other doth not now this coming is by faith and this we have here in the text He that cometh unto me c. Now before I come to handle this point I must premise something concerning faith Namely that it is not only a bare assent of the minde that all good things are in Christ but it is a confidence for the having of all the good things that are in him it is not only the first act of faith Namely an assent to the truths of the Gospel that God hath put all treasures of eternal life in his Son this I will not speak of because all both Papists and Protestants agree in this that faith is an assent of the minde this is a controversie on neither side therefore I will omit it But it is the second part or act of faith which is the believing that in the Lord Jesus Christ he shall have eternal life which is an act of the heart and this is that which I will stand upon it is a confidence in God and Christ for all good things when a man doth not only believe that all the promises of God are yea and amen in Christ but when a man doth fiducially and confidencially bear himself and rest upon Christ for all these things he comes to Christ for all good he looks for this I will prove to be an act of a justifying faith and that I may not be mistaken I will distinguish 3. Confidence in natural man 1. In the power of God There is a confidence in the power of God a natural man may believe the power of God and yet not have a justifying faith all that had miraculous faith did believe the power of God but the Apostle saith 1 Cor. 13. 2. If I had all faith that is all miraculous faith even to the removing of mountaines without charity it were nothing Secondly there is an unrooted confidence of the will which may be in a natural 2. Unrooted in the will man as a natural man may believe that Christ is the only hope of Glory the only way the Truth and the Life the only one for whose sake he shall be accepted as he may assent to this so he may have a kinde of unrooted confidence in these things which may procure a great deal of peace to his conscience this is that which Divines call a temporary faith Mat. 13. for a time they do believe c. A natural man may not only believe Christ but believe in Christ in some sense truly he cannot but in an unrooted manner there may be such an act put forth though it be not rooted in the heart this you may see John 2. 23 24. Many believed on Christ saith the text yet he would not commit himself unto them he would not trust them with mercy and grace and favour he would not trust them in regard of his own body and safety they were not right for all that and yet they did not only believe Christ but in some sense and in an unrooted manner they believed on Christ therefore there is not only a firme assent to the truth which may be in a natural man but also some kind of confidence Thirdly there is a presumptuous confidence in God and Christ for salvation 3. Presumptuous which the workers of iniquity may have they may not only believe the general truths of the Gospel but have some kind of confidence in Christ though not so good as the former for that reformes a man and makes him follow Christ till persecution come and may be in persecution too till he be weary but this is not so good you shall have a drunkard a prophane person he hath confidence in Christ that God heares his prayers accepts his duties and will provide for him our Saviour Christ speaks of such Matth. 7. 22. He tells us of many that shall be confident in him how they have done wonderful works in his Name and eate and drank in his presence and have heard him preach in their streets and yet are but workers of iniquity I do not mean this neither these are but false confidences Now there are two godly considences gracious ones such as are only in Gods 2. Confidence in the godly 1. Special perswasion of Gods love Elect and not in all Gods Elect neither but only in such as are effectually called and yet come not within this definition of faith The first is that full special perswasion of the heart a man may have true justifying faith though he never attaine to this for justifying faith is a confidence in Christ for justification now this special and full perswasion of the heart is not only an affiance in Christ for justification it doth not only apprehend Christ for justification but it apprehends justification it self now this must needs be after justifying a man must needs be justified before he can confidently apprehend justification he must first be justified before he can say he is justified the object must be before the act Thus it goeth justifying faith must needs be before justification and justification must be before the sense and feeling of justification before a man can feel and apprehend he is justified the cause goeth before the effect in order of nature for a man is justified by faith Now if a man know he is justified then the thing must be true before he knows it is so now here they differ that faith is a confident apprehending of Christ for justification and this full special perswasion of the heart is not only a confident apprehending of Christ for justification but an apprehending of justification it self Now true justifying faith may be without this Job 13. 15. Though he kill me yet I will trust in him That is suppose that I were at an utter losse that I knew not whether God will slay me yet slay me or not slay me perish or not perish I will trust in him Imagine God deliver me up and will none of me yet though he kill me I will trust in him I do not say I am at this losse that he will kill me blessed be God I am not in this case but if I were at this losse that he would kill me for ought I knew yet I would trust in him so that we see this confidence may be without this full perswasion of heart Secondly there is another good confidence that comes not within this definition 2. A constant expectation of faith and that is a constant expectation and this is the daughter of faith Ephes 3. 12. This confidence whereby the soul hopes in God differs from the confidence of faith for this confidence is an effect of faith it is by faith Now these two differ thus the confidence of hope is that which a man hath for the future having of those things that for the present a man believes now the confidence of faith is the confident apprehending of Christ for the having of them John 3. 36. He that believeth in
this is coming to Christ Mat. 11. 28 Come unto me all ye that are weary and heavy laden that is beleive in me he puts it into that phrase this true faith makes the soul come to Christ so 1 Pet. 2. 4. to whome coming as to a chiefe corner stone There are two tearmes in this coming to Christ the one from whence a man comes from all his owne wayes from all his owne desires from all his owne ends and aimes and the other tearme is to what a man comes and that is to Christ to â—as promises to his Commandements to live and dy with him this is coming unto Christ as you may see Acts 26. 18. there both these tearmes are set downe to open their eyes saith the Text and to turne them from darknesse to light that they might receive forgivenesse of sinnes It is this coming that receives forgivenesse not only an act of the mind when that goeth to Christ but an act of the heart when that goeth to Christ when a man comes from darknesse to light from pride to humility from the world to God when a man passeth from the one tearme to the other tearme and so cometh to this righteousnesse of God in Jesus Christ now he is come to Christ and now he shall receive forgivenesse of sinnes so that you see faith is not only an assent of the mind but an a 〈…〉 of the heart both these together make up this coming of the soule to Christ Fourthly true justifying faith the proper object of it is no sentence no Arg. 4. Because the object of justifying faith is no proposition but Christ himself proposition in the Word I mean the act of a justifying faith in that act whereby it justifieth the proper object of it is no sentence or proposition in the Word no complext truth in the Word but it is Christ himself t is true a man must beleive that the Word of God is true and the promies true and Yea and Amen but that act doth not justifie it may be in a reprobate or in a â—â—vill therefore it cannot be an assent of the mind for that supposeth that the object must be a proposition neither can it be a sure and certain perswâ—â—on that God hath elected me and intended Christ to me this may be the 〈◊〉 an after faith but not the act that justifies but Christ himself iâ— the object oâ— a justifying faith I am the way the truth and the life I my self it is 〈◊〉 〈◊〉 God by Christ when a man beleives in Christ or by Christ beleives in Goâ— this is the object of a justifying faith it is no proposition or text of Scripture that is the object of a justifying faith that is the thing that is a justifying faith as it justifyes doth assent unto but the object of a true justifying â—aith as it justifies is Christ himself the cause of forgivenesse of sinnes the cause of eternall life the cause of the derivation of all these blessings to us it lookes for all in Christs own person 't is true the propositions of the Scripture about Christ are the ground of a justifying faith as he that believes in Christ shall be saved that is the ground of a justifying faith but these propositions though they must be acknowledged at the time by faith yet these propositions do not justifie a man for a wretch may do this but when a man believes in Christ that is propounded and tendered in the Word when a man hath aâ—â—iance in him and commits himself to him faith seekes for all good in Christs own person first it layes hold on the person of Christ and taking him it takes all good things with him indeed it takes the propositions of the Word for its ground because the Word saith thus and thus that eternall life is in him and he openeth the Kingdom of heaven to all believers and he is a sufficient Saviour this is the ground of faith but the object of a justifying faith is Christs owne person so that believing cannot be an act of the mind but when a man believes in Christ and is rooted and built upon him it is the person of Christ I will make this appeare to you you know God doth count it Idolatry for a man to believe in any creature when a man believes in the Son of man God forbids this as an Idolatrous thing for a man to believe and put his confidence and affiance in any creature now what is the meaning of this what is this Idolatry to assent to such a creature to believe that such a man is his friend and tenders him and is faithfull unto him this is a truth about a friend is this Idolatry No but when a man makes a friend his staffe a creature his staffe when a man makes riches his Idol is this onely to assent that riches can do much in the world can buy meate and cloathes and lands and inheritances is it the knowing these things are so No but when a man makes riches his prop and stay and believes in them and that is the stay that he hath It is not the beleiving these things about riches for so a man that believes only in God may know these things about riches and a friend Jer. 17. 5. Cursed is he that maketh flâ—sh his arme he doth not say cursed is he that apprehends that a man is his friend and willing to releive him but cursed is he that maketh flesh his arme that lâ—ans upon this man that trusts unto him that is the thing so what is the meaning that we must not trust in Chariots and in horses doth the Scripture mean that we may not assent and affirme these truths about them that they are many and strong and potent that they are admirable horses is this it No but woe be to them that go down to Egypt for help and put their trust in Chariâ—ts and Horses Isa 31. 1. When a man rides a journey and makes his Horse his stay when a man goeth about a businesse and makes his purse his prop when a man walks from day to day and the creature is the thing he hangs upon he doth not see God and draw near to God he doth not set his heart upon God he doth not relie upon him to have God with him in his journey and what he goeth about No he hath an Horse with him and means and maintenance with him and God shall have a prayer may be now and then but he makes not God his arme and this is idolatry so our believing it is not the believing the propositions about a thing but when a man believes in the thing it self and makes the thing his stay his buckler his aide his help and comfort Lastly the maine Argument is this true justifying faith is a faith of union it is such a faith as unites a man to God and Christ and in him to God the Arg. 5 Because true faith is a faith of union
Apostle saith 1 John 5. 20. We know that we are in him that is true his meaning is we are in him by faith that is we have such a kinde of faith whereby we do not only assent to him that he is the Sonne of God and all things are true that are spoken of him but we are in him we are in him that is true that is we are united to him and 2 Cor. 17. 5. Whosoever is in Christ is a new creature and Paul saith of Andronicus and Junia they were in Christ before him Rom. 16 7. So Christ is said to be in them Know ye not that Christ Jesus is in you except you be reprobates it is the faith of union He that hath the Sonne hath life 1 John 5. 12. That is he that believes in the Sonne of God that is so believes that he hath him and is united to him that man hath life and none else so that it is a faith of union that justifies a man not as though faith of it self doth this for its own worthinesse as though it were able to unite a man to Christ it is only by vertue of Gods Ordinance that faith unites a man to Christ God of his infinite mercy and goodnesse hath appointed faith to be such a thing that upon putting forth of that act he shall presently have relation to Christ and Communion with him by grace are we saved through faith saith the Apostle we are saved through faith but not for any worthinesse of faith but by grace this is the thing the Lord hath appointed such a kinde of faith shall justifie as shall unite a man to Jesus Christ Nay if faith did not do this faith could not justifie and sanctifie and purifie and intitle a man to Heaven for it doth all these by vertue of union first it unites a man to Christ and makes Christ one with him and him one with Christ and so he comes to have right and title to all the merits and all the good things that come by Christ so then if thou hast not this faith of union though thou hast all faiths besides historical faith temporary faith and if it were possible miraculous faith Nay if thou hadst ten thousand thousand faiths more if it were possible yet if thou hast not such a faith as to be united to Christ thou art in thy sins and art under the law and under the curse of the law and under Gods justice if thou shouldest pray never so much and give thy body to be burned yet if thou do not dwell in Christ and Christ in thee if thou be not one with Christ and Christ one with thee thou art nothing but as â—ounding Brasse and as a tinkling Cymball though thou hast been a professor these twenty yeares together and hast been taken for a godly man through Town and Countrey yet if thou art not in Christ thou arâ—â— still in thy sins faith doth unite a man to Christ through the Ordinance oâ— God by the Grace of God it doth unite a man to Christ 1 John 4 15 whaâ— confession doth the Apostle meane there Only a confession of historiâ—â— faith when a man believes that God is so and so and confesseth him No the Apostle expounds himself 1 John 3. 24. as who should say it is such a faith as wholly resignes a man unto God to be ruled and guided by him as well as saved by him it is such a faith as makes a man with minde and heart and will and all that is in a man to cast himself upon Christ so that all obedience and all conformity to the Sonne of God will follow he that hath this faith to keep his Commandements dwelleth in God and God in him Now what kinde of faith can this be can it be only the act of the minde whereby a man believes all the truths concerning Christ doth this unite a man to Christ It were blasphemy to say so for by this Argument the union between Christ and a true believer were no better then the union between a true believer and the Devil because a true believer believes all the truths and assents unto them that God hath spoken concerning the Devil as well as concerning Christ this doth not unite a man there is a kinde of union indeed in the minde but that union is only notional and intentional and rational as for example when I think of an horse or a tree there is an union of the tree with my minde for the tree is in my minde in the notion of it but this is a bare intentional and simple union the maine union of all is in the heart when the heart is united to a thing an heavenly minded man he may have an union of his understanding with the things of this world he may understand carnal men understand their courses and wayes and there is a notional intentional union with these things in his understanding but he is not truly united to those courses except his heart be set upon those courses then he takes them up so untill the heart is set upon Christ a man is never heavenly never godly never a true Christian till he is thus united into Christ Nay I will tell you more and I will prove it and it is a thing to be considered that were it possible Suppose God should reveal he might if he would to any man that he is elected before he is converted Suppose this I do not say God doth thus to any of his Elect but suppose an Elect man that is yet unconverted and yet out of Christ he is a natural man and yet an elected man â—uppose I say God should reveal to this man thou art elected to eternal life I have intended from all eternity to give my Son to thee all his merits and death and passion I have intended them to thee and I have intended thou shalt have fellowship with him God reveales this and the man firmly assents to the authority of the speaker that he is elected to eternal life doth this faith justifie a man A man is in his sins yet for all this though he knoweth and God hath revealed such a thing to him that he hath intended Christ to him as long as he hath not revealed that he is in Christ this doth not put him into Christ this sheweth him that he shall be in Christ but this act of believing doth not put him into Christ therefore the children of God that are converted and are believers and can believe that God hath elected them and eternally intended Christ to them this act of their faith doth not justifie them this only is an act to know that they are justified already and converted already I will shew you an excellent place for this 2 Tim. 1. 12. For which cause saith the Apostle I also suffer these things for I know in whom I have believed and that he is able to keep that which I have committed unto him against that day Mark
there is no man is dead but he that hath no care to look after Christ and desire him if we would have Christ if our hearts be open to him if we doe but desire him and long for him if we have but these groanes and outgoings in our souls oh that I had but Christ shed abroad in my heart if I had him I should have life and quickning if I had him I should have right and title to all Gods heavenly comforts if our hearts did but goe up and down longing after Christ this is the way to attain to quickning Isa 55. 1. Ho every one that thirsteth come ye to the waters c. Come and ye shall have waters that shall never be dried up the want of faith is the cause of hardness of heart and of deadnesse as our Saviour Christ when he saw they were dead Matth. 16. he did upbraid them with unbeliefe if a man did but once believe if a man did but truly cast his soul upon God if he had but once his eyes opened to see the vanity of all other things to see the danger of sinne and iniquity the misery of all unregenerate people and to see the worth of Christ and the infinite goodnesse of God in Christ what an admirable pearl it is to enjoy him how it is better then life it selfe better then the whole world yea then thousands of worlds if a man did but see this and had his heart affected with this to be drawn to Christ and to have his heart and minde run after him to be possessed of him this is faith you that would know whether you have faith or no if you had all the faiths in the world you are infidels without this faith but if you have this faith you have true faith if you have a heart running after Christ minding him and longing for him and casting your soules upon him for all good accounting this your principal and total and main good and accordingly affecting this these are the works of faith and if you have these works you may be quickned believe in the Lord Jesus Christ set your hearts upon him and seek after him and you shall have all manner of good even life it self The second meanes is a careful learning of the Word of God preached Second means When the Corinâ—hians were marvellously blocked uâ— in their minds and hearts and were straightned in good things 2 Câ—r 6 12. mark what the Apostle saith v. 11. Our mâ—uth is â—pen to you c. as who should say in our Ministery there is abundance of grace abundance of life and largenesse of heart abundance of gracious things all manner of good things we bring with us in our Ministery peace and comfort and hope and all the promises of God and all the rich treasuâ—es of Jesus Christ we come with our armes full you are not straightned here but you are straightned in your 〈◊〉 bowels as who should say you may be enlarged sweetly by our Ministry wâ— deliver unto you abundance of grace and mercy and abundance of supply all those deadnesses and lockings up of heart in you would be healed by the Ministery of the Word so may I say if your hearts are locked up certainly it is for not taking what the Word offers if you would come hungerly and greedily to the Word of God with an heart desirous to be edified and instructed and to apply what the Word speaks to your souls certainly you shall here meet with abundance of grace and life for the Word is the Word of life and the Ministery of the Word is the Ministery of the Spirit of God and life so that the deadness of all people is meerly from their own bowels you are not straightned in us saith the Apostle no in thâ— Ministery of the Word is abundance of life The third meanes is A careful shunning of all those causes of deadness which we named formerly we must take heed of sin for if we give way to sinne it will dead the heart it will make a make a man shy of God and put a man to woful tasks and breâ—d loâ—hness to goe about duties it will make a man to have a guilty conscience and dead a man that way it will grieve the spirit of God and quench all the operations and sweet influences and gracious motions of the Spirit that the sweet livelinesse of his workings will be gone away if a man give way to sinne if he give way to the world or slackning in a godly course if a man give way to pride or vanity or any sin this will dead the heart a mans heart will presently be deaded if he give way to the Devil and to his temptations In particular you must take heed of niggardlinesse in Religion they that love quickning must labour for a frank and free spirit that will rather overdoe in Gods service then underdoe as long as a man hath a free heart he shall have a quickened heart therefore labour to preserve it doe as Philemon I knâ—w thou wilâ— dâ—e more than I say Paul knew he had a free spirit that if be commanded him a little he would doe more he would rather overdoe then underdoe our Saviour Christ calls for this free spirit Iâ— a man take thy coat give him thy cloak also rather overdoe then underdoe in any good thing have a free heart if God bid thee pray pray thrâ—e times five times a day rather then not often enough there be mâ—nâ— duties that God doth not set down how often and how frequent and hoâ— long now labour for a free spirit rather do twice as much then underdo Again Take heed of lownesse of Religion of taking up a low and base and mean kinde of Religion that will not reach the Kingdome of God there is a low kinde of Christianity that wil not be able to attain to salvation a low faith that doth not make a man to have his conversation in heaven a low repentance that reacheth not to mortification a low profession of Religion that comes not to the power of Godliness Prov. 15. 24. The way of life is above it is an high thing therefore take heed of low Religion for people think that any kinde of righteousness will serve turn if they have but a little Reformation and Religion they presently think this is godliness but let us take heed of this low Religion that will never do the deed Again We must take heed of want of Watchfulnesse we must set up a gracious and Christian watch in our hearts from day to day when the Lord had found fault with the Church of Sardis for being dead in the next words he bids them be watchful as who should say the want of this watchfulness and looking to your selves and having a care over your thoughts and aâ—fections lest you should be drawn aside the neglect of this is the cause of all deadness Again We must take heed of vanity as David saith Psal 119.
word of God and looks whatsoever it seeth joyned together by that it joynes together of it self as the Promises and Commandements are bound together by an inviolable knot so faith joynes them together it cannot take the promises of God but it must take the commandements of God also faith looks upon God and as it seeth him to be gracious whereby it comes to have faith to rely upon him so also it seeth him to be holy a God that is severe against sin and hateth unrighteousness so that it is necessary that works be together with faith for the commandement and nature of God require it Fifthly They are necessary also by necessity of end for God hath ordained his people to this end that they should bring forth good works Eph. 2. 10. We are his workmanship created in Christ to good works which God hath before ordained that we should walk in them We are created in Christ Jesus not onely that we should be saved but that we should bring forth good works Now good works are necessary by necessity of end in divers respects First to this end To glorifie God in the world Let your light so shine before men c. Matth. 5. 16. So 1 Pet. 2. 12. the Apostle saith Having our conversation honest amongst the Gentiles that whereas they speak against you as evil doers c. For when a Christian that professeth he believes in God and Jesus Christ is plentiful in all manner of good works this stops the mouth of all gainsayers You know Piety and Religion is hated in the world the Gospel finds opposition among men Now when those that are Professors are loose and licentious in their lives this opens their mouths against the truth but when our lives and conversations hold forth Jesus Christ as we take up the profession of his holy name so they are agreeable to his will they are just and holy and righteous and good this makes men think in their conscience this is of God this stops their mouths that they cannot rail at the Gospel Secondly They are necessary to doe good to others and convert others as the Apostle instanceth in women that believe if they be zealous of good works if they be chast and humble and meek and discreet by this means they may be instruments to convert their husbands that believe not 1 Pet. 3. The Lord looks that his people all that believe in him should be fruitful in good works that they may winne and gaine others to the faith Thirdly Another end is to purifie our selves for it is vertue that must throw out vice we are all borne by nature filthy and unclean and full of noysome lusts and the way to expel these is by the contrary vertues 1 Pet. 1. 22. Seeing you have purified your soules by obeying the truth Fourthly Another end is to qualifie us for Heaven we cannot be qualified for the Kingdome of heaven unless we be holy and godly in Christ Jesus except we have our conversations honest as becometh Saints for though it be faith that entitles a man to the Kingdome of Heaven and gives a man right to the Kingdome of God yet holinesse and conformity to the minde of God and the image of God is that which doth fit and qualifie a man for to enter into the Kindome of God as Christ saith Except your righteousness exceed the righteousness of the Scribes and Pharisees you can in no wise enter into the Kingdome of Heaven Though it be true we are saved by grace and so good works have no causality no proper efficiency in our salvation yet notwithstanding they are a cause sine qua non without them there can be no salvation we cannot enter into Gods Kingdome except we be humble and meek and lowly except we fear God and be according to his minde in all things in some measure we cannot enter into his Kingdom Mat. 5. 8. Blessed are the pure in heart for they shall see God A man cannot be admitted to the Beatifical Vision of God except he be pure in heart and he cannot enjoy the Kingdome of grace neither here unless he be pure in heart Rev. 21. 27. Without holiness aâ— man shall see the Lord Heb. 13. It is impossible we should enter into Gods Kingdome by having actual possession of it except we be holy and fitted for it as the Apostle saith Col. 1. 12. It is impossible that drunkards and unclean persons should have society with the blessed Trinity with the eternal God with the Spirit of holinesse to dwell with them for evermore we must be made meet to be partakers of the inheritance of the Saints in light Fifthly To proportion our Reward for though we are saved only by grace yet God doth proportion our reward according to the multitude and zeal and fervency of our good works for Gods Covenant is a remunerating Covenant for mercy doth not consist only in the pardoning of a man but also in the sanctifying of a man and the inclining of a mans heart to new obedience that there may be remuneration for though God doth not reward people for their works yet according to their works he doth 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly c. Though a man be a Believer and a godly man if he be sparing in his godliness he shall fare accordingly and if he be abundant in the work of the Lord he shall reap abundantly for as there are differences and degrees of torments to the wicked so there be degrees in the Kingdom of God and in glory and the Lord doth reward his people according to their works Lastly Good works are necessary by necessity of thankfulness it is necessary that we having received the forgiveness of our sins and God being pleased to be our God and to deliver us from the wrath to come and the power of Satan that we should be thankful for these mercies as David saith Psal 118. 19. Let the peace of God rule in your hearts and be thankeful Col. 1. 15. When David had considered what the Lord had done for his soul saith he what shall I render unto the Lord for all his benefits as soon as ever God hath been good to a man to open his eyes to let him see his damned estate and condition and to let him have hope and comfort and encouragement in him concerning deliverance from it and bestowing upon him his heavenly Kingdom and glory it cannot be but the soul must be thankful what shall I do unto the Lord for all his benefits you know there is nothing that we can do back again for these benefits except we will praise and glorifie him by living unto him and not unto our selves therefore when the Psalmist had reckoned up the benefits of God to Israel Psal 105. 46. he concludes that they may keep his statutes and observe his Laws First Here we see how horribly the Papists wrong us when they say we Vse 1 do not teach people