced to make a cove-
nant. Love and grace was that which led Christ's
hand at the pen, in signing the covenant with his
blood. 3. As a cluster of stars maketh a constellation,
a body of branches a tree, so a mass of promises con-
curreth in this covenant. Wherever Christ is, clusters
of divine promises grow out of him, as the motes,
rays, and beams from the sun, and a family (as it
were), and a society of branches out of a tree. 4.
There is here giving and receiving. Christ offerc-th
and giveth such and such favours ; we receive all by
believing, except the grace of faith, which cannot be
received by faith, but by free favour and grace, without
us, in God. Grace, first and last, was all our happi-
ness. If there had not been a Saviour (to borrow that
expression), made all of grace, grace itself, we could
never have had dealing with God.

2. The parties of the covenant are God and man.
Oh, how sweet ! that such a potter, and such a former of
all thing?, should come in terms of bargaining with
such clay, as is guilty before him ! Now, the parties
here, on the one part, is God : on the other, the Me-
diator, Christ, and the "children that the Lord gave
him. Observe. 1. In the covenant of nature and

V

y

(b THE TRIAL AND TRIUMPH OF FAITH.

works, God and his friend Adam were parties con-
tracting ; and in the second covenant. God, -and his
fellow, Christ, and all his, are jpiixties. A covenant of
peace cannot be between an enemy and an enemy, as
they are such; those who were enemies, must lay
down wrath, ere they can enter into covenant. Con-
traries, as contraries, cannot be united. Gool being
the-sole author of this covenant, did lay aside enmity
first. Love must first send out love, as fire must
cast out heat. It is true, this covenant is made with
sinners, (as God made the covenant of nature with
Adam, yet righteous,) but an union covenant -_wjse
could never have been, except God had in a manner
bowed to usvand^grace proved out of measure~gfacious.

Christ is the party here ; so, Christ hath a seven-
fold relation. 1. As he is more than a creature, he
is the Covenant itself. 2. As he dealeth between
the parties, he is the Messenger of the covenant. 3.
As he saw and heard, and testifieth all, he is the Wit-
ness of the covenant. 4. As he undertaketh for the
parties at varianceThe is theJJ»nfrt.y ofc-the covenant
5. As he standeth between the contrary parties, he is
the Mediator of the covenant. 6. As he signeth the
covenaln^nlcloseth all the articles, he is the-Xes-
tator of the covenant. 7. As he is a side, or the half
of the covenant, he is the Party contracting in- the
covenant.

For the first : " I gave thee for a covenant of the
people, for a light of the Gentiles." (Isa., xlii, 6.)
" I will preserve thee, and give thee for a covenant of
the people." (Isa., xlix, 8.) Christ, God ancLman,
is,-aiLihe_ covenant : 1. Because he is given to fulfil
the covenant on "both sides. 2. He is the covenant
in the abstract ; he is very peace and reconciliation

SERMON VII. / /

itself, '* And this man shall be the peace, when the
Assyrian shall come into our land." (Mic, v, 5.) As
fire is hot for itself, and all things hot for it, and by
participation, so thou art in so far in covenant with
Christ, as thou hast any thing of Christ. Want
Christ, and want peace and the covenant.

2. " The Lord whom ye seek, shall suddenly come
to his temple, even the Messenger or Angel of the
covenant, whom ye delight in." (Mai., iii, 2.) Christ
travelleth with tidings between the parties. 1. He re-
porteth of God to us, "That it is his Father's will that
we be saved." (John, vi, 39.) 2. Christ reporteth of
himself, for it setteth Christ to be a broker for Christ ;
and Wisdom to cry in the streets, Who will have me ?
(Prov., i, 20-22 ; and ix, 1-5.) It became the Lord
Jesus to praise himself, "I am that Bread of life : I
am the Light of the world ;" (John, vi, 48 ; and viii.
12.) "I am the door." (x, 9.) And "I am the
good Shepherd." (Ver. 11.) 3. He praiseth his
Father, " My Father is the good husbandman." (John,
xv.) 4. He suiteth us in marriage, and commendeth
his Father, and our father-in-law. You marry me.
dear souls ; Oh, but my Father is a great person :
" In my Father's house are many dwelling-places/'
(John, xiv, 2.) 5. He commendeth us to the Father:
a messenger making peace will do all this, " They
have received thy words, and have known surely that
I came out from thee, and they have believed that
thou didst send me." (John, xvii, 18.) " 0 righteous
Father, the world hath not known thee, but I have
known thee, and these have known that thou hast
sent me." (Ver. 25.) ^Ministers cannot speak of
Christ and his Father, as he can do himself. Oh,
come ! hear Christ speak of Christ, and of his Father.

78 THE TRIAL AND TRIUMPH OF FAITH.

and of heaven, for he saw all. 0 sweet believer !
Christ giveth thee a good report in heaven ; the Father
and the Son are speaking of thee behind backs. A
good report in heaven is of much esteem ; Christ spake
more good of thee than thou art all worth. He
telleth over again Ephraim's prayers behind his back.
(Jer., xxx, 18.) Oh, woe to thee ! Christ is telling
black tidings of thee in heaven : Such a man will not
believe in me ; he hateth me, and my cause and my
people. Christ cannot lie of any man,

3. Christ is an eye-witness of the covenant, and

heard and saw all. The whole covenant was a

bloody act, acted upon his person, "Behold I have

given him for a witness to the people." (Isa., lv, 4.)

"The faithful Witness," (Rev., i, 5,) "The Amen, the

faithful and true Witness." (iii, 14.) The covenant

saith, 1. "The Son of Man came to seek and to save

the lost;" (Luke, xix, 10). Amen, saith Christ, I can

witness that to be true. 2. Christ died and rose

again, for sinners. Amen, saith the Witness, " I was

dead, and behold I live for evermore. Amen." (John,

i, 18.) Christ putteth his seal to that: "This is a

true and faithful saying, that Christ Jesus came into

the world to die for sinners." I can swear that is

true, saith Christ. 3. The world shall have an end,

(saith the covenant,) and time shall be no more.

" By him who liveth for ever and ever, who created

heaven and earth," saith this angel witness, (Rev., x,

(],) that is most true; "Time shall be no more." It

is a controversy to the world, if eternity be coming.

Christ endeth the controversy with an oath. 4. Christ

shall judge the world, and all shall bow to me: This

Amen of God saith, That is true, "For it is written,

As I live, saith the Lord, every knee shall bow to me."

SERMON VII. 79

(Rom., xiv, 11.) The covenant of works had a promise:
but because it was, 1. Conditional ; 2. To be broken
and done away ; it had no oath of God, as this hath.
0 doubting soul ! thou sayest that thy salvation is not
sure. Why ? And it is a sworn article of the cove-
nant ; thou hast Christ's great oath on it. Alas !
God loveth not me. Hast thou the Son? Thou hast
a true testimony it is not so ; and " A faithful wit-
ness will not lie." (Prov., xiv, 5.) Christ has cause
to remember that thou art saved; he beareth the
marks of it in his body. Atheist ! thou sayest, Who
knoweth there is a heaven and a hell ? Why, the
witness of the covenant saith, I was in both, and saw
both.

4. " Christ is the surety of the better covenant ;"
(Heb., vii, 22 ;) and in this, the Father is surety for
Christ. If he undertake for David and Hezekiah,
(Psalm cxix, 122 ; Isa., xxxviii, 14,) far more for his
own Son. God hath given his word for Christ that
lie shall do the work, u Behold my righteous servant
shall deal prudently;" (Isa., lii, 13,) and "Behold the
Lord God will help me:" (Isa., 1, 9:) And again, the
Son is surety to the Father, and the great undertaker,
that God shall fulfil his part of the covenant ; that
the Father shall give a kingdom to his flock, (Luke,
xii, 32 ; John, vi, 37-39). 1. Christ, as surety for
us, hath paid a ransom for us ; 2. Giveth a new heart
to his fellow -confederates; 3. And is engaged "to
lose none of them," (John, xvii, 12,) " but raise them
up at the last day." (John, vi, 39.) If we could sur-
render ourselves to Christ's undertaking, and get once
a word that he is become good to the Father for us.
all were well. Woe to him who is that loose man, as
he has not Christ under an act and bond of surety,

80 THE TRIAL AND TRIUMPH OF FAITH.

that he shall keep him to the day of God ! We make
loose bargains in the behalf of our souls.

5. As Christ standeth between the two parties, he
is the__great Lord Mediator of the new covenant,
(Heb.. xii,*24), 1. Substantially. Our text calleth
him, Lord, the Son of David. By condition of na-
ture, he hath something of God, as being true God,
Vmd something of man, as sharing with us. Hence
s hejnediator by office, and layeth his hands on both
parties, as a day's-man doth : (Job, ix, 33). In which,
he hath a threefold relation : 1. Of a friend to both ;
he hath God's heart for man, to be gracious, and
satisfy mercy ; and a man's heart for God to satisfy
justice. 2. Of^J^oncjlej^ to make two one; to
bring down God to a treaty of peace ; to take him off
law, and high demands of law, wThich sought personal
satisfaction of us ; and in his body, to bring us up
to God by a ransom paid, and by giving us faith, to
draw near to his Father. So he may say, Sister and
spouse, come up now to my Father, and your Father;
to my God, and your God; and Father; come
down to my brethren, my kindred, and flesh. 3. He
is. a common servant to both : God's ^servant, in a
hard piece of service as ever was, "Behold my servant,"
(Isa., lii, 13; xlii, 1,) and "My righteous servant:"
(Isa., liii, 11 :) Yea, and our servant, "He came not
to be served, but to serve, and give his life a ransom
for many." (Matt., xx, 28.) Alas ! both parties did
;- smite him: "It pleased Jhe Lord to bruise him." (Isa.,
liii, 10.) " Gad .spared not his own Soji," (Bom., viii,
32 ;) and the other party, his own, smote him : "This
is the heir ; come, let us kill him, (say they,) and seize
on the inheritance." (Matt., xxi, 38.) This was cold
encouragement to sweet Jesus. If it had been referred

SERMON VII. 81

to us, for shame, we could not have asked God to be
a suffering Mediator for us. There is more love in
Christ, than angels and men could fathom in their
conceptions.

6. The covenant is the te-stament of our dead friend,
Jj££ns; he died to confirm the testament. (Heb., ix.
16, 17.) Every blood could not seal the covenant.
Christ's blood, as dying, sealed the everlasting cove-
nant. (Heb., xiii, 20.) It both expiated the sins of
the covenanters, and also, brought back the great
Shepherd of the sheep from death : for, Christ having
once paid blood, and died, it was free to the surety to
come out of prison, when he had paid the sum.

7. The seventh relation of Christ maketh way to
the parties. And here, Christ cometh under a double
consideration; one as God; so he is one with the
Father and Spirit, and the Lord and the author of the
covenant. 2. As Mediator; and so, he is on our side
of the covenant. Then is the covenant made with
Christ, and all his heirs and assignees, principally with
Christ,, and with Abraham's nature in him ; but per-
sonally, with believers. 1. The Scripture saith so,
" The promise (or covenant), is made to Abraham and
to his seed : he saith not, And to seeds, as of many,
but as of one: And to thy seed, which is Christ." (Gal..
iii,16.) I grant, Beza, Piscator, and many, expound
Christ, for mysticaTChrist ; for, (say they,) it cannot
be meant of Christ personally, for so it should fight
with the scope of Paul, who proveth the promise of
life eternal to be made to all believers. 2. It should
follow, that life eternal is given to Christ only. But.
with leave, this is not sure ; for the truth is, the pro-
mise is neither made to_Chrjst]s_perspn singly con-
sidered, nor to Christ mystical : for, 1. The promise is

2 "~ F

82 THE TRIAL AND TRIUMPH OF FAITH.

made to Christ, in whom the covenant was confirmed.
(Ver. 17.) 2. In whom the nations were blessed.
(Ver. 14.) 3. In whom we " receive the promise of
the Spirit through faith." (Ver. 14.) Who was "made
a curse for us." (Ver. 13.) Now, not any of these
can agree with Christ mystical. Christ mystical did
not confirm the covenant, nor give the Spirit, nor was
he made a curse ; but Christ mediator, is he to whom
the promises are made, and in him, to all his heirs and
kindred, not simply in his person, but as a public per-
son and Mediator.

1. Because the Scripture saith, " to Abraham, and
to his seed;" that is, Christ, was the covenant made;
and these words of the covenant, " He shall cry to
me, Thou art my Father, my God," (Psalm lxxxix,
26,) are expounded. And again, " I will be to him
a Father, and he shall be to me a Son;" (Heb., i,
5,) and, " Go to my brethren, and say to them, I
ascend unto my Father and your Father, to my
God, and to your God." (John, xx, 17.) So, Christ
the heir of all things, and the second heirs under him,
are all but one confederate family. 2. The covenant
made with David and his seed, and the fathers, is
fulfilled to Christ and his seed. " As concerning
that, he raised him up from the dead, no more to see
corruption, he said, on this wise, I will give you the
sure mercies of David." (Acts, xiii, 34, 35.) 3. As
the covenant of nature and works was made with
Adam and all his, and there were not two covenants ;
so here, the better covenant coming in place of the
former, is made with the second Adam and his chil-
dren. (Rom., v, 18, 19; 1 Cor., 15, 20, etc.) 4. All
that servcth to make a covenant are here; 1. God
demandeth of his Son, that he lay down his life ; and

SERMOX VII. 83

for his labour he promiseth. " that he shall see his
seed, and God shall give him many children," (Isa.,
liii, 10.) 2. The Son consenteth to lay down his
life, and saith, " Here am I to do thy wall; thou hast
given me a body." This is the formality of a cove-
nant, when Christ consenteth to the condition. Now,
this covenant was manifested in time, between the
Father and the Son, but it was transacted from
et^mi^. This is comfortable, that the Father and
Christ transacted a bargain from eternity, concerning
thee, by name. There was communing between the
Father and Son, concerning thy heaven: Father,
what shall be given to thy justice, to ransom such a
one, John, Anna, etc.? And Christ, from eternity,
did bind for such a person, that he shall believe in
time. The redemption of sinners is not a work of
yesterday, or a business of chance; it was well ad-
vised, and in infinite wisdom contrived: therefore put
not Christ to be challenged of his engagement, by
refusing the Gospel. When thou belie vest, thou
makest Christ's word good; he that believeth not.
maketh God a liar, though in another sense ; and for
aught he knoweth, even in this, that he frustrateth
Christ's undertaking in the covenant. Men believe
the Gospel to be a cunningly devised fable. (2 Pet., i,
16.) The Father and Christ are both in this busi-
ness; heaven, hell, justice, mercy, souls, and deep
wisdom, are all in this rare piece: and yet, men think
more of a farm and an ox, (Luke, xiv, 18, 19,) and of
a pin in the state, or a straw, or of the bones of a
crazy livelihood, or a house.

3. Touching the promises, 1. There is no good
thing, but it is ours by free promise, and not by simple
donation only. This covenant turns over heaven,

84 THE TRIAL AND TRIUMPH OF FAITH.

earth, sea, land, bread, garments, sleep, the world, life,
death, into free grace ; yea, it maketh sin and crosses,
golden sins, and crosses by accident, through the acts
of supernatural providence towards us, (1 Cor., iii,
21 ; Rom., viii, 28,) working on, and, about our sins.
2. All good cometh to us now, not immediately, but
through the hands of a free Redeemer; and though
he be a man who redeemed us, yet because he is God,
there is more of God, and heaven, and free love, in all
<iur good things, than if we received them immediately
from God; as ravens have their food from God, with-
out a mediator, and devils have their being only by
creature-right, not by covenant-right.

Now, for the promises; they flow from God to us,
but all along they fall first on Christ. They are of
two sorts, 1st. Some only given to Christ, not to us ;
as the name above all names to be adored, and set at
the right hand of God, is properly promised to Christ.
Angels share not with him in this chair. (Phil., ii, 9,
10; Heb., i, 5, 13.) There is promised to Christ, ' a
seed, a willing people, the ends of the earth for his
inheritance.' (Isa., liii, 10; Psal. ex, 2; and ii, 8, 9.)
Christ's locks and his hair are bushy and thick,
(Cant., v, 11). He is not bald, nor grey-haired; but
he hath " a seed like the stars for multitude, that no
man can number;" (Rev., vii, 9;) but all those hairs
grow out of a head of gold, and his offspring of chil-
dren is as numerous as the dew of the morning dawn-
ing, (Psal. ex, 3; Mich., v, 7,) though the devil's locks
be more numerous. But it is woeful, that Christ
and his children, standing upon Mount Sion, being
a huge army, and a pleasant sight, yet thou art none
of that numerous house. All round about thee are
graced of him, and thou livest and diest in the house;

SERMON VII. g.5

but lay not in the womb of the morning, and shall not
abide in the house with the sons.

But there be other promises which go along with
Christ and his seed; and these of two sorts, general
and special. General, the mother-promise, " I will
be your God," is made both to Christ. " He shall on-
to me, Thou art my Father, my God;" (Psal. lxxxix,
26,) and to us, " I will be your God." (John, xx.
17; Psal. xxii, 1.) How sweet is it, that Christ,
having God to his Father by eternal birth-right,
would take a new covenant-right to God for our
cause ! Oh ! what an honour it is to be within the
covenant with the first Heir !

Quest. But why are all the promises inclosed in
this one, "I will be your God"? Ans. 1. Because,
as Christ hath covenant-right to the promises bv
this mother-right, that God is his God by covenant,
so we first must have God under the relation of a God
made ours in a covenant, a Father, a Husband; and
then, by law, all his are ours.

2. Christ God is more than grace, pardon, holi-
ness— than created glory, as the husband is more
excellent than his marriage-robe, bracelets, rings ; and
we are to lay our love and faith principally upon the
Father and the Son, more than all created graces.
The well and fountain of life is of more excellency
than the streams ; and the tree of life, than the apples
of the tree of life. Christ himself, the objective hap-
piness, is far above a created and formal beatitude,
which issueth from him, as the whole is more excel-
lent than the part, the cause than the effect.

Special promises are made first to Christ, and then
by proportion to us ; and they are these, — 1. God pro-
miseth to grace his Son above his fellows, that he may

86 TUE TRIAL AND TRIUMPII OF FAITH.

die and suffer, and merit to us grace answerable to
this, — "A new heart, and a new spirit," (Jer.. xxxii,
39 ; Ezek., xxxvi, 26, 27.) For out of his fulness we
receive, and grace for grace," (John, i, 16.) 2. Justi-
fication is promised to Christ, not personal, as if he
needed a pardon for sin, but of his cause. There is a
cautionary, or surety-righteousness, due to the surety,
when he hath paid the debts of the broken man, and
eometh out of prison free by law : so He came out of
the grave for our righteousness, but having first the
righteousness of his cause, in his own person. "He is
near that justifieth me," saith Christ; "who shall con-
tend with me?" (Isa., 1, 8.) " Justified in the Spirit."
(1 Tim., iii, 16.) So have we justification of our
persons, and remission in his blood, (Eph., i, 7;) and
that by covenant, (Jer., xxxi, 32, 33). 3. Victory and
dominion are promised to Christ, (Psal. ex, 1, 2 ; Psal.
lxxxix, 21, etc.). He must reign, till he hath put all his
enemies under his feet ; (1 Cor., xv, 25,) and victory
over all our enemies is promised to us, (John, xvi, 33,
and xiv, 30 ; Rom., vi, 14, 15 ; Gal., iii, 13; Col., ii,
14, 15). 4. The kingdom and glory is sought by Christ,
(John, xvii, 5,) from his Father ; then he had a word
of promise from his Father for it, (Phil., ii, 9, 10,) and
we have that also. (Luke, xii, 32 ; John, xvii, 24 ; John,
xiv, 1—3.) 5. Christ had a word of promise, when he
went down to the grave, as some favourite by law
goeth to prison, but hath in his bosom from his prince,
a bill of grace, that within three days he shall come
out, to enjoy all his wonted honours and court, (Psal.
xvi, 10, 11:) so have we the like, (John, xi, 26, and
vi, 38, 39.)

87

SEBMOX VIII.

THE conditjpji. o£-tL^-eeveaaJit,i^Jaith ; holiness
and sanctification is the condition of covenan-
ters, (Gal., iv, 21-24; Rom., x, 4-7). This do, was
the condition of the covenant of works. This believt .
is the condition of this covenant; because faith sendeth
a person out of himself, and taketh him off his own
bottom, that in Christ he may have his righteousness ;
works is a more selfish condition, and giveth there-
fore less glory to God. Faith holdeth forth God in
Christ, in the most lively and lovely properties of free
grace, mercy, love transcendent; hence a believer, as
such, cannot possibly glory in himself; all that faith
hath,. is by way of reiving and V egging- wise. _

Object. 1. But some teach, that this covenant hatli
no condition at all; so Dr. Crispe and other libertines:
For this is an everlasting covenant; man is not now
so confirmed in grace, but he may fail in believing;
and so soon as the condition faileth, the covenant
faileth, as we see in the first covenant. Answ. 1.
That we have no confirming grace to establish us to
the day of Christ, is to teach with some Familists.
that there is no grace in sound believers, different in
kind and nature from that grace which is in many
hypocrites. Yea, but the pure in spirit are blessed
and shall see God; hypocrites are not so. And what
else is this but the king's road-way to the apostacy of
the saints, if believers have not Christ for their under-
taker, to bring them to glory, — to intercede for them ?
(Heb., h\ 10 ; Luke, xxii, 32, 33.) 2. And though they
believe not at the first hour, yet thi§_ficQ§pel-coyenant
is not frustrated, even if poor souls believe at the

88 THE TRIAL AND TRIUMPH OF FAITH.

eleventh hour. The former covenant leaveth sinners
for the first breach without remedy, or hope of life, by
the tenor of the law; not so this covenant. Christ
knocketh till his locks be wet with night rain.

Object. 2. " I will put my law in your inward parts,"
is no condition to be performed by us, but by God only ;
and so all the tie lieth upon God: if God do not this
as he promiseth, (Jer., xxxi,) must not the fault or
failing be his, who is tied in a covenant to perform
his part, and doth it not? Now, this God promiseth,
(Jerem., xxxi; Heb., viii, 10; Ezek., xxxvi, 26, 27.)
Arts. Either doth God promise to give us faith, and to
cause us to walk in his ways, (Ezek., xxxvi, 26, 27,)
and to "circumcise our hearts to love the Lord,
(Deut., xxx, 6,) which Arminians deny, contrary tu
the clear day-light of Scripture ; or then, whenever
we sin, who are under the covenant of grace, by com-
mitting and acting works of the flesh, and omitting to
believe, pray, praise, humble our souls for sin, God is
to be blamed, who worketh not in us by his efficacious
grace to will and to do, as he hath promised; (Phil.,
ii, 13; Ezek., xxxvi, 26, 27;) and the regenerate
cannot sin at all, because it is the Lord's fault (God
avert blasphemy) that we sin ; for without his giving
of a new heart, and his efficacious moving us to walk
in his way, to which God is tied by covenant, (Ezek.,
xxxvi, 27; Deut., xxx, 6,) we cannot choose but sin.
Hence they teach, we are not obliged to pray, nor do
we sin in not believing, in not praying, when the
breath of the wind. of the Holy Ghost doth not blow,
and stir us to those holy duties. Hence also it is
taught, that none are exhorted to believe, but such
whom we know to be the elect of God, or to have his
Spirit in them effectually working.

SERMON VIII. 80

Object. 3. To do any thing in conscience to a com-
mandment, is to be under the law, and contrary to
the covenant of grace. Ans. The law of grace or
gospel hath commandments, as Let not sin reign
therefore in your mortal bodies." (Rom., vi, 12.) And
this is backed with a reason taken from the promise
of grace, " For sin shall not have dominion over you ;
for you are not under the law, but under grace ;" (ver.
14,) so "TVorkout," etc., (Phil., ii, 12.) for, ;' It is
God who worketh in you.'' (ver. 13.) Though we
have no physical dominion over the assisting grace of
God, so as I can forcibly command the wind of the
Spirit to blow when I please ; yet have we a certain
moral dominion, by virtue of an evangelic promise.
So, as faith is to have influence in all acts of sanctifl-
cation, and to look to the promise of assistance, which
Tie who cannot lie hath promised, though he be not
tied to my time and manner of working ; yet do I sin
in not praying, and in not believing, even when his
wind bloweth not : God's liberty and freedom of grace,
doth not destroy the law of either works or grace, and
free me from my duty.

Object. 4. Believing and obedience of faith is but a
consequent of the covenant, not an antecedent ; so I
must believe upon other grounds, but not in way of
the^condition of the covenant, for in that tenor, I am
to do nothing. Ans. The apostle, (Rom., x,) ex-
] res sly distinguisheth between the righteousness of the
law, (verse 5,) which requireth Doing as a condition,
and the righteousness of faith, (verse 6,) winch re-
quireth Believing, (verse 10;) and "We, through
the Spirit, wait for the hope of righteousness through
faith." (Gal. v, 5.) Nor can any have claim to the
covenant but such as believe.

/

90 THE TRIAL AXD TRIUMPH OF FAITH.

Object. 5. The covenant is God's love to man, to
take him to himself, and that before the children do
good or ill; and to him that worketh, is the reward
not reckoned of grace, but of debt. Arts. The cove-

!iant is a fruit and effect of God's love, but it IsTiot
brmally GodTTove; for~T)ecause God loved Israel,
herefore did he enter into covenant with them> (Deut.,
vii, 7, 8; Ezek., xvi, 8,) and Arminians expound that
of Jacob's embracing of the covenant by faith, and of
Esau's rejecting it through unbelief; whereas Paul
speaketh of Jacob and Esau, as they lay stated in the
eye and view of God from eternity, ere they were born,
and had as yet neither done good nor ill. Now, the
covenant of grace, or gospel manifested to Jacob and
Esau, is not eternal, but proposed to them after they
are born, and when the offer of Christ in the gospel
is made ; and how could Esau, before he was born,
refuse the gospel, except you say, he did evil before he
did evil ? — which is nonsense. 2. Paul saith plainly.
"To him that believeth is the work reckoned."

Object. 6. Our act of believing is a work, and no
work can be a condition of the covenant of grace;
yea. Christ alone justifieth. Faith is not Christ, nor
any partner with him in the work; yea, we are justi-
fies before we believe, and faith only serveth for the
manifestation of justification to our conscience; for
1 we believe no lie, when we believe we are justified!
but a truth. Then it must be true, that we are jus-
tified before we believe.

Ans. 1. Christ alone, as the meritorious cause.
justifieth, and his imputed righteousness as the formal
cause; and this way ChrisjLalone justifieth the^patri-
arehs, prophets, apostles, and all believers ere they, be
born^_but this is but the fountain, ready to wash.

SERMON VIII. 91

But believe it. Christ washeth not till we be foul,
he clotheth us not till we be naked, he giveth not eve-
salve till we be blind, nor gold till we be poor, nor is
his name our righteousness till we be sinners. 1.
Men not born cannot be the object of actual righteous-
ness : the unborn child needeth no actual application
of Christ's eye-salve, of his gold and righteousness.
Xow, justification is a real favour applied to us in
time, just as sanctification in the new birth : " And
such were some of you ; but ye are washed, but ye are
sanctified, but ye are justified;" (1 Cor., vi, 11).
Then they were sometimes not washed. 2. Poverty
putteth beauty, worth, and a high price on Christ ;
sense of sin saith, u Oh, what can I give for precious
Jesus Christ ?" But his Father cannot sell him.

2. YeJLJs_^t^a_^aJ^y-hand under Christ to re-
ceive him, (John, i, 11). It. is. aifevangelieal act. and
not a mere passion, but of grace deputed to be a re-
ceiver— a certain inn-keeper to lodge Christ; and so,
Christ alone doth not justify us, being mere patients ;
this is not to put faith in the chair and throne of
estate with Christ : faith giveth glory to Christ, and
taketh grace as an alms, but taketh no glory from
him : " But he was strong in the faith, giving glory to
God," (Rom., iv, 20). We cannot be justified^before
we believe. 1. We are damned before we believe;
'• He that believeth not is condemned already," (John,
iii). 2. "He that is justified is glorified,' (Pom.,
viii, 30,) '; and saved," (Mark, xvi, 16). 3. We are
born, and by nature the sons of wrath, (Eph., ii, 3).
We ourselves were sometime disobedient, etc., but he
hath saved us, that being justified by his grace, we
should be made heirs according to the hope of eter-
nal life. Paul inaketh clearly two different times

92 THE TRIAL AND TRIUMPH OF PAITH.

and states of the saints; " When wc were in the
flesh, and the motions of sins which were by the law,
did work in our members, to bring forth fruit unto
death," then our first husband, the law, was living, and
we under a mother and father that begat children to
death, and so we were unjustified; but now, we are
delivered from the law;" (Rom., vii, 5, 6). "Ye are
not under the law, but under grace;" (Rom., vi, 14.)
When Christ, our second husband, marrieth the widow
freed from her first husband, the law, then are we
under grace, and justified ; and then, new Lord, new
law. 4. By faith we are only united to Christy pos-
sessed of him, Christ dwelling in us, (Eph., iii, 17).
Living in him by faith, (John, xi, 26; Gal., ii, 20).
Receiving Christ, (John, i, 11.) Having Christ, (1
John, v, 12). Married to Christ, (Eph., v, 32). Eat-
ing and drinking Christ by faith, (John, vi, 35, 47,
45). Coming to him as to a living stone, (1 Pet., ii, 4).
Abiding in him, as branches in the tree, (John, xv, 4,
5). Now, if we were justified before we believe, we
should have an union by the vital act of faith before
we be justified ; and so we should live before we live,
and be new creatures, while we are yet in the state of
sin, and heirs of wrath. 5. This justification with-
out faith, casteth loose the covenant, " I will be your
God."

But here a condition — God is not bound and we
free ; therefore" thisTls the other part, " and ye shall
be my people." Now, it is taught by libertines, that
there can be no closing with Christ, in a promise that
hath a qualification or condition expressed; and that
conditional promises are legal. It is true, if the word
" condition " be taken in a wrong sense, the promises
are not conditional. For, 1st, Arminians take a con-

SERMON VIII. 93

dition for a free act, which we absolutely may perform
or not perform by tree will, not acted by the predeter-
minating grace of Christ; so jurists take the word: but
this maketh men lords of heaven and hell, and putteth
the keys of life and death over to absolute contingency.
2nd. Conditions have a Popish sense, for doing that
which, by some merit, moveth God to give to men
wages for work, and so, promises are not conditional:
but libertines deny all conditions. But taking con-
dition, for any qualification wrought in us by the
power of the saving grace of God; Christ promiseth
soul-ease, but upon a condition, which, I grant, his
"race worketh, that the soul be sin-sick for Christ:
and he offereth "wine and milk," (Isa., lv, 1;) ;i And
the water of life freely," (Rev., xxii, 17,) upon con-
dition that you buy without money : no purse is
Christ's grace-market, no hire and sense of wretched-
ness is a hire for Christ. And the truth is, it is an
improper condition, if a father promise lands to a
son, so he will pay him a thousand crowns for the
lands ; and if the Father of free grace can only, and
doth give him the thousand crowns also : the payment
is most improperly a hire or a condition, and we may
well say, the whole bargain is pure grace; for both
wages and work is free grace. But the ground of
libertines is fleshly laziness, and to sin, because grace
aboundeth ; for they print it, that all the activity of a
believer is to sin. So, to believe must be sin; to run
the ways of God's commandments with a heart en-
larged by grace, must be no action of grace, but an
action of the flesh.

6. Paul, in the Epistle to the Romans, to the Gala-
tians, taketh for granted, that justification is a work
done in time, transient on us, not an immanent and

H

n

94 THE TRIAL AND TRIUMPH OF FAITH.

eternal action remaining, either in God from eternity,
or performed by Christ on the cross, before we be-
lieve; and so, never taketh on him to prove, that we
are justined before we either do the works of the law,
or believe in Jesus Christ; but that we are justined
by faith, which certainly is an act performed by a re-
generate person ; for a new creature only can perform
the works of the new creature, and faith is not the
naked manifestation of our justification, so as we are
justined before we have faith. Satisfaction is indeed
\jviven to justice, by Christ on the cross, for all our
sins, before we believe, and before any justified person
who lived these fifteen hundred years was born-.
but, alas ! that is not justification, but only the meri-
torious cause of it — that is, as if one should say, This
wall is white since the creation of the world, though
this very day only it was whitened, because whiteness
was in the world since the creation. Justification is
a forensicaj. sentence in time pronounced in the gos-
)el7 and applied to me now,, and never till the instant
now that I believe. It is not formally an act of the
understanding, to know a truth concerning myself;
but it is an heart-adherence of the affections to Christ,
as the Saviour of sinners, at the presence of which, a
sentence of free absolution is pronounced. Suppose the
prince have it in his mind to pardon twenty malefac-
tors : his grace is the cause why they are pardoned ;
yet are they never in law pardoned, so as they can in
law plead immunity, till they can produce their
prince's royal sealed pardon.

5. The properties of the covenant I call, 1st. The
freedom of it, consisting in persons. 2nd. Causes.
3rd. Time. 4th. Manner of dispensation. 1. Men,
and not condemned angels, are capable of this cove-

SERMON Till. 95

ii a nt. 2. Amongst men, some nations, not other-.
(.Psalm cxlvii, 19, 20.) 3. So many, not any other.
4. The father, not the son; the poor, not always k::
the fool, not the wise man ; the husband, not the wife;
not these who were bidden to the supper, but beggar-,
halt, withered, lame. 2. Causes in the first cove-
nant: there was grace, not deserving, and therefor.,
now, as the law is propounded, it is a pursuivant of
grace, and the gospel's servant, to stand at Christ's
and the believers back, as an attending servant. 2.
Yea, " Mercy unto thousands," towards those who
have but evangelic love to Christ, cometh into the law.
Christ having (in a sort) married the two covenants.
3. " I am the Lord thy God," (Exod., xx,) is grace
standing at the entry of the door, to those that are
under the law. to bring them out; but in the gospel,
all is unmixed grace : 1 . Xot personal obedience is
my heaven; but I stand still, and another doth all that
may merit glory-. Christ saith, "Do ye but stand
still ; behold me, and see, friends, my garments rolled
in blood: I bind for you, only consent; put your hand
to the pen, but I am the only undertaker to fight it out
for you." 3. For time: the first breach of the lawi-
wrath, and no place by law for repentance; but here
come to Christ who will, and when you will, after
thou hast played the harlot with many lovers. Brine:
hell, and sins red as scarlet and crimson; come and
be washen: come at the eleventh hour, and welcome;
fall, and rise again in Christ; run away, and come
home again, and repent. 4. The manner is. 1. That
so much as would have bought ten thousand worlds
of men and devils, was given for so many only; an
infinite overplus of love, so as {I may say) Christ did.
more than love us. Egypt and Ethiopia were not

V

96 THE TRIAL AND TRIUMPH OF FAITH.

given for our ransom. 2. A sure and eternal cove-
nant, bottomed upon infinite love. IV hy may not the
link be broken, and the .slice]) plucked out of his hand?
Why, the Father that gave them to me, is greater
than all. Where dwelleth he ? In what heaven ?
Who is stronger than the Father ? The covenant
with night and day is natural, and cannot fail; con-
firming grace in the second Adam is more con-natural.
3. Well ordered: Christ keeping his place, the Father
his place, faith its place, the sinner his place.

Use 1. All without this covenant are miserable ;
Christ undertaketh not for them: the Lord dealeth
with them by law : read Deut., xxviii, Lev., xxvi, Job,
xx, and xviii, 27. They have bread, but it is not
sure ; not so the believer: "His bread shall be given
him, his waters shall be sure." (Isa., xxxiii, 16.) The
believer has all by the free holding of grace; his
bread by covenant, his sleep by promise, safety from
the sword to He down, and no man shall make him
afraid by covenant ; his land is tilled by the covenant
of grace, (Ezek., xxxvi, 34). The man not in this
covenant hath all by tenor of the condemning law;
the weapon of steel shall go through bones and liver,
by virtue of the curses of the law.

Use 2. Men never try their standing, whether they
be under the first husband, the law, or if they be mar-
ried to the better husband, Christ, and under grace.
Where art thou, 0 sinner ? in Christ or no ? They
live at random, and by chance, not knowing that the
two covenants have influence on eternity : a man is
judged according to his state, rather than his actions.

Use 3. No state so stable and sure as the covenant
of grace. Christ is surety for the believer, that he
fall not away. Christ's honour is engaged, he shall

SERMON VIII. 97

not have shame of his tutory : '; I know I shall not be
ashamed." saith Christ ; (Isa., 1, 7). It is his honour
to raise me when I fall.

Use 4. We may use arguments of faith, challeng-
ing God, " Turn thou me, and I shall be turned.'"
iJer., xxxi, IS.) Why? "For thou art the Lord
my God." The covenant is Jaith's MagnajCharta.
the, pfrand mother-promise ; all prayers must be bot-
tomed on this, "Do not abhor us," (Jer., xiv, 21).
Why \ "Art not thou he, the Lord God?" (Verse 22
"Remember not our iniquity for ever; behold, see, we
beseech thee, (Isa., lxiv, 9). Why I We are all thy
people.'" Every one doth for its own ; the prince for
his own people, the father for his own children ; yea,
the dam for her own young ones, the shepherd for his
own sheep; and God for his own in covenant with him.
An offensive and defensive covenant of peace and war
taketh in the believer, and all that serveth him : the
stones of the field; (Job, v, 23;) and in covenant with
the horse thou ridest on, that it shall not cast thee,
and crush thee ; in covenant with the sword, with the
cannon and musket, with the spear and bow ; yea.
with death, as a boat to carry thee over the water to
thy Father's land. So the covenant, " I will bless
them that bless thee, and curse them that curse thee;
I have created the waster to destroy,"' (Isa., liv, 16).
Creation is a work of omnipotency only, no creature
can do it. Then fire cannot consume, water cannot
drown the saints, except by a dispensation of the
Lord.

L'se 5. Christ is not fastened as a loose nail, or as a
broken or rotten wedge in the covenant. He is there
as a nail in a sure place, (Zach., x, 4, Isa., xxii. 23).
Hang all the vessels of the Father's house on Christ.

2 (,

98 THE TRIAL AND TRIUMPH OF FAITH.

He cannot break. 0 sweet ! we are given to the
surety of the covenant, (John, xvii, 3). Son, answer
for him ; thy life for his life, thy glory for his glory;
and render account of him, when the kingdom shall be
given up to the Father. Adam was surety in the
first covenant, and so it fell out. Free-will holdeth
all sure in the Arminian covenant.

Use 6. In desertion, to swim upon the covenant,
keepeth from sinking ; so Christ, in his sad and black
hour, "My God, my God, why hast thou forsaken

me

■?"

SEEMON IX.

"r\ LORD, thou Son of David." The one word "0
\J Lord," holdeth forth Christ's Godhead; the
other, " Son of David," holdeth forth his manhood.
, Here is the perfection of our Mediator, in that he is
i the substantial covenant, and Emmanuel, God with us.
or God us, in a personal union ; the substantial mar-
riage and alliance between the two houses of heaven
and earth ; God and clay. 2. " He is not ashamed to
call them brethren," (Heb., ii, 11). And why would
he take part of flesh and blood, but because he would
be a child of our house ? (Verse 14.) 3. He would
be of blood to us : not only come to the sick, and to
our bed-side, but would lie down and be sick, taking
on him sick clay, and be, in that condition of clay, a
worm and not a man, that he might pay our debts ;
and would borrow a man's heart and bowels to sigh
for us, man's eyes to weep for us, his spouse's body.

SERMON IX. 99

legs, and arms, to be pierced for us ; our earth, our
breath, our life, and soul, that he might breathe out
his life for us ; a man's tongue and soul to pray fi r
us : and yet. he would remain God. that he might per-
fume the obedience of a High Priest with heaven, and
give to justice blood that chambered in the veins and
body of God. in whom God had a personal lodging.

Use 1. Oh. what love ! Christ would not intrust
our redemption to angels, to millions of angels ; but he
would come himself, and in person suffer ; he would
not give a low and a base price for us clay. He would
buy us with a great ransom, so as he might over-buy
us. and none could over-bid him in his market fur
souls. If there had been millions of more believers,
and many heavens, without any new bargain his blood
should have bought them all. and all these many
heavens should have smelled one rose of life ; Christ
should have been one and the same tree of life in them
all. Oh, we under-bid. and undervalue that Prince
of love, who did overvalue us : we will not sell all
we have to buy him ; he sold all he had. and himself
too, to buy us.

Use 2. What an incomparable thing must the Me-
diator .God-maft-be ? There is no fair creature, no
excellent one, but there is a piece of nothing, and
creature baseness and creature vanity in it ; even a
thing of blood, to the mother-nothing of the creation
of God. There is no rose, but it hath a briar grow-
ing out of it, except the rose of Sharon, that flower of
the field, not planted with hands ; the Son without a
father, " and who shall declare his generation V A
rose that should smell, and cast out odours for a mile
of earth, or for ten miles, could draw to it many be-
holders : but if it should smell for the bounds of the

100 THE TRIAL AND TRIUMPH OF FAITH.

half of the earth, it should be more admirable. The
flower that sprang out of the root of Jesse, spreads
his beauty, and the odours of his myrrh through
heaven and earth. Could the darkness of hell stand
and look on the face of the sun, blackness of darkness
should be better seen. But convene all the little
pieces of the creation ; summon before Christ, fair
angels, all the troops of the sinless glorified spirits ;
the broad skies, fair heavens, lightsome stars ; a1! the
delicious roses, flowers, gardens, meadows, forests, =
mountains, birds ; all the excellent sons of Adam, as
they should have been in the world of irmocency, and
let them all stand in their highest excellency before
Jesus Christ ; the matchless and transcendent glory
of that great All should turn the worlds all into pure
nothing. What wonder, then, that this same Lord
Jesus be the delight, and heaven of all in it ? The
Lamb hath his throne in the midst thereof. (Rev., vii.
17). " And they shall sec his face," (Rev., xxii, 4.)
They do nothing else, but stare, gaze, and behold Ids
face for ages, and are never satisfied with beholding :
suppose they could wear out their eyes at the eye-holes
in beholding God, they should still desire to see more.
To see Him face to face, hath a great deal more in it,
than is expressed ; words are short garments to the
thin"- itself. Your now sinful face to his holv face,
your piece clay face to his uncreated soul-delighting
face, is admirable. We do not praise Christ, and hold
out his virtues to men and angels. The creatures,
as the heaven, sun, moon, are God's debtors, and they
Owe him glory : but men, who have understanding and
tongues, are God's factors and chamberlains, to gather
in the rent of glory and praise to God. The heavens
do indeed " declare the glory of God," (Psalm xix, 1,)

SERMON IX. 101

but the}' are but dumb musicians ; they are the harp.
which of itself can make no music : the creatures bor-
row man's mouth and tongue, to speak what they have
been thinking of God. and his excellency, these five
thousand years. Xow, all the glory of God, and the
glory of the creatures, are made new by Christ. (Rev.,
xxi. 5.) and made friends with God. (Col., i, 20.) and
are in a special manner in the Mediator Christ ; he
is, "the irradiation or brightness of the glory,1 and
the character or express image of his person,"' (Heb..
i, 3). All creatures, by Adam's sin, lost their golden
lustre, and are now vanity-sick, like a woman travail-
ing in birth. (Rom., viii, 22). All the creatures by
sin, did less objectively glorify God, than they should
have done, if sin had never been in the world ; and so.
they were at a sort of variance and division with God.
" And it pleased the Father in Christ, to make friend-
ship between God and all things,"2 (Col., i, 20.) that is
to confirm angels, to reconcile man, to restore the crea-
tures to be more illustrious objects of his glory. Now,
the income of the rents of glory is more due to Christ,
and the debt the greater, in that Christ hath made all
things new ; and why should we not, in the name
of sun. moon, earth, heaven, which are all loosed
from the arrestment of vanity by Christ, and in the
name of angels and of saints redeemed, hold forth
the praises and the glory of God in Christ ( Pav, pay
what you owe to Christ, 0, all creatures ! but espe-
cially, you redeemed ones.

Use 3. If Christ the Mediator be so excellent a per-
son, we are to seek our life the gospel-way in Christ.
We often conceive legal or law thoughts of Christ,
when we conceive the Father just, severe, and Christ

1 Apaugasnia tcs doxes. - Apokatallaxai ta \ anta.

I

102 THE TRIAL AND TRIUMPH OF FAITH.

his Son to be more meek and merciful ; but the text
calleth him Lord, and so, that same God with the
Father ; nor hath Christ more of law, by dying to
satisfy the law, nor is he more merciful than the
Father, because he and the Father are one. There
are^not two infinite wills, two infinite mercies, one in
the Father, another in the Son ; but one will, one
Vi mercy in both ; and we owe alike love and honour to
I both, though there be an order in loving God, and
: serving him through Christ.

Use 4. Infinite love, and infinite majesty, concur
both in Christ. Love and majesty in men, are often
contrary to one another, and the one lesseneth the
other ; in Christ, the infinite God breatheth love in
our flesh. "TTlf we seebut little of Christ, we know
not well the gospel spirit, We rest much on duties.
to go civil saints to heaven ; but the truth is, there be
no moral men and civilians in heaven, they be all deep
in Christ who are there. We are strangers to Christ
and believing. 2. The spirit of a redeemed one can
hardly hate a redeemed one, or be bitter against them;
Christ in one saint, cannot be cruel to Christ in
another saint. 3. Christ cannot lose his love, or cast
it away : the love of Christ is much for conquering
hearts; "his chariot is bottomed and paved with
love." Duties bottomed on Christ's love, are spiritual.
As the Father accepteth not duties, but in Christ,
so cannot we perform them aright, when the principal
and fountain-cause is not the love of Christ. (John,
xxi, 15.)

Use 5. The Ancient of Days, the Father of Ages,
taketh a style from his new house, the Son of Man :
he hath an old house, from whence he is named, the
Son of God. He must affect us, and his delight be

SERMON IX. 103

with the sons of men, when he taketh a name from
as : we should affect him, and affect a communion
with him. and strive to have Christ's new name, as
he taketh our new name, the Son of Man, of David.

• Son of David, have me." The

second article of her prayer is conceived under the
name of mercy. — Why ! God's mercy is a spiritual
favour : deliverance to her daughter is but a tempo-
rarv favour that may befall a reprobate. The devil
may be cast out of the daughter's body, and not out
of the mother's soul. Yea, but to the believer, all
temporal favours are spiritualised, and watered with
mercy.

1. They are given as dipped in Christ's bowels, and
mercy, wrapt about the temporary favour. Jesus
cored the leper. (Mark, i. 41.) But how? ,; Jesus,
moved with compassion, put forth his hand and
touched him/' So is the L '.aiding of the temple
^iven. but oiled with mercies, " Therefore, thus saith
the Lord, I am returned to Jerusalem with mercies :
my house shall be builded in it." (Zach., i, 16.)
Epaphroditus recovered health, but with it some of
God's heart and bowels also, ;'For indeed he was
sick, near to death, but God had mercy on liim."
(Phil., ii, 27.)

2. The ground of it is God's mercy; the two blind
men, put this in their bill: they cry, "Have mercy
on us, 0 Lord, thou Son of David." (Matt., xx. 30.)
They will not have seeing eyes, but under the notion
of mercy. David, pained with sore sickness, as some
think, or under some other red of God, desireth to be
healed upon this ground, " Have mercy upon me, 0
Lord, tor I am weak." (Psalm vi. 2.)

3. Faith looketh to temporal favours, as faith, with

104 THE TRIAL AND TRIUMPH OF FAITH.

a spiritual eye, as Christ and his merits goeth about
them. " By faith, Joseph, when he died, made mention
of the children of Israel's departure :" (Heb., xi, 22.)
" By faith, Moses, come to age, refused to be called
the son of Pharaoh's daughter." (Ver. 24.)— Why?
and that was but a civil honour : Moses' faith looked
at it in a spiritual manner.

4. Tluit same ground that moveth God-Jx>.,^we-
( hrist, is enough to move him to give all other things
with Christ. As by what right ? even by the right
of a son. A father giveth the inheritance to his son ;
b}r that same, he giveth him food, raiment, protection,
physic. There are not two patents here, but by one
and the same covenant. The Lord giveth to his
people remission of sins. (Ezek., xxxvi, 25, 26.) And
*; He multiplieth the fruit of the trees, and removeth
the famine." (Ver. 30.) In the same spiritual capacity
of sons, we pray, that our Father would forgive us our
sins, and give us our daily bread. Get Christ first, the
great ship, and then all other things : the cock-boat
saileth after him, with the same motion and wind ;
they be not two tides and two winds that carry on the
ship and the boat. Christ, enjoyed by faith, traileth
after him death, life, the world, things present, and
things to come. If God give you Christ, in the same
charter all things are yours, " because ye are Christ's,
and Christ God's." (1 Cor., iii, 23.) Christ watereth
with his blessing all things. If all that a saint hath
be blessed, and every thing (to speak so), mercied and
christiancd, even his basket and his dough, (Deut.,
xxviii, 5,) his inheritance must be blessed : much more,
all Christ's inheritance must be blessed ; because he
is the seed, the spring, and abstract of blessings. Now.
Christ ''is appointed the heir of all things." (Heb..

SERMON IX. 105

Then he is the heir of a draught of war
brown bread, of a straw bed on the earth, and hard
stones to be the pillow. To the saints, to the children
<>f God. hell (to speak so), is heavened, sorrow joyed,
poverty riehed, death enlivened, dust and the grave
animated and quickened with life and resurrection.

save me from a draught of water without Christ !
Peace and deliverance from the sword, without Christ
and the gospel, are linked and chained to the curse of
God. Alas ! if men have the single creature, they
make no account how other things go. Give as
peace upon any terms, say they. You may have the
earth, peace, and the creature, and the devil to salt
them to you with the curse of God. Judas had the

it his girdle, but withal, the devil in his heart.
The creature wanteth life and blood without Christ.
2. All mercy — that is, graced mercy, is to be sought
in Jesus Christ ; every mercy is mercy, because it is
in Christ : every stream is water, because i: is of the
element of water. Every thing in its own element and
nature is most copious. "Water is nowhere so abun-
dant as in the sea : so in Christ the great treasure of
heaven, there is fulness, (John. i. 16). But (Col..
i. 19,) there is a fulness 1 in Christ. But 2. A fulness,
that fulness, that all-fulness.2 And 3. That all-mines.^
is not in Christ, as a stranger in an inn, coming in.
and going out; "but it pleased the Father that it
should dwell and remain in him." The grace and
mercy that is in Christ must be sought, and no other.

these grounds : 1. It is a special choice mercy

is in Christ For. 1. No person could serve
- ends in such a way as Christ did, being so com-
plete as he is. God, out of the depth of his wisdom.
-Rutherford. » Pto to Plerema.— Rulheifmd.

106 THE TRIAL AND TRIUMPH OF FAITH.

found out such a Mediator, and so graced. Isaac
should have been undutiful, if he had refused a wife of
his father s choosing, for both out of love and much
wisdom he choosed her. Now, when God, out of
infinite love and deep wisdom, hath chosen to us
an husband, an head, such a head, such a captain
and leader, in whom there is such fulness, shall we
refuse him, and shall we not seek the best things
in him ? Now, Christ is a husband of God's choosing,
"Behold my chosen one in whom my soul delighteth."
(Isa., xlii, 1.) 2. It is not from God that we now
receive mercy immediately, but from Christ, God in
the Mediator. Though grace and mercy be every
way free, yet now mercy is a flower that groweth in
our land, in him who is our blood-friend : so now, we
have mercy by nature, as well as by good will; we must
have it by an act of the man Christ's will ; and when
our writs are waxen old, why seek we not that which
God hath laid by for us ? Grace is more con-natural
to us now, in that it is in the bosom of our brother, and
ours by derivation. 3. There is a difference between
mercy and purchased mercy ; it is paid-for mercy that
we receive, and so, more excellent than angel mercy.
As some waters that run through metals have a more
excellent virtue than those that spring from pure earth,
mercy is so much the more desirable, that it is a river
issuing through that more than golden and precious
Redeemer; and so, to us it is twice mercy, to the
angels it is but once mercy. Even as the bee gathers
sweetness out of various and divers flowers, yet it is so
composed, that the liquor resulting out of them all,
hath not any particular taste from the sundry flowers,
the violet, the pink, the rose, the woodbine, the clover,
but it tastes of honey only ; — so all we have meeting

SERMOX X. 107

in Christ, wife, cliildren, houses, lands, honour, to the
saints have not their own natural taste, but out of all
there is in them a spiritual resultance of some hea-
venly composure of Christ's sweetness, and are so
sprinkled, and dipt in grace and mercy, that as fresh
rivers do borrow a new taste from the sea. when they
How into its bosom, so all earthly favours borrow
a new smell and relish from the fountain Christ.
What do they say. then, that teach, that a man may
have all graces, yea, and poverty' of spirit, and yet want
Christ ; as if these could be separated '{ He that
believeth hath the Son : Grace and Christ cannot be
separated. (E-ph.. i, 2 ; Gal., i, 3 ; John, i. 10.) These
byways sunder souls and the foundation Christ.

SEEMON X.

MY daughter is grievously vexed with a devil."
Children, especially to mothers, whose affec-
tions are more weak and soft, are taking lovers, espe-
cially being parts and substantial shadows of ourself ;
yet four things are considerable in us to them. 1.
So to hold, as we are willingly to let go ; love them as
creatures onlv: often the child is the mother's dau«'h-
ter, and the mothers god. 2. We are to strive to
have them freed from under the puwer of the devil, as
this woman doth ; for they come into the world fuel
for hell. Parents make more account, all their life,
to make gold, rather than grace, their children's patri-
mony and legacy. 3. Look at them as May flowers ;

103 THE TRIAL AND TRIUMPH OF FAITH.

as born to come and appear for a space in the element
of death: so they sport, laugh, run, eat, drink, and
glisten like comets in the air, or flying meteors in the
sphere of the clouds, and often go down to the grave
before their parents. 4. Beware of selfishness, for
children are ourself, and their sins white and innocent
sins to us. Eli honoured his sons more than God,
and God put a mark of wrath on his house.

"]\]j/ daughter:" — Observe the rise of this passage
of providence. 1. Christ, wearied of Judea, came to
the borders of Tyre and Sidon. 2. He went to a house
to hide himself from her. 3. She heard of Christ. 4 .
The hard condition her daughter was in, tormented
with a devil ; upon this, God driveth her to Christ.
5. Christ is hereby declared to be the Saviour of the
Gentiles. 6. An illustrious miracle is wrought. See
a wise consociation of many acts of providence, as one
cluster of passages of the art of wise omnipotency ; —
as many herbs and various sorts of flowers make up
one pleasant and well-smelled meadow ; many roses,
lilies, and the like, one sweet-smelling garden. In
which, those practical considerations may have our
thoughts for rules :

Bide 1. Go not before God and providence, but fol-
low him. Prescription of such and such means to
God, and no other, is to stint omnipotency, and to
limit the Holy One of Israel. The true God tied to a
forbidden image, to receive glory, is made an idol ; so
to fetter God to this mean, as if not free to work by
other means, is idolatrous.

2. Tlie book of providence is full, both page_and
margin : God hath been adding to it sundry new edi-
tions; and like children, we are in love with the
golden covering, the ribbons, filleting, and the pictures

SERMOS X.

in the frontispiece, but understand little of the argu-
ment of providence. ': "Whoso is wise, and will ob-
serve these things, even thev shall understand the loving
kindness of the Lord." (Psalm cvii, 43.) ;*I said
(said Elihu) days (things of providence) shall speak,
and multitude of years should teach wisdom.'5 (Job.
xxxii. 7.) God is worthy to be chronicled.

God hath not laid his God-head and omnipo-
tence m pawn, m the power of means, so as God
useth means, because they are efficacious ; but bee;
he useth them, thev are efficacious. A ram's horn is
as near of blood to cause the walls of Jericho to fall
in God's hand, as engines of war ; a straw is a spear
to omnipotence.

4. His ways are often contrary to our judgment:
we lie and wait the way to see God come upon the
tops of the mountains ; but we are deceived — he
cometh the lower way through the valleys. We
thought omnipotence must change the king's heart,
ere such brambles as prelates be thrown over the
hedge: but our kinc; is himself, and Omnipotence
taketh another way The disciples thought that Christ
would make them kings, and restore the kingdom —
( "hrist is dead and buried, and he goeth another low
way, through death's belly, to make them kings and
priests to God. Christ goeth away, there be great
endeavours, and running through streets, cities, walls :
;;0 streets, saw you him ? 0 broad ways, saw you
him whom my soul loveth ? 0 dear watchmen, where
is he?" But they are all dumb: Christ taketh a
lower way ! ,; It was but a little that I passed from
them, but I found him whom my soul loveth." (Cant..
iii. 4.)

5. Slander not God's ways of providence, with the

110 THE TRIAL AXD TRIUMPH OF FAITH.

reproach of confusion and disorder : to God all his
works are good, very good, as were the works of cre-
ation. There is a krag chain and concatenation uf
God's ways, counsels, decrees, actions, events, judg-
ments, mercies ; and there is white and black, good
and evil, crooked and straight, interwoven in this web;
and the links of this chain, partly gold, partly brass,
iron, and clay, and the threads of his dispensation, go
along through the patriarchs' days, Adam, Enoch,
Noah, Abraham, Isaac, and are spun through the
ages of Moses, and the church in Egypt, and the wil-
derness, and come, through the times of the kings of
Israel and Judah, and the captivities of the church,
and descend along through the generations of prophets,
Christ, the apostles, persecuting emperors, and mar-
tyrdoms of the witnesses of Jesus, slain by the vvoman
drunken with the blood of the saints, till the end of
the thread and last link of the chain be tied to the
very day of the marriage of the Lamb. Now, in this
long contexture of divine providence you see, 1. Not
one thread broken. " My Father worketh hitherto,
and I work," (saith Christ). Providence hath no
vacancy, but causes, events, actions, ways, are all
bordered one upon another, by the wisdom of provi-
dence, so that links are chained and fettered to links,
not by hazard or chance. 2. Though this web be
woven of threads of divers colours, black and white,
comfortable and sad passages of God's providence, yet
all maketh a fair order in this long way. Jacob
weepeth for his dead child Joseph ; Joseph rejoiceth
to come out of the prison to reign : David danceth
with all his might before the ark ; David weepeth sore
for Absalom his son's miserable death : Job washeth
his steps with butter, and the candle of the Almighty

SERMON X. Ill

shineth on his head ; and Job defileth his horn in the
dust, and lieth on ashes, and mourneth. All is beauty
and order to God.

G. Put the frame of the spirit in equilibrio. in a
composed, stayed, indifferent serenity* of mind, looking
to both sides, black and white, of God's providence.
So, holy David was above his cross. " If I shall find
favour in the eyes of the Lord, he will bring me again.
and show me both the ark and his habitation ; but
if he thus say. ; I have no delight in thee.' behold,
here am I; let him do to me as seemeth good." (2
Sam., it, 25, 26.) He putteth his soul upon God"s
two ifi — if he save, it is good ; if he destroy, it is good.
Make sure this general : Christ is mine ; at that
anchor, in this harbour my vessel must ride. What-
ever wind blow in externals, Christ died for me. If I
live, it is in Christ ; if I die, it is to Christ : if I ride
with princes on horses, it is good ; if I go on foot with
servants, it is good. If Christ hide his face and
frown, it is Christ, it is good ; if it be full moon, and
he overshadow the soul with rays and beams of love
and light, it is also Christ, it is also good.

7. In all things bless Christ. Let thy desires be
low. " Seekest thou great things for thyself (" (Jer .
xlv, 5.) " Seek them not," saith Jeremiah to Baruch.
It is easier to add to desires, than to subtract : better
the heart ascend from a salad of herbs to wines, than
compel thy spirit to descend and weep.

8. Faith's speculations to the worst and hardest,
in point of resolution, are sweet. Job putteth on a
conclusion of faith, from black premises. Suppose
the devil and hell form the principle, faith can make a
conclusion of gold and of heaven. "What if God should
kill me ? What though it were so ? Yet I will trust

112 THE TRIAL AND TRIUMPH OF FA1TIL

in God, (Job, xiii. 15). What if he throw me into
hell ? It were well resolved ; I would out of the pit
of devils cry, " Hallelujah, praise the Lord in his
justice.,, What if the enemy in war prevail over me?
What if I were brought from scarlet, to embrace the
dunghill ? Faith can shape what providence possibly
may never sew. What if I be brought to the wheel,
to the rack, to burning quick ?

9. There- i> a mystery of providence, that we
not; we know not what God is doing with us, when he
is binding us : as the sheep hath no notion of deatli
in its fancy, even when the knife is at its throat, so
are we.

10. Providence walketh long in uncertainties ; his
way that ruleth the world, is in the clouds. Peace is
within a step, yet cometh not full victory and deliver-
ance near: and the enemy is well' nigh subdued, and
the Lord turneth the scales, and layeth us low again.
Life is within the eighth part of a span to Ahab ; yet
God so timeth and placeth vengeance, that the arrow
of God must pitch on no place, but between the
joints of the harness, and Ahab is killed.

11. We are, with all silence and quietness of spirit,
to submit to God's ways, not to fret. Believing can
ease us, disputing cannot.

12. It is easier to see what is inflicted on us, than
to see who inflicteth it. Evil cometh, and we look
no higher than the creature, as if the world created
itself. So is this, when we dream that the creature
moveth, and is not moved of God.

13. This is to be observed, that God ascendeth in
all his course, and providence never goeth down the
mount. When Joseph goes down to the pit, to the
prison, God in his course of providence is going up.

SERMON XI. 113

and advancing the frame of beautiful providence; for
Joseph's going down and his fall, is a higher step to
God's exalting of Joseph, and saving his church.
Judah's falling into captivity, is not God's falling, but
his advancing of the work, to do them good in the
latter end. Reformation goeth down when obstruc-
tions and lets come in the way; but God worketh on.
Second causes move backward and miscarry, when
omnipotency carrieth on the Lord's work.

SERMON XL

u But he answered her not a word: And his disciples came
and besought him, saying, Send her away, for she crieth after us.
But he answered and said, I am not sent, but unto the lost sheep
of the house of Israel. Tlicn came she and worshipped him,
saying, Lord, help me." — Matthew, xv, 23-25.

WE now enter into the dialogue between the
woman and Christ. The first trial is, The
woman crieth, but Christ answereth not a word. I
show first, Wherein the temptation standeth. 2nd,
The reasons of it; and in what cases Christ answereth
not. 3rd, Bring the uses.

For the first, — God's temptations, and Satan's, and
the flesh's agree in this, that all temptations are of
one colour, viz., white, and seeming good. Even
when the skin of temptation is black as hell, yet there
is white in it; as "curse God and die," that thou
mayest be hidden in the grave from misery. The
3 H

114 TI1E TRIAL AND TRIUMPH OF FAITH.

reason is, temptation were not temptation, if it had
not a taking power to break in upon reason. This is
clear in Satan's temptations : he knows man is a fallen
and broken creature like himself ; yet that there is
reason left, and that must have a fair object. The
first black apple must be good to the eye, so the devil
suiteth a wife ever in his whites; though, if you
should wash the devil and the he, the bones are always
black. Now, this woman seeth that which she looked
not for, and the affections must be stirred. Is this
the Lord, the hearer of prayers? 2nd, Is this he
that biddeth us pray, and promiseth to hear ? 3rd,
Is this the meek Lamb of God, of whom it is said,
"He shall carry the lambs in his bosom;" and "A
bruised reed he shall not break, a smoking flax he
shall not quench" ? He answereth me not one word;
yea, he denieth me to be his ; as it is hereafter, he
reproacheth me with the name of a dog. Nature
would say, I repent that ever I came to him ; let my
daughter suffer twenty, one hundred, a legion of devils ;
I have done with Christ ; I come no more to him ;
especially, supposing what was true, that she had a
great faith, and faith cannot be but loving and kind to
Christ. " What ? my heart saddened and broken ; my
daughter vexed with a devil ! But oh, alas, my Saviour
answereth not one word ! Sweet Jesus rejecteth
me ; how can I stand under so many hells ? He
cureth all that come unto him: lam the first that
ever this King sent away with a sad heart. He casteth
none away that cometh, he welcometh all ; only he
will not look on me, poor and miserable. Oh, what
can I now do ?"

You may know a mother's heart to her tormented
child, and a believer's bowels to a Saviour; here is a

SERMON XI. 115

burden above a load. But why answereth he all sin-
ners, but not one word to me ? Arts. 1. Few or none
are tempted, but the upshot of the temp+ation is. to
beget big apprehensions of the temptation. Never was
man in the condition I am in. Christ answereth the
devils when they cry; he will not give me one look,
one cast of his eye, not one half word. The tempta-
tion must represent Christ as a nonsuch for rough
dealing, and the tempted a nonsuch for misery. Elias
must say. " I, even I only, am left alone, and they
seek my life," (1 Kings' xix, 10). " Our fathers
trusted in thee, they trusted in thee, and were de-
livered." (Psal. xxii, 4.) But I am nobody: "But I
am a worm and no man." (Ver. 6.) "0 passers by,
hear, behold, and see if there be any sorrow like unto
my sorrow!*' etc. (Lam., i. 12.) "We are made a
theatre, a spectacle to men and angels." (1 Cor., iv,
9.) The temptation must put on the face of hell to
drive at this, to cause the child of God put himself
out of the kalendar and society of God's children.
Hence that — " No, there was never a soul since the
world was, like me, — I am alone." 1. Christ once,
first or last, must be no Christ, and God not God, to
the tempted, " Hath he forgotten to be gracious ?"
(Psal. lxxvii, 9.) A forgetting God, a changed God
is not God ; stick by this principle ; yet he is Christ,
and my Christ too.

2 It is said, he answered her not a word ; but it
is not said, he heard not one word : these two differ
much. Christ often heareth when he doth not answer;
his not answering is an answer, and speaks thus, Prav
on, go on, and cry; for the Lord holdeth his door fast
bolted, not to keep out, but that you may knock and
knock. Prayer is to God, worship ; to us, often, it

116 THE TRIAL AJS'D TRIUMPH OF FAITH.

is but a servant upon mere necessity sent on a busi-
ness. The father will cause his child say over again,
what he once heard him say, because he delighteth to
hear him speak ; so God heareth and layeth by him
an answer for Ephraim : " I have heard Ephraim be-
moaning himself," (Jer., xxxi, 18 ;) but Ephraim heard
not, knew not, that God told all Ephraim's prayer
over again behind his back. 3. No answer from
Christ is hell to a believer, but to kiss and embrace
hell, because it is Christ's hell, is a work of much
acceptance ; — when you say, I will pray, and die pray-
ing, though I be never heard, because praying is my
duty, and God's glory, let me die in a duty that glori-
fieth him. 4. Wrestling addeth strength to arms and
body; praying, and praying again, strengthened faith ;
customary running lengtheneth the breath; by much
praying faith is well breathed; Jacob is stronger in
the morning, when he hath prayed a whole night,
than at bed-time, " The angel said, Let me go, for the
day breaketh : And he said, I will not let thee go
till thou bless me." (Gen., xxxii, 26.) Then in the
dawning he hath prayed harder, and used his arms
with greater violence than before; by this, hunger
groweth fatter, sense stronger ; it is here, " eat and
be hungry; pray, and desire more strongly to pray."
3. Reasons of God's not hearing prayer, are, 1.
Superstitious and false worship. " Moab wearied of
his high places, comes to his sanctuary to pray, but
prevaileth not." (Isa., xvi, 12.) Wild-fire cannot
roast raw flesh. 2. God hears not sinners, (John,
ix, 31.) " Let his prayer be sin." (Psal. cix, 7.)
Yea, the prayers of Britain are not heard, nor their
solemn fasts accepted, " For iniquity hath separated
between God and us," (Isa., lix, 2). 3. God heareth

SERMON XI. 117

not, when there is a heart-love to vanity, (Psal. lxvi,
18 ; Job, xxxv, 45). 4. God heareth not malignants,
nor us, when many are heart-enemies to the cause,
(Psalm xviii, 41). 5. He heareth not bloody men,
(Isaiah, i, 15). Now for the saints, sense maketh
non-answering a merciful judgment; it is here as in
riches ; he is rich who thinketh himself rich, and de-
sireth no more : so, not to be answered is a plague ;
but to find you are not answered, and be sad for it,
hath much of Christ. The saints are heavier, because
God answereth not, than because the mercy is denied.
Quest. — How shall we know we are answered ?
Arts. Hannah knew it, by peace after prayer. 2. Paul
knew it, by receiving new supply to bear the want of
that he sought in prayer; he is answered that is more
heavenly after prayer. 3. Liberty and boldness of
faith, is a sign of an answered prayer. The Interces-
sor at the right hand of God cannot lose his own work;
his Spirit groaneth in the saints. Doth not my head
accept what I set my heart on work to do ? (Rom.,
viii, 23, 26, 27, compared with Rev., viii, 3.) 4. We
are heard and answered of God, when we are not
heard and answered of God. I pray for a temporal
favour — victory to God's people in this battle ; they
lose the day. Yet I am heard and answered, because
I prayed for that victory, not under the notion of vic-
tory, but as linked with mercy to the church, and the
honour of Christ. So, the formal object of my
prayers, was a spiritual mercy to the church, and the
honour of Jesus Christ. Now, the Lord, by the loss
of the day, hath shown mercy to his people in hum-
bling them, and glorifieth his Son, in preserving a fallen
people. So he heareth that which is spiritual in my
prayers ; he is not to hear the errors of them. Christ

118 THE TRIAL AND TRIUMPH OF FAITH.

putteth not dross in his censer of gold. 5. We are
heard, whenever we ask in faith ; but let faith reach
no further than God's will. When we make God's
will our rule, he will do his own will ; if he do not my
will, it is to be noted, that the creature's will, divided
from God's will, in tilings not necessary for salvation
and God's glory, is no part of God's will, and no ask-
ing of faith. Therefore, faith frequently, in the
Psalms, prayeth, and answereth, " Attend unto me,
and hear me." (Psal. vi, ver. 4, compared with ver. 9.
Psal. lv, 2.) "God shall hear and afflict them.';
(Ver. 19.) "Be merciful unto me, 0 God," etc.
(Psal. lvii, 1.) " He shall send from heaven, and save
me from the reproach of him that would swallow me
up." (Ver. 3.) "Deliver me from mine enemies, 0
my God." (Psal. lix, 1.) "Deliver me from the
workers of iniquity." (Ver. 2.) " The God of mercy
shall prevent me, God shall let me see my desire upon
mine enemies." (Ver. 10.) " 0 God, thou hast cast
us off, thou hast scattered us," etc. (Psal. lx, 1.) But
in the end, " Through God shall we do valiantly."
(Ver. 12.) The prophesying of faith is not dead with
the prophets. Faith seeth afar off as yet. To see
things that God shall do, either by himself or by
angels, is an act of prophecy, and differeth not in
nature from the prophetical light of the prophets.
Now, the light of faith seeth as yet the same, viz..
that Christ shall raise the dead, and send his angels
to gather in his wheat into his barn. Especially hope
of glory is prophetical. 6. Patience to wait on, till
the vision speak, is an answer. 7. Some letters re-
quire no answer, but are mere expressions of the de-
sires of the friend. The general prayers of the saints,
that the Lord would gather in his elect, that Christ

SERMON XII. 119

would come and many the bride, and consummate the
nuptials, do refer to a real answer, when our husband,
the King, shall come in person at his second appear-
ance.

Use 1. — You take it hard, that you are not an-
swered, and that Christ's door is not opened at your
first knock. David must knock, " 0 my God, I cry
by day, and thou hearest not, and in the night season
I am not silent." (Psal. xxii, 2.) The Lord's church.
"And when I cry and shout, he shutteth out my
prayer." (Lam., iii, 8.) Sweet Jesus, the heir of all.
prayed with tears and strong cries, once, "0 my
Father," again, " 0 my Father," and the third time,
" 0 my Father," ere he was heard. "Wait on, die
praying, faint not.

Use 2. — It is good to have the heart stored with
sweet principles of Christ, when he hoareth rot at the
first. It is Christ, he will answer. It is but Christ's
outside that is unkind.

SEBMOX XII

* And his disciples came and besought Him, saying, Send her
a?/w/," etc.

IK the disciples we see little tenderness : no more
but " send her away, she troubleth us with cry-
ing." Forsooth, they were sore slain, that their
dainty ears were pained with the crying of a poor
woman ! Why, they say not, ' Dear Master, her
little daughter is tormented with the devil, and thou,
her Saviour, answereth her not one word ; she cannot
but break her heart ; we pray thee, Master, heal her
daughter."

120 THE TRIAL AND TRIUMPH OF FAITH.

Doctrine. — Natural men, or Christ's disciples, in
so far as there is flesh in them, understand not the
mystery of sorrow, and fervour of affection in the
saints, crying to God in desertion, and not heard.
1. Natural men jeer at Christ deserted: "He trusted
in the Lord, let him deliver him." (Psal. xxii, 8.)
Heavy was the spirit of the weeping Church, a captive
woman at the rivers of Babylon ; yet, see, they mock
them: ' Sing us one of the songs of Sion.' 2. Even
the saints, in so far as they are unrenewed, are strangers
to inward conflicts of souls praying, and not answered
of God. The fainting and swooning Church is pained;
"0 dear watchmen, saw you my husband?" (Cant.,
v, 6, 7.) Heavy was her spirit, but what then?
" The watchmen, that went about the city, found me,
they smote me, they wounded me ; the keepers of the
walls took away my veil from me." (Ver. 7.) In-
stead of binding up her wounds, they returned to her
buffets, and pulled her hair down about her ears.
And the daughters of Jerusalem say to the sick sigh-
ing Church pained for the want of her Lord, " What
is thy beloved more than another beloved?" etc. (Ver.
9.) Whereof is thy Christ made ? of gold ? or is
thy beloved more precious than all beloveds in the
world ? Troubled Hannah grieved in spirit, to Eli, is
a drunken woman. The angels find Mary Magdalene
weeping, they leave her weeping, they give her a doctri-
nal comfort; "Woman, why weepest thou ? He is not
here, He is risen again." 1. If a string in the con-
science be broken, the apostles that were with Mag-
dalene cannot tie a knot on it again. If there be a
rent in the heart, so as the two sides of the soul of the
woman rend asunder, she, poor woman, still weepeth :
"Oh, why speak you, 0 angels, to comfort me? They

SERMON XII. 121

have taken away my Lord : Angels, what are you to
me ?" And, indeed, they cannot sew up the woman's
rent heart. This is the Lord's prerogative, " I create
the fruit of the lips, peace." (Isa., lvii, 19.) I know
no creator but one, and I know no peace-creator but
one. Peace of conscience is grace ; grace is made of
pure nothing, and not made of nature. Pastors may
speak of peace, but God speaketh peace to his people.
(Psal. lxxxv, 8.) 2. There be some acts of nature, in
which men have no hand : to bring bread out of the
earth, and vines, men have a hand ; but in raising
winds, in giving rain, neither king, armies of men,
nor acts of Parliament have any influence. The
tempering of the wheels and motions of a distempered
conscience is so high and supernatural a work, that
Christ behoved to have the Spirit of the Lord on him
above his fellows, and must be sent with a special
commission to apply the sweet hands, the soft merci-
ful fingers of the Mediator, with the art of heaven,
that I (saith he) should, as a chirurgeon, bind up with
splints and bands the broken in heart, and comfort the
mourners in Sion. (Isa., lxi, 1.) There must, 3rd, be
some immediate action of Onmipotency, especially
when he sets a host of terrors in battle array against
the soul, as is evident in Saul, in Job, " His archers
compass me round about ;" (xvi, 13,) that is, no less
than the soul is like a man, beset by enemies round
about, so as there is no help in the creature, but he
must die in the midst of them. " The terrors of God
do set themselves in array against me." (Job, vi, 4.)
Only, the Lord of Hosts, by an immediate action,
raiseth these soldiers, the terrors of God ; he only
can calm them.

Use 1. What wonder, then, that ministers, the

122 THE TRIAL AND TRIUMril OF FAITII.

Word, comforts, promises, angels, prophets, apostles.
cannot bind up a broken heart ? Friends cannot, till
a good word come from God. It is easy for us on
the shore, to cry to those tossed on the sea between
death and life, " Sail thus and thus." It is nothing
to speak good words to the sick ; yet angels have not
skill of experience in this. The afflicted in mind are
like infants that cannot tell their disease; they appre-
hend hell, and it is real hell to them. Many minis-
ters are but horse-physicians in this disease; wine
and music are vain remedies, there is need of a
Creator of peace. " She is frantic (say they), and it
is but a fit of a natural melancholy and distraction."

Use 2. The disciples are physicians of no value to
a soul crying, and not heard of Christ. Oh ! Moses
is a meek man, David a sweet singer, Job and his
experience profitable, the apostles God's instruments,
the Virgin Mary is full of grace, the glorified desire
the church to be delivered; but they are all nothing
to Jesus Christ. There is more in a piece of a corner
of Christ's heart (to speak so) than in millions of
worlds of angels and created comforts, when the con-
science hath gotten a back-throw with the hand of
the Almighty.

Ver. 24. " But he answered and said, I am not
sent hut for the lost sheep of the house of Israel."

In this answer, two things are to be observed, 1.
The temptation coming from Christ, denying he had
any thing to do with this woman : "I am not sent
for her." 2. The matter of the temptation, contain-
ing Christ's, 1. Sending, 2. To whom, To the House
of Israel. 3. Under what notion ; The sheep of the
House of Israel. 4.4What sort of sheep ; The lost
sheep. In the temptation, consider, 1. Who tempteth;

SERMON III. 123

-• The nature of the temptation. For the former, it
list who tempteth. Hence these positions :

1. Pos. God tempteth no man to sin. '; Let no
man say when he is tempted, I am tempted of Gou.
for God cannot be tempted, neither tempteth he
any;"* (James i. 13;) "but ever}- man is tempted
when he is drawn away of his own lust:" (ver. 14. >
God doth try. rather than tempt. 1. God cannot
command sin. 2. He cannot actuate the crooked
faculties to sin. as he that spurreth a horse, putteth
the horse to actual motion ; but the dislocated leg of
the horse, putteth in act the halting power of the
horse. 3. He cannot infuse sinful habits, which arc
as weights of iron and lead, to incline the soul to sin.
4. He cannot approve sin. Satan never tempteth
but upon practical knowledge, either that the wheels
may run down the mount, as he tempted Eve. and
upon that false persuasion tempted Christ to sin ; or
them he knoweth sin hath oiled the wheels and in-
clinations, and so he casteth in fire-brands, knowing
that there is powder and fire-wood within us. in our
concupiscence. He should not offer to be a father tc
the brood of hell, if he knew not that a seed and
mother were within us. Except Christ by grace cast
water on our lusts, and cool the furnace, we conceive
flames easily.

2. Pos. Xeither devils, nor men. nor our heart,
may. without sin, tempt or try the creature, by putting
it to do that which may prove sin. upon any intentioi
to try, whether that creature shall obey God or not.
Had Abraham commanded Isaac to kill Jacob his
son. to try whether Isaac loved God or no. it had
been a sinful tempting of him. A creature cai
put his fellow-creature upon the margin and border

124 THE TRIAL AND TRIUMPH OF FAITH.

of death (such as all sin is) to try if the creature hath
a good head that cannot be giddy. God may try
duties by events: he is the Potter, we the clay; but
clay is limited to try events upon clay by duties only,
and not duties by events.

3. Pos. Wanton and vain reason would say, Why
did the wise Lord create such a tree of knowledge,
the tasting whereof was the second death by law, and
that in Eve's eye ? Why did not God fortify the first
besieged castle, Eve's will and mind, with grace, that
tho day should not have been the devil's ? But, 0
vain man, is the potter holden to make a vessel of
earth as strong as a vessel of iron or brass, that
though it fall by no fault of the maker, it shall not be
broken ? We may say to superiors of clay, yea to
angels, Who art thou that commandest ? And, be-
sides, we may say, What dost thou ? and Why dost
thou? and, What commandest thou, another gospel,
or no ? and we may take their will with a reserve.
But we may know of God, who he is, that he is Je-
hovah; but we are not to enquire, Lord, why dost
thou this ? or, Lord, what is it that thou command-
est ? The agent here warrants the action, and all its
motives. God infuseth wisdom and goodness in all
his ways, because they are his ways. Goodness is a
stranger to what angels and men do, except there be
a safer law for their doing, than their person. God
must have absolute obedience, though he seeketh no
blind obedience; men's actions must be warranted,
not only from the wisdom of the doer, but also from
the nature of the deed. God's actions have all, and
abundance of goodness in them, from the Lord. It
is enough to me what I suffer (I mean, it ought to be
enough), if ten hells for one sin, if the absolute

SERMON XII. 12")

Former of all things do it. "We love to put law on
God ; whereas, to examine mens' commandments. B
religion ; we take them upon trust : and to examine
God's ways is arrogancy ; yet we must judge God.
We see, in permitting sin in bloods, in confusion, in
the fall of Adam, more fairness, beauty, and glory in
Christ Jesus, and his new heaven, than we can see of
blackness of hell, of sin, in devils and in sin : Possibly
it should have been lawful to the creature, and to
angels to permit sin ; so they could and would from
thence raise a gospel, a heaven of free-grace.

Xow for temptations from God ; we are to consider
that they are all reason, all wisdom, all goodness.

1. Pos. Christ saith to the disciples of her (it had
been some comfort if he had given herself but one
word), I am not sent for this woman, nor for any of
her blood and kindred; she is a Gentile, I am sent
primarily for Jews. Hence, Christ may, in words,
and to the apprehension of weak ones, say, I am not
thy Saviour; thou art not any of my redeemed ones.
Christ may give rough answers, when he hath a good
mind. He put a hard word upon the nobleman,
that came to him for his dying son : " Ye (and all
your nation) will not believe, except ye see signs and
wonders." (John, iv.) Never any man saw and appre-
hended harder things of God than Jeremiah: " Wilt
thou be altogether to me as a liar, and as waters that
fail?" (Jer, xv, 18.)

2. Pos. How often do the promises of the gospel
lie at a distance to us, and we have four doubts
touching them : 1. They are not mine. In dispensa-
tion, God dealeth otherwise with me than with the
rest. So David, " Our fathers trusted in thee, they
trusted in thee, and thou deliveredst them;" (Psal.

126 THE TRIAL AND TRIUMPH OF FAITH.

xxii, 4:) and why should he not deliver thee also?
Alas, it is not so : But I am a worm and no man,
(ver. 6). So Isaiah, xlix, 13, " Sing, 0 heavens; be
joyful, 0 earth, and break forth into singing, 0 moun-
tains." What is the matter, that the skies and stars
are bidden sing psalms ? — " For God hath comforted
his people, and will have mercy upon his afflicted."
Yea, but no mercy for me; "But Sion said, The Lord
hath forsaken me, and my God hath forgotten me:"
(ver. 14). Whoever find mercy, God's dispensation
saith, I shall find none. 2. For unworthiness and
sin, I am incapable of mercy: The forlorn son dare
not believe his father will make him a son in his
house. Why ? there is all his reason : " Father, I
have sinned against heaven, and in thy sight, and am
no more worthy to be called thy son; make me as
one of thy hired servants." (Lukev xv, 18, 19.) Such
was Peter's reasoning ; " Lord, depart from me, for I
am a sinful man." 3. I know not how the promises
shall be made good to me : but Joseph had a word,
that the sun, moon, and the eleven stars should honour
him. But how that could be performed he saw not,
when he was sold as a slave, and that was far from
honour; yet was he to believe his dream should be
fulfilled. And so Abraham did adhere to the pro-
mise, when God commanded the son of promise to be
killed, " Accounting that God was able to raise him
up, even from the dead." (Heb., xi, 19.) 4. I see not
the time of the fulfilling the promise; yet "Though
the vision tarry, wait for it, because it will surely come
and not tarry." (Hab., ii, 3.) We are to remember,
God can trail his promise, in our seeming, through
hell, and the devil's black hands, (as he led Christ
through death, the curse, and hell,) and yet fulfill

SERMOX XII 127

it. "When Christ is under a stone, and buried, the
el seems to be buried.

3. Pos. Christ is on both sides : he holdeth up.
and throweth down, in one and the same act ; he
denieth the woman to be his, and is on her side to
grace her, to believe that he is her's. Christ putteth
his child away, and he desireth that his child should
not be put away from him ; he is for Jacob in his
wrestling, and as if he were against him, saith, ' Let
me alone.' Christ here doth both hold and draw,
oppose and defend at once.

" / am not sent :" He doth not here deny the inte-
rest of the Gentiles in the Messiah ; but his meaning
is, I am not first and principally sent, 2. in the
flesh, and personally as man for the Gentiles, to preach
the gospel to them, and to work miracles for them ;
but principally, as the minister of circumcision, to the
Jews. Therefore, (Matt., x,) he forbiddeth his dis-
ciples to go to the Samaritans, but rather, to preach
to the house of Israel. First, then, a word of Christ's
sending which includeth these three —

1. Designation.

2. Qualification.

3. Special Commission.

1 . The designation was an act of divine and volun-
tary dispensation, according to which, the second per-
son of the Trinity, the Son of God, not the Father,
not the Holy Ghost, was designed, and set apart to
take on him our nature, place, and the office of the
Mediator to redeem us, in his own person. The Son
was fittest to be the first and original sampler of sons ;
the Son by natural generation, was the most apt per-
son to be the perfect mould and pattern of all the
sons by the adoption of grace. (Gal., iv, 4.) The

128 THE TRIAL AND TRIUMPH OF FAITH.

substantial power of God is in the Holy Ghost ; the
personal rise and fountain of all the excellencies of
God, was in the Father ; and so, though there was no
unfitness in either to be our King, Priest and Pro-
phet, yet the love, grace, mercy, righteousness of
God, and his infinite wisdom, dwelleth in the Son.
Oh, what a bargain of love, that (to borrow the
word) the lot of matchless love and free grace fell
upon the Son : ' Son, my only-begotten Son, thou
must go down, empty thyself, and leave heaven, and
go and bring up the fallen sons out of hell.' Man-
kind, like a precious ring of glory, fell off the finger of
God, being his image, and was broken : the Son must
stoop down, though it pain his back, to lift up the
broken jewel, and mend, and restore it again, and set
it as a seal on the heart of God. This was the rise
of the covenant from eternity, that Christ gave his
word as the prime Son, that all the derived sons
should put their hands and hearts to the pen, and
sign and subscribe the covenant of grace : the writs,
evidences, and charters of our salvation were con-
cluded, and passed the sign and seal of the blessed
Trinity in heaven from eternity. The gospel is not a
yesterday's fable; it is an old counsel of infinite wisdom.
2. The Son was qualified, 1. With a passive apti-
tude (to speak so) to be a man, that he might suffer
2. He was graced with all active endowments to be a
mediator. 1. The ground- work of all, was the grace
of union, the Godhead dwelling bodily in him. 2.
The sea of infused graces above all his fellows ; to say
nothing of what he learned by experience : being a
Son put to school, he learned his lesson of obedience
with many stripes, though an innocent child, (Heb.,
xii, 8). Hence he came loaded with grace and bless-
ings for all the cursed sons. — -

SERMOX XII. 129

3. All was nothing, except this Ambassador of
heaven had also a commission for us ; but he brought
two writs, two books from heaven. 1. He came as
a flying angel, with the everlasting gospel, to preach
to the nations : 2. The Book of Life also. In the
former, were three acts of law ; so Christ is our
Saviour both by nature and by a positive law. Christ
and grace are law: 1. Because of his place and
birth, being our God1 and nearest kinsman, he was
more kind than any other here to redeem the sold
inheritance. Christ's nature in the womb was grace ;
it is nothing but nature, and that bad enough, for us
to be born. Christ's mothers womb was grace : it
was grace that the Son should be conceived and born,
and by this he had law to us. 2. Christ's act of dy-
ing was a special law: "This commandment received
I of my Father, that I should lay down my life.''
(John, x, 18.) 3. By his death and resurrection he
is made a Prince by law, and hath law and authority
to forgive sins, (Acts, v, 31; Matt., ix, 6); and
power to give life eternal, (John, xvii, 2,) — and rule
all by a new law in his new kingdom. (Matt., xxviii, 8.)
Our heaven now, is by law and a special commission ;
but the gospel is a general: he brought all God's
secrets from heaven ; and in his special commission,
Christ hath, as it were, private instructions: Save such
and such persons, not any other, not all Israel, but the
lost sheep; not the goats. There is a great mystery,
how there be no double-dealing in the gospel, and two
contrary wills in God.

Use 1. He oflPereth, in the gospel, life to all, so
they believe ; and God mindeth to work faith, and
intendeth to bestow life on a few only ; like a king's

1 A name among the Hebrews for the person next in succession.
3 I

130 THE TRIAL AND TRIUMPH OF FAITH.

son coming to a prison of condemned men, with offered
pardons to all, upon condition they accept of them ;
but yet he singleth out some, and persuadeth them to
lay hold on the Father's grace ; and by the head
taketh them out, and leaveth all the rest to justice.
Yet is it no greater mystery than this, " Many are
called, but few are chosen." So Christ's sending with
his commission, cometh under a two-fold notion : one
is, in the intention of the Evangel ; the other is, in
the intention of him who proposeth the Evangel to
men, — I mean, God's intention to give faith and
effectual grace. The former is nothing but God's
moral complacency of grace, revealing an obligation
that all are to believe if they would be saved ^aud
upon their own peril be it, if they refuse Christ. This
is the heart and mind of Christ to persons, revealing
two things : 1. Men's duty ; 2. God's grace to give
life eternal to believers. But the latter is not a moral
will in God only, but a real physical will, (to speak
so,) according to the which, Christ effectually, strongly
layeth bands of love, cords of sweet enforcing grace,
to persuade the soul to take Jesus Christ. Christ
cometh to the mind under a higher apprehension, with
his rainy and wet hair, knocking, and again knocking,
to show his face in such soul-redeeming beauty and
excellency, as the soul must be taken captive, subdued,
and overcome with the love of Christ ; as the spouse
is so wrought on with the beauty, grace, riches,
endowments of excellency, words of love of such an
husband, that she is forced to say, ; I have no power,
neither heart nor hand to refuse you.' Now, the for-
mer notion of the gospel is enough to lay the obliga-
tion of believing on all; so as though the gospel reveal
not God's purpose of election, (that is only and formally

SERMON XII. 131

revealed in, and by God's efficacious working of faith,
called the inward calHng,) yet it saith this to all,
; You are all to believe no less, than if there were not
any reprobated persons amongst you.' If, therefore,
any despairing ones, as Cain, yea, and many weak ones,
refuse to believe, on this ground, Why should I believe ?
the gospel hath excepted me, it belongeth not to me,
I am a reprobate, — they are deluded, for the_gospel
formally jrevealeth neither the Lord's decree of election
nor reprobation. The embracing of the gospel, and
the final rejection thereof, can speak to both these ;
but that is neither the gospel voice, nor the gospel spirit,
that revealeth any such bad tidings. It is true, Satan
may speak so, but Christ cometh once with good
tidings to all, elect and reprobate. Men do here buy
a plea against Christ, and force a quarrel upon him.
The believer breaketh first with Christ, before ever
Christ breaketh with him. Bad tidings are too soon
true. I doubt if reprobation be so far forth revealed
to any, even to those that sin against the Holy Ghost,
as they are to believe their own impossibility to be
saved ; for though a man knew himself to be over
score and past all remedy, he is obliged to believe
the power of infinite mercy to save liim, and to
hang by that thread, in humility and adherence to
Christ.

2. If Christ be sent for lost Israel, and say in the
gospel, ' Who will go with me ?' and say to thee, 'My
Father the King sent me, his own Son, to bring thee
up to his house,' why, but thou shouldst go '. When
old Jacob saw the chariots and messengers that Prince
Joseph, his own son, yet living, had sent to fetch him.
" His heart failed for joy." Seest thou the chariot of
Pharaoh paved with love? make, then, for the journey.

132 THE TRIAL AND TRIUMPH OF FAITH.

The home we have here is a taking lover ; why, but
thou mayest say, I cannot stay here, the king hath sent
for me.

SERMON XIII.

" (~\^ Israel." It was then a privileged mercy,
V^ that Christ was sent to the Jews. 1. The Jew
is the elder brother, and the native heir of Christ.
Christ is of their blood and house. (Rom., i, 2, 3, and
ix, 3. ) They were Christ's first bride. Alas ! they
killed their husband. There is a born Jew in heaven,
in soul and body: it is sweet to have any relation to
Christ. 2. The ca^hoUc^coyenant of grace made with
the great sister, the Church Universal, was first laid
down in pawn in their hand ; they put their hand first
to the contract, in subscribing the marriage contract,
(Jerem., ii, iii). Israel was holy to the Lord, and the
first fruits of his increase. Oh, sweet ! the fallen
race of mankind was Christ's corn-field, and his wheat.
The Jews were the first sheaf of the field, (Deut., vii,
6). They got Christ's young love, and, (to speak so,)
the first handsel of free grace in a church-way. 3.
Christ, in the Jewish flesh, (yet not excluding Ruth,
Rahab, and other Gentiles of the blood-royal,) acted
the whole gospel. A born Jew redeemed the lost
world, offered a sacrifice to God for sinners : a born
Jew is heir of all things, is exalted a prince to guide
and rule all, and shall judge men and angels. 4. The
Lord Christ, in the flesh, was first offered to them ;
they had the first gospel-love, (Matt., x, 5, 6 ; Acts,
xiii, 46). 5. The oracles of God were committed to

SERMON XIII. 133

them, (Romans, iii, 1 ; ix, 4) ; the testator Christ's
written will, was in their keeping. 6. God was their
tirst crowned King. He gave Ethiopia, and Egypt,
and Zeba, a ransom for them, and was their law-
giver. 7. Every male child among the Jews did bear
somewhat of Christ in his flesh, (Col., ii, 11,) when all
the world was without Christ. 8. Their land was
Christ's by a special typical right. God saith of it,
"It is my land." Christ was their sovereign landlord,
and they the great King's freeholders. 9. The Lord
never dwelt in a house made with hands, in a temple,
as amongst them, having special respect to the true
Temple, Jesus Christ, (John, ii, 19).

Use 1. Le^u^pray_our elder sister home tojChrist.
They said, " We have a little sister, and she hatlfno
breasts ; what shall we do for our sister in the day
that she shall be spoken for?" (Cant., viii.) Now.
we have a greater sister, what shall we, the Gentiles,
do for her ? There is a day when i; ten men shall
take hold, out of all nations, of the skirt of a Jew.
saying, We will go with you ; we have heard that God
is with you." (Zech., viii, 23.)

Use 2. It is the happiness of our land, that we have
a three-fold relation to Christ, — I mean these two
nations — that we have avowed the Lord by ajia^iojial
testimony;1 and the nations are public martyrs and
witnesses of Christ, in that they are made a field of
blood, for no other quarrel, but because they desire to
stand for Christ's truth against Antichrist. Surely in
the intention of Papists, now in arms against us, there
is no cause of war but this only. 2. That we have
sworn that the Lord shall be our God in a solemn cove-

1 The Solemn League and Covenant, which was subscribed by
England in 1643.

134 THE TRIAL AND TRIUMPH OF FAITH.

nant. 3. That we are honoured to build the Temple
of the Lord, and reform religion. Oh, that we could
see our debt and be thankful !

Use 3. The Jews had the morning market of Christ,
and they would not pay the rent of the vineyard to
the Lord thereof. We have the afternoon of Christ ;
and know we what a mercy it is, that " our Beloved
feedeth amongst the lilies, till the day break, and the
shadows fly away;" and that " the voice of the turtle
is heard in our land"? God, for our abuse of the
gospel, hath sent among us the bloody pursuivants,
and officers of his wrath, men skilful to destroy; God
is now in three kingdoms, arresting the carcases of
men. We are owing much to God; he will now have
husbands and sons from us, and legs and arms of
wounded and slain men from us, for that rent we owe
to the Lord of the vineyard, — for our contempt of the
gospel.

" Sheep," — first a word of sheep, then of " lost sheep . "
I take no other reasons why the redeemed of the Lord
are called sheep, than are obvious in Scripture. 1.
The sheep are passive creatures, and can do little for
themselves ; so can believers in the work of their sal-
vation: as,

1. They have not of themselves more knowledge
of the saving way than sheep, and so cannot walk, but
as they are taught and led. " Teach me, 0 Lord."
(Psalm cxix, 33.) " Lead me in thy truth." (Psalm
xxv, 5.) Like a blind man holding out his hand to
his guide, so they : " Lord, lead me in thy righteous-
ness." (Psalm v, 8.) It is not common leading, but
the leading of children learning to go by a hold.
" When Ephraim was a child, I loved him." (Hosea,
xi, 1.) "I taught Ephraim also to go, taking them

BKRMOB XIII. 13-5

by their arms ;" but Ephraim, like a child, knew not
his leader: "But they know not." saith the Lord, i;that
1 healed them." (Ver. 3.) 3. Leading may suppose
some willingness ; but we must be drawn : ' : No man can
come to me, except the Father draw him." (John, vi.
44). u Draw me, we will run after thee." (Cant., i. 4.
4. There is a word of special grace, which is more thai;
teaching, leading, drawing ; and that is, Leaning :
" Who is this that cometh up from the wilderness,
leaning upon her Beloved?" (Cant., viii, 5.) 5. There
is a word yet more, and that is Bearing : when the
good shepherd hath found the lost sheep, " He layeth
it on his shoulders with joy." (Luke, xv, 5.) {: Hearken
to me, C house of Jacob, and all the remnant of the
house of Israel, which are born (by me) from the belly
and carried from the grey hairs:" (Tsa., xlvi. 3:) So
also, "God beareth them on eagles' wings." (Deut..
xxxii, 11.) Grace, grace is a noble guide and tutor.

2. The life of sheep, is the most dependent life in
the world : no such dependent creatures as sheep : all
their happiness is the goodness, care, and wisdom of
their shepherd ; wolves, lions, leopards, need none to
watch over them. Briers and thorns grow alone ;
the vine tree, the noble vine, is a tender thing, must
be supported. Christ must bear the weak and
lambs in his bosom. (Isa., xl, 11.) The shepherd's
bosom and his legs, are the legs of the weak lamb.
Even the habit of grace is a creature, and no inde-
pendent thing ; and so, in its creation, in its preserva-
tion, it dependeth on Christ: grace is as the new
born bird ; its life is the heat and warmness of the
body, and wings of the dam. It is like a chariot ;
though it have four wheels, vet it moveth onlv. as drawn
by the strength of horses without it. It is a plough

136 THE TRIAL AND TRIUMPH OF FAITH.

of timber only, without iron and steel that break-
eth up no earth. The new seed of God acteth,
as acted by God : hence repenting Ephraim, " Turn
thou me and I shall be turned." (Jer., xxxi, 18.) Re-
newed David is often at this : " Quicken me, quicken
me :" the swooning Church ; " Stay me with flagons,
and comfort me with apples." (Cant., ii.)

3. Sheep are docile creatures. " My sheep hear
my voice ; I know them, and they follow me." (John,
x, 27.) There is a controversy with Papists, how we
know Scripture to be the word of God. There are
two things here considerable ; one within, and another
without. How knoweth the lamb its mother amongst
a thousand of the flock? Natural instinct teacheth it.
From what teacher or art is it, that the swallow
buildeth its clay house and nest, and every bee knoweth
its own cell and waxen house ? So the instinct of
grace knoweth the voice of the Beloved amongst many
voices, (Cant., ii, 8). And this discerning power is
in the subject. There is another power in the object.
Of many thousand millions of men, since the creation,
not one, in figure and shape, is altogether like another;
some visible difference there is: amongst many voices,
no voice like man's tongue : amongst millions of divers
tongues of men, every voice hath an audible difference
printed on it, by which it is discerned from all other.
To the new creature, there is in Christ's word some
character, some sound of heaven, that is in no voice
in the world, but in his only : in Christ represented to
a believer's eye of faith, there is a shape, and a stamp
of divine majesty: no man knoweth it but the believer;
and in heaven and earth Christ hath not a marrow
like himself. Suppose there were an hundred coun-
terfeit moons, or fancied suns in the heaven; a natural

SERMOX XIII. 137

eye can discern the true moon, and the natural sun
from them all. The eye knoweth white, not to be
black nor green. Christ offered to the eye of faith,
stampeth on faith's eye, little images of Christ, that
the soul dare go to death and to hell with it. that this,
this only was Christ, and none other but he only.

4. Sheep are simple : fancy leadeth them much,
therefore they are straying creatures. (Isa., liii, 6 ;
Psalm cxix, 176 ; 1 Peter, ii, 25.) There is nothing
of the notion of death, or of another life in the fancy
of sheep ; a mouthful of green grass carrieth the sheep
on upon a pit, and the mouth and teeth of lions and
wolves. Fancy is often the guide of weak believers,
rather than faith: little care we by nature, what we
shall be in the next generation. Fancy and nature
cannot out-see time, nor see over or beyond death.
Fair green-like hopes of gain, are to us hopes of real
Ljood : we think we see two moons in one heaven.
There is a way good-seeming that deceiveth us ; but
black death is the night lodging of it. Alas ! we are
journey ing, and know not our night-inns, and where
we shall lodge when the sun is going down: poor soul !
where shall you be all night ?

1. If believers be such dependent creatures, what
do libertines and Antinomians teach us ? — that the
soul need not go out to Christ, for fresh supply, but is
acted by the spirit inhabiting and dwelling in us : also,
that it is the way of the law, not of the gospel, that
we act in the strength of Christ. Both these are
against the gospel: 1. We are commanded to pray,
even the sons who in faith call God, " Our Father
which is in heaven: lead us not into temptation;"
which God doth no other way, than by giving us new
supply of grace to actual resistance. And Christ will

138 THE TRIAL AND TRIUMPII OF FAITH.

have us to pray, "Lord, increase our faith." The vir-
gins in love with Christ, pray " drawus." Paul prayeth,
that the God of peace would sanctify the Thessa-
lonians wholly; (1 Thess., v, 23;) and for this, he
boweth his knee, that the believing Ephesians may
be strengthened, " according to the riches of his glory,
with might by his Spirit in the inner man, that Christ
may dwell in their hearts by faith ; and that, with
all the saints, they may be able to comprehend the
transcendent love of God in Christ," (Eph., iii, 15-19.)
And that author, " That the God of peace may make
the saints perfect in every good work, to do his will,
working in them that which is well pleasing in his
sight." (Heb., xiii, 20, 21.) 2. It is against Christ's
intercession, whose it is to keep the faith of the saints
from falling, (Luke, xxii, 32,) and who "finisheth our
faith," (Heb., xii, 2,) "confirmeth us to the end," (1
Cor., i, 8,) advocateth for new grace, (1 John, ii, 1, 2,)
" appeareth in the presence of God for us," (Heb., ix,
24). 3. This cannot stand with the promise of perse-
verance, made in the covenant of grace, (Jer., xxxii,
40, 41; Isa., lix, 21-24; Ezek., xxxvi, 27; John,
vi, 39, 40 ; and iv, 13, 14). Nor, 4. with the faith
of persuasion of perseverance, (Rom., viii, 38, 39 ;
Jude, 24, 25; Psalm xxiii, 6; 2 Tim., iv, 18). And
5. This must infer, either that the regenerate do
not, and cannot sin, by not believing and persevering
in faith, and perfecting holiness in the fear of God,
(which is blasphemy): or that the saints may finally
fall from grace ; or that the use of grace, and willing
and doing in the saints, is not of, or from confirming
and assisting grace. 6. This putteth our stock of
grace in our own hand : as if Christ did literally only
reveal to us the way to heaven, and leave it to our
own free will, to guide well or ill.

SERMON XIII. 139

Use 1. — And so, we are to thank Christ for begin-
ning in the spirit, and to thank ourselves that we go
on, and grow in grace, or end not in the flesh ? Nay.
but Christ's dispensation, in whose grace we are
strong, (Eph., vi, 10,) and "can do all things," (Phil.,
iv, 13,) is nothing but one continued act of free grace,
or a long cord or chain of dependency on Christ : yea.
grace is glory on the wheels ; it is glory like wheat in
the blade, in the way in the flux and tendency to the
ear and harvest, depending on the continued aspect of
the summer Sun of Righteousness. The new crea-
ture is the iron in the fire of heaven in the moulding
and framing, and under the hammer and tools of
Christ, and a rose in the opening, before it cast out
its leaves. And in this, we are to have these con-
siderations :

1. Faith is leisurely to look to Christ, in bringing
his work out of the mould, and taking the new ship
off the stocks as a perfected vessel. We conceive
erroneously that faith only eyeth Christ as pardoning ;
and that it hath no eye, do activity and influence on
our own gracious acts wrought in us by Christ. But
faith is an agent5 as it is a patient, and joineth with
Christ-and with free will, to an active purifying of the
heart : it believeth heaven, and worketh heaven

2. We often go on, imagining that we are in a way
of backsliding. Deserted souls not conscious of the
reflex acts of believing and longing for Christ, think
themselves apostates, when they are advancing in their
way. In great water-works, where there be a great
multitude of wheels, the standing of some five or six
is the advancing of the work in other twenty, or forty
wheels. In desertion, some wheels are at a stand, and
move not ; as often acts of feeling, joy, self-delight in the

140 THE TRIAL AND TRIUMPH OF FAITH.

actual beholding of Christ, are at a stand ; and then it
is thus: — "I said, I am cast out of his sight;" yet other
wheels are moving, as 1. Humble and base thoughts
of himself. 2. Broad and large thoughts of Christ,
and his grace. 3. Hunger and longing for Christ.
4. Self-diffidence is much. 5. Care and love-sickness:
" Saw you him whom my soul loveth ?" is vehement.
(3. Sense of sin, and of wants and spiritual poverty,
increaseth now. 7. Sense of the misery of the combat,
is much more than before : " 0 miserable man that I
am!" 8. Believing under hope, and against hope,
is strongest now. 9. There is more tenderness and
humble fear now than before. 10. A stronger reso-
lution to entertain Christ more kindly, when he shall
return again in his fulness of presence. 11. Sorrow,
that remembering, he said, " My head is full of dew,
and my locks with the drops of the night," (Cant., v,
6,) yet the sleeping soul kept him at the door.

3. We are to adore that dispensation, which will
have us not stepping one foot to heaven, but upon
grace, and upon grace's charges. He could make
saints to be sinless angeis : but what haste ? We
should then, not yet being habituated with glory, nor
confirmed in heaven, think little of Christ.

Use 2. — If we be so dependent on Christ, we have
not ended with all law-directions : the law standeth
us yet in good use ; I mean, when Christ hathmade
us and the law friends, and hath removed the curse,
and made the beiiever say, " 0 how love I thy law !"

Object. 1 . — Can you (saith Air. Towne) " separate
the directing or commanding power of the law, from
the condemning power of the law? Can the law
speak to any but to those who are under the law *
is it law at all if it condemn not ? "

SERMON XIII. 141

Arts. Actual condemnation may well be separated
from the law ; as a lion is a lion, and yet being chained,
cannot actually devour. To condemn, may well be
removed from the law ; it could not condemn Adam,
before sin entered in the world ; it cannot condemn
the holy, elect, and sinless angels ; yet it had, and
hath a commanding and obliging power to command
and direct both : to condemn, is accidental to the
law, as the state of sin is accidental to man. 2. The
law may speak by way of direction to believers, but
cannot speak to them by way of actual condemnation,
because Christ hath removed the curse.

Object. 2. Holiness, and walking in the way of
holiness, contributeth not one jot to salvation, as
causes, or as the way thereto — Christ hath done that
perfectly.

Arts. I pray you consider three things here: 1. The
will of God to save ; yea, and to justify the ungodly.
2. The law-right to righteousness and salvation. 3.
Actual salvation. 1. Christ's merits are neither cause,
nor motive, nor condition moving God to will, to
choose, or ordain persons for glory : this is an act of
eternal election to glory, which is not from Christ's
merits ; nor doth any external work or condition,
either good or evil, in Jacob or Esau, or in the surety
Christ, move God to such an act of free liberty. Liber-
tines are ignorant in so speaking; yea, faith is no con-
dition, cause, or motive of such a will. 2. Christ^
merits, not faith, not holiness in us, must be the cause of
our law-right to righteousness and glory: Christ alone
gave the price of redemption for us ; no garments were
rolled in blood, for a patent and right to heaven, but
his only; lie alone trod the wine-press of God's wrath.
In these two notions, works of holiness have no foot-

142 THE TRIAL AND TRIUMPH OF FAITH.

ing in the work. But 3, As touching actual salva-
tion, the way to it is holiness, without which none can
see God. It is expressly commanded, "Be ye holy,
as I am holy," (1 Pet., i, 19, 20). " But being now
made free from sin, and become servants to God, ye
have your fruit unto holiness, and the end life ever-
lasting," (Rom., vi, 22). " If ye do these things ye
shall never fall, for so an entrance shall be ministered
unto you abundantly, unto the everlasting kingdom of
our Lord and Saviour Jesus Christ," (2 Pet., i, 10).
"To him that overcometh I will give to eat of the tree
of life, which is in the midst of the paradise of God,"
(Rev., ii, 7). " To him that overcometh will I grant to
sit with me in my throne, even as I also overcame, and
am set down with my Father on his throne." (Rev.,
iii, 21.) They answer, " Overcoming is by faith."
But I reply ; faith, to libertines, is but a believing that
Christ hath overcome in their person and place ; for
faith is no more to them a condition or way to salvation,
than good works : For faith (say they) is not Christ ;
Christ only is the way to heaven. But this were a
vain promise, if overcoming were not, 1. A duty
required of us in time, upon the performance whereof,
we have an entrance made to life eternal. 2. If over-
coming be but only believing, and so an act of the
soul only, those to whom the promise is made, are to
do no more, but believe Christ hath overcome the per-
secuting world for them, and yield ; and in profession
deny the faith, and accept of conditions of life, and so
be foiled, and yet claim right to the promise, contrary
to the intent of Christ, who commendeth-Pergamus for
not denying the faith. (Rev., ii, 13.) Now, in all this,
as the walking in the way to a fair palace to dwell in
it, in honour and happiness, cannot be the price, the

SERMOX XIII. 143

ransom, the sum given to buy right to that place, and
to the honour and happiness thereof ; so neither can
our walking in the way to glory, be the price of glory.

Object. 3. But we are saved by Christ's merits
before we can do any good works ; then good works
come not, to perfect and make up salvation.

Ans. So are we, in regard to right of purchase,
sajy^d-before^we believe7~Tet that hindereth not, but
faith is a way to salvation. 2. This concludeth, that
ardocT works are no cause, or way, or mean of obtaining
the right of purchase to redemption, which we yield;
but not that we are actually saved without walking
in the way, called the " way of holiness, which the
unclean shall not pass over." (Isa., xxxv, 8.)

Object. 4. We are to do good works, from the prin-
ciple of the love of Christ constraining us. not from
the law commanding, or directing us.

Ans. 1. These are no way contrary: the regenerate,
from both principles, are to walk in love and holiness
as Christ did. The law directing is not abolished by
grace, or by love to Christ, and this is no other than
the reasoning of old libertines. Paul said, "Now we
are delivered from the law." (Rom., vii, 6.) 0, then,
said libertines, ;; we may sin, and fleshly walking shall
not prejudge salvation, nor condemn us." "What
shall we say then? Is the law sin ? God forbid;"
(ver. 7; and ''Where sin abounded, grace did much
more abound." (Rom., v, 20.) Then said the liber-
tine, " What shall we then say ? shall we continue in
sin, that grace may abound ? God forbid." (Rom.,
vi. 1. 2.) Then the law commandeth and directeth
not to sin ; and Christ and grace being friends, speak
with the same mouth, " God forbid that we sin." We
are not so freed from the commanding power of the

144 THE TRIAL AND TRIUMPH OF FAITII.

law, as that we sin not. When we do what is con-
trary to God's law, we are so far under the law. as
not to sin, because the rule of the law is removed ;
nay, the law backs a man till he come to Christ and
to glory ; and Christ backs the law, and saith, The
law forbiddeth you sin ; I say, Amen. Grace saith,
Sin not ; and Christ also layeth new bands of love,
and obligation to thankfulness on us, not to sin, but
removeth not the ancient bounds. Grace and con-
demnation are opposite, but not grace and the com-
manding power of the law.

Object. 5. The law is a letter of death and bondage,
and can never convert the soul — only the gospel doth
that ; for in the gospel, grace is given to obey what is
commanded : Therefore, your law-preachers lead men
from the foundation, Christ.

Ans. 1. The letter of the law, without the spirit of
Christ, cannot convert any, nor can the letter of the
gospel, or gospel threatenings without the spirit of
grace, convert any. Both law and gospel, separated
from the spirit, are alike in this ; and neither law nor
gospel, according to this reasoning, should be preached.
Antinomians do in downright terms teach this : for
they say, 1. That the due searching and knowledge of
the Scriptures, is not a safe and sure way of searching
and finding Christ : The word saith the contrary, (Ps.
xix, 7-9 ; Acts, x, 43 ; Rom., iii, 21 ; John, v, 39 ;
Luke, i, 70, 71). 2. To do any thing by virtue of a
commandment, is a law- way, not a gospel obedience :
this is contrary to Ps. cxix, 6, 11, 43, 44 ; and 2
Pet., i, 19, 20 ; 2 Tim., iii, 16. 3. All verbal cove-
nants, and the word written, is but a covenant of
works, and taketh men off from Christ ; and the whole
letter of the Scripture holdeth forth a covenant of

SERMO>" XIII. 145

works. All doctrines, revelations, and spirits, are to
be tried by Christ, rather than by the Word. Those
that go from the sun, must at length walk in darkness.
Anabaptists of old, said, the covenant of grace was
written in the inward parts, and in the heart, and
therefore, there was no need of word or ministry :
but when Satan knocketh, his knock is dumb and
speechless ; he bringeth not the word, and speaketh
not according to the law and testimony, because he is
a dumb devil : Christ bringeth the word with him. To
all these, we can say no other, than that they con-
demn the Scriptures and the preaching of the Word ;
because nothing can avail us to salvation without the
Spirit. This is, 1. To condemn the wisdom of our
Lord, who hath appointed, that faith should come by
hearing, and that the things that are written, are
written. " that we in believing might have eternal
life," (John, xx, 31). 2. It is to fetter the free opera-
tion of the Spirit, whose wind bloweth when he listeth.
to the preaching of the Word. 3. Yea, to make
Christ's death, resurrection, ascension, and intercession
at the right hand of God, which all must be the mar-
row of the evangel, things merely legal, and things
belonging to the covenant of works; because all those,
without the grace of the Spirit, are merely fruitless
to many thousands.

Object. 6. But repentance in the Xew Testament,
is nothing else but the change of the mind, and to be
of another mind, than to seek righteousness by tin-
works of the law ; even to seek it in Christ alone :
and mortification, is but the apprehension of sin slain
by Christ, and so, repentance is a part of faith, th
repentance in the Old Testament was to bewail sin.
and forsake it.

2 K

146 THE TRIAL AND TRIUMPH OF FAITH.

Ans. But this is to dally with Christ. All morti-
fication and dominion over our lusts, that fighteth
against mercy and justice, and the duties of the second
Table, must be, by this means, an act of faith, and the
new light of Christ in the mind, believing our righ-
teousness to be in Christ ; and so, an act of internal
worship belonging to the first Table. Then, as the
Scripture saith, the sinner is justified by faith, appre-
hending Christ's righteousness ; so might we well say,
that we are justified by repentance and by mortifica-
tion. 2. That repentance layeth hold on Christ's
righteousness. 3. That as to believe only, without
works, doth justify and save ; so to repent only (that
is, to change the mind, and apprehend righteousness,
not in works, but in Christ) without all holiness and
forsaking of sin, should save us. But this is, to acquit
men from all duties of the second Table, yea, and of
all the first Table ; loving of God, praying, praising,
hearing, etc., except only we are to believe : This is
clearly the way of the old Gnostics, who placed all holi-
ness in mere knowledge and apprehension of God's will,
without love or obedience. Repentance is sorrow
according to God, (1 Cor., vii, 9, 10 ; James, iv, 9,)
and eschewing evil, and doing good, (1 Pet., iii, 11,)
and the " crucifying of the old man, and the lusts
thereof, as fornication, uncleanness, inordinate affec-
tion, evil concupiscence, covetousness," (Col., iii, 5).
And these are commanded in the New Testament, as
the very lesson of the grace of God, (Tit., ii, 11). It
is true, in the Old Testament, the people were under
tutors and bondage ; but that was in regard of the
carnal commandment of ceremonies, the cognisance of
our bloody demerit held forth in bloody sacrifices. 2.
In regard, less of Christ and the sweetness of the

SEIlilOX XIV. 147

gospel was then known, and the law chased harder
the guilty to Christ. But 1. Servile obedience,
through apprehension of legal terrors, was never com-
manded in the spiritual law of God to the Jews, more
than to us. 2. The Jews were not justified by the
works of the law more than we ; but by faith in Christ,
as well as we, (Acts, xv, 11, Acts, x, -42, 43, Heb., xi,
1 Cor., x, 1-3). Yea, we are justified as David and
Abraham were, (Rom. iv, 3—8). Yea, the Jews'
seeking of righteousness by the works of the law, is a
stumbling at the stone laid in Zion, (Rom., ix, 31—33).
Yea, it is blasphemy to say. repentance in the Old
Testament was a sorrow for sin, and a forsaking of it ;
as if under the Xew Testament, we were licensed to
sin, and turn grace into wantonness.

SERMON XIY.

"T OST sheep." Lost, is either understood of the
I k common condition of all men, and so. because
all are the heirs of WTath, (Eph., ii). "All have sinned,
and come short of the glory- of God," (Rom., iii, 23.)
and so are lost. But the Scripture entitleth men by
that which they are in their own esteem ; as "lam
not come to call the righteous, but sinners to repent-
ance," (Matt, ix, 13). This may seem to hold forth,
that there be some sinners, and some not sinners, but
righteous; whereas none are righteous that sinneth
not, (Rom., iii, 10). But Godgiveth to men the title
which they give themselves, and so, lost here, is such

148 THE TRIAL AND TRIUMPH OF FAITH.

as are lost in their own esteem ; for Christ's intention
in coming in the flesh and dying, is to seek and to
save the lost, (Luke, xix, 10). In this sense, (Matt.,
ix, 13, and 1 Tim., i, 15,) Christ came to save sinners,
otherwise all the house of Israel are lost. " My people
have been lost sheep," (Jer., 1, 6). " Neither have ye
sought that which was lost," (Ezek., iii, 4). Nor is
this to be meant of the lost considered, as redemption
is purchased, in this notion, Christ died for his enemies,
(Rom., v, 10,) the just for the unjust, (1 Peter, iii, 18,)
and so, for the lost : But we are here led to this, that
those at whose salvation Christ hath a special aim,
and whom he actually converteth, are first sinners, and
lost in their own eyes; as is clear, Matt., ix, 13,
1 Tim., i, 15, Luke, xix, 10. It is one thing to be lost,
and a sinner, and another thing to be self-lost ; as
many are loaded who are not weary, and yet none
are weary, but they be loaded. 1. All that Christ
converteth are self-sinners too, but Christ converteth
not all sinners. Hence, Christ actually calleth and
saveth but those who are such and so prepared ; now
there is a preparation of order, and a preparation of
deserving. I cannot say, there are preparations in
the converted, by way of deserving. Christ calleth
not sinners because, or for, that they are sinners in
their own sense, for he hath mercy on whom he will.
2. Nor are there preparations in the converted, to
which conversion is promised as a free reward of
grace, which may be called moral preparations — there
is no such promise in the word as this : " Whosoever
are wearied and lost in their own eyes, they shall be
converted." Yea, 3. It is hard to affirm, that all
who are prepared with these preparations of order,
are infallibly converted : it is likely Judas and Cain

SERMON XIV. 149

reputed themselves sinners, and had some law-work
in their heart, and yet were never converted. But
God's ordinary way, is to bring men unto Christ, be-
ing first self-lost and self-condemned, and that, upon
these grounds that proveth God's way of working to
be successive. 1. Because conversion is a rational
work, and the gospel is a moral instrument of conver-
sion, therefore Christ here openeth a vein, ere he give
physic ; he first cutteth, and then cureth ; for though
in the moment of formal conversion, men be patients,
and can neither prevent Christ, nor co-operate with
Christ, yet the whole work about conversion is not
done in a moment ; for men are not converted as the
lilies grow, which do not labour nor spin. There be
some pangs in the new birth. Nor are men converted,
as Simon carried Christ's cross, altogether against
their will : they do hear and read the word freely.
Nor are men converted beside their knowledge, as
Caiaphas prophesied ; nor are wre to think with en-
thusiasts, that God doth all with one immediate rapt, as
the sun in its rise enlighteneth the air. The gospel
worketh morally, as doth the law. Reasons work hot in
a momentjlis'nre-flaughts in the air : Christ putteth
souls to weigh the bargain, to consider the field and
the pearl, and then buy it. 2. Christ's saving and
calling the lost, is a new generation as well as a
creation. A child is not born in one day ; saving
grace is not physic that worketh the cure, while the
sick man is sleeping : Christ casteth the metal in the
fire, ere he form the vessel of mercy ; he must cast
down the old work, ere he lay the new foundation.
3. Conversion is a gospel blessing, and so, must be
wrought in a way suitable to the scope of the gospel.
Now, the special intent of the gospel is to bring men

150 THE TRIAL AND TRIUMPH OF FAITH.

to put a high and rich price upon Christ, and this is
one gospel-offer : What thinkest thou of so excellent a
one as Christ ? What wouldst thou part with ?
What wouldst thou do or suffer for Christ ? Now,
men cannot prize Christ, who have not found the
terrors of the law : so Paul, finding himself the chief
of sinners, and in that case saved, (1 Tim., i, 15,) must
hug and embrace Christ, and burst out in a Psalm
(v, 17,) "Now, to the King eternal, immortal, in-
visible, the only wise God, be honour and glory for
ever and ever, Amen." A sight of the gallows, of
the axe, raiseth in the condemned man's heart, high
thoughts of the grace of a pardoning prince : to be a
tenant of free grace, is so sweet a free-holding, that
it must put a high rate on free grace. 4. The clay
organs, and faculties of the soul working by them,
cannot bear the too great violence of legal terrors ;
for, in reviving the spirit, " If he should let out all his
wrath, the souls should fail that he has made," (Isa.,
lvii, 16). Nor can they bear that God let out all his
strength of love in one moment. Rough or violent
dealing would break crystal glasses ; Christ would
break the needle when he seweth the heart to him-
self, if he should put forth all his strength ; too swift
motion of wheels may break the mill : Christ must
^rive softly, for a sight of the fourth part of the fire
of hell, and a sight of one chamber or one window of
heaven, is enough at once.

1. It is not enough to be fitted for the physic, and
not for the physician. The weary and laden are fit to
be eased ; but not fitted for Christ the Physician, ex-
cept they come to him and believe. Faith is a thing
very suitable for Christ : " Ho, every one that thirsteth,
come ye to the waters, and he that hath no money,

SERMOX XIV. 151

come, buy and eat." (Isaiah, lv, 1). It is true, in re-
gard of all good deserving moving God to have mercy
on one rather than another. Jerusalem and all con-
verted are iying in their blood, and no eye pitying
them, (Ezek., xvi, 6, 8); and therefore are none dis-
couraged to come because of their wretched estate :
that is to say, we cannot come, we have no money ;
but Christ invited those who have no money ; and
though Christ seem to exclude the woman from mercv.
yet Christ, in wisdom, holdeth forth the promise here
in that latitude of free grace — while as he saith, he
came for the lost sheep ; that there is room for the
woman, and all believing Gentiles, to come in. and lay
hold on the covenant. Sense of wretchedness and
unbelief representeth Christ as too narrow, and con-
tracted and abridgeth the promises, as if there were
no place for thee, because thou art thus and thus
sinful.

Object. 1. The King putteth forth a general procla-
mation to all thieves : Oh ! saith one, but he may mean
others, but not me. "Why, he means thieves in general :
he excepteth none : why shouldst thou say, Not me \
Christ belongeth to sinners as sinners; he receiveth sin-
ners as sinners, yea, he ascended on high, to give gifts
to the rebellious ; therefore there is no qualification re-
ojiired in men that believe in Christ ; no, nor doth un-
belief debar a man from Christ ; it only excludeth him
from the experimental knowledge that Christ is his.

Avis, 1. It is true, the gospel excepteth no man from
pardon, and all that hear the gospel are to be wearied
and laden, and to receive Christ by faith, as if God
intended to save them. But the promises of the
gospel are not simply universal, as if God intended
and purposed, that all and every one sKould be actually

152 THE TRIAL AND TRIUMPH OF FAITH.

redeemed and saved in Christ, as Arminians teach; and
so (>od exceptetli in his own hidden decree, not a few:
though he reveal not in the gospel who they are, yet
he revcaleth in the gospel the general, that " many
are called, but few are chosen :" And I grant, there
is no ground for any one man not to believe upon this
ground, because some are reprobated from eternity,
and it may be I am one of those, for the contrary is a
sure logic ; many are chosen to life eternal, and it
may be that I am one of those. 2. It is most untrue,
that Christ belongeth to sinners as sinners, for then,
Christ should belong to all unbelievers, how obstinate
soever, even to those that sin against the Holy Ghost.
Nay, Christ belongeth only to sinners elected to glory,
as elected to glory in regard of God's gracious pur-
pose, and He belongeth only to believing sinners, as
believing, in regard of actual union with Christ, (Eph.,
iii, 17, Gal., ii, 20). 3. It is false that smners, as
sinners, do receive Christ, for so, Judas and all sinners
should receive Christ: now the Scripture showeth,
that believers only receive him, (John, i, 12, Gal., ii,
20, Eph., iii, 17). 4. It is false, that sinners, as sin-
ners, believe in Christ. This way of libertines is a
broad way for sorcerers, thieves, murderers, parricides,
idolaters, remaining in that damnable state, to believe;
whereas sinners, as such, sinners thus and thus quali-
fied, are to believe ; that is, humbled, wearied, and
self-condemned sinners only, are to believe, and come
to Christ. It is true, all sinners are obligecUo believe,
but to believe after the order of free gx&pe ; that is,
that they be first self-lost and sick, and then be saved
by the physician.

I cannot but here mention some damnable errors
of libertines, contrary to this truth of Christ; as this,

SERMON XIV. 153

That the Spirit acts most in the saints when they
endeavour least. 1. It may be by accident, and
through our abuse, who confide in our endeavours
and works, that grace and the Spirit will not flatter
merits, which are too natural to us ; — that God hinder
a sweating wrestler who hath spent nights in prayer,
and is careful in all means, and abundant in the work
of the Lord. See and understand, that free-grace, not
our endeavours, leadeth us on to heaven. Better it
is I be conscious to myself that I am Christ's debtor,
not debtor to myself. 2. That we see self to be
wretched, and that self loveth to share and to divide
the glory with free-grace. 3. That Christ reserveth
the flowing of his tide, and the blowing of his wind,
to his own free-grace, (John, iii, 8 ;) and that grace,
in its filling the sails, is not in the seaman's power.
But this error is the daughter of another more dam-
nable; that is, That the activity and efficacy of
Christ's death, is to kill all activity of graces in his
members, that Christ mav be all in all. This I take
to be the marrow of fleshly libertinism, that not only
the regenerate cannot sin, but they ought to sin, that
grace may abound; and that Christ died for this end.
that we should live in sin ; the contrary of which is
said, " That Christ died that he might destroy the
works of the devil, that is, sin. (1 John, iii, 8.) Kow.
the not stirring up of the grace of Christ in us, is a
grievous sin, (1 Tim., iv, 14; 1 Cor., xv, 10). "Yea.
he bare our sins on the tree, that we, being dead to
our sins, should live unto righteousness." (1 Peter, ii.
24.) " That we should walk in newness of life."'
(Rom., vi, 4.) And Gal., i, 4, "Christ gave him-
self for us, that he might deliver us from this present
evil world, according to the will of God and our

1,54 THE TRIAL AKD TRIUMni OF FAITII.

Father." And 1 Pet., i, 18, "We are not redeemed
from our vain conversation, received by tradition
from our fathers, by any corruptible thing." This
maketh good that which is the upshot of all the An-
tinomian doctrine, that Christ is so our sanctification.
that there is neither law nor gospel which requireth
of us that we be holy. Hence their fifth error, —
" Here is a great stir about graces, and looking to
hearts, but give me Christ; I seek not for graces, nor
promises, nor sanctification; tell me not of medita-
tion and duties, but tell me of Christ." So Christ
hath not only suffered for us all that he should suffer,
so as it is sacrilege to add to his sufferings our own ;
and the like sacrilege it is for us to be holy, and to
add any of our active holiness to his active obedience.
So Mr. Towne saith. "All our obedience, as it is the
work of the Spirit, it is passive, and truly called the
fruit of the Spirit, (Gal., v, 22;) and so, it is an entire
work, and undefined, every way corresponding to the
mind of the efficient and Author, which is the law
and rule he worketh by. But as it is actively our
obedience, so it is very imperfect and polluted ; yea,
simply considered, it is a menstruous cloth and dung."
And their 36th error is, — " All the activity of a be-
liever is to act to sin; so we can do nothing but
sin, and we are to do nothing, nay, not obliged to
pray, but when the Spirit moveth us, and that is the
work of the Spirit: we are in it mere patients. So
in Error 4th, he saith, — ' If Christ will let me sin, let
him look to it; upon his honour be it.' " Indeed, it
standeth upon the honour of him who hath promised
to keep us spotless until the day of Christ, and
Christ is so an engaged Advocate to intercede for the
saints when they sin, that the redeemed of the Lord

SERMON XV. 15o

fall not away, but be presented spotless before the
Lord, in the day of Christ. But what is all this to
annul? 1. All action of grace, and to soothe men up
in a lazy dead faith. 2. To take away all command-
ments of duties so frequent in the word of grace, which
teacheth us to "deny all ungodliness, and to live
soberly, righteously, and godly, in this present world."
(Tit., ii, 12.) 3. To make an opposition between
Christ and his grace, the fountain and the stream,
(John, i, 16; Tit., i, 14; 1 John, iii, 8).

Object. If the actions of grace be all turned upon
this axletree of God's gracious will, what can I do.
when I am indisposed to do good ? Ans. If this be
a rational question, then is no man condemned, be-
cause he believeth not in the only-begotten Son of
God, contrary to John, iii, 18, 36; for reprobates are
finally indisposed to believe. 2. Indisposition is our
sin that we should be humbled for; and ink- water
cannot wash a black cloth, sin excuseth not sin.

SERMON XV.

11 Then came she and worshipped him, saying, Lord, help me." —
Verse 25.

CHRIST had denied her to be his, but she will not
deny but Christ is her's : see how a believer is
to carry himself towards Christ deserting, frowning.
Christ, 1. Answered her not one word. 2. He gave
an answer — but to the disciples, not to the woman.
Oh dreadful ! Christ refuseth to give her one word

156 THE TRIAL AND TRIUMPH OF FAITH.

that may go between her, and hell and despair. 3.
The answer that he giveth is sadder and heavier than
no answer; it is as much as, Woman, I have nothing
to do with thee; I quit my part of thee. Yet, 1.
She is patient. 2. She believeth. 3. She waiteth
on a better answer. 4. She continueth in praying. 5.
Her love is not abated; she cometh and adoreth. 6.
Acknowledged her own misery; "Lord, help me,"
and putteth Christ as God in his own room to be
adored. 7. She taketh Christ aright up, and geeth
the temptation to be a temptation. 8. She runneth
to Christ; she came nearer to him, and runneth not
from him; she clingeth to Christ, though Christ had
cast her off.

1. Patient submission to God under desertion, is
sweet. What though I saw no reason why I cry and
shout, and God answereth not? 1. His comforts and
his answers are his own free graces ; he may do with
his own what he thinks good, and grace is no debt.
" Hear, 0 Lord, for thy own sake." (Dan., ix, 19.)
2. Infinite sovereignty may lay silence upon all hearts:
good Hezekiah, " What shall I say ? He hath spoken
unto me, and himself hath done it." (Isa., xxxviii, 15.)
It is an act of Heaven ; I bear it with silence.

2. She believeth. There is a high and noble com-
mandment laid upon the sad spirit : " He that walketh
in darkness, and seeth no light, let him trust in the name
of the Lord, and stay upon his God." (Isa., 1, 10.)
2, Fill the field with faith, double or frequent acts of
faith : " My God, my God, why hast thou forsaken
me ?" (Psal. xxii, 1). Two faiths are a double breast-
work against the forts of hell. (Eph., vi, 16, 1 Thes., v,
8.) 3. In the greatest extremity believe, even as David
in the borders of hell : " Yea, though I walk through

SERMON XV. 157

the valley of the shadow of death, I will fear no evil."
(Psal. xxiii, 4.) It is a litote; I will believe good.
It is a cold and a dark shadow to walk at death's
right side, " Though he slay me, yet will I trust in
him." (Job, xiii, 15.) See Stephen dying and believ-
ing both at once : Christ's very dead corpse and his
grave in a sort believing: " My flesh also shall rest in
hope." (Psal. xvi, 9.) How sweet to take faith's
back band, subscribed by God's own hand, into the
cold grave with thee, as Christ did ; M Thou wilt not
leave my soul in the grave." (Ver. 10.) 4. Faith
saith, sense is a liar : fancy, sense, the flesh will say,
" His archers compassed me round about, he cleaveth
my reins asunder, and doth not spare, and poureth
out my gall on the ground:" (Job, xvi, 13:) but faith
saith, "I have a friend in heaven; also, now, my
witness is in heaven." (Ver. 19.) Sense maketh a
He of God; " He hath also kindled his wrath against
me, and taketh me for his enemy." (Job, xix, 11.)
No, Job, thou art the friend of God : see how his faith
cometh above the water, " I know that my friend
by blood, or my Redeemer liveth." (Ver. 25.)

3. She waits in hope, and took not the first nor
second answer : hope is long breathed, and at mid-
night prophesieth good of God: "Though I fall, I
shall rise again:" (Mic, vii, 9). u Then I said, I am
cast out of thy sight, yet I will look toward thy holy
temple." (Jonah, ii, 4.) There is a seed of heaven in
hope. When God did hide his face from Job, (Job,
xiii, 24 ;) yet, ': He also shall be my salvation :" (Ver.
16). There is a negative, and over-clouded hope in
the soul at the saddest time; the believer dares not
say, Christ will never come again : if he say it, it is
in hot blood, and in haste, and he will take his word
again. (Isa., viii, 17.)

158 THE TRIAL AND TRIUMPH OF FAITH.

4. She continueth in praying : she cried, " Lord,
Son of David, have mercy upon me;" she has no
answer : she crieth again, till the disciples are trou-
bled with her shouts: she getteth a worse answer
than no answer, yet she cometh and prayeth. We
know the holy wilfulness of Jacob, "I will not let thee
go till thou bless me." (Gen., xxxii, 26.) Rain
calmeth the stormy wind : to vent out words in a sad
time, is the way of God's children : " Thy wTath lieth
hard upon me : My eye mourneth by reason of mine
affliction." (Psal. lxxxviii, 7, 9.) And what then ?
" Lord, I have called daily upon thee, I have stretched
out my hands to thee." (Psal. xxii, 2.) Christ in the
borders of hell, prayed, and prayed again, and died
praying.

5. She hath still love to Christ, and is not pul from
the duty of adoring. " Whom having not seei; yet
ye love." (1 Pet., i, 8.) The deserted soul seeth little:
there must be love to Christ, where there is, 1 . Faith
in the dark; faith is with child of love. 2. Where the
believer is willing that his pain and his hell may be
matter of praising God : " Who is so great a god as
our God ?" (Psal. lxxvii, 13). The church was then
deserted, as the psalm cleareth.

6. She putteth Christ in his chair of state, and
adoreth him : the deserted soul saith, Be I what 1 will,
He is Jehovah the Lord. Confession is good in sad-
dest desertion, "I have sinned; what shall I do to
thee, 0 preserver of man?" (Job, vii, 20). The seed
of Jacob is in a hard case before God, (Lam., i, 17,)
and under wrath, (verses 12-14). Yet, " The Lord
is righteous, for I have sinned :" (ver. 16:) this maketh
the soul charitable of God, how sad soever the dis-
pensation be.

SERMON XV. 159

7. She seeth it is a trial, as is clear by her instant
pursuing after Christ, after many repulses. It is great
mercy, that_G^(Lcometh not behind backs, and striketh
not-ffl-tiie dark. " And I said, this is my infirmity :"'
(Psal. lxxvii, 10 :) he gathereth his scattered thoughts,
and taketh himself in the temptation. It is mercy, 1. To
see the temptation in the face. Some lie under a dumb
and a deaf temptation that wanteth all the five senses ;
Cain is murdered in the dark at midnight, with the
temptation, and he knoweth not what it meaneth. 2.
God's immediate hand is more to be looked at, than
any other temptation. 3. Hence the conscience is
timorous, and traverseth its ways under the trial.
When a night traveller dare not trust the ground he
walketh on, he is in a sad condition ; he is under two
evils, and hath neither comfort nor confidence. " He
that walketh in darkness, and hath no light," (but some
glimmering of star-light, or half moon under the earth,
and knoweth not the ground he walketh on,) " let him
trust in the name of the Lord." (Isa., 1, 10.)

8. She runneth not away from Christ under deser-
tion; but 1. She cometh to him. It is a question
what deserted souls shall do in that case. See, 2, that
you run not from Christ. It was a desertion that
Saul was under, and a sad one we read of; but he
maketh confession of his condition to the devil; a sad
word; "I am sore distressed :" (1 Sam., xxviii, 15,)
there is a heavy and lamentable reason given why;
" the Philistines make war against me :" Why, that is
not much ; they make war always against the people
of God : Nay, but here is the marrow and the soul
of all vengeance, "God is departed from me." Why.
foolish man, what availeth it thee to tell the devil God
is departed from thee ? Judas was under a total de-

160 THE TRIAL AND TRIUMPH OF FAITH.

sertion ; he went not to Christ, but to the murderers
of Christ, to open his wound. "I have sinned:"
fool ! say that to the Saviour of sinners. The Church
deserted, betaketh herself to Christ, and searcheth him
out: "Saw ye Him whom my soul loveth ?" (Cant., i,
5). It is a bad token, when men, conceiving them-
selves to be in calamity, make lies and policy their
refuge.

Object. But it is a greater sin to go to Christ, being
in a state of sin : What have I to do, to go to him
whom I have offended so highly ? Ans. To run from
Christ under desertion, is two deaths. 1. Desertion
is one, and if real, the saddest hell out of hell. 2.
To flee from Christ and life, is another death; now to
come to him, though he should kill thee for thy pre-
sumption, is but one death, and a little one in com-
parison of the other ; and one little death is rather to
be chosen, than two great deaths. 2. Consider how
living a death it is, to be killed doing a duty, and
aiming to flee into Christ: better die by Christ's own
hand (if se it must be) as by another; and better be
buried and lie dead at his feet, as to run away from
him in a heavy desertion: if the believer must die, it
is better his grave to be made under the throne, and
under the feet of Jesus Christ, as to die in a state of
strangeness and alienation from Christ, not daring to
come nigh him. All the deserted ones that we read
of, did flee in to himself. (Psal. xxxiv, xxxix, lxxxviii ;
Job, xiii, 15 ; Isa., xxxviii.) It is good to claim him
as thy God, though he should deny thee; and creep
unto him though he should throw thee out of his
sight : better kiss the sword that killeth thee, and be
slain with his own hand, as cast away thy confidence.

"But she came and worshipped" An heavier

SERMON XV. 1G1

temptation cannot befall a soul tender of Christ's love,
than to cry to God and not be answered ; and to
cry, and receive a flat and downright renouncing of the
poor supplicant. Yet this doth not thrust her from
a duty; she cometh, and worshippeth, and prayeth.
It is a blessed mark, when a temptation thrusteth not
off a soul from a duty. And 1. When the danger
and sad trial is seen, it is good to go on. Christ knew
before, he should suffer ; and when they would appre-
hend him, yet he went to the garden to spend a piece
of the night in prayer. It was told Paul by Agabus,
if he went to Jerusalem, the Jews should bind him.
and deliver him to the Gentiles : it was his duty to
go, thither he professeth he will go : " What, mean ye
to weep, and break my heart ? I am ready not only
to be bound, but to die for the name of Jesus." (Acts,
xxi, 13.) Dying could not thrust him from a duty.
Esther ran the hazard of death to go in to the king :
yet conscience of a duty calling, she goeth on in faith ;
"K I perish, I perish." 2. In the act of suffering.
Christ on the cross prayeth and converteth the thief;
Paul, with an iron chain upon his body, preacheth
Christ before Agrippa and his enemies, and preaching
Christ was the crime : Paul and Silas, with bloody
shoulders, must sing psalms in the stocks. 3. Inde-
finitely. After the trial, and when the temptation is
on, yet the saints go on : " All this is come on us,"
(Psalm xliv, 17,) there is the temptation: the duty,
" Yet we have not forgotten thee, neither dealt falsely
in thy covenant." "Princes did speak against me."
there is a temptation : yet here is a duty : " But thy
servant did meditate on thy statutes." (Psalm cxix,
23.) "My soul fainteth for thy salvation, but I hoDe
in thy word." (Ver. 81.) " The wicked have laid' a
2 L

162 THE TRIAL AND TRIUMPH OF FAITH.

snare for me, yet I erred not from thy precepts." (Ver.
110.) " Many are my persecutors and mine enemies,
yet do I not decline from thy testimonies." (Ver. 157.)
" They fought against me without a cause :" (Psal.
cix, 3.) " For my love they were my adversaries, but
I gave myself to prayer." (Ver. 4.)

1. It is a sign of a sweet humbled servant, who can
take a buffet, and yet go about his master's service ;
and when a soul can pass through fire and water to
be at a duty ; for then, the conscience of the duty
hath more prevailing power to act obedience, than the
salt and bitterness of the temptation hath force to
subdue and vanquish the spirit: it is likely grace
hath the day, and better of corruption. 2. It argueth
a soul well watched, and kept from the incursion of a
house-sin, and a home-bred corruption ; for the temp-
tation setteth on the nearest corruption, as fire kind-
leth the nearest powder and dry timber, and so goeth
along. " They prevented me in the day of my cala-
mity ;" (Psal. xviii, 18). " I was upright before him.
and I kept myself from mine iniquity." (Ver. 23.)
The devil hath a friend within us : now there be de-
grees of friends, some nearer of blood than other some ;
the man's own predominant is the dearer friend to
Satan, than any other sin ; if pride be the predomi-
nant, it is so Satan's first-born, he agents his business
by pride. 3. So it may argue that the soul steeled
and fortified with grace, taketh occasion from the sin-
fulness of the temptation, and the edge of it, to be
more zealous and active in duties. David scoffed at
by Michal, said, " I will be more vile yet." So, " All
that see me laugh me to scorn, they shoot out the lip,
they shake the head," (Psal. xxii, 7). " He trusted
in the Lord," (Ver. 8). See here a heavy temp-

SERMON XV. 163

tation; but his faith diggeth deeper, to the first ex-
perience of God's goodness ; 4; But thou art he that
took me out of the womb," (Ver. 9). As the church
mocked with this, "Sing us one of the songs of
Zion," (Psal. cxxxvii,) raiseth an higher esteem of
Zion, because Zion's songs are scoffed at : Let them
mock Zion as they list, " But if I forget Zion," (Ver.
5.) then I pray God, " my tongue may cleave to the
roof of my mouth." (Ver. 6.) So the thief, hearing
Christ blasphemed and railed on by his fellow, doth
take more boldness to extol him as a king ; " Lord,
remember me when thou comest to thy kingdom:"
Grace appeareth the more gracious and active, that it
hath an adversary ; contraries in nature, as fire and
water, put forth their greatest strength when they
actually conflict together.

Use 1. Antinomians turn grace into a temptation,
and then cast off all duties ; as, " Christ has pardoned
all sin ; his righteousness imputed, is mine : "What
do you speak to me of law-duties ?" The way that
crieth down duties and sanctification, is not the way
of grace ; grace is an innocent thing, and will not
take men off from duties ; grace destroyeth not obe-
dience: Christ hath made faith a friend to the law;
the death of Christ destroyeth not grace's activity in
duties. It is true, grace trusted in, becomes ourself.
not grace ; and self cannot storm heaven, and take
Christ by violence: grace, though near of kindred
to Christ, as it is received in us, is but a creature,
and so may be made an idol, when we trust in it,
and seek not Christ first, and before created grace :
But believing and doing are blood-friends. (John,
xi, 26). "

Use 2. This would be heeded, that in difficulties

164 TIIE TRIAL AND TRIUMPH OF FAITH.

and straits, we keep from wicked ways ; and being
tempted, that we strive to come near the fore-run-
ner's way. It was peculiar to Christ, to be angry, and
not to sin ; to be like us, " in all points tempted like
as we are, yet without sin," (Heb., iv, 15,) with this
difference, Christ was tempted, but cannot sin ; the
saints are tempted, but dare not sin. The law of
God, honeyed with the love of Christ, hath a majesty
and power to keep from sin. So Christ, made under
the law for us, (Isa., liii, 7,) " was oppressed, he was
afflicted," (oppression will make a sinful man mad,)
but it could not work upon Christ : " He was oppres-
sed, yet he opened not his mouth: he is brought
as a lamb to the slaughter." So all Christ's followers
did : they are tempted, but grace putteth a power of
tenderness on them. Joseph tempted, saith, " How
can I do this great wickedness, and sin against God ?"
(Gen., xxxix, 9). David is reproached by Shimei,
but he dares not avenge himself. Job, heavily as
any man tempted, yet " In all this, Job sinned not,
nor charged God foolishly?" (Job, i, 22). I deny
not, but the temptation doth sometimes obtain half a
consent : Nabal tempted David, so that he resolved to
be avenged. 2. It will leave a black and a crook
behind it in some, for their whole life. Peter shall
be all his life known to be one that once forsware his
Lord: But this is fearful, when men both create
temptations, by defending a bad cause, (as holy men
may have an unholy cause) and then, can find no
way to carry it out, but by crooked policy and calum-
nies. We are now pursued by malignants with an
unjust war. To embrace peace upon any dishonour-
able terms to Christ, is to desert a duty for fear of a
temptation : on the other side, to refuse an offer of

SERMON XV. 165

peace, because many innocent persons have been killed,
is also a yielding to a temptation ; for by war, we kill
many more innocent ones, and it is against the Lord's
counsel, " Seek peace," (Psalm xxxiv, 14), that is,
as much as, we are not to be patients only, but agents,
even when we are wronged, in seeking peace. But
what if peace flee from me ? I confess that this is a
temptation ; then saith the Lord 'follow after it;' (the
word Darash is diokein. Heb., xii, 14); the Syro-
Chaldee is, ' run after peace/ compel peace and force
it, as men follow an enemy: 'Let us pursue after
things of peace,' (Rom., xiv, 19, diokomen).

Use 3. See the sweet use of faith under a sad
temptation ; faith trafficketh with Christ and Heaven
in the dark, upon plain trust and credit, without see-
ing any surety or pawn ; " Blessed are they that have
not seen, and yet have believed, (John, xx, 29). And
the reason is, because faith is sinewed and boned
with spiritual courage ; so as to keep a barred city
against hell, yea, and to stand under impossibilities ;
and here is a weak woman, though not as a woman,
yet as a believer, standing out against him, who is
u The mighty God, the Father of ages, the prince of
peace," (Isa., ix, 6). Faith only standeth out, and
overcometh the sword, the world, and all afflictions.
(1 John, v, 4). This is our victory, whereby one
man overcometh the great and vast world.

166 THE TRIAL AND TRIUMPH OF FAITH.

SEBMON XVI.

" But he answered, and said, It is not meet to take the chil-
dren's bread, and to cast it to the dogs. And she said, Truth,
Lord, yet the dogs eat of the crumbs that fall from the master's
table. And Jesus answered, and said unto her, 0 woman, great
is thy faith, be it unto thee even as thou wilt : and her daughter
was made whole from that very hour." — Matthew, xv, 26-28.

" And when she came to her house, she found the devil gone
out, and her daughter laid upon the bed." — Mark, vii, 30.

THE dispute between Christ and the woman goeth
on : Christ bringeth a strong reason, (ver. 26,)
why he should not heal her daughter ; because she,
and all her nation, not being in covenant with God,
as are the Jews, the church of God, are but dogs, and
profane, and unworthy of Christ, which is the bread
ordained for the children.

When Christ humbleth, he may put us in remem-
brance of our nation, and national sins : " Look to
the rock whence ye were hewn, and to the hole of the
pit whence ye were digged," (Isa., li, 1). " I alone
called Abraham, he was an idolater," (Hos., ix, 10).
I found Israel like grapes in the wilderness ; they
should have been wild grapes rotting in the wilder-
ness, had I not put them in my basket. "Son of
man, cause Jerusalem to know her abomination,'"
(Ezek., xvi, 2). How? Make them know the stock
they came of, ' And say, Thus saith the Lord unto
Jerusalem, thy birth and thy nativity is of the land of
Canaan ; thy father was an Amorite, and thy mother
an Hittite,' (verse 3). When the Jew was to offer
the first fruits to the Lord; "And thou shalt speak

SERMON XVI.

and say before the Lord thy God. A Syria::
perish was my father, and went down to Egypt t
journ there/' (Dent, xxvi. 5). Thus, the forgv
what we are by nature, addeth to our guilti'
;; And in all thine abominations, and thy whoredoms,
thou hast not remembered the days of thy youth,
when thou wast naked and bare, and wast polluted in
thy blood," (Ezek.. xvi, 22). So the Ephesians must
be told how unfit they were by nature for Christ, be-
ing the very workhouse and shop of the devil, in
which he wrought, (Eph., ii. 1-3 \ National sins have
influence in their guilt and contagion on believers :
1. When they mourn not for them: God's displeasure
should be our sorrow. 2. TThen they stand not in
the gap to turn away wrath. (Eze!:.. xxii, 30\ There
were godly men that departed from ill, (Isa.. lix .
but God's quarrel was, that there was iio intercessor,
(verse 15). In fasting, believers, though pard<
may have on them a burden of the sins of :
nations, and be involved in that same wrath with them.
National repentance is required of every one. n :
than personal repentance. TVho sorrows for the
blood of inalismants and rebels ? — for their oaths,
mocking, scomng, massing ? The sins of the I
idolatry, superstitious clays, vain ceremonies, etc..
have influence on a believers conscience in hi-
proach to God. But we are here to consider.
Christ cloth two great and contrary works at once :
1. He humbleth the believing woman, in reproaching;
her as a profane dog, unworthy of the children's
bread, that the will may be more broken for believing;
And 2. He trieth and tempteth her, to see if she
by reproaches, be taken off from Christ. A broken
will is a broken heart, for will is the iron sinew in the

168 THE TRIAL AND TRIUMPH OF FAITH.

heart : account merit and conceit of any good in thy-
self, but the unclcanness of a dog ; and break will,
that that proud thing may fall in two pieces at Christ's
feet : and 3, believe, stick by thy point, that though
a dog, yet thou art one of Christ's dogs, and then all
is well. The best way to break the will, is, 1. To
offer hell, and the coals of everlasting burningto it; yea,
and when the soul is humbled, to humble it more.
Christ knew, that this woman was lying in the dust ;
but he will have her below the dust, when he trieth her
with such a humbling temptation. Many think, the
troubled conscience should not De further humbled.
They say, ' There is nothing for such a soul, but the
honey and sweetness of consolations in the gospel.'
Nay, but often that which troubleth them, is subtle
and invisible pride ; he will not believe for want of
self-worthiness : — Oh ! I dare not rest on Christ, nor
apply the promises, because of my sinful unworthi-
ness.' Now, if this be humility, it is the proudest hu-
mility in the world ; for the soul thus troubled, saith,
' I am not good enough, nor rich enough for Christ
and his fine gold.' And the truth is, he is not a good
enough Papist, to give a ransom of self-worth, for
that great ransom of blood which cannot be bought.
But though thou shouldst buy Christ, the Father will
not sell him. Christ is disposed to a sinner as a free
gift, not as a wage or a hire. There is a difference
between down-casting and saving humiliation. Down-
casting may exceed measure, in the too much appre-
hension of the law-curses, and may be conjoined with
much pride and self-love : but right and saving humi-
liation conjoined with faith, cannot overpass bounds;
it ariseth often from the sense of grace rather than
from the law ; God giveth grace to the humble, and

6ERM0X XY1. 1G9

he givcth humility to the gracious, under the sense of
rich grace, (1 Tim., i, 15, Eph., iii, 8, Tit, iii, 3-5, 2 Tim.,
i,9). Nothing humbleth us more than an opinion of
the power and excellency of grace. Grace known and
apprehended in its worth, layeth down proud nature
on the earth. Christ's grace, was Christ's account
book to Paul ; "But by the grace of God I am that
I am," (1 Cor., xv, 9, 10). A borrowed garment,
though of silk, will make a wise man humble : many
sins pardoned, made much love to Christ, and much
humility in the woman, (Luke, vii, 44,) and made her
lay head and hair, yea, and heart also, under the soles
of Christ's feet. No doubt, she thought basely of
herself and her hair, remembering that grace put
these feet to a sad and tiresome journey, to come into
the world to seek the lost, and to be pierced with
nails for her. There is courtesy in free grace, being
the marrow and flower of unhired love, to kill high
thoughts of a self-destroying sinner.

Observe, also, that not to dare to come to Christ,
and believe and pray, because of unworthiness, such
as is in dogs that are without the new city, (Rev., xxii,
15,) is but a very temptation. And Christ, under the
notion of tempting and trying, offereth that to the wo-
man, that she was too daring and bold, being a dog,
to presume to ask for the children's bread. Hence
have we to consider, how far the conscience of sin ought
to stand in our way toward Christ. Hence these con-
siderations ; 1. Conscience of sin is to humble any;
that is, to make out for Christ. "Saul, Saul, why per-
secutest thou me ?" spoken by Christ brought Paul
down off his high horse, and laid his soul in the dust.
" Nowwe know, that what things soever the law saith,
it saith to them who are under the law, that every

170 THE TRIAL AJSTD TRIUMPH OF FAITH.

mouth may be stopped, and all the world may become
guilty before God." (Rom., iii, 19.) It is a speech
taken from a malefactor, arraigned and panelled upon
his head. When the judge objecteth, 'What say you?
This and this treason is witnessed against you.'
Alas ! the poor man standeth speechless and dumb ;
his mouth is stopped, " That thou mayest remember
thy old shame, and be confounded, and never open thy
mouth any more, because of thy shame." (Ezek., xvi,
63.) Christ, then, hath the sinner's neck under his
axe. What justice and law may do, that Christ may
do. The captive taken in war, may be killed by the
iaws of war, if he refuse to submit. 2. No sin is un-
pardonable treason, but the sin against the Holy Ghost,
and final impenitence. The gospel is a treaty of
peace between parties in war ; none are excepted
but these two. 3. But what then, if a soul come to
this, — ' I have either sinned against the Holy Ghost,
or certainly am on the borders of it, because Christ
knocked long : and a year ago, or a long time from
this, I remember of his farewell rap, when Christ
knocking, took his last good night, with this word,
' He that is filthy, let him be filthy still,' and said, he
would never come again. I grant an ill conscience
can speak prophecy; (Exod., x, 28, 29). So Pharaoh
did prophesy, and Cain also, (Gen., iv, 13, 14). But
2. I can yield, that there be some farewell knockings
of Christ, after which, Christ is never seen or heard
at the door of some men's hearts. Paul speaketh so
to the Jews, "But seeing you put the gospel from you,
and judge yourselves unworthy of everlasting life, lo,
we turn to the Gentiles." (Acts, xiii, 46.) The like
is Christ's language to them: "Then said Jesus to
them, I go my way, and ye shall seek me, and shall

SERMOX XVI. 171

die in your sins; whither I go, ye cannot come.''
(John, viii, 21.) I doubt if any can sin the sin against
the Holy Ghost, and the sinner only, and no other
complain of it ; that sin breaketh out in prodigious
acts of wickedness, as blood and persecution. Though
it were true, that you were upon the borders of
hell, yet the gospel, though it except you from actual
mercy, yet excepts you not from the duty of believing
and coming to Christ ; and though such think and
imagine, that they believe Christ is able to save and
redeem them, only they doubt of his will, yet the truth
is, the doubt of unbelief is more of the power of mercy
and infinite grace in Christ than of his will ; and my
reason is, " that whosoever believeth, hath set to his
seal that God is true;" (John, iii, 33;) and " He that
believeth not God, hath made him a liar, because he
believeth not the record that God gave of his Son." (1
John, v. 10.) Now, it is not God's testimony, nor any
gospel truth, that such as sin against the Holy Ghost
shall be pardoned ; yea, the contrary is said, (Matt, ,
xii, 31, 32). Yet these that sin against the Holy
Ghost are condemned for unbelief, as all other unbe-
lievers are. (John, iii, 18, 36.) Then such as fall in this
sin, though they say infinite mercy can pardon them
(but infinite mercy will not pardon them), should not
belie God, by unbelieving these truths, for they are
gospel truths : then must the unbelief of those that
sin against the Holy Ghost, put a lie upon some gospel
truth, and this can be only on the power of infinite
mercy; and so they must say, Christ cannot save,
though he would, for there is a power of Christ in
mercy, no less than a will. If Francis Spira1 go for

1 A distinguished Venetian lawyer of the 16th century , who embraced
the Reforrnaiion but afterwards recanted , to save his life. A short time

1 72 THE TRIAL AND TRIUMPH OF FAITH.

a despairing reprobate (which I dare not aver), yet,
when he said, he believed Christ was able to save him,
but he doubted of his will, he must not be so under-
stood, as if it were so indeed. Unbelievers know not
all the mysterious turnings of lying and self-deceiving
unbelief. Unbelief may lie to men of itself, when it
dare not belie the worth of that soul-redeeming ran-
som of Christ's blood. If he that sinneth against the
Holy Ghost, could believe the power of infinite mercy,
he should also believe the will and inclination of infinite
mercy, for the power of mercy is the very power of a
merciful will. I shall not then be afraid that that
soul is lost, which hath high and capacious apprehen-
sions of the worth, value, dignity, and power of that
dear ransom, and of infinite mercy. It is faith to be-
lieve this gospel truth, which is, " That Christ is able
to save to the utmost all that come to him." (Heb.,
vii, 25.) If I believe soundly what free grace can do,
I believe soundly what free grace will do. It is true,
Christ can save many, whom he never will save; but
the faith of the power of mercy, and of his will to save,
is of a far other consideration. It must then be the
prevailing of a temptation, not to dare to come to
Christ, because I am a dog, and unworthy, 1. Because
sin is no porter put to watch the door of Christ's house
of free grace : mercy kcopeth the keys. Sin may ob-
ject my evil deserving, but it cannot object Christ's
rich deserving. 2. That which maketh me unworthy,
and graceless, and unfit to be saved, may make Christ
worthy, and gracious to save ; my sin may be Christ's
rich grace. Though sin maketh me unworthy of

after this, he was seized with such anguish on account of his apostacy,
that he sickened and died in despair, A. I). 1548. The narrative of
his death, which produced a deep sensation in Protestant countries,
was in common circulation in Scotland till within these few years.

SERMON XVI. 173

Christ, yet it maketh me a fit passive object for the
physician Christ to work on, and maketh not Christ
unworthy to save. If I feel sin, it then saith, Thou
art the very person by name that Christ seeketh.
Therefore is the sense of sin required as a condition in
all that come to Christ, whether it be before conversion,
or after conversion, when acts of faith are renewed.

Object. — 'But we find by experience, that true
poverty of spirit, and sense of sinful wretchedness,
doth kill and destroy any sight of guilt and wickedness
in myself: if I rightly see Christ, I shall not also see
any un worthiness in myself.'

A nsw. — This experience is not warranted by the
word of truth. These may well consist together.
1. That felt and apprehended wretchedness of a sinner,
may stand with a sight of Christ's riches of grace, is
as evident, as the felt pain of the sting of the fiery
scorpion, may stand with looking up to the brasen
serpent, and being saved ; yea, when the poor man
said, " Lord, I believe, help my unbelief,*' (Mark, ix,
24,) he both was sensible of faith and unbelief. 2.
Yea, the converted may well see grace and holiness
in himself, (else, how shall he be thankful to Christ the
giver ?) and also see Christ, and believe in his righ-
teousness. For holy walking cometh under a three-
fold consideration : 1. As a duty. 2. As a mean
ordained of God that we should walk in, (Eph., ii, 10).
3. As a promise, or a thing promised in the new cove-
nant. And in this threefold consideration, we may
know how far we may build our peace upon any duties,
as upon evidences of our state of grace. 1. As holy
walking as a duty coming from us, is no ground of
true peace, believers often seek in themselves, what
they should seek in Christ; this is natural merit.

174 THE TRIAL AND TRIUMPH OF FAITH.

Often we argue from the measure of obedience, to deny
grace altogether ; this is a false way, especially, it is a
false way of logic, to argue negatively, from want of
such and such a measure of obedience^ to deny you are
in Christ : how we may argue affirmatively, we shall
hear hereafter. 2. The duty is Christ's mean, not
enjoined in a strict law way, but in a gospel way, as
the commandment is oiled with a gospel spirit of love.
Law and love are not contrary, as Antinomians do
imagine; Christ has united, not only persons, but also
graces and virtues. This way, the duty is a mean,
and a way, not to the right of salvation, but to the
actual possession of it ; and as it is, or standeth stated
before us in the letter of the gospel, in a moral com-
manding, or a doctrinal, or directing way, without the
efficacy of grace, it can be nothing but a doctrinal
mean, no more than the law way is ; for all gospel
precepts without grace, are as little available to us as
the law. But, in the third notion, holy walking, as
performed by that efficacious grace promised in the
covenant of grace, is an argument on which we may
build our peace, not as a cause, or a merit deserving
peace, but as a grace threaded upon the free promise
of God. So the saints have builded upon their sincere
walking, as on a fruit of the covenant of grace pro-
mised to us, (Jer., xxxi, 33; xxxii, 38); for so duties
speak the mercies promised in the covenant, ' And I
will give them one heart, and one way, that they may
fear me for ever.' (Ver. 39.) See Ezek., xxxvi, 27 ;
Isa., liv, 13. Upon this ground Hezekiah, pleadeth
with God, when he heard the sentence of death: 'Re-
member now, 0 Lord, I beseech thee, how I have walked
before thee in truth, and with a perfect heart, and have
done that which is good in thy sight;' (Isa., xxxviii,

SERMON XVI. 175

3;) and David putteth his faith upon this, as a gracious
fruit of grace promised in the covenant of grace. So
David pleadeth, and in faith, " Preserve my soul: (Ps.
lxxxvi, 2 :) here is a prayer in faith — and upon what
ground? "for I am holy." Now, this would seem
Pharisaical, and merit-like, if :holiness did not relate to
the free^ promise of the covenant of grace, in which
God hath promised, and tied himself by covenant, to
make his own children holy; and also, is resolved
upon a proposition of the covenant of grace. God
hath both promised to cause his covenanted ones walk
before him in truth, as did Hezekiah ; as we have it
in Ezek., xxxvi, 27, and he has promised to save and
deliver the upright in heart, as is clear in Psalm 1, 23;
xxxiv, 15 ; 1 Pet., iii, 12 ; Psalm cxlv, 18, 19.

So all the peace we can collect for our comfort,
from holy walking, is resolved on a promise of free
grace ; and the duty as performed by the grace of the
covenant, may, and doth lead us to the promise, and
so, no ways from Christ, but to Christ. Holy walk-
ing is a faithful witness, and a true witness may lead
any accused man to law-right. Holiness may lead
me to the promise, and that is good law-right. If we
cannot gather any assurance of our spiritual estate,
from holy duties in us, such as are universal obedience,
sincerity in keeping close to Christ, and love to the
saints, because they may deceive us, and may be in
hypocrites, as Doctor Crispe saith, then may faith
also deceive us ; for there be as many kinds of false
faiths, as there be of counterfeit loves to the saints ;
and there is somewhat of Christ peculiar to the re-
generate in their love, obedience, and sincerity, which
they may discern to be a saving character, and badge
of Christ, no less than in faith. 2. But here is the

176 THE TRIAL AND TRIOIPn OF FAITH.

mystery: neither faith, nor anjlhing inherent in us,
can yield us certainty that we are in Christ, or any
peace with God, in regard that all grace, all evidences
of our good estate are without us in Christ ; inherent
holiness and duties are but fancies. When we then
refuse the comforts of God, and peace from holy walk-
ing, as it is threaded and linked to the promise, we
refuse Christ ; especially under desertion, we bid
Christ look away from us ; and there is a wilfulness
of unbelieving sorrow, so that Rachel will not be
comforted. But when we refuse Christ's comforts,
we refuse himself. She who refuseth to accept of a
bracelet, or a gold ring, from him who suiteth her in
marriage, she refuseth both his love and himself, in
that she refuseth his love token.

Observe also, that Christ bringeth himself in, as a
great householder in the gospel. In his house there
be divers children, servants, dogs, and the house is
broad, and open to all that come: there is bread in our
Father's house for all. What bread? A great marriage
supper: Here is a king's son married. Matt., xxii,
Luke, xiv,) and many excellent dainties, and all dainties
is Christ, the marrow of the gospel, that bread of life;
" I am that bread of life," (John, vi, 48). He was
the wheat that dieth and rotteth in the earth, and
then taketh life, and bringeth forth fruit, (John, xii,
24). He is the wheat that suffered the winter frosts
and storms, rain and winds, and went through the
millstones of God's wrath, and was "bruised for our
iniquities," (Isa., liii, 5 ;) "For it pleased the Lord to
bruise him," (verse 10): Dakeo, is contundere, to
grind as in a mortar, or mill ; and he went through
the oven and fiery furnace of the anger of God, before
he could be bread for the king's table, and the chil

SERMON XVI. 1 / i

dren. 2. Every bread, is not the bread of children :
Christ is not a loaf, nor a feast for the man that
wanteth his wedding-garment : SUch a friend w;is
never invited to the banquet, (Matt., xxii, 11, 12):
and of those that loath Christ, and love their lusts
better than him. Christ saith, "None of these men that
were bidden, shall taste of my supper," (Luke. xiv. 24 }.

1. The children are parts of the house, and are
more than children, heirs, even joint heirs with the
eldest heir, Christ, (Rom., viii, 17), because Christ
and the younger heirs divide heaven (to speak so)
between them. And 1. The Spirit that raised Christ
from the dead, dwelleth in them, (Rom., viii, 11).
2. They have one God, and one Father ; Christ and
we are Fathers children ; " Go to my brethren, and
say to them, I ascend unto my Father and your Father,
and to my God and your God," (John, xx, 17). 3. We
must be together in one place ; all the children must
be in one house together, (John, xvii, 24). " And if
I go, (it is not an if of doubting,) and prepare a place
for vou. I will come again, and receive vou unto my-
self, that where I am, there ye may be also," (John,
xiv, 3). s; And where I am, there shall also my ser-
vant be,"' (John, xii, 26). 4. One resurrection, i; Be-
cause I live, ye shall live also," (John, xiv, 19).
Every believer is raised in Christ, but in order :
:: Every man in his own order, Christ first, as the first
fruits," (1 Cor., xv, 23). 5. One heaven, and one
kingdom, and one throne, (Luke, xxii, 29, Rev., iii, 21).

2. There be great odds between the spirit or
mind of an heir or a son, and a servant. The heir
will do much for the birth-right; take his life from
him, ere you take his heritage from him. Esau's
face dried, he wept no more, when his father blessed

2 ||

178 THE TRIAL AXD 1UIUMPII OF FAITH.

him with the dew of heaven, and the fatness of the
earth. A servant will not contend to be an heir.

3. " The servant abideth not in the house for ever,
but the son abideth ever." (John, viii, 35.) The son's
reward is all hope, as some courtiers attend princes
upon hopes ; servants have hand-payment, and present
wages. Let every professor try his spirit and nature :
if the spirit bend toward the inheritance, and heaven-
ward, it is right : see who looketh to the last year of
nonage and minority, and hath not an eye and heart
on time. There is a latent hope in all troubles, in
sons, as in a king's heir in a far country where he is
not known, not honoured as one of a prince's blood,
but neglected, injured — yea, in want and necessity ;
yet when he casteth his eye upon his over-sea hope,
it cometh home to his heart with ease, " One day I
shall be a king, in honour and wealth." 2. Try the
free and ingenuous spirit of a son toward the father :
there is not a nature, or an instinct in the servant,
nor such an inward principle toward the lord of the
house, as in a son : blood and nature is strong and
prevalent : blood-bonds, nature-relations are mighty.

"But Jesus said unto her, Let the children first be
filled'' (Mark, vii, 27). Christ denied not, but the
woman and the Gentiles have a right to the bread of
Christ's house, only, grace must keep an order ; let
the Jews first have the loaf broken to them, and then,
let the Gentiles have the by-board, or the second
table of Christ. Hence, observe Christ's wise attem-
perating of the temptation in these particulars : 1.
That temptations are measured by grains and scruples
to the saints. There is a seed of comfort and hope
in Christ's glooming and frownings : he would say,
When the children are filled with bread first, then.

SERMON XVI. 179

yon that are dogs, shall also have your portion of the
cliildren's bread. There is a kiss, and bowels of com-
passion, under the lap of that covering and cloak of
wrath, with which he is covered ; for t; in wrath, he
remembers mercy," and moderateth anger; " Fury is
not in me,1' (Isa., xxvii. 4). 2. Gospel trials and
temptations are for a merciful end, that Paul may not
be puffed up, or as he saith, " Lest I should be like a
meteor lifted up in the air above measure,"1 (2 Cor.,
xii, 7). *' But we had the sentence of death in our-
selves, (as condemned malefactors,) that we should
not trust in ourselves," ( 2 Cor., i, 9). 3. God will
not have them above our strength, but the burden
and the back are proportioned, (1 Cor., x, 13). It is
good that we know Christ breweth or mixeth our cup ;
he can sugar the salt and bitter wine with mercy.
There is no desertion of the saints that we read of.
but there is as much of Christ in it, as giveth it some
taste and smell of heaven. Heaven is stainpfid_upon
thgjujl jrf, J&e_. .sajols, lite is written on their death :
tlieir.. grave and dead corpse are hot, and do breathe
out life and -glory; their, ashes and dust smell of im-
mortality and resurrection to life. Even when Christ
is gone from the church, he leaveth a pawn or a pledge
behind him, as love-sickness for the want of him,
(Cant., iii, v). 'When Christ is nothing but an empty
grave, and he himself is away, yet weeping for the
want of him, without care of angels or apostles, when
the beloved himself is gone, is somewhat of Christ ;
yea, he sendeth before him a messenger, to tell that
the King himself is coming, as in a great summer
drought, little drops go before the great shower, to
make good report that the earth shall be refreshed.

1 Ina me hypemiromai. — Ruihtrf.

180 THE TRIAL AND TRIUMPH OF FAITH.

1. Longings for him, 2. Waiting after him, 3. Christ
in you seeking after Christ, are messengers of heaven
sent before, to dress and adorn the lodging for the
prince, who is on his journey coming to thee.

SEEMON XVII.

"And she said, Truth, Lord, yet the dogs eat of the crumbs thai
fall from the master's table." — Verse 27.

OBSERVE, 1. The woman's witty answer. By
retortion in great quickness, by concession of
the conclusion, and granting she was a dog, she bor-
roweth the argument, and taketh it from Christ's
mouth to prove her question. She argueth from the
temptation : Let me be a dog, so I be a dog under
Christ's feet at his table. Wisdom's scholars are not
fools: Grace is a witty and understanding spirit, ripe
and sharp ; so it is said of Christ, (Isa., xi, 3). Grace
has a sagacity to smell things excellently; so Pro v., i,
4 ; the wisdom of God in the Proverbs, giveth subtlety
to the simple; to such as may easily be milked,
and flattered, and persuaded. In young ones, reason
sleepeth, affection ruleth all: and grace furnisheth
the soul with quick, sharp, deep thoughts, to know a
devil and an angel, heaven and hell, and that " stolen
waters are not sweet," (Heb., v, 14). Their spiritual
senses are as wrestlers experienced, or as learned
scholars in universities, acquainted with the knowledge
of good and ill. 2. Faith is thus pregnant, as to draw
saving conclusions from hard principles, and to extract

SERMON XVII. 181

the spirit of the promises. Christ came to save sin-
ners ; then, saith Paul, to save me, for " I am the chief
of these sinners." (1 Tim., i, 15.) And though a
temptation's language be the language of hell and
unbelief, as thus, "Thou art a sinner, a lost and
condemned one, and therefore hast nothing to do
with Christ :" Faith argueth the language of heaven
and the gospel from this, "I am a sinner, and a lost
one ; but one of Christ's sinners, and one of Christ's
lost ones, and for that very same cause I belong to
Christ."

3. Faith doth here contradict the temptation, and
modestly refute Christ. If Christ say, ' Thou art a
transgressor, from the womb;' Ansiv. 'I confess,
Lord, but Christ died for transgressors.' 2. If he say,
' Thou art under a curse;' Answ. ' With a distinc-
tion ; it is too true, Lord : so I am by nature, but
Christ was made a curse for me.' 3. If he say, ' Thou
hast holden me at the door;' ' I confess, Lord, it is so.'
But if Christ say, ' I came not for thee, thou art a dog ;
to such belongeth not Christ, the bread of children :'
You may then answer, ' 0 Lord, with all reverence to
thy holy Majesty, it is not so; I am thine, thou didst
come for me, the bread belongeth to me.' When a
sinner dare not dispute his actions with Christ, yet he
may dispute his estate: the state of sonship is not sin;
and therefore, we must adhere to this, as Christ did
when he was tempted; 'If thou be the Son of God.'
He refused to yield that. If then Christ himself
should say, ' Thou art a reprobate,' expound it as a
temptation ; far more, if Satan, if conscience, if the
world say it, you are not to acknowledge these to be
heralds sent to proclaim God's secrets. Job would
not believe his friends in this. Then to be tempted

182 THE TRIAL AND TRIUMPH OF FAITH.

to deny your sonship and claim in Christ, may be your
temptation, not your sin; injections of coals to try,
may come immediately from God, as well as from
Satan. It is good (say Antinomians) to lay the
saints under a covenant of works, because it doth this
good, to make us make sure our evidences, that Christ
is ours. Yea, some desire a wakened conscience, that
the terrors of God may chase them to Christ. But,
1. That is a murmuring against God's dispensation: let
Christ tutor me as he thinketh good, he hath seven
eves, I have but one, and that too, dim. 2. We are
not to make sad whom God hath not made sad, (Ezek.,
xiii, 22,) nor to make a lie of grace ; Nor, 3. To usurp
the devil's office, to accuse a brother, far less your-
self.

" Truth, Lord, the dog*" — Behold where humility

sitteth. 1. Christ cannot put humility lower, it

sitteth in the dust : " I am not worthy to be called

thy son." (Luke, xv, 19.) 0 great Paul ! What is

less than nothing, and less than the least of all ? " Unto

me who am less than the least of all saints is this

grace given." (Eph., iii, 8.) "I was a persecutor, a

blasphemer, (1 Tim., i, 13). " I am the least of the

Apostles." (1 Cor., xv, 9.) Humility is no daring

grace; it dare scarce seek to be a door-keeper in

heaven; it setteth itself in hell. 2. Though humility

be well born, and of kin to sweet Jesus, who is lowly

and meek, yet Christ, and Christ only, is humility's

freehold. The humble soul knoweth no landlord but

Christ, and is only grace's humble tenant : there is

none to him but the Lord Jesus, with his rich ransom

of blood, (1 Tim., i, 16, 17). So there is much

humility in heaven. If it were possible that tears

could be in heaven, the humble saints that are there,

SERMOX XVII. 183

should not see Christ reach out a crown to set on their
head, but they should weep, and hold away their head ;
yea, the glorified are ashamed to bear a crown of
glory on their head, when they look Christ in the face,
and so, cannot but cast down their crowns before the
throne. (Rev., iv, 10.) 3. All the saints truly hum-
bled cry up Christ, and down themselves; and in their
own books are as far from Christ as any : u I am not
worthy that thou shouldst come under my roof; but
speak the word only, and my sen-ant shall be healed."
(Matt, viii, 8, 9.) We may gather from Job's plead-
ing, (chap, xiv,) that humble saints think not them-
selves only below grace and mercy, but also below the
glory of justice and wrath. " Man fleeth as a shadow,
and continueth not. And dost thou open thine eyes
upon such a one, and bring me into judgment with
thee ? Who can bring a clean thing but of an un-
clean ? Xot one." He would say, I am not only
frail by condition of nature, being a shadow of clay
(verses 1, 2,) but also by birth, sinful and unclean,
by reason of sin original: I am therefore a party
unworthy of the anger of God, as a beggar is not
worthy of the wrath of the emperor, or a worm of
the indignation of an angel. 4. Any man is nearer
God, than the humble soul in his own eyes. " Our
fathers trusted in thee," (Psalm xxii, 4). "I am
a worm and no man," (ver. 6). Because humility is a
soul smoothed, and lying level with itself, no higher
than God hath set it, "I do not exercise myself in
great matters, or in things too high for me." (Psalm
cxxxi,l.) The proud soul hath feathers broader than
his nest. 5. The humble soul is a door-neighbour to
grace. Christ is near a cast-down mourner in Sion,
" to give him beauty for ashes, the garment of praise

184 THE TRIAL AND TRIUMPH OF FAITH.

for the spirit of heaviness," (Isa., lxi, 3). Christ hath
a napkin for the wet face of a humbled sinner. Christ,
the chirurgeon of souls, hath a wheel to set in joint
the broken heart, (Isa., lxi, 1). There is a Saviour's
hand m heaven, to wheel in an ill-boned soul on earth,
(Psalm li, 8). Oh, what consolation ' Christ doth
both seek and save the self-lost soul, (Luke, xix,
10). The lamb, one of the lowliest and meekest crea-
tures, hath a bed beside the heart, and in the bosom
of Christ: "He shall carry the lambs in his bosom,''
(Isa., xl, 11) ; yea, " He shall deliver the needy when
he crieth ; the poor also, and him that hath no helper,"
(Psalm lxxii, 12). The Lord giveth more grace, he
resisteth the proud and giveth grace to the humble.
Grace upon grace is for the humble, (James, iv, 6).
6. The humble cannot complain of God's dispensation.
Humble David, — " But if the Lord say, I have no de-
light in thee, behold, here am I, let him do to me as
seemeth good to him." (1 Sam., xv, 26.) That I am
not fettered with the Prince of Darkness, is the debt
of grace on me : then, that you are any thing less
than timber and firewood for Tophet, put it up in
Christ's account, and strike sail to Christ, and stoop
to him. 7. Yet is the hope of the humble, green at
the root ; it shall not be as a broken tree, (Psalm ix,
18), 1. Because "God shall save the humble," (Job,
xxii, 29); 2. "And hear his desire," (Psalm x, 17) *
3. "Revive his spirit," (Isa., lvii, 15); 4. "Beautify
him with salvation," (Psalm cxlix, 4); 5. "Honour
him," (Prov., xv, 33) ; 6. "Satisfy him," (Psalm xxii,
26) ; 7. "Guide him in judgment," (Psalm xxv, 9);
8. "Increase his joy," (Isa., xxix, 19); 9. "Bless him,"
(Matt., v, 5,) and give him a sure inheritance. None
can extol grace as the humble soul, "Not I, but the

SERMON XVII. 185

grace of God in me," (1 Cor., xv, 10). "I have
written that ye be not puffed up for one against an-
other ; for who maketh thee to differ from another ?
and what hast thou that thou didst not receive ?" (1
Cor., iv, 6, 7.) Then, because thou art little in thine
own eyes, put not thyself out of grace's writing, for
God putteth thee in. (1 Cor., i, 27-29.) Grace is
mercy given for nothing, and the promise is made to
the humble. In the judgment of sense, every one is
to esteem another better than himself, (Phil., ii, 3).
Peter is to have a deeper sense of his own sinful con-
dition, than of the sinful condition of Judas the traitor.
Though Peter, being graced of God, owes more charity
to himself than to Judas, when Judas is a known traitor,
yet should not humility decline to that extreme, as to
weaken faith, and to say, Because I am unworthy of
pardon, therefore it is presumption to believe pardon
of sins.

Use 1. — Beware of pride ; the elephant's neck and
knees, that cannot bow, God must break. " God
knoweth the proud afar off," (Psalm cxxxviii, 6).
The word (Gavoah) is the high man, the Scripture
word, (James, iv, 6,) is hyperephanos ; the proud man
is an appearance, not a real thing, and an appearance
more than enough. The phrase importeth two : 1. It
is borrowed from men, who see things near hand, be-
fore they see things afar off; and so, more of their
eyes is fixed on that which is near hand, and so, it is
more delighted in. We see things afar off with less de-
light to the sense,1 and with contempt. The humble man
lieth near God's eye ; the proud man is farther from
his eye, and seen in the by, and with contempt by God.
2. A man seeth his enemy afar off, and loveth not to

1 Lorinus, Quasi in transitu yidcre.

186 THE TRIAL AND TRIUMPH OF FAITH.

come near to him. God hath an old quarrel against
pride, as one of the oldest enemies born in heaven, in
the breast of the fallen angels, and thrown out of
heaven, and it seeketh to be up at its own element, and
country where it was born, as proud men are climbing
and aspiring creatures ; but God, afar off, resisteth the
proud, and denieth grace, or any thing of heaven, to
the proud Pharisee. When God first seeth a proird
man, he saith, "Behold my enemy." The lowly man
is Christ's friend.

Use 2. — Though the woman be a dog in her own
eyes, and so a sinner, see, 0 sinner, rich mercy, that
Christ should admit of dogs to his kingdom. Oh, grace !
that Christ should black his fair hands (to speak so)
in washing foul and defiled dogs. How unworthy
sinners, and so foul sinners, that they should be under
Christ's table, and eat his bread within the King's
house ! What a motion of free mercy, that Christ
should lay his fair, spotless, and chaste love, upon so
black, defiled, and whorish souls ! Oh, what a favour,
that Christ maketh the leopard and Ethiopian white
for heaven ! These two go together, "Who has loved
us, and washed us." (Rev., i, 5.) Humble sinners
have high thoughts of free grace: stand not afar off,
come near, be washed, for free grace is not proud, when
grace refuseth not dogs. Salvation must be a flower
planted without hands, that groweth only out of the
heart of Christ., Take humble thoughts of yourselves,
and noble and high thoughts of excellent Jesus to
heaven with you. A curse upon the creature's proud
merits ! If you make price with Christ, and com-
pound with everlasting grace, you shame the glory of
the ransom-payer. It is no shame to die in Christ's
debt ; all the angels, the cedars of heaven, are below

SERMON XVII. 187

Christ ; angels and saints shall be Christ's debtors, ibi
eternity of ages ; and. so long as God is God, sinners
shall be in grace's account-book.

The truly humble, is the most thankful soul that is ;
unthankfulness is one of the sins of the age we live in.
It floweth from, 1 . Contemning and despising God's
instruments : The valour of Jephthah is no mercy to
Israel, because the elders hate and despise a bastard.
(Judges, xi. 1. 2, 6). The curing of Xaaman's leprosy
is not looked on as a mercy : why I washing in Jordan
must do it. and there be better rivers in his own land,
in Damascus. Not only God, but all his instruments
that he worketh by, must be eye-sweet to us, and
earn* God and omnipotence on their foreheads, else
the mercy is no mercy to us. 2. Mercies cease to be
mercies, when they are smoked and blackened with
our apprehensions. David, (2 Sam., xviii, xix,) re-
ceiveth a great victory, and is established on his
throne, which had been reeling and staggering of late;
but there is one sad circumstance in that victor-}- ; his
dear son Absalom was killed, and the mercy no
mercy in David's apprehension : M Would God I had
died for Absalom !" So a little cross can wash away
the sense of a great mercy : the want of a draught of
cold water, strangles the thankful memory of God's
wonders done for his people's deliverance out of Egypt,
and his dividing the Red sea. "What a price would
the godly in England have put on the removal of that
which indeed was but a mass book, and the burden-
some ceremonies, within these few years ? But be-
cause this mercy is not moulded and shapen, accord-
ing to the opinion of many, with such and such re-
formation and church-government, I am afraid there
is fretting in too many, instead of the return of praise;

188 THE TRIAL AND TRIUMPH OF FAITH.

and hating of these, for whom they did sometimes
pray. God grant, that the sufferings of the land, and
this unnatural bloodshed, may be near an end ! Ex-
cept the land be further humbled, I fear the end of
evils is not yet come. This is a directing of the Spirit
of the Lord, to teach God how to shape and flower his
mercies toward us. Is it not fitting there be water
in our wine, and a thorn in our rose ? Shall God
draw the lineaments and proportion of his favours
after the measure of my foot ? Shall the Almighty
be instructed to regulate his ways of supernatural pro-
vidence according to the frame of our apprehensions?
Oh, he is a wise Lord, and wonderful in counsel !
Every mercy cannot be overlaid with sapphires and
precious stones, nor must all our deliverances drop
sweet smelling myrrh. God knoweth when and how
to level and smooth all his favours, and remove all
their knots, in a sweet proportion, to the main and
principal end, the salvation of his own. There is a
crook in our best desires, and a rule cannot acbrit of a
crook, even in relation to the creature, far less, to him
who doth all things after the counsel of his own will.

" Ti^uty, Lord, the dogs." See and consider this
woman whose faith was great, as Christ saith, and so
she was justified. She confesseth and esteemeth her-
self a dog, and so, an unworthy and profane person.

Doct. A justified believer is to confess his sins, and
to have a sense and sorrow for them, though they be
pardoned. The word is clear for both confession and
sorrow for sin ; though Antinomians make it a work
of the flesh in the justified person, either to confess
sin, or to sorrow for it, or to crave pardon for it. For
confession, there is commandment, practice, promise.
" Speak unto the children of Israel, when a man or

fc SERMON XVII. 189

a woman shall commit any sin that men commit to
do a trespass against the Lord, and that person be
guilty, then they shall confess their sin that they have
done," (Numbers, v, 6). This is not a duty of the un-
converted only, but tying all the children of Israel,
men and women: "Confess your faults one to an-
other," (James, v, 16). Xow, it is not confession to
men only, as if they were sins only before men, which
the justified person committeth, and not sins in the
court of heaven before God, as libertines teach ; there-
fore it is added, " Confess — and pray one for another,
that ye may be healed, for the effectual fervent prayer
of a righteous man availeth much." Then, justified
persons are to pray for pardon of sins confessed. I
take it to be a precept, that as many as say, ' Our
Father,' to God in prayer, should also say, ' Forgive
us our sins, as we forgive them that sin against us.'
And so, pardon of sins, by a justified person, and a
son of God, is to be asked when we pray for daily
bread, and the coming of Christ's kingdom : " Take
with you words, and turn to the Lord ; say unto him,
Take away all iniquity," (Hos., xiv, 2). This must
be a confession, that a people turned to the Lord are
in their iniquities.

This is set down as a commendable practice :
" Ezra confessed and weeped," (Ezra, x, 1). " And
the seed of Israel separated themselves from all
strangers, and stood and confessed their sms, and the
iniquity of their father^" (Xeh., ix, 1, 2). " I prayed
unto the Lord and made my confession," (Dan., ix, 4).
So David : " I have sinned against the Lord," (2 Sam.,
xii, 13). " The church confesseth, " Thou art wroth,
for we have sinned : But we are all as an unclean
thing," (Isa., lxiv, 5, 6). "For our transgressions

190 THE TRIAL AND TRIUMPH OF FAITH.

are multiplied before thee, and our sins testify against
us," (Isa., lix, 12). " I have sinned against thee, 0
preserver of man," (Job, vii, 20). " My sins are more
in number than the hairs of my head," (Psalm xl, 12).
" Our iniquities testify against us, — our backslidings
are many," (Jer., xiv, 7). It is a vain shift to say,
The church prayeth and confesseth in name of the
wicked party, not in name of the justified ones ; for
as many as were afflicted confessed their sins for the
which the hand of God was upon them. Now God's
hand was upon all : Daniel and Jeremiah were carried
away captive ; yea the whole seed of Jacob, (Isa.. xlii,
24, 25, Isa., lxiv, 5—7). And Jeremiah, in name of
the whole captive church, saith, " The Lord is righ-
teous, for I have sinned," (Lament., i, 16). There is
a promise made to these that confess : " Whoso con-
fesseth and forsaketh their sins, shall have mercy,"
(Prov., xxviii, 13). " When I kept silence," (and
confessed not) " my bones waxed old," " I said, I will
confess my transgression unto the Lord, and thou
forgavest the iniquity of my sin." (Psalm xxxii, 3, 5).
And this is not an Old Testament spirit only ; for the
same promise is, " If we confess our sins, he is faith-
ful and just to forgive," (1 John, i, 8, 9). " If they
shall confess their iniquity, then will I remember my
covenant with Jacob," (Lev., xxvi, 40, 42). Not to
confess, is holden forth as a guiltiness : " Yet thou
saidst, Because I am innocent, surely his anger shall
turn from me ; behold I will plead with thee, because
thou sayest I have not sinned," (Jer., ii, 35). It is a
token of impenitency : "No man repented him of his
wickedness, saying, what have I done?" (Jerem.,
viii, 6).

Ephraim, God's dear child, is brought in, as

SERMOX XVII. 191

commended of God. and the Lord telleth over again
Ephraim's prayers and sorrowing for sin : :; I have
surely heard Ephraim bemoaning lrimself." (Jerem..
xxxi, 18). We have a precept for it in the New Testa-
ment; "Be afflicted, and mourn, and weep ; let your
laughter be turned to mourning, and your joy to hea-
viness. Humble yourselves in the sight of the Lord
and he shall lift you up/' (James, iv, 9, 10). Now.
there is better reason to mourn for sin. because they
did lust. war. and were contentious, than because there
were afflictions on them. Nature will cause any to
cry when punishment is on them ; but not nature but
grace, not the flesh but the Spirit causeth men sorrow
for sin as sin : ': If then their uncircumcised hearts be
humbled, and they then accept of the punishment of
their iniquity, then I will remember my covenant with
Jacob/' (Lev., xxvi, 41, 42). 2. To mourn for sin. is
a grace promised under the Xew Testament : " And
I will pour upon the house of David, and upon the
inhabitants of Jerusalem, the Spirit of grace and sup-
plication, and they shall look upon me whom they
have pierced, and they shall mourn, as one mourneth
for his only-begotten son," (Zech., xii, 10). 3. Those
for whom the consolations of Christ are ordained,
are the mourners in Zion; but the consolations of
Christ are not for legal mourners, and such as are
weary and laden for sin, and yet never come to Christ
nor believe : there is no promise made to such mourn-
ers as Cain and Judas were. Can we sav, that

• -

God promiseth grace and mercy to any acts of the
flesh, or of unbelief 3 4. It is a mark of a conscience
in a right frame, to be affected with a sense of the
least sin, as David was one in whose conscience there
remained the character of a stripe, when he but cut

192 THE TRIAL AND TRIUMPH OF FAITH.

the lap of Saul's robe, (1 Sam., xxiv). 5. And when
wicked men sin, their conscience is past feeling,
(Ephes., iv, 19): and seared as with an hot iron,
(1 Tim., iv, 2).

It is not an argument of faith, apprehending sin
pardoned, not to mourn for sin, and confess it ; for if
this be a good argument, that if we, being justified,
cannot, but out of unbelief, sorrow for a sin, that be-
fore God is no sin; as it is (Jerem., 1, 20,) fully re-
moved and taken away, (John, i, 29, Micah, vii, 19,)
cast in the depths of the sea, (as libertines argue) ;
for then (say they) we were both to believe that that
sin remaineth, and maketh the justified person liable
to eternal wrath, and so, to sorrow for it, as sin
before God; and also to believe that it is taken
away, and maketh the person not liable to eternal
wrath ; which are contradictory. If this, I say, were
a good argument, then wrere we not to eschew evil,
and to be averse to the acting of sin, before it be
committed ; for by the doctrine of Antinomians, all
sins, even before they be committed, yea, from eternity,
say some, are as fully taken away and pardoned, as
after they be committed, and as when we do now be-
lieve and repent : For if we were to have a will averse
to the acting of sin, before it be committed, it must
be upon this ground, that it is sin before God, and not
taken away by Christ's death, else we should not ab-
stain from $in as ain. But this fs a false ground to
Antinomians, and inconsistent with the object of faith.
which is, to believe this truth, that all sins, past, pre-
sent, and to come, are equally removed, pardoned, yea,
and in Christ taken away, as if they never had been.
And so, sorrow for sin committed, being an act of the
sanctified will displeased with sin, if it be unlawful,

SERMOX XVII. 193

the will of the justified person is not to be displeased
with it ere it be committed ; but by the contrary, if
he is not to be displeased with sin committed, but
rather to will its commission ; not to sorrow for it.
because he believeth it is pardoned, and in God's court
it is no sin to him, being in Christ. By the same
ground, ere it be committed, in God's court it is no
sin ; and so, neither can he be displeased with it ere
it be committed, but may also will it, and believe
it is pardoned, and he ought to have no act of re-
morse, nor reluctance of conscience, which is God's
solicitor, before the committing of it. For how is it
not equally an act of the flesh and unbelief, to fear sin
to be committed, as not pardoned in Christ, as to fear
sin already committed, as not pardoned? If it be a he.
and an act of unbelief, for any justified person to say,
— ■ Lord, I have sinned ; 0 God, thou knowest my
foolishness, and my sins are not hid from thee,' as
justified David saith, (Psal. Ixix, 5,) in regard all his
sins are pardoned, and the man in faith, contrary to
the sense of his weak flesh, is to believe that they are
all taken, away, — upon the same pretended ground of
faith, he is to say, ' Lord, I shall never sin: though I
am to commit adultery, and to murder innocent Uriah
to-morrow, yet thou, 0 God, neither to-morrow, nor
at any time, dost see my foolishness and sins, — be-
cause the sins to come are equally removed and taken
away in the free justification of grace, as the sins al-
ready past. Mr. Eaton saith, — ' To hold, that when
God hath justified both us and our works, God yet
seeth us in the imperfection of our sanctification, is
another evident mark of an hypocrite, that was never
yet truly humbled for the imperfection of his sancti-
fication. But these imperfections of our sanctifica-
2 N

194 THE TRIAL AND TRIUMPH OF FAITH.

tion are left in us to our sense and feeling, that they
may be healed in our justification.' And he bringeth
divers reasons to prove, ' That we are not both righ-
teous in the sight of God, and yet sinners in ourselves.'
Let me answer, that Antinomians in this, join hands
with the Council of Trent, who curse us Protestants,
because we say, ' The guilt of original sin is taken
away in baptism, but that sin, and that which is es-
sentially sin, dwelleth in us, while we are here, as the
sad complaints of justified saints do testify,' as Chem-
nitius observeth. Yea, Andradius saith, as Antino-
mians do, that we put blasphemy upon Christ's merits
and grace, as if he could not in a moment wash us
perfectly from all sin. And what arguments Papists in
this point use, the same doth Eaton and Antinomians
use also. Yea, but justified Job saith, (chap, ix, 30,
31,) " If I wash myself with snow-water, and make
my hands never so clean, yet shalt thou plunge me in
the ditch, and mine own clothes shall abhor me."
" Behold I am vile, what shall I answer thee? (chap.
xl, 4). Thus Job, after he was by God's pen declared
an upright man, saith of his own ways, in las suffer-
ings. And David, a justified man, saith, " Enter not
into judgment with thy servant, for in thy sight shall
no flesh be justified," (Psalm cxliii, 2): yet Job and
David were no hypocrites.

N

SEKMON XVIII.

AY, give me leave to say, that Antinomians make
justification and tree grace, their common-

SERMON XVIII. 195

place of divinity, as if they only had seen the visions
of the Almighty, and no other. But they are utterly
ignorant thereof; for they confound and mix what the
"Word distinguished, because justification is only a
removal of sin by a law- way, so that in law it cannot
actually condemn : There is no condemnation to them
that are in Christ Jesus,1 (Rom., viii, 1). So that in
law, all obligation to external punishment, called re-
atvs personce, the guiltiness of the sinner, is removed,
and he shall never be condemned for sin, because
Christ did bear that guilt for him. Hence we say, in
this regard it is blasphemy to say, that tears of sinners
do wash away sin ; that sorrow for sin and fasting pa-
cifieth, or removeth God's wrath. For my part, I never
used such popish and unsavoury speeches : Papists do,
and we must distinguish between the lax rhetoric, and
the strict divinity of Fathers. But 2. Justification is
not an abolition of sin in its real essence and physical
indwelling. Justified Paul sigheth and crieth, " I am
carnal, sold under sin. I know that in me, that is, in
my flesh, dwelleth no good. 0 wretched man that I
am, who shall deliver me from the body of this death?"'
(Rom., vii, 14, 18, 24). Now, if the sense of the cor-
rupt flesh make these complaints in Job, David. Paul,
and if sinful flesh opposite to faith, apprehending the
just contrary in Christ who justifieth the sinner, dwell
not in us, — then 1. David, Job, and Paul, did lie in
these confessions ; for to speak contrary to the lan-
guage of justifying faith, must be a lie. 2. They were
not really carnal, and sold under sin, but only accord-
ing to the sinful doubting and apprehension of the
flesh. Paul's crying out of the body of sin, was an

1 Ov.dca katnkrima; he saith not ouden kaiftkriton, nothing that
descrveth condemnation, nihil cfmdemnabile. — Rutherford.

19G THE TRIAL AND TRIUMPH OF FAITH.

irrational, fleshly, and hypocritical complaint. 3. We
are not to grow in the grace of sanctification, and ab-
stinence from yielding to the motions of the flesh,
because, if there be no sinful imperfections in our
sanctification, we are not to grow in grace really, but
only in the false and hypocritical apprehension of the
flesh. 4. If God see nothing of sin in the saints after
their justification, then there can be no sin in them
after justification ; and so, the justified cannot sin,
except they may sin, and yet God cannot see them
bin, contrary to Psalms lxix, 5, cxxxix, 1-3. Yet
John saith, even of himself, and of those who have an
Advocate in heaven, (1 John, ii, 1,) " That if we say
we have no sin, we deceive ourselves, and the truth
is not in us," (1 John, i, 8). Now, he cannot speak
of men as considered in the state of nature and un-
justified : because, to answer a doubt of weak con-
sciences, who said, ' Oh ! if we have sin, then are we
eternally lost and condemned,' he answereth, 1. The
justified are to confess, (verse 9,) and God is faithful
to forgive. 2. He answereth, " If we sin, we have
an Advocate with the Father," (1 John, ii, 1). 5. It
must inevitabty follow, that Christ commanding these
who have a Father in heaven, to pray, ' Forgive us
our sins,' commandeth them daily to pray out of a
fleshly doubting, not from the spirit of faith. I had
rather say with Scripture, that all the justified saints
must take down their top-sail, and go to heaven halt-
ing, and that they carry their bolts and fetters of in-
dwelling sin through the field of free grace, even to
the gates of glory, Christ daily washing, and renewing
pardons, and we daily defiling, to the end that grace
may be grace.

6 Yea, the Scripture is most clear, that the fairest

SERMON XVIII. 197

face that is- now shining in glory, was once even in
the kingdom of grace, and in the state of justification,
blacked with sin. and sin-burnt. by reason of sin dwel-
ling in them; "For there is no man that sinneth not."
(1 Kings, viii. 46.) This is a black put on the faces
of all men dwelling on the earth, amongst which you
must reckon justified and pardoned souls. "For there
is not a just man upon earth, that doeth good and
sinneth not." (Eccl., vii, 20.) Then there is a thorn
in our fairest rose ; David's sun shines not so bright.
but there is a cloud going over it ; in every justi-
fied man's good he doth, in ever}- sacrifice that he
offereth, there is some dung. ' The sun hath looked
on him." Augustine had the same controversy, but
on another ground, with Julian, who also of old, con-
ceited that justified souls were free of inherent sin, as
libertines now teach; but Augustine saith always.
1 That sin dwelleth in the regenerate, but it is not im-
puted, and concupiscence after baptism is removed j1
not that it is not, but that in the court of justice it is
not reckoned on our score.' By which it is more
than evident, that justification is not such an abolition
of sin, in its root and essence, as shall be in the state
of glory, when root and branch shall be abolished :
and not only shall justification free us, as it doth in
this life, from all law-guilt, and obligation to wrath,
which is but the Second Act of sin, the effect, not the
essence of sin, but also, sanctification being perfected,
all indwelling of sin shall be removed. Sin in the
justified hath but house-room, and stayeth within the
walls as a captive, an underling, a servant. — it hath
not the keys of the house to command all. nor the
sceptre to rule: all the keys are upon Christ's shoulder:
1 Non ut non sit, sed ut non impntetwr.

198 THE TRIAL AND TRIUMPH OF FAITIr.

far less, hath it a law power to condemn-. Therefore
saith Augustine excellently,1 " God healeth the sinner
from his guiltiness (it is a law-word, and a law-cure)
presently, but front his infirmity by degrees, by little
and little."'2 The holiest in this life, is but the
dawning of the morning; we are half-night half-day:
"Who can say I have made my heart pure, I am clean
from sin?" (Prov., xx, 9.) Who can say, I have a
clean heart, and not lie ? Libertines can say it in a
higher manner than Papists, who acknowledge that
venials. little sins, and motes, are in us always in this
life.

But it may be, this is the Old Testament spirit that
speaketh, as they say ; but the apostle, (Rom., iii,)
applieth the Psalm xiv, that stoppeth all mouths of
the world, as so many guilty malefactors at the high
bar of heaven : and he proveth, that no flesh, not
David, nor the holiest on earth, can be justified by
works, either done by the strength of nature, or by the
help of grace. — Now, if there be no indwelling sin in the
mstified person, we answer not Papists and Pelagians,
who say, ' That we are justified by works done by the
help and aid of grace after regeneration, but not by
the works that we perform by the strength of nature ;'
for if there be no indwelling sin in the regenerated, all
their good works must be perfect and sinless, and can
draw no contagion from an impure heart ; because if
there be no indwelling sin, and no imperfect sanctifi-

1 Cont. Julian, Lib. G, c. 5. " Sanat vitiatum a reatu statim, ab
intirmitate paulatim."

2 And Gregory, Moral, Lib. 29, c. 2. " Quid in hac vita oinncs
qui veritatem scquiniur, nisi aurora BUmus! Aurora enim nocteni
prrcteriisse nunciat, nee tamen diei elaritatem ilia satis ostendit ; seel
cluni illara pellit, et banc suscipit, luccin tenebris permixtam tenet,
mc nos qutedam jam qua? lucis stmt aglmus, et tamen in quibusdam
adbuc tencbrarum rcliquiis non caremus."

SERMON XVIII. 199

cation in us (as Mr. Eaton saith it is hypocrisy so to
think or say), how can an impure heart defile these
works that are done by the aid of grace ? For that
which is not. hath no operations at all: if there be no
contagious fountain, and no indwelling sin. but root
and branch be removed in justification, then such a
fountain cannot defile the actions; "In many things
we offend all " (James, iii, 2); (ptaiomen apantes.") a
metaphor from travellers walking on stony or slippery
STOund. "0 wretched man that I am. who shall de-

o

liver me from the body of this death?" (Rom., vii, 24.)
If this was but the flesh and unbelief that made this
complaint, then the combat between the flesh and the
spirit shall come from the flesh. Now the conflict of
two contraries, such as are the flesh and the spirit, is
not from the one more than the other, but equally
from both : the conflict between fire and water, is
neither from the fire only, nor from the water only,
but from both vokin^ together. Yea. certain it is.
that the flesh cannot, and doth not complain of its
own motions against the spirit ; sin cannot complain
of sin ; it is. the renewed part that complaineth of the
stirrings and motions of the unrenewed part : Satan
is not divided against Satan, nor sin against sin. It
is true, the sins of the justified are said to be sought
and not found, (Jer.. 1, 20,) and our transgressions are
said "to be blotted out, and blotted out as a thick cloud,
and to be remembered no more," (Isa., xliii, 25 ; xliv.
22 ; Ps. li, 1.) " and to be subdued and cast into the
depths of the sea," (Mic, vii, 19.) " and we washed."
(Rev., i, 5;) "and made whiter than the snow." (Ps.
li. 2.) And Christ's church is so "undenled," so
'•fair as the moon, clear as the sun,v (Cant., v. 2 : vi.
10.") that Christ himself giveth a testimonv of her.

200 THE TRIAL AND TRIUMFH OF FAITH.

" Thou art all fair, my love, there is no spot in thee;"
(Cant., iv, 7 ;) all which are true in a law sense, and
in legal and moral freedom from sin, in regard that
the sins of the justified and washed in Christ's blood,
shall no more be charged upon them to their condem-
nation, than if they had never committed any sins at
all ; and as if their sins, were no sins to witness against
them in judgment, they being clothed with Christ's
white and spotless righteousness ; for they are, in
their actual guilt, as touching the law-sting and
power, as no sins, no debts, but obliterated in the book
of God's account, and as a blotted out cloud, which is
no cloud ; in which regard they must be white and
fair whom Christ washeth.

I profess, it is sweet to be dipped in the new " foun-
tain opened to the house of David, and the inhabitants
of Jerusalem for sin and for uncleanness," and under
the sweet and fair hand of the Mediator, that he might
wash us : I know he should nbT^e~"a shamed of his
labour, but should make fair and white work. But,
in regard of the inherent root, essence, and formal
being of sin, the saints are not freed and delivered
from sin ; but these same sins, though broken in their
dominion to command as tyrants, and removed and
taken away,1 in their law-demerit and guilt ; yet do
remain and dwell in the saints while they are here' in
this life. And these two removals of sin differ much :
the former is a law-removal of sin, not the removal of
the essence and being of sin ; the other removal, is a
physical removal in root and branch, and therefore,
done by degrees, according to the measure of begun
sanctification, and shall never be perfect in this life,
till that habit of sanctification, which is contrary to

1 Quoad actualcm reatum .-Etcnirc mortis. — 7?«^>

8ERM0X XVIII. 201

sin, physically considered, shall be introduced, and the
person perfected in glory: Whereas the former removal
is so perfect, as the person is made spotless, and
whiter than snow ; which two removals of sin may be
thus illustrated : There is a man denied with leprosy
in his body, — this is a physical contagion ; the same
man is condemned to die for a high point of treason
against the state and prince — this is a law-contagion.
The physician cureth him of his leprosy by a physical
expulsion of the disease, but by degrees, and by little
and little, and maketh, at length, his skin, as the skin
of a young child. The prince and state send to him
a free pardon of his treason, and he is at once per-
fectly acquitted from his guilt ; but the prince's pardon
doth not physically and really expel out of his person
the shame, the inherent blot and infamy of his foul
and treacherous disloyalty that he committed against
prince and state, so as this pardon should transub-
stantiate and change him by a physical transmutation,
into a person as innocent and blameless, as any the
most loyal subject of the kingdcm: the pardon putteth
only upon him a law-change, and a moral immunity
and freedom from a shameful death. And Christ's
pardon in like manner doth remove a law-obligation
to eternal death, so as there is no condemnation to
the man ; but it removeth not the inherent and physical
blot, nor the real obliquity between his foul sin, and
the spiritual law of God ; nor doth it make him per-
fectly sinless and holy, as if he had never sinned, as
Antinomians dream. So, the justification of the
saints, is like the free acquitting of a broken man that
hath borrowed thousands, and is unable to pay : the
cancelling of his bill freeth him in law, from paying the
sums, but doth in no case make him a man that never

202 THE TRIAL AND TRIUMPII OF FAITH.

borrowed money; nor doth it free him from that in-
herent blot of injustice, in regard of which he is a
broken man, who hath wasted his neighbour's goods.
But perfected sanctification expelleth sin in its essence,
being root and branch in its dominion, lordly power
indwelling, so that it is no more : and this is like the
expelling of night-darkness out of the whole body of
the air, by the presence of the sun diffusing its beams
and light from east to west, and north and south. I
grant, the habit of sanctification perfected in glory,
doth not make it a false proposition, that such a par-
doned and washed saint never sinned, for what is
done, can never be undone ; that were a speaking con-
tradiction : but it putteth the man in that state, that
he is as free of the indwelling of the body of sin, and
perfectly holy, as the body of the air at noon-day is free
of darkness, and qualified with inherent light. Now,
Antinomians cannot endure (especially Mr. Eaton,
their chief leader,) that we say, that sanctification is
imperfect in this life, or that the indwelling of sin
can consist with free justification, and remission of
sins in Christ's blood. But let us turn our eyes a
little toward the wisdom of God's free dispensation, to
scan the reasons why our Lord will have justified saints
to go halting to heaven.

1. He can, at our first conversion, make us glori-
fied and perfected saints ; but it is his wisdom to take
a time and succession to perfect his saints : he took
about thirty and three years on earth for the work of
our redemption, and would for three days lodge in the
grave, as it were a neighbour to "our father, corruption,
and the worm, our brother and sister," (Job, xvii, 14,)
" though he saw no corruption," (Psalm xvi, 10). He
•hath been dressing up the high palace of glory, his

SERMON XVIII . 203

Father's house, these sixteen hundred years. If he
be pleased to take months and years to the work of
the applying of the purchased redemption, whereas,
he might and could have done it in one instant, as he
created light out of darkness with one word, we are to
be silent : his wisdom in so doing, is sufficient for us.
The second heaven, and the new light in the redeemed
soul, is done by continued acts of omnipotency ; the
first heaven was sooner made. Shall it seem hard to
us, that our midnight, and our full noon day-light of
grace, are not existent in one instant together ? We
are to wait on in patience; and not to fret, that we can-
not at our first conversion, pray out of us the indwell-
ing body of sin, and sigh out the weight and sin that
doth so hardly beset us, (Heb., xii, 1). God is wise
who will have our day to break and dawn by degrees,
and our shadows to flee away, and our sun to rise to
noon-day light through length of- time. If a creature,
yea, the most excellent of created angels, should but
sit at the helm of this great world, to rule and govern
all things but for forty-eight hours, the sun should
not rise in due time, the walls and covering of the
great building of the world should fall, the globe of
the world, and of the whole earth " should reel to and
fro, and stagger like a drunken man," all should go to
confusion ; and so, if we had a world of grace of our
own carving, and had it in our wise choice to go, from
the first moment of our new birth, to heaven, without
sin, we should lose ourselves by the way, and take on
new debt, that should require the new and fresh
crucifying of the Lord of glory: we should be no
better tutors, governors, and lords to ourselves, than
Adam, and the angels that fell. The weight of a
saint's heaven and hell upon his own clay-shoulders,

204 THE TRIAL AND TRIUMPH OF FAITH.

is a heaven put to a great hazard, or rather to a
remediless loss : I shall easily grant that it is sure that
my heaven be upon Christ's shoulders.

2. Grace worketh suitably to the nature of the
patients. The vessel would be prepared with the fre-
quent sense of grace, before Christ pour in it the
habit of glory. It is fit we see and feel the shaping
and sewing of every piece of the wedding-garment, and
the framing, moulding, and fitting of the crown of
glory, for the head of the citizen of heaven ; yea, the
repeated sense and frequent experiences of grace in
the ups and downs in the way, the falls and risings
again of the traveller, the revolutions and changes of
the spiritual condition, the new moon, the darkened
moon, the full moon in the Spirit's ebbing and flowing,
raiseth in the heart of saints, in their way to the coun-
try, a rank smell of that fairest rose and lily of Sharon,
Jesus Christ, the delight of men and angels ; — that as
travellers at night talk of their foul way, and of the
praises of their guide ; and battle being ended, soldiers
number their wounds, extol the valour, skill, and
courage of their leader and captain ; — so, the glorified
soldiers may take loads of experiences of free-grace to
heaven with them, and there speak of their way, and
their country, and* of the praises of Him who hath
" redeemed them out of all nations, tongues, and lan-
guages." The half-drowned man shaketh his head,
and drieth his garments before the sun on the shore,
with joy and comfort. The impressions of the kisses
of the face of Him that sitteth on the throne, are the
deeper, that the frequent experiences of grace have
been many, Much dirty and dangerous way, and the
lively and hearty welcome of glory, suit well together.

3. As there is much, yea, an exceeding weight of

SERMON XVIII. 2U0

glory in heaven, so it is convenient, that the way to
heaven be strewed and covered with roses of renewed
acts of free grace, and Christ's repeated expressions of
new pardon, one expression corning after another ; —
that, since the saints pray daily, 'forgive us our sins."
it is in the wisdom of God fitting, that as glory in heaven
is one continued act of happiness for all eternity, bh
the grace that maketh the old and sinful man a new
creature, should be one continued act of grace. And.
as many streams and rivers are one water, and one
spring in the fountain ; and many lines, one in the
centre ; and thousands of generations of men, are but
one man in the first father, Adam ; — so, multiplied act*
of grace in the saints, from the first moment of their
conversion, to the period and first horn of their glori-
ikation, are but one fountain-grace in God, revealed
in the mediator, Christ : and there can be no reason,
why our first conversion should be free grace, and the
perseverance of the saints in grace, and all their steps
in the way should not also be grace. Grace is not
only singly in the Saints, but grace and peace must be
multiplied on them .

4. The standing and prorogated intercession and
advocation of Jesus Christ, every day upon occasion of
new committed sins, (1 John, ii, 1, 2,) and the golden
altar that hath been hot these 1G00 years, (Rev.,
viii, 3, 4,) with the fresh prayers of the saints, must
have a daily use, so long as Christ is in the office of
the great, true, and exalted High Priest, now passed
into the Holy of Holies ; and better it is that Christ
act grace again and again in heaven, as we sin again
and again on earth, than that the act of our High
Priest's intercession had been all but one act on the
cross. And the way to heaven was made long, and

206 THE TRIAL AXD TRIUMPH OF FAITH.

falls there must be in the way, to the end that I might
lodge many nights and months by the way, with my
guide Christ, and that my expences and charges in the
way might be free grace.

5. Faith hath its work in our gradual mortification.
We believe that Christ shall perfect what he hath
begun ; so it was needful, that winter, and months
of spring and summer, go before our harvest, and
reaping of the fruits of the tree of life.

6. Christ works in the lower kingdom, as making
the higher kingdom the copy and sampler of his work-
ing. Now, it is most suitable for flowers and roses,
that must be transplanted, to grow up in the high
garden beside the tree of life, and to blossom out
glory for all eternity, that they grow for a time in the
land of grace, that they may take kindly with the soil.
So, the lower and higher gardens of glory and grace
differ not in nature ; what groweth in the one, can
well grow in the other: they cannot suit with the
happiness of that land, except they have experienced
the holiness of continued grace m this land. And
Christ maketh storms of sin to blow upon his young
heirs for their winter, God keeping life at the root,
that they may be fitter for an eternally green flourish-
ing summer of glory. And when Christ consecrated
himself through many afflictions, that he might be an
heir suitable for glory, he being brought through fire
and water, hot and cold, and many changes, to heaven,
and so came to eternal happiness through many years'
continued holiness, it was not fit that Christ, who was
to make heirs like his rule and sampler, should bring
them to glory with a leap and a step, from a justified
condition, to a glorified estate, without an intervening
progress in .-rmctitication and holiness. Christ un-

IRMOX XVIII. 207

derstandeth well the fundamental laws of the higher
city, the new Jerusalem. The frame of the govern-
ment of that kingdom is, that none be received as free
citizens of glory, but such as have served apprentices,
minors, little children, under tutors to grace and the
way of holiness. He is of too short standing, who
cometh hot and smoking out from his lusts, a justified
sinner, to step immediately into glory ; and so, here
is a stranger welcomed to heaven from hell, — a child
of Satan, playing at the devil's fireside yesterday, or
the last hour ; now this day, this same very hour, he
must be enrolled amongst those who walk with the
Lamb, in white. Some soldiers. I grant, are advanced
to be high commanders, per saltum, by a leap, but it
is for some piece of rare service to the prince and
state ; and it is like the repenting thief, who, in few
hours' space, had been in three several kingdoms ; in
the state of nature, the kingdom of darkness, and the
kingdom of grace, and that day with Christ in para-
dise. But this is, I conceive, rare : and give me
leave to say, princes at their coronation do some
extraordinary acts of grace, by privilege of the new
crown, that they may handsel the new throne with
acts of mercy. Christ was now in an act of pure un-
mixed grace, actually and formally redeeming the lost
world on the cross, and was now this day crowned by
hjs_jnother the Church, and installed King-Redeemer
of saints, and therefore would handsel paradise with a
sinner, by a privilege of matchless grace : there is but
one example of it in all the Scripture.

7. The way to heaven is sweeter, that it should be
here nulla dies sine lima, that every day and hour that
we sin (as every hour we contract new debt), Christ's
free grace might have its daily flux, the " fountain

508 THE TRIAL AND TRIUMPH OF FAITH.

opened to the house of David," daily running, renewed
forgiveness going along with :'this day, our daily
bread:" hence these noble acts of grace. 1. Every
sin, the least omission by law, is hell, (Deut., xxvii,
26, Gal., iii, 10). Two sins must be two hells, seven
sins, seven hells : then multiplied sins, to the number
of the hairs of David's head, (Psalm xl, 12.) and not
sins only, but innumerable iniquities, must cause the
account of Christ's free grace to swell and arise to a
deliverance from two, from seven, from innumerable
hells. Oh, grace, every day! every hour ! So then, the
rebel brought nine times a-day, twenty times a-day.
for the space of forty years, by his prince's grace,
from under the axe, how fair and sweet are the multi-
plied pardons and reprivals of grace, to speak so !
Here are multitudes of multiplied redemptions, here
is plenteous redemption : I defile every hour, Christ
washeth ; I fall, grace raiseth me ; I come this day,
this morning, under the reverence of justice, grace
pardoneth me ; and so along, till grace puts me into
heaven. " The Lamb's book of life " containeth not
only the names of those who are ordained for that
blessed end of eternal life, but also, the means leading
to the end. Then here are written all the sins, all
the pardons of free grace, since the first Adam sinned.
Oh, but the book of life must be a huge volume ! Oh,
how large, and broad, and long, must the accounts of
the grace of Christ be ! 2. We are not saved com-
pletely, because justified ; but we are expectants of
the divinity of immediate vision, and " groan within
ourselves, waiting for the adoption, the redemption of
our body, and are saved by hope." (Kom., viii, 23, 24.)
In regard of title, we are saved completely ; but in an-
other sense, we are but lords and kings in title only ;

SERMON XVIII.

we are far from the lands, rents, crown, and our
Father's house, and so, are not saved, till our feet
stand within the streets of the New Jerusalem. 3. In
this consideration, we sigh in our fetters and bolts,
and sin remaineth in us, for our exercise and humili-
ation, that we may have an habitual engagement to
Jesus Christ and his grace. That soul loveth much
to whom much is forgiven ; and, especially, when in
sense and frequent experiences, much and multiplied
backsliding are forgiven.

© ©

Olject. 1. — ; But justification is one indivisible act of
grace, pardoning all sins, past, present, and to come ;
and is not a successive and continued act, in progress
always, such as is sanctification ; for we are but once
justified.' I answer bv these following assertions :

1. — There is a double notion of justification, as Dr.
Abbot teacheth us. There is a universal, and properly
so called justification ; there is a partial, and impro-
perly so called justification : or, give me leave to say,
there is a justification of the person, of the state ; or a
justification repeated, or rather a reiterated remission ;
I doubt, if it lie called a justification. The former
justification doth include, 1. The act of atonement
made by Christ on the cross, for all the sins of all the
elect of God. past, present, and to come. This act is
noJLlieillo^b^lieving, nor are we properly justified, in
regard dp this act. But, 2. There is a justification
formal, of which Paul speaketh, (Rom., iii, 4, Gal.,
iii, iv, and v.) which goeth along in order of cause.
time, and a required condition of apprehending Christ's
righteousness. And this justification of the person.
while he believeth, is but once done, and that, wEen
the believer doth first lay hold on Christ, and righ-
teousness imputed in his blood. There is, 3. A re-
3 O

210 THE TRIAL AND TRIUMPH OF FAITH.

mission, and taking away of sin. Now, according
to these, we are to consider of doing away sin in a
threefold notion ; for. though justification essentially
include remission and pardon of sin, yet every remis-
sion doth not include justification, properly so called.
Asser. 2. — This threefold taking away of sins, I clear
from the Scripture, ( l.TCHnsiftaketh away our sins on
the cross, causatiyeh\'and by way of merit, while as he
suffereth for our sins on the cross. So, " Behold the
Lamb of God that taketh away the sins of the world,''
(John, i, 29). " He was made sin for us," (1 Cor.,
v, 21). " Christ blotted out the hand- writing of or-
dinances that was against us, which was contrary to
us, and took it out of the way, nailing it to the cross,"
(Colos., ii, 14). " Who, his own self, bare our sins
on the tree," (1 Pet, ii, 24). " He_ made his soul an
offering for sin," (Isa., liii, 10). This atonement of
blood was typified in Aaron, who was to lay both his
hands on the head of the live goat, and to confess the
sins of the people, and did translate them off from the
people ; " so as the goat was to bear upon him all
their iniquities, into a land not inhabited," (Levit..
xvi, 20-22). Now, this was the paying of a ransom
for us, and a legal translation of the eternal punish-
ment of our sins ; but it is not justification, nor ever
called justification. There is a sort of imputation of
sin to Christ here, and a sum paid for me ; but, with
leave, no formal imputation, no forensical, and no per-
sonal law-reckoning to me, who am not yet born, far
less, cited before a tribunal, and absolved from sin.
When Christ had completely paid this sum, Christ
was justified legally, as a public person, and all his
seed fundamentally, meritoriously, causatively, but not
in their persons.

SERMON XVIII. 211

There is a second removal of sin, and that is, when
the believer is justified by faith. Paul, "Even a>
David," (saith he.) " also describeth the blessedness of
the man, unto whom God imputeth righteousness
without works,"' saying " Blessed are they whose ini-
quities are forgiven, and whose sins are covered.
Blessed is the man to whom the Lord imputeth no sin."
(Rom., iv, 6—8). This is the blessedness of a man
born, living, believing. Now, we say improperly, the
heirs of a king not bora are blessed.1 So, if Christ's
removal of sins on the cross were justification, all
Christ's seed, and we believers of the Gentiles, who
were not then bora when Christ died, should be blessed
and justified before we be born. Now, in this, which
is formally the justification of the believing sinner, the
believer's person is accepted, reconciled, justified, and
really translated by a law-change from one state to
another. I mean not, that there is a physical infu-
sion of a new habit of sanctification, and an expulsion
of an old habit, as Papists teach, confounding regene-
ration, or sanctification, with justification. But there
is a real change of the state of the person : " And
such were some of you ; but ye are washed, but ye are
sanctified, but ye are justified," (1 Cor., vi, 11) ; then
they were sometime not justified. 2. There is here a
real removal of all sins, and a pardon and relaxation
from the eternal punishment of all sins : as well of
sins to come, and not yet committed, as of sins past,
present, and already committed ; so as sins not yet
committed, shall no more involve the believer in the
punishment of eternal wrath, than sins past cr present.
Yet, 3. The sins not committed, though virtually par-
doned (with correction and submission) are not for-

1 Noo entis nulla sunt accidentia. — Ruthcrf.

212 THE TRIAL AND TRIUMPH OF FAITn.

mally pardoned. That which is not sin at all, but
only in a naked potency, it must be pardoned only in
that notion that it is a sin, and not first formally re-
mitted, and then afterward committed : yet is it paid
for, and the person freed from all actual condemnation
for it — but withal, conditionally and virtually, so he
believe in Christ, and renew his repentance ; which
graces God shall infallibly give him, because the call-
ing and gifts of God are without repentance. And of
this third removal of sin, is that petition which Christ
hath taught justified persons to ask of God, " Forgive
us our sins, as we forgive them that sin against us."
And Nathan saith to David, " The Lord also hath
put away thy sin, thou shalt not die," (2 Sam., xii, 13).
David, before he contracted this horrible guilt of
murder and adultery, wras " a man according to God's
own heart," and so his person was justified : this way,
God daily taketh away sin : " For therein is the righ-
teousness of God revealed from faith to faith, as it is
written, The just shall live by faith," (Rom., i, 17).
Now, the life of faith justifying, is not one single act
of faith, such as is at our first personal, relative, and
universal absolution ; but the believer liveth by re-
newed and often repeated acts of faith, such as is, " To
walk from faith to faith." The least faith x doth
justify ; but the gospel requireth a growth in faith.
In this sense, remission is a continued, and one pro-
rogated act of free grace, from our first moment of
believing, to the day of putting the crown on our
head.

If any object that I am contrary to myself, in that I
sometimes did write, that justification is a plenary
pardon, in one indivisible act of all sins, past, present,
1 Even the minimum quod tic, — Rulherf.

SERMON XVIII. 213

and to come, and therefore sin cannot be oftener than
once pardoned — If I should answer, that the know-
ledge we have, especially in so supernatural a mystery,
is but the twilight, or the day-star's glimmering of
sinful men, it might suffice ; but I judge, that I speak
nothing contrary to that.

Asser^. For two formal justifications of a believer.
I utterly deny, which is that which Arminians press
not a little ; yea, and the justification of the person,
and his acceptance in God's favour, is but one act : 1
never fall from that acceptance, once being in court
and grace. I illustrate it thus : There is a catholic
pardon in a statute of Parliament, for grace to all
traitors, an J that for treasons past, and also to come,
upon condition, that after new treasons committed,
they address themselves to the public register of the
state, and cause insert their names in the blank of
that act of grace printed, and in the keeping of some
officer of state : now, though any one be pardoned at
his first lapse, fully, if he fail again and again, and
yet perform the condition prescribed in law, we can-
not say he hath obtained twenty, a hundred, yea. as
many several pardons of grace, as he hath failed
against king and state — it is but one public act of
grace made use of several times. So, here, in the
gospel, there is a written act of the grace of God in
Jesus Christ, — remission to all under the treason of
sin against the royal crown and glory of the Most
High, the supreme Lawgiver, and that to the accep-
tation of the person of the traitor in full favour, when
lie shall have in his conscience the transumpt or tran-
script of it at first ; and also for grace and pardon of
all after-slips, and sins against the glory of the Re-
deemer (so he sin not against the onlv flower of the

214 TUE TRIAL AND TRIUMPH OF FAITH.

prerogative royal, the operation of the Holy Ghost in
a special manner) upon condition, he walk from faith
to faith, and renew his address to Christ, the great
Lord of the rolls, who keepeth the look of life ; — now,
I cannot see here many pardons of grace, but only,
the double extract or copy of the first act of free
grace.

Object. 2. But the sins pardoned to the justified
person, after the first justification of his person, were
never pardoned before, and they are now pardoned ;
therefore, there must be two justifications.

Aiis. They were virtually pardoned, and so, as he
shall never come to condemnation for any sins past,
or to come, but the man now standeth justified in the
court ; whereas before his first believing, God looked
at him, as a judge doth at a guilty person, whose per-
son he absolveth from all punishment, because his
surety hath given a ransom for him, and he holdeth
forth that ransom to the judge : but the man in all
his after faults is so far forth a sinner, as that which
he hath done, though he be a justified David, dis-
pleaseth the Lord, (2 Sam., xi, 27); and in so far is
he pardoned. But God now looketh on him, as a
father on an offending son ; and this son doth not hold
forth a new ransom to God, but only renew the for-
mer : nor doth it infer a new acceptance of his person
that he had not before, 3. Nor place in God any new
love of free complacency and good will ; but only a
further manifestation thereof, and a greater measure

i>f the love of benevolence. 4. It is the same act of
recgrace, that God putteth forth in pardoning his son
iow fallen in sin, and in accepting of his person at
itfst. 2. It is the same ransom of Christ's atonement
of his dear blood, that his faith layeth hold on now, as

SERMON XVIII. 215

before. 3. The pardon of this sin committed by a
justified son. is not the freeing of him from the eternal
punishment of this sin. as if he had been under eternal
wrath for it before ; — for at his first believing, when
| .rson was accepted, he was fully and freely par-
1, and freed from all the obligation to eternal
wrath, that all or any of his sins past, present, or to
come, might subject him unto ; — but it is the renew-
ing of the certainty of the sufficiency of Christ's ransom.
as applied to take away that sin in particular, and
that by a renewed act of faith. Xow. the renewed
apprehension of the grace of God in the same ransom
of blood for righteousness in Christ, as applied to this
new guiltiness, maketh not a newforensical and law-act.
but doth only apply the Lord's first act of grace to
this particular sin ; nor do I mean, that faith, for re-
ion of sins committed, after a soul is in the state
-rincation, is nothing else but a mere reflex act.
by which we apprehend and know the first acceptance
of a sinner to righteousness ; for it is a direct act.
apprehending the former grace of a sufficient ransom,
as applied to this new contracted guiltiness ; for the
sinner is condemned for unbelief. (John, iii, 18, 36.)
and because he believeth not, he is liable to the wrath
of God. Xow he is not condemned, because he doth
not to his own sense know, feel, and apply the remis-
sion of sins, and satisfaction purchased in Christ's blood
for him: because then/Ke should be condemned, be-
lie doth not believe a lie ; for there was never
such remission purchased for him : he is con-
D d, not fur want of sense and actual knowledge
of any such pardon, tut for want of confiding on
Christ, as on him who hath made a sufficient atone-
ment for all that believe ; and so, justifying faith is

216 THE TRIAL AND TRIUMPH OF FAITH.

some other thing, than the sense of purchased pardon
of sins.

Object. 3. Then may I, with the like boldness, be-
lieve the remission of these sins that I am to commit,
and so, sin boldly, because I am persuaded, they can-
not prevail to condemn me eternally, as I may with
boldness believe the remission of sins already com-
mitted.

Answ. There is a boldness of faith; and, 2, a sinful
boldness. In regard of boldness of faith, I am to be-
lieve the sufficiency of that invaluable ransom, that it
cannot be more or less, nor intended or remitted, but
doth lie under the eye of Justice, and equally accepted
of God, as able to remove the eternal guilt of all sins,
past, present, as also of those to come. But it were
sinful boldness to commit sin, because Christ hath paid
for it: it is a motive to the contrary, not to live to
ourselves, but to him who died for us, because Christ
bare our sins on his own body on the tree, (1 Pet., iii,
24; 1 Pet., i, 18; Gal., i, 4; Rom., vi, 1-4; 1 Pet.,
iv, 1, 2.) For though I be persuaded there is no fear
of eternal wrath in sins to be committed, for my faith
believeth freedom from that3 in regard of all sins;
there be other stronger motives to eschew sin, than
fear of hell; even fear of violating infinite love and
mercy: there is a more prevailing and efficacious
power in apprehended love, to keep from sin (it being
saving grace,) than in fear of hell, which of itself is
no grace. 2. Fear of punishment of sin as sin, is to
keep from sin, though it be not fear of eternal punish-
ment: the eternity of punishment is no ways essential
to punishment. Libertines closely remove this mo-
tive, who will have no sin, as sin in God's court, pun-
ished in the believer. It is not punished in order to

SERMON XIX. 217

satisfaction of justice, but it followeth not that it is not
punishable as sin.

Object. It is mercenary, and peculiar to hirelings,
to abstain from sin for fear of stripes, or to serve God
for hope of reward.

Answ. To abstain from sin. for fear of punishment.
as the only and greatest evil (whereas the evil of sin
is far greater, and so more to be feared) is mercenary :
Indeed, we teach that no man should, upon that fear.
abstain from sin. 2. To serve God for hope of
heaven, as a created good to ourselves, separated in
the intention from God himself and holiness, is pecu-
liar to hirelings, but not to serve God simply for
heaven. Moses did it, (Heb., xi, 25. 26.) It is
Christ's argument in stirring up his disciples to suffer
for righteousness; "For great is your reward in
heaven/' (Matt., v, 12.) And it is no less mercenary
which libertines teach, that to serve God for actual
hire in hand already purchased, to wit, for deliverance
from hell, and a purchased redemption, than what we
teach, that we may serve God for hope of good to
come, if the intention in both be not steeled with grace,
and free of selfishness.

SERMON XIX.

EJECT. But the gospel, from the law of love, not
the law itself, forbiddeth the believer to sin;
neither teach we, (say they.) that the gospel maketh
sin to be no sin, but it only maketh it to be no more

0

218 THE TRIAL AND TRIUMPH OF FAITH.

my sin, but Christ's, and counted on his score, who
was wounded for my iniquities, and was my surety;
and therefore, his payment is my payment, so as we
have no more conscience of sins.

Answ . It is true, the gospel speaketh no contradic-
tions, and maketh not sin to be no sin, or David's
adultery not to be a violation of the Seventh Com-
mandment: indeed, it maketh Peter's denial of Christ,
not to be Peter's sin in a legal and forensic way; but
that Peter, believing in Christ, who justifieth the un-
godly, shall not be condemned for that, nor for anv
other sin — that, and all his other sins with that, are
counted upon Christ's score. But the denial of Christ,
in another relation, is the sin of Peter only, to wit,
according to the physical inherency of it, in that it
proceeded from Peter's lust, and body of sin dwelling
in him, and not any way from Christ Jesus, and in that
it is against Christ's express commandment, who
charged Peter to confess his Lord and Master.

But Antinomians, and by name Dr. Crispe, teach
us, that not only the guilt of sin, but sin itself, really,
and inherently, was laid upon Christ, in regard Christ
was not, by way of supposition only, or imagination,
counted the sinner, but made sin. And 2. In regard,
not only the guilt of sin, but sin itself, was laid upon
Christ; for, saith Dr. Crispe, 'The guilt of sin, and sin
itself, are all one.' When Joseph's brethren were ac-
cused for spies, they say, "We are guilty concerning
our brother, in that we saw the anguish of his soul,
when he besought us, and we would not hear." (Gen.,
xlii, 21). Reuben expoundeth the meaning, " Did not I
say to you, Sin not against the lad? But you would
not hearken unto me; and, therefore, behold, we
are guilty." (verse 22.) What is that? We did sin

SERMON XIX. 219

against the child. To be guilty, therefore, and to
commit a sin, is all one ; the)7 are but two words ex-
pressing the same thing. 2. Suppose a malefactor
be asked, Guilty, or not guilty? He answers, Not
guilty: What doth he mean? He means, he hath not
• lone the fact that was laid to his charge. When the
jury is asked, Guilty, or not guilty? the jury saith,
Guilty. What do they mean? Do they mean any
thing in respect of punishment? No : The jury hath
nothing to do with that, but only in matter of fact ;
that is, whether the fact be done, or not done? — It had
been extreme injustice to punish Christ, if sin had not
been on him, and if he had been at his arraignment,
completely and absolutely innocent; even as if a judge
should hang a man, though there were nothing found
against him. Man is a broken debtor, and Christ a
surety: God is content to take Christ's single bond,
and looketh for no other paymaster but Christ: Sin
was really translated upon Christ, else it was false,
that the Lord laid on him the iniquities of us all; yea,
by this transaction of sin, Christ doth now become, or
did become, when our sins were laid on him. as really
and truly the person that had all these sins, as those
men who did commit them, really and truly, had them
themselves. So Christ was made sin itself; we are made
righteousness in him: — this. is no imagination. But
as we are actual and real sinners in Adam, so here is
a real act : God doth really pass over sin upon Christ,
still keeping this fast, that Christ acted no sin; so that,
in respect of the act, not one sin of the believer is
Christ's : But in respect of transaction, in respect of
passing of accounts from one head to another, in
respect of that, there is reality of making of Christ
to be sin. If a judge will think such a man to be a

220 THE TRIAL AND TRIUMPH OF FAITH,

malefactor, and by reason of his thoughts that he is a
malefactor, he will actually hang this man, is there
any justice in such an act? If God will but suppose
Christ to have sin upon him, and knows that he hath
it not, but others have the sins upon them, and upon
this supposition will execute Christ, what will you call
this? "He shall bear the sins of many:" (Isa., liii).
Doth a man bear a thing on him in a way of supposi-
tion? Or, where there is bearing, is there not real
weight? The Lamb of God taketh away the sins of
the world, (John, i, 29). Can it sink into a reason-
able person, that a thing should be taken away, and
yet be left behind? It is a flat contradiction. If a
man be to receive money at such a place, and he doth
take this money away with him, is the money left in
the place where it was, when he hath taken it away?
Although I have searched the Scripture as narrowly
as possibly I may, yet this I find, that throughout the
whole Scripture, there is not one scripture that speak-
eth of imputing our sins to Christ; but still the Holy
Ghost speaketh of sin not imputed to us, and of right-
eousness imputed to us."

Let me answer, That in all this, y ou shall find grace
turned into wantonness. In all this man's sermons,
there is not one word to stir up to the duties of sanc-
tification and holiness; but there is much in these
words, and several other passages of his two little
volumes of sermons, to depress, and cry down holiness
and walking with God. I shall therefore say a little
on this, and deliver truth shortly in these positions:

Position 1. No believer's sin is so counted upon
Christ's score, as that it leaveth off to be the believer's
sin, according to its physical and real indwelling. It
is true, it is Christ's sin by law-imputation, and legal

SERMON XIX. 221

obligation to satisfactory punishment, and only laid
upon Christ in that notion. Yet it is so the believers
sin, as he is to mourn for this very thing, that Christ
was pierced and crucified to remove the guilt, and the
obligation to satisfactory punishment : "And they shall
look upon me whom they have pierced, and they shall
mourn for him, as one mourneth for his only son."
' Zech.. xii, 10.) Yea, it is so the believer's siD, even
when he believeth that his original corruption is par-
doned; yet it dwelleth in him, having the complete
essence and being of sin; so as if he should say, he
had no sin, and nothing in him contrary to the holy
law of God, he should deceive himself, and the truth
should not be in him, (1 John, i, 8). Yea, let him be
a Paul, not under the law, but being dead to the law.
(Rom., vii, 6,) as touching all actual obligation to
eternal death ; yet in regard of the real essence of sin,
and proper contrariety that sin hath to God's righteous
law, he crieth out, "For we know that the law is spi-
ritual, but I am carnal, and sold under sin," (ver. 14.)
"Xow it is no more I," (ver. 17.) (sanctified and par-
doned I.) who am in Christ "dead to the law," (Rom.,
viii, 1;) freed from condemnation that "do sin, but sin
that dwelleth in me." (Rom., vii, 6.) If there were
no sinful I (to speak so) and no corrupt self in Paul,
which breaketh out into sin, and this indwelling sin

7 o

were as really in its essence, and its being, removed,
and taken close out of Paul, as money taken really out
of a place, is no more left in that place than if it had
never been there ; surely, then, justified saints were as
clean as these, who are up before the throne, clothed
in white. And when Paul saith, "It is no more I
that do sin, but sin that dwelleth in me,11 he should
speak contradictions, and sav, It is no more I that do

222 THE TRIAL AND TRIUMPH OF FAITH.

sin, but it is I that do sin: there should be in justified
Paul, no law in his members warring against the law
of his mind, as he saith, (Rom., vii, 23); no body of
death leading him captive to the law of sin, (verse
24); no flesh lusting against the spirit, hindering the
regenerated to do the good that they would. As
Paul spcaketh, (Gal., v, 17,) there should be no mem-
bers on earth to be crucified; as it is in Col., iii, 5:
no old man to be put off, no corruption, no deceitful
lusts in us to be abated; as we are charged, Eph..
iv, 22, 23; no fleshly lusts in us, which war against
the soul, as 1 Pet., ii, 11; no weight, no sin that doth
so easily beset us, to be laid aside by the regenerated
and justified, who are to run their race with patience:
contrary to the Spirit of God, speaking the contrary,
(Heb., xii, 1, 2). Yea, there shall be no original sin
remaining in the justified person, which can be named
sin ; nothing in them lusting against the spirit, nothing
to be mortified, crucified, resisted; nothing to be work
for the grace of God; nothing to be a field and plat of
ground to be laboured on b}r the spirit by faith ; no-
thing to be the seed and rise of humiliation: the sinner
may go to heaven, and be nothing in Christ's debt, to
help him against indwelling sin, for that guest is so
taken away, as money that was in a place, and is every
penny really removed to another place: Yea, it is a
flat contradiction (say Antinomians) "to be a pardoned
soul, and yet to have sin dwelling in the soul."

POSIT. 2. The guilt of sin, and sin itself, are not
one and the same thing, but far different things. That
I may prove the point, let the terms be considered.
There be two things in sin very considerable: 1. The
blot, defilement, and blackness of sin; which, I con-
ceive, is nothing but the absence and privation of that

8ERM0X XIX. 223

moral rectitude, the want of that whiteness, innocency,
and righteousness, which the holy and clean law of the
Lord requireth to be in the actions, inclinations, and
powers of the soul of a reasonable creature. 2. There
is the guilt of sin ; that is. somewhat which issueth
from this blot and blackness of sin. according to which,
the person is liable and obnoxious to eternal punish-
ment. This is the debt of sin, the law obligation to
satisfaction passive fur sin: just as there be two things
in debt, so these two are in sin. For when a man bor-
roweth money, and profusely and lavishly spendeth it,
this is injustice against his brother, in matter of his
goods, and a breach of the Eighth Commandment.
Again, this breach in relation to policy, to the magis-
trate and the law of the land, putteth this broken
man under another relation, that he is formally a
debtor; and so, it is just, that he either pay the money,
or suffer for this act of injustice, and satisfy the law of
the Fifth Commandment, which is. that he satisfy the
law and the magistrate, the public father, tutor of a
wronged and oppressed brother. Xow, here be two
things in debt: 1. An unjust thing: a hurting of our
brother in his goods: this is a blot, and a thing pri-
vately contrary to justice. 2. A just thing, a guilt,
a just debt, according to which it is most just, that
the broken man either pay or suffer. Now, these
two, as all contraries do, they make a number, as just
and unjust must be two things, and two contrary
things. I know there be cavils and subtleties of
schoolmen, touching the blot.1 and the guilt2 of sin;
but this is the naked truth which I have declared.
Some say, ;the blot of sin, is that uncleanness of sin
which is washed away by the blood of the Lord Jesus;

: Or macula occati. — Reatua. — B

224 TIIE TRIAL AND TRIUMPH OF FAITH.

and this is nothing but the very guilt of sin, which is
wholly removed in justification. ' But I easily answer,
The blot of sin hath divers relations, and these con-
trary one to another: As, 1, there is the blot of sin
in relation to the holy law, as it is a privation of the
rectitude and holiness that the spiritual law requireth;
and it is formally sin, and not the guilt of sin; in
which consideration, as nothing removeth blindness
but seeing eyes, or deafness but hearing ears, so no-
thing formally removeth sin, but only the perfect habit
of accomplished sanctification; and so, the blot of sin,
is not that which is formally removed in justification,
but only in perfected sanctification.

2. The blot of sin in relation to God, as offended
and injured, putteth on the habit of guilt, and so, it is
washed away in the " fountain opened to the house of
David," and formally removed in justification ; but
now, it is not formally considered as sin, but accord-
ing to that which is accidental in sin ; viz., obliga-
tion to punishment, which may be, and is removed
from sin, the true essence and nature of sin being
saved whole and entire. Hence sin hath divers con-
siderations : 1. As sin is contrary to the righteousness
and holiness of the law, it is formally sin, and this
essential form and life of sin remaineth in us while we
live, sin being in the act of dying, or a passion rather
to be crucified, and in the way to its grave and per-
fect destruction, which shall be when glory shall grow
up out of the stalk of grace, and sanctification shall be
perfected ; for grace is the bud, glory the fruit; grace
the spring and summer, — glory the harvest. As sin
is a blackness contrary to the innocency that the law
requireth, and as it blotteth and defileth the soul, it is
a spot, a filthy and deformed thing, abasing the crea-

SERMON XIX. 225

ture, making the creature black, crooked, denied like
the skin of the Ethiopian, or spotted like the leopard,
(Jer., xiii, 23.) 3. As sin is a blot that maketh the
creature impure, unclean, and contrary and hateful to
G od ; so it is a blot and unclean thing to God, and
that two ways : — 1. As it is contrary to God's holy
law, it is formally sin, as is before said. 2. As it
otfendeth and injureth God in his honour and glory of
supreme authority, to command what is just and holy,
it is an offence and a provocation, (Isa., iii, 8; Psalm
lxxviii, 17,) a displeasing of God, (1 Cor., x, 5 ; 2 Sam.,
xi, 27.) a grieving of him and his Spirit, (Eph., iv,
30 ; Gen., vi, 6 ; Psalm xcv, 10,) a tempting of God,
(Psalm lxxviii, 18; xcv, 9 ; Acts, xv, 10,) a wTearying
of the Lord, and making him to serve, (Isa., xliii, 24;
vii, 15,) a loading of the Lord, (Isa., i, 24,) a pressing
of the Lord, as a cart is pressed under a heavy load of
sheaves, (Amos, ii, 13,) and so is punished with ever-
lasting punishment. Hence there is a two-fold guilt,
one fundamental, potential, the guilt of sin as sin ;
this is all one with sin, being the very essence, soul,
and formal being of sin ; and this guilt of sin you can-
not remove from sin, so as sin shall remain sin ; take
this away, and you take away sin itself. But this is
removed in sanctification as perfected, not in justifica-
tion. As all the arguments of Dr. Crispe go along
in their strength, to prove that the guilt of sin, the
fundamental guilt of sin, and sin itself, are all one, so
we shall yield all to him, but with no gain to his bad
cause. For Joseph's brethren say, Truly we sinned,
or were guilty against our brother. (Gen., xlii, 22.)
This is nothing, but we trespassed against our brother ;
this is not spoken so much of guilt, as of sin itself.
And the malefactor saying he is not guilty, meaneth
2 P

226 THE TRIAL AND TRIUMPH OF FAITH.

of fundamental guilt, or the guilt of sin, and that he
hath not committed the crime charged upon him.

But there is another guilt in sin, called the guilt or
obligation to punishment, the actual guilt, or actual obli-
gation of the person who hath sinned,1 to punishment ;
and this guilt is a thing far different from sin itself, and
is separable from sin, and may be, and is removed from
sin, without the destruction of the essence of sin, and
is fully removed in justification. Now that this guilt
is different from sin, I prove, 1. Because that which
our blesse4_Su£Gty took upon him for our cause, with-
out taking to him any thing which is essential in sin,
Such as is to be a sinner like us, to do violence, to be
justly accused of sin, that is different from sin ; but
Christ took on him the guilt of our sin, that is, the
actual obligation to be punished for sin, while as he
bare our sins in his own body on the tree, (1 Pet., ii,
24,) " And was wounded for our transgressions, and
bruised for our iniquities, and did bear on him the
chastisement of our peace," (Isa., liii, 5,) " and died
for our offences," (Rom., iv, 25 ; v, 6). And this
punishment Christ could not have borne, except by law
^-X he had obliged himself, as our Surety, to pay our debts,
(Heb., x, 4—8, and vii, 22.) Now that in all his life
and sufferings he did no violence, committed no sin,
nor touched any contagion of sin in his own person,
is evident ; because he was holy, harmless, undenled.
and separated from sinners, (Heb., vii, 26 ; iv, 15 ;
Isaiah, liii, 9). The proposition is sure ; for if Chris*
was so made sin, and punished for sin, and liable to
suffer for sin, and yet had not any sinful or blame-
worthy guilt on him ; then that guilt of the person by
which any is liable to punishment for sin, is some

1 Reatus poena?, reatus persona?, reatus actualis. — Ruthcrfo, d.

SERMON XIX. 227

other thing than sin, and the blame-worthy guilt that
is in sin ; forasmuch as they are really separated, the
one being in Christ, and the other not being in him,
nay. nor could it be in him.

2. The cause cannot be one and the same with the
effect, nor the subject and foundation one with the
adjunct, and that which resulteth from the founda-
tion. But sin is the cause, foundation, and subject,
from which guilt, or actual obligation to punishment
issueth, because therefore is the sinner under guilt-
personal, and actual obligation to punishment- because
he hath sinned, and is under the guilt of transgression.
As he is therefore in law and justice a guilty debtor
to suffer evil of punishment, because against law and
justice he is a bad deserving sinner, in doing against,
and so by a sin-guilt, hath transgressed a law ; — for
all evil of punishment is a daughter which lay in the
womb of the evil of sin ; and the guilt of the latter ill
of punishment must flow from the former ; to wit,
from the ill of sin ; — so, to be guilty, or obliged to
eternal punishment, is a fruit and result, or consequent
of the fundamental and intrinsical guilt of sin.

3. An unjust and sinful deviation from the holy will
of God revealed in his law. and hateful to, and punish-
able by God, cannot be one and the same thing with
that which is just, and agreeable to the just and holy
will of God: but sin itself, in its formal being:, is a
deviation from the holy will of God revealed in his
law, sin being defined by John, '; A transgression of
the law." and is hatenri to, and punishable by the
Lord. But the guilt of sin, of which we now speak,
is nothing but the demerit, and actual obligation to
eternal punishment, and is no unjust thing, no trans-
gression of God's will revealed in his law : yea, the

228 THE TRIAL AND TRIUMPII OF FAITH.

demerit of sin is a most just thing, and the actual
obligation to punishment is most just and holy, and
agreeable to God's just will : and obligation to punish-
ment can neither be punishable nor hateful to God ;
yea, it is just with God. that the sinner be under law-
obligation, to eat the fruits of the tree of his own
planting, to have his teeth set on edge with the sour
grapes which he ate himself.

4. He that borroweth money, and profusely and
lavishly spendeth it, is in that a transgressor against
the Eighth Commandment; he committeth an act of
injustice against his brother. Now this act of injus-
tice cannot formally or intrinsically be the sin or sinful
guilt of the innocent surety. No law of God or man
can make actions evil and sinful, that are physically,
inherently, intrinsically, really, the unjust actions of
the doer, the formal sin, or intrinsical and fundamental
sinful guilt of another man, who, in that action, is
innocent, and is not a member, a hand, or a foot of the
man that committed that fault, which I speak for.
The sons of Adam, who intrinsically sinned in Adam,
and, by God's supreme will, were made a part of
Adam, yet the surety is formally made a debtor, and
by law obliged to pay the debt ; and it is an act of
justice that he pay the debt : his promise to the
creditor maketh him a debtor ; but his promise to the
creditor putteth no act of injustice in lavishly spend-
ing his neighbour's goods on him, for in that, he is
innocent, and cannot be charged morally, as a faulty
and a broken bankrupt ; the fruit and effect of the
broken man's injustice, doth only lie upon him, in
regard of his promise. There be three brethren born
of the same parents, Adam, John, Thomas. Suppose
to e then, that the law of the city or kingdom is so,

SERMOX XIX. 229

that one brother may die for his brother. John raur-
dereth Thomas traitorously, under trust ; by law then
John ought to die. The elder brother. Adam, out of
love, interposeth himself to the judge, to die for his
younger brother, John : in this case, Adam by law-
ought to die, and he is in law reputed and counted the
murderer ; but truly, not morally, not intrinsically, for
he can be reproached formally with no act of treacher-
ous dealing, as if under trust he had stabbed his
brother, for he did no such act. If shame by acci-
dent accompany his public laying down of his life, it
is morally no reproach, no intrinsical blot to him ;
yea, that Adam dieth for John the murderer, it is
through his own free consent, an act of extreme love ;
in relation to the judge, it is a most just act, and in
law only, in imputation and legal account, he is the
murderer. But, poor soul ! he never thought, nor
acted any treachery or cruelty against his brother.

Posit. 3. Hence this position : Christ was made
sin, or imputed the sinner, and died for us sinners.
The second Adam, " the First-begotten among many
brethren,'' suffered for his younger brethren, and so,
by free consenting to be our Surety, and to die for us.
(Psalm xl, 6—8 ; Heb., x, 5—7 ; John, x, 17, IS ; xiv,
31 ; Matt., xxvi, 46 ; Mark, xiv, 42 ; John, xviii, 7.
8.) he was made by law-account sin for us, as the
sinner, (John, xv, 13; 2 Cor., v, 21,) to die for us.
(Rom., iv, 25.) and the Lord laid upon him the iniqui-
ties of us all, (Isa., liii, 6 ; 1 Pet., ii, 24, 25). But I
judge it blasphemy to say, s By this transaction of sin
upon Christ, Christ doth now become, or did become,
when our sins were laid on him, as really and truly the
person that did all these sins, as these men who did
commit them, reallv and truly had these sins on them

230 THE TRIAL AND TRIUMPH OF FAITH.

themselves.' For the elect believers in Christ were
intrinsically, formally, inherently adulterers, murderers,
"disobedient, serving divers lusts;" (Titus, iii, 3);
" Dead in sins and trespasses; by nature the children
of wrath," (Ephes., ii, 1) ; and in their own persons
acted all these acts of wickedness, so as sin doth for-
mally denominate them sinners; as whiteness in snow,
in milk, in the wall, denominateth all these white.
But Christ never is, never was, intrinsically, formally,
inherently the adulterer, a disobedient person ; nor is
sin personally in Christ, to denominate him as really
and intrinsically a sinner, as David, Isaiah, Peter.
Paul, for whom he died ; for " He did never violence ;
neither was there any deceit in his mouth," (Isa., liii,
V). There was no fundamental guilt, nor any bad
deserving in him. How then was he a sinner, or
made sin for us? I answer, By mere imputation, and
law-account, and no other way.

But the libertine saith, 'It were the greatest injustice
in the world, to punish Christ, if sin had not been on
him really. If he had been at his arraignment com-
pletely, and absolutely innocent, and if only in ima-
gination, and by a lying supposition, which wanteth
all reality in the thing, God should put Christ to death
for these sins that he knoweth Christ to be free of,
this were as if a judge should hang a malefactor,
whom in conscience he knew to be free from all sin.
and could find nothing against him.'

But I answer, law-imputation is a most real thing,
and no imagination, nor any lying supposition; as a
man that is surety for his broken brother, who hath
wasted the creditor's goods, is truly surety and really
the debtor, and his obligation to pay for his broken
friend is real, and most just, on two grounds: 1. That

SERMON XIX. 231

he gave faith and promise, and writ and seal, that. his

friend failing, he should pay. 2. The creditor accepted

him as a real law-debtor and paymaster in that case,

and yet the surety in his person did neither borrow

the money, nor lavishly waste it. and he hath in his

person neither conscience nor guilt of injustice toward

his brother. And, in regard of personal contagion of

sinful guilt, Christ was completely and absolutely

innocent in his arraignment, as one that neither acted

sin, nor could he be the formal subject of sin, in whom

the blot of it was intrinsically, or really inherent. But,

in regard that Christ was willing to strike hands with
© ©

God, and to plight his faith and soul in pawn, and did
willingly sign with his hand an act of cautionry as our
Surety. (Psalm xl, 6-8 ; Heb., x, 3-10), and the Lord
accepted him as Surety, and " laid our sine on him,"
(Isa., lvi, 6 ; 2 Cor., v, 21 ; John, iii, 19 ; Rom., v.)
he "was made sin;" that is, he was made a debtor
and a law-paymaster, so constituted by his own and
his Father's will. So that God did no act of injustice
in punishing Christ, nor was he in law absolutely
innocent, but nocent and guilty ; that is to say. in
regard of his law-place, or law-condition, he was by
imputation liable and obnoxious to actual satisfaction
and punishment for our sins ; yet he was1 a sinner, a
debtor by imputation, a debtor by law, by place, by
office, and served himself heir to our sins, and the
miseries following sin. Xow, he was not in imagina-
tion, and in a false and a lying supposition, made sin:
imputation is not a lie, but as truly and really a real
law-deed, as Judah offered himself surety for Benja-
min, and was in law, and really, a bondman to Joseph,

1 Debitor factus, non intrinsice ; debitor legaliter, non personaliter ;
debitor ratione conditionis et officii, non ratione personae. — Rutherford.

232 THE TRIAL AND TRIUMPH OF FAITH.

and might have been so dealt with as a real slave, if
he had plighted himself instead of Benjamin. And
the surety, by the words of his own mouth, and by
his covenant and promise, is really and truly ensnared,
as a true and real debtor in law ; as a roe is really in
the hand of the hunter, and a bird in the fowler's net,
being once caught and in hands, (Prov., vi, 1-5.)
He is no debtor by imagination ; he is not supposed
to be what he is not indeed by the law of God, and
nature, and all laws.1 A man's promise fetcheth him
within the law-compass of a real debtor. So Christ
was under bail, and a law-act of surety by his own
act, his own word of promise and covenant : ' Thou
hast given me a body, I have taken the debts and sins
of my poor brethren on me ; crave me, Lord, as only
pay-master.' " Lo, here am I, to do thy will," (Ps.
xl, 6-8 ; Heb., x, 4-8 ; John, x, 18).

Now, there are but these two in sin, — 1. The act
committed against the law of God: 2. The debt and
obligation to punishment is clear; and though Dr.
Crispe denies that sin was imputed to Christ, at least,
he cannot see or read it in all the Scripture, yet he
granteth the thing itself. But I prove both the one
and the other.

And, 1. That Christ committed and did no act nor
deed against law, for which he should be intrinsically
and inherently the sinner, is clear: because that " holy
thing Jesus," being God-man, could not sin, nor did
he ever any violence or deceit. (Isa., liii, 9, Heb., iv,
15, viii, 26.) 2. The inherent viciousness, and sin-
ful blot of sin, which followeth upon the physical act
of sin, being once done and committed by David,
Peter, and all the elect of God, cannot come out by a

• J Promissum cadit in rcalc dcbitum. — Rutherford,

SERMOX XIX.

233

real transmigration, and true and physical derivation,
or removal from one agent and subject to another, to
inhere in and denominate another subject: the same
whiteness in number that was in milk, cannot remove
out of it. and reside and dwell in another subject.1
No law in the world, no covenant, no transaction ima-
ginable can effectuate this, that the real wickedness
once committed by David, should really and truly re-
move out of him. and go in. and reside in, and deno-
minate the man Christ a wicked person. It is an
everlasting contradiction, that the treacherous mur-
dering of innocent Uriah should remove out of him
into the Son of David, Jesus Christ, and denominate
him the murderer of Uriah, so as the same murder
can be said to be committed by David only, and not
by David only, but by the man Christ. It must then
be a lie, a dream, and palpable untruth, to make Jesus
Christ intrinsically the sinner and murderer.

Judge, then, if this doctrine be of God, which Dr.
Crispe, right down, hath asserted to the world in print.
Sermon iii, volume ii, p. 84, " God made Christ a
transgressor. Xo transgressor in the world was such
a transgressor as Christ was." P. 88, " You will
never have quietness of spirit in respect of sin, till you
have received this principle, that it is iniquity itself
that the Lord hath laid on Christ. Xow, when I say
with the prophet, It is iniquity itself that the Lord
hath laid on Christ, I mean, as the prophet doth, it is the
fault or the transgression itself; and to speak more fully,
that erring and straying like sheep — that very erring,
and straying, and transgressing, is passed off from thee,
and is laid upon Christ. To speak it more plainly, Hast
thou been an idolater ? Hast thou been a blasphemer ?

1 It is a principle of nature, Idem nuniero aeeidens, non migrat e
subjeeto in subjectum. — Rutherford.

234 THE TRIAL AXD TRIUMPH OF FAITH.

Hast thou been a despiser of God's word, and a trampler
upon him ? Hast thou been a profaner of his name
and ordinances ? Hast thou been a murderer, an
adulterer, a thief, a liar, a drunkard ? Reckon up
what thou canst against thyself; if thou hast part in
the Lord Christ, all these transgressions of thine, be-
come actually the transgressions of Christ, and so cease
to be thine, and thou ceasest to be a transgressor from
that time they were laid upon Christ, to the last hour
of thy life. Mark it well. Christ himself is not so
completely righteous, but we are as righteous as he
was ; nor we so completely sinful, but Christ became,
being made sin, as completely sinful as we. Nay,
more, the righteousness that Christ hath with the
Father, we are the same righteousness, for we are
made the righteousness of God : that very sinfulness
that we were, Christ is made that very sinfulness be-
fore God."

Ans. 1. No scripture calleth Christ the thief, the
murderer, the adulterer, the idolater ; God avert from
pious hearts such blasphemies ! He may by a figure
be called Sin, and be said to "be made sin for us,"
but that is by mere imputation ; as if you would say.
1 The surety is the broken and riotous waster.' All
that have common sense, know this to be a figurative
and improper speech ; that is, he is in law liable to
pay the debts of the broken waster ; and the law-guilt
and law- obligation that was in the broken man, is
transferred on him by his own promise. But no man
in his right wits can say, that the broken man is as
intrinsically just, as sober a manager of his goods, as
free from all intrinsieal fault, and sin of injustice, and
breach of the Eighth Commandment, as the innocent
surety. No sober wit can say, that the injustice and
injury done by the broken man to his brother, and

SERMON XIX. 235

against the Eighth Commandment, " Thou shalt not
steal," is nothing formally, but the very just and real
debt that the surety hath taken upon him ; and that
the surety is as guilty of the same very fault and sin
of wastery that is inherent in the broken bankrupt,
as the bankrupt himself. And it is as great blasphemy
to say, Christ is as guilty, and as inherently faulty,
and no less a transgressor of the Sixth and Seventh
Commandment, by killing Uriah, and deflowering
Bathsheba, than ever David was ; and that David was
as free from the inherent fundamental guilt of these
sins from eternity (for libertines will needs have our
sins from eternity to lie on Christ, and our persons
before all time justified) as Christ himself is. 1. God
made Christ sin ; God made not David to murder
Uriah. Then Christ must be one way a sinner,
David another way ; the one by imputation, the other
by real inherency. 2. David was intrinsically a trans-
gressor of a law, Christ not so. 3. David was washed
and pardoned in the blood of Christ, Christ not so.
Then David's righteousness is but borrowed, and
Christ's righteousness his own.

2. There is an essential righteousness that Christ
hath with the Father, and it is communicable neither
to men nor angels, no more than God can communi-
cate with the creature any other of his essential attri-
butes, such as are infinite justice, infinite mercy, infi-
nite grace, holiness, goodness, omnipotence, eternity,
immensity. It is only the cautionary, the surety-
righteousness of Christ-God, that is made ours ; and
that we are as completely righteous as Christ, is divi-
nity not borrowed from the fountain of the holy Scrip-
ture, but the man's own dream : for the broken
debtor is never so righteous as the surety, except in

236 BERMOX XIX.

this sense, he is ceque, but not cequaliter — he is righ-
teous as the surety who has paid the sum for him, in
regard that the creditor can no more in law charge
him with the sum, than he can in law charge the
surety who hath completely paid it : So are we in
Christ freed from the guilt of eternal wrath, in that
the Lord can no more in law charge sin to actual con-
demnation in the believer, than he can put Christ to
death again, or give a new ransom for us.

But this is but formally a righteousness, in regard
of freedom from the punishment of sin. But, as I
have said, the surety is more righteous, simply, 1. In
regard the surety never broke faith to the creditor ;
the broken debtor hath broken to him. 2. The
surety never injured the creditor by injustice done
against the Eighth Commandment, but the broken man
hath failed in this. But I would be resolved what
truth can be in those : " Who can say, I have made
my heart clean?" (Prov., xx, 9.) "Who can bring
a clean thing out of an unclean ? ISTo, not one," (Job,
xiv, 5). " There is not a just man upon earth, that
doeth good, and sinneth not," (Eccl., vii, 20). " If
we say we have no sin, we deceive ourselves, and the
truth is not in us," (1 John, i, 8).

If we be completely as righteous as Christ, and if,
as Crispe divines, all the idolatry, thefts, murders of
the redeemed, become actually the transgressions of
Christ, and so cease to be the transgressions of the
sinners, from that time they were laid upon Christ,
to the hour of their death, can he determine the time,
when persecuting Saul's blasphemies, and bloody out-
rages to the saints, were laid upon Christ ? I con-
ceive he will say, from eternity they were laid upon
Christ, and before he believed : certainly this was an

THE TRIAL AXD TRIUMPH OF FAITH. 237

untruth then, ;' Saul made havoc of the church,"' even
when he did make havoc of the church, and ere he
believed; for if Saul persecuting, and all the elect
unconverted, yet disobedient, and boiling in their lusts.
be as righteous as Christ all their life, it is most false that
ever they were dead in sin, or sometimes disobedient.
If it be said, The elect considered in themselves and in
nature are sinners, but considered as men in Christ,
they are as righteous as Christ, it helpeth not : for we
must not dream of and fancy considerations, that have
no reality and truth in them ; for all now born since
our Lord died, I am persuaded, by the doctrine of An-
tinomians, were never, nor can they be real and true
oljects of this consideration ; for, from that time that
their sins were laid upon Christ, to the last hour of
their life, they are as righteous as Christ, and so
washed and justified. Xow, their sins were laid upon
Christ, as some libertines say, from eternity: as others,
from that day that he died on the cross.

Sins taken away by Christ's blood, saith Dr. Crispe,
are no sins of the saints : ' Christ did take them away,
and bear their weight, even in the fault and sin itself,
and not the guilt only, and not by supposition or mere
imputation only, and that from eternity.' But when
Antinomians confess that Christ acted no sin, so that
in respect of the act (the sinful act against the law of
God must be here understood), not one sin of the believ-
er's is Christ's, but only in respect of passing accounts
from one head to another. This is all the truth we
here plead for ; because the act (or somewhat answer-
able to that) done against the spiritual law of God is
sin itself and essentially sin : if this was never upon
Christ, then sin itself was never upon Christ. Now.
there is no other thing remaining in sin but the debt,

138 SERMON XIX.

guilt, or obligation of sin that can be laid on Christ;
and the truth is,' the Scripture expoundeth the laying
our sins upon Christ, to be nothing but God punish-
ing Christ for our sins, as Isa.. liii, 4. The cause and
formal reason, why Christ did bear our griefs and
carry our sorrows, is, " Because the Lord laid on him
the iniquity of us all," (ver. 6,) and is so expounded in
1 Pet., ii. Whereas it is said, that " Christ suffered
for us," (ver. 21,) and an objection is removed, (ver. 22,)
Why should he suffer ? did he sin ? The apostle answer-
eth, by concession of the antecedent, and by denying
the consequence : " He did no sin (personally), neither
was guile found in his mouth." But it followeth not,
that he should not suffer legally, and for others, the
punishment due to them ; so his sufferings are ex-
pounded, (verse 24,) '.' Who his own self bare our sins
in his own body on the tree." Now, how did Christ
bear our sins ? On the tree ; that is, by suffering.
And Paul evidently distinguisheth, (Gal., iii,) between
two sorts of persons that are cursed ; the sinners that
abide not in all that is written in the law to do them,
(ver. 10,) these are intrinsically, and in their person
cursed, as being sinners in their person, and so, the
intrinsical objects of divine hatred, and a curse and
abominable to God.

Yea, but Christ was also cursed — but how ? Not
intrinsically. God is never said to hate his Son Christ,
nor to abhor him, as he doth sin, which personally re-
sideth in the man who acteth sin in his own person ;
therefore the Lord's forsaking of Christ his Son, is
not an intrinsical detesting, or a moral abhorring of
Christ, but an extrinsical, a penal, or a judicial sus-
pending of the beams and rays (as Cyril saith), or the
overclouding of his favour, in the comfortable shining

THE TRIAL AMD TRIUMPH OF FAITH. 239

on the soul of his own Son. And it is not said that
Christ was cursed, but only, " He was made a curse
for us," (ver. 13); that is. the fruits and effects of God's
curse, the punishment due to sinners, even that satis-
factory and penal curse and punishment which infinite
justice requireth. was laid upon Christ, while, as he
died upon the cross, and suffered the effects of God's
wrath upon his soul for our sins. Then he must be
the sinner only by imputation, except Antinomians
show to us, how a person is made sin, or accounted
the sinner, and yet, is neither a sinner, by inherent
and personal acting of sin, nor yet by law-imputation.
And truly it is bad divinity for Dr. Crispe to say. -As
we are actual and real sinners, in Adam, so here, God
passeth really sin over upon Christ. For we sinned
intrinsically in Adam, as parts, as members, as being
in his loins, and we are thence " by nature the children
of wrath," (Ephes., ii); but it is blasphemy to say,
that our blessed Saviour sinned intrinsically in us.
as part or member of the redeemed, or that he is a
son of God's wrath, for sin intrinsically inherent in
him, as it is in us.

Further, Christ's bearing of our iniquities is an
obvious Hebraism, and all one with the bearing, not
of the intrinsical and fundamental guilt of sin, but of
the extrinsical guilt, or debt and punishment of sin.
So Exod., xxviii, 38, M A mitre shall be on Aaron's
forehead, that Aaron may bear the iniquity of the holy
things ;" Heb. ( YenasaJ signifieth to carrv, or the
seventy turn it, exairei, Aaron shall take away or
bear the punishment of the violation of the holy
things. Moses saith to Aaron's sons, " God hath
given you the sin-offering, to bear the iniquity of the
congregation." (Lev., x, 17.) Aaron and his sons

210

SERMON XIX.

did bear the sins of the people, as types of Christ, not
by an intrinsical guilt put on them, but by mere impu-
tation : " And the goat shall bear upon him all the
iniquities of the children of Israel unto a land not in-
habited," (Lev., xvi, 22). The priest prayed that the
sins, that is, the punishment of the sins of the people,
might be laid on the goat. " Aaron and his sons are
to bear the iniquity of the sanctuary," (Numb., xviii,
1); that is, the punishment of their iniquity, in that
they were punished, if any of the sanctuary polluted
the holy things of God : " The witness who seeth and
heareth a swearing, and doth not utter it, he shall
bear his iniquity," (Lev., v, 1); that is, saith Vatablus,
and all the interpreters, " the punishment of his ini-
quity." Yet say ye, " Why? doth not the son bear the
iniquity of the father ?" (Ezek., xviii, 19.) " The soul
that sinneth shall die, the son shall not bear the
iniquity of the father," (ver. 20). " Because thou
hast forgotten me, — bear thou also thy lewdness and
thy whoredom," (Ezek., xxiii, 35). In the same very-
sense, Christ " was once offered to bear the sins of
many," (Heb., ix, 28): " He did bear our sins on his
body on the tree," (1 Pet., ii, 24): " He did bear the
sins of many," (Isa., liii, 12); he did bear heavy pun-
ishment, death, and the wrath of God, for the sins of
many : " The Lord laid the iniquity of us all on him,"
(ver. 6). And " He was oppressed, he was afflicted,
yet opened he not his mouth," (ver. 7). He was ex-
acted, or payment of violence sought of him. Christ
was put to a fine, condemned to pay an amercement
or forfeit, or Christ was pursued as paymaster and
surety for us : the Father pursued Christ's bond, that
he should now, at the appointed day, tell down the
sum, the great ransom-money of his life for sinners,

SERMON XIX. 241

who were broken men. Justice gave in a broad and

large claim against Jesus Christ, in which were written

© ©

all the sins of the elect ; and Christ opened not his
mouth, but was dumb as a lamb led to the shambles,
and his silence was as much as, ' Lord, I grant, I yield
to all the accounts in this sad claim.' You will not
confess your guiltiness, 0 sinners in Christ, nor take
with riots, murders, oaths, and all your sins ; but the
surety Christ was craved, and all your accounts de-
manded of him, and he confessed debt, and granted all
— "He was numbered," (ver. 12,) — he was reputed, and
written up in the count amongst thieves : This was
mere imputation, he was not a wicked man indeed.
And consider how, he is called " despised and rejected
of men," (ver. 3). Christ in himself, and intrinsically,
was the glory, the flower, the prince of men, even at
his lowest ; he must then be abased below all men, in
regard of imputation, and that penal degrading of
Christ.1 He was in himself the mighty God, the
Prince of Peace, more than above men and angels ; the
chief of the kindred of men, the fairest among the
sons of men, even at his lowest : but in regard of his
low condition, he was made the off-scouring, or the
dross or refuse of all men, as if not a christianed
creature.

When our divines say. Christ took our place, and
we have his condition ; Christ was made us, and made
the sinner; it is true only in a legal sense: as we sav,
the advocate is the client, or the guilty man, because

1 So as it is'said of him (Chadal ishim), which is, as Vatablus ex-
pounded it, so contemptible a man, that men would not admit him
in company of men. Si net his saith, " He was not numbered amongst
men ; he was so despise,!, that he was the lowest among the lowest of
men, or the minimum quod sic of men, as it is, Psal. xxii, 6, ' A worm,
no man,* nobody, not in the class or rank of men.'"— Rutherford.
2 p

242 THE TRIAL AND TRIUMPH OF FAITH.

the advocate beareth his name and person ; and what
the accused man could in law say before the judge, in
his own defence, that the advocate saith for him. The
advocate saith, 'I cannot in law die for this crime, for
such reasons.' So the surety in law, or in a legal
substitution, is the broken man. The surety saith,
' The debt is mine, all the wants, all the poverty, all
the debts and burdens of my broken friend be on me;'
— and the rich surety having paid all, can say, 'I
have paid all; I am in law free.' My friend and surety
hath done all, and paid all for me; and that is as good,
in the court of justice, as if I had paid in my own
person all. For the truth is, there be not two debts,
and two bonds, and two sums, nor two debtors; the
broken man and the surety are in law but one person,
one party addebted — which of them pay, it is all one
to law and justice: it is all one sum they owe. The
believer in Christ is put in Christ's law-place, and
Christ by law is put in his place. Christ, made
surety, saith, 'I am the sinner, 0 Justice, all my
broken friends' wants, all their debts be upon me ; my
life for their life, my soul for my brethren's souls, my
glory, my heaven, for my kinsmen's glory and heaven.'
The law's bloody bond, was the curse of God upon the
sinner, upon the debtor: Christ changed bonds and
obligations with us, and putteth out our name, and
putteth in his own name in the bloody bond; and
where the law readeth, ' the curse of God upon the
debtor,' Christ is assignee to this bond, and the gospel
readeth it, 'the curse of God upon the rich surety.'
(Gal., iii, 13.) Hear then the boldness of faith:
"Now, then, there is no condemnation to those that
are m Jesus Christ. " What challenges Satan or con-
science can make against the beli wer (for justice being

SERMOX XIX. 243

put to silence by Christ, maketh none) hear an answer :
'I was condemned. I was judged. I was crucified for
sin. when my surety. Christ, was condemned, judged,
and crucified for my sins; and what would you have
more of a man than his life? It was a man's life and
soul, my life, that my surety offered up to God for
sin, and I have paid all, because my surer}- hath paid
all/ And the truth is, it is not two debts, one that
the believer owes to God's justice, and another that
Christ paid; but the debt that Christ paid is our very
debt, and sins, which he did bear on his own body on
the tree, (1 Pet., ii, 24). But though it be true in a
legal sense, that the surety* is the broken man. yet it
is true only in regard of the law punishment, or ill of
punishment that is laid upon him: for I take Doctor
Crispe's words from his own pen. "Suppose (saith
he) a malefactor be asked, Guilty or not guilty? he
answereth. Xot guilty. — what doth he mean? He
meaneth, he hath not done the fact that was laid to
his charge." Then, not to do the fact of sin, to Dr.
Crispe, is not to be guilty. Xow, I assume, that Jesus
Christ did never any sinful fact, as he also confesseth:
then Christ was punished for sin, and yet was never
guilty of sin. This must be the greatest injustice in
the world to punish a man for sin, altogether free of
the guilt of sin. Except Antinomians distinguish,
with us, between sinful guilt and penal guilt, they shall
never expede themselv s.

2S ow, though it be true, that in law, the debtor and
the surety be both one legal person, yet intrinsically
they are not one. The broken debtor, as such, may
be an unjust man, and the surety a faithful and just
man: so that the suretv. as a satisfying surety, re-
moveth only the punishment due to the debtor for his

244 THE TRIAL AND TRIUMPH OF FAITH.

injustice ; but he removeth not formally injustice, ex-
cept he be such a surety as Christ, who can both pay
the debt, and so remove the ill of punishment; and
also, infuse holiness, and sanctify, and remove the evil
of sin. Hence, in justification formally, Christ only
taketh away the punishment of everlasting fire, and
eternal condemnation due to sin. But he removeth
not sin itself: sin itself is removed in sanctification,
and by degrees. Justification taketh the sting out of
the serpent, but doth not formally kill the serpent ; the
serpent is killed by another act of grace, by infused
and perfected sanctification. Justification is a foren-
sical and a legal act, and removeth the power of the
law, which involveth the sinner in a curse. Now, the
strength, or the legal sting of sin, is the law, (1 Cor.,
xv, 56y) so we may judge how false this divinity is,
which Dr. Crispe asserteth, "You will never (saith he)
have quietness of spirit, in respect of sin, till you have
received this principle, that it is not the guilt of ini-
quity only, but iniquity itself, that the Lord laid on
Christ;" for it is true, quietness and peace of faith with
God floweth from justification, (Rom., v, 1;) and the
assurance that Christ hath pardoned sin, and hath re-
moved the penal guilt, the punishment of eternal con-
demnation from sin ; but that the conscience should be
quiet, that is, that it should not have also a care to
believe that Christ will sanctify thoroughly, and perfect
his good work in us, is most false. For though a
soul be justified and freed from the guilt of eternal
punishment, and so, the spirit is no more to be afraid
and disquieted for eternal wrath and hell, which should
never have been feared as the greatest evil, in regard
that sin, as sin, is more to be feared than hell as hell ;
— yet there be two other acts of disquietness of spirit,

SEKMOX XIX. 245

laudable and commendable, even in the saints after
they are justified, and the guilt of eternal punishment
removed. As. 1. The believer is to have a holy
anxiety and care of spirit (T do not call it a troubled
conscience) to improve his faith, in believing that
Christ will perfect what he hath begun. 2. He is to
be grieved that sin dwelleth in him, and to groan and
cry as a captive in fetters, out of the sense of his
wretched estate, as Paul doth, (Rom., vii. 23, 24).

Antinomians will have the justified to be so quiet
in spirit, as if Christ had removed sin in root and
branch, buds and stump; whereas, only the eternal
punishment, and fear of eternal condemnation, is re-
moved in justification. But there is a worse thing
remaining in sin after this, and more to be feared, and
a more real and rational ground of disquietness of
spirit; and that is the fundamental, intrinsical, and
sinful guilt of sin. which Christ never took on him, and
is not removed in justification, but only in the gradual
uecessive perfection of sanctification. And so.
being justified, I am to be secure, and to enjoy a sound
peace and quietness of spirit, in freedom from eternal
wrath. But yet am I to be disquieted, grieved, yea.
to sorrow that such a truest as sin lodsreth in me and
with me; even as an ingenuous and honest-hearted
debtor is to rejoice and be glad in the goodness and
grace of his gracious surety, who hath paid his debt,
and never to fear that the law or justice can go against
him. to arrest and imprison him for that debt, which is
now completely paid by his surety. But if the surety
gave his back-bond to pay him service of love, and
service of sorrow and remorse, for his injustice and
sinful lavishing of his neighbours goods, which did
necessitate his loving surety fa hurt himself, and be at

240 TIIE TRIAL AND TRIUMPH OF FAITH.

a great loss for him ; he owes to his surety the debt of
love, and disquietness of spirit, in so far as the blot of
his wastery, and the shame of his riotous youth, lieth
on him all his days. Antinomians conceive, that
there ought to be no disquietness of spirit, no remorse,
no trouble of mind, but that which hath its rise and
spring from sins apprehended as not pardoned, and
from the fear of eternal punishment to be inflicted for
these sins: and it is true, that such a troubled and
perplexed soul, which is once in the state of justifica-
tion, i? but the issue and brood of unbelief, and ariseth
from the flesh prevailing over the spirit in such sorrow:
Yea, or if confession of sin arise from this spring of
servile and slavish fear, it is not a work of faith, except
that a conditional fear of eternal wrath, if a David
fallen in adultery and treacherous murder, or a Peter
overtaken with a denying of his Saviour before men,
shall not renew his repentance: and faith in Christ is
required in all the justified, for the perfecting of their
salvation, and final perseverance. But there is ano-
ther remorse and sorrow, according to God, required
in all the justified, and it is this ; that though they are
not to fear condemnation with a legal fear, so as to
distrust God, and be afraid of eternal wrath, yet he
who is ransomed by Christ, though he can never re-
compense the free grace, nor pay a satisfactory ransom
for so great and rich a love, he is under a back-bond,
or a re-obligation of love, service, and obedience to
him that ransomed him. And this law of love and
thankfulness is not, as libertines and others conceive,
a positive and simply supernatural gospel-obligation;
for the law of both nature and nations requires, that
the captive be thankful to the ransom payer.

I grant that the particular commandments are po-

SERMON XIX. 247

sitive and supernatural ; so the justified is obliged by
this back-bond and gospel re-obligation to confess sin
dwelling in him, to groan, and sigh, and sorrow under
it— to be troubled and grieved in spirit, for sin as sin
dwelling in his members, and rebelling against the
law of his mind, and keeping him in bondage; to walk
humbly and softly all his days, by reason of the run-
ning issue of sin, and to strive by all means to walk
worthy of Christ. And this in the general, is the law
of nature, from which Christ hath in no sort exempted
us, (Matt., vii, 12; 1 Cor., xi, 1-4; Eph., v, 28. 29>
Xow, as a man having fallen from a high place upon
a rock, and hath broken bones of thighs and legs;
though he be cured, and can walk abroad, yet all his
days he halteth in his walking: or like one that is
cured of an extreme fever- tertian, at such and such
seasons some fit of the disease recurreth, yet is he not
to doubt of the fidelity and love of the chirurgeon and
physician, who hath really cured him, in so far as he
is in capacity in this life to be cured; — and, therefore,
as he is to walk warily, and with circumspection all
his days, caring for his crazed body, so is he to be
thankful to those who recovered him; and may be sad
and heavy now and then, that by his own folly and
temerity he hurt his body. For even sins pardoned,
as concerning their eternal guilt, by our sovereign
physician Christ, in justification, lay a law on us to
serve our physician, Christ, in these positive command-
ments of obedience, love, sorrow, softness of spirit,
with a care to sin no more, though we must needs halt
and slip all our days ; yet not so to sorrow, as to call
in doubt the reality of pardoning grace.

248 THE TRIAL AND TRIUMPH OF FAITH.

SERMON XX.

YEA, the law from the highest bended love, even
from love with all the whole soul, and all its
strength, (Matt., xxii,) forbiddeth all sin, no less than
the gospel of love, which gospel doth spiritualise the
law to the believer, but not abolish it. The gospel
addeth a new argument of gospel love : because Christ
hath died for me, therefore I will keep that same law
of God I was under before ; only, now, I fear not
actual condemnation, which is accidental to the law,
for Christ and the confirmed angels keep the law, as a
rule of life, yet without any fear of actual condemna-
tion. Nor doth the gospel more make David's adul-
tery not to be against the Seventh Commandment
to David, than it maketh the Israelites' spoiling of the
Egyptians of their ear-rings and jewels, to be no breach
of the Eighth Commandment. The grace of Christ
doth privilege the believer from condemnation, which
condemnation is a mere accident, which doth go and
come without hurting the essence of the law, and its
commanding and eternal moral-directing power. The
law saith, Do and live ; there is no exception of this
— it is the will of God eternal, as God is eternal, and
obligeth us in heaven, and for ever, (Rev., xxii, 5).
J >ut this, 'if you do not, you shall die,' hath a large
exception ; Christ my Son shall die for you; and this,
' if you keep not the law, you are condemned,' to the
believer is abolished. And when we are (Rom., vii,)
said to be freed from our first husband, as the woman is
freed by law from her dead husband, and may, without
sin, marry another, and we not under the law ; the

SERMON XX. 249

word (law) is taken only for the law. as given to the
sinner. Now, the law should have been law. though sin
had never been, and is law to the elect angels, who never
sinned ; and that is only the law, under the notion of
that sad office of eternal condemnation. The law
could never have been law. except it had promised
eternal life to those who do the law. But it both is,
and should have been law to believers in Jesus Christ,
to the elect angels, and yet it doth not. it cannot
actually condemn them.

But that the gospel maketh adultery to be no sin
to believers, is a blasphemous assertion. Then com-
mit adultery, murder, whore, steal ; 0 believer ! these
are not sins to thee, — but Christ's sins, not thine.
Oh, turn not the grace of God into wantonness! The
believer hath no conscience of sins ; that is, he in con-
science is not to fear everlasting condemnation ; — that
is most true, because Christ hath delivered him from
that wrath to come. (Rom., viii, 1 ; John, v, 24 .
Faith of eternal life by Jesus Christ, cannot consist
with fear of eternal condemnation : for then, with a
legal and an evangelic faith, one person should be
obliged to believe tilings contradictory, and yet, both
faiths oblige us to give credence and assent But
that the believer hath no conscience of sin, that is.
that he is to believe there is nothing in him that i<
sin, is to believe a lie, (1 John, i, S, 9). That he is to
confess no sin. and to be grieved in conscience for
no sin, and t' for no sin ; that he is to be

wearied and laden with no sin, — that he is to groan
under the burden of no sin. as failing against the love
of him that gave a ransom for him, — this is a blasphem-
ous easiness of conscience, yea, of a conscience past
feeling. Beloved in the Lord, the gospel forbiddeth

250 THE TRIAL AXD TRIUMPH OF FAITH.

sorrow, fear, and agony of conscience, in a believer
apprehending eternal wrath; such a one once truly
believing in Christ as the Saviour of sinners, and his
Saviour, and now believing the contrary, must believe
that his Lord is really changed, that he hath forgotten
to be merciful, that he hath falsified and altered his
covenant, oath, and promise; this were to make God a
liar. But the gospel forbiddeth not, but commandeth,
that the justified person sorrow for sin ;* yea, it com-
mandeth carefulness to forbear clearing of the offender,
as being in Christ, and desiring to flee to Christ ;
indignation against himself, in not forgiving himself,
fear of offending love and law in Christ, vehement
desire to have peace confirmed, zeal for God, revenge
to afflict the soul. (2 Cor., vii, 10, 11.) And in this
sense it is blasphemy to say, that the gospel taketh
away all conscience of sin. Believers humbled for sin,
are to be taken off all law-thoughts and fear of eter-
nal condemnation, and all thoughts that sorrow is a
penance, and satisfactory to offended justice, as we are
ready to conceit of our evangelic rejoicing, and holiest
works. But they are to sorrow for offended love, for
the body of sin breaking out in scandals. I may then
have peace with God, in the assurance of remission
and removal of eternal wrath, and yet not peace with
my own conscience, 1. Because I may be persuaded,
that God in Christ hath forgiven me ; yet am I not to
forgive myself. 2. I am to believe, that in Christ I
am delivered from eternal wrath, and justified in
Christ ; and yet, to sorrow that I have sinned against
Christ's love. 3. 1 may have peace, sense of peace,
and pardon in Christ; and yet a necessary unquiet-
ness, sorrow, and tears, that I should have been so
unthankful to so lovely a Redeemer. So Christ doth

SERMON XX. 251

commend the woman's tears, as a sign of love, and of
the sense of many sins pardoned, " Thou gavest me
no water for my feet ;"' but '"' she hath washed my feet
with tears." (Luke, vii, 44.) Yet many sins were for-
given her, (verse 47).

Hence, I may, First, believe the remission of that
sin for which I am to sorrow, and for the remission
of which I am to pray, and which I am to confess.
Xathan said to David, " Thy sin is pardoned :" yet
the Spirit of God, after that, both confessed, sorrowed,
prayed for pardon in David. 2. We may comfort
those that mourn for sin, from assurance of pardon,
and yet exhort them to be humbled and afflicted in
spirit, and to confess, sorrow, and pray for pardon :
So Antinomians. rejoicing evermore after justification,
without sorrow, remorse, down-casting for sin at all.
is but fleshly wantonness. I may have, and ought to
have, a disquieted spirit, and no peace with myself,
and yet peace with God, even as the sea after a storm,
and when the winds are gone, and the air is calmed,
hath yet a raging and a great motion, by reason of
wind enclosed in the bowels of the sea ; and after the
cool of a mighty fever, yet are the humours in the
body stirred and distempered.

1. But we are hence led to find out resolution for
divers cases of consciences after justification. 1 . Many
dare not question their state of justification, and so are
freed from the storms of apprehended wrath, arising
from the guilt of sin. Yet there is another storm
within the bowels of the sea, arising from the indwel-
ling of the body of guilt. The storm before justifica-
tion is less free, less ingenuous, more senile, as looking
to that eternal wrath hanging over the soul for unpar-
doned sin : this is more free, and is a peaceable, a

2)2 THE TRIAL AND TRIUMPH OF FAITH.

gracious, and heavenly storm raised, not for sin un-
pardoned, and the eternal punishment thereof, but for
sin as sin, as indwelling ; not for the penal guilt and
the sting of hell, in sin, but for the sinful guilt and the
wounding of Christ. 2. It is impossible this latter
storm can be in the soul, till the sentence of justifica-
tion be pronounced ; as none can have the moved
bowels of a son for the offence of a father, till he be a
son.

2. Another case is, that many have an absolute,
loose, and lax peace and calmness, great confidence of
deliverance from eternal wrath, and so, of a supposed
pardon, whose peace is convinced to be but a base out-
side, and mere painting and gilding, because there is
in them no storm for sin as sin, and for the over-mo-
tions of boiling lusts ; no tenderness to walk spiritually.
A faith that eateth out the bottom and bowels of con-
science, of declining sin, and walking with God, is the
justification of the Antinomians, of the old Gnostics,
of the natural men : all our professors are cured, none,
or few, are healed.

3. Full assurance that Christ hath delivered Paul
from condemnation, yea, so full and real, as produceth
thanksgiving and triumphing in Christ, (Rom., vii, 25,
viii, 1, 2,) may and doth consist with complaints and
outcries of a wretched condition for the indwelling of
the body of sin, (Rom., vii, 14-16, 23, 24). Then
the justified, that are whole, not sick, not pained, are
yet in their sins, and not justified, whatever Anti-
nomians say on the contrary.

4. The flesh in the justified cannot complain of in-
dwelling sin ; but the flesh, mixed with some life of
Christ, may raise a false alarm of sins not pardoned,
which are really pardoned. Some false grief may

BKRMON XX. 253

and often hath, its rise from a false and imaginary
ground ; as a sanctified soul may praise God. through
occasion of a lying report of the victory of the
church, when there is no such matter. A sanctified
child may spiritually mourn for the supposed death of
his father, or that he hath offended his father accord-
ing to the flesh, when his father is neither dead, nor
offended at all. So, gracious affections, as gracious,
may work spiritually upon supposed and false grounds,
when there is no cause, — as, that the soul hath grieved
his heavenly Father, and that he is displeased, when it
is not so.

I. Sin indwelling is a greater evil, than the feared
evil of ten hells ; and, therefore, there is more t
of sorrow for sin. confession, unquietness of spirit after
justification, than before ; because sin. the only true
object of fear and disquietude of spirit, is both a guest
dwelling in the soul, and is more really and distinctly
apprehended as a spiritual evil, after the light of faith
hath shown us the sinfulness of sin, than ever it was
discovered to be before.

6. I doubt, if justified souls are to be refiited in their
complaints and fears, for the indwelling of sin, pro-
viding they fear not eternal wrath : which fear is con-
trary to faith ; and so they fear not, and sorrow not,
for that God hath changed the court, and the wind of
his love turned in the contrary air, and he hath for-
gotten to be merciful.

7. Faith chargeth us to believe that grace shall, at
length, finally subdue sin. And, as boatmen labour
with oars, to promote their course in sailing, even when
wind, sails, and tide are doing somewhat to promote
the course ; so doth faith, which purifieth the heart,
set the soul on work " to perfect holiness in the fear of

254 THE TRIAL A5D TRIUMPH OF FAITH.

God," and believeth also, that God shall work both to
will and to do.

It is not then good physic for many exercised in
conscience, especially after their first conversion, to
apply only the honey and sweetness of consolations of
the gospel, as if there were not any need of humilia-
tion, and sorrow for sin. Yet it is to be cleared, that,
1. Sorrow for sin, is no satisfaction for sin ; for the
pride of merit is crafty, and can creep in at a small
hole. We think there is no repentance where there
be no tears; and God of purpose withholdeth tears, as
knowing, when water goes out, wind cometh in. 2.
They are tenderly to be bound up and comforted, in
whom sin riseth up with a witness. Oh, what pity
and humble on-looking should be here ! For a hell
of pain in the body is nothing ; wheels, racks, whips,
hot-irons, breaking of bones is nothing ; but half a
hell in the spirit, is a whole hell. The upper hell,
the grave, to Hezekiah, is like to swallow him up, when
dipped in the lower hell, and covered with the appre-
hension of wrath. 0 sweet Jesus ! what a mercy
that thou swallowed up all hells to believers, and
calmed the sea of hell.

Use 1. If in justification, sins be blotted out, cast
in the depths of the sea, and removed, as if they never
had been, the state of justification must be a condition
of sound blessedness, the most desirable life in the
world, even as David also described the blessedness of
the man unto whom God imputeth righteousness with-
out works. "Blessed are they whose iniquities are
forgiven, and whose sins are covered." (Rom., iv, 6, 7.)
For, consider, 1. AY hat an act of grace it is in a
prince, to take a condemned malefactor from under
the axe, the rack, the wheel, and so many hours' tor-

SERMON XX.

tore, before he end his miserable life. Or. 2. Suppose
he were condemned to be tortured leisurely, and his
life continued and prorogated, that bones, sinews,
lungs, joints, might be pained for twenty or thirty
years, so much of his flesh cut off every day, such a
bone broken, and by art the bone cured again, and the
flesh restored, that he might, for thirty years' space,
every day be dying, and yet never die. Or, 3. Ima-
gine a man could be kept alive in torment in this case,
from sleep, ease, food, clothing, five hundred years, or
a thousand years, and boiling all the time in a caul-
dron full of melted lead; and say the soul could dwell
in a body under the rack, the wheel, the lashes and
scourges of scorpions, and whips of iron, the man
bleeding, crying, in the act of dying for pain, gnawing
his tongue for ten hundred years: Xow, suppose a
mighty prince, by an act of free grace, could and
would deliver this man from all this pain and torture,
and give him a life in perfect health, in ten hundred
paradises of joy, pleasure, worldly happiness, and a day
all the thousand years Without a night, a summer all
this time, without cloud, storm, winter; all the honour,
acclamations, love, and sendee of a world of men and
angels, — clothe this man with all the most complete
delights, perfections, and virtues of mind and body —
set him ten thousand degrees of elevation, to the top
of all imaginable happiness, above Solomon in his
highest royalty, or Adam in his first innocency, or
angels in their most transcendent glory and happiness:
— Yea, 4. In our conception, we may extend the for-
mer misery and pain, and all this happiness, to the
length of ten thousand years ; — this should be thought
incomparably the highest act of grace and love that
any creature could extend to his fellow-creature. And

256 TIIE TRIAL AND TRIUMPH OF FAITH.

yet, all this were but a shadow of grace, in comparison
of the love and rich grace of God in Christ, in the
justification of a sinner.

Consider we are freed from the guilt of sin in
justification. Now, this is the eternal debt of sin,
that remaineth after sin, that none can wash away
but Christ, and that this remaineth after sin is
acted. 2. That it remaineth for eternity. 3. That
it is a misery we are only in justification deliver-
ed from, is clear in Scripture, 1. Because sin is a
debt: After the borrowed money is spent and gone,
somewhat in law and justice remaineth, and this is
debt or obligation to make payment to the creditor.
So the Scripture speaketh, "For though thou wash
thee with nitre, and take thee much soap, yet thy ini-
quity is marked before me." (Jer., ii, 22.) Borith is
an herb that fullers use for washing and purging; yet
is sin such a leopard-spot, that no art, no industry of
the creature can remove it: "the sin of Judah is
written with a pen of iron, and the point of a diamond ;
it is graven upon the table of their heart, and the
horns of your altars." (Jer., xvii, 1.) There is writ
remaining after sin is acted. 2. Writ written with a
pen of iron and diamond, to endure for eternity. 3.
Not written only, but engraved, and indented upon the
conscience. When David rent the robe of Saul, his
heart smote him, so that it left a hole, or the mark of
the stripe behind it; (1 Sam., xxiv, 5;) as when a
burning iron is put on the face of an evil-doer, it
leaveth behind it a brand, or a stigma. This is terri-
ble, that this brand is eternal; as the prophet prayeth,
"Let the iniquities of his fathers be remembered with
the Lord ; and let not the sin of his mother be blotted
out; let them be befor \ the Lord continually." (Tsal.

;MOX XX.

. ix, 14, 15.) 0 dreadful! The sins of wicked men
shall stand up in heaven before the justice of God, so
Ions: as God shall live, and that is for ever and ever.
So the Lord sweareth by the excellency of Jacob, that
is. by himself "Surely. I will never forget any of their
works." (Amos. viii. 7.) All that ever came before
me. all that came not in by me, the door and the way,
they are thieves and robbers. (John, x, 8.) The false
I rophets, many of them, were dead, yet being dead
(saith Christ) this day they are, in regard of guilt,
thieves and robbers. To this day. above sixteen hun-
dred years, the Jews are guilty murderers, though
their fathers, who slew the Lord of glory, be dead.
This day. Cain is a murderer, Judas a traitor, and
shall be, so long as God shall live and be God. Now,
without shedding of Christ's blood, there is no remis -
sion of sins, (Heb., ix, 22). To be delivered from
eternal debt, and entitled to an eternal kingdom, is a
life most desirable, and maketh the sinner to stand in
the books of Christ, as the eternally engaged debtor of
grace. Young heirs, know your blessedness aright.
Sinners under eternal debt; you laugh, sport, rejoice;
and you are firebrands of wrath. You go singing,
and shaking and tinkling your bolts and fetters of
black and unmixed vengeance. Alas! how can you
sleep? How can you laugh and sing?

"Eat the crumb*" The dogs desire but the least,
and (to speak so) the refuse of Christ. The meanest
and worst things of Christ (to speak so) are incom-
parably to be desired above all things. 1. Any thing
hrist is desirable; but to lay hold on the skirt of
a Jew, (Zeeh.. x. 23, because Christ that is with him

yea. the oust of Zion is a thing that the
vants of God take pleasure in. (Psal. cii. 14"). The
2 «

258 THE TRIAL AXD TRIUMPH OF FAITH.

dust and stones of Zion are not like the earth; and
the mules1 of the holy grave, as papists fondly dream,
and are but earth, but because the Lord Christ dwell-
eth there, therefore are they desirable. The people
earned their old harps to Babylon with them, and Jo-
seph's bones must be carried out of Egypt to Canaan.
Why? Canaan was Christ's land, his dwelling.
Why? but we are to love the ground which Christ's
feet treadcth on. This I say, not that I judge it holy
earth — that is Popish superstition — but that such is
Christ's excellency, that any thing that hath the poorest
relation to him, is desirable for him. 2. A poor wo-
man, sought no more of him, but to wash the feet of
Christ, and kiss them. (Luke, vii.) Another woman,
"If I may but touch the border of his garment, I shall
be whole." (Matt., ix, 21.) Mary Magdalene sought
but to have her arms filled with his dead body. She
saith, weeping, to the gardener, as she supposed, " Sir,
if thou hast borne him hence, tell me where thou hast
laid him, and I will take him away." (John, xx, 15.)
To Joseph of Arimathea, his bloody winding sheet,
and his dead, and holed, and torn body in his arms,
are sweet. Christ's clay is silver, and his brass gold.
3. Christ's sharpest rebukes are sweet oil ; the wounds
and the holes that the sweet Mediator maketh in the
soul, when he smiteth with the rod of his mouth, are
with child of comforts; he rebuked not the serpent, as
not minding salvation to Satan, but rebuked Eve, in-
tending the promised seed for her. Oh, what sweet-
ness of love is that expression, " For since I spake
against Ephraim, I do earnestly remember him ; I will
surely have mercy on him, saith the Lord." (Jer., xxxi,
20.) Then rebuking of Ephraim, which is called
speaking against him, is dipped in mercy. "My people
1 Clods of a Lrrare.

SERMON XX. 259

are bent to backsliding ;" this is a rebuke sharp enough
Yet He chides himself friends with the people, "How
shall I give thee up, 0 Ephraim; mine heart is turned
within me." (Hosea, xi, 7, 8.) Here is kissing, and
love wrapped about rebukes. So Jer., iii, 1. "Thou
hast played the harlot with many lovers:" but see
mercy: "Yet return to me, saith the Lord.'" 4. His
black and sour cross is sweet, and honeyed with com-
fort; his dead body a bundle of myrrh, (Cant., i, 13.)
the smell of which is strong and fragrant, and sweateth
out precious gum, rejoicing in tribulations. Count it
joy, all joy. when you fall into divers temptations.
(James, i. 2). The eagles smell heaven in the cross,
and Christ in it; yea, the refuse, and the worst of
Christ's cross, the shame and the reproaches of Christ.
are sweeter and more choice to Moses, than the trea-
sures, riches, yea, than the kingdom of Egypt, and the
glory of it, (Heb., xi, 26, 27,) — yea, the shame and
blushing on Christ's fair face, which he suffered under
the cross, is fairer than rubies and gold, and hath the
colour of the heaven of heavens. (Heb., xii, 2.) Ne-
buchadnezzar hath more pain and torment in perse-
cuting, than the three children had in being persecuted.
(Dan., iv, 19.) There is pain and fury in active per-
secution: "He was full of fury, and the form of his
visage changed;" but there is joy unspeakable, and
glorious, in passive persecution. Christ's sanctified
cross droppeth honey; Christ's gloomings, and sad
desertions, though to the believer they be death and
hell, yet have much of heaven in them. So, Psalm
xxx, 7, "Thou turnedst away thy face, and I was
troubled ;" (Niuhal) I was troubled like a withered
flower, that loseth sap and vigour; (so, Exod., xv, 15,
"The dukes of Edom (Niuhaln) were amazed;"') yet

260 THE TRIAL AND TRIUMPH OF FAITH.

at that time David prayed, cried, and was heard, (ver.
8-10.)

The sweetest communion that Christ seeketh of us
on ^arthjs^pxaxer, (Cant., ii, 14, and Cant., v). De-
sertion is death itself, and a death to the soul: "I
opened to my beloved, and my beloved had withdrawn
himself, and was gone." And what was the Church's
case? "My soul went forth from me." The Arabic,
" My soul departed, I died; " so is death described by
the like phrase, (Gen., xxxv, 18,) Rachel's soul was in
departing, for she died : And when men are stricken
with sudden fear, the heart is said to go out: So, (Gen.,
xlii, 28,) the soul of Joseph's brethren departed, that
is, they were extremely amazed, when they found their
money in their sacks. The like was the case of the
Church when Christ departed, she died for sorrow, the
soul departed from the soul, because her Lord and be-
loved was gone. Yet even that death, that soul-hell
in the want of Christ was a heaven, it was a sweet and
a comfortable season; then hath she a communion
with him in a most heavenly manner, 1. Asking at the
watchman for him. 2. In binding sad charges on the
daughters of Jerusalem, to commend her to God by
prayer. 3. Then was she sick of love for him. 4.
Then fell she out in that large love-rapture, in a most
heavenly praise of him in all his virtues, "My well-
beloved is white and ruddy, and the chief amongst ten
thousand." Here, then, the hell that Christ throweth
the saints in, in their desertions, is their heaven.

The meanest and lowest relation with Christ is hon-
our. John Baptist placeth an honour in unloosing the
tatchets of his shoes, and thinketh, to bear his shoes is
more honour than he deserveth, (John, i, 27). David,
a great prophet, appointed to be a king: Oh, if I might

SERMON XX. 261

be so near the Lord, as to be a door-keeper in his

house, (Psal. lxxxiv, 10). He putteth a happiness on
the sparrow and the swallow, that may build th ir
nests beside the Lord's altar. Then the fragments
and crumbs that his dogs eat, must be the dainties
of heaven, and Christ's water the wine of ha
Now, if any, the lowest thing of Christ, the morsel o^
his dogs, be desirable, how sweet must himself be? Ir
the parings of his bread be sweet, what must the great
loaf, Christ himself, be? Christ himself is so taking
a lover, he hath a face that would ravish love o
devils, so they had grace to see his beauty; he could
lead captive all hearts in hell with the loveliness of his
countenance, which is white and ruddy, and pleasant
as Lebanon, if they had eyes to behold him. Oh, he
himself is an unknown lover; he hath neither brim
nor bottom; his gospel is the unsearchable riches of
Christ. His gospel is but a creature; how unsearch-
able must he himself be? The wise man. putteth a
riddle upon all the wisest on the earth, Solomon an 1
all : What is his name ? We know neither name nor
thing; (Prov., xxx, 4). "Who shall preach his gene-
ration ?" (Isa., liii, 8.) Oh, what a mercy, that he
will give sinners leave to love him ! Or honour us so
much, that we may lay our black and spotted love, on
so lovely and fair a Saviour! That such an infinite
and desirable love as Christ's love, should come (to
borrow that expression.) within the sides of thy love
and heart, is a wonder. Alas, it is a narrow circle,
and not capacious to contain him and his love, that
passeth knowledge, (Eph.. iii, 19); it overpasseth and
• transcendeth far the narrow comprehension of created
knowledge, either of men or angels.

To seek grace is desirable : but suppose any p r-

262 THE TRIAL AND TRIUMPH OF FAITH.

son were a mass, and nothing but composed of pure
grace, and yet want Christ himself, he should be but
a broken lamed creature. Put a soul in heaven, and
let him be hated of Christ (if that were possible),
heaven should be hell. Imagine devils were standing
with their black chains of darkness, even up in the
heaven of heavens, and the plague of being hated of
Christ on their soul, and that they could see Him
that sitteth on the throne, and somewhat of the rays
and beams of that fulness of God that is in Christ ; yet
should devils still be devils, they wanting Christ, the
heaven of angels and glorified men. What a flower!
what a rose of love and light must Christ be, who fill-
eth with smell, light, beauty, the four sides, east and
west, south and north, of the heaven of heavens, and
his glory ! Suppose in the hour of our last farewell
to time, all creatures void of reason, heavens, stars,
light, air, earth, sea, dry land, birds, fishes, beasts,
were in a capacity to love us, and they, with men and
angels, should let out upon us the fulness, yea the sea
of all their love (as it is a sweet thing to be lovely and
desirable to many), yet this were nothing to him who
is all desires or all loves, (Cant., v, 16).1 He is a
mass of love, and love itself; lovely in the womb, the
Ancient ofJDays became young for me; lovely in the
cross, even when despised and numbered with thieves ;
lovely in the grave, lovely at the right hand of God,
lovely in his second appearance in glory : yea, all de-
sirable, his countenance white and ruddy ; his head a
golden head; (Cant., vi, 10, 11;) his headship and
government desirable ; his locks bushy and black ; his
counsels deep, various, unsearchable; his eyes as doves,
chaste, pure, and can behold no iniquity ; his cheeks.

1 So Vatablus rendereth it, Chriftus est totus desideria. — Rutherford.

SERMON XX. 263

or two sides of his face, as a bed of spices and sweet
smelling flowers ; his face manly, comely as Lebanon;
his lips like lilies, dropping sweet smelling myrrh : his
gospel smelleth of heaven : his hands pure, his works
holy, fair, as gold rings set with beryl : his belly, or
breast and bowels, as bright ivory overlaid with sap-
phires— that is, his breast and belly, that containeth
his bowels, his heart and affections, are as ivory,
bright and glorious ; and as ivory overlaid, covered,
and adorned with sapphires, that are precious stones
of a sea-blue and heavenly colour, because his bowels
and inward affections are full of love, tenderness ot
mercy, and the compassion of his heart most heavenly:
his legs are pillars of marble, set upon sockets of fine
gold ; his ways and government like marble pillars,
upright, white, pure, and set on gold, solid, firm, stable,
that Christ cannot slip or fall ; his sceptre, a sceptre
of righteousness, and his kingdom eternal, and can-
not be shaken : his countenance as the mountain
Lebanon, his person eminent, goodly, high, great, tall,
fruitful as cedars : his mouth most sweet, his words
and testimonies as honey, or the honey-comb. Yea,
all creatures are weak, and Christ strong ; all base,
he precious ; all empty, he full ; all black, he fair ;
all foolish and vain, he wise, and the only counsellor,
deep in his counsels and ways. The special evangelic
sin that we are guilty of is unbelief, (John, xvi, 9,) and
this floweth from a low estimation we have of Christ ;
and therefore these considerations are to be weighed
in our estimation of Christ.

1. The wisdom or folly of any man is most seen in
the estimative faculty, for it denominateth a man wise.
Many are great judges, and learned, as the magicians
of Chaldea, and philosophers, who know wonder-

2(>i Till- TRIAL AXD TRIUMPH OF FAITH.

hidden things, and causes of things, and yet are not
wise, but fools, (Rom., i, 21,) and vain in their ima-
ginations, because there is a great defect in their esti-
mative faculty in the choice of a God, (ver. 22, 23)
The practical mind is blinded, and they choose dark-
less for light, evil for good, a creature for their God.
"By faith Moses, when he was come to age, refused
to be called the son of Pharaoh's daughter ; and chose
rather to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season." (Heb., xi.
25.) And how is his faith made faith? And how
is it evident, that he was not a raw, ignorant, and
foolish child, when he made the choice ; but a man
ripe, come to years, and so, as wise as he was old ?
It is proved, because his estimative faculty was right,
" Esteeming the reproach of Christ greater riches,
than the treasures of Egypt." He is a wise man who
maketh a wise choice, and for this cause, Esau is called
a profane man ; (Heb., xii, 26;) he had not wisdom to
put a difference between the excellency of the birth-
right, and a morsel of meat. A profane wicked man
hath not wisdom to esteem God and Christ above the
creature, but confoundeth the one with the other.

2. Our esteem of Christ is to be pure, chaste, spiri-
tual, and so to work purely ; that is, the formal reason
why we esteem of Christ, must be, because he is Christ,
and not because summer goeth with Christ ; nay, not
because he comforteth, but because he is God, the Re-
deemer and Mediator. It is a chaste love, and a chaste
esteem, if the wife choose to love her husband, because
he is her husband, as the sense esteemeth white to be
white, under the notion of such a colour. The opera-
tion of every faculty- is most pure, and kindly, when it
is carried toward its object, according to its formal

SERMON XX.

•n. without any mixture of other respects ; extra-
neous and by-reasons are more whorish, less con-
natural, not so chaste : there is some wax in our honey,
and this we should take heed unto ; the elective power
a tender piece of the soul.

3. Estimation produceth love, even the love
Christ ; and love is a great favourite, and is much at
court, and dwelleth constantly with the king. To be
much with Christ, especially in secret, late and early,
and to give much time to converse with Christ, speak-
eth much love ; and the love of Christ is of the same
largeness and quantity with grace, for grace and love
keep proportion one with another.

4. He who duly esteemeth Christ, is a noble bidder,
and so a noble and liberal buyer. He out-biddeth Esau :
what is pottage to Christ ? he over-biddeth Judas ;
what is silver to Christ \ Yea, all thlna*. is the great-

»unt can be cast up ; for it includeth all prices,
all sums : it taketh in heaven, as it is a created thin"".
Then, all things, the vast and huge globe and circle of
the capacious world, and all excellencies within its
bosom or belly ; nations, all nations ; angels, all
angels ; gold, all gold : jewels, all jewels ; honour and
delights, all honour, all delights, and every all beside,
lieth before Christ, as feathers, dung, shadows, no-
thing. To wash a sinner, is the eminency of love.
and the highest esteem of him : but. oh, what a mercv.
that Christ should defile his precious, sinless, roval.
blood, by dipping in such a loathsome,
foul, and ."^formed creature as a sinner is, (Rev., i, 5).
'''Dogs eat the < Here be degrees of per-

sons and things in our Fathers house, children and
dogs ; yet dogs which the lord of the house owneth.
Here is a high table and bread ; and a bv-board, or an

266 THE TRIAL AND TRIUMPH OF FAITH.

after-table, and crumbs for dogs. Here be persons of
honour, kings' sons clothed in scarlet, and sitting with
the king at dinner, when his spikenard sendeth forth
a smell ; and here be some under the table, at the feet
of Christ, waiting to receive the little drops of the
great honey-comb of rich grace that falleth from him.
Follow Christ, and grace shall fall from him ; his
steps drop fatness, especially in his palace. There
be in our Lord's house little children, babes ; there
be in it also experienced ancient fathers (for grace
hath grey hairs for wisdom, not for weakness) ; there
be strong men also. (1 John, ii, 12-14). Christ was
once a little stone, but he grew a great mountain that
filled the whole earth, yea, and the heaven too : Christ
is a growing hild. In Christ's lower firmament,
there be stars of the first and second magnitude ;
and in his house, vessels of great and of small quantity,
cups and flagons, (Isa., xxii, 24,) yet all are fastened
upon the golden nail, Jesus Christ. 2. All are in the
way, the plants all growing; but one is a grain of
mustard seed, and a rose not broken out to the flower,
and another is a great tree. It is morning, and
but the glimmering of the rays of the day-star in one :
and it is high sun, perfect day, near the noon-day with
another. Strong father Abraham, mighty in believ-
ing, was once a babe on the breasts, that could neither
creep, nor stand, nor walk. The love of Christ in its
first rise, is a drop of dew that came out of the womb
of the morning; the mother, in one night, brought
forth an host, and innumerable millions of such babes,
and covered the face of the earth with them. But
this drop of dew groweth to a sea that swelleth up
above hell and the grave, (Cant., viii, 6, 7); it is
more than all the floods and seas of the earth, and

SEBMOll XX. 267

floateth dp to the heaven of heavens, and up. and in.
it must be upon Christ. Ye see not Christ, yet ye
love him. (1 Pet., i, 8). It overfloweth Christ, and
taketh him. and ravisheth his heart. It is a strong
chain that bindeth Christ, when the grave, sin, death,
devils, could not bind him. (Cant., iv, 9 : Acts, ii, 24 '.
3. Christ's way of administration is a growing way :
his kingdom is not a standing, nor a sitting, nor a
sleeping kingdom, but it is walking and posting:
•• Thy kingdom come :" An increasing kingdom, a
growing peace. '; Of the increase of his government
and peace there shall be no end," (Isaiah, ix, 7). In
regard of duration, even in heaven, there shall be a
growing of his kingdom. There is not yesterday, and
to-morrow, and the next year, in heaven ; yet there is
a negative increase ; glory and peace shall ascend in
continuance, and never come to an height, the sun
r decline ; the long day of Christ's glory and
peace shall never end. Christ is saying even now,
• Father, I must have all my children up with me.
that where I am. there they may be also." And
therefore the Head draws up to him now a finger, then
a toe ; now an arm, then a leg ; he hath been these
.sixteen hundred years since his ascension, drawing up
by death, whole churches, the saints at Corinth, at
Rome, at Philippi. The seven candlesticks, and the
seven stars of Asia, are long ago up above Orion and
the seven stars ; and are now shining up before the
throne. This consecrated Captain of our salvation
will not sleep, till his Father's house be filled ; till all
the numerous offspring, and the generations of the
first-born, be up under one roof with their Father.
Heaven is a growing family, the Lord of the house
hath been gathering his flocks into the fair fields of

2G8 THE TRIAL AND TRIUMPH OF FAITH.

the land of praises, ever since the first Abel died ;
and down all along, the believers were gathered to
their fathers.

Use 1. Is, that we despise not the day of small
things. God's beginning of great works is small.
What could be said of a poor woman's throwing of a
stool at the man who did first read the new service
book in Edinburgh ? It was not looked at as any
eminent passage of divine providence ; yet it grew, till
it came up to armies of men, the shaking of three
kingdoms, the sound of the trumpet, the voice of the
alarm, the lifting up of the Lord's standard, destruc-
tion upon destruction, garments rolled in blood ; — and
goeth on in strength, that the vengeance of the Lord,
and the vengeance of his temple, may pursue the land
of graven images, and awake the kings of the earth to
rise in battle against the great whore of Babylon, that
the Jews may return to their Messiah, and Israel and
Judah ask the way to Zion, with their faces thither-
ward, weeping as they go ; that the forces of the Gen-
tiles, and the kingdoms of the world, may become the
kingdoms of God and of his Son Jesus Christ. And
this act of a despised woman, was one of the first
steps of Omnipotency ; God then began to open the
mouth of the vial of his wrath, to let out a little drop
of vengeance upon the seat of the Beast ; and ever
since, the right arm of the Lord awaking, hath been
in action, and in a growing battle against all that
worshipped the Beast, and received his mark on their
right hand, and their forehead. And who knoweth
but Christ is in the act of conquering, to create a new
thing on the earth, and subdue the people to himself?
Omnipotency can derive a sen, a world of noble and
glorious works, from as small a fountain as a straw.

SERMON XX. 269

a ram-horn, yea, jaw-bone of a dead ass. God can
put forth omnipotency in all its flowers and golden
branches of overpowering and incomparable excellen-
cies, upon mere nothing : the wind is an empty un-
solid thing, the sea a fluid and soft and ebbing crea-
ture ; yet the wind is God's chariot, he rideth on it;
and the sea his walk, his paths are in the great
waters.

Use 2. A crumb that falleth from Christ's table,
hath in it the nature of bread. Some weak ones
complain, Oh, I have not the heart of God, like David,
nor the strong faith of Abraham, to offer my son to
death for Christ ; nor the burning fire of the zeal of
Moses, to wish my name may be razed out of the
book of life, that the Lord may be glorified ; nor the
high esteem of Christ, to judge all but loss and dung
for Jesus Christ, as Paul did. But what if Christ set
the whole loaf "before the children ? Is it not well, if
thou lie but under Christ's feet, to have the crumbs of
mercy that slip through the fingers of Christ ? The
lowest room in heaven, even behind the door, is
heaven. 1. There is the lowest measure, or grain of
saving grace, and it is saving grace ; a drop of dew is
water, no less than the great globe and sphere of the
whole element of water, is water ; a glimmering of
morn-dawning light is light, and of the same nature
with the noon-light that is in the great body of the
sun : the motion of a child newly formed in the belly,
act of life, no less thai: the walking and breath-
ing of a man of thirty years of age, in his flower and
highest vigour of life ; the first stirrings of the new
! irth, are the workings and operations of the Holy
-t; and the love of God, even now shed abroad in
our hearts by the Holy Ghost, shall remain the same

270 THE TRIAL AXD TRIUMPH OF FAITH.

in nature with us in heaven, (1 Cor., xiii, 8-10).
2. Christ doth own the bruised reed, and the smoking
flax, so far forth, as not to crush the one. nor to quench
the other ; and can with tender cautiousness of com-
passion, stoop, and with his arm go between the lamb
on the margin and brink of hell, as to save it from
falling down headlong over the brow of the mountain.
He " healeth the broken in heart," (Psal. cxlvii, 3,)
and as a surgeon (so Vatablus expoundeth it) " bind-
eth up their wounds," and putteth the broken bones
in their native place again. And whereas young ones
are easily affrighted, yea, and distracted with fear,
when sudden cries and hideous war-shouts surprise
them, Christ affrighteth not weak consciences with
shouts, to put poor tender souls out of their wits with
the shouts of armies, of the terrors of hell in the con-
science ; yea, the meek Lord Jesus " shall not cry nor
lift up (a shout) nor cause his voice be heard in the
street," (Isaiah, xlii, 2). Oh, what bowels ! what
stirrings, and boilings, and wrestlings of a pained heart
touched with sorrow, are in Christ Jesus ! When he
saw the people scattered as sheep having no shepherd,
he was bowelled in heart, his bowels were moved with
compassion for them, (Matt., ix, 36). Oh, how sweet !
that thy sinful weakness should be sorrow and pain
to the bowels and heart of Jesus Christ, so as infir-
mity is your sin, and Christ's pity and compassion.
Can the father see the child sweat, wrestle under an
over-load till his back be near broken, and he cry, "I
am gone," and his bowels not be moved to pity, and
his hands not stretched out to help ? Were not the
bowels and heart of that mother made of a piece of
the nether mill-stone ; had she not sucked the milk and
breast of a tiger, and seemed rather to be the whelp

SERMON XXI. 271

of a lion, than a woman, who should see her young
child drowned, and wrestling with the water, and
crying for her help, and yet she should not stir, nor
be moved in heart, nor run to help ? This is but a
shadow of the compassion that is in that heart dwell-
ing in a body personally united to the blessed God-
head in Jesus Christ.

We should have tender hearts toward weak ones ;
considering, 1. That Christ cannot disinherit a son for
weakness. 2. Love is not broken with a straw, or a
little infirmity. 3. All the vessels of Christ's house
are not of one size. 4. Some men's infirmities are
as transparent crystal, easily seen through; others
have infirmities under their garments. 5. We shall
see many in heaven, whom we judged to be cast-aways,
while they lived with us on earth. 6. Many go to
heaven with you, and you hear not the sound of their
feet in their journey.

SERMON XXI.

11 Then Jesus answered, and said unto her, 0 woman, great is

thy faith,'' etc.

THIS is the last passage of the text, containing a
commendation of the woman, given to her by
Christ in her face. 2. An answer according to her
desire. 3. The effect of her praying with instancy
and pressing importunity of faith. The devil is cast
out of her daughter.

272 THE TRIAL AND TRIUMPH OF FAITH.

Christ acknowledged here, that instancy of pray-
ing in faith, will overcome Gk)d, and Satan, and all the
saddest temptations that can befall the child of God.
Hence, observe what acts of efficacious power instant
and earnest prayer putteth forth upon God, and how
the clay-creature doth work upon, and prevail with
the great Potter and former of all things.

1. Prayer is a messenger, and a swift and winged
post despatched up to court. David sent away this
post early in the morning, with morning wings: "My
voice shalt thou hear in the morning." (Psal. v, 3.)
The post is himself, for the word is, I will address my
person, as in battle array. "Set thyself in order be-
fore me, (and) stand up,1' saith Elihu to Job ; or, I will
address my words, (Job, xxxiii, 5). "Now he hath
not directed his words against me." (Job, xxxii, 14.)
The seventy render it parastesomai soi; and David sent
himself to heaven, not only as a post, but as the word
(Atsappeh) soundeth, 'I will look up, or, espy;' as one
that keepeth watch and ward, waiting for an answer
from God, as the word is, (Hab., ii, 1, and Psal. xviii,
6.) "In my distress T called upon the Lord,— and
my cry came before him, even into his ears."

2. Prayer putteth a challenge upon God, for his
covenant's sake and his promise; that is greater
boldness, than to speak to God and wait on ; " Our
adversaries have trodden down thy sanctuary : We are
thine, thou never barest rule over them, they were not
called by thy name," (Tsa., lxiii, 18, 19). "Behold,
0 Lord, and consider, to whom thou hast done this."
.Lain., ii, 20.) 0 Lord, why hast thou made us to
err from thy ways, and hardened our heart from thy
fear? Return for thy servants' sake, the tribes of
thine inheritance." (Isa., lxiii, 17.) Hence is there a

SERMON XXI. 273

holy chiding with God: ';0 my God, I cry in the day-
time, and thou nearest not, and in the night season,
and am not silent.11 (Psal. xxii, 2.) "How long wilt
thou forget me, 0 Lord, for ever? How long wilt
thou hide thy face from me?" (Psal. xiii, 1.)

3. It putteth God to great straits and suffering,
even to the moving of his soul, (Jer., xxxi). When
God heareth Ephraim bemoaning himself in prayer, it
putteth God to a sort of pinch and condolency : " Is
Ephraim my dear son? Is he my pleasant child?
For since I spake against him, I do earnestly remem-
ber him still; therefore my bowels are troubled for
him."' (ver. 20.) Is Isaac, an earthly father, moved,
and his heart rent and torn with the weeping and
tears of Esau, his son, so as he must confer some bles-
sing upon him ; far more must the bowels of our Father,
infinite in mercy, be turned within him. at the weep-
ing and tears of a praying and crying Church.

4. When God seemeth to sleep, in regard that his

work, and the wheels of his providence are at a stand,

prayer awakeneth God, and putteth him on action:

"Arise, 0 Lord, in thine anger, lift up thyself because

of the rage of mine enemies; awake for the judgment

thou hast commanded," (Psal. vii, 6). "Awake, why

sleepest thou, 0 Lord! Arise, cast us not off for ever."

(Psal. xliv. 23.) Both the words (Gnurah an&Hakit-

sa) signify to awake out of sleep : so prayer putteth

God on noble acts of omnipotency, as to bow the

heavens and come down, (Isa., lxiv, 1,) to shake and

put on work all creatures in heaven and earth, for the

saving of one poor man, (Psal. xviii); as when the sick

child crieth for pain, all the sons and servants, yea,

the father of the house, and mother, are set on work.

and put to business for his health. Hence when David

s

274 THE TRIAL AXD TRIUMPH OF FAITH.

prayed, " The earth shook, the foundations of the hills
were moved, for the Lord was wroth ; smoke and fiery
coals went out of his mouth ; lie bowed the heavens
and came down, he rode upon a cherub, and did fly
upon the wings of the wind." (Psal. xviii, 6, 7.) So
it did put the Lord to divide the Red sea; to break
the prison doors and iron chains, to deliver Peter,
Paul, and Silas.

5.' It acteth so upon God, that it putteth the crown
upon Christ's head, and heighteneth the footstool of
his throne; so much doth that prayer, " thy kingdom
come," hold forth; and that last prayer of the church,
which the Spirit and the Bride uttereth, " Even so,
come, Lord Jesus," (Rev., xxii,) is a hastening of that
i^lorious marriage-day, when the Bride, the Lamb's
wife .snail be married on Jesus Christ; and a ripening
of the glory of God, and of Christ the King and Head
mystical of his body the Church. The glory of infinite
justice, and saving grace in the redemption of men, is
like a fair rose, but inclosed within its green leaves
in this life. But when Christ shall appear, this rose
.-hall be opened and cast out in breadth, its fair and
beautiful leaves to be seen and smelled openly by men
and angels. In very deed, this prayer, "Even so, come,
Lord Jesus," is summons for the last judgment, for the
full manifestation of the highest glory of Christ, in the
final and consummate illustration of free grace and
mercy, in the complete redemption of all the prisoners
of hope, only for the declaration of the supreme Judge's
glory; who shall then do execution on Satan, his
angels, Antichrist, and all slaves of hell : so that
though prayer made not the world, yet it may unmake
it, and set up a new heaven and a new earth.

G. Prayer is a binding of God. that he cannot dc-

SERMON XXI. J 10

part; and layeth chains on his hands, and buildeth a
wall or an hedge of thorns in his way. that he cannot
destroy his people : " And there is none that calleth
upon thy name, and stirreth up himself to take hold
of thee;" (Isa., lxiv, 7;) there is none to lay hands
on thee ; " And I sought for a man amongst them that
should make up the hedge, and stand in the gap, (or in
the rupture made by war,) before me for the land,
that I should not destroy it, but I found none." (Ezek.,
xxii, 30.) If a Moses or a Samuel should intercede
by prayer, that the Lord would spare the land, his
prayer should be a hedge or a wall to stand in the
way of justice, to hinder the Lord to destroy his people.
7. Prayer is a heavenly violence to God expressed
in divers powerful expressions; as, 1. The faithful
watchmen pray and cry to God so hard, that they give
the Lord no rest, no silence, till he establish Jerusa-
lem. (Isa., lxii, 6, 7.) 2. Praying is a sort of striving
with the Lord : " I beseech you, — strive with me, in
prayers to God for me." (Rom., xv, 30). 3. Jacob
by prayer wrestled with the Lord ; and the Lord, as if
he had been straitened, saith, "Send me away, dismiss
me. And Jacob said, I will not dismiss thee, till thou
bless me:" (Gen., xxxii). Which is well expounded
by Hosea, chap, xii, 4. Jacob had a princely power
over the Angel, and prevailed, he wept, and made
supplication to him. He was either a princedom
in prayer over God, which is the true reason of the
name Israel ; or, as others think, he stood right up,
and his prayer did not bow, nor was broken, when a
temptation lay on him as heavy as a mill-stone : even
when the Lord said he wrould depart from him, yet he
prevailed under that weight. So, (Exod., xxxii, 10.)
when Moses was praying for the people, the Lord

27G THE TRIAL AND TRIUMPH OF FAITH.

said to Moses, " Let me alone that I may destroy
them." The Chaldee translates it, ' Leave off thy
prayer before me.' All which tendeth to this, that
prayer is a prince, and a might)7, wrestling, prevailing
king, that hath strong bones, and strong arms, to be
victorious with God. We know the parable of the
widow, (Luke, xviii,) who by importunity obtained of
the unjust judge, that he should avenge her of her ad-
versary. The scope of which parable is, that prayers
without fainting, putteth such a labour and a trouble
upon God, that he must hear and answer the desires
of his children. So doth the Lord resemble himself
to a master of a family gone to bed with his children,
who yet being wearied by the knocking of his neigh-
bour, cannot choose but rise in the night, and lend
him bread, to strangers come to his house.

8. Some also say, that prayer commandeth God, as
Isa., xlv, 11 : " Ask of me things to come concerning
my sons, and concerning the work of my hand com-
mand ye me." Which place, though it may well bear
another interpretation, yet is this not beside the scope
of the text ; for sure it is, that God hath laid a sort of
law on himself, in regard of his binding promise, to
hear the prayers of his children ; and that he cometh
down from the throne of his sovereignty, to submit
himself to his own promise of hearing prayers, (Psalm
xxxiv, 15 ; lxv, 2 ; cxlv, 18, 19 ; Matt., vii, 7, 8 ; John,
xiv, 13, 14).

Use 1. If prayer prevail over God and Christ, even
to the overcoming of the Devil, then much more will
a praying people prevail over hell and malignants.
It were wisdom then for malignants, to yield and
strike sail to those, who can by prayer set Omnipotency
on work, and engage the Strength of Israel against

SERMOK XXI. 277

them. Amalek had Omnipotency against them, and

a harder party than spears, and bows, and armed
men, in that praying Moses was against them. The
third Psalm was a strong piece against Absalom and
Ahithophel, and all that conspired against David.
Christ's prayers for the perfecting of his own body, and
gathering in his hrst-born, include in them a curse up-
on all those that hinder the gathering in of his flock :
woe to the enemies, then, against whom our Intercessor
prayeth curses ; the prayers of Christ against his ene-
mies shall blast them and their counsels, and all their
war-undertakings.

Use 2. Some are discouraged ; they can neither
fight for Christ, nor do any thing to promote this
cause, as wanting strength of bodv and means. Nay,
but if thou canst pray, thou dost set the whole wheels
of Omnipotency on work, for the building of the Lord's
house; in which regard, the prayer of a sick and poor
man shall do more in war for the cause of God, than
twenty thousand men. It was not Ahasuerus, nor
the grace that Esther found in the eyes of the king,
that saved the whole church of the Jews from des-
truction, but the prayers of Esther and her maids.
It is true, an angel brought Peter out of prison.
(Acts, xii.) but what stirred that wheel in heaven ?
Here's the cause, "Prayer was made without ceas-
ing to God for Peter, by the church:" (Verse 5).
Prayer, prayer can put a reeling and tottering on
king and court, pope, prelate, and Babylon : we are
to pray the king of the bottomless pit, the man of
sin. the graven images of apostate Rome, out of the
world. Prayer can yoke all the swords in Europe
against the "Whore. Every one who hath the spirit
of adoption, though poor and rejected of men, by

278 THE TRIAL AND TRIUMPH OF FAITH.

prayer hath powerful influence on all the nations of
the earth, on all Europe, on the ends of the earth, on
the hearts of the Jews, on Turks and Indians. Prayer
can reach as far as Omnipotency, accompanied by the
wise decree of our Lord; and the poorest girl or maid
that can pray, doth lend a strong lift to heighten the
footstool of Christ's royal throne. Children and poor
maids, by prayer, may put the crown on Christ's head,
and hold up his throne, and may store and increase
heaven by praying, " Thy kingdom come," and enlarge
hell, and fill the pits with the dead bodies of Christ's
enemies ; and may, by prayer, bind kings in fetters,
chain up and confine devils, subdue kingdoms.

" Great is thy faith." For the clearing of these
words, we are to consider three points; 1. What faith
is. 2. What a great faith is. 3. Why he saith ' thy
faith,' appropriating it to the woman. Now, of faith
I shall speak, 1. A word of preparations for faith ;

2. Of the grounds and necessary motives to faith ;

3. Of the ingredients of faith ; 4. Of the sinner's war-
rants to believe; 5. Of divers sorts of false and ill
rooted faiths.

1. There be some preparations which go before
faith : 1. Faith is a seed of heaven ; it is not sown by
the "good husbandman" in unploughed and in fallow
ground ; Christ soweth not amongst thorns. We
are " builded on the faith ;" stones are hewn, rubbish
removed, before one stone be laid. 2. Every act of
grace in God is an act of Omnipotency, and so requireth
not time or succession : God might have set up the
frame of the world in all its fulness, with less than
one thought, or act of his will put forth by Omnipo-
tency. Yet did our Lord subject the acts of creating
the first world to the rule of time, and to a circle of

SERMON XXI.

evening and morning, nights and days : so doth the
Lord set up a new world of faith, in a soul void of
frith, bv degrees. There is a time, when there is
neither perfect night nor perfect day. but the twilight
of the morning ; and God, notwithstanding, created
the morning, no less than the noon-day sun. There
is a half summer, and a half spring, in the close of the
spring, which God made. The embryo, or birth, not
yet animated, is neither seed only, nor a man-child only:
so is a convert in his first framing, neither perfectly
untamed corruption, because there is a crack and a
thraw in the iron-sinew of the neck ; nor is he a
thorough child of light ; but as we say, in the dead-
throe, " in the place of breaking forth of children/'
as Hosea speaketh. A child with his head come forth
of the womb, and no more, and so half born only ; so
is the convert, while he is in the making, not taken off
Christ's wheels ; half in the borders of hell, and looking
afar off at the suburbs of heaven, not far from the
kingdom of heaven.

But, 2. This bridge over the water, between the
kingdom of darkness and the state of saving grace,
hath no necessary connection with that kingdom of
the Son of God's love, but such as it hath from the
sole and mere decree of the free election of grace ; and
therefore, many reprobates may enter the bridge, and
never go along to the other bank of the river. God
breaketh the bridge, this being the very division and
parting of these two unsearchable ways of election
and reprobation, yet so as the sin in cutting the
bridge, is the guilt of the reprobate man ; — as many
births die in the breaking forth out of the womb, divers
roses in the bud are blasted, and never see harvest,
through the fault of the seed,, not of the sun.

280 THE TRIAL AND TRIUMPH OF FAITH.

3. It is true, the new creation and life of God is
virtually seminaUter in these preparations, as the seed
is a tree in hope, the blossom an apple, the foundation
a palace in its beginning : so half a desire in the non-
converted, is love-sickness for Christ in the seed ; legal
humiliation is in hope, evangelical repentance, and
mortification. But, as the seed and the growing tree
differ not gradually only, but in nature and specifi-
cally ; as a thing without life, is not of that same nature
and essence, with a creature that hath a vegetative
life and growth ; so the preparatory good affections
of desire, hunger, sorrow, humiliation, going before
conversion, differ specifically from those renewed affec-
tions which follow after ; the former being acts of
grace, but not of saving grace, which goeth along with
the decree of the election of grace, and of like latitude
with it ; the latter being the native and con-natural
fruits of the Spirit, of which the apostle speaketh,
(Gal., v, 22, 23). In which regard, no man is morally,
and in regard of a divine promise, such as this, —
"• Do this, and this, and God shall bestow on you.
the grace of conversion," — fitter, and in a nearer dis-
position to conversion than another: 1. Because we
read not of any such promise in the gospel ; 2. Be-
cause amongst things void of life, all are equally void
of life, and here there are no degrees of more or less life,
no intention, no remission or slacking of the degrees
of life. For even as an ape and a horse are as equally
no men, as stones and dead earth are no men ; though
an ape and a horse have life common to them with
men, which stones and earth have not, yet they are
equally as destitute of reason and an intellectual life,
which is the only life of a man as a man, as stones
and earth are ; so Saul, only humbled by the terrors

SERMOX XXI. 281

of the law, and sick of half-raw desires cf Christ, is no
less yet a creature void of the life of God. than when
he was in the highest pitch of obstinacy, spitting out
blood and murders on the face of that Lord Jesus
whom he persecuted. And in this regard, conversion
is no less pure grace, every way free to Saul humbled,
and so, having only half a thirst and desire of Christ,
than if he were yet in the fever of his highest blas-
phemy, thirsting after the blood of the saints.

4. Yet are the saints thus prepared and humbled,
but not converted materially, physically, or as it were,
passively nearer Christ ; and in relation to God's
eternal election of grace, who maketh this a step
relative to his eternal love, they are under the reach
of Christ's love, and at the elbow of the right arm of
the Father, who draweth souls to the Son, (John, vi,
44). And in the_go_spel-bounds and fields, or lists of
free grace, as the height and rage of a fever is near a
cool and a return to health, and yet most contrary to
health ; and the utmost flowing of the sea, when it is
at the remotest score of the coast, is a disposition to
an ebbing, though most contrary to a low ebb ; so
are the humbled souls who have some lame and maimed
estimative power of light, to put half a price on Christ,
and find apprehended sin, the mouth, throat, and out-
entry of hell, in that case most contrary to Christ. A
fish within that circle of the water that the net casteth,
is no less living in its own element of water, than if it
were in the bosom of the ocean, some hundred miles
distant from fisher or net ; yet is it in a near disposi-
tion to be catched.

For grounds of faith to lead us on to believing, con-
sider, 1. two words, (Col., i, 27,) spoken of the object
of faith. 1. It is named " The riches of the glory of

282 THE TRIAL AND TRIUMPH OF FAITH.

this mystery among the Gentiles; 2, which is," saith
Paul, "Christ in you, the hope of glory." Now, faith
leadeth us to a mystery that none knoweth, but such
as are the intimate friends of Christ, and are put upon
all Christ's secret cabinet councils. 2. Glory is so
taking a lover, that it will deprive a natural man of
his sleep ; but the glory of a kingdom revealed in the
gospel, is the flower, marrow, and spirits of all glory
imaginable. 3. What is riches of glory? "That I
should preach, the gold mine of the riches of the glory
of Christ,"1 (Eph., iii, 8,) so deep, that none can find
them out, and so large, that when they are found out,
men and angels shall not find their bottom. Oh, what
foldings, and turnings, and inextricable windings of
glory, are lapped up in Christ ! Yea, treasures, all trea-
sures are in him, (Col., ii, 3,) so it is called, (2 Cor., iv,
17,) baro3 doxes, a weight of glory. But, 2. A weight
eternal, a weight aged, and full of ages of glory. 3.
An exceeding great weight, and not that only; but, 4.
a far more exceeding and eternal weight of glory.1'
Do but weigh how weighty precious Jesus Christ is,
how heavy and how massy and ponderous the crown
is, and what millions of diamonds, rubies, sapphires,
and precious stones do shine, and cast out rays and
beams of pure and unmixed glory out of his crown !
What smiles and kisses breathing out glory on thy
now sinful face, shall come out of Christ. Now the
light of faith, even as a lantern, or a day-star in a
cloudy dawning, leadeth thee up to this.

2. " Christ in you the hope of glory." How in
them ? By faith, (Eph., iii, 17). Christ, the hope of
glory, is Christ the glory hoped for, by a figure; that

1 Anexichniaston plouton ton Christou. — Rutherford.
2 No orator in the Greek tongue hath any so superlative expression,
kith hypcrbolen eis hyperbolen aiorion baros dox*s — Ru.thaford.

SERMON XXI. 283

is, faith putteth Christ and heaven in you by hope.
So, in the believer, there is Christ the Lamb, the throne,
tlie glorified angels, and sinless and blessed musicians
that stand in a circle about the throne, praising Him
that liveth for ever. All these are in the believer by
faith ; and in him is heaven, the tree of life, the higher
paradise, the river of water of life; unto all these faitli
entitleth the soul, and they be all nothing to Christ,
the hope of glory. Even the only-begotten son and
heir of a king, is called the hope of his house, the only
hope of his house; but, in regard the heirs of mortal
kings are mortal, the house is weak, and standeth but
upon one foot, when he hath but one mortal heir.
Now, it is the infinite perfection of God. that he can
have but one son who is infinite, and the same eternal
and immortal God with the Father, and that he can-
not die. So Christ standeth the only hope of the
house of heaven, a king by hope, the king of hope ;
and all hope of the captives and sons of hope, and all
the glory of his Father's house hangeth upon him :
Christ hath all the heirs upon his shoulder, and faith
investeth the believer to all this power and glory.
Faith must be so much the more precious, as that it
layeth hold, for its possession, on God, and on the
garland, marrow (if any comparison here can stand)
and flower of all God's attributes, the righteousness of
Christ. 2. The free grace of God. the most taking,
heart-ravishing attribute in God, and most suitable to
our sinful condition. 3. The high and deep love of
God. and love which dwelleth in and with the noble
and excellent blood that satisfieth infinite justice.
There is no such glory, by any act of obedience ten-
dered to God. by Adam in his innocent condition, or
by ansrels which never sinned.

284 THE TRIAL AXD TRIUMPH OF FAITH.

3. There is as great a necessity of faith as of life;
for the justified man must "live by faith." There is
no grace so catholic: it being of necessity interwoven
in all our actions, as they fall under moral considera-
tion ; not only in supernatural actions, but also in all
our natural and civil actions, in so far as they must be
spiritualised, in relation to God's honour, (1 Cor., x,
31). So as Joshua, Baruch, Samson, David, did fight
battles, kill men, subdue kingdoms by faith, (Heb.,xi,
32, 33,) so must the soldier now fight by that same
faith, and so are the saints to eat, drink, sleep, journey,
buy, sell by faith. We are not to put on faith as a
cloak, or an upper garment, when we go to the streets,
fields, or church, and then lay it aside in the house, at
table, or in bed; yea, the renewed man is not to eat
and sleep, because the light of reason and the law of
nature teacheth him so to do, or the convenience of a
calling; for then, all those actions shall be resolved in
the same principles, and formal reason of moral per-
formance of them, in the believer, as in the carnal
man, in whom a natural spirit is steersman ; and then
we do but, in these actions, "walk in the light of our
own fire, and the sparks that we ourselves have kin-
dled," and shall not see to go to bed, "but lie down in
sorrow," (Isa., 1, 11). But wre are to set faith as the
plummet and line to regulate these actions, to do
them, 1. Because He who hath bought us with a price,
commandeth us by the light of nature. 2. And the
light of faith is to moderate us in eating, drinking,
sleeping, according to Christian sobriety, in the mea-
sure of the action. 3. Faith teacheth us not to eat,
that we may eat; or for a natural or civil end. Grace
heighteneth the natural intention to a supernatural
end, and to do all these for God and his service, (1

SERMON XXI. 2S5

Cor., x. 31). And "whatsoever we do" (though hut
civil service, as servants to earthly masters in a civil
calling, in trading, in arts), "we are to do all as to the
Lord, not unto men," (Col., iii, 23).

Then Christ, acting and moving by the light of
faith, is the formal reason and principle in which lastly
and formally (ultimate) all our actions are resolved.
2. Look of how much worth and price thy soul is; of
as great necessity is faith, except thou wouldst look for
the gospel vengeance, the day, or the ages of eternal
vengeance at Christ's appearance, (2 Thess., i, 8; Isa.,
lxi, 2; John, iii, 18-36; viii, 24).

"But if it be so, that faith is required in all that I do,
the business of salvation (may some say) is hard and
difficult work. Where shall I have faith for every stir-
ring of my foot ? *' I answer, as all our actions, except
where imagination is principle of the act, must be de-
liberate, and so the actions of a rational man, so must
the}' be moral. Xow, there is no morality in a man
who is a citizen of the church, but the morality of faith :
for it is a duty laid upon even7 one within the visible
church, that all his actions moral be watered and lus-
tered with faith. And the truth is, the work of our
salvation being compared to sailing, (Heb., vi, 19,) and
to fighting, (2 Tim., iv, 7; 2 Tim,, ii, 3, 4,) it is very
like a ship, which requireth many hands, and much
attentive carefulness in the owner and sailors. Now
the mast is hurt, then somewhat wanting in the deck ;
now the helm is faulty, then the cords are to be re-
paired ; or the anchor is broken, or she taketh in under-
water, or the sail is torn, or the motion slow. There
is charge to the owner, and much work to all hands.
And how manv things are reouired to a hujrc bodv of
an army? So many thousand men must he liable to

286 THE TRIAL AND TRIUMPH OF FAITH.

so many thousand wants. Some are sick, some
wounded, some a-dying, some hungry, some naked,
some fall off the army, and are catched by the enemy ;
some be faint, some too bold and precipitate; yea,
armour, houses, bread, drink, fire, tents, physicians,
workmen, mattocks, spades, bridges, ladders, horses,
engines of war, art and skill, medicine, counsel, cour-
age, intelligence, and a thousand things of this kind
are requisite; and seldom is an army, but there be
some one inconvenience or other in this needy and
cumbersome huge body. And when is the business
of salvation not at a stand one way or other ? Is there
not either one piece or other, the shield of faith, or the
anchor of hope, or the breast-plate of righteousness, or
some the like, broken or faulty? Is not our Guide,
who hath seven eyes, ten times a-day cumbered with
us? Must not Christ solder our broken weapons,
sew our torn sails, repair one breach or other in us ?
In a thousand the like, faith is to improve the free
grace, the omnipotence, the unchangeable love of
Christ, to promote his own work, and to "work in us
to will, and to do, according to his good pleasure,"
(Phil., ii, 13).

Now, for the ingredients of faith: 1. There be in us,
(2 Cor., x, 5,) Logismoi, great forts raised against the
light of faith; these natural discourses in the mind,
that are great works and heights, strongholds builded
against Christ. The prime faculty, reason, the dis-
coursive power (dianoia,) that thinketh she hath wit
enough against Christ, and to keep the man out of all
danger of eternal salvation, overtoppeth and outgrow-
eth all gospel truths : Christ must overpower carnal,
tat, rank and heady soldiers, called thoughts, eveiy
thought, and so kill some that will not be taken, and

sermon xxr. 287

lead captive other thoughts to the obedience of faith.
Reason is a predominant bone in itself. The carnal
mind neither will, nor can keep rank as an obedient
soldier under the law of God, (Rom., viii, 7). It is
much tor fine, silken, and golden reason, to say to
Christ, Lord, there is more of a beast in me than of
a man, I have not the understanding of a man. (Prow,
xxx, 2.) The learned, the schoolmen seldom believe,
except grey-haired wit turn a child, and go to school
again, to learn from Christ the new c.rt of believing;
for there was never an act of unbelief in any, but it
grew out of this proud and rank stalk of a lofty wit,
Therefore, Christ breaks out a new window in the soul,
and brings in a new sun that flesh and blood never
saw, nor heard of before, (Matt,, xvi, 17). 2. Faith
hath low and creeping affections to the creature : but
when the affections are big with child of the creature,,
as, 1. They are strained and swelled in their acts,
faith is no faith, but a delusion. The rich man speak-
eth with all his heart, and with good- will of his full
barns ; and it is clear, he had neither faith nor hope
towards eternity, (Luke, xii, 19, 20). For every word
being (as we say) of the length of a cubit, a foot and
a half, he casteth forth words of pulling down, build-
ing greater houses, and scraping in all ; his .goods are l
" my goods, all my births and bowels, and all my
good things;" for he had no other good things, and
there is no apostrophe in the words: he speaketh them
with a mil sound, and we speak with good will these
things that we tell to our soul. Faith hath but half
words and half- affections touching the world ; half
acts, or broken acts in the affections, closing with the
creature, smell of a faith with child of eternity. To

1 Ta gennemata mou, kai ta agatha mou. — Rutherford.

288 THE TRIAL AND TRIUMPH OF FAITH,

make the excellency of the creature a matter of mere
opinion; to reckon the world's witchcrafts of lust,
gain, glory, but uncertain and topic arguments to con-
clude a Godhead, and a golden heaven in the creature,
is the height of the wisdom of faith. So Paul, " I am
crucified with Christ." (Gal., ii, 20.) 0 then (may
some say), Paul, you are a dead man. He saith, No.
"Nevertheless, I live," but I live the life of faith, ;' For
Christ liveth in me." All his motions toward the
creature were half dead, like the vital motions of a
crucified man half out of the world, and his acts of
faith were lively and vital, and high-tuned, like the
highest note in the music-song. Faith cannot break,
and violently rend asunder the two sides of the affec-
tions, with too violent and intense acts of love, joy,
fear, desire, sorrow, as these are terminated upon the
creature. It is true, faith clippeth nothing from the
utmost and most superlative pitch of the love of God,
of desire, fear, sorrow, joy, as they act upon God; but
addeth wind to the sails in that flux of the souFs way
toward God. But faith moderateth and lesseneth all
these in relation to the creature; so the faith, which
hath its direct aspect toward eternity, and looketh on
the shortness of sliding away time, and the transient
wheeling away of the poor figure of this world, (1 Cor.,
vii, 29—31,) turneth all these acts into but half a face
on the creature, and into leisurely and leaden motions,
or half to non-acts, as if made up of heavenly contra-
dictions: " Having wives, having not wives ; weeping,
not weeping; rejoicing, not rejoicing; buying, not pos-
sessing ; using the world, not using the world." (ver.
29—31.) When the saints throng through the press
and crowd of the creatures (for the world is a bushy
and rank wood), thorns take hold of their garments,

SERMON XXI. 289

and retard them in their way. Faith looseth their
garments, and riddeth them of such thorny friends as
are too kind to them in their journey. Who diggeth
for iron and tin in the earth with mattocks of gold ?
What wise man would make a web of cloth of gold,
a net to catch fish ? Expences should overgrow gains.
There is much of the metal of heaven in the soul.
Faith would forbid us to wear out the threads of this
immortal spirit ; such as are love, joy, fear, sorrow,
upon pieces of corruptible clay. Alas, is it faith's
light that setteth men a-work to make the soul a
golden needle, and the precious powers and perfections
thereof, threads of silver, to sew together pieces of
sackcloth and old rotten rags ? What better, I pray
\ ou, is the finest of the web in the wdiole system of
creation ? Certainly, the heavens must be a thread of
better wool than the clay earth; yet, if you should
break your immortal spirit, and bend all the acts to
the highest extent of your affections, to conquer thou-
sands of acres of ground in the heavens, and entitle
your soul to that inheritance, as to your only patri-
mony without Christ, faith's day-light should discover
to you, that this finest part of that web of creation,
with which you desire to clothe your precious soul, is
but base wool, and rotten thread, and though beautiful
and well dyed to the eye, yet, "The heavens, even all
of them, shall w7ax old like a garment." (Psal. cii, 26.)
And the wisdom of faith knoweth a shop, where there
is a more excellent suit of clothes for the soul, and a
more precious piece of the heaven to dwell in ; even a
house which is from heaven, with which you shall be
clothed, when life shall eat up death and mortalitv.
(2 Cor., v, 1, 2.)

2. The creatures are below the affections of the
2 T

290 THE TRIAL AXD TRIUMPH OF FAITH.

believer, and his affections conquer them, as having
the vantage of the mount above all the creatures. So
Paul maketh an elegant contrariety, (Phil., iii, 19, 20,)
between those whose heart, senses, mind, find neither
smell, taste, nor -wisdom, but in earthly things, and
those who by faith look to heaven, and dwell there.
And the temporary's heart is below the world, and the
creatures are up in the mount above him. So (Matt.,
xiii, 7—22,) the thorns or cares of riches have the fore-
start of the earth, and sap above faith, or the good
seed : for the seed was cast in the earth, when the
thorns had been there before, and had the vantage of
the season and the soil both. The first love is often
strongest. The martyrs (Heb., xi. 35,) had poor and
weak thoughts of this life, and would not accept and
welcome life and deliverance from death ; but had
strong acts of faith and love toward a better resurrec-
tion. It is a soul's strong faith, that bringeth him to
wonder at nothing; never to love much, nor fear much,
nor sorrow much, nor joy much, nor weep much, nor
laugh much, nor hope much, nor despair much, when
the creature is the object of all these acts. There is
nothing great, not the world's all things, to him wTho is
possessed with that righteousness which is of God by
faith," (Phil., iii, 8, 9). Men that talk with good will
and all their heart, of their learning, books, of their
own acts, good works, wisdom, court, honour, valour
in war, flocks, lands, gold, monies, children, friends, tra-
vels, are to examine if faith be not a chaste thing, and
that acts of whoredom with the creature, and of believ-
ing in Christ, are scarce consistent. Let your affections
move toward the creature without great sound of feet.
3. There must be self-forsaking in believing. 1.
An affirming, and an Ay to grace, is a negation and

C oA *)i\ ^ SERMOX XXI. 291

denial to itself: "I laboured more abundantly than
they all; yet not I, but the grace of God, which was
with me." (1 Cor., xv, 10.) To deny that you are
Christ's, or that you have any grace (if Christ hath
any thing of his in you), is not self-denial, but grace-
denial, and God-denial ; deny the work of the Spirit,
and deny himself. It is a saying of humility, " I am
black;*' and of faith, "but comely as the tents of Ke-
dar, as the curtains of Solomon;" (Cant., i, 5;) and, ';I
slept, but my heart waked." (Cant., v, 1.) It is faith
to hold fast your state of adoption : " Lord, I am thine. "'
2. When our self maketh a suit to self, and putteth in
a bill to the flesh, " 0 pity thyself; Rejoice, 0 young
man, in thy youth," it is self-renouncing to deny this
request to the flesh. And faith only can give an
answer to self declining the cross : " He that denieth
me before men. him will I deny before my Father and
his holy angels," saith Christ. And another answer
faith giveth, (Rom., viii. 12). I am not debtor to
thee, 0 flesh ; I owe thee nothing. And it is faith's
word of answer, " But know thou, that for all these
things, God will bring thee unto judgment." (Eccles..
xi, 9.) 3. Faith putteth the soul into that condition,
that self may be plucked from self without great vio-
lence, as an apple full of the tree and of harvest sap
is with a small motion plucked off the stalk. " I
am ready," I have myself in readiness,1 " not only to
be bound, but also to die at Jerusalem, for the name
of the Lord Jesus." (Acts, xxi, 13.) Certainly, faith
saw here more in Jesus of excellency and sweetness,
than there could be of bitterness in bonds and death,
to self.

4. There is a denial of the creature, and a bill of
1 Ego ct»imos echo — Rutherford.

292 TIIE TRIAL AND TRIUMPH OF FAITII.

defiance sent to all the lovers of the world, when
Ephraim is brought to this act of believing ; " For in
thee the fatherless findeth mercy." (Hos., xiv, 3.)*
Then it is said, "Ashur shall not save us; we will not
ride upon horses." That creature that we trust on,
we ride upon it, as Israel did upon the horses of
Assyria and Egypt. But, in this regard, faith dis-
niounteth the believer, and abaseth him to walk on
foot. All the creatures are ships to the believer
without a bottom ; they are empty and weak. David
forbiddeth us to ride on a prince, (Psalm cxlvi, 3, 4,)
for that horse shall faint, and faU to clay. God
alloweth Scotland to help England, but will not have
the souls of his children in England to ride upon an
army of another nation, and to trust in them for sal-
vation. To make fire, is not so proper to fire, — to give
light, not so kindly to the sun, — as salvation is God's
only due ; and, therefore, let England in this, walk on
fooVand -trust in the- Lord.

5. The fifth ingredient also in faith is, that it is
bottomed upon the sense and pain of a lost condition.
Poverty is the nearest capacity of believing. This is
Faith's method, — Be condemned, and be saved, — be
hanged, and be pardoned; be sick, and be healed;
(Matt., ix, 13 ; James, iv, 7, 8 ; Matt., xi, 28 ; Luke,
xix, 10). Faith is a flower of Christ's only planting,
yet it groweth out of no soil, but out of the margin
and bank of the lake of fire and brimstone, in regard
there be none so fit for Christ and heaven, as those
who are self-sick, and self-condemned to hell. This
is a foundation to Christ, that because the man is
broken and has not bread, therefore he must be sold,
and Christ must buy liim, and take him home to his
fireside, and clothe him, and feed him. The chased

SERMON XXI. 293

man, pursued upon death and life, who hath not a
way for life, but one nick of a rock ; if he miss that,
"he is a dead man, had he a hundred lives. So is the
believer pursued for blood ; there is but one city of
refuge in heaven, or out of heaven ; this is only — only
Jesus Christ, the great rock. And it is true, it is in a
manner forced faith, and forced love cast upon Christ,
upon a great venture ; yet we may make necessity here
the greatest virtue, or the highest grace, and that is, —
to come to Christ. Satan doth but ride upon the weak-
ness of many, proving that they are not worthy of
Christ ; which is the way of a sophist, to prove an
evident truth that cannot be denied. But there is no
greater vantage can be had against sin and Satan than
this ; Because I am unworthy of Christ, and out of
measure sinful, and I find it is so, (Satan and con-
science teaching me that truth, to bring me on a false
conclusion,) therefore ought I, therefore must I come
to Christ, unworthy as I am. For free grace is moved
from within itself from God's good will, only without
any motion or action from sin, to put itself forth upon
the sinner, to the end, that sin, being exceeding sinful,
grace may be abundantly grace. And no thanks to
Satan, for suggesting a true principle — Thou art un-
worthy of Christ — to suggest a false conclusion, There-
fore thou art not to come to Christ ; for the contrary
arguing is gospel-logic. Satan's reasoning should be
good, if there were no way but the law to give life.
But because there is a Saviour, a gospel, and a new
and living way to heaven, the contrary arguing is the
sinner's life and happiness.

6. The sixth ingredient in faith is, that the sinner
can lay hold on the promise, 1. Not simply, but with
relation to the precept; for presumptuous souls plunjj*

294 THE TRIAL AND TRIUMPH OF FAITH.

iii their foul souls in fair and precious promises; and
this is the faith of Antinomians : for the promise is
not holden forth to sinners as sinners, but as to such
sinners ; for we make faith to be an act of a sinner
humbled, wearied, laden, poor, self-condemned. Now,
these be not all sinners, but only some kind of sinners.
Antinomians make faith an act of a lofty Pharisee, of
a vile person, applying with an immediate touch, his
hot, boiling, and smoking lusts to Christ's wounds,
blood, merits, without any conscience of a precedent
commandment, that the person thus believing should
be humbled, wearied, laden, grieved for sin. I con-
fess this is hasty hot work, and maketh faith a stride, or
one single step ; but it is a wanton, fleshly, and a pre-
sumptuous immediate work, to lay hold on the pro-
mises of mercy and be saved. This is the absolute
and loose faith that Papists and Arminians slander
our doctrine withal, because we reject all foregoing
merits, good works, congruous dispositions, prepara-
tions moving God to convert this man, because he hath
such preparations, and to reject and to leave another
man to his own hardness of heart, because he hath no
such payment in hand, by which he may redeem and
buy conversion, and the grace of effectual calling:
especially, they building all upon a Babel of their own
brick and clay, that free will in all acts of obedience
before or after conversion, is absolutely indifferent ; to
do, or not do ; to obey or not obey ; to choose heaven
and life, hell or death, as it pleaseth, as being free and
loosed from all predetermination, and foregoing mo-
tion, acting or bowing of the will, coming either from
God's natural, or his efficacious or supernatural Pro-
vidence. And so the Papist and Arminian on the
one extremity, enthroneth Nature, and extolleth proud

SERMON XXI. 29-5

merit, and abaseth Christ and free grace. The Fa-
milist, libertine, and Antinomian, on a contrary extre-
mity and opposition, turn man into a block, and make
him a mere patient in the way to heaven; and, under
pretence of exalting Christ and free grace, set up the
flesh, liberty, licence, looseness on the throne, and
make the way to heaven on the other extremity, a,<
broad, as to comply with all presumptuous, proud,
fleshly men, walking after their lusts, and yet, as they
dream, believing in Christ.

2. The soul seeth Christ in all his beauty, excellency,
treasures of free grace, lapped up with the curtain of
many precious promises. Now, the natural man
knowing the literal meaning and sense of the promises
seeth in them but words of gold, and things afar off
and in truth, taketh heaven to be a beautiful and
golden fancy, and the gospel promises, a shower of
precious rubies, sapphires, diamonds, fallen out of the
clouds only in a night dream ; and therefore jeers and
scoffs at the day of judgment, and at heaven and hell,
(2 Pet., iii, 1—3). For, can every capacity smell and
taste the unsearchable riches of Christ, the fulness of
God in the womb of the promises, by meditating on
them, and sending them, in their sweetness and
heavenly excellency, down to the affections to embrace
them ? No, it cannot be, that words, and sounds, and
syllables, can so work upon a natural spirit. If you
show not to a buyer precious and rare commodities,
and bring them not before the sun, he shall never be
taken so with things hidden in your coffers, as to be
in love with them, and to sell all he hath and buy
them. Preachers cannot, nay, it is not in their power
to make the natural spirit see the beauty of Christ.
Paul preacheth it, but the gospel is hidden from the

296 THE TRIAL AND TRIUMPH OF FAITH.

blinded man, (2 Cor., iv, 3). If I cannot communi-
cate light, far less can I infuse love in the soul of a
lost man. 3. Literal knowledge of Christ, is not in
the power of natural men ; but laying down this
ground, that a Pharisee lend eyes and ears to Christ
and his miracles, the light of the gospel worketh as a
natural agent ; for, make open windows in a house,
whether the indwoller will, or he will not, the sun shall
dart in day-light upon the house. " Then cried Jesus,
in the temple, as he taught, saying, ye both know me,
and ye know whence I am." (John, viii, 28.) And
there is a covering upon the spiritual senses and fa-
culties of the soul of natural men, that though eyes,
and ears, and mind, and soul be opened, yet it is as
impossible for the natural spirit, or the preacher, to
remove that covering, as to remove a mountain, it
being as heavy as a mountain. And therefore, there
be three bad signs in a natural spirit : — 1. His light,
which is but literal, is a burden to him ; it but vexeth
him to know Christ ; and if a beam of light fall in on
the apple of the eye of a natural conscience, it is as a
thorn between the bone and the flesh ; the man shall
not sleep, and yet he is not sick. I doubt if either
Ahithophel or Judas, wakened with their light, could
sleep. 2. Though a promise should dispute and
argue Christ in at the door of the natural man's soul,
as the gospel, by way of arguing, may do much, (John,
vii, 28 ; xii, 37 ; Heb., xi, 1), the word of the gospel
being a rational convincing syllogism, as Christ saith,
" But now they have both seen and hated both me
and my Father ; (John, xv, 24) ; yet men may see
the principles and the conclusion, and hate and prac-
tically suspend the assent from the conclusion.

3. Conversion is feared as a great danger by natural

SERMON XXI. 297

men, lest the promises put them on the pain, and the
main mill of godliness. For men do flee nothing but
that which they apprehend as evil, dangerous, and so
the true object of fear. Xow, when Felix and Agrippa
were both upon the wheels, I cannot say that conver-
sion formally was begun; yet materially it was. The
one trembled, and so was afraid, and fled, and did put
Paul away till another time ; then he saw the danger
of grace: (Acts, xxiv, 25, 26:) the other saith. he was
half a Christian, (but it was the poorest half,) and "he
arose and went aside," (Acts, xxvi, 28, 30, 31). The
natural spirit may be convinced by the promises, and
have the pap in his mouth, but dare not milk out the
sap and sweetness of the promises : " Their eyes they
have closed, lest at any time they should see with
their eyes, and hear with their ears, and should under-
stand with their heart, and should be converted, and I
should heal them." (Matt., xiii, 15.) So is it, Isa.. vi.
10, in which words, conversion is feared as an evil, as is
clear. So one wretch said, he was once in danger to
be catched, when a Puritan preacher, as he said, ' was
preaching with divine power, and evidence of the Spirit
of God.'

4. The true believer's soul hath influence on the
promises to act upon them, to draw comfort out of
them : "Unless thy law had been my delight, I should
have perished in mine affliction." (Psalm cxix, 92.)
" My soul fainteth for thy salvation : but I hope in thy
word." (Verse 81.) And there is a reciprocation of
actions here ; the word acteth upon the soul again :
" This is my comfort in my affliction, for thy word
hath quickened me." (Psalm cxix, 50.) A dead faith
is like a dead hand ; a living hand may lay hold on a
dead hand : but there is no reciprocation of actions

2^6 THE TRIAL AND TRIUMPH OF FAITH.

here , the dead hand cannot lay hold on the living
hand. So the living wife may kiss and embrace the
dead husband, but there can come no reciprocal act of
life from the dead husband to her. nor can he kiss and
embrace her. The promise may act upon the natural
spirit, to move and affect him ; but he can put forth
no vital act upon the promise to embrace it, or lay
hold upon the promise. But the promise acteth upon
the believer to quicken him, and he again putteth
forth an act of life to embrace the promise, and
putteth forth on it some act of vital heat to adhere
and cleave to, and with warmness of heart to love it.
And here the case is, as when the living hand Iayeth
hold on the living hand; they warm one another
mutually, according to that which Paul saith, " But I
follow after, if that I may apprehend that for which
also I am apprehended of Christ Jesus." (Phil., iii,
12.) Here be two living things, Christ, and believing
Paul, acting mutually one upon another ; there is a
heart and a life upon each side.

5. Faith under fainting, and great straits, can so
improve the promise, as to put an holy and modest
challenge upon God. So afflicted David saith, " Re-
member the word unto thy servant, upon which thou
hast caused me to hope ; (Psalm cxix, 49 ;) and the
Church, " Do not abhor us, for thy name's sake ; do
not disgrace the throne of thy glory ; remember, break
not thy covenant with us." (Jer., xiv, 21.) And the
Lord commanded that this challenge be put on him,
" Put me in remembrance, let us plead together :"
(Isa., xliii, 26). Then he giveth faith leave to plead
on the contrary with God.

Natural spirits faint, and cannot so far own the
promise, as to plead with God by their right and just

SERMON XXI. 299

claim to the promise. Now, the fourth point con-
cerning faith is, What grounds and warrants the sinner
hath to believe ?

4. It is an ordinary challenge made by Satan, con-
science, nnrlj^e Arming ; Since Christ died not
for all and every one of mankind; and all are not
chosen to life eternal, but only those on whom the
Lord is pleased, according to the free decree of elec-
tion to confer the grace of believing ; what warrant
can the unworthy sinner have to believe, and to own
the merits of Christ ; for he knoweth nothing of the
election or reprobation that are hidden in God's eternal
mind 3 For answer,

1. It is no presumption in me to believe in Christ
before I know whether I be chosen to salvation or not ;
for nothing can hinder me in this case to believe, save
only presumption, as the adversaries say. But it is not
presumption ; because presumption is, when the soul
is lifted up, and towered like an high building, as the
word is, (Hab., ii, 4). And therefore, the lifted up
man, (Gnophel), is he that hideth himself in a high
castle, as every unbelieving presumptuous soul hath
his own castle : the unbeliever hath either one Ophel,
or high tower, or other; either the king, friends,
riches, or his own -wisdom, for his God on which he
resteth, beside the God that the Scripture recom-
mendeth to us, as our only rock and soul-confidence.
All men on earth live, and do all moral actions, even
when they go on in a wicked life, as slaves of hell,
to work all uncleanness with greediness, upon some
ground of faith, though a most false and counterfeit
faith, that they shall prosper by evil doing, and that
sin shall make them happy. So, " The wicked man
praiseth the wicked man; (Psalm x, 3); then he

300 THE TRIAL AND TRIUMPH OF FAITH.

must believe that wickedness maketh men praise-
worthy; and this belief is but presumptuous confiding,
and resting on a tower of his own building. Now, to
believe in Christ, though the decree of election be not
revealed to me, is no presumption ; for I am not
obliged, before I believe, to know that I am elected to
glory ; it being one of God's secrets not revealed in
the word, but made manifest to me, after I believe, and
am sealed unto the day of redemption. And, there-
fore, in a humble resting on Christ, though the soul
know not his election, which is not revealed in the
word, in that condition there oan be no pride nor pre-
sumption ; for he is self- wise and presumptuous, who
intrudeth " into those things that he hath not seen,';
(Colos., ii, 18,) knoweth not that which God hath
revealed, and so which he ought to know. Now the
believer ought not to know that he is elected to glory,
he being yet an unbeliever ; so his knowledge cannot
deviate from a rule which doth not oblige to conformity
therewith, as with a rule. The portrait of Ca3sar doth
not err from the sampler, because it is not like a bull
or a horse, because neither a bull nor a horse is the
due sampler.

2. To_warrant an unworthy humble sinner to be-
lieve, there is no need of a positive warrant, or of a
voice to say, Thou art elected to glory, therefore be-
lieve. The word is near thee in thy mouth ; yea,
there is a commandment laid upon the humbled sin-
ner: Come, 0 weary and laden sinner, to Christ, and
be eased. Now, when the wind bloweth sweetly and
fair upon an humbled sinner who is elected to glory,
there goeth the spirit of the gospel along with this
commandment : and the word of commandment, and
the spirit united in one, ac^eth and worketh so upon

SERMON XXI. 301

the soul, that the humbled sinner cannot be deluded
and led on a rock of presumption ; for this spirit join-
eth and closeth with his spirit, and he, as one of
Christ's sheep, knoweth this to be the voice of Christ.
I grant, when the same command of faith cometh to
the ears of a reprobate, he may, upon a false ground,
believe, or rather presume; he neither being rightly
humbled and fitted for Christ; nor can the reprobate
know and discern the wind of the Spirit, breathing
with the command, and acting upon his spirit, because
that wind neither can, nor doth breathe upon any re-
probate. And there is no need of -any positive war-
rant, to ascertain a child of God to believe, beside the
commandment of faith, enlivened and quickened with
the Spirit going along with it ; for that command, so
quickened, doth put such a real stamp of an evident
testimony that he hath claim to Christ, on whom the
Spirit and the command doth so act, that he seeketh
no more any other evidence to prove his claim to
Christ, than the lamb needeth any evidence to prove,
that of ten hundred sheep, this only that offereth to
it her paps and milk, must be its dam or mother, and
none of the rest of the flock.

But how do I know, that it is the Spirit that goeth
along with the commandment of believing ? It may
be a delusion. Ans. Beside that a deluding spirit,
for the most part, doth not go every way along with
the word, if this spirit keep God's order, to work upon
the humbled and self-despairing sinner, who is willing
to receive Christ upon his own condition, it is not like
to a deluding spirit; for if the word of commandment
to believe, and the spirit agree in one, it cannot be a
delusion; fancy leadeth no man to faith. 2. When
objects of life work upon life, they cannot deceive

302 THE TRIAL AND TRIUMPH OF FAITH.

especially all the senses, hearing, seeing, tasting, feel-
ing, smelling. The excellency and sweetness of Christ
going along with the word, cannot be delusion : a man
may imagine that he seeth and heareth, and yet his
senses may be deceived; but that all the senses, espe-
cially all the spiritual senses, and that a man imagin-
eth that he liveth a natural life, and is dead, is rare.

3. Faith can stand upon one foot, even on a gene-
ral word; hence, this is a gospel word in the Prophets,
which requireth faith, Turn to the Lord for he is
merciful, (Jer., iii, 12 ; Joel, ii, 13; John, iv, 2). And
because a general promise received with heart-adher-
ence and confidence giveth glory to God; and if it be
holden forth to a humbled soul, who is now within the
lists and bounds of grace, and, for any thing that the
person thus laden with sin knoweth on the contrary,
(for the secrets of election and reprobation belong to
the Lord) Christ mindeth and intendeth to him salva-
tion, therefore he is to believe.

4. This would be considered, that unbelief breaketh
with Christ first, before Christ break with the. unbe-
liever ; and the elect of God findeth no more, nor any
higher favour in the kind of external means to open
the Lamb's book of life, which is sealed and closed
with God's own hand, than the commandment of be-
lieving. Now, when our Lord maketh offer of the
kingdom of sons, to slaves, and casteth his jewel of
Christ offered in the gospel, in the lap and bosom of
a bastard, whatever be the Lord's secret decree and
purpose in so doing, the bastard is to take God at his
word, and to catch the opportunity of God's love in so
far ; and if he do it not, the gospel offer to the repro-
bate being a treaty of peace, then the treaty breaketh
off first upon his side ; for Christ cometh within a

SERMOX XXI. 303

mile of mercy, to meet the sinner, and the sinner cometh
not the fourth part of a mile, yea, not half a step of
love and thankful obedience, to meet Christ; and so.
Christ killeth the unbeliever with the sweetness of the
preventing courtesy of offered mercy.

5. But if the sinner be wearied and laden, and
seeth. though through a cloud only, Christ only must
help and save ; if not, he is utterly and eternally lost.
What is there upon Christ's part to hinder thee to
believe, 0 guilty wretch? Oh, (saith he.) I fear Christ
only offereth himself to me, but he mindeth no salva-
tion to me ? Anew. Is not this to raise an evil report
and slander on the holy One of Israel ? For Christ's
offpr is really an offer . and at so ^ar^Jl HjIf^LlOXC'.
though it cannot infer the love of election to glpryv^et
the total denial of this offer openeth up the black seal
of reprobation to heathens without the church. And
therefore it is love to thee, if thou be humbled for sin ;
2. And have half an eye to the unsearchable riches of
gospel mercy ; 3. And be self-condemned ; 4. And
have half a desire of Christ: thou mayest expound love
by love, and lay hold on the promise, and be saved.
An error of humble love to Christ, is no error.

That which is next, is a word of the essential prin-
ciple of true faith, and that is a proportionable mea-
sure of grace, required in faith. (Phil., i, 29.) Men
naturally imagine, that faith is a work of nature ;
hence that speech of a multitude of atheists. "I believe
all my days, I believe night and day ;" but they never
believe at all. who think and say, they believe always .
The Jews asserted, that they believed Moses alway>.
and so oppose themselves to the man altogether born in
sin, (John, ix, 28, 29, compared with verse 34). 1 .
But Christ told them, they neither believed the Messiah

304 THE TRIAL AND TRIUMPH OF FAITH.

nor Moses, (John, v, 35-37.) Nature worketh always
alike, and without intermission or freedom. The
Hoods always move, the fountain always casts out
streams, the lire always burnetii, the lamb always
neeth from the wolf' ; but the wind of the Spirit doth
not always enact the soul to believe. They are not
in an ill case, who wrestle with unbelief, and find the
heart and take it, in the ways of doubting and terrors,
as feeling that believing is a motion up the mount,
and somewhat violent. Facile and con-natural acts
cannot be supernatural acts of faith. It is no bad
sign, to complain of a low ebb sea, and of neither moon-
light nor star-light. 2. It is impossible they can
submit to give the glory of believing to God, in whose
heart there is a rotten principle destructive of faith,
and that is, an ambitious humour of seeking glory
from men, (John, v, 44). Little faith there is in kings'
courts; faith dwelleth not in a high spirit. 3. Such as
take religion by the hand upon false and bastard mo-
tives, as the summer of the gospel, and fame, ease, gain,
honour, cannot believe. Ajthorny faith is no fajfr]^
(Matt., xiii, 22). A carnal man's faith must be true
to its own principles, and must he level with externals ;
so as court, ease, the world, and its sweet adjuncts,
are a measuring line to a rotten-rooted faith neither
longer nor broader than time, it goeth not one span
length within the lists of eternity. 4. Fancy cannot
be faith. Such as have not gospel knowledge of
Christ, cannot believe ] but must do as the traveller,
who unawares setteth his foot on a serpent in the way,
and suddenly starteth backward six steps for one,
(John, vi, 66). So do they that fancy all the gospel
to be a carnal or a moral discourse. 5. Those can-
not have faith, in whose heart the gospel lietli above

SERMON XXI. 305

ground, devils and sin having made the heart hard
like the summer streets, with daily treading and walk-
ing on them. (Matt., xiii, 19.) A stony faith, or a
faith that groweth out of a stone, cannot be a saving
faith. There is a heart that is a daily walk, in which
the devil (as it were) aireth himself. 6. If Christ
have given the last knock at the door, and all in-pas-
sages be closed up, and heart inspirations gone, there
can be no more any sort of faith there, (Eph., iv, 19;
2 Tim., iv, 2). The heart is like a dried-up arm in
some; all the oil in the bones is spent. 7. Loose
walking with greediness, argues, that hell hath taken
fire en the outworks of the soul. Hell in the hands
and tongue, as in the out-wheels, must argue hell and
unbelief in the heart and the in-wheels. 1. Loose be-
lievers go to heaven by miracles; I dare go to hell for
a man, if such a one go to heaven, who liveth profane-
ly, and saith, he hath a good heart within. 2. The
going in ways of blood, extortion, covetousness, idol-
atry, belieth the decree of election to glory. Grace
leadeth no man to the east, with his face and motion
close to the west. 3. This way of working by con-
traries is not God's way: God can work by contraries:
! ut he will not have us to work by contraries. There is
s< me heaven of holiness in the court-gate to the heaven
of happiness. 8. F aitJi_oyerlo oketh time, (Heb., xi,
10). Abraham looked for another city. Faith in
Moses was great with child of heaven ; (ver. 25.) he
had an eye to the recompence of reward. Eternity
of glory is the birth of faith. Oh! we look not to the
declining of our sun ; it is high afternoon of our picee
of day; eleven hours are gone, and the twelfth hour is
on the wheels, and I see not my own grey-hairs. It
is i.pon the margin and borders of night, and 1 know
2 D

306 THE TRIAL AND TRIUMPH OF FAITH.

not where to lodge. We are like the man swimming
through broad waters, and he knoweth not what is
before him; he swimmeth through deeper and deeper
parts of the river, and at length, a cramp and a stitch
cometh on arms and legs, and he sinketh to the bot-
tom, and drowns. We swim through days, weeks,
months, years, winters, and are daily deeper in time;
till at length death bereave us of strength of legs and
arms, and we sink over head and ears in eternity. Oh !
who. like the sleepy man, is loosing his clothes, and
putting off the garments of darkness, and would gladly
sleep with Christ? Men are close-buttoned, and like
day-men, when it is dark night. It is fearful to lie
down with our day-clothes, (Job, xx, 11). Sin_isjL
sad winding-sheet. Oh! what believer saith. I would
have a suit^of clothes for the high court and throne,
to be an assay, to see how a suit of glory would be-
come me ? — This much for faith.

SEEMON XXII.

NOW, a word of a strong and great faith, and
withal, of a weak and fainting faith. For the
most, 1 go not from the text, to find out the ingredi-
ents of a great faith.

1. A strong praying and a crying faith, is a
great faith. So must Chrises faith have been, who
prayed with strong cries and tears. Strong faith
maketl sore sides in praying, as this woman prayed
with iiood will: there is an efficacious desire to be
rid of a sinful temptation, as Paul prayed thrice to

SERMON XXII. 307

be freed of the prick in the flesh. Their faith is
weak, who dare not pray against some idol sins;
or, 2, If they pray, it is but gently, with a wish not
to be heard.

2. The woman's crying, — her instant pleading in
faith, yea, 1, above the disciples' care for her; yea.
above Christ's seeming glooms, who denied her to be
his, who reproached her as a dog, argueth great grace,
great humility, with strong adherence; and so, great
faith.

2. For faith saileth sometimes with a strong tide
and a fair wind; according as the moon hath an aspect
on the sun, so is it full or not full. When the wheels
are set right to the sun, the clock moveth and goeth
right. The fairer and more clear sight that faith
hath of Christ, the stronger are the acts of faith. It
cannot be denied, that faith hath a good and an ill
day: because grace is various, it is no strong proof
that it is not grace.

3. To put faith in all its parts in light, in staying
on Christ, in^affiance, in adherence, in self-diffidence,
in submissive assenting forth in all its acts, and to lift
the soul all off the earth, requireth Christ's high
spring-tide: it is not easy to put all the powers that
do act in faith afloat, especially because a strong faith
is a great vessel; and therefore, more of Christ's tide
is required for weighing anchor and launching forth .
The wings of a sparrow should not raise an eagle off
vhe earth; the limbs of a pismire could not suit with
;i horse or an elephant: there is need of a strong
ringed soul to believe, especially against hope.

4. To believe Christ, when midnight speaketh black-
ness of wrath, requireth eyes and light of miracles ;
yea, it is a greater work than the very miracles of

308 THE TRIAL AND TRIUMPH OF FAITH.

Christ, (John, xiv, 12). But especially when Christ
is absent, it is with the soul, as with a clock, in which
the wheels are broken, the passes or weights are fallen
down.

Object. 1. But I aim and endeavour to believe, but
can do nothing, and, without His grace, my violence to
\ heaven is without fruit. Ans. It is true the Semi-pe-
lagians' halving of the work of believing, and the glory
of it. between co-operating grace and will, as if nature
could divide the spoil with the grace of Christ, is
damnable pride; but it is God's way to halve the work
between Christ within, in regard of the habit of grace,
and Christ without, in regard of the assisting grace of
God: "While he was yet a great way off, his father
saw him, and ran, and fell on his neck, and kissed
him." (Luke, xv, 20.) Christ rewardeth not nature's
aims with grace, nor doth he make gifts the work, ai.d
grace the hire, or nature's labour the race, and grace
the garland. But he rewardethjgrace wjthjjrace, and
that of mere grace, (John, xv, 3). He hath in his
decree and promise marshalled such and such acts of
grace to stand beside others, and that by covenant :
and therefore believe, that you may believe; pray, that
you may pray.

Object. 2. But who can act saving grace, without
the blowing of saving grace? I can no more do it,
than I can command the west wind to blow when I list
Ans. I grant all, nor do I speak this to insinuate, that
free-will sitteth at the helm, or that grace sleepeth.
and will waketh; the contrary is an evident truth
Vet give me leave to say, there is odds between blow-
ing of the wind, ind making ready the sails. Though
seamen cannot make wind, nor is it their fault to
want wind, yet can they prepare the sails, and hoist

sermon xxii. 309

them up to welcome the wind. We cannot create
the breathings of the Spirit; yet are we to miss these
breathings ? and this is, a fitting of the sails, and we
are to join with the Spirit's breathings. Christ bind-
eth up the winds in his garment, so as, if one look of
faith, or half a spiritual groan, should ransom me from
hell, I have it not in stock; therefore hath God or-
dered such a dispensation, that in all stirrings of grace,
the first spring, the fountain-rise of calling Jesus, Lord,
shall be up in heaven at the right hand of the Father;
and the far end of any gracious thought, is as far above
me, as the heart of Christ, who is in the heaven of hea-
vens, is above the earth, though ye think nothing of it.
And better Christ be my steward, and that the gospel be
at the end of all acts of grace, as that Christ be free-
will's debtor.— More reason that Christ be creditor, than
debtor to his redeemed ones. 2. I know the child of
God may be so far forth lazy, as that it is his fault
that the wind bloweth not, if we speak of a moral
cause. 3. It is his part to join with the working of
assisting grace: "Whereunto I also labour, striving
according to his working, winch worketh in me migh-
tily." (Col., i, 29.) The Lord hath, by free promise,
laid holy bands on himself, to give predeterminating
grace to his own children to persevere to the end, and
to prevent apostacy and heinous sins, inconsistent
with saving faith; (1 Cor., i, 8, Jude, 24, Jerem.,
xxxii, 39-41, Is., liv, 10, lix, 21, 22, Luke, xxii, 32,
1 John, ii, 1, 2,) yet so as he hath reserved a liberty
to himself, to co-operate with them in particular acts,
as it shall be their sin, not his withdrawing of grace
that maketh them guilty, to the end we know we are
in grace's debt, in all good and supernatural acts.
So (2 Chron.. xxxii, 31,) Hezekiah was tried of God

310 THE TRIAL AND TRIUMPH OF FAITH.

in the business of the king of Babylon's ambassadors,
that the king might see, that he could not walk to
heaven on clay legs, or by his own strength. And
the reason is clear: God cannot make a promise of
contributing this bowing and ^redeterminating grace,
but in a way suitable to free grace; for God cannot
:';ange grace unto natural debt, it remaining grace,
foi so it should be grace, and no grace, which is a
contradiction. 2. The Lord hath reserved liberty to
himself in this promise, that in this or that particular
act (the omission whereof may consist with persever-
ance in grace), he may contribute his influence of
grace, or not contribute it. So David hath not actual
grace at his will and nod, to eschew adultery and
murder as he pleaseth; nor Peter to decline an evil
hour, when he shall be tempted to forswear his Sa-
viour ChrLt; nor hath Heman in his hand, (Psalm
lxxxviii,) nor the deserted church power, (Psalm
lxxvii,) to pray, and believe, and rejoice in the salva-
tion of God, at the disposition of free-will: but the
key is up in the hands of the kingly Intercessor, at
the right hand of the Father, that must open the
heart. It is far to fetch, as far as the heaven of
heavens, to make wind and sailing to Christ- ward;
therefore, 3. Seasons of acts of grace to believe, to
walk in any warmness of love to Christ and his mem-
bers, are fruits of royal liberty and free grace. Who
hath the key of the house of wine, to stay the soul
with the flagons and apples of love ? Certainly, it is
the king himself, that taketh the spouse into his ban-
queting house, (Cant., ii, 4). And yet, so as the omis-
sion of all supernatural duties, yea, our laziness in the
manner of doing, our failings and sins, are imputed to
ourselves, and not to the not blowing of the wind of

SERMON XXII. 311

the Holy Spirit, nor to the want of the efficacious mo-
tion of the Spirit, as Libertines teach, with Armini-
ans; for we so sin through the want of the motions of
efficacious grace, as through the want of a physical,
not of a moral cause; and so, as we are most willing
to want that influence, and so are guilty before the
Lord.

God hath reasons strong and convincing why lie
worketh thus; 1. It suiteth not Grace to work by en-
gagement; the spirit of the living creatures is within
every wheel of Christ, that it must move from an in-
ward principle: the motion of saving grace, is Christ's
heart wheeled about by itself, and by no foreign cause
without itself: love worketh as love without boon or
bribe from men or angels. Grace is both wages and
work, the race and the gold to itself. 2. God delights
to have men and angels his debtc >rs. G race ._holdeth
an_onenand a free_inn, with afl the dainties that
Christ can make, to all coiners a: id goers, for nothing
but thanks, and heartily welcome. Grace maketh no
gain of my work. The sweating of angels, and of the
thousand thousands that sing up the glory of Christ
before the high throne, is no income to Christ's rent.
Grace would not be grace, if it could traffic, or buy.
or sell with a creature. Angels and men stand in
the books of free grace for millions of borrowed sums.
Christ's blood and deep love may be praised, but never
recompensed. Christ's love hath filled this world,
and the new paradise with debtors; and angels can
neither read, nor sum, nor cast up the accounts of free
grace. 3. That we cannot be masters of one good
act, without His preventing grace, evidenceth what
nature is, and maketh grace both my staff and my
convoy in at heaven's gates; nature and free-will must

312 THE TRIAL AND TRIUMPH OF FAITII.

stoop and do homage to Christ. There is a glory
active, and a glory passive, as there is also grace ac-
tive and passive; free-will is active under grace, and
passive also; and therefore, grace and mercy is to the
saints and upon the saints: nature emptieth its lamp
upon the golden pipe, the rich grace of the Mediator,
and free-will moveth and runneth, but not but as
moved, driven, and breathed upon by free grace. But
as concerning glory, it hath a more eminent and noble
relation: glory shall be on the saints as a garment, as
a crown, for they shall be glorified. But no glory to
the saints, but only to the Lamb, to the flower of the
glory of glory, Jesus, the celebrated, eminent, most
high and adored Prince of the kings of the earth. And,
therefore, there is room and place left for sin and
shame to free-will in the business of predeterminating
grace, that nature can but sigh and sin, and grace
sing, and be spotless and innocent. Christ so draw-
eth, as we sin in not being drawn; Christ so taketh
and allureth, that it is our guilt that we are not taken
and overcome with the smell of the King's ointments.
So is sin the field out of which springeth the rose, the
tiower of free and unhired grace. Sin must go with
us as near to heaven, as to the threshold of the gates,
that the sinner may halt and crook, when he moveth
his foot on the threshold-stone of glory; that so, par
doning grace may enter the new city with us. 4. The
Lord will have us take to heaven with us, a book of
the psalms and praises of grace, that in that land we
may extol and advance free grace, and may hold the
book in our hand all the way, and sigh, and weep, and
sing, and adore the Saviour of free grace, and may
take grace's bill in our hand into heaven with us. Oh,
how sweet to be grace's drowned and over-burdened

SERMON XXII. 313

debtor! It is good here to borrow much, and profess
inability, for eternity, to pay, that heaven may be a
house full of broken men, who have borrowed millions
from Christ, but can never repay more, than to read
; nd sing the praises of grace's free bill, and say, Glory,
glory, to the Lamb that sitteth upon the throne for
evermore: praising for ever in heaven, must be in lieu
of paying debt. 1. God is not behind, nor wanting to
the gracious soul, for there is a promise of grace here.
2. There is an intercession at hand, and that more
mighty now, than at Christ's first ascension, and shall
be more mighty when all Israel shall be converted.
There is a stirring required in a gracious spirit, but
with sense of nature's weakness, so as he is "to arise,
and be doing, and the Lord shall be with him ;" and
he is so to blow upon the coals, as if he could his
alone do, though not without the faith of dependence
upon an immediate acting from heaven.

Obj. 3. Adam, yet sinless, was to believe weakness
and sin in himself, before he sinned. Arts. Not so,
but he was to have that which, by analogy, answereth
to sense of sin, that is, a sinless consciousness and so-
licitude, that if God should withdraw his stirring and
predeterminating influence of corroborating him to
will and to do (you may call it grace), he should fall ;
and that legs in paradise, without actual assistance,
could not bear the bulk and weight of Adam's con-
natural and constant walking with God, that Adam
might know, before he was a debtor to justice, that he
had need of mercy, or the free goodness of a surety,
such as Jesus Christ, to prevent debt, no less than to
pay debt; even as angels are debtors to Christ their
head, for redemption from all possible sins, no less than
we are (though the degrees of altitude of grace varieth

314 TI1E TRIAL AND TRIUMPH OF FAITH.

much), the obliged underlings of such a bountiful
landlord, for redemption from actual misery.

3. That is a great faith, that is not broken with a
temptation, but 1. Take fa strength from a temptation ;
as some run more swiftly after a fall, that they may
recompense their loss of tame; and that is great faith,
that argueth from a temptation, as this woman doth.
2. That is Job's great faith, (chap, ii, 3). "That he
still holdeth fast his integrity;" the word (Hazak) is,
to hold with strength and power: he keepeth fast, and
with violence, his innocei cy, and faith maketh him
stronger than he was. The word is used, (Psalm
cxlvii, 13), for making stronger the bars of ports.
And it is Job's praise, (c' ap. i, 22,) " In all this Job
sinned not, nor charged God with folly." 3. It is a
strong faith in this woman, that, in a manner, conquers
Omnipotency by believing. Yea, Satan, winds, fire
fro ai heaven, wife, Sabeans, yea, apprehended wrath,
cannot prevail with Job to subdue his faith: in all he
standeth by this, "Though the Lord should slay me, I
will trust in him." (Job, xv, 13.) It is great faith to
be at holding and drawing with God; and yet believe
and pray, (Hosea, xii, 3; Gen., xxxii, 26,) and not let
the Lord alone, nor give him any rest, (Isa., lxii, 6.
7,) till he answer. As suppose thy prayers were never
heard, and the acts of believing were but darts thrown
at heaven and the throne without any effect; yet be-
cause prayer and believing are acts of honouring God,
though they never benefit thee, it argueth strong grace,
and so great faith, that it can be said, there be ten
years, twenty years of reiterated acts of faith, and
prayers of such a man lying up before the throne, yea,
in Christ the High Priest's bosom. Let God make of
my faith what he will, yet am I to believe : continued

SERMON XXII. 313

believing is Christ's due, though it should never be to
nie gain of comfort or success. That is, a weak man
who is thrown down on his back with a blast of wind,
or made to stagger with the cast of a straw, or a fea-
ther;— the temporary faith is in this seen to be soft,
that it is broken with persecution; "When the sun
riseth anon, he is offended, and withereth quickly.''
(Matt., xiii. 21.) Some spirit of soft clay for a scratch
with a pin on his credit, eastern away all his confi-
dence, despaireth, and hangeth himself as Ahithophel.
Such a temptation would not once draw blood of a
strong believer. Straws, and feathers, and flax do
quickly take fire, and are made ashes in a moment ;
but not so gold: there is bones and metal in strong
faith ; so the martyr's faith, that could not be br
with torments, is proved to be a great faith : Their
bodies were racked out as a druni,1 and beaten to death
after racking, and they would not accept a deliverance.
(Heb., xi, 35.) Why? Faith looked to a better re-
surrection. He who sweateth, panteth up the
of the mount after Christ, and carrieth death on his
back, must have this strong faith, that Christ is worthy
of tortures. A strong faith can bear hell on its
shoulders, the grave and the sorrows of death, and not
crack, nor be broken. (Psal. xviii, 4-6 ; cxvi, 3, 4).

4. That faith is argued to be strong, that hath no
light of comfort, but walketh in darkness upon the
margin and borders of a hundred deaths, and yet -
upon the Lord, (hsL, 1, 11). So this woman had no
comfort, nor ground of sense of comfort from Christ,
except rough answers and reproaches ; yet she believ-
eth, and so, must be strong in the faith, (Psal. iii, 6).
David's faith standeth straight without a crook, when
1 Etym^ani zhesaii. — Ruth-.rford,

316 THE TRIAL AND TRIUMPH OF FAITH.

ten thousand deaths are round about him ; (and Psal.
xxiii, 4,) he feareth no ill, when he walks in the cold
and dark valley of the shadow of black death. Heman,
(Psal. lxxxviii, 7,) "Thy wrath lieth hard on me, thou
hast afflicted me with all thy waves:" then, in his
sense, God could do no more to drown him; not waves,
but all waves, all God's waves were on him, and above
him ; yet (verse 9,) " Lord, I have called daily upon
thee." Then he believed daily. Hezekiah's comforts
are at a hard pinch, (Isa., xxxix, 14,) "Mine eyes fail
with looking upward, 0 Lord, I am oppressed;" yet
praying, argueth, believing, "Lord, undertake forme."
We must think Christ's sense of comforts was ebb and
low when he wept, cried, (Heb., v, 7,) and was forsaken
of God; yet then his faith is doubled, as the cable of
an anchor is doubled, when the storm is more than
ordinary, — " My God, my God." David chideth his
cast-down soul when there is no glimpse of comfort,
with strong faith, " Hope thou in God, for I shall yet
praise him." (Psal. xlii, 11.) In swimming well, the
less natural helps to hold up the chin and head, the
greater wave, if the swimmer be carried strongly
through, as it were in despite of the stream, there is
the more art. Art may counterbalance strength, and
sometimes wisdom is better than strength. The less
comfort, if yet you believe at midnight, when the spirit
is overwhelmed, the more is the art of believing.
When an inward principle is weak, we help it with
externals. That the child must be allured with re-
wards, as with apples, a penny, or the like, it is because
his sight and desire of the beauty and excellency of
learning and arts, is but weak or nothing at all. Sense
and comforts are external subsidies and helps to faith,
and those that cannot believe but upon feelings, and

SERMON XXII. 317

sense of the sweetness of comforts, are hence argued
to have weak and broken inclinations and principles of
faith. The more freeness and ingenuity of spirit that
is in believing, the more strength of faith ; for that is
most con-natural, that hath least need of hire. You
need not give hire, reward, or bribes to the mother's
affection, to work upon her, and cause her to love her
child: love can hardly be hired; nature is stronger
than rewards or any externals. Comforts are but the
hire of serving of God, and the results of believing in
a sad condition.

There be some cautions here that are consider-
able. 1. God leadeth some strong ones to heaven,
whose affections are soft as David's were, (Psalms
xxxv, 13; cxix, 25, 28; cxxxvi, 53; vi, 6). And yet
faith is strong, (Psal. xxii, 1). God possibly immedi-
ately working upon the assenting, or believing faculty,
leaving the affections to their own native disposition.
2. God useth some privileged dispensations, so as a
strong believer shall doubt upon no good ground,
(Psal. cxvi, 11), God so disposing, that grace may ap-
pear to be grace, and the man but flesh. 3. Softness
of affection, and light of comfort, may by accident con-
cur with strong acts of believing; for, with these, in
many, there is little light, much faith, and they should,
without those apples given to children, strongly believe ;
and God, to confirm his own, of mere indulgence
sweeteneth affections.

But if God give comforts, ordinarily it is a sort of
indulgence of grace, or the grace of grace. It is true,
ivjoicing falleth under a gospel commandment, (Phil.,
iv, 4,) yet so, as God hath not tied the sweet of the
comfort of believing to believing, that you may know
its strength of faith, that is, the principle of strong

318 THE TRIAL AND TRIUMPH OF FAITH.

faith, as intense and strong habits make strong acts.
God keepeth some in a sad condition all their life, who
are experienced believers, and they never feel the com-
fort of faith till the splendour of glory glance on their
eyes ; as one experienced believer, kept under sadness
and fear for eighteen years, at length came to this, 4 1
enjoy and rejoice, with joy unspeakable and glorious;'
but he lived not long after. Another living in sad-
ness all his life, died with comforts admirable. And
3. Let this be put as a case of conscience, why divers
believing, and joying much in God's salvation all their
life, yet die in great conflicts, and, to beholders, with
little expression of comfort and feeling ; as divers of
the saints die. Certainly, God, 1. walketh in liberty
here. 2. He would not have us to limit the breathings
of the Holy Ghost to jump with our hour of dying.
3. We may make an idol of a begun heaven^ as if it
were more excellent than Christ. To conclude, little
evidence, much adherence, speaketh a strong faith.

SEKMON XXIII.

5. H[ HE woman had no apparent evidences of be-
_1_ lieving; yet did she hang by one single thread of
the word of the mercies of the Son of David. The
more that the word of promise hath influence in be-
lieving, and the less of convineing reason and appear-
ances, the greater faith. Abraham had a promise of
a s«n in whom the nations of the world should be
blessed. (Rom., iv.) But, 1. There was no appear-
ance of this in nature ; Al raham and Sarah, at this

SERMOX XXIII. 310

time. were, between them, two hundred years old, lack-
ing ten. and so, no natural hope of a child. 2.
had but one promise for his faith; we have twenty, an
hundred; yet, "He, against hope, believed in hope."'
(vRom., iv, 18.) It is an elegant figure, having the
form of a contradiction, — there was no hope, yet he
had hope. t; Not being weak in the faith :" (Verse
19.) Then, " he was strong in the faith," and gave
glory to God, as it is, verse 20. 3. He staggered not
through unbelief. Then it is an argument of a weak
faith, to dispute according to the principles of natural
logic with God : to go on upon God's naked word,
without reasoning, is a strong faith, especially when
the course of Providence saith the contrary. The
word of promise is the mother and seed of faith, (1
Pet., i, 23) : the more of the seed, the more of the
birth. Wine that is separated from the mother, doth
sooner corrupt ; that is strongest faith, that hath most
of its seed and mother, that is, of the word of promise
in it. Abraham had nothing on earth to sustain his
faith in killing his son, but only a naked command-
ment of God ; all other things were contrary to the
fact: yet is faith strongest when it standeth on its
own basis and legs, and that is, the word of Omnipo-
tency — the word of promise. Other pillars of faith
are rotten and sandy foundations ; inspirations beside
and without the word, are the natural faith's unwritten
traditions. Every thing is strongest on its own pillars
that God and nature hath appointed for it. The
earth hangeth by God and nature's statute in the midst
of the air. If the earth were up in the orb or sphere
of the moon, it should not be so sure as it is now ;
and if the sea, fountains, and floods were up in the
clouds, they would not be so free from perishing, as

320 THE TRIAL AND TRIUMPH OF FAITH.

they now are. Faith is seated most firmly on a word
of Him who is able to perform what he hath said.
Wicked men are seeking good in blood, in wars, in the
destruction of the church, of the reformation and cove-
nant of God ; yet their actions are not seated on a
word of promise, but on a threatening that destruction
shall come on them as a whirlwind. Therefore is not
the wicked man's bread sure, when the child of God
hath bread, sleep, peace, immunity from the sword,
(in so far as the sword is a curse), and that by the
covenant of promise. This woman had one gospel
word, mercy from the Messiah, David's son.

6. That is a strong faith, which can forego much
for Christ, and the hope of heaven. Moses was strong
in the faith in this, who refused the treasures of
Egypt, the honour of a princedom, and to be called
"The son of Pharaoh's daughter." (Heb., xi, 26.)
For he had an eye, an eagle's look, and eye to heaven,
to the recompence of reward. Abraham foregoeth
country and inheritances for God ; " By faith he
sojourned in the land of promise, as in a strange
country, dwelling in tabernacles." (Heb., xi, 9.) 1.
He sojourned. 2. He played the pilgrim. 3. He
dwelt not in castles and cities, though the land was
his by promise, and his grandson, Jacob, disposed of
it in his testament, (Gen., xlix, 10,) " For he looked
for a city which hath foundations," (to the strong
faith, all cities are bottomless except heaven,) " whose
maker and builder is God." Now, this woman's faith
is great in this ; — she looked for a temporary deliver-
ance from Satan's power to her daughter, under the no-
tion of one of the sure mercies of David, and that by
faith, which inheriteth all the promises. Not to see
beyond time and death, not see the gold at the race's

SERMON XXIII. 321

end, fainteth the traveller : a sight of the fair city, is
as a draught of wine to the fainting traveller ; it
addeth legs and strength to him. Heaven is down-
ground when faith seeth it ; it is, when sight faileth
us, toilsome, and up the mount. When Stephen in a
near distance heard the music of heaven, his counte-
nance did shine; he did leap to be at it: "I see heaven
open, and Jesus standing on the right hand of God."

7. It is great faith to pray, and persevere, and
watch unto praying, as this woman did, when Christ
seemeth to forbid to pray ; as he both reproached this
woman in her praying, as if it had been but the crying
of a dog, and said, he was not sent for her. When
the promise and Christ seem to look away from you,
and to refuse you, yea, to forbid you to believe ; then
to believe is great faith : actions in nature going on
in strength, when contrary actions do countermand
them, must be carried with prevailing strength. It
is strength of nature that the palm tree groweth under
great weights ; it is prevalency of nature, that mighty
rivers, when they swell over banks, do break over all
oppositions. Satan hath a commission to burn and
slay; a strong faith quencheth all his fiery darts, (Eph.,
vi, 16). "Let me alone," saith the Lord to Jacob,
(Gen., xxxii, 25, 26); pray no more. Jacob's strong
faith doth meet with this commandment thus, "I will
not let thee alone, I must pray on till thou bless me."
Strong faith beateth down misapprehensions of pro-
mises, or of Christ, and layeth hold on Christ under
his mask of wrath, and covered with a cloud. (Lam.,
iii, 9.)

8. Great boldness in the faith, argueth great faith.
There be three things in faith, in this notion : 1. An
agony and a wrestling of faith, (Col., i, 29,) which is

2 X

322 THE TRIAL AND TRIUMPH OF FAITH.

a heavenly violence in believing : 2. To be carried with
a great measure of persuasion and conviction, with full
and hoisted up sails in believing, (Col., ii, 2). There
is a rich assurance of faith. Not that only, but in
the abstract, there is the riches of assurance. There
is all riches of assurance ; all riches of the full assur-
ance of faith. So strong prevailing light, produceth
a strong faith: alas ! it is T)ut twilight of evidence that
we have. • 3. To be bold, and to put on a heavenly
stoutness and daring, in venturing with familiarity
unto the throne of grace, is a strong faith, (Heb., x,
22 ; iv, 16). We are to come with liberty, and holy
boldness to the throne, as children to their father : so
the church, with heavenly familiarity, and the daring
of grace and faith, prayeth, " Let him kiss me with
the kisses of his mouth." (Cant., i, 2.) John's leaning
on Christ's bosom, is not familiarity of love only, but
of faith also : "In whom we have boldness and access,
with confidence, by faith," (Eph., iii, 12). Faith dare
go unto the throne; and to the Holy of Holies: (Heb.,
x, 19). Faith blusheth.iiot

9. That which leadeth a man, with Paul and Silas,
to sing psalms in the stocks, in prison, and in scourges,
that is a strong faith. Job is hence known to be
strong in the faith, because, being made a most miser-
able man in regard of heavy afflictions, he could bless
God. A strong faith prophesieth glad tidings out of
the fire, out at the window of the prison, and rejoiceth
in bonds, (Mic, vii, 8, 9; Isa., Iii, 1, 2; liv, 1—4).
" To glory in tribulation," is an argument of one jus-
tified by faith, (Rom., v, 1-3); and the greater glo-
rification of Christ's chains and cross, is a stronger
reason to conclude a strong faith.

10. To wait in patience for God all the day long, is

SERMON XXIII. 323

an argument of great faith : " He that believeth shall
not make haste; (Isa., rxviii, 16); he shall not be
confounded with shame, (so the Seventy translate it,
and Paul after them, Rom., ix, 33); as those that flee
from the enemy out of hastiness, procured by base
fear, which is a shame. It proveth believing, and a
valorous keeping the field without flying, and so, con-
tinued waiting on God, to be of kin to believing ; and
the longer the thread of hope be, though it were
seventy years long, (as Hab., ii, 1, 2,) or though it
were as long as a cable going between the earth and
the heaven, "up within the veil," (Heb., vi, 19,) the
stronger the faith must be. Unbelief not being chained
to Christ, leapeth overboard at first, as the wicked
king said in the haste of unbelief. " What should I
wait any longer on the Lord?" (2 Kings, vi, 33.)
Faith is a grace for winter, to give God leisure to
bring summer in his own season. The reasons of our
weakness be two: 1. vVe see Israel and their dough
on their shoulders wearied and tired, lately come out
of the brickfurnace, wandering without one foot of heri-
tage, forty years in the wilderness, and four hundred
years in Egypt ; (Acts, vii, 6 ;) this looketh like poverty :
to believe the other mystery in the other side or page
of providence, the glory of dividing the Red sea, and
of giving seven mighty nations to his people, and their
buildings, lands, vineyards, gardens; is a strong faith.
2. The furnace is a thing void of reason and art, and
so knoweth little that by it the goldsmith maketh an
excellent and comely vessel of gold. It is great faith
to believe, that God, by crooked instruments, and fire
and sword, shall refine a church and erect a glorious
building, and these malignant instruments are as
ignorant of the art of divine providence, as coals and

324 THE TRIAL AND TRIUMPH OF FAITII.

fuel arc of the art and intention of the goldsmith, (Mic,
iv, 12; Isa., x, 5-7). The axe and saw know nothing
of art, nor the sword any thing of justice. Prelates
papists, malignants in the three kingdoms, understand
nothing of God's deep counsel upon themselves, in
that God, by a fire of their kindling, is burning them-
selves, and taking away the tin and brass, and repro-
bate metal, and refining the Spouse of Christ ; they
serve a great sendee, but know not the master of the
work.

11. An humble faith, such as was in this woman,
is a great faith. The more sins that are pardoned,
as it inferreth the more love to Christ, (Luke, vii, 47,)
so the unworthier a soul is in itself to believe pardon
in Christ, argueth the greater faith. It must be a
greater faith, to believe the pardon of ten thousand
talents, than to believe the forgiveness of five hundred
pence. Christ esteemeth it the greatest faith in Israel,
that the centurion abaseth himself, as one unworthy
to come under one roof with him ; and that he exalteth
Christ in his omnipotency, to believe that he can com-
mand all diseases at his nod, (Matt., viii, 8—10).

12. A strong desire of a communion with Christ,
is an argument of a strong faith. " Surely, I come
quickly ;" (Rev., xxii, 20). Faith answereth with a
hearty desire, "Amen, even so, come, Lord Jesus,"
and, 2 Pet., iii, 12.1 Faith desireth an union with
Christ, and a marriage union. The reason is, strong
faith cometh from strong love ; and strong coals of
desiring to be dissolved, and to be with Christ, (Phil.,

1 These two are conjoined ; the one is a word of faith (prosdokontas),
" Looking for ;" the other, a word of earnest desire, spcudontas, —
' hasting after,' (Stephanus, votist accelerantes,) "the coming of the
day of the Lord." — Rutherford.

SERMON XXIII. 325

i, 23,) burneth in at heaven's door ; love-sickness for
glory goeth as high, as the lowest step of the throne
that the Lamb Christ sitteth on ; and it is faith and
love together, that desireth Christ to mend his pace,
and saith, " Make haste, my beloved, and be as a roe
or young hart upon the mountains of spices." (Cant.,
viii, 14). The fervour of love challengeth time, and
the slow-moving wheels of years and months, and
reckoneth an hour for a day, and a day for a year,
" Oh, when wilt thou come to me ? " (Psalm ci, 2).
So, hope deferred is a child-birth pain, and a sickness
of the soul, (Pro v., xiii, 12). Faith with love cannot
endure a marrow ; faith putteth Christ to posting,
and "leaping over mountains, and skipping over
hills," (Cant., ii, 8 ;) and addeth wings to him, to flee
more quickty. Yet is there a caution here most con-
siderable : Faith both walketh leisurely, and with
leaden feet, and moveth swiftly with eagle's wings.
Faith, in regard of love, and desire of union with God,
is swift, and hath strong motions for a union ; yea, a
love- sickness to be at the top of the mount, to be
-atiated with a feast of Christ's enjoyed face : but, in
regard of a wise assurance, that God's time is fittest,
it maketh no haste. So, to wait on, and to haste,
may stand together, (2 Pet., iii, 10).

13. Faith effectual by, or with child of love and
good works, is a strong faith: "Remembering your
work of faith;" (1 Thess., i, 3;) faith effectual.
(Philem., 6.) There be bones in a strong faith; yea,
sap and life. How many thousands of apples be
there virtually in a tree that beareth fruit for thirty or
forty years together ? So, it is said of Stephen, that
he was "full of faith and power," (Acts, vi, 8;) and
Barnabas, "full of the Holy Ghost, and of faith."

326 THE TRIAL AND TRIUMPH OF FAITH.

(Acts, xi, 24.) What is then a small faith, or a weak
faith, is easily known. 1. A faith void of all doubting,
is not a weak faith, nor yet the strong faith. Anti-
nomians err many ways in this point : 1. ' After the
revelation of the Spirit, neither devil nor sin can make
the soul to doubt,' say they. Yea, but the spirit of
revelation was in Jeremiah, who doubted when he
complained to God of God; (Jer., xv, 18). Wilt
thou be to me altogether as a liar, and as waters that
fail? (Jer., xx, 7-9, 14-16.) Job doubted, when he
said, " Wherefore hidest thou thy face, and holdest
me for thine enemy ?" (Job, xiii, 14.) And Asaph,
(Psalm lxxiii, 13), Heman, (Psalm lxxxviii, 13-15),
and the Church, (Psalm lxxvii). Yet all these were
" sealed by the Spirit unto the day of redemption."
2. This is like the foul error of the Arminians, who,
with the Socinians, hold, that as there be three degrees
of believers, 1. Some babes ; 2. Some aged; so there
is a third sort of truly perfect ones, who do not sin
from the root of concupiscence, ' the combat between
the flesh and the spirit now ceasing, only they sin
through inadvertency or some error, or overclouding
of their light,' as Adam and the angels sinned, there
being no inward principle of corruption in them.
Hence some libertines say, those that are in Christ
can no more sin, and not walk with God, than the
sun can leave off to give light, or fire to cast heat, or
a fountain to send out streams, in regard that the
Spirit actuateth them to walk with God by such a
necessary impulsion that destroyeth all freedom of
will ; and if they sin, they are not to be blamed, be-
cause the Spirit moveth them not to abstinence from
sin, and to holy walking. But Paul, "a chosen
vessel," and a strong believer, complaineth of the

sermon xxm. 327

indwelling of sin, of his carnality, and the flesh lusting
against the spirit, and of his captivity under sin.
(Rom., vii, 14—17,) which must argue his imperfect
faith, liable to the distemper of sinful doubtings. It
is also a great error to say, That to call in question,
whether God be my Father after, or upon the com-
mission of some heinous sins, as murder, incest, etc.,
doth prove a man to be in the covenant of works.

Now there be sundry sorts of doubtings opposed to
faith. In the renewed, there is, 1. A natural doubting ;
and, as all popery is natural and carnal, so this strange-
ness of affection by which men are unkind to Christ,
and never persuaded of God's favour in Jesus Christ,
argueth the party to be under the law, and not in
Christ. This doubting may, and doth in carnal men
consist with presumption, and a moral false persuasion,
that natural men have all of them, till their conscience
be wakened, that they shall be saved. * Why ? I am
not a murderer, a sorcerer, etc. Why? Or, how
can God throw me into hell?' So it is made up of
real lies and contradictions ; yet they have no divine
certainty of salvation. For, ask a natural man, Have
you a full assurance of salvation, as you say. that you
always believe and doubt not ? He shall be there at
a stand, and answer, Who can have a full assurance ?
But I hope well, I believe well, night and day. And
so doubt Papists also, and they have a lie in their
right hand ; ' it cannot stand with God's mercy or
justice, since I am not this, and this, to throw me into
hell.' So is unbelief a He: "And of whom hast thou
been afraid and feared, that thou hast lied and hast
not remembered me?" (Isa., lvii, 11.) 2. There is an
occasional doubting that riseth by starts upon wicked
men, out of an evil conscience of sin, but it vanisheth

328 THE TRIAL AND TRIUMPH OF FAITH.

as a cloud ; as in Pharaoh's confession, " I and my
people have sinned." This argueth a law-spirit, rising
and falling asleep again. 3. There is a final doubting
of despair, like the doom passed on the condemned ma-
lefactor; as in Cain, (Gen., iv, 13, 14;) in Saul, (1
Sam., xxviii, 15, 16). All these conclude men under
the law, and the curse of it. But there is, 4. A doubt-
ing in the believers, which, though a sin, yet (if I might
have leave to borrow the expression) is a godly sin ;
not because it is not a sin indeed, and so, opposite to
grace and godliness, but a gracious sin, in regard of
the person and adjuncts, it being a neighbour to saving
grace ; and no reprobate can be capable of this sin,
no more than Pagans, or flagitious and extremely
wicked men can be capable of the sin against the Holy
Ghost. So beggars are remotest from high and per-
sonal treason, because they have never that honour to
come near the king's person. So David's bones, not
Saul's bones, were broken, humbled bones. (Psalm li,
10.) For a humbled heart is called (Nidcheh) broken,
and bruised with a fear of God's wrath for sin ; and
the converted soul's moisture is turned to the drought
of summer ; and his bones waxen old with roaring all
the day, God withholding the joy of his salvation.
(Psalm xxxii, 3, 4.) This doubting befall eth never
any reprobate under the law or covenant of works ;
and so, though it be an ill thing, yet it is a good sign, as
out-breaking of boils in the body are in themselves
diseases, infirmities, distempers, and contrary to per-
fect health ; yet they are often good signs and argu-
ments of strength of life, and much vital heat and
healthiness of constitution. That affections of the
child of God, under incest, murder, or other heinous
sins be stirred, that sorrow be wakened and rise, when

SERMON XXIII. 329

our Father is offended, and when our Lerd frowneth
and standeth behind the wall, and goeth away, is
lawful ; yea, it speaketh tenderness of love, softness of
heart. But that they be so far wakened, as to doubt,
and fear that the Lord be changed, that he hath for-
gotten to be merciful, that is sinful doubting ; but
doth noways conclude, that the person is under the
covenant of works, but the contrary rather, that grace
sitteth and bordereth with this doubting ; and so, that
the person is under grace, not under the law. Even
where faith is strong, it is not ever in the same temper.
Health most vigorous will vary in its degrees, and de-
crease at times of distemper, and yet be strong, and
have much of life in it. Take the strong and experi-
enced Christian's life in its whole continued frame,
and for the most part, he hath the better of all temp-
tations ; but, take him in a certain stage, or nick of
providence, when he is not himself, and he is below
his ordinary strength, even in that wherein he ex-
celleth. If a gracious temper of meekness like Christ,
was not the predominant element of grace in Moses,
yet it was in a great measure in him, he bearing
the name with Him, who best knoweth names, and
things, of the meekest man in the earth. Yet in that
which was his flower, he proved weaker than himself,
and spake unadvisedly with his lips. Our highest
graces may meet with an ill hour. Job, by the testi-
mony of the Holy Ghost, is patient ; "ye have heard
of the patience of Job." And, (chap, iii,) we have
heard of the cursing passion of Job, also. Believing
is like sailing, which is not always equal ; often strength
of wind will blow the ship twenty miles backward.
2. The smallest measure of faith, is sincere adher-
ence to Christ. Not that negative adherence simply,

330 THE TRIAL AND TRIUMPH OF FAITH.

by which some may say, I dare not for a world quit
my part in Christ, or give up with him. Natural
spirits may have a natural tenderness, by which they
dare not quit Christ, and give up with him ; yet there
is no saving faith in natural spirits : but there is in
the believer some positive adherence under, or with
the negative, by which there is a power of love and
kindness, making the soul to cleave to Christ. There
may be great weakness with this, and great failings,
and yet faith unfeigned. We have need of much
charity to those that are weak in faith. A reed, a
broken reed may grow ; and Christ will not break it.
A buried believer is a believer. If Christ have a near
relation of blood to a piece of blue clay, and the dead
corpse of a believer, seeing in his flesh there is the
seed and hope of a resurrection, as the seed and hope
of harvest is, in rotting and dying grains of wheat
sown in the cold earth, as is clear, (Psalm xvi, 9 ; 1
Cor., xv, 42-44), much more the relation of mercy
remaineth in Christ, toward the wrestling, deserted,
and self-dead believer.

Now, this smallest measure of faith may consist, 1 .
With much ignorance of God, as it was with the be-
lieving disciples, who continued with Christ in his
temptations, confessed him, believed and adhered to
him, when many went back, and departed from him,
(Luke, xxii, 28, 29 ; Matt., xvi, 16, 17 ; John, vi,
66—69 ;) and yet were ignorant of great points of
faith, as of his death, (Matt., xvi, 21, 22,) and of his
resurrection, (John, xx, 9). 2. So there be great
faintings and doubtings, when a storm ariseth, and
the soul is sinking, (Matt., viii, 25-27; Matt., xiv).
3. Yet a little faith is faith. As touching a fainting
faith, it is not always a weak faith that fainteth ;

SERMON XXIII. 331

strong and healthy bodies may have fevers and deli-
quiums. For the causes of fainting are, 1. The want of
the influence of mercy, and of stirring or exciting grace,
causeth fainting. "As we are mercied we faint not;"
we degenerate not. (2 Cor., iv, l.)1 It is in the bosom
of Christ* and lieth about the bowels of our merciful
High Priest, that keepeth from fainting. If our Inter-
cessor pray not, we feint : " I have prayed that thy
faith may not be eclipsed." 2 (Luke, xxii, 32.) The
moon is in a certain death, and soon in an eclipse ; so
is faith under feinting. 2. Fear of wrath may cause
distraction, and hanging of mind, and uncertainty,
where there is strong faith ; (Psalm lxxxviii, 14, 15,
compared with ver. 8, 9). As apprehensions report
of God, so are we affected in believing ; yet may it be
collected from Matt., x, 19, "In that hour it shall be
given you," that Christ holdeth the head of a fainting
believer. 3. The dependence of faith will faint, when
Christ withdraweth love, though he inflict no anger.
The ingenuity of grace gathereth fear from a cloud,
though there be no storm. 4. A soul dead in himself,
and that cannot put out faith in acts, for want of light
and comfort, is a weak faith. A tree in winter is a
living tree. There may be life, where there is little
stirring or motion. 5. That faith that seemed smallest
to the man himself, is sometimes in itself greatest.
1. In sad desertions there is most of faith, and least
of sense of faith, (Psalm xxii, 1). 2. A suffering faith,
may be small to the sufferer. Many of the martyrs,
in their own sense, were in a dead and unbelieving
condition. Yet Christ is more commended for a suf-
fering faith than any, in that he did run, endure the
cross, for the glory that was before him. (Heb.} xii,
1 Ouk ekkakoumen. — Rutherf. 2 Me ekleipe. — RtUherf.

332 THE TRIAL AND TRIUMPH OF FAIT1I.

1-3.) He saw heaven; and his faith went through
hell to be at heaven. There is a high commendation
put on the suffering faith of those who were tried with
bonds, imprisonment, sawn asunder, mocked, slain
with the sword, of whom the world was not worthy.
(Heb., xi, 37, 38.) This is not put upon the active and
doing faith, which is put upon the passive faith ; nor is
so much said of these, who, by faith, pulled down the
walls of Jericho; of Gideon, Baruch, Samson, and such
as by faith subdued kingdoms. The reason is, suffer-
ing is a loss of being and well-being. Those who, by
doing, give away their evil-being for Christ, and crucify
their lusts for him, are dear to him ; but such as die
for Christ, they give away both being and well-being.
Moses and Paul, who, in a manner, were content to
go to hell, with believing that God's glory in saving
the people of God, was to be preferred to their eternal
being and well-being, behoved to have great faith.
3. The faith that is weak, in regard of intention of
degrees, may be a great faith, in regard of extension.
The children of God, whose life is the walk of faith,
(2 Cor., v, 7,) may have but a small measure of faith :
Yet it is a constant and well breathed faith, good at
the long race, that carrieth a soul through; in, 1.
His natural capacity to believe God will feed him :
And, 2. In his civil relations, as a father, son, servant,
magistrate. 3. In his spiritual condition, in the duties
of the first table ; in all which capacities we are to
walk by faith, yea, to eat, drink, sleep ; to laugh, to
weep, as concerning the ordering of all these heaven-
ward by faith. All the saints that go by heaven be-
lieving and ordering all these conditions by faith, have
not always a faith as great as Abraham, as Moses.
Weak legs carry some through the earth many thou-

SERMON XXIII. 333

sand miles. A sorry and small vessel, in comparison
of others, may sail about the globe of the whole earth.
The wings of a sparrow or a dove, can carry these
little birds through as much sea and land, as the wings
of an eagle doth carry the eagle.

But ere I go from this point, I crave leave to add
somewhat, 1. Of the least and smallest measure of
faith: 2. Of the condition of the child of God under it.

Touching the former, I only say, there is a degree
of fire, and a coal so small, that less cannot be, the
thing remaining fire, having the nature, essence, and
properties of fire. And when any is in a deliquium
or swoon, the man hath life, but it is kept in narrow
bounds ; there is breathing only; some vital heat; some
internal motion in the heart, and vital, and animal
spirits, but no more to prove life almost, than the man
is a dead corpse. Yet somewhat there is to distin-
guish him from dead clay, for friends will not bury a
swooning man wilfully and knowingly. So at the
lowest condition of the weakest faith that the believer
is in, some fire and coal of love and faith there is, and
some smoking, though little fire, and possibly we can-
not give it a name. Yet if the just live by faith, there
must be some measure of faith ; some smoking of love
to Christ ; some discerning of an ill condition. No
man on earth, in a sleep, hath a reflex act to know
that he sleepeth ; no dead corpse knoweth itself to be
dead. Never sleeping man could say, nay, not Adam
in his first sleep, when God formed the woman out of
a rib of his side, 'Now, I am sleeping.' No man na-
turally dead, can say, 'Now am I dead, and I lie
among the worms and corruption.' Death maketh no
report of death. But the believer can say, at his low-
est condition, "I sleep, but my heart waketh ;" (Cant.,

334 THE TRIAL AND TRIUMPH OF FAITH.

v, 1,) and he who saith, "Lord, quicken me," (Psalm
cxix,) must say, " Lord, I am dead:" yet to say, "Lord,
quicken me," and to feel and know deadness, are acts
of the life of grace. A saint in this condition, may
love Christ through half a dream, and half-sleeping
half-waking retain honourable thoughts of Christ,
(Job, xiii, 15; and xix, 25—27). Some have said, in
hell they should love Christ. This truth is in it, that
in such a pain and sad condition of suffering as the
damned are in, (sin, despair, or God's hating of them
excepted,) saints can believe and love Christ, (Psalm
xxii, 1,) at least, desire to have leave to love Christ;
for the evil of sin may, the evil of punishment cannot
quench the love of Christ, which is stronger than death
— than hell, (Cant., viii, 6, 7). The soul, at the low-
est condition, is like the man who hath engaged his
lands for so great a sum, as may be a just price to buy
the land ; and so, in effect, he hath sold the land, but
with a reversion; he keepeth the reversion, and so by
law. within such a time, he may redeem his mortgaged
inheritance. The weakest of believers, at his lowest
ebb, keepeth the reversion of Christ. He may, by
some grievous sin, be under such a terrible desertion,
as to put the inheritance of heaven to a too great
hazard of being lost, and in appearance, and in his
own sense, and in the sense of many, all is gone ; yet
then, to say nothing of the invisible chain of God's
unchangeable decree of election, which the strongest
arms of devils and hell cannot break, there is fire un-
der the embers, — sap and life in the root of the oak
tree. God saith of the bud of this vine tree, though
the man neither see nor hear it, "Destroy it not, for
there is a blessing in it."

As touching the Second, the question may be, What

SERMON XXIII. 335

remaineth for him in this condition, to know his con-
dition, or what can he do? I answer, 1. When
Christ hath left his bed, and is gone, he is to keep warm
the seat that Christ was in. I do not say that the
Church was at the lowest ebb, yet a desertion there
was, and a sad one. (Cant., v, 6.) But in this condi-
tion she openeth her heart to Christ: "I rose up to
open to my Beloved." 2. There be some "Droppings
of myrrh from her hands," some sense of Christ, (ver.
5.) 3. ':I called him, but he answered me not;" there
remaineth a faculty of praying. 4. A love-sickness.
Hence it is evident, in the lowest and ebbest condition
of a fainting faith, there is something answerable to
this; and this is, to love the smell of Christ that he
hath left behind him, when he himself is gone ; it is to
desire to behold, with love and longing, the print of
his feet, the chair of love that he sat in.

Hence, though you feel no work of sane tine ation,
his seat is kept by some spiritual meditations, as to
consider, what kind of love it is that Christ hath be-
stowed on sinners, for that he loved his own before
he died for them, his love being the cause why he died
for them; and still, after the purchased redemption,
he loveth them, and intercedeth for them up at the
right hand of God. And this is as much as to say,
Christ hath loved you, and repenteth not of his love ;
love made him die for you, and if it were to do again,
he would die over again for you, (Rom., viii, 33, 34 ;
1 Tim., iii, 16). And suppose we that there were
need that Christ should die twice, or four times, or an
hundred, or millions of times, and that he had ten
thousand millions of lives, and that our sins should
have required that he should first die for one believer,
and then die again the second time for another, and

336 THE TRIAL AND TRIUMPH OF FAITH.

then the third time for another; — and so that he must,
for every several elect person, have died a several
death; love, love should have put him upon all these
deaths willingly. And, therefore, if the believer had
ten loves, as many loves in one as there be elected men
and angels, all had been too little for Christ; and when
the believer hath been serving and praising up in the
highest temple, as many millions of ages of years, (or
a track of eternity answerable to that duration of
ages,) as the number of the sand on all the coasts in
earth, of all the stars in heaven, of all the flowers,
herbs, plants, leaves of trees, that have been, or shali
be from the creation of God, to the taking down of
the workmanship of heaven and earth ; yet shall he be
as much in Christ's debt for this infinite love, when
that time is ended, as when he first opened his mouth
in the first breathing out of praises in the state of
glory. 2. He may turn over in his mind all the pro-
mises ; and the literal revolution of them in the mind,
though it be but a deed or act of the understanding
and memory, may cast fire on the affections, in which
there resideth a habit of grace: though there be no
fire in the bellows, yet blowing with the bellows may
waken up, and kindle fire in the hearth where there is
little. The habit of grace is often as sparks of fire
on the hearth, under the ashes, and may be kindled
up, and made a fire. 3. When faith is weakest, and
the soul under a winter and a dead eclipse, it is fit to
keep the heart in a passive frame of receiving of him
again ; as to sorrow for sin, and to put to the door un-
repented sins ; as when the king goeth abroad, to sweep
the chamber for his return. Missing of Christ, long-
ing for his return, inquisition for him, "Watchmen,
saw ye him?" love-sickness for him, putteth the soul

SERMON XXIV. 337

in a sweet passive capacity to receive hin. again,
(Cant., iii, 1-5). 4. When the Church is in bed
sleeping, yet she is charged to open, (Cant., v, 2). To
weep at the noise of Christ's knock, when you cannot
rise, is somewhat; a prisoner may stir his legs, and
cause the iron fetters tinkle, though he cannot get out ;
there is some strength when we are bidden, "Lift up
the hands that hang down, and the feeble knees. "
(Heb., xii, 12.) Motion will make fire. 5. Especially
Christ sleepeth least, when his child is in a high fever ;
I ve watcheth then most at the bed-side.

SEBMOX XXIY.

THY faith.:' Faith is so Christ's, as the fountain
and the cause, that it is ours, as agents moved
and acted by Christ. Hence it is a foul error to say.
1 That there is no inherent righteousness in the saints,
and no graces in the souls of believers, but in Christ
only.' There is water, even "the Spirit poured on the
dry ground," (Isa., xliv, 3); God's Spirit put within
us/' (Ezek.. xxxvi, 26, 27); "the Spirit of grace and
of supplication poured on the house of David," (Zech..
x;i, 10); "a well within the saints, springing up to
life everlasting," (John, iv, 14). The Father and the
Son, through the operation of grace, take up house in
them, (John, xiv, 23). Such a new stock and plant
of heaven set in them, as they have the "anointing
dwelling in them," (1 John, ii, 27). "The seed of
God abiding in them," (1 John, iii, 9). -Unfeigned

338 THE TRIAL AND TRIUMPH OF FAITH.

fiiith dwelling in Timothy," (2 Tim., i, 5). Grace in
them, as fire under ashes, (2 Tim., i, 6). And a new
divine nature, (2 Pet., i, 4). An inward man," (2
Cor., iv, 16). " Christ in you the hope of glory."
(Col., i, 27.) Nor are the faculties of the soul, and
the workings thereof in our conversion destroyed, as
some say, as if the Holy Ghost should come instead of
these ; for Christ taketh down old work, and maketh a
new building for himself, but the stones are ours, the
soul remaining in its powers and operations; the un-
derstanding and will remain, but opened, (Luke, xxiv,
45; John, xxi, 18; Eph., i, 17, 18; Eph., iv, 23, 24).
Christ removeth the rubbish and the frowardness, and
overgildeth our stones ; it is our matter, and his work-
manship. Hence we are agents. Grace teacheth no
man to be lazy; for, because all the moral actions of
the renewed are commanded of God, if we by grace
were no agents in these, but mere patients, and Christ
and the Holy Ghost the only immediate agents, — in
the omitting of believing, praying, praising, hearing;
in not doing all our natural and civil actions for God.
and in a spiritual way ; yea, and in our forbearing to
murder, whore, blaspheme, etc., (for, by the grace of
Christ the saints abstain from sin), we should not sin ;
— all these wicked acts were to be imputed to the
grace of Christ, and the Holy Ghost, which is blas-
phemy, and a flat turning of the grace of God into
wantonness. Now we are, by grace, to be agents, to
purge ourselves, (1 John, iii, 3,) to run with enlarged
hearts in God's way, (Psalm cxix, 32,) to stir up, and
blow upon grace under ashes, (2 Tim., i, 6;) "To
walk in Christ as we have received him," (Col., ii, 6;)
'■To keep ourselves in the love of God," (Jude, 21).
Use. — We are to be careful of the stock, not to hurt

SERMON XXIV. 339

or waste the stock of grace. He who is spending his
stock, before it be long shall have nothing. Cast not
water upon your own coal, to quench the Spirit, or to
grieve it. See what grows out of your stock ; what
income and crop of the fruits of the Spirit shall return
to Christ, The Lord demandeth of every child of
God, what, and where is the stock, and where is the
rent of heaven ? It is the virtue of the merchant to
increase the stock; and, in all losses to strive to keep
it whole. There is a wasting of the habit of grace,
which is a dangerous thing, (Eph., iv, 30). There is a
sadding of the Spirit, and a rubbing off of some letters
or characters of the broad seal of the Spirit, which is
forbidden; even as break some spokes or axletree
of the wheels of a great work, and the mill or horo-
loge is at a stand, and can work nothing. Beware,
that no wards of the conscience be broken, for fear
that the key of David that openeth the heart, fit them
not, or suit not with the lock. David brake a ward,
and a sprent of the new heart, by his adultery and
bloodshed, and therefore, no artificer but one only in
heaven, could put the lock in frame again, (Psalm li.
10). The new creation is like a curious horologe,
made of crystal glass ; it must be warily and tenderly
handled: the frame of the workmanship of "the Holy
Ghost dwelling in us,;' (2 Tim., i, 14,) must be kept
from the least craze or thraw in all the wheels and
turnings thereof; yea, the least mote must not rest
on it.

Quest. — What must be done to keep in good temper
the new creation ? Ans. 1. Beware to go to bed and
sleep with a bone broken or disjointed in the inner
man. It is good to be disquieted in spirit, as if there
were an aching in the bones, after some great sin not

340 THE TRIAL AND TRIUMPH OF FAITH.

repented nor bewailed. When Peter, by denying his
Lord, had rotted a bone, or a joint of the new man in
himself, he rested not well that night; "He went out,
and wept bitterly," (Matt., xxvi, 57). Jeremiah made
a rash and passionate vow, to speak no more in the
name of the Lord; but he could not sleep with that
coal of fire in his bones, (Jer., xx, 9). 2. Put the
keeping of the new creature off your hand ; — make it
a pawn committed to Christ's keeping, (^2 Tim., i, 12,)
— let him answer for it, — be not you under the burden
of it yourself. The habit of grace, and the man put
under lock and key to Christ, is in sure keeping; con-
sider what cometh of him, (Jude, 24). This is a
broken world, there be many loose-handed devils going
abroad through the earth; there be robbers lying-
await in the way to heaven, to take the crown from us,
(Rev., iii, 11). The believer, who hath a stock of
grace, must be at holding and drawing with men and
devils. " Commit the keeping of your souls to the
faithful Creator;" but be not you idle, do it in "well-
doing;' (1 Pet., iv, 19). 3. Deal kindly with Christ,
when you have him ; break not with Christ, if you
would keep the habit of grace safe ; do nothing against
your state. Grieving of the Holy Ghost, is unworthy
of the condition of a redeemed one; your place cannot
consist with walking after the flesh. The camp you
are in cannot well bear compliance with the flesh ;
'You have put on the Lord Jesus," (Rom., xiii, 14).
You cannot lay in for, nor victual such a castle as the
flesh; for some exercise a providence, and lay in pro-
vision for the flesh. 4. To be doing good, keepeth
the habit of grace in exercise, and in life also ; for
grace is of the nature of life, and life is preserved by
motion, and the frequent operations of life; yea, with

SERMON XXIV. 341

this difference, the natural life may be worn out, and
consumed away, with too frequent and violent labour
and toil. This life is increased by assiduous walking
witli God; for "Every branch that beareth fruit in
( 'lirist, my Father (saith he) purgeth it, that it may
bring forth more fruit." (John, xv, 2.)

"Be it unto thee as thou wilt." — Christ cannot long
dissemble (to speak so), and keep up his love; he tiled
this woman hardly, now he praiseth her in her face, —
" Great is thy faith," — and granteth her desire to the
full. If there was such a brotherly and natural com-
passion in Joseph, (Gen., xliii, 30,) Joseph's bowels
yearned, they were hot, and, "Joseph could not refrain
himself."1 (Gen., xlv, 1) ; his love was like a hot fur-
nace and it was like to make a captive of him, and tc
overcome him : now, the man Christ, hath the same
heart and bowels of a man; and I conceive, as Christ
was a man vuid of sin, so the acts of natural virtues,
as to pity the afflicted, were stronger in him than in us.
Sin blunteth natural faculties, especially such as incline
to acts laudable and good — such as are love, compassion
to the miserable : and sin boweth, or rather breaketh
natural acts that are indifferent in their nature, and
farther removed from morality, and maketh them in-
tense above nature, sin being a violent thing. So, in
natural men. there is little power in carnal reason over
acts of generation, hunger, thirst, sleep, and such as
have their rise from the sensitive soul. Christ having
strength of sinless reason natural, far above Adam,
was strong in the acts of the former kind, and mode-
rate in the other ; especially, being a High Priest that
matcheth us in natural passions, (Heb., iv, 15). Even.

1 Vatablus noteth, that the Hebrew word is, ' lie could not do
violence to himself? — Rutherford.

342 THE TRIAL AND TRIUMPH OF FAITH.

in a sympathy, and having these same passions that
we have, he wept over Jerusalem, (Luke, xix). When
they were crying Hosanna to Him, and occasion of
joy furnished to him, yet he wept over the city, and
spake words of compassion, but broken and imprisoned
with sighing and sorrow, "Oh, if thou knew, even thou,"
(Ver. 41, 42). Now, what compassion must be in
him, when his compassion had such an edge ? Joseph
is nothing to him, he having taken a man's heart to
go along with the saints to heaven, sighing, weeping,
mourning, " tempted in all these, as we are, but with-
out sin," (Heb., iv, 15). Now, though there be no
passions, as there are no infirmities in God, yet the
flower, the blossom, the excellency of all these are
infinitely in God : he striketh, and trieth, and yet
pitieth : Israel cry to the Lord in their bondage, he
giveth them a hard answer, "Go to the gods," (saith
he,) "that ye have chosen, and let them deliver you."
They still are in bondage, and weep upon him ; " The
Lord's soul was grieved," (Judg., x,16), (Hebrew, "Cut
short for the miseries of Israel"). So Jer., xxxi: Two
evils befall Ephraim. one is, God's correcting hand ;
another is, bemoaning and sorrow for sin; both are
trials. But how doth God express himself toward
Ephraim ? "Is Ephraim my dear son ? Is he a son of
consolation ?" (Verse 20.) So the Hebrew, " Is he
my dainty child ? For since I spake against him I do
earnestly remember him still, therefore my bowels are
troubled for him." Observe the in-come of God's con-
solations, after sad and heavy trials : " 0, thou afflicted,
tossed with tempest, and not comforted, behold, I will
lay thy stones with fair colours, and thy foundations
with sapphires." (Isa., liv, 11.) "Comfort ye, com-
fort ye my people, saith our God. Speak to the heart

SERMON XXIV. 343

of Jerusalem, and cry to her that her warfare is accom-
plished." (Isaiah, xl, 1, 2.) There is a violence of
heavenly passion in Christ's love ; it will come out at
length: tempted ones, wait on, you shall see Christ
as Christ, in the end of the day: Christ is well worthy
a day's weeping, and a day's waiting on. Compassion
strangled and inclosed in Christ, must break out ; it
easeth Christ's mind, that his bowels of mercy hnd
a vent. Pity kept within God's bowels (to speak so)
paineth him, it must come out : " Mine heart is turn-
ed within me, my repentings are kindled together."
(Hos., xi, 8.) Oh, how rude and inhuman hath sin
made our nature ! His love who died for us, brake
heaven, and rent the two sides of the firmament, as it
were, asunder : our Lord descended, and was made a
man in all things like us, except sin. But, oh, the
first, nay, the doubled summons of Christ's love is not
obeyed. Love crieth, we are deaf; Christ's love
hunteth no other prey but our heart, and he cannot
have it. After Christ hath tempted a soul, he must
put it in his heart; it is an ease and comfort to Christ,
to ease and comfort the tempted. He is now trying
Britain, and giving his bride a cup of blood and tears
to drink ; but who knows what bowels, what turnings
of heart, what motions of compassion are in the man.
Christ, now in heaven ! Those who shall live to see
the Lord take his bride in his arms, and embrace her
after these many temptations that now your eyes see.
shall subscribe to the truth of this; and those who find
Christ's love-embracements, after desertions, know
this. Should we suppose that there were in Christ
but this one attribute of tender compassion toward his
own tempted ones, it should make him altogether
lovely to us. For the motion of tender mercy in

344 THE TRIAL AND TRIUMPII OF FAITH.

Christ, upon the supposition of free love that he died
for his own, is natural, he having taken a man's heart
to heaven with him. and borrowed nature from us: as
our compassionate High Priest, he cannot but pity ;
mercy acteth as a natural agent in him. Now, sup-
pose we that the mother were eternal, and her child
eternal, but eternally weak ; compassion should eter-
nally flow from the mother to the child. Suppose a
fair rose to grow eternally, and the summer sun to
shine near it eternally, and life and sap to keep it
vigorous eternally ; it should cast out a sweet smell,
and offer its beauty to the eyes and senses eternally.
In Jesus Christ, the heart and tender bowels of the
sweetest, mildest, and most compassionate nature of
man that God can possibly form, have met with eternal
and infinite mercy in God-Christ; and to say nothing,
that mercy in Christ-man hath been putting forth the
sweet-smelling acts of love, without tiring, summer
and winter, night and day, these sixteen hundred years ;
and that, even now, while you read this, he is casting
out acts of love and mere}' — an eternal High Priest
could do no other thing for ever, but compassionate
his own redeemed flesh. Mercy chooseth a lover freely,
Jacob, not Esau ; this man, not that man ; the fool,
not the wise man ; the beggar, not the prince ; the
servant, not the master; but, having once made choice,
it worketh necessarily and eternally. Christ's love
hath no vacation, no cessation; but when he tempteth,
smiteth, aflBicteth, trieth, love and tender mercy work
in the dark. Joseph's bowels were upon action, and
busy, when his brethren saw no such thing, even when
he was accusing them as spies, and dealing roughly
with them. When the sword of the Lord, drunken,
swelled, and nttted with blood, is now raging in the

SERMON XXIV. 345

three kingdoms, mercy is in our High Priest, and his
bowels are rolled within him, though we cannot see
Christ's inner side. It is likely, the place, (Heb.,
iv, 15.) is but an allusive exposition of the rolled and
moved "bowels of God,*' (Jer., xxxi, 20). Christ Is,
as it were, in heaven burning, and naming in a passion
of compassion toward his weak ones. He is not
only touched, but pained "with our infirmities," so the
word doth bear. We shall not do well, to make the
tempted condition that either the church or a soul
is in, the rule of God's love : God's fiery dispensation
in Zion, or in a soul, in the burning bush, speaketh
not always wrath. Make not false commentaries on
Christ's tempting dispensation. Hell is accidental to
the love of Christ, and cannot change it. Suppose
Christ's tender mercy were in the midst of the fla-mes
of hell, yet there mercy should be mercy, and work
as mercy, and not belie itself.

Never a rod of God upon any elect child of God
(save upon Christ only) did speak satisfactory ven-
geance for sin. Quest. — Why ? Is not Christ now red
in his apparel, and his garments dyed and dipped in
blood; and hath he not put on vengeance as a garment,
in the three kingdoms ? Answ. — Yes, and for the
provocations of England, their unrepented idolatry,
superstition, vanity, pride, security, unthankfulness to
God, who hath broken the rod of the oppressor, and
delivered them from pressures of conscience under
Episcopacy, a mass service, and burdensome cere-
monies ; and for the sins of the king, queen, court,
prelates and prophets ; the persecuting and killing the
witnesses of Christ in Queen Mary's days, and in the
late prelates' time ; and the present injustice, careless
and remiss minding religion ; and their labouring to

346 THE TRIAL AND TRIUMPH OF FAITH.

spoil the kingdom of Christ of that power that Christ
hath given to his people of church discipline, and
translating it to their parliament to make church dis-
cipline parliament discipline, confounding so the two
kingdoms ; their tolerating blasphemous sects, some
denying the godhead of Christ, some his kingly office
to sanctify and govern his people, some his priestly,
some his prophetical office ; and many other sins of
prophets and people, not repented of; and most of
these sins, and many others, and especially the breach
of the covenant in Scotland ; — these two kingdoms are
to fear heavy judgments, and that their calamity is
not yet at an end ; but rather, " one woe is passed,
but another cometh," except these lands be humbled,
and lie in the dust before the Lord. Yet, in all this,
the dispensation of God, though bloody, is but the
Lord saying, as of old, so now to Britain, "And I will
turn my hand upon thee, and purely purge away thy
dross, and take away all thy tin. And I will restore
thy judges as at the first, and thy counsellors as at the
beginning ; afterward thou shalt be called the city of
righteousness, the faithful city. Zion shall be re-
deemed with judgment, and her converts with righ-
teousness." (Tsa., i, 25-27.)

2. A rough dispensation of Christ, cannot abide
long rough to the saints, he must answer, and ease
the pain of the woman's broken spirit. It is a night's
pain to Christ, to cause the tears run down the cheeks
of his church all the night, — he cannot but bring a
day-light of joy, before the sun's ordinary time to
rise, (Psalm xxx, 5.) Christ smiteth, and weepeth for
compassion, both at once. Tender mercy in Christ
moveth as much, if not more, within than without.
The mother's bowels are as much on work within,

SERMON XXIV. 347

when the child is but upon her breasts, and he is not
capable to know a mother as a mother ; and love as
love, as ever. When the deserted is but new and hot
come out of the second womb, and a babe born over
again, yet, in a spiritual fever, he is as much as ever
in the bowels of Christ, though he be not in that case
capable of the sense and actual apprehension of Christ,
as Christ, and of the sense of Christ's love, as his love :
■' Since the time that I sufficiently talked with him in
correcting him, or since the time of my sufficiency
of speaking against him, in remembering him, I do
remember him." (Jerem., xxxi, 20.) I spake much in
mine anger against him, and half against my will;
I did chide him, and scourge him; but my moved
bowels, the stirrings of a compassionating heart, did
contradict (in a manner) my rough correcting: my
heart came out of me, with every rough word and
stroke. The sun and nature work long, and many
years under earth, in the generation of gold and silver,
ere we see gold and silver. God, and his servant
Nature, did us a pleasure and a great favour in that
kind, in secret, down in the bowels of the earth, to
make unseen and concealed provision for our purses :
this secret love to us acted down in the dark, is no love
to us, till we find it, and see it ; yet is nature in a
mystery under a veil, sweating under earth to bring
forth for us metals, trees, herbs, flowers, corn for our
service, but we see no harvest at that time. Christ's
bowels are sweating, and as much labouring in child-
birth, pain of compassion, and love, and tender mercy
towards us, when we are in an ague, and a fit of deser-
tion, as at any time ; but we are loved of Christ and
pitied, and we know no such thing. All Christ's
answers and words to this woman, till now. were but

348 THE TRIAL AXD TRIUMPH OF FA1TII.

interpretations and proclamations of wrath, and re-
jecting of her, as not one of the lost sheep of the house
of Israel ; a dog under the table, not a child of the
house. Love came never above ground till now ; yet
did Christ's affection and love yearn upon her all the
time.

Out of all this we collect, Christ may love persons,
and yet his dispensation may be so rough, as that to
their sense, there is no ground of being assured that
Christ loveth them, till he shall be pleased to manifest
it. Hence we may gather these propositions, to be
considered for the times :

Propos. 1. God's free and unhired love, is the cause
of our redemption, vocation, sanctification, and eternal
salvation : he loved us in our blood, and while we
were polluted in our blood. (Ezek., xvi, 6, 8.) When
we were the lost world, (John, iii, 16,) ungodly, (Rom..
v, 6,) enemies, (ver. 10,) he quickened us, called us,
when dead in sins, (Eph., ii, 1,) without works, (2
Tim., i, 9). The bill of grace is Christ's welcome,
and pay nothing.

Propos. 2. Our divines say, God loveth the persons
of the elect, but hateth their sins. Mr. Denne is of-
fended at this, and so are the Arminians for the same
reason; "If God hate the works of iniquity, he cannot
but hate the persons and workers of iniquity also."
It is true, the Lord hateth so the persons of the elect
for their sins, as he taketh vengeance of their sins on
their surety, Christ; but this consisteth with the
Lord's loving of their persons to eternal salvation.
The truth is, God's auction ad intra, of hatred and
displeasure, never so passeth on the persons of the
elect, as on the persons of the reprobate: tie had
thoughts of love and peace, in secret, from eternity, to

SERMON XXIV. 349

his own elect; he did frame a heaven, a Saviour for
them, before all time.

Propos. 3. Our divines do rightly teach, that there
is a twofokilaYe in God; a love of well-willing.1 which
he did bear to them before the world was7"and it is
called the love of election. Of this love. Paul speak-
cth. "I have loved Jacob, and hated Esau." (Rom.,
ix, 13.) This is fountain-love, the well-head of all
our salvation. There is another love called a love of
complacency,2 a love of justification (so Mr. Denne
termeth it,) which presupposeth faith, 'without which
it is impossible to please God,' (Heb., xi, 6). Of this
Christ speaketh, "He that loveth me shall be loved of
my Father, and I will love him, and will manifest my-
self to him." (John, xiv, 21.) "If a man love me he
will keep my words, and my Father will love him, and
we will come unto him, and make our abode with him."
Oer. 23.) So Christ, the wisdom of God, saith, "I
love them that love me," (Prov., viii, 17). And so
Christ speaketh of his love to his redeemed and sanc-
tified spouse, " Thou hast ravished my heart, my sister,
my spouse; thou hast ravished my heart with one of
thine eyes, "with one chain of thy neck." (Cant., iv, 9.)
Holiness and the image of God is the object of this
love, not the cause nor any hire. It is not so properly
love as the other. God rather loveth persons, desiring
well and good to them, than things. Mr. Denne is
not content with this distinction; and why? 'The
love of election and the love of justification,' saith he,
' are not divers loves or divers degrees of love, but di-
vers manifestations of one and the same infinite love :
as when a father hath conveyed an inheritance to his
son ; here is no new love from the father to the son, but
1 Amor benevolentue. 2 Amor complacent ia?.

350 THE TRIAL AND TRIUMPH OF FAITH.

a new manifestation of that love wherewith the father
loved the son before.' Ans. Men should not take on
them to refute they know not what: not any protestant
divines ever taught, that there is a new love in God,
or any new degree of love in God, that was not in him
before. Arminians, indeed, tell us of new love, new
desires, and of ebbing and flowing ; love and hatred
succeeding one to another in God's mind : — these Vor-
stian blasphemies we disclaim. It is, indeed, one and
the same simple and holy will of God, by which he
loved Peter and John from eternity, and chose them to
salvation, and by which he so loveth them in time, as
of free grace he bestoweth on them faith, holiness,
pardon in Christ, and fblloweth these with his love:
and the former is called his love of good will to their
person, ere they do good or ill; — the latter his love of
complacency to their state, and the Lord's new work-
manship in them ; as with the saiue love the husband
chooseth such a one for his wife, and loveth her, being
now his married spouse.

Obj. 2. Men like those whom they love, and so doth
God. Ans. We grant all ; these terms of God's good
loving, and good liking, are chosen of divines to ex-
press the thing. God loveth and liketh Jacob, not
Esau, from eternity, ere he believe or do good; but he
doth not so love and like Jacob from eternity, to be-
stow faith and the image of the second Adam on him.
till in time he hear the word, and be humbled for
sin. And the truth is, the love of complacency is not
a new act of God's will, that ariseth in God in time,
but 'the declaration of God's love of good will in this
effect, that God is pleased to bestow faith and his
beauty of holiness, which maketh the soul lovely to
God; and it is rather the effect of eternal love, than

SERMON XXIT. 351

love. And God hath a love of complacency toward
the persons of the elect, and love of good will (though
not of choosing good will toward them) for their holi-
ness. (Cant., iv, 9.)

Obj. 3. It is absurd that God should love the elect
-with infinite love to choose them to salvation, as touch-
ing their persons, and withal to hate them with an
infinite hatred, as workers of iniquity. Ans. It were
absurd, I grant, if God's hatred to the elect as sinners.
were any immanent affection in God opposite to his
love, by which he should be averse to their persons.
But God's hatred to the elect, because they are sin-
ners, is nothing but his displeasure against sin, (not
against the person,) so as he is to inflict satisfactory
punishment on the surety-, Christ, for their sin. A
father may so love his prodigal son, as to retain a pur-
pose to make him inheritor of a kingdom (if he had a
crown for himself) and to pay his debts, and yet both
hate and punish his profuse and lavish wasting of his
goods.

Mr. Denne would teach us how love and hatred to-
wards sinners doth consist. " The law (saith he) and
the gospel speak divers things: the one being the ma-
nifestation of God's justice, tells us what we are by
nature : the other, the manifestation of God's mercv.
tells us what we are by God's mercy in Jesus Christ.
The law curseth and condemneth the sinner; the
gospel blesseth and justifieth the ungodly. Ans. What
is this else but that which Mr. Denne and other Anti-
nomians condemn in us ? How can one and the same
unchangeable God curse, condemn, and so hate sin-
ners, as to punish them eternally, and yet bless, justify,
and love to eternal salvation their persons, except they
teach the same very thing which we do ? For the law

352 THE TRIAL AND TRIUMPH OF FAITH.

and the gospel are no more contrary one to another,
than love to the persons of the elect, and hatred and
revenging justice to their sins. Mr. Denne would
further clear the point thus: "Whatever wrath the
law speaketh, it is to the sinner under the law; although
the elect are sinners in the judgment of the law, sense,
reason, yea ofttimes conscience, yet, having their sins
translated into the Son of God (in whom they are
elected) they are righteous in Christ the Mediator.
Ans. The law speaketh wrath, in regard of its reign
and dominion to death, to the elect not yet converted,
and to the reprobate, without exception of persons.
But it cannot speak wrath to the believer, though he
be one that daily sins, and is under the law; that is,
under the rule of the law. Now, to be under the law,
to Paul, is to be under the damnation of the law.
(Rom., vi, vii.) In which regard, believers are not
under the law, but under the sweet reign of pardoning
grace ; yet are they under the law as a tutor, a guide,
a rule. And that the rule and reign of the lawr are
different, is evident, 1. Because the ruling power of the
law is an essential ingredient of the law, without the
which, the law is not the law. The reign or damna-
tion of the law agreeth to the law by accident, in so
far as man is a sinner, which is a state accidental to
the law. 2. The law is a rule, and hath a proper
guidance and tutory over the confirmed angels, and
should have had over man, if he had never sinned; but
the law can have no reign to death over the confirmed
angels, and man, in that case; as the jailor, hath no
power over the man, who was never an evil doer. 1 .
We are sinners in the judgment of law, both sin dwell-
ing in us ; and 2. The guilt of the law lying on us to
condemnation. But being once in Christ, and justi-

SERMON XXIV. 353

fled, we remain sinners, as touching the indwelling
blot; but we are not sinners, as we are justified in
Christ, as touching the law-obligation to eternal con-
demnation, from which we are fully freed. But the
justified and redeemed of Christ, remain as formally
and inherently sinners, as milk is formally white, a
raven black. Justification removeth not the indwell-
ing of sin ; and so, in regard of sense, reason, and con-
science, we are sinners to our dying day, but not con-
demned sinners. Mr. Denne objecteth — we pray
daily, "Forgive us our sins ;" then we are not righteous
in Christ: he answereth, that Protestants say, we beg
greater certainty and assurance of forgiveness. But
not content with this answer, he addeth, " When we
pray for forgiveness, we magnify His grace, who hath
freely given us forgiveness: it were not folly to a con-
demned person, having received a pardon, and being
assured of it, to fall down and say, Pardon me, my lord
the kiDg. Ans. What Protestant divines say in this,
we acknowledge ; but if we seek only a fuller certainty
of forgiveness in this petition, and not also the appli-
cation of the general pardon, as appropriated to the
sins we daily fall in, I see no other thing we seek, but
a greater measure of faith, to lay hold on remission.
I should ask a warrant of Scripture to prove, that for-
giveness of sin signifieth assurance of the pardon of
sin. 2. That to seek forgiveness daily, is to glorify
and magnify him from whom we once received for-
giveness, is not to purpose, for that is a general in all
petitions that we put up to God, no less than in this.
3. If a pardoned malefactor, having assurance he were
pardoned, should fall down and beg pardon of the
king, and not rather tender him thanks and blessings
for a received pardon, I should believe he called in
2 Z

354 THE TRIAL AND TRIUMPH OF FAITH.

question the Icing's favour ; but should he every day,
when he eateth bread, beg pardon from the king, as we
beg daily forgiveness, he might be charged with more
than ordinary folly. Mr. Denne — God loves us in
blood (saith he) and pollution, as well before conver-
sion, as after conversion. And though faith procure
not God's love and favour, yet it serveth us for other
uses, that we may be sealed by believing, (Eph., i, 13,)
and may thereby know the love of God. It is said,
he that belie veth not, is damned; not because his be-
lieving doth alter or change his estate before God, but
because God hath promised, that he will not only give
us remission, but also faith for our consolation ; and
so, faith becometh a note, and a mark of life everlast-
ing, as final infidelity is of eternal condemnation.
Ans. It is true, God loveth the elect before conversion
equally as after conversion, in regard of that free love
of election, that moved him to give his Son to death
for them, (John, iii, 16,) and to call them effectually,
(2 Tim., i, 9; Eph., ii, 1-4; Tit., iii, 3, 4).

Propos. 4. It is a palpable untruth, that the elect,
by believing in Christ, and being translated from death
to life in their conversion to God, are equally loved of
God before conversion, as after conversion, if we speak
of God's love of complacency ; for though the inward
affection and love of God, as it is an immanent and in-
dwelling act in God, be eternal, and have not its rise
in time, and be not like the love of man to man, which
is like the sea ebbing and flowing; or the moon, which
admitteth of a cloudy and dark visage, and of an en-
lightened and full condition ; yet as the same love of
God is terminated upon sinful men, or rather, that
which is called the love of complacency, which is in-
deed the effect of God's love ; it is not every way one

SERMON XXIV. 355

and the same, after conversion and before; as it is the
same fountain and spring that runneth in its streams
toward the south, which, by art and industry of men.
may be made to run toward the north: the change is
in the streams, not in the fountain ; yet we say the
fountain now runneth not southward, as it did before,
but northward. Also, give me leave to doubt, if these
same very visible sun-beams, that did fall upon Adam
and Eve, do this summer fall upon us ; yet, I doubt
not, but the same sun that did shine the first six hours
of the creation, on the garden of Paradise, shineth upon
all our gardens and orchards that now are. So God's
love- is one and the same toward the elect before time,
and while they are wallowing in the state of sinful and
depraved nature, and now, when they are changed in
the spirits of their mind. But it may well be said
that God loveth his Church, as washed, as fair, and
spotless, (Cant., iv, 7,) and that he doth now say of
her, "How fair is thy love, my sister, my spouse! how
much better is thy love than wine, and the smell of
thine ointments than all spices?" (Cant., iv, 10.)
Whereas, the Lord said before of her, "Thy birth and
thy nativity is of the land of Canaan ; thy father was
an Amorite, thy mother an Hittite; as for thy nativity,
in the day that thou wast born, thy navel was not cut,
neither wast thou washed in water to supple thee;
thou wast not salted at all, nor swaddled at all; (Ezek.,
xvi, 3, 4). " And when I passed by thee, and saw
thee polluted in thy blood, I said unto thee, when thou
wast in thy blood, live." (ver. 6.) And all this the
Lord might speak to the same Church yet unconverted ;
and at that time, the Lord could not utter that expres-
sion of love, to say to a bloody and polluted church,
as he doth, "Thou art all fair, my love, there is not a

356 THE TRIAL AND TRIUMPH OF FAITH.

spot in thee." (Cant., iv, 7.) Now, could it be said,
that the Father and the Son love such a church, as
such as loveth the Father, and keepeth the words of
the Son; as it is, (John, xiv, 21, 23,) what the church
was ; not fair, not spotless, but filthy, polluted, not
washed, not justified as yet? And though it be true,
that faith procures not God's love and favour (it is a
calumny, that ever a protestant divine taught any such
thing) ; for the work of God's eternal love in election
to glory, or his hatred in reprobation, is not the yes-
terday or to-day's-birth of our faith, or our unbelief;
yet that believing, or our effectual conversion maketh
no alteration or change in our state before God, is a
gross untruth. Faith and conversion make indeed no
change of any state in the Ancient of days, in the
Strength of Israel, who cannot lie or repent ; and put-
teth not God from the state of a reprobating or hating,
or a not loving and choosing God ; whereas, before he
was such, who did love and choose us to salvation.
The Lord is our witness, we asserted the contrary doc-
trine of free grace, against Arminians and Papists.

Propos. 5. Our believing and conversion to God,
doth alter and change our state before God, 1. Be-
cause God esteemed an unbeliever that which he was,
— even an unbeliever, a child of wrath, one that is
disobedient, serving divers lusts ; a soul unwashed, pol-
luted in his blood before his conversion to God: but
being once converted, and graced to believe, his state
before God is altered and changed, even in the court
of heaven ; in the Lord's books he is another man, he
goeth now for a fair and undefiled soul. The church
that was in a polluted, filthy, and miserable condition,
(Ezek., xvi, 3-8,) is now in Christ's heart as a seal,
(Cant., viii, 6,) so fair, as her beauty ravisheth the

SERMON XXIV. 357

heart of Christ. Now, Christ nameth things accord-
ing to their nature. 2. The condition is so changed
before God, that "It cometh to pass, that in the place
where it was said to them, Ye are not my people, there
it shall be said unto them, ye are the sons of the living
God." (Hos., i, 10.) ""Which in time past, were not
a people, but are now the people of God ; which had
not obtained mercy, but now have obtained mercy."
(1 Pet., ii, 10.) The words of Scripture, that import
a real change, do prove the same; as Col., i, 12,
"Who hath made us meet, (or sufficiently qualified
us,) to be partakers of'the inheritance of the saints in
light." Christ is a qualified workman, and changeth
hell, and the most untoward timber of .hell, to heaven,
and to a vessel of glory. It is a vain thing to dream,
that Christ hath no other esteem and warmness of
heart to us, when we are dead in sins and trespasses,
and posting as in a horse-race after the devil, who
rideth, and acteth, and breatheth in the children of
disobedience ; and when he hath raised and quickened
us for his great love, and placed us in heaven with
Christ, "And made us kings and priests unto God."
(Eph., ii, 1—4.) Then the state of hell and death,
should be the very state of grace and heaven, before
God. "A new creature, (2 Cor., v, 7). "Light in
the Lord," (Eph., v, 8). "Partakers of the divine
nature," (2 Pet., i, 4). "Renewed in the spirit of the
mind," (Eph., iv, 23). "Such as are begotten again,
unto a lively hope, by the resurrection of Jesus Christ
from the dead," (1 Pet., i, 3). "Born again, not of
corruptible seed," (1 Pet., i, 23). "Kings and priests
unto God," (Rev., i, 5). "A generation of kings and
priests unto God," (1 Pet., ii, 9,) must be in their
state some other thing than old creatures, than dark-

358 THE TRIAL AND TRIUMPH OF FAITH.

ness, than unrenewed, uncircumcised old men, slaves
of sin, persecutors, blasphemers, injurious persons.
The Lord speaketh of a change great enough; "Since
thou wast precious in my sight ; thou hast been hon-
ourable, and I have loved thee." (Isa., xliii, 4.) Were
the children of wrath from eternity honourable ? No :
were they more precious and honourable actually be-
fore God from eternity, than the rest of the nations ?
No; the contrary is evident, (Ezek., xvi, 3; Deut.,
vii, 7, 8 ; Psal. cxlvii, 19, 20 ; Deut., xxvi, 5). Cer-
tainly, if faith or conversion to God, (a special part of
which is faith), doth not alter the state of believers
before God, then are they believers, and actually con-
verted before God, and so, justified from eternity.
When were they then sinners? Never; their sins
were just no sins from eternity, and blotted away as a
cloud, as a thick cloud, as it is, Isa., xliv, 22, — and
that from eternity, and from eternity sought and not
found, because pardoned, (Jer., v, 20). "No more
remembered," (Isa., xliii, 25). Now they were justi-
fied from eternity, and ere they believe in him that
justifieth the ungodly, no other ways than in God's
decree and eternal purpose.

But the truth is, this is the principal false and rotten
pillar of all libertinism, which I evert thus, and they
shall never be able to answer it : If faith be so far
forth a manifestation of our justification before God,
because justification was in the sight of God actually
done from eternity, before all time, then are we never
ungodly, and actually sinners before God: 'For it is
impossible,' say Antinomians, 'that God can both hate
us, as ungodly, and love us, as justified in Christ; and
it is vain and nonsense/ say they, ' that God loved the
persons from eternity, and hated the sins ; or that he

SERMON XXIV. 359

loved the elect with the love of election, or love of
good-will, and did not also love them with the love of
justification,' — this is their term, not mine — 'or with
the love of complacency, and his good liking to faith
in them.' Then, say I, from eternity the justified
were never ungodly, never sinners, never the heirs of
wrath, never such as served divers lusts, and were dis-
obedient, polluted in their own blood: which is down-
right contrary to the word of truth.

Observe the principle of Antinomians: — We are
not justified by faith, say they. How then ? Because
1 we are justified from eternity, only we are said by
Paul to be justified by faith, in that, by faith, we come
to the knowledge and assurance of the state of elec-
tion, and of justification, and God's act of not imput-
ing sin to us, which acts were passed upon us from
eternity, and before the children had done good or
evil,' (Rom., ix, 13). And observe the words of Mr.
Henry Denne to this purpose : — ' I do believe,' saith
he, ' sin to be of that hideous nature, and the justice
of God so perfect, that he cannot but hate the person
unto whom he imputeth, and upon whom he chargeth
sin ; if so be, the person charged cannot give full,
perfect, and present satisfaction ; and yet will I not
say, that the Son of God, upon whom all our iniquities
were charged, was at any time films odii, a son of
hatred, (for the Father was eternally well pleased with
him): the reason is, that our sins were no sooner
charged upon him, but that he had given full and per-
fect satisfaction, being the Lamb slain from the found-
ation of the world,' (Rev., xiii, 8).

Ansiv. 1. If God cannot but hate the person upon
whom he chargeth sin, either God never charged our
sins upon Christ contrarv to Scripture, (Isaiah, liii, 6 ;

360 THE TRIAL AND TRIUMPH OF FAITH.

1 Pet., ii, 23, 24 ; 2 Cor., v, 21,) or then he hated
Christ ; which no sound divine dare say. The pay-
ment and satisfaction which Christ made, cannot
hinder Christ to hate sin ; and so the person upon
whom sin is (as Antinomians teach, while as thev
refuse this distinction), no more than the satisfaction
that Christ made for sin, can hinder itself, or hinder
Christ to die for sin ; for if God should hate Christ, it
should be satisfactory hatred, and penal.

2. I much wonder, if God, from eternity, charged
sin upon his Son Christ, (for the place he citeth, Rev.,
xiii, 8, and the judgment of Antinomians so expound-
ing it, evinceth this to be his meaning), how Christ
from eternity could give full, perfect, and present
satisfaction, to prevent the hatred of his Father, is not
imaginable. Indeed, when Christ gave satisfaction,
I believe that it was full and perfect : but that Christ
from eternity gave present satisfaction, and that to
make us actually justified from all eternity, is a point
no head can conceive, except Herod, Pilate, Jews, and
Gentiles, the traitor Judas, and all who were wicked
actors in killing of Christ, be men uncreated, who had
existence and being, and sinned from eternity. This
lieth fairly for the eternal world of Aristotle. Then,
surely, faith doth not bring us to the knowledge only
of our state of justification, as past, and done from
eternity, as if election to glory, and the love of God
therein, and justification, and that love, as manifested
by faith, were two co-eternal twins, both at once be-
gotten from eternity. Sure I am, we are justified by
faith ; but sure I am, we are not elected and chosen
to life eternal by faith. And if to be justified by faith
be, as our masters (though ignorantly) teach, nothing
but this, that we come to the knowledge of our justi-

SERMOX XXIV. 361

fication by faith, as by a sign, even as the day-star
maketh not the sun to rise, it being only a sign that
the sun shall rise, and that justification is as old a
child of free love, as election to life ; then, say I, Paul
might have taken the like pains to prove these pro-
positions : " V\Te are chosen to glory before the world
was. by faith, and not by the good works of the law :"
And tins. i;Men are reprobated from eternity by
final unbelief." For~ sure it is, that we come to the
knowledge of our election to glory, by believing ; not
to say, that Paul's large dispute with justiciaries, was
not, whether we know and apprehend our own jus-
tification by the works of the law, or by faith in
Christ.

3. If Antinomians say, that Christ was slain for our
sins from eternity, not actually, but only in God's
eternal purpose, and they must say, either he was the
Lamb, actually crucified for us from eternity (which
is a new eternal world,) and we are actually justified
from eternity, and our sins imputed to Christ, and
actually translated off us, and laid on him, and so our
sins actually pardoned from eternity — or then they
must say, Christ was the Lamb slain from eternity, not
actually, not really, but only in the decree and gracious
purpose of God : now, that is, I grant, sound divinity.
Christ died not from eternity ; but God only decreed
and purposed, that in the fulness of time he should
die. But then it must follow, that God did not actually
charge sin on Christ from eternity, and that Christ
did not actually from eternity justify the ungodly, but
only in his eternal purpose he did justify the ungodly.
Then the ungodly are justified in time ; — and when is
this time? I believe the word of God, that it is
never, till the poor soul believes; even as the sinner is

362 THE TRIAL AND TRIUMPH OF FAITH.

condemned, and under wrath, but never till he misbe-
lieves, and rejects the Son of God.

But 4. If the meaning (that Christ is the Lamb
slain for our sins from eternity) be, that he is slain
only in God's purpose, then we are no more justified
and pardoned from eternity, and so before we believe,
than the world was created from eternity. Now, in
the Antinomian sense, as we are justified by faith,
that is, we come to know that we were in God's
mind actually justified, then it may be said, the world
was created by faith ; for through faith we under-
stand that the world was created ; (Heb., xi, 3;) and
God laid our sins upon Christ by faith : and Christ
died for us, and bare our sins, on his own body, on the
tree, by faith. For, by faith, we come to know, that
God made the world ; but because the knowledge and
apprehension of the creation, (may some say,) is not
a point serving for peace of conscience and Christian
consolation, which yet is false (every point of saving
faith is apt to breed peace and consolation), yet cer-
tainly, we come to know and apprehend, that God
laid our sins upon Christ, by faith, (Isa., liii, 6 :) and
that Christ died for us, and bare our sins on his own
body on the tree, by faith, and by faith only, to our
peace and consolation. And so, if justification by
faith be nothing but the manifestation of God's love to
us, in imputing our sins to Christ, and have no subor-
dinate organical act in our justification, but we be jus-
tified before we believe, and that from eternity, upon
the very same ground, God created the world by faith,
Christ died for our sins by faith.

5. Yea, in this sense, the world must be created
from eternity, and all things which fell out in time, fell
out in eternity; because, as Christ was the Lamb slain

SERMON XXIV. 363

from eternity, in God's eternal purpose, so were all
things, and the world created from eternity in God's
purpose and decree. But things that only have being
in the decree of God, are not simply, nor have they
any being at all ; and, therefore, our free justification
from eternity had no being, but only was to be, and
actually is, when God giveth us faith to lay hold on
the remission of our sins.

Nor is it enough to say, that faith is only given for
our joy and consolation, and not for the alteration and
change of our state ; that of unjustified, we may be
justified: for this layeth down these false grounds, 1.
The believer is so in every moment of time to rejoice,
as he is never to sorrow for sin, nor to confess sin,
because sins were pardoned from all eternity ; but
so, neither after a soul believes, nor before he be-
lieves, is he to confess sins, or mourn for them ;
because both after and before, yea, from eternity, sins
are not at all, but removed in Christ. 2. It layeth
down this ground, that we are justified no more by
faith, than by the works done, by the saving grace of
God after regeneration ; and that Paul in the Epistle
to the Romans and Galatians, does contend with
justiciaries, how these who were from eternity justi-
fied, shall come to know and apprehend, for their own
peace, joy, and consolation, that they were justified
and elected to glory — whether men may know this by
faith in Christ, or by the works of the law. But, 1.
This is not the state of the question between Paul and
the justiciaries. For (Rom., iii,) Paul concludeth
strongly, we are really and indeed changed from a
state of sin, unto a state of justification even before
God; not because, by keeping the law, we know we
are justified, but because all have sinned, and are

364 THE TRIAL AND TRIUMPH OF FAITH.

come short of the glory of God, and so are inherently
wicked, abominable, doers of ill, and condemned there-
fore before God, from David's testimony, (Psalms xiv,
liii). This argument concludeth real and intrinsical
condemnation, not the knowledge of condemnation,
nor the knowledge that we are not justified by the
works of the law. Paul proveth that we are justified
as David and Abraham were. (Rom., iv.) Now they
are not said to be justified by faith, because they come
by faith to the knowledge of their justification. For
Abraham's righteousness, and the blessedness of the
justified man, opposed to the curse of the law, from
which we are freed in justification, (Gal., iii, 10—13,)
is the real fruit of justification, and of believing in him
that justifieth the ungodly, (Rom., iv, 1-9). But this
blessedness, and freedom from the curse of the law,
is not any fruit, or effect, or consequent of our know-
ledge and apprehension of our justification in Christ,
as if we were, before we believe, blessed and freed from
the curse of the law ; because even the elect, before
they believe, are under the curse, and are not blessed :

1. Because they are, before they believe, the children
of wrath, (Eph., ii, 2). Ergo, they are under the curse.

2. Because Paul and the elect, before they be under
grace and belief, were under the law, and so, under
wrath : (Rom., vi, 14-17 :) " Wherefore, my brethren,
ye also are become dead to the law, by the body of
Christ, that ye should be married to another." (Rom.,
vii, 4.) "For when we were in the flesh, the motions
of sins, which were by the law, did work in our mem-
bers, to bring forth fruit unto death. But now, we are
delivered from the law, that being dead wherein we
were held; that we should serve in newness of spirit,
and not in oldness of the letter." (ver. 5,6.) Hence it

SERMON XXIV. 365

is clear, there was a time when Paul, and the elect at
Rome were servants of sin, (Rom., vi, 20, 21,) under
the lusts and motions of sin, which work in their mem-
bers to bring forth fruit, that is, sins to death eternal,
(Rom., vii, 5 ;) ergo, they were then under the curse
of the law, and so, far from blessedness, and the ser-
vants of sin, (Rom., vi, 20,) and persons in the flesh.
But the case is changed ; they are now not the ser-
vants of sin, but servants of righteousness, (Rom., vi,
22,) married to a new husband, Jesus Christ, (Rom.,
vii, 4). Whence came this change of two contrary
states, yea, and before God contrary ? (for before God,
it cannot be one state, to be servants of sin, under
the law, and servants of God, and under grace). Cer-
tainly, from faith on our part, or some other grace in
us — at least, there must be something of grace by
which the alteration from a cursed estate to a blessed
estate is made. Then faith is not a naked manifesta-
tion of the blessedness of justification, to the which
we were entitled before we believed; for before we
believed, we were in a cursed estate. This also may
be added, that if faith be but a declaration or mani-
festation that we are justified before we believe,
Paul had no reason to deny that we are justified —
that is, that we know to our comfort, by works of
holiness, that we are justified ; for works of sancti-
fication are evident witnesses that we are in Christ,
and are justified, (2 Cor., v, 17; 1 John, iii, 14;
ii, 3 ; James, ii, 24, 25 ; 2 Peter, i, 10). 3. It
layeth down this false ground, that grace is nothing
in us, but a mere comfortable sense and apprehension
of free love, and grace is conceived to be only and
wholly in Christ ; so that there is no inherent grace
in the believer, by which he is distinguished from an

366 THE TRIAL AND TRIUMPH OF FAITH.

unbeliever; sanctification and duties flowing from the
habit of grace are nothing but dreams of legal men :
Christ justifying the sinner is all and sum in the elect ;
strict and precise walking conduce nothing to salva-
tion. ' To think that it can do any thing in order to
salvation, is to worship,' saith Mr. Denne, ' an angry
Deity; to satisfy justice with our works, fastings,
tears, duties.' Therefore our

Propos. 6. is, That it is a vain distinction of Mr.
Denne, who would have a reconciliation of God to
man, and of man to God; 1. Because we read that man
is reconciled to God, (Rom., v, 10; 2 Cor., v, 18-20;
Col., i, 20, 21; Eph., ii, 16). Man is the enemy,
whereas in Adam he was a friend, and in Christ, the
second Adam, he is made a friend. But that God is
reconciled to man, or changed toward his own elect
from an enemy, and a God that hateth their persons,
into a friend and lover of them, I never read : if at
any time God be said to be comforted toward his
people, or eased, these are borrowed speeches. 2.
Love of election, yea, the love that putteth God on
work to redeem, call, justify, sanctify the elect, is no
love bought with hire, yea, the price of redemption
which Christ gave for sinners, cannot buy eternal love.
Blood, and the blood of God shed, cannot wadset
ancient love ; all the sins of devils, of men, cannot
forfeit it: make sins, floods and seas, and ten thousand
worlds of rivers, they cannot quench that eternal coal
and flame in the breast of so free a lover as God ; —
in a word, the shed blood of Christ is an effect, not a
cause of infinite love. 3. What, then, doth reconcili-
ation place any new thing in God ? No. Doth it
turn him from a hater into a lover ? No. Recon-
ciliation active on the Lord's part, is a change of his

SERMON XXIV. 367

outward dispensation, not of his inward affections.
•'Fury is not in me," he saith himself, (Isa., xxvii, 4).
He cannot wax hot and fiery in the acts of his spot-
less and holy will. Reconciliation turneth not the
heart, but the hand of the Lord upon the little ones,
as he speaketh, so that he cannot deal with or punish
his elect, as otherwise he would do. The Lord's jus-
tice may be satisfied, his love cannot be bribed or
hired, and the effect of justice, the inflicting of infinite
wrath, is diverted, as a river that runneth east, hath
been made to run west, and an issue of blood in one
member of the body, hath been diverted to run in
another channel. Justice was to run through the
elect of God in the due and legal punishment of the
sinner, (which yet is extraneous to the just and eternal
will of God;) but infinite wise mercy, caused that river
to run in another vein, through the soul of Jesus Christ.
PROros. 7. Joy of the Holy Ghost is a fruit of the
kingdom of grace, (Rom., xiv, 17). But not that joy
spoken of, Rev., xxi, 4, and Isa., xxxv, 10, which ex-
cludeth all tears, death, sorrow, crying, all sighing, as
Mr. Denne dreameth ; so as joy can no more be sepa-
rated from the subjects of that kingdom, than light
from the sun, heat from the fire, or ebbing and flow-
ing can be stopped in waters, as he saith. Far less
is it true, that actual love and obedience do insepar-
ably follow this condition, except we were made angels,
when we are once justified. Nor is the kingdom of
God spoken of, 1 Cor., vi, 9, 10, and the seeing of
God, Heb., xii, 14, the kingdom, or state of grace,
or the seeing of God in a vision of faith here in this
life ; but of the kingdom of glory and of the vision ot
God in the other life, as Mr. Denne expoundeth it, that
he may elude all necessity of holiness; but that which

368 TIIE TRIAL AND TRIUMPH OF FAITH.

floweth from no obligation of any law or command-
ment of God, but which is in our power of love to per-
form or not perform, if we perform it not, it is no
transgression of any law of God.

1. Mr. Denne himself granteth, page 84, ' God is
not like some niggardly man, who will not bid us
welcome to his house, unless we bring our cost with
us.' Nor is holiness required of us without faith, and
before we believe and enter citizens of the kingdom of
grace ; nay, by this interpretation, 1 Cor., vi, we must
be justified and washed before we can inherit this
kingdom, (verses 9—11). But we are not to be washed
and justified, before we inherit the kingdom of grace,
and before we believe ; for so, we should be justified
and washed before we be justified and washed. And
the like I say of the kingdom of God, (John, iii, 3.)
For it should follow that a man must be born again,
ere he be born again, if he must be born again ere he
enter a subject of the kingdom of grace. Nay, not
any such condition can go before man's reconciliation
to God.

PROros. 8. Christ can love dearly, and tempt roughly
both at once. 1. His love consisteth not in a taking
his Church into his bosom, and a continual, and never
interrupted laying of her between his breasts ; yea,
tempting floweth from the love of God, nor is it any
act of justice, yea to take vengeance on the inventions
of his people (satisfying justice he cannot exercise to-
ward his elect; yet, a punishing and correcting justice,
he may, and doth, put forth on them), but it hath its
rise from love. All the wheels of God's dispensa-
tion, sweet or sour, are rolled upon this axle-tree of
free love : the bowels of Christ act, move, and breathe
all dispensations to the saints, through no other pipe

SERMON XXIV. 369

and channel, but free and tender compassion, so as
mercy is an immediate actor, when the Lord is wast-
ing his church with bloody wars. And, which is
wonderful, Mercy is Christ's armour-bearer, and
Mercy immediately killeth, even when Death climbeth
in at the windows, and enters into the house of the
believer, either in a pestilence known to come from no
creature or second cause, or in the raging sword,
when " the carcases of men fall as dung in the open
field, and as the handful after the harvest men, and
there be none to bury them," (Jer., ix, 21, 22). 2.
Tempting mercy is wise mercy ; it were not a tempt-
ing mercy, if we saw all the secrets of love, and the
reasons why the Lord buildeth Zion with blood. Even
the elect and beloved of God, though they be in Christ's
court, they are not always upon his council, (John,
xiii, 7). Many are within the walls of the palace,
that are not in the king's parlour, and taken into his
house of wine. The love of Christ hath its own mys-
teries and unknown secrets ; as why one saint is led
to heaven, and to men's eye " the candlestick of the
Almighty shineth on his tabernacle, and he washeth
his steps in oil," he is rich, holy, prosperous ; and
another no less dear to Christ, never laugheth till he
be within the gates of heaven, but eateth the bread of
sorrow all his days ; his face never dryeth till he be
in glory, is a secret of heaven. The love of Christ
is often veiled and covered, and we know not what he
meaneth : but he hasteth to show mercy.

Use. This should make us very charitable of Christ
when he frowneth, and covereth himself with a cloud,
and very inclinable to pardon (if I may so speak)
rough and bloody dispensations in Christ. He loveth,
and he bleedeth, scourgeth, and giveth his own child a

2 2 A

370 THE TRIAL AND TRIUMPH OF FAITH.

cup of gall and wormwood. Could we in silence be-
lieve it is Christ with two garments on him at once —
Christ clothed with love, wrapt in the unseen mystery
of tenderness of compassion, and yet his upper garment
is vengeance, and rolled in blood, we should kiss the
edge of Christ's bloody sword. So we are to believe,
for Christ at one time "travaileth in the greatness of his
strength, and speaketh in righteousness, and is mighty
to save," and at the same time his upper garment is
blood. (Isaiah, lxiii, 1.) It is true, it is the blood of his
enemies; but it is often the blood of the children of "his
own house and sanctuary, (Ezek., ix, 6 ; 1 Peter, iv, 17).
And what more concerneth us, than to keep our first
love to Christ, when he multiplieth our widows in the
three kingdoms, as the sand of the sea, and bringeth
against the mother of the young men a spoiler at noon-
day? (J-*r., xv, 8.) This woman stayed on her watch-
tower, and now, the vision speaketh mercy to her.
Say they were injuries that Christ inflicteth (which is
a blasphemous impossibility) yet it is Christ, it is the
Lord, let him do what seemeth good to him. The
absolute liberty of the potter closeth the mouth of the
clay vessel, if it could speak, (Rom., ix). That unbe-
lief hath no reason to stomach and dispute against
hell's fire coming from him, who hath absolute do-
minion over us. As devils and wicked men burn in
hell with eternal fretting against God for their pain ;
so, if it were possible, that the elect and regenerate
were thrown into hell, they are to have eternal charity
and love to the holy and just Lord, and to believe his
eternal love.

371

SEBMOX XXV.

■ TJ E it unto the* as thoic wilt." (Geneiheto soi;) it is
IJ a word of Omnipotency, to create being. It is
spoken of Satan, and to Satan, (Mark. ix, 25 ; Luke,
iv, 35). 2. None can speak to leprosy, but Christ.
" Be thou clean/' (Matt., viii, 3 ; Luke," iv, 39.) 3.
Christ can speak to stark death : "Jesus cried with a
loud voice, Lazarus, come forth." (John, xi, 43. v, 28.)
4. He can speak to life, in the abstract, t; Come from
the four winds, 0 breath, breathe upon these slain, that
they may live."' (Ezek., xxxvii, 9.) 5. God can speak
to mother-nothing, as if Nothing had ears and reason,
and could hear : " He calleth things that are not, as
though they were." (Rom., iv, 17.) He did but nod
upon nothing, and out of nothing there compeared
before him ;i the great host of heaven and earth, and
all things in them," (Psalm xxxiii, 9). 6. There is a
language of providence, by which ever}7 being, as being,
hath a power obediential to hear what God saith, and
do it : " The Lord spake to the fish, and it vomited
out Jonah on the dry land."' (Jonah, ii, 10.) "And
he rose and rebuked the wind, and said unto the sea,
Peace, be still ; and the wind ceased, and there was a
great calm." (Mark, iv, 39.) What wise man can
boast the sea ? "What ears have the senseless and
lifeless waters ? Yet they hear Christ's language —
they speak, ■ Yonder standeth our Creator boasting
us, and therefore we will obey,' (Isaiah, 1, 2). Here
himself speak : " Behold, at my rebuke, I dry up the
sea," (Psalm cxiv). There is a question put upon the
creatures, that they can well answer, ;; "What aileth

372 THE TRIAL AND TRIUMPH OF FAITH.

thee, 0 thou sea, that thou fleddest? thou, Jordan,
that thou wsst driven backward?" (Verse 5.) What
ailed you, " Ye mountains, that ye skipped like rams,
and ye little hills, like lambs ?" (Verse 6.) Good
reason, saith the Spirit : " Tremble, thou earth, at the
presence of the Lord, at the presence of the God of
Jacob." (Verse 7.)

This obediential power is not any quality created in
the creature different from their being, for God may
use any creature to infinite effects of omnipotency ;
and so there should be infinite created qualities in
every finite creature. 2. This obediential power was
in that mother-nothing, out of which God, by an om-
nipotent act of creation, extracted all the host of
creatures that now are; and it is in that other
mother-nothing, yet objected to omnipotency, accord-
ing to which, God may create infinite more worlds
than now are, so it please him. It is then nothing
but a non-repugnancy to hear and obey God in these
particulars : As, 1. Omnipotency of strong grace can
speak to sin, which none can do, but God: "I said to
thee, when thou wast in thy blood, live." (Ezek., xvi,
6.) This mandate of omnipotent grace is spoken to
Jerusalem as hardened and cold, dead in sin, where-
fore he saith, " Awake, thou that sleepest, and arise
from the dead, and Christ shall give thee light." (Eph.,
v, 14.) This is a commandment of Omnipotency,
given out of sinful rebellion. If Omnipotency say,
' See, ye blind ; hear, ye deaf ;' — grace is a king over
sin, and Omnipotency a mighty conqueror : rebellion
cannot stand before the grace of God : could we resign
rebellious and dead hearts to God, he should change
them, though we be most unable to master them. 2.
Mere nothing is a servant to Omnipotency. He sendeth

SERMON" XXV. 373

his mandate or statute of heaven to mere nothing ;
and darkness, as the serjeant and pursuivant of God.
must send out light by -virtue of a creating mandate,
(2 Cor., iv, 6). 3. Every creature is under the awe
of Omnipotency, and dare not without (as it were) a
written and signed ordinance and statute of the Al-
mighty, exercise their natural operations. As the
Lord sendeth an awful mandate to the sea, and God
saith, Do not ebb and flow, and the sea is dried up at
his rebuke; "The waters saw thee. 0 God; the waters
saw thee, they were afraid." (Psalm lxxvii, 16.) So
saith he, 'Winds, blow not; seas, rage not; fire, burn
not ; lions, devour not ; sun, move not ; clouds, rain
not ; devils, hurt not ; waters, overwhelm not ; sword,
destroy not :' and they all obey. 4. There is a power
obediential in creatures, to be instruments, that can
be elevated above, and contrary to their nature, to
miracles ; as clay to be a plaister to blind eves. :< i
make them see, whereas clay can put out seeing eyes.
By this, iron can swim, Peter walk in the sea ; yea,
devils and men crossing God's moral will, fulfill his
eternal counsel, according to that, Ps. cxix, 91 : "All
are thy servants ; " hell, devils, cavaliers, malignants,
Papists, are God's servants. 5. By this power, whereas
nature must have time and hours to work, yet nature
folio weth the swift pace of Omnipotency. The fever
depart eth from Peter's mother-in-law in an instant.
6. By this power, creatures creep into nothing, when
God commandeth them so to do. God putteth his
arm to the heaven, and shaketh it, and the hangings,
pillars, walls, plenishing of the house of heaven and
earth, are all dissolved : all the old tenants of the
world, the heavens, which have sitten in God's house
five thousand years, at the first warning of their Al-

374 TIIE TRIAL AND TRIUMPH OF FAITH.

mighty Landlord, must remove and retire into nothing,
if God so command them.

Use 1. It is comfort to the believer that all things
are possible. Faith hath Omnipotency at ijs-seryice :
the sword and wars are gone, the enemies of the Lord
broken, the temple built, Babylon plagued, at the
nod of faith. Devils cannot stand, when Christ's man-
date chargeth them to fall.

Use 2. It is but little that we can do ; let us have
hosts of men, we cannot have the victory. Let man
be swift, yet the race is not to the swift ; let him be
strong, yet the battle is not to the strong ; let him
be wise and learned, neither is bread to the wise, nor
yet riches to men of understanding, (Eccles., ix, 11).
1. The word of the Almighty is his deed also ; "He
spake, and it was done, he commanded, and it stood
fast ;" (Psalm xxxiii, 9;) for he himself spake, and it
was. The Lord's word giveth being to things ; by
the contrary, men's deeds are nothing but words ; so
the lives, being, and actions of the kings of Israel and
Judah, are called (JDibre hajamim), words of days.
They are the acts and deeds of men living and dying,
and compassed with days : for the deeds and acts of
men are but words ; they live, and speak a little on
earth, and die ; their acts are of as little worth, and
reality, as the airing out, or breathing forth of words.
The greatest prince maketh a sound for a time, as one
that speaketh words, and then he is gone, and lieth
silent in the grave. Solomon did many acts, but they
are called words only, (1 Kings, xi, 41) : "And the
rest of the acts of Solomon, (Hebrew, ' The rest of
the words of Solomon,') are written in the books
of the Acts, (Hebrew, ' of the words') of Solomon."
" And the rest of the words which Amon did, are

SERMON XXV. 375

written in the book of the words of the days of the
kings of Judah." (2 Kings, xxi, 25.) We use not
properly to do or act words, but to speak words ; but
the holy language maketh man, and all his noble
acts, but words, and would express that he is a crea-
ture of jio great action, and can say more than he can
do. Strong and mighty man is but a creature of
words ; he is a speaking body of clay, and can do but
little. We boast much, that this and that we shall do ;
God hath a lock and a chain of iron on all the crea-
tures : armies are not to be feared, the Lord smites
the horse and the rider, and maketh war to cease
unto the end of the earth ; he breaketh the bow, and
cutteth the spear in sunder; he burnetii the chariot
in the fire, (Psalm xlvi, 9). Be not afraid of clay,
(Isaiah, li, 12).

Use 3. If the Lord's word create the being of
things^ then are we to conceive of him, as of an inde-
pendent sovereign : we forget this, and worship a de-
pendent God. If I suffer the people to go to worship
at Jerusalem (saith Jeroboam) I shall lose both life
and kingdom; God had promised the contrary, to
establish him and his kingdom, so he would 'do what
is right in the sight of the Lord,' (1 Kings, xi, 37, 38).
But he believed, that God, in the fulfilling of his pro-
mise, must depend upon the calves set up at Dan and
Bethel. So the Jews will have God, in the preserv-
ing of their kingdom and place, to depend upon the
sinful murdering of the Lord of glory ; (John, xi, 48,)
yea, we imagine, that God cannot carry on the work
of reformation, except we comply with some sort of
antichristian prelate. The king thinketh he cannot
be a monarch, except he have a prerogative to play
the tyrant ; and his throne must fall, except the anti-

376 THE TRIAL AND TRIUMrH OF FAITI1.

christ, and blood, and unlawful peace with the bloody
Irish murderers, and destroying of the Lord's redeemed
flock in both kingdoms, be the bloody pillars of his
throne and royal power. So God cannot save us, if
France, Denmark, Spain, and Ireland come against
these kingdoms ; we are so wasted, except we make a
peace dishonourable to Jesus Christ, and his preroga-
tive reyal. All this is to place God in a state of de-
pendency : we are too wickedly careful how God shall
acquit himself in his office of governing the world.
Ere you or I were born, the Lord governed the world
and his church without a miscarry (the church's heaven
cannot be marred in Christ's hand); and when we are
rotten in the dust, he shall carry on all in righteous-
ness and wisdom : but we take it ill, if we cannot have
a Providence as fair and eye-sweet as white paper,
though indeed there be not one spot in God's ways.
So Martha, " Lord, if thou hadst been here, my brother
had not died; (John, xi, 21,) but Christ-God, in pre-
serving lives, dependeth not on his own bodily presence
here or there. Another complaineth, ' God hath for-
gotten me, he is not my God.' Why? 'Because I
walk in darkness, and have no light, nor any sense of
his love : it is the black and dead hour of midnight
with me.' So the church argueth, (Isa., xlix, 14, 15 ;
Psalm lxxvii, 3-9). But his unchangeable love de-
pends not on the ebbing and flowing of your transient,
and up and down sense: in this, you worship a depen-
dent God.

There is no rule without God to regulate him, or
yet to straighten him in his walking. We are not to
misplace God ; for though the God of hosts hath pur-
posed to stain (Lechallel), to cast a blot on, and pro-
fane the pride of all glory, (Isa., xxiii, 9,) and suffer

SERMON XXT. 377

Parliaments, Assemblies, armies, councils of war,
statesmen, the godly, the princes, judges, pastors, men
of wisdom, learning, eloquence, parts, to miscarry in
this great service against Babylon, it is to cry down
the creature's garland, and the rose of their eminency,
that when all spots of sacrilege and idol-confidence
in men are washed off the work, the Lord only may
be exalted. It is our wisdom to suffer God to be wise
for us. Yea, Antinomians will have Christ no inde-
pendent Redeemer ; but to them his grace shall not
be perfect in pardoning, except all sin in root and
branch be removed from the justified, and they made
as sinless as Adam before his fall, and the elect angels.
Yea, how many connections of Providence do we spin
and twist out of our own head ? — as, How happy had
we been, if the king had remained with the parliament,
to countenance it ! Yea, but rather how unhappy ;
for our reformation had been as an untimely birth, if
so it had been. How blessed should I have been,
saith another, if I had been rich and learned! Yea,
rather, you should have dishonoured God in that con-
dition. The catholic and mother sin is, God must be
dependent, we independent.

Use 4. All of us have need of a devil, one or other,
to exercise and humble us : but we go wrong to work,
when we think to make good our party against the
devil by our own strength. This woman yoked Christ
and the devil together, and would not yoke with him
her alone, and the success is blessed. "We go to dis-
pute with temptations ourselves, by reason: you shall
not dispute Satan to hell with all your logic ; nor can
policy and state- wit calm the Prince of the bottomless
pit, who is let loose now in these three kingdoms to
kill with the sword. The horseman, upon the red and

378 THE TRIAL AND TRIUMPH OF FAITH.

bloody horse, and his footman, Death, are posting
through the kingdoms. More wrestling by prayer,
the putting of Satan in Christ's grips, by faith effectual,
by love, and sincere humiliation, should create peace;
for peace is a work of creation. There is but one
only can create : I mean, God, by, or at the exercise
of these graces, should create peace. We lie bleeding
and dying under our lusts, because Christ was not en-
trusted with mortification. If we gave in a bill of
complaint against our devils, as this woman did, Christ
should loose Satan's works and help us.

"Be it unto thee." — Faith obtaineth the most ex-
cellent favours, refined mercies ; and these are imme-
diate favours, acts of immediate Omnipotency. Christ
sent an immediate post to the Devil, though in a re-
mote place, (it is an act of immediate creation) and
Satan must be gone. No creature here interveneth ;
it is Christ's genetheto, his omnipotent Be it so, that
doth the turn. It is not faith, it is not a good angel
expelling an evil one, nor one devil beating another,
nor the disciples helping the woman, though they also
did cast out devils. The more immediate mercies be,
the more love-expressions of God in them ; the first
roses, the first trees, and plants that God's own imme-
diate art produced, and in which nature could not
share, are the most perfect creatures ; the rest of the
creatures, after the fall, come not near in goodness and
beauty to God's first sampler; which are, as it were,
the first assays of Omnipotency. The greatest mer-
cies are most immediate ; these be sweet favours that
come, as it were, hot and new, immediately from God
himself. See it in all the excellent things that God
giveth us, especially in these four: 1. In Christ; 2.
Grace; 3. Glory; 4. Comfort. Christ is God's high-

SERMON XXV. 379

est love-gift. Now Christ, the Mediator, was given
without any medium, or any intervening mediator.
God, out of the mere bottom of free love, giveth Christ.
The Lord Christ was not given by so much as request,
or counsel of men or angels. Christ, "by himself
purged our sins," (Heb., i, 3). He "gave himself a
ransom for all," (1 Tim., ii, 6). "Who his own self
bare our sins in his own body on the tree." (1 Pet,, ii,
24.) He satisfied and paid in his own person. It
was not a deputed work: God, the Lord of life, in
proper person, redeemed us. Christ's love to us was
not deputy-love — he loved us not by a vicar; Christ
is given freely as a Redeemer, is more essentially a gift
of free grace, to speak so, than the grace of faith,
which is given to those who hear and are humbled for
sin. And Clirist given to die for sinners, is a more
immediate and pure gift of grace, than remission of
sins and eternal life, which are given to us upon con-
dition of faith ; whereas a Redeemer is given to die for
us, without any condition, thought, desire, any sweat-
ing or endeavour in man or angel. 2. So is grace
given out of grace: saving grace is made out of no-
thing, not out of the potency of the matter. The new
heart is a creation ; and, as it is grace, is framed with-
out tools, agents, art, or service. Grace issueth im-
mediately out of Christ's heart ; he hath no hire, no
payment for it; non-pa3Tnent, no money, is grace's
hire. 3. And heaven is given, not by art, not by
merit,, not for sweating; but how? "It is the Father's
will;* (Luke, xii, 32;) and 4. " God shall wipe all tears
from their eyes." (Rev., xxi, 21.) It is the sweeter,
that no napkin, but his own immediate hand, shall
wipe my sinful face.

In heaven, the vision of Him that sitteth upon the

380 TIIE TRIAL AND TRIUMPH OF FAITH.

throne is immediate; the mirror or looking-glass of
Word and Sacraments being removed, there is but a
vision of 'God "face to face;" (1 Cor., xiii, 12). "And
I saw no temple therein." (Rev., xxi, 22.) If any
should ask tidings and say, 'John, what sawest thou in
that new city ? Was there any temple, any priests,
any prophets, any candlesticks there?' He should
answer, ' Oh, you know not what you speak ! I saw
no temple there ; I saw a more glorious sight than all
the temples of the earth ; I saw the Lamb, the King
in the midst of them ; I saw Christ, the fountain of
heaven. And though ye should know Moses, David,
Paul, in glory, you should be so taken with beholding
the face of the Lamb for evermore in an immediate
vision, that you find no leisure to look over your
shoulder to Moses or any other ; " for the Lord God
Almighty and the Lamb are the temple of it." It must
be sweeter, when the sweet immediate hand of Jesus
Christ shall pluck the soul-delighting roses of the high
garden, and hold them to your senses with an immediate
touch, so as you shall see, behold, smell, and touch his
hand with the rose, and when he shall put immediately
in your mouth the apples of the tree of life, and the
King himself shall make himself, as it were, your cup-
bearer ; for there shall be neither need of pastor, pro-
phet, or of any Christian brother, but only Christ him-
self, to hold to your head " a cup of the water of life,"
"And he showed me a pure river of water of life, clear
as crystal, proceeding out of the throne of God, and of
the Lamb. (Rev., xxii, 1, 2.) "He showed me;"
which He ? — " the Lord God Almighty and the Lamb:
" He that talked with me, who had a golden reed to
measure the city ;" " He who carried me away in
the spirit to a great and high mountain, and showed

SERMON XXV. 381

me the great city, the holy Jerusalem, descending
out of heaven from God." (Rev., xxi, and xxii.) No
created angel could show to John " the Bride, the
Lamb's wife." And what is that, ' He showed me V
He made me see. Is that but a naked cast of the
eye, or a speculation ? No, it is more ; he himself
who only reveals all the secrets of God, " and mea-
sures the temple with a golden reed," he only gave me
a drink of the water of life immediately; for to sec,
in the holy language, is to enjoy, (Heb., xii, 14; Rev.,
xxii, 4; Jer., xvii, 6; Psal. xxxiv, 12; Job, xix, 26).
And then, "he showed me," must be this in good
sense, ' He, he the uncreated King himself made me,
or caused me to enjoy.' Messengers carry love-letters ;
now, there is no need of love-letters between the Lord
Jesus and ;'the Bride, the Lamb's wife," in this con-
dition. Certain it is, a draught of such water at the
well-head must be sweetest; then immediate comforts,
in a heavy condition, must be sweetest also ; as in
heavy desertions, word, ministry, pastors, prayer, and
ordinances, cannot raise up the spirit. What doth the
Lord else speak in this ? No less than that mediation
of means is but mediation of means, and Christ is Christ.
Means in a soul sickness, yea, apostles, angels, watch-
men iail ; but Christ himself, with his immediate action,
tkileth not, (Cant., iii, 1-4 ; John, xx, 8-17). Christ
himself, immediately by himself will do in a moment,
that which all means, all ordinances, all sweatings, all
endeavours cannot do.

I do not now cry down means, and extol immediate
inspirations : the latter I deny not in some cases ; but
I only compare means and Christ. And is not this
an experience of some who are brought to the margin
and black borders of hell and despairing, all creature

382 THE TRIAL AND TRIUMPH OF FAITH.

comforts having failed them, and they having received
the sentence of the second death ? Yet Christ cometh
with an immediate glimpse, like a fire-flaught in the
air, which letteth the lost and bewildered traveller, in
an extremely dark night, see a lodging at hand,
whereas otherwise he should have fallen in a pit, and
lost himself: and in a moment, in the twinkling of an
eye, the Lord having rebuked the winds and the stormy
tempests in the soul, there is a calm and peace, (PsaL
xxxi, 22 ; Jonah, ii, 4). Christ is speedy, and swift
as a roe ; his leap is but a stride over a whole moun-
tain at once, over many u mountains and hills," (Cant.,
ii, 8.) especially, in his immediates, when he comforts
by himself. He then maketh no use of a deputy sun
to shine, or of borrowed light ; the sun himself riseth
with his own immediate salvation, and his own imme-
diate wings; and we see it was Christ's immediate
love, yea comfort, because immediate carrieth with it
the heat and smell of Christ's own hand, it hath the
immediate warmness of Christ's bosom-consolation; it
was an act of tender mercy that came hot and smok-
ing from the heart of Christ; the immediate coal of
love smelling of the perfume of the hearth it came last
from, and that was heaven, and the bowels of Christ.
Waters carried from a precious fountain in a vessel
many hundred miles, are not so sweet as at the well-
head; because they are separated from the fountain,
they lose much of their virtue. Sometimes it is so
long since the rose was plucked, that the colour and
smell which it had, while it grew on its own stalk, are
quite gone. Look how inferior art (which is but
medicine for sick nature) is to nature in its beauty and
strength: as painted physic can neither purge nor
cure, so far are all means and ordinances, being but

.SERMON XXV. 383

the deputies of Christ, below Christ himself. What
is Paul? What is Apollos? Put all the prophets,
all the apostles, all the patriarchs, all the chiefest of
saints in one flower, I confess they should cast forth
an excellent smell, like the outer borders of the garden
of the high paradise ; but all their excellency should
be mediate excellency, and but somewhat of Christ —
but alas ! as low, as very nothing to Christ, as the
smallest drop of dew that sense can apprehend, to ten
thousand worlds of seas, fountains, and floods. We
defraud our spirits of much sweetness, because we go
no further in our desires than to creature excellency ;
we rest on mediate comforts, because mediate: painted
things do work but objectively: only a painted meadow
casteth no smell, a painted tree bringeth forth no ap-
ples; the comforts and sweetness of the creatures have
somewhat of daubing in them, in comparison of Jesus
Christ; all reality, and truth of excellency, is in him.
And we know, God marreth the borrowed influence
of means. Armies, parliaments, learning, and all
miscarry; therefore, there was never a reformation,
nor a great work wrought on earth, but Omnipotency
put forth many immediate acts in it. The Lord would
not be beholden to Moses ; he " himself divided the
Red sea." He would not engage himself to fountains
and vine-trees, but "he gave them water out of the
rock." He would not borrow from the earth, and
sowing, reaping, and ploughing, bread for his people's
food; he would "give them the bread of angels" from
heaven immediatelv. He would have no engines at
the taking of Jericho ; the blowing of rams5 horns
was a sign, not a cause ; God immediately cast down
the walls. He would not have a sword drawn, nor a
drop of blood shed, in the people's return from Baby-

384 THE TRIAL AND TRIUMPH OF FAITH.

Ion, but the Lord putteth an immediate impulsion
upon the spirit of Cyrus, as if he had been in a dead
sleep; and he being awaked by God only, sendeth the
people away. And the temple must be builded again,
but how? Neither by King nor Parliament, nor
armies; for, "Not by might, nor by power, but by my
Spirit, saith the Lord." (Zech., iv, 6.) When Baby-
lon is to be destroyed (as the work is even now on the
wheels in Britain), a mighty angel took up the great
millstone, and threw it in the sea. (Rev., xviii, 21.)
Though it be a vision by comparison, yet it holdeth
forth an immediate work of God in the ruin of Baby-
lon; and angels pour their vials "on the sea, on the
sun, on the river Euphrates," to make for the destruc-
tion of Babylon. And, in delivering of Lot, angels
did work. God himself spake to Noah for making
an ark. Although angels be creatures, yet the Lord's
action by them is more immediate, than when he
worketh by natural causes. When the judges scourge
and imprison the apostles, no man will speak for
them ; the immediate power of God doth it, the chains
fall off legs and arms; immediate providence is a key
also to open the prison doors, and they are saved.
There is a bloody war at the taking of the ark, and
thirty thousand footmen of Israel killed, (1 Sam., iv,
10, 11,) but there is not a sword drawn when it is
rescued. The ark cometh home, — it is alone God's
immediate providence that driveth and acteth upon
two milch kine to bring it home again, (1 Sam., vi,
12—14). Who knoweth but when our strength of two
kingdoms hath failed us, the Lord shall make kine to
bring home his kingdom and reformation to our doors ?
Were it possible that creatures could work salvation
for us, and freedom from the sword, and sure peace in

SERMON XXV. 3S<3

England, Scotland, and Ireland, without God, or any
subordination to him, let it be a deliverance from the
creature only, it should be no deliverance, but a curse:
that which maketh salvation to be salvation, is, that
God hath a finger of power, and an influence of free
grace in it. Oh, but this putteth the lustre, sweet-
ness, and smell of heaven on it, that it is " the salva-
tion of the Lord," (Exod., xiv, 13). In regard of ir-
resistible efficacy and success, under-causes, though
chained to the influence of God. are but idol-causes ;
they lie as ciphers, and do nothing, no more than a
lame arm can master a sword: " The Lord worketh all
our works for us;" and he is daily marring, and shall
further mar our armies, parliaments, councils, under-
takings, to the end that more of Christ may appear in
these wars, than in other wars. Some immediate
power must close and crown this glorious work in
Britain ; God must be alone, and appear alone, and
only Jehovah must be visible " in the mount," to the
end that bleeding England, long afflicted Scotland,
and wasted Ireland, may, with one shout, cry, " Not
unto us, 0 Lord, not unto us. but unto thy name be the
glory." This disco vereth the deceit of our confidence ;
for when the Lord and the creature work together
for our good, Asa, though his heart was perfect, pos-
sibly secth not whether he trust on the Lord or on
the physician; and yet the Scripture saith, when he
^vas diseased in his feet, there was a worse disease
about his heart. For, because "he sought to the
physicians," he is blamed ; yet to seek to physicians
is lawful: but the Spirit of God blameth his seeking
to the physicians, and saith, (2 Chron., xvi, 12,) "He
sought not the Lord in his sickness ;" and the reason
is given. •Because he was in the physicians." So the
2 2 B

■j6G the trial as d tuiu-upm of faith.

Hebrew readeth it: he is said, 'motto seek the Lord/'
not because he sought to the physicians, for that had
not been a sin, but because he was wholly, the whole
man, soul and all, in, 'or on the physicians;' his care,
pains, and heart, was all on the physicians. So also
the Greek expresses great care and diligence by the
like phrase, (1 Tim., iv, 15,) "Give thyself to these
things."1 Seldom do we seek to God, and trust in
him, when God and the creature are yoked together
in a work that we are much bent upon, as in wars, in
a reformation, yea, in a journey, that the spirit is in-
tent upon; but, in trusting on God, we interpose a
folding, and a ply of the creature, between our soul-
eonfidence and the Lord, just as a pillow is put be-
tween the man's shoulder, and a pressing burden, for
fear the burden crush a bone. We are afraid we give
God too much to do, or more than he is able to bear.
When we sail, we seem to belrust ourselves to the
Lord and the sea; but the truth is, often we trust
mere to the strong ship, than to the sea or the Lord.
Our confidence shifteth itself from under the Lord, on
upon the creature and the arm of flesh; so we walk
often in the strength of the Lord, as some walk upon
ice— they walk softly and timorously upon it. fearing
it should break under them; they put no faith upon
cracking and weak ice. We are not daring and ven-
turous in casting ourselves and our "burdens on the
Lord.''

So in judgments, David's choice fell upon the pesti-
lence, rather than the sword. Why ? God"s hand is
swe eter and softer than the devil's, than the raalig-
nant's hard hand. Samuel is one of the best children,
because he is given of God, and is a child of many

1 En tautois ibtlii. — liUL'urftrrd.

SERMON XXVI. 387

pra,yei$. Isaac, the joyful child. — why ? Xo thanks
to nature, or to Sarah's dead womb for him; he is the
son of an immediate promise. Free-grace is rather
Isaac's father and mother, than Abraham and Sara!,.
In ordinances a man spcaketh, but if Christ himself
would speak, oh, his spikenard, oh, his own per-
fume, oh, his own lips drop honey! Oh, his own
Lebanon-like countenance! Alas, we think Christ is
not Christ, except the king help him ; religion is not
religion, except worldly thrones bear it up. The gospel
is a very immediate thing; the "lily amongst the
thorns," is Christ's lily; the church stands more im-
mediately by Christ, than any worldly thing doth.
God maketh the earth to bud and bring forth her
fruits ; but the sun, the soil, the season of the year,
and nature, are his under- servants ; God watereth the
earth, but by clouds. Kings are indigent, and very
mediate and dependent creatures ; they need armies,
multitude, navies, prelates, Babylon, Ireland, France,
Spain, Denmark, Holland, money, friends, parlia-
ments;— but grace and the gospel are more immediate,
and less needy. The gospel can live without all
these, ^y

SERMON XXVI.

T} E it unto thee as thou ivilt." — We see what power
A3 Christ hath over the devils: Christ sent him an

invisible summons. 'Let Satan be gone.' and he .

be gone. It is a proper work of Christ to oppose Sa-

388 THE TRIAL AND TRIUMPH OF FAITH.

tan. "He took part of flesh and blood," that he might
make Satan unprofitable, and idle, and fruitless, (Heb.,
ii, 14,) as the word is used,1 'Why doth this fruitless
tree keep the ground sapless and barren V (Luke, xiii,
7.) So is the word taken, 'to make a thing of no
effect,' (Rom., iii, 3). Things that make sport to
children, as nuts, feathers, toys, are called, 'Things of
infants to be put away,' (1 Cor., xiii, 11). So hath
Christ taken bones, and sap, and strength, from the
devil, and made him as fruitless as the feathers that
serve to sport children, (1 John, iii, 8). " For this
purpose the Son of God was manifested, (ina lyse)
that he might dissolve the works of the devil." The
word in Scripture is ascribed to the casting down of a
house, (John, ii, 19,) to the breaking of a ship, (Acts,
xxvii, 41,) to the loosing any out of chains, (Acts, xxii,
30). The truth is, Satan's w7orks of sin and hell, in
the which he had involved the redeemed world, was a
prison house, and a castle of strength, and a strong
war-ship, and many strong chains of sin and misery.
Christ was manifested to break dowTn and dissolve the
house, to break his war-ship, and to set the captives
at liberty, (Isa., lxi, 1, 2; John, xiv, 30). "And now
cometh the prince of this world, and hath nothing in
me." He had much in Christ, he had all his re-
deemed ones by reason of sin ; but Christ took all from
him. Since Christ came in the play, and was master
of the fields, Satan never did prosper. And consider
how easily Christ doth it, with a mere word, " Let it
be." How was this? Christ sent an immediate
mandate of dominion ; he hath an immediate opera-
tion upon these invisible spirits of darkness : it is no
matter how Christ do it, so it be done. Christ-God
1 Ina katargese.

SERMON XXVI. 389

is a spirit, and how a spirit acts upon a spirit, is to be
believed, rather than searched ; but Christ hath these
relations to Satan: 1. As God to all creatures, and
thus, Satan is the workmanship of God, as he is a
spirit; so whatever partaketh of being, is the adequate
and consummate effect of Omnipotency — I mean, be-
ing either possible or actual; and so the motions of
angels from place to place, and of devils, must be under
a chain of Omnipotency. as all other things, motions,
and actions of the creature are : let Satan go whither
he please, Christ traceth him. 2. Christ hath the
relation of a judge to Satan, and so he is tied in an
invisible chain of justice: and as malefactors that are
permitted to go abroad, but always with attendance,
so do devils trail about with them everlasting chains
of blackness of darkness, (Jude, verse 6). Whither-
soever the devil go, Christ hath a keeper at his back.
3. Christ hath the relation of a conqueror to Satan,
and Satan is his taken captive, (Col., ii, 15^1 : he can-
not be loosed from under Christ, either by ransom, or
change of prisoner with prisoner. 4. Christ, as " the
heir of all things, beareth up all by his mighty word,"
(Heb., i, 2, 3,) and is he in whom " all things consist.""
(Col., i, 17;) and so, by reason that the world, by a
new gift of redemption, is subjected to Jesus Christ.
there is a special and particular providence of Christ
upon Satan. It concerneth the redeemed not a little,
that Christ keep a strong and watchful guard upon
the black camp out of which he hath redeemed us, and
that :; the seven eyes that are before the throne," take
special notice of hell, who come in, and come out, for
there is deep counsel there against us. In this con-
sideration, Christ numbers all the footsteps of devils.
Satan hath not a general warrant to tempt the saints;

THE TRIAL AND TUIUMIM: OF FAITIi.

but to every new act against Job, (chap. i. 12. and
Job, ii. 6,) against Peter, ere he can put him upon one
single blast, to cast him but once through his sieve.
(Luke, xxii, 31,) yea, against one sow, or a bristle of
a sow, (Mat., viii, 31, 32,) he must have a new signed
commission. Christ's general pass, that Satan be suf-
fered, as any other subject, to pass through Christ's
bounds and kingdom, is not enough.

Use 1. — It is much for our faith andL-Comfort, that
our Mediator is a God of gods, a God above the "god
of this world," a prince more mighty than "the prince
of the air, who ruleth in the children of disobedience.'7
Yea. now we have a greater victory over Satan, than
we know: Satan is so totally routed, put off the fields,
and Christ so strong, that the weakest of saints is
stronger than the world, and the spirit Satan that
dwelleth in the world. Qhrisl!s strength of faith, is
stronger than Adam's strength of innocency, (1 John,
ii, 13, 14; 1 John, v, 5); the weakest measure of
saving grace, is stronger than the highest measure of
malice in all hell. When Satan tempteth you. fear
him not, resist him in the faith ; but be watchful, for
he hath a pass from Christ, else he could not come so
far as the court of guard, to dally with the senses, to
hold out an apple to Eve, a world of kingdoms and
glory to Christ. Satan hath a warrant to bid. when
he cannot buy ; his pass will bear him to go to the
more inner works than the senses, even to the chamber
of the fancy, to send a trumpeter to the understanding :
1. Yea, to work mediately upon the will and the heart
of a Judas, and to act, but in a way of distance, upon
David to number the people. But a counterfeit pass
with a false subscription, cannot permit Satan to go
on in real motions against the will: the chain holdoth

SERMON XXVI. 391

him back: there is a restraining link that all the
powers in hell cannot break. A moral tie and link
of the law of nature in the breast of devils, Satan can.
and doth daily break, "because he sinned from the
beginning:" but the other link of real acting against
the dominion of Providence, is impossible to the strong-
est of devils or of creatures. 2. We ourselves may
put in execution a conditional pass of the devil ; for
certain it is, Satan could but knock at Eve's door, and
play the orator and sophist, to delude mind and affec-
tions : but he could not make the king's keys (as we
say) and violently break up the door, or force the will.
but upon condition that Eve should consent to eat the
forbidden fruit: by necessity of divine justice, she must
turn the first and oldest devil in the flesh that ever
was. to tempt Adam to sin, and to eat; and therefore,
if we be not careful to resist, we mar sign the devil's
pass of Providence with our morr / eonsent. Yield
once to Satan's first demand of the treaty, and you
shall see you are ensnared by a necessity of God's
spotless justice, who punisheth sin by sin, because you
go one mile with the devil, to go with him two miles.
Use 2. If Christ at a nod have such a dominion over
devils, we are under Satan's power in being tempted,
more than we need. Certain it is, we improve not
Christ's power of dominion over Satan to the utmost.
i: Christ can save to the utmost :" (Heb., vii, 25,) then
he can sanctify " to the utmost." for Christ is a Savi-
our, not only by merit, but also by efficacy, as our
divines hold, against Socinians and Arminians ; and
therefore he should give actual strength against temp-
tations, if we should not so carelessly improve that
power Christ hath over Satan. I do not mean, as
Arminians do that free-will, bv order of natr.re. be-

392 THE TRIAL AND TRIUMPH OF FAITH.

ginneth, first, to resist Satan, and then God's grace
followeth, as a handmaid ; but 1 intend this, that be-
cause Peter is self-strong, and his flesh saith to Christ,
that Christ is mistaken, and looketh beside the spirit
of prophecy; — for Matt., xxvi, 35, he saith, "Though
I should die with thee, yet will I not deny thee;" —
belike, if he had been diffident of his own strength,
and watched, and trusted in the strength of an Inter-
cessor, he should not have been deserted, so as to deny
his Lord. We put not Christ to it, to put forth his
omnipotency in every act, to save us that we yield not.
I deny not, but there is a necessity in regard of God's
wise providence, that the saints must sin, and that
they be passive vessels to carry the lustre, and hold
forth the rays and beams of pardoning grace. Yet
certain it is, there be hypothetical connections of su-
pernatural providence in God's eternal decree, never
put forth in action, because of our laziness : (As if
God shall suffer Job to be tempted, and he by grace
sin not; (as Job, i, 22,) the Lord shall also strengthen
him when he is tempted the second time, not to sin :
and if Abraham be tempted to offer up his only son
for God, and if he yield obedience, God shall surely
bless him with the blessing 'of sanctification, promised
in the covenant;' as is clear, Gen., xxii, 16, 17; Heb.,
vi, 12—14, for we see these connections sometimes
put forth in acts. But other connections are not put
forth in acts, (Matt., xi, 21 ; Luke, xvi, 31 ; 1 Sam.,
xxiii, 12,) such as these; if David be tempted by
Satan, he shall not resist, but shall number the people:
if Peter be tempted, he shall not stand out in confes-
sing his master. Certain it is, that as we come short
of these comforts of a communion with God, which
we might enjoy, by our loose walking; so, upon the

BKRMOH XXVI. 393

same reason, we fall short of many victories over Sa-
tan, which we might have, if we should improve the
dominion and kingly power of Christ over that restless
spirit.

"As thou wilt" — As thou desirest. God maketh
of his free dispensation, a sanctified will and affection
in prayer, the measure of his gifts to us. A word,
then, 1. Of a sanctified will and affections ; 2. How
these are the measure of God's goodness towards us,
in these positions,

Posit. 1. The soul is never renewed, till the will
be renewed; for the will is the heart of the heart, and
the new heart is the new man, (Ezek., xxxvi, 26 ;
Deut., xxx, 6). For the heart is the king and sove-
reign of obedience, (Deut., xxx, 19).

Posit. 2. All sanctified affections are threaded
upon the will ; saving grace can lodge no where but
in the centre of the heart, and that is the renewed
will, presupposing new light in the mind: grace taketh
this first castle.

Posit. 3. Hence, how many grains of sanctified
will, as many grains of new obedience; so love is the
fire of our obedience, and willingness the fat of obedi-
ence, which is set on fire by love.

Posit. 4. A civil will, is not a sanctified will ; in
some men, the will is more moral, less raging, the
motions of it being less tumultuous : as in some carnal
spirits, the wheels go with less noise. All rivers
make not a like action and stirring on their banks ;
but that taketh nothing from either their nature or
deepness, or occasional overswelling.

Posit. 5. The special mark of a sanctified will, is,
that it is a broken thing, as it were fallen in the midst
in two pieces, and yielding to God and saving light.

394 THE TRIAL AND TRIUMPH OF FAITH.

There was a sea of grace and saying light in Christ :
no created will stooped to the light of a revealed de-
cree in such a submissive measure, in a hell of fear,
sorrow, and anguish for an evil of punishment more
than any creature was able to bear, as he did; "Never-
theless, not my will, but thy will be done :" far more in
other things of less pain should we suffer. Especially
in these, the will is to stoop: 1. In opposing our lusts,
as we would testify, that the proudest piece in us, the
will, hath felt the influence of Christ's death on it,
4; That we no longer should live the rest of our time
to the lusts of men," CI Pet., iv, 2,) "but to the will
of God," (1 Pet., ii, 24 ; Horn., vi, 6). The dominion
of will, is the dominion of sin. 2. In that the soul
speaketh out of the dust, and is put to silence before
God, and sitteth alone, as melancholies do, (Lam., iii.
28, 29). A tamed man is broken in his will, in which
the pride of opposing God consisteth: then, "The
wolf dwelleth with the lamb." (Isa., xi, 6.) 3. The
subordination of the will to God, is a great sign of a
subdued spirit : nothing affecteth independency more,
than the vain will ; "Rest on the Lord," (Psal. xxxvii,
7).1 "Be quiet, repine not as disobedient, neither
answer again," Christ is sent to bind up those that
are broken in will or heart. (Isa., Ixi, 1); the Hebrew
will include both, " He that hearkeneth to reproof,
getteth a heart, possesseth his heart," (Prov., xvi,
31); so Vatablus. The meek spirit, which in obe-
dience submitteth to rebukes, possesseth his heart,
and possessetli his own will : now, the contrary must
be in the undaunted man ; his will and heart must
have dominion over him, and his will must possess
him. as Prov., xvii, 18. The unconverted man, is a
1 Hebrew, "Be silent toward" the Lord." — Vatablus,

SERMON XXVI.

man wanting a heart and a will : a will not broken to
God is as good as no will, and no heart at all. The
broken heart is the heart to God, and the broken will,
the will.

Posit. 6. The affections in their naturals being cor-
rupt, grace alone maketh them pore ; and when they
are purest, they are strongest. It is most of the ele-
ment of the earth, that is all earth, and wanteth all
mixture of other elements ; that is most fire, that hath
least of earth in it ; that is finest gold, that hath in it
least of other metals, least dross, least ore. When affec-
tions are most steeled with grace, they have the least
mixture in them ; love, having much of grace, hath
least of lust ; zeal, with much grace, hath least of the
wild-fire of carnal wrath : and these are known by the
swiftness of their motion toward their kindly objects.
The more of earth in the body, the swifter is the mo-
tion downward toward the earth. Fire worketh most
as fire, when it cameth up in the air nothing but it-
self, or fire-sparks like itself; but when it ascendeth,
and carrieth up with it houses, mountains, and great
loads of earth, the motion i is the slower. Grace be-
ing essential to gracious affections, they run and
move kindly and swiftly ; therefore is supernatural love,
•'strong as death, hard as the grave." In the mar-
tyrs it was stronger than burning quick, than the
wheels, racks, and the most exquisite torments : and
Christ's love was stronger than hell. Of all loves,
that is the strongest that bringeth sickness, swooning,
and death. Gracious love produceth love-sickness,
(Cant., ii, 5,) swooning, (Cant., v. 6). The martyrs
have died to enjoy him, and refused to accept of life,
because of the love of a union with him, (Heb.. xi, 37).
How many deserted souls come to this, ' 1 die if I
enjoy not Christ/

396 THE TRIAL AND TRIUMPH OF FAITH.

Posit. 7. It is good that the affections be balanced
and loaden with heavenly and spiritual light. Lower
vaults and under houses, send up smoke to the fair
pictures that are in the higher houses ; lust's do-
minion over light, maketh a misty and unbelieving
mind. So, when the light is carnal, and nothing but
worldly policy, it is like the highest house, which, if
ruinous and rainy, sendeth down rain, and continual
droppings on the lower house. Mind and affections
vitiate and corrupt one another: grace in either,
contributes much to the spirituality of the actions one
of another. So the mockers of eternity and judg-
ment are ignorant, because they will be ignorant, (2
Pet., iii, 5) ; and Eli's sons will be abominably lustful
in their affections, because they know not the Lord,
and are ignorant of God, (1 Sam., ii, 12). Matthew
heareth and seeth Jesus, and he followeth him, (Matt.,
ix, 9). The more that Mary Magdalene followeth
and loveth, the more she knoweth and seeth the ex-
cellency of Christ, (John, xx, 1—14, compared with
verses 17, 18).

Posit. 8. When the desires are natural, then hea-
venly objects are desired and sorrowed for in a natural
way. Balaam desires to die the death of the righ-
teous, but Esau weepeth for the blessing in a carnal
way. When the desires are spiritual, earthly objects
are desired in a spiritual way — even bread, as it
savoureth of Christ, (Matt., vi, 9, compared with verses
11, 12). And so the woman seeketh deliverance to
her daughter, spiritually, and with a great faith.

Posit. 9. The believer saith, 'If the creature will
go along with me to my Father's house, welcome ; if
not, what then ? There I must lodge, though gold
refuse to go with me.'

BERM05 XXVI. 307

See how God in a manner resigneth bis own free-
dom in giving, and transferreth this honour on the
woman's desire. God keeps pace with a sanctified
will in satisfying, when the will keeps pace with God
in acting, longing and desiring. 1. He putteth hea-
ven upon the choice of a sanctified heart : "Choose life.
that both thou and thy seed may live." (Deut., xxx.
19.) li Whosoever will, let him take of the waters of
life freely." (Rev., xxii. 17.) " Ho ! every one that
thirsteth, come ye to the waters." (Isaiah, lv, 1.) 2.
Heaven is put upon the quality of the will, and what
it desires ; "If thou knewest the gift of God, and who
it is that says to thee, give me to drink, thou wouldst
have asked of him, and he should have given thee
water of life." (John, iv, 10.) " I will give unto him
that thirsteth. of the fountain of the water of life
freely." (Rev., xxi, 6.) There is an edge upon the
word " fountain ;" for the fountain and first spring of
the water of life is above the streams : and this is pro-
mised to him that hath a heavenly and spiritual thirst
fur Christ. 3. God putteth himself, and the measure or
compass of heaven, upon the measure and compass of
the bent and pitch of heavenly desires: "If thou criest
after knowledge, and liftest up thy voice for under-
standing; if thou seekest her as silver, and searchest for
her as for hid treasures, then shalt thou understand
the fear of the Lord, and find the knowledge of God."
(Prov., ii, 3—5.) There be four words here to express the
Lent of the will and desire: we are to "cry for wisdom."
The Chaldee reads the other part of the verse, "If thou
call understanding thy mother;" that the cry spoken
of in the former part, may be such a high cry, as chil-
dren use when they weep and cry after their mother.
The other word is, ;To give the voice to wisdom.'

398 THE TRIAL AND TRIUMPH OF FAITH.

The other two words do note sweating, digging- in the
bowels of the earth, casting up much earth to find a
treasure of silver or gold: " Open thy mouth wide, and
I will fill it," (Psalm lxxxi, 10) ; Vatablus, " Seek
what thou wilt, and I will grant it." It is a doubt, if
any man, by enlarged desires, can put God's giving
goodness to the utmost extent. 4. God maketh his
fulness in giving, far beyond our narrowness in seek-
ing: " He is able to do, "(this is as much as "he is
willing to do," Rom., xi, 23; Jude, 24,) "exceeding
abundantly above all that we ask or think, according
to the power that worketh in us." (Eph., iii, 20.)
This is considerable, that when Christ shall put the
crown of incomparable glory on the head of the glori-
fied soul, there shall be thousand millions of more
diamonds, rubies, and jewels of glory on that diadem,
than ever your thoughts or imaginations could reach ;
and more weight of sweetness, delight, joy, and glory
in a sight of God, than the seeing eye, the hearing-
car, yea, the vast understanding and heart, which can
multiply and add to former thoughts, can be able to
fathom, (1 Cor., ii, 9). When ye seek and ask Christ
from the Father, you know not his weight and worth:
when you shall enjoy Christ immediately up at the
well-head, this shall much fill the soul with admira-
tion: 'I believed to see much in Christ, having some
twilight and afternoon, or moonlight glances of him
down in the earth ; but, oh ! blind I, narrow I, cculd
never have faith, opinion, thought, or imagination, to
fathom the thousandth thousandth part of the w< rth.
and incomparable excellency I now see in him.'
You may over-think and over-praise Paradise, Rome.
Naples, the isles where there be two summers in one
year ; but you cannot over- think, or in your thoughts

SERMON XXVI.

reach Christ; and the invisible things or God; only
glorified thoughts, not thoughts graced only, are com-
prehensive in any due measure, of God — of heaven.
The glorified soul shall be a far wider and more capa-
cious circle, the diameter of it in length, many thousand
cubits larger in mind, thoughts, glorified reason, will,
heart, desires, love, joy, reverence, than it is now. We
would, in seeking, asking, praying, in adoring God in
Christ, enlarge our own desires, heart, will, and affec-
tions, broad and deep, that we may take in more of
Christ. Broad prayers How from broad desires, nar-
row prayers from niggard and narrow hearts. We
may collect the bigness of a ship, from the proportion
and quantity of its bottom, in its new framing. If
the bottom draw but to the proportion of a small
vessel which can endure no more but a pair of oars, the
vessel cannot be five hundred tons, or be able to bear
sixty pieces of ordnance : Prayer bottomed on deep and
broad hunger, and extreme pain of loA7e-sickness for
Christ, and great pinching poverty of spirit, must be
in proportion wide and deep. Oh ! but our vessels
are narrow, and our affections ebb and low. the
balance that weigheth Christ weak; it is as if we should
labour to cast three or four great mountains in a scale
of a merchant's ordinary balance. We are propor-
tioned in our spiritual capacities but for drops of grace:
Christ is disposed to give grace as a river. It is
little to seek corn, wine, and oil from God: Ik- is more
willing to give great tilings than small things. To
ask a feather, a penny, from a mighty prince, p
he saith. "Ask what thou wilt, to the half of my king-
dom, and it shall be granted to thee," is the an
valuing of the greatness of his royal magnincenc< .
'; what you will," saith Christ, " of my Fath

400 THE TRIAL AND TRIUMPH OF FAITH.

my name, and it shall be granted." Men's desires run
upon removal of the sword, peace, protection, plenty,
trafficking, peaceable seas, liberties of parliament, sub-
jects, peers, cities : little are men's desires employed
in seeking Christ to dwell in the land, and that the
temple of the Lord be builded. All these suits are
below both the goodness of the Lord, and spiritual
capacity of sanctified affections ; and G od giveth to
carnal men that which their soul lusteth after, but in
his wrath.

SEKMON XXVII.

" And when she was come to he?' house, she found the devil gone
out and her daughter laid upon the bed." — Mark, vii, 30.

BECAUSE I haste to an end, and shall not now
refute the dream of Papists, from this collecting
the lawfulness of their bastard confirmation, and of
confirming children by the unhallowed blessing of the
prelate ; only observe the case of the child. Mark
saith,1 Cast, in a violent manner, in a bed : for this is
not to be a bed of rest and security, as some Papists
collect, but to express how violent Satan is in his last
farewell, as when he is to be cast out ; " When the
possessed child is brought to Jesus, and when he saw
him, straightway the spirit tare him, and he fell on
the ground, and wallowed, foaming." (Mark, ix, 20.)
The devil and the unclean spirits are not thrown out
of a person, or land, but they must rage and foam.
1. The Lord saith, " I will cut off the names of

1 Beblemcneu epi tea Idines.

SERMON XXTIT. 401

idols out of the land, and they shall be no more
remembered ; and I will cause the prophets, and the
unclean spirits, to pass out of the land;" (Zech.,
xiii, 2 ;) but this cannot be done but with great vio-
lence; the father and the mother shall thrust through
'; with a sword the false prophet," even their own son,
before he be put out of the land, (Ver. 3.) The devil
will not be removed without blood, sweating, and great
violence. When the unclean spirits of men given to
curious arts, and the idol, Diana, are preached down in
Ephesus, "That whole great city was full of wrath, and
they cry out, Great is Diana of the Ephesians ! And
the whole city was filled with confusion." (Acts, xix,
18, 19.) When Christ cometh to the crown and the
throne, Jews and Gentiles, the kings and rulers of
the earth, Herod and Pilate, with the Gentiles and the
people of Israel, are gathered together, (Acts, iv, 25—
27). The word, Psalm ii, 1, (Rageslm.) it is, to make
a great tumult, as a furious multitude gathered to-
gether, that maketh a noise as the noise of a troubled
sea. Therefore some, not without reason, say, the
sons of Zebedeus are called Benairegesci, Sons of
Thunder. Luke, (Acts, ii,) useth the word after the
seventy ephryaxan which Budeus expoundeth of fierce
and wild horses. And certainly Christ is crowned upon
Mount Zion, with garments rolled in blood ; this is a
spoiling of, and a triumphing over principalities and
powers. Christ dyed the black cross with red blood,
when he performed this noble act of redemption, (Col.,
ii, 14, 15). So, when Christ cntereth in any soul to
dwell, there he must first bind the devil, and then spoil
his house, (Matt., xii, 29). What wonder is it, that
multitudes of heresies and sects, and many blasphemous
and false ways arise now, when the Lord is to build up
2 2 c

402 TIIE TRIAL AND TRIUMPH OF FAITH.

Zion? Satan, when Christ is to sail, and his kingdom
a coming kingdom, (as we pray,) raiseth up storms
and winds in the broad lake of brimstone, to drown
the church of God. Christ hath not fair weather
when he goeth to sea, (Matt., viii, 23, 24,) yet his
journey is lawful. When Christ is upon acts of his
priesthood, and standeth at the great high altar, with
his censer of gold, to offer up the prayers of the saints
to God, he casteth fire with the same censer down
upon the earth, and there be then thunderings, light-
nings, and earthquakes ; and hence followeth terrible
judgments upon the earth, as hail, fire mingled with
blood, and a mountain burning with fire, and the third
part of the sea becomes blood ; and a clear burning
star, like a lamp, called Wormwood, making the third
part of the waters bitter, doth fall from heaven, which
is as much as, when Christ is upon acts of mercy to-
ward his people, pestilent heresies of the popish clergy,
and others, darken the third part of the sun and moon,
that is, of the light of the gospel, (Rev., viii, 1—12).
Even as when our Lord Jesus standeth to intercede
for the people, and to pray for fallen Jerusalem, which
is as a fire-brand plucked out of the fire, Satan standeth
at his right hand, his working hand, to hinder him,
(Zech., ii, 1-3).

2. This resolveth to many their state. Many are
free of the devil. ' I thank God,' saith one, ' I know
not Satan, nor any of his works : I have peace ; Satan
did never tear me, nor cause me to fall to the earth,
nor doth he torment me.' But this is a fearful condi-
tion : 1. It is an argument of a false peace. When
the strong man is within, the house is in peace. Not
to be tempted of the devil, is the greatest temptation
out of hell ; and if there be any choice of devils, a

BPRM09 XXVIT. 400

raging and a roaring devil, is better than the calm
and sleeping devil. When the devil is within, he
sleepeth and is silent, and the house or soul he is in
is silent, and there is a covenant with Death and
Hell, (Isaiah, xxviii, 15). Now, hell keepeth true to
a natural man for a time ; cessation of arms between
the soul and Satan, is security for a time, but it is not
peace. The devil's war is better than the devil's
peace. Carnal hypocrisy is a dumb and silent thing,
hut it is terrible to be carried to hell without any
noise of feet. The wheels of Satan's chariot are oiled
with carnal rest, and they go without rattling and
noise. The devil carrieth few to hell with shout-
ing and crying ; suspect dumb holiness : when the
dog is kept out of doors he howls to be in again. The
covenant of Satan to Eve, (" sin and you shall not
die,") standeth with all men by nature, till Jesus Christ
break peace between us and Satan. 2. Contraries
meeting, such as hot and dry fire, and cold and moist
water, they conflict one with another; and where Satan
findeth a sanctified heart, he tempteth with much
importunity ; - as at one time, Christ findeth three
mighty temptations, and he departed from him only
for a little time, (Luke, iv, 13). Where there is
most of God and of Christ, there, there are strong
injections and firebrands cast in at the windows, so as
some of much faith have been tempted to doubt, " Is
there a Deity that ruleth all ; and where is he ? We
see him not." Another is often assaulted with this.
Is there a heaven for saints ? Is there a hell for
devils and wicked men ? We never spoke with a
messenger come from any of these two countries."
A third is troubled with this, "Such a business I have
expeded whether God will or not." The flower of the

404 THE TRIAL AND TRIUMPH OF FAITH.

soul, the high lamp of the light of the mind, is fre-
quently darkened with foggy and misty spirits coming
up from the bottomless pit, and darkening any beams
and irradiations of light that come from the Sun of
Righteousness. Faith is more assaulted than any
other grace : Satan shaketh other graces ; but this is
winnowed between heaven and earth, (Luke, xxii, 31,
32). Satan's first arrow shot at Christ, laboureth to
put a terrible if upon his light; " If thou be the Son
of God." It is as much as, if God be God, if the Son
of God be the Son of God. It is not the evidence and
certainty of fundamentals, nor the strength of grace,
that privilegeth souls from Satan's shafts. Strength
of saving light putteth the saints often under the gun-
shot of Satan, that he may find a shot at them : there
is only law-surety against temptations, up in heaven,
when you are over score out of time, within eternity's
lists ; never till then.

3. Not to be troubled thus, argueth a house not
watched. The gates are open night and day, as the
gates of hell, that want key and lock ; and the soul so
secure, that the person seeth not what devils come in,
what go out. But the watch set by God's fear,
examineth all messengers that come in, all motions,
all suggestions, all angels white and black : all rises,
falls, ebbings and Sowings of love, joy, desire, fear,
sorrow, come under search and scrutiny ; " Whence
come ye? from heaven or hell?" It is time of war
with the saints in this life; and then, all cities keep
watch, and strangers without a pass are examined,
searched, and tried, what correspondence they have
with the enemy.

4. God's way of hardening by Satan, is often mys-
terious, silent, dumb, and speaketh not. "For judg-

SERMON XXVII. 40-3

ment I came into this world." (John, ix, 3J^); but
what a judgment ! — such as walketh in the dark, and
kiileth in a midnight sleep, that M they that see may
be made blind." This judgment speaketh not. Oh,
terrible ! God hath put out the man's two eyes ; but
how, or when, he cannot tell. The nerves and eye-
strings of the man's soul are broken ; but there was
not a crack, nor any noise heard, when God snapped
them in two pieces. Christ came when the man was
sleeping, and his serjeant, the devil, with him, and
put his hand on his heart, and gave the lock, the
sprents, and wards of the heart a thraw and a crook,
and all the keys in heaven and earth cannot shut or
open his heart. And this was done without noise or
pain; — the man was never put to his bed for the
business; the conveyance of the business was spiritual,
but invisible. Oh, sleeping world ! awake out of your
rotten and false peace. Oh, the Lord bindeth men.
and they cry not! and the devil bindeth many and
they cry not. Pharaoh knew not when his heart was
hardened ; the conscience saw it not ; even as a stone
groweth in the bladder without our sense of it : the
business was transacted without one cry, or any wit-
ness. Carnal hellish security is dumb-born. ■ Let
my child sleep,' saith the devil, ; and awake him not
till the heat of the furnace of hell melt away his false
peace.' Why ? But men may die deluded, having
no bands in their death, as they lived deluded. AVrath
and justice are moving to many souls sleeping in
death, without noise of feet; the sword of God is cry-
ing to souls without any voice ; the wheels of the fiery
chariots of God's indignation are moving over slain
men in Scotland and England, without the rattling or
prancing of the horses. 0 pity! — a tempest, a devil

40G THE TRIAL AND TRIUMPH OF FAITH.

comes, and steals away the man's soul and his con-
>;ienee out of him in the night, and he knoweth not.
Christ sailh, 'Silence, waken him not, till he be over
ears in the lake ;' and Satan saith, 'Waken him not,
till I be sure of him!' A dumb judgment is twice a
judgment.

r. l a s g o w :

WILLIAM COLdNS *NP Co., !

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