in the sight of men for that is nothing but perfect in the sight of God before God Fourthly That the Lord Jesus searcheth whither they be so or no. Fifthly Upon due search he finds it out many times not onely in particular persons but in particular Churches as we see here in the Church of Sardis that their works are not so For the first of these That the second Covenant requires works we see Observat 1. The second Covenant requires works here that the Lord Jesus looks for works in the Church of Sardis that were in covenant with him 't is true there is this difference between the two Covenants the first covenant requires works as the condition of it He that doth them shall live in them Gal. 3. 12. The doers of the Law shall be blessed Rom. 2. 13. Therefore it is called the covenant of works and that in two senses First In that works are the condition of it Secondly In that it is left unto man God gives onely a power not to sin if so be that man will but he doth not give the will Now the second covenant is not a covenant of works the condition of it is not works but the condition of it is faith The just shall live by faith Rom. 1. 17. Therefore it is called a covenant of grace and that in two respects opposite to the former not onely in regard that these works are done by another and so nothing is required of the party justified but onely faith for his justification but also because though the covenant of grace require works yet God doth not expect a man should doe any thing of himself but it is by grace we are saved by grace through faith and not of our selves it is the gift of God I say the second covenant is a covenant of grace and yet it requires works And works are here necessary First by necessity of presence for though faith be the condition yet it is such a faith as hath necessarily good works together present with it as the Apostle speaks Faith if it have not works is dead Jam. 2. 17. Good works they are inseparably joyned together with true faith for as the body without the spirit is dead so faith without works is dead also not as though works were the essential forme of true faith but the nature of faith if it be true is such as doth necessarily cause good works to accompany with it They are necessary by necessity of inseparable effects good works are not onely present together with faith but they are so present as that they doe flow from faith God hath required such a faith in the covenant of grace as doth produce good works they are not onely inseparable from faith but thus inseparable that true faith must needs produce them He that hath this hope purifies himselfe as he is pure 1 John 3. 3. That is He that hath this faith he sets down faith by the effect hope and sets it down by another effect it must needs purifie it makes that man purifie himself as Christ is pure So Christ having exhorted them to believe having raised up their minds to believe the things that are above Lay up your treasure in Heaven Mat. 6. 20. in the next verse he shews this will have the effect of all manner of good works For where your treasure is there will your hearts be also it will draw up your hearts and make you heavenly-minded and make you seek the things that are above where your treasure is there will your hearts be also So likewise we may see Heb. 11. thorow the whole chapter what abundance of effects are set down of true saving faith By faith Abel offered sacrifice to God By faith Noah being warned of God obeyed God and did the things that God commanded verse 7. And so by faith Abraham when he was called yielded to God So by faith believers wrought righteousness and did wonderfull things subdued Kingdomes c. They were able to work wonderful effects so that when a man hath not works when he doth not obey God through the power of faith he hath not faith it self Thirdly Good works are necessary by necessity of signs they are not only to be in a Believer as effects but as proofs of his faith â—or a man must justifie his faith by his works they are signes and proofs whereby he may know whether his faith be true and of the right stamp oâ— no for if a mans faith be a lively faith a faith that doth justifie though in the act of justiâ—ication it be alone yet in existency it is not alone but it hath good â—orks together with it as signs and marks of the same as 1 John 1. 6. If we say we have fellowship with him and walk in darkness we lye and 〈◊〉 not the truth Hereby we may know that we are deceived we may think we have saith and so fellowship together with him yet if we walk in darknesse we may know we lye for this could not be if we had fellowship with God So 1 John 2. 4. He that saâ— I know him and keepeth not his commandements is a lyar If a man should once think that he knows God with the knowledge of faith and yet keeps not the commandements of God by this very thing he may know that he is a lyar Hereby shall all men know ye are my discâ—ples if ye love me 〈◊〉 or saith Christ and as it is a sign to others so it is a sign to a mans own self Herâ—by we know that we are passed from death to life it we loveth Brethren He sets down one good work in stead of all other if we bring forth the works of new obedience and if our hearts be purgâ—d of God iâ— we bring forth the fruits of holiness this is a signe we have faith for faith makes a man to choose God for his God and raises a man up to see him to be the chiefest good of all and to see all happiness in him and a supply of all the good we need in him and so it makes a man to love God and by love to doe the works of God Fourthly Good works are necessary also by necessity of commandement not onely to be effects and signes of faith but they are also such things as are commanded of God God hath commanded good works that we should walk in all holiness of conversation to be holy as he is holy that we should be holy in our carriages and behaviour Tit. 3. 8. The same God that commands us to believe commands us to maintain good works as we may see there we sâ—e that Ministers are to urge people and maintaine it against all gainsayers that there is a necessity of good works and that the Lord will have us to go on in them for faith through the Object of it as it justifies is the promise of God in Christ for forgiveness of sins yet faith in it selfe looks upon the whole
is Gods prerogative to teach us 2 God will have hypocrites discovered 127 3 It is for Gods glory to search men out 4 It is for Gods truth 5 For his justice Use 1 To reprove those that consider not that God will search 128 2 Take heed of hiding our sins from others and our selves 129 Use 3 For comfort to people 1 Against others that judge them 2 Against their judging themselves 130 4 To stir us up to be able to stand when God searcheth 1 When offences come 2 When afflictions and persecutions come 3 In time of difficult commandments 4 At judgement 131 5 Let us search our selves Mot. 1. Otherwise we can never repent of what is amisse in our selves or our works 2 'T is a mark of a child of God to search himself 3 If we do not it will be the worse for us DOctr It is an excellent thing for a man to be able to say that God hath effectually called him p. 1. 1 Because then a man may reflectâ—on all his life and see Gods love to him in all p. 3. 2 This interests a man in all the promises 3 Sweetens all the promises 4 Helps a man to pray 5. Encourageth to all good undertakings p. 4. 6 It is a foundation for a godly life 7 It is an help to rise after a fall Reas 1. Because it is an argument of election 2 Sure pledge of all Gods acts of mercy p. 5. Use 1. Then a man may know his effectual calling Proved 1 Because it is the office of the Spirit to make known the things of God p. 6. 2 Because we are commanded to make our calling sure p. 7. 3 Because we are required to be thankful for it 4 Because the making known our calling is one of the ends of the Word of God p. 8. 5 Because the soul hath a power of reflecting and knowing its own state Obj. Why then are those who are called so doubtful Ans 1 Because this knowledge is gradual 2 Experimental p. 9. 3 Spiritual p. 10. 4 Because it may be hindred for a time 1 By a lothness of heart to leave some lust p. 11. 2 By ignorance 1 Of the voice of the spirit p. 12. 2 Of the work of grace 3 Of his Christian liberty 4 Of the tenderness of Christ p. 13. 3 By melancholy 4 By the unskilfulness of a Minister The evil of wanting this knowledge p. 14. 1 Conscience must needs charge sin on you 2 You can have no joy in Christ or his promises 15. 3 You cannot tell what to make of Gods mercies 4 Thou knowest not what to do in time of affliction 5 Thou canst not pray with courage 16 6 Thou canst not go on sweetly in the wayes of God 7 Thou seest no dâ—fference between thy self and a very unbelieving wretch 17. 8 Thou art of all men most miserable 9 If thou be totally ignorant it is a sign thou art not yet effectually called Qu. What difference between the uncertainty of believers and unbâ—lieveris 18 Ans 1 As a believer cannot say it so he cannot deny it 2 Believers question their calling only in their haste 3 They will let others question their grace 4 They most love them that urge th 〈…〉 to seek this knowledge 5 Their uncertainty breaks that hearts p. 19. 6 Though at present uncertain yet they believe they shall be certain 7. Their faith is of a contraâ—y nature to their doubting 8. Christ is to them the power of God p. 20. Doct. Effectual calling is the first gathering of men unto Christ Reas 1 Before effectual calling the soul is without Christ p. 21 2 Before this all was within God 23. 3 All other works follow this calling 4 From the names given to effectual calling p. 24 5 Because it is the first extract of election p. 25. Use 1 Then very dangerous to erre about this p. 26. Reas 1 Because this is the foundation 2 Because a believer must often hate recourse to it 3 Because it is the beginning of Gods works on the soul Use 2. See the reason why Scripture so urgeth the making this sure p. 27. 1 Because it is a work but once done 2 Because all the promises meet here p. 28 3 Because this is the first of all obedience 4 This is the only way to go forward p. 29 5 Because this is the main ground to keep from falling away Matth. 11. 28. Doct. There is a preparatory work unto effectual calling p. 30 Proof 1 From Texts full of terror p. 31 2 From the spirits office 3 Because the Gospel follows the Law 4 From Christs design in coming to save that which wâ—s lost 5 From Gods working with believers after grosse sins p. 32 6 From Scripture examples Reas 1 To declare Gods justice p. 33 2 To sweeten mercy p. 34 3 That God may bring men home to Christ p. 35 4 To wean men from sin 5 To knock men off from every thing else p. 36 Use 1 To reprove daubers 2 Be content to hear the curses of the Law preached p. 37 3 To comfort those that have had this worke p. 38 2 Thes 2. 14. Doct. The Gospel or general tender of grace is that by which God calls men home p. 40 Reas 1 Because this is the sweet ground of faith p. 41 2 Because this is the best answer to Satan p. 42 3 Because this is true before all acts in man 4 This is the only thing which every man is bound to believe p. 43 Obj. Christ is given only to the elect Ans Yet the Gospel must be preached without restraint to election Reas 1 Otherwise the elect would have no ground for faith 2 Because in reference to men calling is before election p. 44 3 Because there is a difference between men and Divels Use 1 To comfort and encourage believers p. 46 2 To confute those that define faith by assurance p. 47 3 To encourage all that are without p. 49 4 To terrifie the obstinate Col. 1. 23. Doct. God in the general tender of mercy works some hopes in the soul p. 51 1. What is this hope Ans It ariseth from the faith of possibility p. 52 2 How doth this hope agree with that which follows justifying faith Ans 1 Both are of God 2 Both are wrought by the Gospel 3 Both set the soul on work 4 Both are the anchor of the soul 5 Neither of them shall make a man ashamed p. 54 3 How differs this hope from that which follows justification Ans 1. This ariseth out of the seeds of grace the other out of grace it self 2 They come from several apprehensions p. 54 Reas 1 To prevent despair 55 2 That a man may not be disabled looking after heaven 3 Because God will not do all at once 4 That he may be sought to for every mercy p. 56 Use 1 To shew the graciousnesse of God 2 To comfort believers 3 To enform how God works this hope p. 57 1 By rooting out
the consideration of this makes him that he is not so careful to keep close to Christ and to take heed of falling he thinks I had power the other day and I was able to resist temptations then this makes a man weak he thinks he had grace a while a go and so trusts to that for if a man do not still look up to Christ and cleave unto him as if he had no strength the man is presently a weak man as weak as another man and cannot stand a man cannot be strong in the grace that is in himself but in the grace that is in God Eph. 6. 10. Brethren be strong in the Lord and in the power of his might And as Paul speaks to Timothy though Timothy were a man that was as strong as any man upon the face of the earth almost yet he bids him not count himself strong in the grace that was in him but in the grace that is in Christ Jesus 2 Tim. 2. 1. As it is with the air which is not strong with the light that is in it self but with the light that is in the Sun therefore we are careful not to shut the windows for if we shut the light of the Sun out the air though it be light now will be dark again in a moment therefore though the room be light yet we keep the windows open for the light of the air is strong in the light of the Sun so a Christian should keep his windows ever open towards Christ if a man ever turn his back again upon Christ and neglect Christ if he do not cleave to Christ and take heed he do not provoke Christ against him he is gone he is as weak as can be as Ezra speaks Ezr. 7. 28. I was strengthned as the hand of the Lord was upon me no otherwise if the Lord should take away his hand he were gone though he had never so much strength wisedom and parts he were no body without God Eighthly Lastly Take heed of striving against knowledge or willingly that weakens us horribly and in particular take heed of pride no man so weak as a proud man nor so strong as an humble man as a Divine speaks a man that is sensible of his own weakness of his own being no body of his own folly and that he is able to do nothing of himself he that is sensible of this is strong as Paul saith 2 Cor. 12. 10. when we are weak then are we strong that is when we are humble and weak in our own apprehension and consideration when we lay this to heart that we are weak then are we strong for this makes a man lay about him to cleave unto God I have laid down divers directions for the strengthning of those good things that are in us and I will now adde one more because it is seasonable for the time Direct Make conscience of using and improving the Sacraments for they are excellent Ordinances to strengthen a man First The Sacrament of Baptism I do not mean the meer receiving outward baptism that is a weak thing but when a man hath a care to improve his baptism It is noted of Abraham that he had faith before his circumcision but he received circumcision the seal of the righteousness of faith for this that he might be the father of the faithful Rom. 4. 19. Now he could believe incredible wonderful strange things that would have staggered him before So when David was to fight against Goliah he was a great warrier and a mighty souldier and David a weak stripling now see how he strengthned himself against Goliah he useth three argument and one is taken from the Sacrament of Gods covenant he was an uncircumcised man but David was circumcised and within the covenant What is this 1 Sam. 17. uncircumcised Philistin to one that is circumcised and in covenant with God and he hath given me the Sacrament of it that he will help me and be with me and stand by me in all estates and conditions So it was with the Gaoler before when the Magistrates bid him put Paul and his fellows in the worst prison he durst do no other and when he saw the prison doors Acts 16. open he would have killed himself he was not able to have any power over himself but when he had faith and was baptized now he was able to take them out of the prison and carry them to his own house and give them the best entertainment though the Magistrates counted them Roagues and vagabonds he had gotten strength now Secondly The Sacrament of the Lords Supper is of great force being used with faith and due preparation according to Gods Ordinance it is a Sacrament for the very nonce to help a mans faith and strengthen him in every good thing First Because this is the very nature of the Sacrament it is the Sacrament of growth and increasing in grace the other Sacrament puts a man into the estate of grace and this strengthens a man in the estate of grace therefore when Christ administred the Sacrament he tells us we may receive Matth 26. it as our very bread now Psal 104. 15. bread strengthens a mans heart He tells us if we come to the Sacrament aright as our bodies receive bread and it strengthens them so we may receive that which will nourish our souls take eat this is my body will not this bread nourish you directly my body is such a thing that do but take it by faith it shall strengthen you just as this bread strengthens the body as Eliah went in the strength of that 1 Kings 19. meat he eat forty dayes and forty nights so if we come to this Sacrament understandingly and preparedly it is most certain we shall have strength may be not that we would have our selves may be we would have more grace and more assistance but we shall have that strength whereby we shall be able to go on in the service of God doing good and shunning evil from day to day My flesh is meat indeed c. And indeed it will nourish a man as it is said of Jonathan he was weak and faint and his eyes grew John 6. 55. 1 Sam. 14. dim but when he tasted a little honey his strength came to him again So the Sacrament received by a true Communicant that sets himself to prepare his soule to partake of it he shall have his eyes enlightned and his heart quickened he shall have some succour and relief from it to goe about every good word and work Secondly It is a seal of Gods Covenant and therefore must needs strengthen a man that is in Covenant with God if he come to it as it ought to become unto for what is the Covenant a true believer is in I will make an everlasting Covenant never to turn away from them to doe them good and I will put my fear into their hearts c. Jer. 32. 40. It is an
gift of God that is in them and this is a signe that they never fell totally away for if they fell totally away they must have new repentance as if they had never had it and they must be converted again and regenerated againe with a second regeneration which was never heard of The first Use may serve for the confutation of those that hold that a childe of God may fall totally away here you see he cannot though he may fall never so grievously into foul sins and grievous distempers yet he shall never fall totally but some good things shall remain in him Psal 37. 28. The Lord preserveth his Saints And Jude 1. they are called a people sanctified by God the Father and preserved in Jesus Christ And as the Apostle speaks 1 Pet. 2. 10. He that doth these things shall never fall A childe of God shall never fall totally it is everlasting life that he hath that faith which he hath is an eternal grace he that believeth hath everlasting life so the fear of God is an everlasting grace The fear of God endureth for ever Psal 19. 9. And therefore those that totally fall away shew plainly that they were never the children of God as the Apostle faith If after they have been enlightned c. they fall away it is impossible they should be renewed by repentance Heb. 6. Because they were never right there was never any true grace in that mans heart but saith he I hope better things of you and things that accompany salvation Heb. 6. 19. As who should say they that have things accompanying salvation can never fall totally away The second Use is for comfort to Gods children Hast thou true faith or any good things wrought in thy soule thou shalt never lose it though thou mayst suffer a great deal of sickness and fall into many decayes of grace and goodness yet thou shalt never lose all there shall be some good things remaining in thee the Lord will not suffer thy righteousnesse to fall for ever he will have thee in everlasting remembrance therefore what a comfort ought this to be to every true beleeving soule Again This is a great comfort against all fears Art thou afraid thou hast no grace I beseech thee believe the Word of God rather then thine own sense and feeling thou hast heard the Word of God say a childe of God can never be without grace he can never fall totally away therefore though sense and feeling tell thee thou hast none yet believe the Word that saith thou hast 2 Cor. 5. 10. We walk by faith and not by feeling saith the Apostle The best of Gods children sometimes are put to this to live by faith and not by sense at all though God help thee not in prayer nor quicken thee in good duties and though thy sense and feeling tell thee thou hast no grace believe it not but believe the Word of God that tells thee a childe of God shall never be without grace to the worlds end but something shall remain in him for evermore therefore be of good comfort though thou see nothing and thy neighbours see nothing yet believe neither thy selfe nor thy neighbours but rather believe the Word of God then a thousand witnesses for it is certain a childe of God shall never fall totally away Again It may be a comfort against all manner of temptations God knows how thou mayst be tempted assaulted the Devil may be let loose upon thee but still remember and think with thy selfe I was told a child of God can never fall totally away one whose heart God hath once inclined one whose soul God hath once sanctified one whom God hath once turned brought home to him in some measure I have been told he shall never fal away therefore hold this principle even to death against all the Devils in Hell God is my God and I have grace and shall have grace and shall never be totally off the hooks as long as I live as David though he said God had forsaken him in regard of sense and feeling yet he holds this principle still My God my God Psal 22. 1. Again This is a great comfort against all persecutions we know not what persecutions and what troubles we may come to and what may become of us before we goe hence Now it is a great comfort to hear this that come prosperity come adverâ—ity come what can come come temptations on the right hand and on the left hand come fire and faggot come prison come banishment I tell you a childe of God shall never be a bankrupt he shall never be void of all the spirit of God and all the graces of God he shall have something in him still remaining 'T is true a childe of God may be brought to that pass that persecutions may be heavy to him and may be a grievous cut and he may be ready to put off this and ready to consult with flesh and blood to put it off and unless a childe of God provide for persecution it shall be harder for him to bear it but yet if thou be a childe of God the Lord will never leave thee nor forsake thee as the Apostle saith Heb. 13. 5. though the cross and affliction be never so bitter and irksome to thee yet thou shalt have something or other that shall make thee able to bear it and to go on in it though thou dost but hang by the fingers ends yet something shall bear thee up so that thou shalt not fall Lastly Labour to make it sure to our souls that we are godly for we see what an happy estate it is to be godly once godly and ever godly once a believer and ever a believer a man that is a godly man shall never fall totally away therefore labour to make it sure that thou art a child of God and hast the grace of life in thy heart and then be of good cheer and take that comfort the Prophet takes to himself the Lord is my hope I shall never be greatly moved Psal 62. 2. As who should say I do not indeed deny but I may be moved but though I be moved I shall never be greatly moved I shall never be so moved as to break my neck and be utterly undone to be quite and clean forsaken and given over for gone so as to be removed from all hope of the Gospel and fear of Gods name a man may be horribly assaulted yet a child of God shall never be at such a pass as that the Lord shall leave him utterly We come now to the second Motive and that is that these remainders were ready to dye we may take these words to concerne the whole Church or every particular soule that was guilty of it but we will speake of them only as they have reference to the Church From whence we observe that a particular Church may be ready to dye A particular Church may perish this must not be
record of his Son that he is the Lamb of God that takes away the sins of the world that he is eternal life that he is the way the truth and the light that he is the hope of glory that he is the way of coming to God the Father now when a man hath this saith in a lively manner and this pulls a man out of the world draws him to Christ this is the true faith this is the faith of the Gospel faith is not defined by assurance in Scripture but by beleeving in Christ John 3. 18. by trusting upon Christ Ephes 1. 12. by resting upon God 2 Chr. 14. 11. by relying upon God 2 Chr. 19. 8. by adhering and cleaving to God in Christ Acts 11. 23. this is true faith when a man relies upon God when he believes this same blessed record and throws himself and casts himself upon it and will obey God I may say to you all that have this faith as the Prophet Esay saith to such as you are Who is there among you that feareth the Lord and obeyeth the voice of his servants though he sit in darknesse and seeth no light yet let him rest upon the Lord and stay himself upon the God of his salvation Esay 50. 10. as who should say though you be in the dark and have no light no assurance no sense and feeling no inkling of Gods mercy though you be in darkness and know not where you are yet if you have a heart to fear God and obey the voice of his servants and hearken to the tender of the Gospel trust in the Lord your God relie upon him for all want of sense and feeling for all darknesse for all want of light in you for all want of comfort and stay your souls that way yet trust in the name of the Lord relie upon him for all his mercies though you be at this passe Object But the soul will say I am afraid I have nothing I have no interest Object in Christ but what of that Answ If thou be never so much afraid mark what David saith Psalme Answ 56. 3. What time I am afraid I will trust in thee as who should say though I be in the middest of fears and doubts and terrors of conscience what time this fear comes upon me I will cast my self upon thee so that this is that which the soul is to do that beleeves the tender of the Gospel and this draws him and works upon him it is not a dead faith but an operative faith it pulls him and draws him to Christ he must have Christ and he must have righteousnesse is there such a faith then relie upon God though thy fears come upon thee yet urge thy self to trust in God Obj. And againe it may be objected I have hardly any hope that ever I Object shal have the pardon of my sins that ever God will hear my prayers and accept my duties and performances What of that if thou hast this faith Answ Mark how it was with Abrahams faith when God told him he should Answ have a sonne though it were above hope besides hope against hope yet he believes in hope so though thou hast hardly any hope yet above hope believe under hope and though thou art put besides all hope and art even ready to be at the brink of despaire yet through thy self upon God if I perish I perish go on in the ways of God and seek after the ways of Jesus Christ and rest upon him from day to day and strive to draw neerer to him to have communion with him and though thou beest put besides hope yet believe under hope Obj. Again it may be objected again if I have any faith it is such a weak Object faith that I can hardly perceive it is any at al God will never receive me surely Answ I answer it is not the strength of faith that justifies but it is faith Answ that justifies the plaister may heal the wound though the hand be weak that lays it on faith is the hand that lays hold on Christ and Christ is the plaister that is applied to the soul now though the hand be never so weak yet it will do the deed as well as a stronger so it was with the Father of the child that came to Christ he could hardly see he had any faith he could not simply deny he had faith but Lord saith he I believe help my unbelief he cried and spake with tears he saw such a deal of unbelief that the tears trickled down her cheeks Matthew 9. 24. yet notwithing that faith got mercy from Christ Mark what Christ saith Mat. 18. 10. Take heed that ye despise not one of these little ones if Christ will not have his little ones despised of men then certainly he will not despise them himselfe Object But you will say weak faith will save indeed but I question whether Object I have any faith or no therefore how can I lay hold and embrace this same mercy then Answ I answer though thou beest put to this at any time do as the Answ servants of God have done for it may be the case of the very servants of God yea of the best of Gods servants now you may see what they do in such a case how they run to God and pray to him Psalme 61. 2. When my heart is overwhelmed lead me to the rock that is higher then I. The Prophet Davids heart sometimes was overwhelmed but he now went to the rock Christ when I am in this case saith he lead me to the rock shew me Christ guide me to him set me upon him Object But then it may be objected I cannot pray if I could pray Object it were something but I can hardly pray I go to pray and when I am down upon my knees I can say nothing this may be the case of Gods choisest servants Romans 8. 26. Paul puts himself into the number We know not what to pray as we ought we know not what to speak as we should but yet God hath appointed his Spirit to help us in such a case though Hezekiah Esay 38. 14. could not speak a word but chatter like a Crane or Swallow and mourne as a dove yet he had experience that God heard him at that time So Psalme 77. 4. The Prophet there confesseth he was in this case that he could not pray I am so distressed saith he that I cannot speak he meanes to God and it seemes he found by experience that he could not pray nor tell how to poure out a request to God he was was even stopped and stifled in his prayer yet in the first verse he could speak it that God heard him for all this Well then here you see is the ground of the faith of any poore soul though he have not any assurance yet if he hath this faith to relie and rest upon God if the Gospel calls him and he comes at this gracious tender if he
event that it shall fall out thus with him he commits this to God he believes in the general that all that believe shall be saved and that a reprobate may believe but the event that he shall be justified and saved is the fruit of a justifying faith when a man hath justifying faith this is not the object of it but he commits himself to Christ for justifycation and salvation he truly believes the event shall be that they which truly believe shall be justified and saved and God will help their infimities and pardon their weaknesses but now justifying faith apprehends not the event that comes afterwards but faith commits it self to Christ for the event as I will shew you by a similitude a man resolves to leane upon a staffe what is in this mans minde is the object this that he shall not slip nor fall no he findes by experience that he may fall for all his staffe but he casts himself upon his staffe fall or not fall and though he do fall he will not fling away his staffe No but he will look better to himselfe afterwards he knows the fault was not in his staffe but in his own managing of it therefore he commits himself to his staffe still and resolves to leane upon it he is not sure he shall not fall but though he do fall he will up again and help himself with his staffe in his going still he knows the staffe is not in the fault but himself may be he doth not leane upon it or he knows not the right way but he is still leaning upon his staffe and venturing upon his staffe so I say true saving faith doth not truly apprehend he is justified as if a man could not be justified unlesse he did believe it this is the event justifying faith is the committing himself to God for the event Heb. 11. 23. By faith Abraham being called of God went out of his owne Countrey c. By faith he cast himself upon God did he belive now whether he should go He could not tell â—e believed in the general that God would not faile those that trusted in him but for his own particular he knew not whether he should go but he casts himself upon God whethersoever God will have me to go I will go he commits himself to God at all adventures this is true faith and yet the event all this while may not be known but a man may be much troubled about assurance Secondly the event that a man shall be justified and sanctified and saved is conditional until a man hath believed Suppose a natural man and yet an 2. The event is conditional till a man believes Elect man of God what must this man believe must he beleeve that he shall be justified and sanctified and saved No there is no such thing in the Scripture take any natural man in the world and look from the beginning of the Bible to the end there is not one text that saith a natural man shall be saved but justification and salvation are conditional till a man believes but when a man hath beleeved his justification sanctification and salvation is certain but he must beleeve before he can be said to be justified now before a man beleeves justification is upon condition if a man beleeves he shall be justified and saved so may Judas and Simon Magus Rom. 10. 9. 'T is true this is the condition if thou beleeve in the Son of God if thou take up his crosse and follow him thou shalt be saved this is but the conditioâ— but when a man hath believed he is justified and shall be saved it is absolute now but he believed first therefore justifying faith doth not beleeve he shall be saved and justified for he must have faith first 't is true if a man have saving and justifying faith there is the truth of the Word for it that he shall be saved therefore justifying faith must be the casting off a mans selfe upon Christ for salvation Thirdly the event that a man shall be justified and sanctified and saved this cannot be the thing that a justifying faith in the act of justification must Argument 3 apprehend because then we could not say to every man if thou beleevest thou shalt be saved that must be the object of a justifying faith that may be applied to any man for else how should we preach the Word we should expose our selves to cavils and open the mouthes of blasphemers we must say then this is faith you must believe you shall be saved and that you are in the favour of God and then we could not bid every man believe if it were so where the Gospel comes we are to bid every man to believe what to believe that every shall be justified and sanctified and saved No that were a lie God commands no man to believe a lie but he commands every man to believe in Christ for justification and for sanctification and for salvation Now there are two things that God requires of every man where the Gospel comes First he requires that he beleeves the Word which saith that whosoever believes in Christ shall be saved Secondly he commands him to believe in Christ for salvation and this is faith the other comes in afterwards I will make it plaine the Lord said to Ahez Isa 7. 9. Believe and thou shalt be established what must Ahaz here believe Doth God bid him believe that he should be established No for that was a lie for when all came to all he was not established but he must beleeve God and then he should be established but he not believing in God could not be established so God told Adam if he believed he should live did God now bid Adam beleeve he should live for ever No for then it had been a lie but he biddeth him believe that if he obeyed his voice he should live for ever he was not to believe that he should live for ever so God doth not command men to beleeve they shall he saved but to believe in Christ for salvation Fourthly the event is known another way and not by a justifying faith Arg. 4. The event is known another way 't is true some men know the event that God intends to save them and that they shall be glorified for evermore but this is known by another thing and not by an act of faith the act of faith is the committing of a mans self to God for this thing I will set it out by a similitude suppose I have a great businesse to do at London I am condemned to be put to death and except I have a pardon got to morrow I shall be executed I cannot go my self for I am in hold but I have a friend at London and I trust to him to go to the Court to procure me a pardon in the mean time the businesse goeth forward against me and may be I am going to the place of execution but still I cast my self
creature in the eyes of the world yet he hopes for great matters he hopes for a glorious resurrection and for an excellent triumph over sinne and death and hell and to have his body and soul for ever in the Kingdome of Christ Jesus you will say he seeth none of these things he hopes that God will blesse him in all his wayes and be with him in sicknesse and in health in misery and prosperity and in all estates and that he will do him good while he lives and when he dyes he seeth none of these things No saith the Apostle Faith is the substance of things hoped for and the evidence of things not seen though many think there is no substance in these things yet faith doth deliver the substance of them unto him and it is an evidence that he shall certainly have them and it is as it were a Sacrament therefore the Fathers call it the Sacrament of faith and the Sacrament of hopes and the Sacrament of repentance because they are certaine and sure tokens and pledges of those things that a Christian looks for Secondly the Apostle commends faith by a long Catalogue of believers of Holy Fathers and Patriarchs and Prophets and Judges and Worthies from the beginning of the world and he shewes there was no worth in them but it did proceed from faith and this he doth First generally in the second verse By it the Elders obtained a good report he speaks of them all ingeneral he calls them Elders a reverend grave company and he amplifies this by giving a general ground and reason why faith can build upon nothing as it were to see to and yet is able to gather great matters though it see little or nothing â—â—rse 3. You may see this saith he by Historical faith For through saith we understand that the worlds were made by the Word of God so that things which are seen were not made of things which do appeare though nothing was before a mans eyes yet through this faith he might see an whole world out of nothing so though the world and flesh and blood see nothing yet he that believes in God he is able to raise a world out of nothing he may look for these things at the hands of God though for the present he sees nothing Secondly he doth divide these believers into foure several rankes The first is the Holy Fathers before the Flood and he instanceth onely in three for all the rest as Abâ—l Enâ—ch Nâ—ah Verse 4 5 6 7. Secondly the Holy Patriarchs from the Flood to the time of Moses and he instanceth in five not as though there were no more but he contents himself with these Abraham Sarah Isaac Jacob Joseph from ver 8. to the 22. And then in the third place he takes all those Worthies from Moses to the time of the entrance into the Land of Câ—naan and he doth instance in Moses's Parents and then in Moses then in the children of Israel then in Rahab from Ver. 23. to 31. In the fourth place he reckons up all those Heroes from that time to the time of the Maccabees and Names Gideon and Barach and Sampsâ—n and Jophtah and David and Samuel and then he reckons them up only in generall the Prophets and Martyrs and Confessors under the persecutions of cursed Anticchus Now in all this Catalogue he shewes the admirable effects of true justifying faith what faith is able to do when a man is a true believer in God what great matters he is able to atchieve it gives a man the testimony of a good conscience and makes him able to do the things acceptable to God it makes a man believe things incredible to sense and reason it makes a man forsake all and follow God it makes a man do or suffer any thing for Christ it makes a man so precious that the world is not worthy that he should dwell among them that there should be any such person in such a base place as the world is it is an excellent thing and it is set out most admirably what glorious things faith doth enable a man in the strength of God to do and his scope in all this is to exhort them to abound in faith and they that have it not to use all meanes for the obtaining of it and come by it and lye at God and to be trading in the meanes of Grace and never be at quiet till they have it and when they have it to endeare it and labour to abound in it and persevere in it to their dying day now among all this grave and venerable and revâ—rend society of believers that he here reckons and summes up he calls out Abraham in this text to speak of him and that he speaks of him in this place is this that when God called him to leave his Countrey and Kindred and Fathers house to leave his inheritance and all his friends and acquaintance by faith he was able to obey this call By saith saith he Abraham being called out to go into a place which he should afterwards receive for an inheritance obeyed and he went out not knowing whether he went Doct. So that the Doctrine which I observe from hence is this that Doct. It is saith that makes a man obey the call of God it is faith that makes a man obey the call of God the command of God whether it be the first call and command for the coming out of sinne or all after commands whatsoever it is faith that makes a man obey them if a man have faith though he had never so stubborne and perverse an heart before though he were never so set upon his lusts and sinfull courses before faith is that which will make a man lay it downe and disavow it and oppose himself against it and he shall no longer live in it as soone as ever faith comes into the soul it makes a man obey God it brings a man home to God to do his will and to walk according to his directions and to be at his dispose and to commit and commend and resigne himself wholly to God in all his wayes this is the onely thing that heales a mans backslidings this is the onely thing that drawes a man home to God this is the onely instrument whereby a man is tyed to God himself whereby a man doth fetch downe all the graces from above so long as a man is stubborne and perverse and walks after the flesh and goeth on in any evil way he hath no faith as the Psalmist speaks Psal 78. 32. For all this they sinned yet still and believed not his wendrous works that is they were disobedient therefore certainly they had no faith for if faith once looked into their hearts it would have made them to discard their sinnes and it would have made them obedient to God it would have pared them from the flesh and weaned them from their owne desires and would have made them to give up themselves to
of God the other of the Serpent Now Christ and all that are Christs are one and the self-same seed though they are different in Place different in Countrey different in estate and condition some Jews some Gentiles some Bond some Free some Noble some Mean yet they are all one in Christ Jesus as the Apostle saith Gal. 3 28. There is neither Jew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 'T is true you are different among your selves one is a master another a servant one is a rich man another a poor man so there is a difference but they are all one in Christ Jesus they have all one and the self-same Faith they have all one and the self-same Father there is but one Lord and one Spirit to quicken and unite them all Thus we see what this Body of Christ is Now in the Second place What it is to be put into this Body to be implanted VVhat putting into this Body is into it to be knit into this Body I Answer in a few words it is this It is a part of a mans Ingrafting into Christ by Faith whereby a man is ingrafted into the Body of Christ having one common life with all the rest of the Members for mutual consent and profit and care and help and sympathy or fellow-feeling First It is a part of a mans ingrafting into Christ For the ingrafting A part of our ingrafting into Christ of a man into Christ and into the body of Christ are not Two things but God doth them by one and the self-same act as you may see Rom. 12. 5. We being many are one body in Christ and every one Members one of another that is by being Members of Christ and by being ingrafted into Christ we come to have fellowship and conjunction and joyning one with another it must needs be the same work for the putting a man into Christ in whom are the other Members that very act makes a man to have fellowship with Christ together with all the other Members as the Apostle speaks Rom. 11. 17. Though some of the branches be broken off and thou being a wilde olive tree wast grafted in for them and made partaker of the root When a man is ingrafted into this Olive tree he is ingrafted with the rest of Christs Members and he doth partake together with the other Members of the same root and of the same Gifts and Graces God doth both under one Therefore though I handle this after the other it is because I cannot handle them both at once Saint John saith 1 Joh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another So that if a man be in Christ he hath communion with the Body of Christ if he hath fellowship with Christ he hath fellowship with the Body of Christ so that you see the Spirit doth both by one and the self-same act as the Apostle saith Ephes 2. 12. Ye were at that time without Christ and aliants from the common-wealth of Israel It is all one thing to say that a man is out of Christ and an Aliant from the common-wealth of Israel without that corporation without that Body he is no Member of that Body therefore it follows on the other side If a man be in Christ and ingrafted into Christ then he is of this society he is of the common-wealth of the Israel of God So that this is the First Thing It is a part of a mans ingrafting into Christ Secondly This likewise is done by Faith When a man is ingrafted VVrought by Faith into Christ he is ingrafted into him by Faith As the Apostle saith Rom. 11. 23. And they also if they abide not in unbelief shall be grafted in for God is able to graft them As who should say If ever they have Faith they are ingrafted into Christ it is Faith that ingrafts a man into Christ and the same Faith that makes a man to be of the Body of Christ that puts a man into the number of the Members of Christ as Paul saith To Titus my Son in the common Faith Tit. 1. 4. that is it is such a Faith as doth not only ingraft this man into Christ but the very self-same Faith another man having it it doth ingraft him into the Body of Christ too So that it is a common Faith whereby one is ingrafted into the Body of Christ as well as another as Act. 2. 44. They were all of one minde and one heart they all hung together as one body they imparted their gifts and things they had even to their very Lands and Goods one to another here was a sweet communion but then what was the reason of this What was the Instrument that wrought this It was Faith for the text saith they were believers or else they could not have done it And therefore as we are said to come to Christ so to the Body of Christ as Heb. 12. 22. But ye are come to Mount Zion to the City of the living God the celestial Jerusalem and to the company of innumerable Angels and to the congregation of the first born which are written in heaven You are come he speaks of a spiritual coming by Faith So that this putting into the Body of Christ is by Faith Then in the Third place It makes a man have a common life with all the Making us have common life with other Members rest of the Members of Jesus Christ As you may see Col. 3. 4. When Christ which is our life shall appear ye also shall appear with him in glory Christ who is our life We that are the people of God Christ is our life we have one and the self-same life all one and the self-same minde in the wayes of God As it is said Act. 4. 32. The multitude of them that believed were of one heart and one soul all the people of God in the whole world would quickly be acquainted if they were brought together for they are all of one and the self-same disposition and mind As our Saviour speaks to his Father Joh. 17. 21. That they all may be one as thou art in me and I in thee so that all they may be one in us As the Three Persons in the blessed Trinity are three distinct Persons and yet are all one so in some sense the Members of the Body of Christ though they be of several callings and conditions in the world yet they are all one that they may be all one as we are one vers 21. They all live by the same rule and walk by the same rule they are all guided by the same Word and swayed by the same Commandment they all walk in one Way they all Pray by one and the self-same Spirit they have a life that is common look as one lives so lives another look as one repents so another repents