Salvation for a sinner Secondly that there is a way tending thereto as a meritorious 5. Arguments cause of it Thirdly that every man is a sinner for all have sinned and come short of the glory of God Rom. 3. 22. Now then know that there are but two wayes of life according Two wayes of life to which there is a double Covenant First one Legal Secondly the other Evangelical The Legal Covenant is do this and live the Evangelical Covenant is believe and live The Legal Covenant grounds salvation in our own persons and the Evangelical in the righteousnesse of another person And these Covenants are opposite that one cannot consist with the other For and mark this though the Law and the Gospel may and do and shall consist as the Law is a word of rule for obedience yet they cannot possibly consist is the Covenant of justification and salvation that is whosoever will stand to the Covenant of works to be justified by it he rejects the Covenant of grace and so Econtra Well then this being true that our life is to be had by the Covenant of Works or of Grace I will briefly shew unto you that we sinners can never be justified and saved by the Legal Covenant which if I clear then it will be evident that our salvation is only by faith in Jesus Christ Thus then all the possibility to be justified and saved by the Legall Covenant ariseth from one of these grounds viz either because That there is a fulnesse and exactnesse in inherent holinesse 3. Things That there is a dignity and efficacy in actual obedience which they call good works That there is a latitude or sufficiency of duty to fulfil the Law which may be conceived to be in a regenerate person but none of these can justifie and save Ergo For the first viz inherent holinesse this holinesse is that 1. Inherent holinesse which is wrought in our whole soul by the Spirit of God whereby of wicked he makes us good and of unholy he makes us holy and according to the severall degrees of it is the person lesse or more holy Now this we say that though the justified person hath this infused inherent holinesse Yet this is not that which Cannot justifie and save can justifie him before God that is for the dignity of which he can stand so before the judgement of God as to be pronounced just and righteous and so acquitted which I prove thus 1. That can never be the cause of our justification which is defective and imperfect and leaves yet the person in some measure sinful I 4. Reasons of it cannot in the Court of Justice be pronounced perfectly just for that righteousnesse which is imperfectly just no more then he can in a strict court be reputed to make full satisfaction who hath not paid halfe his debt or to be throughly well who is scarse able to walk three turnes in the Chamber But that holiness which is in us inherent holinesse is very imperfect I speak of that which is in us here on earth it is not adequate or parallel to the whole will of God which requires perfection of degrees as well as of parts That it is imperfect is as cleare as day First it is at combate with sin Ergo it is not perfect the argument is good for whiles one contrary is mixed with the other there is still imperfection Sinne and Grace are contrary and conflictings shew imperfection as victory notes perfection Secondly that which may be encreased is not perfect but our inherent holinesse may receive more encrease Hence those many exhortations to perfect holiness 2 Cor. 7 1. and to labor after perfection 2 Cor. 1. 3. Thirdly all the parts of holinesse are imperfect Faith is not so clear an eye nor Hope so fixed an Anchor nor Love so pure a streame but that each of them need additions of degrees of strength of help the Moon when it draweth into nearest conjunction with the Sun and is filled with the longest beames of communicated light it hath yet her spots which like so many reproaches stick in the heart of her so is it with the holiest person on earth with the largest measures of inherent graces he hath yet great measures of sinne which like so many spots do blemish and disable the soul to stand perfectly pure and just before the eyes of God That righteousnesse by which we are justified is manifested without the Law See Rom. 3. 21. and what that righteousnesse is he expresseth in ver 22. even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe But inherent righteousnesse is not manifested without the Law Why because the Law commands this inherent righteousnesse viz. To love the Lord our God with all our hearts c. That cannot be the cause of our justification and salvation upon which the conscience dares not to rest in the secret agonies of conflict or in the eminent houres of death when the soul is to enter conflict with the wrath of God being wounded with the sense of sinne and cited as it were before the tribunal of Gods holy and strict justice dares it then to put it self seriously and in good earnest upon its own holinesse to make its peace to be its propitiation to satisfie the trials and demands of Gods justice One Chemnitius well observeth of the Papists that when they are to dispute with men they will plead for inherent holinesse but when they are to contend with God they will flie only to Christ tutissimum est said Bellarmine It was no ill meditation that of Anselme Conscientia mea meruit damnationem Paenitentia mea non sufficit ad Anselme satisfactionem sed certum est quod miserecordia tua superat omnem offensionem that is O Lord my conscience tells me I have deserved damnation all the repentance that I have or can perform comes short of satisfaction but thy mercy even thy mercy only can pardon and so exceed all my transgressions The most holy persons do every day sin and need daily pardon and daily mercy how then can we be justified or saved for the merit or dignity of any holinesse in our selves How ridiculous were it that he should think himself to stand in great favour and acceptation before his Prince for the singularity of his continued vertues and performances who every day breaks out into such acts which need the Kings gracious mercy and pardon There is no dignity or meritorious efficacy in actual holinesse or 2. Actual holiness or good works cannot justifie 2. Reasons of it in good works by reason whereof we can be justified and saved I know this fields is very large I will not expatiate but speak in a word of it with a proper respect to the thing in hand I prove the thing thus 1. No man since Adams fall can performe works in that perfection which
the understanding by solid demonstration of infallible principles or else by the undeniable evidence of sense and experience as thus that every natural body hath power to move or that the Moon will suffer an Eclipse or that the fire is naturally apt to ascend and the water to moisten c. These things have both a naturall certainty and truth in themselves and there is an undoubted evidence and certainty in the minde of the person truly knowing them and so certaine and full is the perswasion of the minde about them that there is no scruple of doubt remaining to discuss as any uncertainty whether the things be so or no. Another is opinion which is an inevident evident assent if I may so phrase it My meaning is the understanding doth so assent and yield to the things as that yet it sees some contrary reason to suspect and question whether the thing be so or no for as much as in opinion the grounds are not fully evident to the minde but they are only probable and therefore the assent by opinion is but conjectural As take a man in a case of a scrupulous conscience there is to that man some evidence of argument which doth seem to warrant his action or attempt and yet that argument is not so entirely convincing of his judgment but on the other side there starts up a medium or argument which renders the practice probably sinful whereupon if you come to demand of him May you do such a thing he answers I do not certainly know that is I am not entirely and absolutely resolved of it yet I think I may I think it is lawful and this thinking which is opinion is alwayes accompanied with some fear and suspition so that the minde is like a paire of Scales tottering and tilting to either side Things are partly cleare and partly obscure partly evident and partly inevident and therefore the assent of opinion is alwayes doubtful Another is beliefe which is an assent unto things not from any evidence of the things themselves but only from the relation or testimony of another If I feel the fire to burne my hand I do not call this a believing but a sensitive knowing if Ahimaaz comes and tells David that his Son Absolom is hanged and slaine though this be knowledg in him who saw it yet it is belief in David who did heare and credit the tidings so that to be brief belief differs from knowledge in this that knowledge depends on the evidence of things themselves but belief though the things be certainly true to which it doth assent yet it assents unto them for the testimony or authority of him who relates and reports them Though this be most true That Jesus Christ was borne of the Virgin Mary and that he is the Messias and Saviour yet I beleeve it to be true because God hath given testimony or report thereof in his Word unto me Again Belief differs from opinion in this that opinion is an indifferent probable hazarding and difficultly inclinable assent but in believing the assent is firme certaine and fixed especially where testimony and authority is sufficient Believing as it is restrained to a theological and divine consideration that is in the generall an assent of the soul to the truth and goodnesse of all divine revelations upon divine testimony Here much might be said as for instance First that all divine revelations are the object of belief as supernaturally inspired Secondly that the ground of believing them is Gods own testimony Faith hath sufficient reason to believe all things there to be true in their relation because of his truth and authority who doth say so viz. God himself Thirdly of the generall nature of believing which is an assent unto all spoken by God as most true and credible Secondly particularly of justifying Faith Faith as you well know hath a double aspect one is to the whole revealed Word of God another is to God in Christ or to Jesus Christ I am not now to speak of it as an eye which may see all colours but as an eye fixing it self on some singular and special object viz. on Jesus Christ in respect of whom it is called justifying faith The believing on whom may be thus described CHAP. V. Faith in Christ what described IT is a singular Grace of God whereby the heart and will of a sensible sinner doth take and embrace Jesus Christ in his person and offices and doth wholly or only rest on him for pardon of sin and eternal life There are many things to be opened in this description forasmuch as all the force of true faith cannot at once in a few short words be clearly expressed SECT I. COnsider therefore the spring or fountaine of this faith is at heaven Gods eternall decree is the radicall cause of it so Causa Acts 13. 48 As many as were ordained to eternal life believed And the instrumental cause of it is the Word of God Rom. 10. 17. Faith comes by hearing and hearing by the Word of God And the immediate and singular cause of it is the Spirit of God Gal. 5. 22. there it is an expresse fruit So Joh. 1. 12. speaking particularly of believing on the Name of Christ he addeth verse 13. men come to this not being borne of blood nor of the will of the flesh nor of the will of man but of God That the will or heart of man should be brought off from it self and to abhor its own condition and sufficiency and to take Christ as God propounds him to be the only rock upon which I must built my salvation to be the only Lord to whose Law and Will I must resigne up my whole soul and to cleave unto him in a conjugall union and affection This I say ariseth not from naturall principles nor from the wisdome of a mans free will nor from any endeavour or action which can find footing in man himself It is observed that there are two sorts of habits Two sorts of Habits 1. Some which are acquired by the industry of the person and through a right use of a segacious and understanding mind and such may be purchased by practise and use as the Scholar by writing gets the habit of writing and the Apprentise by his wise and honest observation and industry gets into the skill of his trade and calling Now faith is no such quality we can send forth no such singular acts or operations which are able in time to ripen or beget so excellent a Grace in the soul 2. Others are plainly and entirely infused Faith is not water in the Earth which a man may pump out but it is even in the fulnesse or littlenesse of it in the allnesse of it as the drops or showers of raine which come from heaven Though the subject of it be below yet the cause of it is above it is man who doth believe but it is Gods Spirit alone who gives him that faith to believe
righteouâ—nesse but this is a rotten opinion Because first it makes void the righteousnesse of Chrisâ— by his blood we are justified Rom. 5. 9. By his obedience are we made righteous verse 19. If this doth justifie us then faith as an act doth not unlesse we will be doubly justified Secondly no works of ours before or after grace do justifie us but the act of faith is one of these Eâ—go 3. Correlatively that is with relation to Christ and his righteousnesse and in this respect faith is the onely way one saith well faith doth not justifie as an action but as a passion his Bucer meaning is this not faith apprehending but the thing apprehended by faith doth justifie It is true I must by faith apprehend Christ if I will be saved but it is not the apprehension which saves but he who is apprehended is the cause of my salvation If I were like to be drowned in the water I must put forth my hand to him who stands and reacheth out his hand unto me yet it is not the meer putting forth of my hand which saves me from drowning but his hand which is laid hold on by mine which draws me forth and so I am preserved both must meet but the cause is in him 4. Instrumentally or in respect of office you know well how to distinguish 'twixt actions a man doth as a man and actions which a man doth as an officer If a man be condemned and ready for execution and one comes from the King with the message of pardon the delivering of this message is an act of his employment and office not of his absolute nature as a man only Thus it is with faith it sends out some actions as an absolute grace and it performes others as a grace in office as an instrument designed and deputed It justifies us in this latter respect not that it is the matter or cause which cleares all for us with God but because it is the instrument laying hold on him who doth this for us As the hand is said to cloath the body not that the hand is any cloathing for a man doth not weare his hand but because it is the instrument to put on our cloathing or as the cup is said to quench our thirst not that the mettal of the cup can go down and satisfie that natural appetite but because it holds that wine or liquor which doth quench so doth faith justifie a sinner not as the object not as the cause but as the instrument that is as the hand of the soule laying hold on the Robes of Christs righteousnesse putting on that garment of his and as an instrument receiving and holding and bringing to the soul that precious blood of Christ which onely can immediately satisfie God and appease a thirsty conscience 2. Againe we must distinguish of the manner and peculiar habitudes or respect of things unto salvation some things A twofold reference of things have a reference to salvation by way of proper causality which have in them a meritorious reason for the proper dignity of which a person is justified and saved And in this respect we say that beleeving in Jesus Christ is the only method and way of salvation Not that faith can from its own worth dispute and challenge from God but because Jesus Christ who is the object of faith hath as a cause merited our pardon justification and salvation Other things have a reference by way of order As suppose a man were to be Knighted by the King to obtaine this Knighthood he must come to the Court and stoop down on his knee and so receive that honour This accesse to the Court and humbling on his knee is not a matter of merit or cause but only of order and condition In this latter respect we deny not but good works look towards sâ—lvation and are required thereto Not as any cause Christ only is the cause but as conditions and orderly steps and wayes which we must tread if we will be saved via ad regnum non causa regnandi Bernard When we say that beleeving in Christ Jesus is the onely way to be saved you must not understand it so as if no other grace were required from a man but faith only but thus There is no other grace which layes hold on Christ who is the cause of salvation but faith only As it was with the father of the Prodigal when he met his sonne falling down on his knees he presently forgave him but before he brought him into his house he did cloath him with other garments So doth God our Father upon our humbling and believing freely confer on us remission of sins for his Christs sake yet before he brings us to heaven he doth invest our souls with the singular graces of his holy Spirit yea though justification be not sanctification yet where God doth the one he ever bestowes and works the other Therefore I pray you remember to distinguish 'twixt these two justification and sanctification The person justified and to be saved Though this be most true that there is no other meritorious cause of our justification and salvation but only Christ and there is no other instrument to lay hold on this but faith yet this is as true that the person justified and to be saved hath more graces in him besides his faith though there be not a co-operation of faith and other graces to justifie yet there is a co-existance of faith and other graces in the person justified Thou must have a good heart as well as a good Christ and an holy life as well as a precious faith or else thou shalt never come to heaven You know that in the body of man there be Eyes to see and Eares to hear and Hands to take and Feet to go of all these which are in the body yet no members are deputed to see but the eyes neverthelesse the eye must not say of the eares I have no need of thee nor the hand to the foot I have no need of thee it is granted that no member sees but the eye eates but the mouth walks but the feet layes hold on but the hands Their offices are singular yet their con-corporation is necessary So no grace but faith pitcheth on Christ layes hold on him as the cause of salvation yet there is need of other graces in the person to be saved There must be love and repentance and godly sorrow and true fear and lively hope and patience and zeal c. The estate is changed only by the blood of Christ but if we will be saved the person must also be changed by the Spirit of Christ. SECT I. THese things being thus premised I shall now give you some arguments by which the truth of the assertion shall appear First there is no other way to be saved but this viz. to believe on Jesus Christ Ergo it is the only way Three things I take as granted Hypotheses First that there is a
from gilt and condemnation And thus is it for ought I can learn altogether used and sensed in the Scriptures which speak of our justification before God viz. for such an action of God whereby after the manner of a Judge he absolveth and acquitteth an accused person Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth verse 34. Who is he that condemneth where you have a manifest Antithesis or opposition 'twixt justification and condemnation now as condemnation is an action of the Judge a sentence of his pronouncing the person gilty and obnoxious so justification being contrary to it must import an action or sentence acquitting and absolving Yea and again as condemnation most improperly and abusively must be interpreted if we expound it to be a making of a man so and so sinful by infusion so is justification unrightly conceited when men make it to be a making of a person just by infusion of holinesse It is observed that in this kinde of justification viz. which is judicial There are foure persons as it were First the Agent One who begins the suit accuseth layeth such and such things to the charge of another the Apostle said it Rom. 8. 33. Who shall lay any thing to the charge c. Secondly the Patient the person accused and charged with default and offence and gilt Thirdly the Advocate who endeavours to vindicate the party so charged from the accusation either by declaring the innocency of the person or impleading satisfaction Fourthly the Judge who in justification of that person gives sentence for the person accused according to the valid plea of the Advocate and so absolveth him It is thus in the point of our justification there is Satan accusing and something else There is man accused of sinne and gilt there is Christ interposing and pleading as an advocate by his blood and righteousnesse and there is God as a Judge for Christs sake acquitting and absolving and pronouncing righteous and accepting to everlasting life So then the proper and punctual acception of the word justification is not according to infusion but according to absolution and pronunciation It is not Physical as when a man is made whole but it is judicial as when a man is cleared at the bar He that justifieth the wicked and he that condemneth the just they are both an abomination to the Lord Proverbs 17. 15. There is the word againe Not I trust to be expounded by way of infusion that is he who makes a wicked man a good man by impression of righteousnesse is an abomination to God but it is to be expounded by way of judiciary sentence that is he who pronounceth of a wicked man in the Court of Justice as if he were just and reputes him as so and accepts him as so This man is an abomination to the Lord. Now take one distinction and then I will to the nature of Justification There is a twofold Justification A twofold Justification One of the cause and this is a particular kinde of acquittance touching such and such things which are laid to a person perhaps sometimes very unjustly Secondly another of the person when he is throughly purged and absolved now in this respect we speak of justification which I think for the nature of it may be thus defined SECT II. JVstification of a sinner it is a gracious and just action of God whereby he imputing the righteousnesse of Christ to a believing sinner absolveth or acquitteth him from his sins and accepteth of him as righteous in Christ and as an heire of eternal life There are diverse things considerable in this description 3. Things in this description First Justification immediately belongs to God it is his action It is God that justifieth saith the Apostle Rom. 8. 33. And who can forgive sins but God only Luk. 5. 21. We well distinguish 'twixt officia and beneficia 'twixt duties and 'twixt blessings duties belong to us but blessings belong to God It is God who is offended and therefore condemnation and absolution belong to him to the Judge not to any other hence saith the Apostle God was in Christ reconciling the world to himselfe 2 Cor. 5. 19. not imputing their sin You do well to distinguish of the causes of our Justification There is first the prime cause the Author and this is God the Father who gave his only begotten Son for us and set him forth to be a propitiation for sinne through faith in his blood that all who do believe in him should be justified Rom. 3. 25. And who is the Judge absolving all that believe and pronouncing them just in Christ Secondly The meritorious cause so the Son of God our Mediator is said to justifie us both as our surety in paying our debt and laying down the full price of our redemption Isai 53. 11. thereby affording unto us the matter and merit of our Justification and as our Intercessor and Advocate pleading effectually for us that his merits may be imputed to us Hence is it Isai 53. 11. My righteous servant shall justifie many God the Father justifies as a Judge by way of prime authority and God the Son justifies as a Mediator The Son justifies as a surety paying our debt and giving satisfaction to the Father for us to the utmost and the Father justifieth us as a Creditor fully accepting of that price and satisfaction Thirdly The applying cause and thus the Holy Ghost may be said to justifie in asmuch as he conjoynes Christ and the soul by faith together whence ariseth a participation of the righteousnesse of Christ and the pardon of sin by him Once more distinguish of justification it may be taken two wayes either actively as a judiciary sentence absolving acquitting c. and so we say God justifieth Or Passively as a thing apprehended and rested on and so we say that Faith justifieth not as if faith did acquit but as it takes and receiveth the acquittance not as if faith did impute a righteousnesse but because it receiveth and resteth on the righteousnesse of Christ by God imputed to us now when we say that justification is an Action of God it is meet for you to understand somewhat of the kinde of this action For the actions of God are of different sorts Some which are produced within us and make a reall alteration 2. Sorts of actions and change in the soul of man thus sanctification is an action of God that is such an action of God as is altering the inward frame and qualities of the soul of unholy making them holy of unbelieving making them believing of hard making them soft of earthly making them heavenly c. Others are wrought for us but not in us and though they import a change of the condition and state of the person yet properly and formally they imprint no change in the inward disposition And thus Justification is an action of God not an action changing
alwayes hold If the Sunne be up it is day But this now Learning is or should Simile be an Antecedent to preferment it should go before it yet it is not an infallible truth that every one who gaines learning should enjoy preferment Thus is it in the nature of faith There are some Antecedents there are some things which must of necessity go before faith yet they alone do not formally and assuredly conclude that a man hath faith as for instance A man cannot beleeve in Christ he cannot receive Jesus Christ with all his heart he hath some historical evidence of Christ he must have some knowledge of Christ what he is and what he hath done or else he cannot take him to be his Lord and Saviour Yet this knowledge doth not infallibly conclude justifying and saving faith for as much as the Devils and Hypocrites may see much of Christ they may have a high degree of intellectual apprehension Again a man cannot by faith take Christ to be his Lord and Saviour unlesse he hath some sensiblenesse of his sinful condition our heart will not look towards Christ it cannot conceive of his excellencies nor of his own necessity until we feel our sinfulnesse and lostnesse and vilenesse The whole neither need nor look for a Physician yet a person may be sensible of his sinful condition he may not only by the light of natural conscience apprehend some broader and stirring enormities but he may by a smart and quick light let in by the Ministry of the Word discern heaps of wickednesse in his life and heart for which his conscience may sting him with wonderfully bitter accusations and yet such a person possibly may not rise from trouble to faith as is evident in Cain and Judas So then remember this that in the searchings and trials for faith you do not conclude the presence of the habit from the common antecedent of faith for as much as faith is but a contingent consequent of them sometimes it doth follow sometimes it doth not As in Marriage sometimes it doth follow the motion which is made and sometimes it doth not so the espousing of our soules to Christ by faith sometimes it doth follow knowledge sometimes it doth not sometimes it doth follow the preaching of the Word and yet sometimes it doth not for all have heard yet who hath beleeved said the Apostle Rom. 10. sometimes it doth follow the motions and inward excitations of the Spirit and sometimes it doth not 2. There are some things which faith only doth produce yet because it doth not produce them alwayes a man therefore must not negatively conclude from the absence of them the absence of faith You know that holy and spiritual joy it is the sole fruit of faith therefore faith the Apostle 1 Pet. 1. 8. Beleeving ye rejoyce with joy unspeakable and glorious There is nothing which can present to the heart of a Christian such full cause of joy as faith such a God such a Christ such a love such a blood such a mercy such happinesse such unmixt and proper and sutable good There is a carnal joy which sparkles from the cup of pleasure and there is a glistering joy which the raies of gold may produce and there is a beastly joy which the fulfilling of sinful lusts may send forth and there is a flashing and transient joy which the pride of hypocrites may dart out but sound and weighty and holy and pure and spiritual joy which is a well grounded and not to be repented affecting of the heart that comes only from faith Yet it comes from faith as a separable effect look as trouble and sorrow is a Contingent antecedent so even in actu imperato true joy is a separable fruit of faith Though the branches and green leaves do sprout out of the living root only yet this color doth not appeare at all times Though the blade comes only from the graines cast into the earth yet you cannot alwayes observe the blade Though the flesh and natural complexion flows only from health yet there may be sad occasions which though they do not extinguish health may yet fowle and blubber the complexion So even the beleeving person may sometimes have a tear in his eye an handkercheif in his hand a sigh in his breast and yet have faith in his heart He may sit down in ashes and feed on tears as David did and for all this he may be a true beleever He is not alwayes able to see the causes of his joy nor to break through the contrarieties to his faith nor to remove the quashings of his comforts Therefore when you are to try your selves about your faith do not make a negative inference from separable evidences 3. There are some things which faith only doth produce not as essential properties but as magnificent testimonies The moral Phylosophers distinguish 'twixt the effects and acts of liberality as it is absolutely considered and as it is eminently considered being raised to magnificence To give a farthing according to the rules and circumstances of morality even this is an act of liberality but to build a Colledge this is now an act of liberality grown into the greatnesse of magnificence So is it in the matter of faith there are some fruits of faith which come from it absolutely considered according to the vital constitution of it And there be other fruits which come from it eminently considered faith is come to an height to a strength when it sends them forth Though a child cannot bear a burden of an hundred pound weight yet he can desire the breast and suck the bearing of such a burden belongs to strength and yet the very sucking shews that he hath life Though a Christian be not able in all respects at all times with all moderation and silence to passe presently through every heavy occurrence which shews strength of faith yet his heart may most affectionately cling about Christ which shews the truth of faith Assurance is a fruit of an eminent faith and so is a more habitual 3. Eminent fruits stedfastnesse of quiet submission and confidence in all estates conditions and so is that maintenance of the heart upon Gods promises in the times of strong contrarieties Now as Divines should warily open their lips so should you wisely distinguish of the evidences of a true faith some being if I may so terme them essential and others being eminent some there are which discover the truth others which testifie the strength of faith It is one thing to shew unto you the properties of a man another thing to shew unto you the properties of a strong man Many a poore Christian hath been deeply gravell'd â—â— others and extreamly afflicted by his own spirit for want of this distinction of the properties of faith Because he reades and hath heard what admirable and singular fruits and effects faith hath sent out as Assurance and full assurance and with these some glorious
at the Pool and so will weak faith it will be at the meanes of strength It loves to be doing about Christ and to be where the strength of Christ is revealed It is wise to observe the grounds of its fears and doubtings and carefull to remove them O how earnest is the weak believer to heare what God will speak unto him and if at any time the soul can get by the assistance of the Word to close with mercy and Christ it is revived with joy of tears and falls down with thanks Lord what is thy servant Nay if it hath apprehended but a hint but a crevise if it be enabled but a little to step above its dark doubtings to apprehend but a darting beame any perswasion that all is well or will be so it is refreshed and saith that God is good I observe that the weak childe will be much after the breasts and the weak man will handle his staffe much and the weak believer will be much at the places and ordinances and wayes of more strength It is with faith as it is with a blade of corn at the first the eare of graine is quite skinned over yet it breaks open aside and at length is the very top of the stalk So faith at first is swathed over with doubtings none but a tender and merciful God can see that little mustard-seed but at length it opens to more adherence on God and Christ and promises and in time it can triumph against its former feares and suspitions Or it is like a weak man recovering if he can but stand it s well then if he can set on in a few paces with his staff then if his motion can be single then if longer then if stronger so is it with faith if it can make the soul to look upon Christ then if it could look on him as mine then if so without fear then if so with joy then if so with strength and stedfastnesse It will not rest in weakness though it begins in weakness but like the weak Ivie which is winding up the tree so will faith be winding up the soul higher and higher into Christ by the help of his Spirit of his Promises of his Word and of his Sacraments 5. Weak faith will yet venture the soul upon Christ though it cannot cleare its title nor answer its feares nor to it s own sense rely on Christ yet if the soul be put and determined to one of these either to renounce all hope in Christ and so to be lost or to put it self upon Christ though it hath no inward encouragement from it self I say at such a time even weak faith will discover it self it will not renounce its hidden interest in Christ but will roule the soul on him If I perish I perish yet I will cleave to Christ yet I will cast my soul on him and on his blood and righteousnesse SECT VI. THe third general which we observed to the former scruple 6. The concordance of all faith in foure things was the concordance of all faith which is true whether strong or weak in fundamentall comforts First every believer hath a sure interest in Christ It is with the members of Christ as with the members of the body though they are not all of equall strength in a comparison one with the other yet they are of equall conjunction in a relation of all of them to the head So one believer exceeds another in a special measure of faith yet every believer is a member firmly and surly knit to Christ the head of all believers Christ is not the Saviour and Lord only of the strong but also of the weak not only the old man nor only the young man but also the children the little children to whom Saint John wrote they are all in Christ 1 Joh. 2. There is a wide difference 'twixt reflexive certainty and 'twixt real certainty of interest strong faith hath the pre-eminence of weak faith in respect of a reflexive and sensible certainty but not in respect of a reall certainty this is univocal the union 'twixt Christ and the soul doth not depend upon the strength but upon the truth of faith If my will consents unto Christ if my heart accepts of him upon his own tearmes if I take his whole person and his whole condition the match is truly made 'twixt Christ and me he is surely mine and I am surely his Although I am not in an assured condition yet I am in a sure union Christ doth certainly own that soul which by faith doth truly embrace him All mine are thine and thine are mine saith Christ Joh. 17. 10. He speaks of the Disciples and of all the Elect who were the fathers in respect of a gracious election and gift and Christs in respect of a tender affection and union So that here is one concordance of all faith in respect of fundamentall comfort viz. that the objective unity is one and common the weak and the strong eye meet in the same colours as the object and weak and strong faith are two different hands yet both of them upon one and the same Christ Secondly every believer hath a beneficial interest in Christ that iâ— weak faith hath an interest in the benefits of Christ as well as the strong faith I will instance in some special and choise benefits First Redemption from the Malediction of the Law Christ took that off He was made a curse for all that believe on him He did not stand in the room only of eminent but of every believer and endured the wrath to the utmost for every one who doth believe on him Thou art freed from a cursed estate by the least faith every degree of true faith makes the condition to be a state of life and passeth us from death and condemnation There is no condemnation to them that are in Christ Jesus Rom. 8. 1. Secondly Remission of sinnes what Christ said to that impotent person Sonne be of good cheer thy sinnes are forgiven thee that is true of every beleever Christ hath purchased a pardon for him Acts 13. 38. Be it known unto you men and brethren that through this man is preached unto you the forgivenesse of sinnes Ver. 39. And by him all that beleeve are justified c. If any believer went without his discharge then probable it is that the weakest should be he but the Scripture speaking of the weakest faith makes it an hand holding a pardon in it 1 John 2. 12. I write unto you little children because your sins are forgiven you for his names sake though children though little children yet pardoned children and mark it the cause of that pardon was common to them with the stronger men viz. for his Names sake a man is not pardoned for the strength of his faith nor debarred of it for the weaknesse of his faith but both th' one and the other enjoys it for his Names sake that is for Christs sake Nay observe it that
for a soul which is bitterly sensible of its wonderful and continual emptinesse Till the Angel came and opened Hagars eyes to see the fountaine she gave up her child for dead so unlesse we have faith to open our eyes to see the fountain of grace and mercy in God and Christ I tell you that in many of our exigencies we shall throw away all all as dead and lost and hopelesse 2. Againe It is nothing but faith which gives spirit unto us from a bare promise one word of God is security enough to faith If a Marriner can get to the top of the Mast and descry but a point of land he is now glad all is well faith is said to see the promises afar of Heb. 11. well saith faith to the soul now as Paul to them which sayled with him be of good cheer thou shalt yet do well grace and mercy and help will come God hath promised it and Christ will make all the promises Yea and Amen and now the soul lives because of that good and faithful word c. Secondly If we consider God himself there is sufficient reason why we should live by faith There be six arguments which we may behold in God to envite 6. Things and perswade us to live by faith First his Alsufficiency I am God alsufficient said he to Abraham What 's that That is I am an absolute and independent essence in respect of my self infinitely perfect and enough and have enough and enough to satisfie all the world Take all the particular creatures in the world and view into their natures and conditions you shall finde every one of them to be imperfect to be depending to be replenished with wants even one man for his own particular is covered over with innumerable wants the wants of his soul are many so of his body so of his estate what then and how many are the necessities of every man But now God is alsufficient that is he hath enough to supply every man He can open his hand fill every living thing Thou openest thy hand said David Ps 145. 15. and satisfiest the desire of every living thing and he is able to make all grace abound saith the Apostle 2 Cor. 9. 8. He is rich to all that call upon Rom. 10. 12. He is able to do Eph. 3. 20. exceeding abundantly above all we can ask or think My God shall supply all your need according to his riches in glory by Jesus Christ Phil. 4. 19. The Sunne you see hath light enough for a whole world and a fountaine hath water enough for a whole countrey Why all good is in God both originally and eminently and causally that is he is goodnesse it self and all goodnesse fulnesse without want strength without weaknesse holinesse without blemish yea and the universal cause of goodnesse and therefore infinitely able to supply and help and do good there is no one necessity but he is able infinitely to succour it and many yea all necessities are not to be compared to the unfathomed greatnesse and exceedingnesse of his fulnesse and alsufficiency 2. His Command As God is an absolute and full good all our helps do center in him as in their compleat cause so he hath commanded us to live upon his alsufficiency by faith How often do you read those charges Trust upon the Lord commit thy way to the Lord rest upon him stay upon the God of Jacob cast thy care on him As if God should say unto the sons of men I am he and there is none else besides me who can do you good there is not any good in all the world which you want but I am able to supply it I am alsufficient for wisdom for holinesse for mercy for power for grace for comfort for peace If you want water you would go to the Spring and if you want light you would look up to the Sunne and if you want any good why will you not look up to me who am goodnesse it self I tell you that I am a God and have the greatnesse and the fulnesse of a God Nay and I charge and require you when you need any thing come to me for it I am the Master of all the families of the earth and the Lord of all good It is my expresse will that you come unto me and that you put your trust on me that you beleeve on my alsufficiency that you live upon that stock which is in my fulnesse Nay I shall take it exceeding ill if you rest your selves or live on any other 3. His Promises Consider this two wayes 1. Generally his promises of good wherein is ground to trust 2. Particularly His promises to them that will and do trust Psal 37. 3. Trust in the Lord and verily c. Isa 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee So Isa 57. 13. This puts life to all the rest for though God were never so able to do good and though his commands were never so urgent to live on him for all our good yet if he had not made over this good unto us we might maintain secret feares and discouragements But now God hath promised all good unto us that is he hath firmly and graciously made it over As if he should say all the good that I can do I will do it for thee all the ample fulnesse in me is to replenish thee it is to supply thy wants and necessities and I assure thee in the Word of a God it is so Psalme 84. 11. The Lord is a Sunne and shield the Lord will give grace and glory no good thing will he with-hold from them that walk uprightly Ver. 12. O Lord of Hosts blessed is the man that trusteth in thee There is not any one particular want which is fit to be stiled a want and fit to be supplied in this life for soul but God hath by promises particularly engaged all his sufficiency to help and supply it Doest thou want an holy heart a returning heart an heart to hate sinne to mourn for sinne a beleeving heart an upright heart a meek and patient heart a joyful heart doest thou want any grace more grace pardon of sin assurance of pardon strength against sin strength for any duty active or passive wantest thou any convenient and fit good for thy body for thy name for thy estate for thy children for thy family any good for life at death after death Not any one of these which God hath not distinctly promised If you knew a man to be sufficient to have an estate worth ten thousand pounds and all free you will presently trust him for an hundred pounds or if such an one should command any in his need to come to him and borrow this would draw many to him but if he should take a man out particularly and say to him Friend my estate is thus great I have a great estate and I pray thee if
heart p. 178 Our natural condition what to be convinced of about it p. 179 Need. We have extream need of a Lord Jesus Christ p. 163 Christ is every way fitted to our need p. 164 O Offended A heart apt to be offended at the estate of Christ shews faith is weak p. 135 Opposition A manifold opposition against Christ his person condition Scepter and government and his righteousnesse p. 8. 82 83 Ordinances Ordinances are meanes to grow up unto assurance p. 280 P Peace Peace in the conscience what it is p. 148 Peace of a Christian must be ratified in a double Court p. 148 The difference betwixt the peace of a strong and weak believer p. 148 Power No natural power in man to produce faith p. 176 Persevering Persevering vertue from Christ p. 144 Preaching Preaching the Word the ordinary means by which God works faith p. 177 Prayer Prayer a meanes of assurance p. 281 Priest Christ anointed to be a Priest p. 21 A satisfactory Priest p. 21 An expiatory Priest p. 21 22 Christ how the Priest and Altar p. 23 The efficacy of his Priestly sacrifice p. 24 Christ a Priest by way of intercession vid. Intercession Prophet Christ anointed to be a Prophet p. 26 What it implies p. 27 Presumption vid. Faith Presumption a most confident work but a very loose quality p. 100 101 A pregnant difference betwixt Presumption and faith p. 208 209 Promise A Divine promise entirely rested on an Argument of strong faith p. 126 Many promises believed at once the stronger is our faith p. 130 Discouraging objections about the promises answered p. 235 Vid. Truth R. Receive It is very unequal and unreasonable not to receive Christ so offered p. 166 Redemption Redemption all beleevers have a share in it p. 140 141 Refusal Former refusals of Christ should not keep us off from present accepting of him p. 20 The sinfulnesse and danger of such refusals yet even such have encouragement to beleeve p. 201 202 Such have the more reason to come in and not to refuse any longer p. 204 Relation A near relation betwixt Christ and a beleever p. 253 A special Relation gives special title and a special obligation and hath a special affection p. 254 Remission Remission of sins what it is p. 48 74 The soul sensible of sinne puts it self on Jesus Christ for remission of sin p. 49 Remission of sinnes belongs to justification p. 74 How far remission of sinnes extends in Justification p. 75 Remission of sinnes every beleever hath an interest in it p. 141 Righteousnesse A twofold Righteousnesse inherent and imputed p. 51 Faith rests only on imputed Righteousnesse for justification p. 51 The Righteousnesse of Jesus Christ is that by which only we are justified p. 76 What is meant by the righteousnesse of Christ p. 76 Several objections against the imputation of righteousnesse answered p. 76 77 Whether this righteousnesse imputed be the passive or active and passive reasons of the latter p. 78 Christ bestows his righteousness upon us the comfort of it p. 113 Confidence in natural righteousnesse an impediment to faith p. 171 S Sacrifice vid. Priest Sacraments Sacraments meanes of assurance p. 281 Salvation Salvation some things have reference to it by way of proper causality and some things by way of order p. 54 Vid. Grace Salvation is conferred in such a way wherby God only may have the glory of it p. 63 Salvation is not sure but by beleeving p. 64 Sanctity vid. Change Satisfaction Satisfaction of soul in Christ alone an Argument of a strong faith p. 129 Saviour Christ is a singular Saviour how p. 14 Difference betwixt him and other Saviours p. 14 A General Saviour in what sense p. 15 A mighty Saviour how this appears p. 16 A perfect Saviour in what this consists p. 16 The alonenesse fulnesse and efficacy of his Salvation p. 16 Scorners Scorners will become troublers p. 3 Seeking Many seekings and yet nothing comes of them should not discourage from beleeving p. 213 Efficacy of seeking wherein it consists p. 213 Right seekings shall alwayes come to something p. 214 A double answer to the seeking of the soul p. 214 Something may come in upon every faithful seeking p. 215 Self-denyal Self-denyal in near and great occurrances an argument of strong faith p. 127 A threefold self to be denyed p. 127 Sense Sensible A double sense of sin p. 206 Sensible sinners are inquisitive p. 5 Reasons of it p. 6 Sinners some hardned some made sensible p. 5 Sensible sinners are resolved for the meanes as well as for the end p. 9 Two sorts of sinners generally corrupted and sensibly experienced p. 34 Several degrees of sensiblenesse in sinners p. 35 Some sensiblenesse of our sinful condition must go before faith taking Christ as a Lord and Saviour p. 91 What is a sweet and a safe course for a sensible sinner p. 183 The truly sensible heart hath three properties in it that do invite the Lord to gratifie it with assurance p. 280 Sick Christ is a Physician to a sick sinner p. 207 Christ will not loath thee because of thy sinful nature but will help thee because thou art a sick person p. 208 Sin Sinning When sin decayes in strength faith is strong p. 129 The league of the heart with sin an impediment to beleeving p. 153 Greatnesse of sinning a strong reason to compel the soule to Christ p. 184 Sorrow Sorrow for sin and faith in Christ go together p. 108 Soul None have right to thy soul but God and Christ p. 166 Christ out-bids all Merchants for thy soul p. 166 How shameful and unreasonable it is to keep the soule from Christ p. 167 Spirit Spirit of God the immediate and sole cause of faith p. 176 177 Studied What things to be principally studyed by him that would get a beleeving heart p. 178 179 Strength Present corruptions in exceeding strength no prejudice to faith p. 205 206 Suspect To suspect Gods favour and Christs love a signe of weak faith p. 132 T Taking Taking of Christ is of all Christ p. 46 It is only of Christ. p. 46 This taking is freed from mistaking p. 46 Vpon what grounds the soul takes Christ p. 47 This taking is resolved against untaking p. 47 Two grounds of taking Christ to be a Lord compulsory and ingenuous p. 47 48 Thanks What is a weakning of faith is a lessening of thanks p. 153 Temptations Two sorts of temptations against which assurance doth arme a beleever p. 272 Temporary vid. Faith Tendernesse Gods tendernesse most towards weak beleevers p. 146 Troubled A troubled soul looks mainly how to save it self p. 6 Reasons of it p. 7 They are not troubled for sinne who do not strive to be saved p. 8 Troubled soules must be directed to Christ p. 12 Reasons of it Ibid Truth Truth and fidelity as applyed to promises consists in three things p. 236 V Vertue Vertual A vertual interest in Christ every Beleever partakes of
it is the will of man which doth take and receive Christ but it is Gods Spirit who doth bestow that grace of faith by which he doth take and receive That a man hath a will none can deny who know that they are men Nay and that the will is able to send out its own actions it is willingly confessed but infinite is the difference 'twixt the naturall actions of the will and the supernatural qualities and operation of Gods Spirit in the will It is true a dead carcase is able of it self to send forth a stinking smell but it is not able to quicken and enliven it self That the will can will I grant but that the will can of it self enliven it self to that great part of life I meane believing it is not only a vehement injury and dishonour to the fountaine and freenesse of grace but also a most foolish and senselesse error the will of man being naturally so opposite to believing and believing being an act so every way unsutable and disproportionable to the inclination and ability of the will No verily faith in God comes from God and so faith in Christ from Christ none ever could see Christ in a justifying and saving way who had not that eye of faith put into him by the Spirit of Christ No grace cōe◠from any but the God of Grace Vnto you it is given to believe Phil. 1. 29. SECT II. THe subject of this faith is a sensible sinner I do not as yet speak of the immediate subject of inhesion which respects Subjectum those parts of the soul wherein this grace is seated of this I shall speak anon But of the subject of denomination and this subject is a sensible sinner There are two sorts of sinners Two sorts of sinners 1. Some generally corrupted both in their natures and in their lives and they are as unsensible as they ere sinfull They do not know in any powerfull degree of true reflection and feeling their own vilenesse accursednesse and miserablenesse of persons being so and remaining so in an unsensible condition of sinfulnesse I dare confidently affirme that though they may have most able and strong presumptiors yet they have not as yet the least degree of justifying and saving faith How can any man by Faith look upon Jesus Christ as his Physitian who is whole in his own opinion The unsensible sinner as he cannot close with Christ so he will not care for Christ for what should now move such an heart is it this holinesse of Christs person Good Lord How ridiculous is that motive to a profane and gracelesse heart or is it the sutablenesse of Christs Office Why what is Salvation to him by another who as yet sees no ground or reason of condemnation in himself 2. Others sensibly experienced who know thus much that they in particular are sinful and there is no Salvation no hope of it from themselves but it is to be found onely in Jesus Christ I confesse there are severall degrees of this sensiblenesse neither dare I to assigne the height and latitude of it unto the tearmes of horror and terror that is that a person must be alwayes and necessarily anguished with extremities of amazement and dejections before he can believe in Christ No though these sharp throwes are manifest in some yet I dare not make them a rule for all only this I say that the heart believes not it looks not towards Christ till it feel it self to be sinful and lost by reason of sin and that there is no possibility of subsistence in it self And now there is room for faith when I feel my self a sinner now there is reason for me to look upon a Saviour and when I am sensible of my own vilenesse now is there reason to look upon another righteousnesse and when I perceive my own lostness now is there cause to look after that salvation which God hath put in the Lord Jesus Christ. Me thinks that of Christ he came not to call the righteous but sinners that he is sent to finde that which is lost that the whole need not a Physitian but the sick that he is sent to preach liberty to the captives do abundantly confirme this truth Yea and our own experiences gives in a clear evidence that not only in the beginning but in the progresse of our conversion our eyes are then most upon Christ to look after him and to prize him when we are most sensibly acquainted with our own sinfulnesse and miserablenesse of condition SECT III. THe Seat or babitation of faith is the heart or will Scriptures are copious in this Rom. 10. 10. with the heart man Sedes believeth unto righteousnesse Acts 8. 37. And Philip said if thou believest with all thy heart thou mayest and he answered and said I believe that Jesus Christ is the Son of God Rev. 22. ver 11. whosoever will let him take the water of life freely There be who distinguish 'twixt three kindes of faith First Credere deum which is a universall and large conception of a God when the understanding is perswaded beyond Atheisme to believe that there is a God Secondly Credere Deo and this is such a disposition of the understanding by which it gives credit or belief to that God speaking and revealing as to one who is truth and cannot lye Thirdly Credere in Deum which is not only a credence to God as true in his Nature and Word but a reliance on him with the will and embracing of him and his truth and goodness with the affections Now justifying faith or faith in Christ is comprehended in this latter kinde of believing For the better apprehending of this observe a few things viz. First the things which God doth propound unto us are of different ends and uses some are propounded meerly to be known of which sort some conjecture many historicall pasages in the Word and many predictions and many Genealogies Some are propounded not only to be known but also to be done as the Divine Precepts or Commandments some are propounded to be known and to be avoided or declined as all the comminations and threatnings in the Word against sinners Some are propounded to be known and to be embraced with the will and affections of which sort are all the Promises of God and Jesus Christ our Lord. All those parts of the Word which conteine our good and our good to be embraced They have a necessary and naturall reference to the will of man which is planted in us by God to be conversant about all that which respects our good Since then Jesus Christ is our good both personally considered and also vertually considered faith therefore as conversant about him must naturally be planted in the will That there are two parts as it were of faith One is imperfect and in compleat yet is it a necessary ingredient unto faith and this respects the understanding when we are supernaturally illightned to see the
another thing for thee to be a servant of sin Not who assaults me but whom I love and serve he is my Lord. When the heart goes off from Christ to the approbation and love and habitual obedience of sin now sin is thy Lord But if by faith thou hast sworne fealty to Christ then though all temptations begirt thee though the insolencies of corrupt nature break in upon thee to captivate or to alienate thy heart from service to Christ yet amidst all oppressions yea under all the knocks and buffettings and interruptions by sinne the heart cries out I acknowledge no Lord but Christ him I would obey him I honour I love his I am and I yet hate those sins which yet I cannot conquer SECT V. FOurthly a fourth tryal of true faith is this It makes the heart humble and lowly Every unbeleeving heart is proud and hath high imaginations and stands upon its own bottom It hath no sound experience either of God or of it self But true faith casts a man quite out of himselfe it sees no ground of confidence and excellency from any thing in our selves Faith hath a double aspect 1. One is upon us 2. Another A double aspect of faith is upon God and Christ When faith looks down upon us alas it findes no matter of boasting in the world for either it findes sinnes which should abase our hearts or else imperfections which should curb our pride or wants which should shew unto us our indigence and dependance The Evil which it findes may confound us and the good which it findes may make us ashamed not only because it is so short and defective in what we ought to have but also because we have not answered the giving of that good with just thanks or we have not improved that good to the advantage as we might have done When faith looks upward to God and Christ there it sees all the causes of all our mercy and of all our happinesse have we pardon of sinnes why saith Faith the cause of this is in Gods love Have we righteousnesse why saith Faith the cause of this is in Christs merits Have we any gifts any acceptance any remembrance from heaven why saith faith the cause of this is only in Christs blood All that I have is given me and the cause of all that giving is utterly out of my self so that the soul sits down now and sayes O Lord in my selfe I am nothing nay of my self worse then nothing but what I am I am that by thy grace All I have is thine my bread my health my life my body my soul all thine If any love if any mercy if any Christ if any grace if any comfort if any strength if any stedfastnesse if any performances if a good work if a good word if a good affection if a good thought why all is thine thou only art the cause I am lesse then the least of thy mercies and what is thy servant that thou shouldest look on such a one as I am Thou madest me and thou boughtest me and thou calledst me and thou justifiest me and thou savest me Though faith makes thy condition high yet it makes thy person low Thou shouldst by faith be not high minded but feare Rom. 11. 20. why not high minded because standing by faith Because this standing of faith is not of our selves but in God but in Christ Faith is the foot of the soul but heaven the grace of heaven the strength of heaven is the ground upon which the foot doth stand SECT VI. FIfthly true faith is fruitful James 2. 18. I will shew thee my faith by my works ver 21. Was not our father Abraham justified by works verse 22. seest thou how faith wrought by his works and by works was faith made perfect The Apostle in that Chapter speaks of a double faith A double faith One was a counterfeit faith a shadow as it were which had the looks but not the substance it was a dead faith which hath the limbs but not the soul and life But how did it appeare that this faith was dead did it not speak many good words yes saith Saint James It gave gâ—od words praeteria nihil no good works It could say to the poore be ye cloathed and be ye warme but gave nothing to cloath or to feed why saith he this mans faith is vaine â—hat is he hath not the true quality of faith and it will stand him in no stead Another was a lively and justifying faith It had in it the true nature and property of faith but how did that appear The Apostle answers by Works You know that there is a great difference 'twixt these two viz. the justifying of a mans person before God and the justifying of a mans faith before the world That which justifies my person before God is only faith in Jesus Christ and that which Justifies as one particular my faith before men not to be a dead but a living faith is the acting of good works Hence that of Paul Tit. 3 8. This is a faithful saying and those things I will that thou affirme constantly that they which have beleeved in God might be careful to maintain good works these things are good and profitable unto men Right is the speech of Saint Augustine sequuntur justificatum though non precedunt justificandum As in a clock the finger makes not the clock to Austin go but the clock it and yet the motion of the finger without shews whether the clock goes within So although works do not cause or infuse justifying faith nor yet cause our Justification yet they do cleerly manifest whether we have such a faith as doth indeed justifie or not Obj. You will say the work of Faith is to look up and to come and to deal with God only and therefore to breath out good works which respect men seems not to be any testimony of faith Sol. I answer 1. The Apostle there expressely distinguisheth the lively and the dead faith by works as if he said it is so 2. There is if you will let me distinguish so as it were a double act of faith One is proper and personal and this is circumscribed to that Heavenly employment of receiving or presenting in and through Christ Another is Grateful and this is extended to the sending forth of good works Not as if it were a work of superarogation for faith findes the doing of good works under many commands and also the rewards of them under many promises but because faith sees also a sweet and reasonable equity that if God be good to me in Christ I should be good to some for Christs sake And verily as the worklesse person doth not now own Christ by faith so hereafter Christ will not own him by mercy depart from me Obj. But yet you will reply good works cannot be a sure testimony of faith because many evil men may performe them and some beleevers have not wherewithal
yet both of them shall hold out to the end and meet at heaven You see several bottoms at sea one makes more speed then another and perhaps is better ordered but those duller and slower bottoms follow after and at length they come to the same Haven and so cast Anchor together So c. That Christ who is the Author will also be the finisher of all true faith and though faith may be very weak yet the weakest faith is invincible The gates no not of hell and they import the strongest opposition shall not prevaile against it It is confessed that Satan may much assault and batter and the world may oppose and totter and sinne may weaken interrupt and stagger even the foundations of the truest faith but to be oppressed is one thing and to be suppressed is another thing to be wounded is one thing to be killed is another For faith to fall in its strength is one thing for faith to faile in its being is another Simon Simon said Christ to Peter Satan hath desired to winnow thee as wheat but I have prayed for thee that thy faith faile not O malicious devil who hath strong temptations to weaken faith O gracious Saviour who hath stronger intercessions to preserve faith even the weakest faith is wrought by a divine band and is kept by an almighty guard See 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation Answering the prayer of Christ John 17. 11. Holy Father keep them through thy own Name those whom thou hast given me Verse 20. Neither pray I for these onely but for them also which shall beleeve on me through their word Whosoever beleeves on me shall not perish said Christ Againe this is a sweet comfort that the weak believer shall hold out as well as the strong and that Christ is the Guardian of both verily that must needs be good which God gives and that must needs be sure which Christ keeps the weakest beleever is held by a strong hand and is secured by an inseparable arme 4. Every beleever is in the same fundamental league with God he is reconciled unto him and hath a true nay for ought I yet understand an equal interest in his special love and tendernesse It is freely confessed that the strong believer hath more Love sensible discoveries of the streames yet the weak believer is as deep in the fountaine They say in Logick that substantial relations do not admit of degrees of more and lesse as the Father is an equal Father to every child his paternity and their filiation are indivisible things So is it I am sure in this businesse God is one and the same Father to all that beleeve his radical love is alike his fundamental gifts which testifie that love are all alike one and the same Word one and the same Christ one and the same Sacraments one and the same Spirit And for his tendernesse why If any childe findes the gentle voice and easie Tenderness hand it is the weak childe If any believer findes soft and encouraging expressions from God it is the weak beleever God would have them comforted yea he hath prepared the brests of consolation for such sucklings yea and the knees to dandle Isa 66. 11 12 13. Isa 40. 11. them yea the hands to lead them yea the armes to carry them And Christ will not quench the smoking flax nor bruise the broken reed How often doth God call upon the weak ones to look up and behold their King and their salvation and to trust upon him and not to fear nor to be dismayed nay for his sake doth he often double and treble the promise yea he confirmes the promise I will surely have mercy on him yea he takes his oath he sweares by himself that he will not lie unto them nor faile them yea he ratifies and seales his word with blood and truth O how doth God condescend in his nature in his Word in his wayes in his dealings in his forbearances towards weak beleevers how hath he prevented and answered all objections to their hands all which shews his singular love and tendernesse unto them SECT VII NOw I proceed to the fourth and last discovery viz. The inequality of strong and weak faith in respect of circumstantial comforts and some other consequences thus they differ exceedingly though both be in a sure and saving condition 1. The weak beleever falls short of that joy which the strong beleever possesseth Joy may be considered three wayes either in its cause which Joy three ways considered is the love of God and the blood of Christ or in its title and claim which belongs to faith receiving Christ or in its actual presence and feeling which depends upon a beleeving apprehension and perswasion Now though the weakest beleever hath cause of great joy for as the Angel spake to the shepherds that may be said to him Fear not for behold I bring you good tydings of great joy for unto you is borne this day in the City of of David a Saviour which is Christ the Lord Luke 2. 9 10. And though he hath a true title to the sweetest joy for faith doth unite him to Christ and Christ entitles him to joy yet he hath not such an actual presence of joy as the strong beleever Every faith is an hand holding but the strong faith is the mouth tasting that sweet wine He hath not such full apprehensions of his own state he doth not yet so clearly conceive of that great love and goodnesse which God hath put in Christ for him He hath not such an evident view of his own particular interests in God or Christ but is infinitely tossed with doubtings and suspitions whether he may yet take Christ as his whether he may own the promises of mercy and appropriate the great loving kindnesse of a Father Now ignorance is apt to breed suspitions and doubts are apt to raise fears both of which keeps off or under actual joy No man can well joy in a concealed good or joy much in a questioned title All the good which God hath firmly and largely made over unto me in his Sonne it doth not affect my heart with gladnesse and rejoycing whiles I am in dispute with it and am rather apt to conclude it is not for me then that it is my portion The strong believer therefore hath this advantage of the weak he is more acquainted in particular about his good and so his heart rejoyceth with joy unspeakable and glorious his soul doth rejoyce in God his Saviour but the weak believer cannot yet see his pardon yea often suspects whether it shall be drawn or no one is in a faire day the other in a wet It is day to both The matter is cleare to the strong believer and therefore his heart goes away rejoycing the matter is doubtful to the weak beleever and therefore his soule goes away weeping One of them hath a good
then nothing and in the mean time to lose eternity a soul a Christ a heaven yet thus it is the poor creatures at the best but our servants have goâ— our hearts whiles Christ complaines against us we withhold our souls from him our just Lord and best Master But if there were not more glory in Christ then honour in the world if there were not more gaine in Christ then profit in the world if there were not more love in Christ then friendship in the world if there were not more comfort in Christ then discouragements in the world if there were not more safeâ—ies in Christ then dangers in the world nay if the real and â—rue exceedings of infinite betternesse were not on Christs part iâ— durst not so to encline your hearts for saith in him c. Sixthly the cunnings of naâ—ural unbâ—l of are a great impedimâ—nt I will not speak of al of them only I wil discover a few all which are hindrances Imaginations of impossibiâ—iâ—y it cannot be that if I should labor for faith that ever I should get it the intentions of mercy lie not that way nor do the streames of graâ—iousness â—un towards such a deeply sinful and guilty soul my sins are grown to such a vastnesse of provocation as if all the Angels in heaven should be senâ— unto me I could never credit their relation of hope or peâ—câ— unto me Now when the heart is thus forestalled with a strength of conceit that God never did nor wilâ— bend the â—uâ—ement of the blood of Christ towards the soul Why the bands sink no man will be perswaded to compasse impossibilities Apprehensions of difficulty Vnbelief sets upâ—â— Lyon in every paâ—â— and so keeps off from all endeavour First I shall never be able to pare time I shall never be able to pray I shall never be able to keep on in such a course I shall never be able to leave such society I shall never be able to deny the world I cannot take such paines I cannot waite I cannot tell how to get off these sinnes to change this heart to bring it to yield to Christ Discourse of carnall reasonings which try all the promises of God at a humane bar disputings against just precepts by unjust practices and the undertakings of a great and faithful God by the shallownesse of a blind and proud and weak understanding throwing up infinite exceptions Instances of sense and feeling Why if a man will judge of God by what he alwaies hears and feels within himself he shall never believe Yea if I were now sure I should have mercy that Christ were mine that my sins were pardoned if I could see my heart changed and sins dispersed and subdued then I would put out for faith and then I would look up to Christ And wouldst thou have thy cure before thy plaister thy health before the Physick thy life before thy soul the portion before the person thy nonefast before thy meal the benefits of Christ the vertues of Christ before Christ himself SECT III. Thirdly the Meanes NOW I come to direct you unto the use of such meanes by which God workes this saving faith in the hearts of men Where premise with me some particulars 1. There is no natural power in man to produce a cause within himself This great grace of faith is no fruit of the wisdome of the flesh nor is it the birth of a corrupt will if it were possible for a natural heart to see all the excellencies of Christ if it were possible for him to draw out and behold all the arguments of Scripture yet could he not by his own strength make his own heart to believe 2. The immediate and sole cause of faith is the Spirit of God He it is who is greater then the heart and who can perswade and draw the heart and who can change and renew the spirit which till it be renewed by him will never be moved to beleeve in Christ 3. There are meanes appointed by God and which God doth ordinarily blesse for the production of faith as he hath ordained meanes for the revelation of Christ so he hath likewise consecrated meanes to lead the soul unto him to implant faith 4. Now the great and ordinary meanes by which God workes faith in the hearts of men I speak of such as are come to ripenesse of years is the preaching of the Word So Acts 13. 48. When the Gentiles heard this they were glad and glorified the Word of the Lord and as many as were ordeined to eternal life believed Rom. 10. 17. Faith comes by hearing and hearing by the Word of God Eph. 1. 13. In whom ye also trusted after that ye heard the Word of truth the Gospel of your salvation That the Word is the Ministerial instrument which God useth to beget faith in Christ may thus appeare 1. It is that which discovers unto the soul its extreame misery and great need of Christ nothing quickens the conscience to that reflexive evidence to the cleare and true sight of the natural state which pricks the soul which in a sort compels the soul to look after the Redeemer of the world as the Word doth You see it hath been thus formerly that when men have heard it it hath unfolded their state unto them it hath broken all their proud imaginations it hath driven them to their feet it hath made them to cry out men and brethren what shall we do to be saved Yea and we find it in experience to be so that the preaching of the Word it opens the eyes of sinners it frames in them the sense of sinfulnesse and accursednesse it makes them indeed to feel the need of a Physician of such an one as Christ 2. It is that which discovers a share for a broken ship which doth reveale and proclaime to poor sinners Articles of peace in Christ it makes known the great love of God and Christ and how that Christ is the Sonne of God and was sent by God and satisfied for sinners and this was accepted 3. It makes the soul to confesse those things as most true and good in themselves It convinceth a man that of a truth God meanes graciously to men that his Sonne was a Sacrifice was a propitiation that he did purchase pardon and salvation for sinners 4. It is that which casteth down all the reasonings arguments and dâ—sputes of the minde against the conditions of Christ and râ—nders all the termâ—s of Christ upon which he will be taken as most equal and faire and reasonable 5. It is that which clears the way for the soul against all its feares and unbeleeving doubts from the freenesse of Gods mercy from the fulnesse of Christs redemption from the willingnesse on Christs part and requests unto us to accept of him 6. It is that which doth powerfully renew the disposition of the understanding and will and so incline them to esteeme of Christ as the highest truth and to bend after him as
and to be disposed as the Lord pleaseth If he will have me to enjoy well if to want well if to abound well if to be abased well I would be as he would have me to be and I would be estated as he would have me to be estated If he thinks good to bestow a faire estate upon me I desire to be humble and thankful If he thinks good to limit me to a meane estate I desire to be humble and contented If he keeps me in a free condition I desire to love him if in a perplexed condition I yet desire to fear and serve him though I would be careful and diligent yet I would not be anxious and vexing I dare to trust him with my soul to preserve sanctifie uphold comfort save it I trust him with my body to preserve enable change and dispose it I trust him with my whole estate to give it alteâ— it increase it lessen it keep it blesse it as may make most for his glory and my good Secondly To live by faith is to depend upon God for all You all conjecture That First God is an alsufficient goodnesse he is goodnesse it selfe And whatsoever good the creature is capable of or doth actually participate he is the sole cause thereof meanes which be next at hand and neare our eyes are but pipes and stewards but God he is the fountaine and Lord. Secondly he hath put all Covenant good for his servants into promises The promises are nothing else but a deed of gift sealed with the truth of God There hath God freely undertaken whatsoever belongs to grace or glory to this life or to that which is to come doest thou want this or that Why whatsoever is fit for thee to have that I promise in the Name of my Sonne to give unto thee saith God Now to live by faith is to cast anchor at heaven gates it is to cast the soul upon Gods promises in Christ to rely on God for any good which God hath promised and undertaken this I want and this God hath promised he hath undertaken the supply and I will trust upon him for it Though I feel no such thing nay though I feel the contrary yet I do not cast away my confidence Though fig-trees blossome not though olives faile and hindes are gone yet if my supply appears in any word of promise I take heart and say yet my condition is good all is well and sure My God hath undertaken it for me and in his Word will I trust which is good and true he will not faile me I shall have whatsoever is good and that too in a good time This only in general SECT II. Quest 2. Sol. TO what states the life of faith may extend You know that there are two eminent states of our life 1. One is spiritual which respects all the exigencies varieties windings turnings changes defections eclipses tryals and hardships of the soul Whatsoever accidents may befall an holy soul about the heavenly condition that appertaines to the spiritual state all the supplies of grace of strength of comfort of assurance of assistance against temptations corrections troubles all enlivements and quicknings of the Spirit about all sorts of duties and services active or passive 2. Another is temporal which is not onely the terme of our natural breathings but also the sundry and manifold occurrences which befal us in the employments of our life all the accidents and interruptions crossings checkings contrarieties either in our bodies or calling or wealth or persons or children or servants or good name Briefly the temporal state comprehends all whatsoever may weaken or wast or distract All or any of our temporal contentments delights desires ends as also all our temporal supplements for the being or well-being of this poore and short life of ours as health strength friends food liberty estate peace and quietnesse c. Now then living by faith extends to both The just shall live by his faith said the Prophet Hab. 2. 4. of the Jews in the temporal state and I live by the faith of the Sonne of God said Paul in Gal. 2. 2. speaking of his spiritual state So that faith bears up soul and body and is both for heaven and earth It serves to fetch in the blood of Christ the redemption by Christ pardon of sinne Gods favour all grace and comfort to the soul And it serves to fetch in also health to the body riches to the estate plenty peace friends what not When I am sick I yet trust in God for health when poor I yet trust on God for sufficiency when under reproach I yet trust on God to clear my innocency when under discomforts and forsakements I yet trust on God for favor and countenance In all my distresses and reproaches I have yet his Word for my supplies and helps upon which I rest and thus I live by faith so far as the promises extend so far doth living by faith extend SECT III. Quest 3. NOw more particularly what it is to live by faith on Christ Sol. I will tell you what I think of it It is an holy work and course of a beleeving person wherein he doth depend on Christ and To live by faith in Christ make use of hâ—m for all the conditions and exigencies of the soul about its spâ—ritual state For the opening of this description I will touch upon three things 1. The particular conditions and exigencies of the soul by reason Three things of which it hath need to live by faith 2. The fulnesse and fitnesse and fidelity of Christ for the supply and help of a beleeving soul 3. The conjunction of both these together which is the very living by faiâ—h on Christ Fiâ—st the particular conditions and exigencies of the soul you must know this That to live by faith presupposeth two things on our part defect and insufficiency There is something lyes upon us which should not and we cannot help our selves and therefore we go abroad by faith this is to live upon the market Now there are many things which ly upon our souls 1. The sense of guilt this is a great matter it makes the very heart oft-times to tremble it is an heavy burden when a man sinnes against an holy and just God the least of them provoking and damnable This is a time of trouble for a man sees much in debt and nothing in stock he is not able to pay aâ— farâ—hing all that he is or can do can never answer divine Justice This is one exigence now which makes a man capable to live by faith to look out to Christ and to try what he will do for him a miserable sinner as you shall heare anon 2. The sense of unrighteousnesse Why God requâ—res an holy conformity to his divine will in heart and in life that our nature should be as he requires and our wayes as he commands but when the soul is able actively to reflect on it selfe and look on God
an unbelieving heart But faith makes the soul well pleased because it presents the soul with such a good as cannot only satisfie but also exceed it God is an infinite goodnesse he who can satisfie more then a world may well content one mans heart and Gods favour is a satisfying good I shall be satisfied with thy favour said David and to this doth faith entitle yea this it doth reveale to the soul And I will tell you one thing that he who cannot be contented with a God and his favour with a Christ and his blood with a Covenant and its fulnesse he will never be content with any thing if alsufficiency be not enough to thee when can emptinesse and vanity please and satisfie thee What if a man hath but a little Garden yet if he hath a large Parke and ten thousand Acres of Arables and the Kings royal favour to grace all this I tell you this would sparkle his spirit it would breath a well-pleasednesse in him Thou complainest that thou hast but little of earthly things I grant it and a little may be enough enough depends more on quality then quantity but then though the Garden be but small yet the Park is large though thy portion in externals be not so great yet this with a great and all sufficient God and a blessed Saviour and a heaven to boot is enough and enough If the wife saith she hath but a small joynture yet if she hath a rich and tender husband she is to be blamed if she saith she hath not enough Faith viewes the Christians estate not as it is in its hand but as in her husbands hand in Christs and then all is well enough 4. It assures of universal and reasonable supplies The Lord is my Shepheard I shall not want so David Psal 23. 1. follow him a little in that Psalme and you shall see what God hath done Time past for him he made his pastures green and his waters still vers 2. O what a freshnesse and what a calmnesse doth faith make in the state His soul is taken care for and at the worst when he was in the valley of the shadow of death yet he was quieted from fear because his faith saw God there yea and found him there to uphold and comfort That for what was past Then for his present condition See ver 5. His table is prepared for him as if he took no care no anxious care he needed not to trouble himself Present thou preparest a table for me and not a mean table neither my cup runneth over nor yet a dull and uncheerful table thou anointest my head with oyle so that faith for the present findes food and cheer enough too But then for the future condition will this hold out See what faith findes in reversion ver 6. Surely goodnesse and mercy shall follow me all the dayes of Future my life Goodnesse perhaps that respected his temporal estate Mercy perhaps that respected his spiritual 1. One his body 2. Another his soul and both these shall follow him as the shadow that followes the body they should be still at hand but how long not for a day only but all his dayes not all the dayes of his dignities abilities health but all the dayes of his life Nay yet againe surely they shall follow me It was not a speech of fancy but of certainty it was out of all doubt and peradventure surely mercy and goodnesse shall c. So Psal 84. 11. The Lord God is a Sun and a shield the sun is the parent of light so is God of all good The Sun is the cause of all fruitfulnesse and cheerfulnesse so is God of all blessings and he is a shield to a Sunne for the doing of good and a shield to secure and protect from evil The Lord will give grace and glory Grace is the best thing which a man can nave on earth and Glory is the highest thing which a man can have in heaven But these he will give they shall not be bought but freely bestowed No good thing will he withhold c. As it he should say if grace be not enough for earth if glory be nâ—t enough for heaven think then of any other good thing there is not any other good thing which shall be withheld that is which shall not like the rain which ceaseth to be withheld poure down upon you Will you heare the Prophet say a word to this to this future supplies for them who live by faith then read Jer. 17. 7. Blessed is the man that trusteth in the Lord whose hope the Lord is Here we finde the beleever at his work of trusting or living by faith and at his wages too Blessed is the man that trusteth c. Indeed the Prophet speaks a great word he is blessed more cannot be said but let 's see how he proves that ver 8. For he shall be as a tree planted by the waters and that spreadeth out her roots by the river and shall not see when heat cometh but his lease shall be green and shall not be careful in the year of drought neither shall cease from yielding fruit If faith plants the tree in a springing soyl if it beholds the tree to spread and grow and bear in all weathers though heat cometh in al times though drought cometh yet the leafe is green and fruitful and ceaseth not to yield doth it not then assure us of supply for the fuâ—ure hath it not a good Store-house an ample treasury for the beleever What should I say more may not faith say that to the soul which God hath said to faith if so then we may well rejoyce for the present and be void of care for the future for God hath said I will never leave thee nor forsake thee Hâ—b 13. 5. Thou hast mercy and shalt still have mercy Thou hast grace and shalt still have grace Thy part in Christ and still shalt have it supplies of all good and still shalt have them 3. The life of faith is the only getting and thriving life What the Apostle spâ—ke of godlinesse that we may say of Faith It is great gaine for it hath the promises of this life and of the life which is to come Profit is that which most men look upon it is the cry of most who will shew us any good and faith hath a singular art of getting I observe that the gâ—od of a Christian in some respect hangs in the promises as water doth in the clouds and look as the boysterous windes rather drive away the clouds and rain though a few drops may slâ—p down but it is the sweet heat of the Sunne which makes the cloudes to open themselves and give out their store So the only way to drive away the promises as it were to remove them with their blessings is not to believe not to trust and the only way to make them to yield out their precious treasures is to believe to
it is quiet faith makes our state sure and assurance peaceful Two effects he there delivers of this blessed assurance one is a transcendent joy and another is a compleat peace It glads the heart and it pacifies the heart It is most true that faith in its vital act of acceptation intitles us to both Every beleever hath cause of great joy sweet peace but it is faith in this eminent act of assurance which replenisheth the soul with actual joy and actual comfort For now the beleever sees and knows his happinesse He hath a Christ and knows it he hath pardon of sinne and knows it he stands in favour of God and knows it that which held up his soule is now opened all the causes of his comfort shine as it were and clearly discover themselves in a way of well grounded propriety As David said concerning his enemies Psalme 27. 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid So the assured soule in this case can exult God is my God Christ is my Christ they have pardoned my sinnes accepted of my person what should trouble me what should disquiet me my soule doth now rejoyce in God my Saviour Who shall lay any thing to the the charge of Gods Elect it is God that justifieth who is he that condemneth It is Christ that died Romans 8. 34. Sinne that is pardoned Justice that is satisfied my soul that is reconciled my person that is justified my prayers they are answered my heart that is pacified for God is mine and Christ is mine and I am his Before I am assured I see my sinnes look up to Christ and adventure my soule on him for pardon I trust on him yet I may feare but when I am assured I see my sinnes look up to Christ and my soule is quiet and rejoyceth As it was with the Israelites when they were Neere the red sea they looked back on their enemies and looked up to God but yet they were exceedingly afraid Afterwards when they had past through the read sea and stood upon the shore they looked back upon the same enemies but now as drowned and then their sighes were turned into joyes and their feares into peace They exceedingly rejoyed Why in assurance though we look upon the same sinnes yet not in the same manner Now we look upon them as drowned enemies as iniquities cast into the depths of the sea as pardoned iniquities Now though sin doth grieve the soule yet sinne pardoned doth quiet and rejoyce the soul 3. Assurance doth arme the heart against future temptations There are two sorts of temptations against both which the assurance of faith doth arme the beleever 1. To sinne Though assurance be a kinde of heaven upon earth yet in this doth the beatifical vision differ from a beleeving assurance that the one leaves no sinne at all but the other is a day of great comfort to a beleeving sinner yet even an assured person hath yet much of a sinning nature remaining in him Neverthelesse though assurance doth not wholly cast off feare yet it doth exceedingly keep off sinne A beleeving person shall not easily sinne whiles he is reading his pardon and looking his Christ in the face How can I do this great wickednesse and sinne against God If the meere respect of a God was so prevalent with Joseph O how much more powerful is the propriety in a God How can I do this great wickednesse and sinne against my God Should such a man as I flee said Nehemiah so the assured Christian should such a man as I sinne Nay remember it Sinne is never more odious to the heart then when the heart is most assured The great and rich mercy of God in Christ it is the principal bane of a temptation The man who formerly would have stept out against the threats of justice having now obtained mercy trembles at the very thoughts of sinning 2 To despaire it is possible for an assured person to sinne and then this is probable and more then â—o that new sinnings will quickly cloud olâ— assurance Though a beleever looseth not his life yet â—e may loose his health and though he hath a Father 〈◊〉 yâ—t by sinning he looseth the sight of that Father 〈…〉 exceedingly humbled and repents â—â—d 〈…〉 cannot read his former Evidences he 〈…〉 cast off for ever and shall be remembred 〈…〉 yâ—t an ancient assurance well grounded 〈…〉 and preserve the soul against despair◠〈…〉 â—hat God will not cast off the soul Jer. 〈…〉 hath appâ—â—â—â—ed of old unto me saying I 〈…〉 an everlastâ—ng love therefore with loâ—â—ng 〈…〉 thee Ver. 4. Againe I will build thee and thou shalt be built So Psal 8â— 30. 〈◊〉 his children forsâ—ke my Law and walk not in my judgments Ver. 31. If they break my statuteâ— and keep not my commandments Ver. 32. Then will I visit their transgression with the red and their iniquities with stâ—ipes Ver. 33. Neverthelesse my loving kindnesse will I not utteâ—ly take from him nor suffer my faithfulnesse to faile Vâ—r. 34. My Covenant will I not break c. Sure mercies of David Isaiah 55. 3. So for Christ Ioh 13. 1. Having loved his own he loved them to the end 4. Assurance by faith sweetens all other blessing to us Job speaking of many outward mercies in â—â—s children in his plenty his honours Job 29. 5. 67. and ver 3. he recounts one which shadowed all of them his candle shinâ—d upon my head Aâ— if the evidence of Gods favouâ— were like the light which gives life and beauâ—y to all the colours in the roome and without which all our blessings lay dead and dark O what an enlivening matter is this to all that I enjoy and God is my God too and Chriâ—t is my Christ too and my sins are pardoned too here is a dear and loving husband yea and God is my God too here are teâ—der and observing children yea and Christ is my Christ too here is plenty of food and raiment and friends yea and my sins are pardoned too But the want of this may check all our blessings and is able to marre the very comfort of our comforts I am exceeding rich yea but I cannot yet say that God is my God I am greatly honoured by man yea but I cannot yet say that Christ is my Redeemer I have health and marrow in my bones and want not for any outward mercy yea but I cannot yet say that my sinnes are pardoned for ought I know that may yet stand upon record which may lose my soul for ever 5. Nay again it is able to sweeten all our crosses a crosse is more or lesse heavy to the Christian by how much the more or the lesse God appeares to the soul The Disciples may even in a storme rejoyce if Christ be in the Ship It was an excellent speech that of Job 29. 3. By his light I walked through