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
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
It doth see such a measure of goodnesse and mercy from God through Christ and such a height and depth and breadth of love to us in Christ and such an excellency of holy perfections and amiablenesse in Christ which drawes the soul with strong affections of love to Christ againe Secondly if faith might be without love then a person in Christ might be Anathema-maranatha forasmuch as he who loves not the Lord Jesus Christ is c. but it is a monstrous wickednesse to conceive that a beleever in Christ should be so Secondly there is no believer in any degree of faith but he hath a love of Christ The weak Christian as well as the strong the plant as well as the cedar The Father of a child who cryed out I believe help my unbelief as well as Abraham the father of the faithful Though one Christian may produce some testimonies which another cannot though every one cannot say with Paul I am fully perswaded yet every one can say with Peter when Christ demanded of him Simon son of Jonas lovest thou me Joh. 21. 17. He said unto him Lord thou Knowest all things thou knowest that I love thee Yea thirdly whatsoever straits the believing soul is cast into when it is in death in flames for Christ yet it can love Christ when it is under the crowd of temptations when it is in the bitter dayes of desertion When the Skirmish of reasonings do prevaile upon the soul so highly and strongly that the heart is ready to conclude against it self that God looks not on it Christ will not be mine yet even then however I love the Lord Jesus Christ I love him though I can see no sensible testimony of love from him my heart is still towards him he is my Center and Loadstone No meerly unbelieving person can love the Lord Jesus Christ For what is love Love you know it is the setling and transplanting of the heart It is such an affection as knits the soule to Christ but it is impossible that this should be whiles the heart hath no faith So then love of Christ is an infallible testimony of faith in Christ But you will say this is strange that love of Christ should be so Obj. lively and so distinguishing a testimony of true faith why doth not many a man yea every man professe that he loves Christ Beloved What men professe is one thing and what they Sol. affect and love may be another thing the semblance of love is a thing distinct from the sincere affection of love If your love be true and sincere never question the matter any further assuredly thy faith is right But this is the doubt this is it we question as much as the former Obj. whether we truly love Christ or no. A word to it and so an end of that triall If the love be true Sol. which is to Christ Then It will bestow our hearts on Christ only Nothing is too good for him whom we heartily love in true love the heart is in him who is loved and not in him who loves Anima est ubi amat non ubi animat and which way the heart goes all shall go that way It pitches on the person of Christ Love is base if it be 'twixt person and estate but pure love is 'twixt person and person I confesse that a wicked man an unbelieving person may have a tooth at the portion of Christ he may marvelously desire the merits of Christ pardon of sin exemption from hell but faith is it which drawes out such a love as makes the soul to admire it and to cleave unto the person of Christ It is sincere and conjugall It is not an adulterous love which is divided amongst several Paramours O no True love of Christ knowes no husband but Christ and no Lord but Christ he is the covering of our eyes SECT III. A Second trial of our true faith in Christ Jesus is this inward change and sanctity of the heart is an infallible testimony of a living faith Divines distinguish of a common faith and of a special faith and according to their nature so are their effects a common faith may elevate the minde to singular apprehensions notable expressions outward conformities in matters either not difficult or dangerous But special faith hath a distinguishing operation it works that which no false or pretensive faith can What 's that This is it it doth change the heart and is ever a companion with inward holinesse There be three things which I will shew you about 3. Things this First that true faith doth produce a change there is a twofold change 1. One of the condition which is when a man once in the state of death is now passed over to the state of life once in the termes of condemnation is now translated to the state of absolution and this change faith findes for us in Iesus Christ the imputation of whose righteousnesse in justification changeth the state so that our guilty debts are taken off and we are reconciled Secondly which is of the person and this change is the alteration of a mans nature for faith is not only a justifying grace but it is also a sanctifying grace Hence these phrases Acts. 15. 9. purifying their hearts by faith Acts 26. 18. that they may receive forgivenesse of sinnes and inheritance among them which are sanctified by faith that is in Christ. As the blood of Christ is a pure blood as well as a precious blood and as it is a clensing blood as well as an expiating blood so faith is a grace not only to acquit but also to purge and renew It is not onely an entitleing grace that is that grace which doth interest us into Christ and his benefits but it is also a conforming grace that is such a grace as works into us the vertues and holy qualities of Christ And therefore you read that it doth engraffe us into the similitude of his death Ro. 8. and into the fellowship of his sufferings and resurrection Phil. 3. 10. Secondly observe that every believer hath a changed and a holy heart 2 Cor. 5. 17. If any man be in Christ and you know that it is faith which unites to Christ and plants us into him he is a new creature that is that a man is altered in his inward frame in his faculties in his inclinations all over There is a change either in the cessation of some particular actions which an unbeliever may attaine and there is a change in the newnesse of nature when the soul is turned and biassed and enclined quite another way I confesse the Apostle doth not say if any man be in Christ he is a strong creature yet he saith he is a new creature for though every believer hath not that maturity and ripenesse and strength yet he hath a newnesse in his nature an holy change wrought in him throughout Look as the first Adam derived guilt and corruption to his posterity
us p. 153 God The actions of God of several sorts p. 72 How many things in God encourage to live by faith as Gods alsufficiency p. 231 Gods command p. 232 Gods promises p. 233 Gods power p. 234 Gods truth and fidelity p. 236 Gods performance to them that have lived by faith p. 237 Goodness Hatred of goodnesse precipitates evil men to acts of injustice p. 2 Gospel The preaching of the Gospel is of necessary and singular consequence p. 65 Ghost Holy Ghost how he may be said to justifie p. 71 Grace Salvation is only by grace p. 63 The best graces are but imperfect excellencies p. 113 H Habits Two sorts of habits acquired and infused p. 33 Hasty A soul hasty to be answered is weak in faith p. 132 Heart Heart or will the seat of faith p. 35 Hearing Meer hearing of Christ and his Doctrine will not save p. 66 Divers sorts of hearing Ib. Historical vid. Faith Holinesse Inherent holinesse cannot justifie and save p. 56 Inherent holiness is defective and imperfect p. 57 The conscience dares not rest upon it p. 58 Actual holinesse no meritorious efficacy in it p. 58 Humble humbled Faith makes the heart humble p. 103 A soul that thinks himself not humbled enough answered p. 197 A twofold humbling according to a double cause of it and the workings of each p. 197 198 Fitnesse for Christ not to be judged by the measure and strength of legal humblings the reasons of it p. 198 Some things which if they follow upon legal humblings may be subordinate encouragements to the heart to put it selfe upon Christ p. 199 Humblings and meltings of soul not hindred by faith Ibid But furthered by it p. 200 I James James what kind of faith he speaks of p. 104 105 Ignorance Grosse ignorance an impediment to getting faith p. 169 170 Ignorance of our sinful condition of Gods justice and of the excellency of Christ impediments to getting faith p. 170 Imputed vid. Righteousness Infidelity The dangerous state of positive infidelity p. 158 The degrees of positive infidelity p. 159 Intercession vid. Priest A twofold intercession p. 24 25 Christs intercession what is meant by it p. 25. Inherent Inherent qualities and abilities insisted on as means of perswasion argues weaknesse of faith p. 134 Joy Spiritual joy the sole fruit of faith p. 92 Several sorts of joy whence they spring p. 92 Joy an inseparable fruit of faith p. 92 Joy three wayes considered p. 146 147 Justifie Justification There is not a co-operation of faith and other graces to justifie yet there is a co-existence of them in the person justified p. 55 Justification only in Jesus Christ p. 68 Justification the word opened p. 69 The nature of it designed p. 70 Justification an action in God p. 71 The kinde of this action p. 72 The meritorious cause of it p. 71 The applying cause of it p. 71 Whether Justification be before faith p. 73 Justification not a divided act p. 75 Whether it be one transient act or one continued act p. 75 Justification of a sinner a gracious and just action p. 78 Justification by imputed righteousnesse all beleevers have an equal interest in it p. 142 Justice Gods Justice should constraine us to believe p. 187 K King Christ ancinted to be a King p. 27 His Kingly office what it imports Ib. Knowledge Knowledge how one beleever differs from another therein p. 121 L Law No ability to keep the whole Law wholly Reasons of it p. 60 Life Living A heart inclined to the life of sense is weak in faith p. 133 Of living by faith p. 216 What it is in general to live by faith p. 218 To live by faith is to commit all to God Ibid To live by faith is to depend upon God for all p. 219 Living by faith extends to two sorts of life p. 220 To live by faith on Christ described p. 221 The several exigencies and conditions of soule in which we had need to live by faith p. 221 222 Encouragements from Christs fulnesse to live by faith in those exigencies p. 223 224 The conjunction of our own exigencies and Christs fulnesse is the very living by faith upon Christ p. 225 To live by faith on Christ is more then a meer complaining of our wants or an acknowledging of his fulnesse p. 226 To live by faith on Christ is more then a meer going to Christ p. 227 To live by faith on Christ is not only to trust on Christ for supply but to expect performance p. 227 To live by faith on Christ is an extensive work p. 228 Arguments to perswade to live by faith p. 229 The life of faith is congruous to our condition p. 229 The necessity of living by faith in all sensible sequestrations p. 231 Six arguments from God himself to perswade to live by faith p. 231 The life of faith is the only Christian life p. 238 The life of faith is the only comfortable life p. 240 What things make the life uncomfortable and what makes it comfortable p. 241 The life of faith easeth of all burdens and secures against all prejudices p. 240 The life of faith makes the present condition good enough and assures of universal and reasonable supplies p. 244 The life of faith is the only getting and thriving life p. 245 The Reasons of it p. 247 Divers arguments from Jesus Christ himself to perswade us to live by faith on him p. 248 Vid. Christ Lord. True faith takes Christ only to be its Lord. p. 101 No unbeleever can accept of Christ to be his Lord only Reasons of it p. 191 Every beleever admits of Christ to be his Lord Reasons of it p. 102 How to know whether Christ or sin be our Lord. p. 103 Weak faith will honour Christ as a Lord though it be not sure that he is its Saviour p. 136 Love True love of Christ an infallible evidence of true faith p. 96 Love is not separated from faith p. 96 Reasons of it p. 97 True love to Christ three tryals of it p. 98 Every beleever hath an equal interest in Gods special love p. 145 The love of God in giving Christ and the love of Christ in giving of himself p. 161 M Ministers Ministery The best Ministers do most good and finde most affliction p. 1 Good Ministers and covetous hearts cannot agree p. 2 Ministers better esteemed when the heart is changed p. 5 Ministers must forget personal injuries when they deal with sensible sinners p. 10 How Ministers must deal with stout and resolute and how with bleeding and afflicted sinners p. 11 How preciously dear the Ministery of the Gospel should be unto us p. 68 Miracles vid. Faith N Natural No natural principle of justifying faith now in a man p. 79 80 A natural principle of unbeliefe and infidelity in every mans heart p. 80 There is a natural opposition in the heart against Christ. p. 81 Natural condition throughly studyed a way to get a beleeving
THE Humbled sinner RESOLVED What he should do to be Saved OR Faith in the Lord Jesus Christ the only way of salvation for sensible sinners DISCOVERING The quality object acts seat subject inseparable concomitants and degrees of justifying faith The agreement and difference of a strong and weak faith the difficulty of beleeving the facility of mistake about it and the misery of unbelief The nature of living by faith and the improvement of it to a full Assurance Wherein several Cases are Resolved and Objections Answered By Obadiah Sedgwick Batchelour in Divinity and late Minister of the Gospel in Covent Garden Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest LONDON Printed by T. R. E. M. for Adoniram Byfield at the Bible in Popes-head Alley neere Lumbardstreet 1656. To The RIGHT HONOURABLE William EARLE of BEDFORD Barron of Thornaugh OBadiah Sedgwick in Testimony of his real thankfulnesse for all his singular Respect unto him and great incouragement in the work of the Ministery in Covent-Garden and of his Pious care in settling so able and faithful a successour to carry on the work of the Gospel in the said place Presenteth this ensuing Treatise TO THE Reader Christian Reader IT is sufficient commendation to the ensuing Treatise to let thee know that it was Written and compleated by Mr. Obadiah Sedgwick in the time of his health It hath now pleased God by sicknesse to disenable him for publick service in the way of preaching and if by Printing that he hath formerly preached he may become further useful to the Church of Christ as it will be much comfort to him so I doubt not but it will be matter of much rejoycing and great benefit unto many others These Sermons handle the doctrine of justifying faith and if they shall prove instrumental either to work or increase faith in thee Let God have the glory and the Authour thy fervent prayers for his recovery Thy Servant in the work of Christ EDM. CALAMY To the READER Good Reader THis Treatise commendeth it self to thy acceptance upon a double account the one is the known worth of the Author the other is the great usefulnesse of the subject matter The Authour is Mr. Obadiah Sedgwick no novice in the things of God but one that for a long time both beyond the seas and at home in City and in Countrey hath kept up the vigour of a convincing Ministery which the Lord hath abundantly prospered to the converting of some and building up of others and no doubt to the conviction of many more who shall one day know that a Prophet of the Lord hath been amongst them Besides one of an exemplary godlinesse and long experience in the wayes of God of whose excellent spirit the world hath had a sufficient taste in those choise Treatises that are already published under his name certainly from such an able head and holy heart nothing can be expected that is cheap and mean 'T is a losse a losse that cannot enough be bewailed that so eminent and useful an instrument is now by bodily weaknesse and prevailing indispositions taken off from his publick Ministerial labours there is no murmuring against the hand of God but the wasting of the old stock of our able Ministers should be more laid to heart alas we that are to succeed in the Lords work I am sure I can accuse one with what a weak and unequal pace do we follow their great examples and being too too early by the removal of such choise instruments put upon publick services no wonder if we faint under the burden 'T is some recompense for this losse that this worthy servant of God is yet alive not only to honour his own Ministery which was most consolatory by his private discourses full of faith and spirit and patient yea cheerful submission to the Will of God concerning him but also to single out such Treatises of his own as may be of most use to publick benefit and edification The other reason is the usefulnesse of the subject matter Of all graces faith is the chiefest of the most universal and constant influence on the spiritual life we work by love but we live by faith in the chaine of graces described 2 Pet. 1. 5 6 7. the first link is faith as giving strength and efficacy to all the rest what is the grace that yieldeth the Lord the glory of his mercy veracity and power but faith it honoureth God more then an uniforme entire obedience to the whole moral Law in innocency could possibly have done and pleaseth him more then he was displeased with the sin of Adam All graces keep time and pace with faith if faith be weak love cannot be strong nor obedience carried on in an even tenour the back of patience will soon be broken and temperance exercise but a weak and feeble restraint on our lusts and passions till we learn to counter-ballance present delights with future enjoyments Faith is the eye of the soul to see things to come and the hand of the soul to receive Jesus Christ and all benefits in him Faith But I will not digresse into the common place certainly no Treatise of Faith can be unwelcome to a gracious heart especially such an one as this is where matters are carried on with such evidence and demonstration of the spirit and as to the stile with a sweet eligancy and yet tempered with gravity and judgement I could speak more but to avoid suspicion of partiality and private affection to my worthy Predecessour and Father I shall only adde this 't were pity that so excellent a Treatise should come forth in an age pestred with such a throng of needlesse Writers but that it is likely to be found out by its own lustre and brightnesse like a sparkling diamond among an heap of pibbles and common stones The Lord continue the life of and if it be his gracious will restore so much of strength to the Authour that he may increase the Churches treasure by publishing those excellent Discourses concerning the Covenant of grace and other such like spiritual arguments which he hath in store by him Reader I am Thine in all Christian offices THO. MANTON The humble sinner resolved what he should do to be saved Acts 16. 30 31. Sirs What must I do to be saved And they said believe on the Lord Iesus Christ and thou shalt be saved and thy house CHAP. I. The Dependance of the words PAul and Silas on their journey make a step to Philippi a chiefe City in Macedonia vers 12. They had a special call for it ver 9. Being there the next Sabbaâ—h they apply themselves to Praying and Preaching ver 13. and each of these was crowned with a blessed effect By the former Lydia is converted ver 14 15. By the latter the Devils is dispossessed out of a Damosell ver 16 18. The Word and Prayer are the great power of God to change
before had a base and unworthy opinion of Paul and Silas but now Lords Sirs what shall I do As the Heart is so the Judgement is and Newnesse of Nature hath with it Newnesse of Light We can now see the men and their authority and their office and embassage and the end of all their reproofes and instructions and therefore the very feet of them who bring good tydings and publish peace and salvation are beautiful It argues the heart to be base and sordid which can slight and scorne the Messengers of Christ he hath no grace who can contemne and vilifie a Minister of grace But two things God ever works when he confers grace viz. A love of the word of Grace and an Honouring of the Messengers of Peace Sensible sinners are ever inquâ—sitive Sirs what shall I do and so they in Act. 2. 37. Even they were pricked in their hearts they cry out men and brethren what shall we do There are two sorts of sinners First some are hardned unsensible wholly overgrown with sin and are past feeling Eph. 4 18. Their sin is in them like the waters in the Ocean under all which if a man doth lye yet he feeles no weight nor burden because the Elements in their proper places are not sensibly weighty so where sin is in its center men are unsensible of the burden of it They feele it not nor their misery and therefore neither complaine nor enquire Secondly others are made sensible not onely by the ordinary light of a naturall conscience but by the contrary principle of new and infused Grace It is with them like as with a man recovering out of a deep sicknesse his health comes in and makes him now sensible of his weakness and complaining and desiring help So when God doth by his blessed spirit work the lively sense of sinne in the heart of a person the basenesse of it the danger and misery of it O he cannot now remaine thus live thus he must have a guide he goes to a Messenger one of a thousand to instruct and direct him For first conscience truly awakned cannot beare its own burden it s own divisions feares accusations present condition and therefore the person will enquire whether there be no balme in Gilead Secondly againe sensiblenesse of sin is Opus respectivum it is a work for further work God doth for this very end make us sensible of our sin and misery that we might enquire after the meanes of grace and safety Thirdly once more scarse one sensible sinner of many thousands that is able to be his own Counsellor or comforter we are not able always to apply those sweet directions those proper and heavenly comforts as God promises to our own necessities which yet we may distribute with a full and tender heart to others in their exigencies for there is a great difference betwixt the proposing of comfort and the applying of comfort He who is to propose it hath a medicine to deliver He who is to apply it hath a medicine to take There be many contrary arguments and risings of an unbelieving and fearful nature in the person who is to apply the truth and goodness of Gods promise to himself so that he is not alwayes able to see the reach and compasse of them to himself and therefore no marvel if he seeks out for direction in the midst of his own confusions and for a help to apply in the midst of his own feares and distractions The maine and choise thing which the troubled soule lookes after is how to save it selfe Sirs what shall I do to be saved There be divers sorts of troubles and according to their grounds and qualities doth every person lay out for help and remedy Some are troubled with meer sickness and health is the thing which they would have Some with poverty and riches are the things which they would have Some with ignominy and favour and good opinion is the thing which they would have Some with outward afflaction and punishment and exemption is the thing which they would have Remove from me this Plague onely said Pharaoh Some are troubled with meer terrors of conscience and quiet and ease is the thing which they would have Others are troubled in soule for their sinnes by which God is dishonoured and their heart polluted now how these may be saved This is the thing which these would have Come to a soul sensibly groaning under the weight of sinne and say why Soul be of good cheer thou hast goods laid up for many yeares Oh sayes that soul miserable comforters are they to me Lord be merciful to me a sinner Come againe and say you have many good and kinde friends Alas saith the soul friends are Physicians of no value to my troubled and perplexed soul Lord be merciful to me a sinner Come to that soul and discourse to him of the defect of sin of the richnesse of divine mercy of the Grace that God hath promised to give of that sorrow of that repentance of that faith of that blood of Christ O now sayes that soul say on give not over mercy is that which I would have and Grace and Christ and Salvation this is it which I would have how I may be brought out of this miserable and damnable condition Suppose a man were very sick and one should come and tell him many merry tales to delude the sense of his sicknesse this were nothing to a man sick indeed for it is not a tale but wholsome Physick which would help him he had rather by much heare the Physitian discoursing and counselling and applying So it is with the truly troubled soul yea that is it which he desires and would have to be set in the right way how to save his soul Shew us the Father said Philip and that is sufficient so here shew me the way of salvation and I desiâ—e no more And the reason of it is this because There is nothing which suitâ— with the troubled soul but the way of salvation the helps and remedies of it are not to be found unless in these wayes If a man hath a burden on his back take it off and that is the way to ease him if a man hath a feavour cure him of that and this is the way to help him if a mans bone be out of joynt set it in his proper location and this is the way to comfort him In like manner is it here The distresses of the soul are spiritual and only spiritual waies relieve spiritual troubles I now see God at difference with me how may I be reconciled to him I see the dishonour against him how may I pacifie him I feel the guilt of sin who shall take that off for me I would be a changed and new person who will work this in me what course must I take to get God to look graciously on me to get these sins pardoned this heart to be sanctified I cannot passe over this point without a
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
and do rest my soule on thy precious blood trusting that it was shed for the remission of my sins I have taken thee to be my Christ and therefore I commit the answering of my sinful debt to thy full satisfaction and sufferings Put the case to a beleeving heart you have many sinful debts to answer for sinnes before conversion and sinnes after conversion sins of ignorance and sinnes of knowledge these sinnes have that in them which bindes you over to wrath and curse now to whom doth it belong to pardon these sinnes your soul answers to God Who can forgive sinnes but God only And I even I am he that blotteth out thy sins c. yea but for whose sake will God pardon them the soul answers onely for Christ Jesus sake for he did shed his blood for their remission and therefore faith goes with the soul to Christ and saith O blessed Saviour thy blood was shed for the remission of sinnes and thou hast invited all that are heavy laden to come unto thee and thou wilt ease them Thou sayest if any man sinne 1 John 2. 1. he hath an advocate with the Father Jesus Christ the righteous and he is the propitiation for sinnes Now I am thus and thus sinful and these guilts lie upon my conscience I am never able to get them to be pardoned for any thing in me but I do put my soul upon thee and do trust to thee to get off these sinnes I put them on thy account yea all of them and do beleeve that in thy blood they shall be pardoned c. SECT VII NOw for the second thing which faith looks on in Christ and that is Righteousnesse Beloved this know that God doth never Justifie a man nor will ever save a man who hath not a perfect Righteousnesse for he is a Righteous God and will not pronounce the sinner guiltlesse his Law and Justice must be satisfied in all points or else the sinner shall never come to heaven Now the soul of a person is marvellously distressed when it seriously thinks of this How shall I stand before the great and holy God another day being by nature so wholly sinful and at the best being but defectively and imperfectly good But faith in this case brings the soul to Christ and in him it findes a most perfect and absolute righteousnesse For whom saith the scrupulous soul for thee saith Faith what for me yea for thee for the Scripture saith That Christ was made the righteousnesse of 1 Cor. 1. 30. God for us and that he was made sinne for us that we might be made the righteousnesse of God in him So that if thou wouldst 2 Cor. 5. 21. have such a righteousnesse as may answer the Law and satisfie God and which God will accept for Justification Thou must by faith get out of thy self and lay hold on that righteousness which is in Christ As Paul I account all things but dung that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by Faith Phil. 3. 8 9. There is a twofold righteousnesse One inherent which is in us and this imperfect it can never justifie us in the sight of God Another is imputed which is not in us yet it is for us And this is the righteousnesse of Jesus Christ both in his nature and in his obedience Active and Passive which God reckons unto him who doth beleeve in Christ of which the Apostle abundantly in Rom. 4. 12. c. 5. on this doth faith rest only in the matter of justication Though inherent righteousnesse be absolutely required to salvation yet no righteousnesse but that only which is Christs and is imputed to beleevers is the matter of our justification When a sinner comes to account it with God he can never say Lord Lo here I am see if there be any sin in my person or defect in my holinesse I will expostulate with thee upon bare termes I have not offended thee or if I have here 's grace enough to answer for me my heart is wholly cleane my duties at all times in every respect for matter and manner have been performed just as thou requirest in thy holy Law enter into judgement with me if thou pleasest I will be tryed by my own holinesse by my own goodnesse O no there can be no such thing no sinner can be pronounced just this way ever the Saints must cast their crowns to the ground and give glory to the Lamb who only is worthy For when we come to the point of justification before God we must renounce our own righteousnesse as filthy rags we must cry out enter not into judgement with thy servant for in thy sight shall no flesh living be justified But as they who were in danger fled to the hornes of the Altar for their lives so must we if we would be justified fly by faith to the Altar of Christs perfect righteousnesse and so doth faith when it would present the person of a sinner perfect and unblameable before God It doth bring him unto Christ and saith before God I beleeve in him to be the Lord my righteousnesse CHAP. VII How it may appeare that to believe in the Lord Jesus Christ is the only way to be saved BEfore I give you the Arguments or Reasons to evince this I must premise some particulars viz. First That beleeving or faith may be considered four wayes either 1. Absolutely as a simple habit or quality of grace apt to change the unbelievingnesse of the heart and to send forth the acts of trusting and acceptance 3. Premises Thus faith is not the only way of salvation partly because other habits are required as well as faith and partly because there is not in faith absolutely considered any meritorious dignity of it self to challenge salvation We say that a Ring is worth a hundred pound not absolutely considered not that the gold which makes the Ring amounts to that value but in respect of the Diamond set in that Ring so faith is a grace of wonderful price much more precious then gold Not so much in respect of it self as if it did by its own natural dignity cause our Justification and salvation but in respect of Christ whose person it takes and on whose righteousnesse it doth rely so though this be true we are justified by faith yet this is as true we are not justified for faith but for Christ on whom faith doth trust 2. Actually that is for the very act of beleeving Arminius and Birtius and some of that cut do say That not the righteousnesse of Christ is that which justifieth but the act of beleeving on it is that which is imputed in our Justification A righteousnesse of Christ they do grant but 't is the act of our beleeving on this which by divine acceptation or favour is imputed for
bound for me alas saith he all my estate will not reach or extend to satisfie half of what thou owest Then he goes to another Sir be you pleased to engage your self Alas saith he I am so poore that the Creditor will not take my word Even thus it is when a man will runne to something in himself to justifie him before God alas saith holinesse I am not able enough and saith good works God may finde reason enough to discard us Therefore saith Faith To Christ To Christ None but Christ SECT II. SEcondly All that can justifie and save a man is only to be found in Christ as in the meritorious cause Ergo the only way to be saved is to be beleeve in Jesus Christ Hence is Christ called Heb. 2. 10. The Chaptaine of our salvation Heb. 5. 18. The Author of eternal salvation There be two things which if a man had he should be saved one is the forgivenesse of his sinnes Ergo saith David Ps 32. 1. Blessed is the man whose transgression is forgiven whose sin is covered ver 2. Blessed is the man unto whom the Lord imputeth not iniquity Another is the possession of a most compleat righteousnesse by which he might stand and appeare perfectly just before the judgement seat of God so that if divine justice should look on it with the exactest eye yet it were every way unspotted and full Now these two are to be found only in Christ and by him First Remission of sinnes It is the purchase of his blood onely and therefore often in Scripture assigned thereto Thou canst not with all thy teares wipe off meritoriously the least of thy sinnes nor with all thy grace buy out the pardon of thy present failings All Remission is by blood by the only blood of Christ Secondly the righteousnesse which justifies and saves us is only in Christ He is made righteousnesse to us 1 Cor. 1. 30. and Rom. 5. 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous see verse 21. Grace reignes through righteousnesse unto eternal life by Jesus Christ our Lord. I know that this Point of imputed righteousnesse is the great quarrel 'twixt us and the Church of Rome I shall therefore reserve the handling of it to the Uses where I may more fitly clear our doctrine Now put things together Whatsoever will save us is in Christ And faith is the only grace to conjoyne us with Christ and therefore To believe in Jesus Christ is the only way to saved SECT III. THirdly Salvation is by grace only Eph. 2. 5. Rom. 11. 6. And it is a free gift Rom. 5. 15. The free gift the grace of God and the gift of grace which is by one man Jesus Christ hath abounded unto many and v. 16. the free gift is of many offences to justification and v. 18. the free gift came upon all men to justification of life Now if it be so then here 's roome for beleeving For Faith brings nothing of its own but receives all as gift from God It is the receiving grace Lord give me thy Son Lord give me the pardon of my sinnes Lord give me a righteousnesse Lord give me eternal life all these things are gifts and faith only receives these gifts Ergo. SECT IV. FOurthly Salvation is only conferr'd in such a way whereby God only may have the glory of it Though God doth bestow great matters on us for our good yet all the end of them is for his own glory To commend the riches of his grace and mercy Ephes 2. 7 8. so v. 9. Not of works least any man should boast that is he should vaunt and say I have got heaven by my own merits I have my wages for my labour and my happinesse for my penny Now the way of beleeving is the only way of acknowledgeing a God and of emptying of our proud imaginations whatsoever faith hath it hath taken the same out of a gracious hand All is almes which comes to faith and it will confesse I have nothing and am nothing but what I have received and what I expect I expect it for his sake who promiseth it not for my sake who receives it and thus faith puts all the glory on God SECT V. FIfthly neither would our salvation be sure nor our comfort sure if we were to be saved any other way then by believing in Jesus Christ Salvation would not be sure because First our happinesse would be no more sure now being in our own hands out of Christs then was Adams left to himself Secondly we would never be sure of salvation by any thing against which God might take just exception No sure comfort because conscience troubled with the sence of sin could never be pacified with imperfections and sins That which will not satisfie God can never pacifie conscience But saith the Apostle Rom. 5. 1. Being justified by faith we have peace with God faith findes one who was delivered for our offences who pacified God to the utmost who was without spot whose righteousnesse is full imputed to us accepted for us and so hereupon doth graciously quiet and still the heart We must distinguish 'twixt the root and fountaine and ground of our comfort and between the testimonies of our interest in the root of our comfort only Jesus Christ is the ground of a Christians comfort and therefore saith Paul God forbid that I should rejoyce in any thing but in the crosse of Christ If at any time we behold holinesse or any part of it in our hearts we take comfort in it not as the ground but as in the testimony because it doth manifest our interest in him who is our comfort our peace our joy our salvation our all in all Thus much for the Explication and confirmation of this great assertion viz. That to beleeve in Jesus Christ is the only way of salvation Now I descend to the useful Application of all to our selves CHAP. VIII The preaching and hearing of the Gospel of singular use THe first Use shall be for Information which consists in many profitable consectaries or inferences which will flow from this truth If beleeving in the Lord Jesus Christ be the only way to be saved Then first hence it will follow That the preaching of the Gospel is worthy the while it is of necessary and singular consequence Peruse that place Rom. 1. 16. I am not ashamed of the Gospel of Chrict for it is the power of God unto salvation to every one that beleeveth verse 17. for there is the righteousnesse of God revealed from faith to faith as it is written the just shall live by faith The Apostle presents two arguments of his honourable estimation and confident preaching of the Gospel 1. One is that it is the power of God to salvation that is it is the instrument which God useth and into which he doth imprint a power to save men It is called the power of
to utter how God doth forgive a sinner before he hath sinned which must be if pardon for all sins be a momentany act Yet I had rather captivate my judgment then occasion dispute only remember two things First no doubt but the justified person shall have every sin pardoned not some only but all Secondly justification doth not admit degrees though it may a continuance The righteousnesse and merit of Christ which is our justification is not more or lesse but is at all times one and most perfect SECT V. THe righteousnesse of Jesus Christ is that by which only we are justified The righteousnesse of Christ is the matter of our justification not the essential righteousnesse of his God-head but the righteousnesse of Christ as Mediator both God and man which was either The habitual holinesse of his Person in the absence of all sinne and in the rich and plentiful presence of all holy and requisite qualities Or the actual holinesse of his life and death by obedience the once perfectly fulfilling the commands and by the passive obedience of the other voluntarily suffering the penalty and commination of the Law for transgressions Now all this righteousnesse is imputed to us in justification For First no other righteousnesse can justifie Secondly as Christ was made sinne for us so we are made righteousnesse by him viz. only by imputation The Papists call upon us for a righteousnesse in Justification they will bring one forth of their hearts and good works Menstruous cloths saith the Scripture but we produce a righteousnesse most full perfect every way exact not in us but in Christ yet imputed to us by God How clear is the Scripture for us 2 Cor. 5. 21. He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Jer. 23. 6. The Lord our righteousnesse 1 Cor. 1. 30. Christ Jesus is made unto us of God c. righteousnesse How often doth the Apostle peculiarly interest imputed righteousnesse handling the doctrine of Justification Rom. 4. But the Apostle clears all Rom. 5. 19. As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Adae peccatum imputabitur mihi Christi justitia non pertinebit ad me said Bernard Object But Christs righteousnesse is His and how can it present us righteous before God It is none of ours Sol. First it is his in respect of Inhaesion but it is ours in respect of imputation His personally ours meritoriously Secondly we may be considered two wayes either absolutely 〈…〉 for me and alone or else as conjoyned with Christ and thus being by faith made one with Christ he makes over his righteousnesse unto us upon which God looks as ours in the matter of justification Ob. But if Christs righteousnesse becomes ours so by imputation that we may be truly accounted and accepted of as righteous Then by the like reason because redemption is made ours we may likewise be reputed true Redeemers and Saviours Sol. This is one of the arrows which Bellarmine draws out of his Quiver against the imputation of Christs righteousnesse but it is of no force For he is to be termed a Redeemer and Saviour not who doth receive and take the redemption and salvation procured by another but who brings redemption and salvation we are by the Redemption of Christ truly said to be redeemed though not our Redeemers and so by the imputation of Christs righteousnesse are we truly accounted righteous persons Obj. Againe if the righteousnesse of Christ be so imputed to us in justification that for it we are accounted perfectly righteous as if it were our own most perfect and intrinsecal Then why may not we be accounted as righteous as Christ yea and having Christs righteousnesse why may we not be the Saviours of men Since that is the righteousnesse which doth save all that are saved Sol. I answer To compare the same righteousnesse with the same is illogical and grosse for it is one and the same righteousnesse which is inherent in Christ and imputed to the beleeving soule Secondly the righteousnesse of Christ is not imputed to any particular beleever according to the whole latitude of its efficacy but according to the particular exigence of the person It is not imputed to Paul as the general price of redemption for all but as the price by which his soul in particular is redeemed These things being dispatched there is a difference amongst some Divines about that righteousnesse which is imputed some holding the passive onely others the active and passive Sol. The latter seems most solid Reasons these First there is no Justification without the fulfilling the whole Law but now to the fulfilling of the Law since the fall of Adam two things are required one is perfect and personal conformity to the Law in answering that active condition of it Do this and live Another is a plenary satisfaction to the sentence of the Law by bearing the penalty therein denounced in regard of sins already committed Secondly Again faith doth not abrogate the Law but establish it but if it should teach justification without Christs fulfilling of the Law it should abrogate the Law SECT VI. THe last thing which I should have inserted before is this That the justification of a sinner is a gracious and just action It is a gracious action that is the gracious love and favour of God was the cause of it It was his own free grace and favour that gave Christ his Sonne to be our righteousnesse and it is his free grace to give us faith to beleeve on his Son and when we do beleeve it is his Grace which imputeth unto us the righteousnesse of Christ Secondly it is a just and righteous action Rom. 3. 25 26. That he might be just and the Justifier of him that beleeveth in Jesus Gods justice is such that he will forgive no man his sinnes for which he is not perfectly satisfied neither will he accept of any as righteous who hath not a personal righteousnesse but having received a perfect satisfaction he will acquit the sinner beleeving for he is just and righteous and his Justice will not make a second demand yet here is the graciousnesse of God which will admit of the satisfaction and of the righteousnesse of another for us CHAP. X. The difficulty of beleeving in Jesus Christ A Second Use from this great assertion shall be to put our selves to a Tryal and Examination If to Vse 2 beleeve in Jesus Christ our Lord be the only way to be saved Then it doth much concerne us to search our selves whether we do beleeve indeed in Iesus Christ There are three things which I will premise as so many grounds why we should put our selves upon this enquiry and then I will give unto you the discoveries themselves The premises are these First the difficulty of beleeving in Jesus Christ Secondly the facility of errour
acts of self-denial as in Abraham and his unstaggering embracing of a promise against which both reason and sense and nature might have disputed and urged O say they we have no faith Abrahams faith wrought full assurance removed all staggerings our hearts are still doubting we can hardly be perswaded we reel and stagger like the waves now on the shore and then instantly off now we beleeve anon we let go our hold and doubt And hence they uncomfortably conclude against their own souls the utter absence of faith from the defect of some particular and eminent expressions of faith not absolutely as faith but of faith as strong and exceedingly ripened we must not conclude negatively from the degrees to the habit As if one should conclude that he hath no silver in his purse because another hath a bank of many thousands or that he hath no legges to go because he is not so swift as Asahel or that the Sparrow flies not because he cannot mount up to the Sunne with the Eagle or that a child is no man because he cannot expresse the acts of a strong man 4. There are and will be many inward contrarieties to the intrinsecal acts and fruits of faith notwithstanding faith be truly in the soul and works there Faith though it hath the preheminence of other graces in respect of its office being the only Embassador as it were of the soul to Christ yet it hath no priviledge above them in respect of the subject that is in respect of the act and workings of it there but look as every other Grace hath some or other particular corruption opposite to its particular nature and its particular actings So even faith it self hath infidelity and unbelief opposing it both in the quality and in the several exercisings or actings of it There may be flame of the smoak and a hand with shaking and a tree trembling and a faith of doubting Yea if any grace hath the hardnesse of a more general and 〈◊〉 opposition then faith is it it being a grace of general 〈◊〉 and use to fetch in more grace and more strength against aâ—l sinne Now in our trials for faith it will be with us as with the Artificer in his search for the little raies of gold It 's true he shaâ—l finde much drosse here and there and yet if he can finde a very little peece of gold though amidst an heap of drosse he will say this is gold and will preciously esteeme of it and lay it up So when we are searching our hearts by the light of Gods Word for true faith without all doubt we shall meet with many doubtings much unbelief yet if we can finde any one degree of true faith which is more precious then gold we may not cast it away because it is found amongst its contraries but we must cherish and embrace it because the touchstone of the Word hath approved it to be a precious faith For and mark this we are not able to give you any evidences of faith or any other grace by way of abstraction but by way of existence that is not what may discover faith in a notional and the most singularly conceivable profession of it but such testimonies you have to discover faith as faith is now abiding in sinful persons who though they may have true faith yet as long as they live in earth will have many things in them contrary to faith There is a double contrariety to faith A double contrariety One is natural and this more or lesse will be in the soul of any beleeving person tell you can utterly raise the heart and eject sinne by the alteration of glory So long as we have flesh and spirit there will be a conflâ—cting 'twixt faith and unbelief As there was a mixtuâ—e of joy and sorrow at the erecting of the Temple Another is approved when a man neither doth nor will beleeve he neither doth accept of Christ nor will he have Christ to reigne over him and he likes his unbeleeving condition this is a fearful estate But though the contraries to faith do arise yet if they be not approved yet if they be resisted we must not conclude that we have no faith because of the opposition but rather assure our selves that we have it because of the resistance of that opposition We must not conclude against faith because of opposition inward or outward This inequality of acts conclude not an absence of the habit of faith Distinguish of 1. Radical habits 2. Actual exercisings which are sometimes more sometimes lesse sometimes clear sometimes interrupted sometimes the soul is free sometimes oppressed and violently carried by temptation to misjudge the condition The censure of our faith must not be allowed as is given in the time of our temptation and passion c. I said in my haste Psalme 116. Obj. But you will say we grant all this But how may a man know that his faith in Jesus Christ is a true and lively faith Sol. I answer SECT II. FIrst A true love of Christ is an infallible and essential evidence of a true faith in Christ There are foure things which will clear this as a lively testimony 4. Things of true faith If we can prove First that love is not separated from faith Secondly that there is no beleever in any degrees of faith but he hath a love of Christ Thirdly That there is no time or circumstance into which the beleeving soul is cast but still he loves Christ Fourthly that no unbeleeving heart can and doth love Christ I say if we can prove these foure conclusions then it will be most evident and certaine that the love of Christ is an infallible Argument or Testimony of a true faith in Christ Thus then 1. Love is not separated from faith If you peruse the Scripture you shall finde them go hand in hand Gal. 5. 6. For in Jesus Christ neither circumcission availeth any thing nor uncircumcision but faith which works by love that is Christ is not mine because I am a Jew nor is he mine because I am a Gentile but he is mine because I am a Beleever and if my Faith in him be true it will expresse it self by love I Thes 1. 3. Your work of faith and labour of love in our Lord Jesus Christ Faith and love are like a warm hand faith is the hand and love is the warmth in it faith cannot be the hand to take Christ but love will be the warmth to heat our affections unto Christ 1 Tim. 1. 14. The grace of our Lord was exceeding abundant with faith and love which is in Ghrist Jesus Faith and love are like the husband and the wife and faith and love are like the mother and the daughter See 2 Tim. 1. 13. and Phil. 5. And indeed it stands with unanswerable reason that faith and love cannot be divided for as much as faith in Christ First represents the absolute and effectual cause of love to Christ
so the second Adam derives pardon and holinesse therefore he is called a quickning spirit 1 Cor. 15. It is not 'twixt Christ and believers as 'twixt a root and a dead limb which hangs on but hath no life nor sap Christ hath really no such members in his body he is not like Nebuchadnezzars image whose head is of gold and the feet of clay for a man to boast much of his head of Christ of gold and yet he to remaine a piece of clay he to have a nature utterly heterogeneous unto Christ this man deceives himself For every plant every graff that is inserted into Christ hath the aliquality of his nature Hence those who in John 1. 12. are stiled Beleevers they are said in the next ver 13. to be borne of the Will of God Now as in the natural birth there is a new forme so in the heavenly there is a supernatural and holy frame of grace ingenerated Thirdly No man hath a changed nature but a Beleever Why Because no man hath grace but from Christ and none have Christ but Beleevers Again it is impossible for a man to be lovely in the eyes of God without faith but if any man might have a changed and sanctified heart and yet want faith then one might be lovely in Gods eyes wanting faith for as much as God loves and delights in an holy heart So then this is most evident that if faith goes not without a change and if every Beleever hath a change and no unbeleever hath it I say this will follow Therefore if a man can finde a change of his heart he then hath the truth of faith Now then enquire is there vertue gone from Christ to make thy dark minde seeing thy stubborn judgement yeilding and prizing thy proud heart humbling thy filthy heart cleansing thy hard hard relenting and mourning thy carnal affections to be heavenly thy sinful soul to be holy be confident of this that it is sound faith Though there be yet remainders of corruption yet if the inclination of the soul be châ—nged by grace doubt it not thou hast faith But for such as talk of a faith which stands in opposition to hoâ—inesse and please themselves in a gracelesse faith in such a faith as hath no society or companâ— of graces in the soule O farre be such a faith from any one of us An unholy beleever is as proper a phrase as an holy devil Presumption is a most confident work but it is a very loose quality 1 Cor. 6. 9. Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankinde verse 10. Nor theeves nor covetous nor drunkarks nor revilers nor extortioners shall inherit the Kingdom of God Ver. 11. And such were some of you but you are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Do not abuse thy soul with a conceit of faith and justification if thou hast no change of heart by sanctification SECT IV. THirdly a third tryal of true faith in Christ Jesus is this It will stoop to Christ as well as rise to him It enters the soul into a new service it takes Christ and him only to be its Lord. You read that there was a Marriage feast to which some did come and there was the Kings son sent out to rule and reigne but few yeilded unto him Many men will come to Christ to finde a feast but few come to Christ to bear his Scepter they would come under the safe-guard of his blood who flie the Authority and dominion of his sword they like Christ the Priest but not Christ the Lord. I will briefly shew you two things to clear this tryal 2. Things First no unbeliever will accept of Christ to be his Lord only because 1. His heart hath another Lord It hath set up some sinne or other or some part of the world or other to which it gives service as to his Lord. He is our Lord to whom we give service and his servants we are whom we do obey Now the unbeleeving heart either serves the world or obeys sinne in the lusts thereof Let the commands of sinne and Christ come into an ordinary and usual competition let the commands of profit or pleasure and Christ come into competition Now you shall see that the unbelieving heart will go after its Lord it will not hearken to Christ it prefers sin before him it will easily adventure Christs displeasure to fulfil its own lusts 2. Againe his heart cannot choose Christ it cannot like him for a Lord Why because the dominion of Christ is holy and heavenly and directly opposite to the fordid principles and affections and wayes of an unbeleeving heart It is a burden yea a very vexation to such a heart to heare but the report of the holy Laws of Christ and of their power and authority to oblige the inward man and the outward conversation Psal 2. 2. They take counsel against the Lord and against his anointed saying ver 3. Let us break their bands asunder and cast away their cords from us 'T is true whether wicked men will stoop or no Christ is a Lord in respect of designation but he is not their Lord in respect of approbation They will not have this man to rule over them Secondly Every Beleever admits of Christ to be his Lord as Thomas said My Lord and My God John 20. 28. see c. and so 1. Faith sets up the Scepter of Christ and sweetly frames the soul to a willing subjection 2. Again faith takes whole Christ and therefore Christ is the only King and Lord to faith 3. Again faith knows that the whole person is Christs purchase his blood hath bought us and so passed us into the entire dominion of Christ ye are bought with a price ye are not your own said the Apostle 1 Cor. 6. 19 20. Now then try your selves in this who is your Lord why brethren Thus it is faith gives the propriety and title and disposition of our hearts and wayes to Christ Obj. 'T is true before we were called to faith in Christ we were disobedient we served divers lusts we set up our sins and the world Sol. But now being made partakers of rich mercy and grace in Christ we shall surely rebel against other Lords but Christ that is against all other Lords whose commands are contrary to Jesus Christ Our hearts are his and our affections his and our strength his and our service and submission his Obj. I deny not but sinne will be stirring even in a beleeving heart it will be assaulting it will now and then usurp upon the soul and vex and captivate Sol. But the rebellion of a sinful nature is one thing and the dominion of it is another thing Sinne will stir as an enemy where Christ doth reign as a Lord But it is one thing for thee to be a combitant with sinne
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
to do them Sol. I answer 1. Good works may be so stiled either First materially because they are such things as may do good Secondly formally being sealed with all the circumstances which are required to make them good both for spiritual composition and Divine acceptation Now though wicked men may performe works good materially yel formally they do not for to make a work formally good there must be the concurrence of all circumstances the person must have a good heart and a good ground and a good end and a good Christ c. 2. Though every Beleever cannot actually do every good work yet some good works or other he can do though he cannot give mony yet he can give prayer c. Now think on this ye who have riches and wealth and professe faith on Christ and yet scarce a person a poor distressed person can blesse God for your fruitful faith nay the very doing of a small good work sometimes doth even try all the faith in the soul a man doth many times beleeve he shall surely want and impoverish his estate if he should be rich in good works SECT VII SIxthly true faith doth desire and endeavour after increase Help my unbelif said the unbeleeving father O Lord increase our faith said the Disciples I pray observe a few things 1. That true faith begins in weaknesse Like a childe at the first very tender oâ— like the light at the first very broken Presumption being a work of fancy and borne with its strength and perfection it is fully assured and utterly confident at first But Jacobs ladder hath many steps 2. That though it hath weaknesse yet it hath life as the spark of fire though it be little yet it is hot and though the childe be weak yet it can suck even the weakest faith in Christ will be much about Christ it will be weeping at his grave or washing of his feet or looking on his person 3. There are yet many degrees wanting to faith either thou canst not be perswaded or not fully perswaded or not constantly pâ—rswaded 4. If the faith be true and living it will bend after a rising and that First in respect of its acts of receiving trusting perswading Secondly in respect of its object It would yet apprehend more and feel more of the communion and vertues of Christ All the preaching in the world doth not increase a false and presumptuous faith nor doth the administration of the Sacraments adde thereto But the living they grow and he must have more faith who hath any Paul would apprehend even as he is apprehended The soule which hath true faith would have yet more victorious â—ieldings more stedfast embracings more confident restings c. like the childe which sucks and thrives SECT VIII SEventhly true faith in Christ and a mournful heart for sinne go together Zach. 12. 10. They shall look upon me whom they have pierced and shall mourne for him as one mourneth for his only sonne There are two things which faith will fetch up in the soule one is love to Christ another is sorrow for sinne There may be a terror without faith the conscience may be crackt and wounded but till faith comes there is no sorrow the soul is not altered nor melted that which melts the soul is kindnesse and mercy and that which 〈◊〉 them is faith if thou doest cast an eye of Faith on Chrisâ— that eye will have some tears for forced sinning against Christ You shall finde in Scripture that true beleevers are characterized by this That they be mourners in Sion and they return with weepings and supplications and they poure out waters before the Lord and unbeleeving persons are described by hearts of Adamant of rocks of stone by hardned by unsensible by irrelenting hearts The text saith that when Christ looked on Peter he went out and wept bitterly there is a piercing vertue in a gracious look from Christ. The soule which hath been long humbling it selfe and much in seeking for mercy and a good look from heaven It is when any gracious manifestation of favour darts down even resolved into tears never did the child weep more soberly upon his reconciliation to his loving father then the beleeving Christian doth mourn in sober sadnesse when his faith gets to see God reconciled to him in Christ he reades his pardon with teares of joy There are two parts of sorrow One is essential which consists in a strong displeasure of the will against the soul for sinning against a good God Another is contingent which consists in those dreary teâ—res flowing into the eyes now this is contingent for when the heart is many times filled with teares like Davids bottle yet it may so fall out that the eyes may be silent in such expressions c. CHAP. XIV Singular comfort for all true Beleevers IF to beleeve in Jesus Christ be the only Vse 3 way to be saved then here is singular comfort to all true beleevers What Solomon spake of wisdome that I say of faith her Prov. 3. 17 18. wayes are wayes of pleasantnesse and all her paths are peace She is a tree of life to them that lay hold upon her and happy is every one that reteineth her If this be a happy thing to have the Lord to be our God and David judged it to be a superlative happinesse If this be a blessed thing not to be offended at Christ O how sweetly and greatly blessed is the condition of a beleeving soul which hath God to be its God Christ to be its husband and heaven to be its portion Faith and Christ why they are the ring and the diamond they are the way and the life the soul cannot have such a prize as Christ nor such a hand as faith such a match as Christ nor such a grace to contract it as faith Now lettest thou thy servant depart in peace for mine eyes have seene thy salvation said Simeon He may cheerfully lay down his body in the dust who hath by faith given up his soule to Christ But to descend to some diâ—â—inct particulars of comfort to the soule which beleeves truly in the Lord Jesus Christ observe SECT I. FIrst this is one comfort in the Text that they are in the way to heaven Naturally we are out of our way as soone as we enter into the world as soone as they be borne they go aside said David and the way of peace they have not known and nothing sets us in the right way but faith for Christ is the way and it is faith which findâ—s a Christ It was not Philips natural eye but his spiritual faith which spied the Messias Christ is the waâ— to heaven and saith is the way to Christ Salvation it is the great object of â—he greatest desire and indeed I know no more excellently desiâ—able thing then God in a glorious union with whom is the perfection of our salvation Now if thou be a true beleever thou art in the way
is like the starres twinkling though placed in the heavens and every duty though it be a motion yet it is like that of Jacobs thigh which was touched and halted to his dying day So that if God should enter into judgment with the righteous person even the righteousnesse that is in him would not be safety and defence unto him As a man that hath a precious â—â—ding dares not to adventure it in any crackt and broken vessel so no Christian may or can dare to adventure the safety of his soul upon the leaking vessels and bottoms of his own holinesse or services This very smoak of doubtings which still mount up with our flames of faith and the grosse affections which cling to the root of our most heavenly love and part of that rock of hardnesse is seated and complanted with the freshest spring of softnesse and mournings and those infinite and frequent intermissions both of our prayers and hearings and readings and any kinde of dutiful doings that we are so shufled away from our devotions by the invasions and entertainment of strange thoughts in the times of our devotion I say those and infinite emaculations or spots do so adhere and cling about and defile our selves and that which comes from us that in proceeding of pure justice we may cast down our selves on the ground and beg for mercy much rather then to stand at the barre and plead for reward But now here is the great stay of a beleeving soul which hath truly received Christ that Christ will finde a full exact compleat most acepâ—able righteousnesse for it in which the soul shall stand boldly before the judgement seat Rom. 3. 19. By the obedience of one shall many be made righteous 2 Cor. 5. 21. We are made the righteousnesse of God in him 1 Cor. 1. 30. Ye are of him in Christ Jesus who of God is made unto us wisdome and righteousnesse c. Jer. 23. 6. In his dayes Judah shall be saved and Israel shall dwell safely and this is the name whereby they shall call him The Lord our righteousnesse The righteousnesse of Christ is therefore called the righteousnesse of God Rom. 8. 17 because it is it which God hath designed and which God doth accept for us in our justification and for and in which he doth acquit and pronounce us righteous Now in this lies our comfort thus viz. 1. That though our inherent holinesse be imperfect yet Christs righteousnesse is absolute 2. That as it is a full righteousnesse and every way answerable so it was designed by God to be that which should justifie the beleeving sinner 3. That God accepts of that righteousnesse and will clear any who hath it 4. That if by faith we have taken Christ Christ doth assuredly bestow his righteousnesse on us not by putting it into our persons but by improving it to our good It is though not infused into us yet imputed unto us and God will through it pronounce us clear SECT III. THirdly a third comfort to a beleever in Jesus Christ is this That he is in singular Covenant with God for the Covenant is with faith in Jesus Christ it was to Abraham and to his seed that is to all the faithful Observe a few things here 1. The Covenant of grace in the offer and revelation of it is the treaty of eternal happinesse 'twixt God and sinners whatsoever good a soul can desire to exempt it from misery and to make it truly happy there it is 2. The Covenant of Grace in respect of our entrance and admission into it is a most gracious and spiritual and firme engagement of God to be our God and to performe all the good which he hath there undertaken I will be a God unto you I will shew mercy unto you you shall have loving kindnesse I will give you grace in all kindes I will not faile to assist and guide and lead and uphold you I will be a father to you a rock to you a Sanctuary an alsufficiency an exceeding great reward So that if you need any thing come to me I have it for you and do not fear to come for I will assuredly do you good I am willing to do it for I have promised it and be you confident to possesse for I have obliged my self by Covenant to performe 3. He that beleeves in Jesus Christ is assuredly in the Covenant for Christ on whom he beleeves is the Messenger of the Covenant and his blood is the blood of the Covenant and in him all the promises of the Covenant are Yea and Amen If thou hast given thy consent to Christ if thou hast bestowed thy heart on him if thou hast truly received him to be thy Lord and Saviour undoubtedly God is become thy God and all those ample and rich and congruous and blessed undertakings in his Covenant they are all for thee thou art the man to whom God saith I will surely have mercy on him and to whom he saith Sin shall not have dominion over him for he is under grace and to whom he saith I will hear him and heale him and guide him and keep him Thou mayest go to all those treasures of divine promises as to thy own garden and take of any flower lay hold on any promise respecting thy particular exigence and say this is mine When thou lookest down into thy self thou mayest reade many wants with wet and sad eyes but then if thou look up to the Covenant thou mayest by faith espy all thy supplies with a glad heart Why God did put thy good into the Covenant and there thou shalt assuredly finde it Doest thou read of any altering grace of any pardoning grace of any enlarging grace of any preventing grace of any assisting grace of any preserving and upholding grace of any recovering and raising grace of any pacifying and comforting grace why all this is for thee and all that God hath there undertaken is thine SECT IV. FOurthly if you do beleeve in the Lord Jesus Christ you may then with boldnesse approach the throne of grace Ephes 2. 18. For through him we both have accesse by one Spirit to the Father Heb 10. 21. Having an high Priest over the house of God Ver. 2â— Let us draw neer with a true heart in full assurance of faith 1 John 5. 13. These things I write unto you that beleeve in the Name of the Sonne of God Ver. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Obj. You shall finde in your heart many sinful modesties you are afraid to be so bold with God and whether God will do such great matters for you yea and there are many unbeleeving fears our broken services shall never be accepted and who are we that the Lord should regard our prayers Sol. But if a man doth truly beleeve in Jesus Christ 1. His way is open to Heaven 2. He hath a friend and not an
enemy to deal with It is thy Father to whom thou art bending the knee 3. He hath a mighty intercessor look as Jesus Christ is the mighty Redeemer for the persons of men so he is the mighty intercessor for the services of men and he ever lives to make intercession If thy wants be never so great yet thy God is able to supply them and if thy infirmities be never so many yet thy intercessor is able to cover and expiate them Thy services as thine â— carry with them a prejudice there was iniquity in the holy offering but then Aaron did bear the iniquity of them so thy Priest thy Christ thy intercessor he doth take off by the Application of his merits whatsoever is amisse and offensive and he doth ingratiate thy requests and procures audience and acceptance for thee Therefore now if thou be a beleever then in thy prayers come confidently to God if thou canst finde a promise and a Christ and a faith thou mayest cheerfully put up thy petitions to heaven What should hinder us from being confident Is God unwilling No he hath engated himself unto thee Is God unable Why He is able to do abundantly above all that we are able to ask or think Doest thou feare thy own distance Why but thou comest to a Father and thou comest by the blood of a gracious of a beloved of a powerful Mediator and Intercessor Hebrews 4. Having such an High Priest we may come boldly to the throne of grace See Heb. 10. Doest thou feare because of enmity Christ hath slaine that or because of infirmity Christ will cure that CHAP. XV. The Agreement and difference of strong and weak faith BUt now some may reply These are sweet comforts Obj. to beleevers but as the Eunuch to Philip of whom speaks the Prophet this of himselfe or of some other So here why to whom are these comforts to all or to some choice beleevers are they common comforts to every beleever or peculiar to the eminent and strong only This scruple hath made way for a singular point I will satisfie it by opening four particulars Sol. 1. The common unity of all true faith in respect of the habit yet the intensive diversity in respect of acts and degrees 2. The proofs of a strong faith with the instances of a weak faith in truth 3. The concordance of faith in all fundamental Comforts 4. The inequality of strong and weak faith in many true yet not essential consequences and consolations Concerning the first which respects the common unity of faith in respect of the habit and the diversity of it in respect of the acts and degrees Observe these things for the unity of faith SECT I. FIrst that all true faith though in a comparison of faith with faith in several subjects it may admit of several diversities and differences yet they consent and agree in these things viz. First in the immediate and special cause weak faith as faith comes not from one cause and strong faith from another cause but both the one and the other from one and the same cause viz. the blessed Spirit of God Not onely the flames but the sparks of fire are kindled by that Spirit which blows where it lists As in the Orchard the tree which stands strong and the tender plant which stands trembling both of them were at first set by one and the same hand so the faith which is now well grown and that faith which is as yet tender and full of doubtings both of them are the peculiar fruits of Gods sanctifying Spirit Though this childe in the cradle cannot runne and move as well as that in the field at work yet the father begat the one as well as the other and owns them both by vertue of one equal relation The day of small things are not despised by God who sees weaknesse in the strongest Faith and Truth in the weakest and is the Parent both of this and that 2. In the remote and singular cause You know that Gods free grace and love is the first wheele of all singular good unto men out of it came that great gift of Christ and that great work of Election from whence doth flow all the graces which sanctifie and bring to glory As many as were ordained to eternal life beleeved Now all faith is a drop out of this fountaine the weak faith is a fruit of that great love of God Acts 13. 48. electing us in Christ as well as the strong and is though not so sensibly evident yet as really a true testimony of our election The reason whereof is this not grace restrictively considered but grace in the whole latitude of it is the fruit of Gods election my meaning is this not only Graces as eminent as raised and elevated to some more perfect quality and pitch but grace in the whole compasse of it from the conception of it to the perfection of it from the dawning to the full day from the nature to the act from the acts to the degrees all of it in nature in parts in totum solidum all of it whether more or lesse strong or weak all is out of the same grace of Election It was not one love which elected him who is therefore now strong in beleeving with Abraham and another love which elected him who is now weak in beleeving with the father of the childe No but it was one and the self-same love which produced this and that faith yea that electing love was intensively one in producing of both It was as equally high towards this person as towards that and was as equally causative of the faith that is weak as of the faith which is strong being habitually considered and also in relation to the grace of Gods love in election 3. In the ordinary and usual instrumental cause the same womb of the word brought them both forth being efficaciously assisted by that Almighty Spirit That word which discovered misery and impotency and necessity to the one did so to the other That word which revealed the Covenant of grace and mercy in Christ to the one did so to the other beleever also That word which did assure the one that if he would come in and accept of Christ be should be saved did also of this assure the other That word which did encline the heart of the one to trust upon Gods promise and so to accept of Christ did likewise being quickened with the same Spirit draw and perswade the other 4. In the lively nature of beleeving look as the strong and weak man though they do differ in the measure of power yet they do agree in the nature of man though they differ in respect of working yet they agree in respect of being And as the sick man and the healthy man though they vary in their temper yet they agree in their nature though they differ in livelihood yet not in life So though the strong and weak faith differ exceedingly in
respect of particular abilities and exercises yet there is a true nature of faith in the weakest as well as in the strongest There is as true a knowledge of the sinful and miserable condition in our selves and of the blessed condition in Christ in the one as well as in the other There is as true an assent to the word of grace the Gospel of salvation revealed in the one as well as in the other I say as true though perhaps not equal and full There is as true accepting and embracing of Christ to be Lord and Saviour the will doth as truly receive Christ offered though perhaps there be not such a strength of adherence at the first There is so much in the weakest faith as makes up the match 'twixt Christ and the soul nay there is not any thing in the strongest faith which is an effectual ingredient to espouse the soul with Christ but the same also is in the weakest faith Doth strong faith take Christ so doth the weakest doth it acknowledge him the only Saviour so doth the weakest doth it embrace him as its Lord so doth the weakest doth it breed union so doth the weakest doth it make a man a member of Christ and heire of promises so doth the weakest Thus you briefly perceive the habitual unity of all true faith SECT II. SEcondly now a word of the intensive diversities of faith How faith differs from faith I do not mean a true faith from a false but a true faith from true faith As one man truly living may differ from another truly living notwithstanding they agree in the common nature of man and life Or to use the Apostles Simile as one star may differ from another star in glory though all be in the heavens The rounds in Jacobs ladder are not all at the top yet are they every one of them steps to heaven so of faith every faith is not triumphing yet every faith is mounting up to the Lord of life and King of glory The severall and particular habits of faith though they consent in one truth of nature yet they differ in many things First in the strength of the parts and acts As in the eyes of men though the visive faculty be equal in all yet vision or the act of seeing is diverse one sees the colours more clearly then another So is it in faith which is the eye of the soul Though the nature be common and equall yet the act of beleeving is different There are three acts of faith and in respect of all of them there Three acts may be a diversity among believers 1. Knowledge and apprehension this is as it were the ground work of faith for believing is not rooted in ignorance but in light Now every believer hath not so full and distinct a knowledge as another Divine revelations which are the generall objects of faith are not clasped alike by all No nor yet the promises which are the special objects of faith they are not so equally apprehended There are severall promises and in them severall parts and degrees of goodnesse and truth now it is possible for some believers not to be acquainted with all their treasuries they have not been so long acquainted with the word as to know all the good which doth concerne them And that special good which they do apprehend one believer reacheth the large compasse of it more then another All even in Christ is not equally known by all who believe in Christ Hence it is that age and time and communion and study and use of meanes and experience do raise the apprehension and knowledge to farre more degrees and strength then at the first and the believing soul which at first saw things as the man whose eyes were touched by Christ dimly at length riseth by degrees to a more perfect light of the same truthes and to a more full and enlarged apprehension of other truths which he was ignorant of before 2. Assent even in this also may one beleever differ from another I confesse the usual and palpable diversities of faith be most in things as good rather then in things as true Neverthelesse every believer as so assents to all revelations as in particular to those of Christ as true yet the assents in believers may very much not only in the circumstances of the assent but also in the immediate workings of the assent The Judgement is not equally captivated in all or else why do some believers question and scruple more then others yea and why else needs there a farther evidence and demonstration to establish some in doctrinall truths if all believers were equally grounded and rooted in the word Yea and why are some good people more apt to errors then others no plausible error can be taught or spread with the speciousnesse of taking reason but presently they are questioning their old truths for new opinions which shews that all assents to divine truths are not alike in all believers Nay and this appeares to be so by the severall instances of diabolicall temptations which in some are of that great force as to make them not only question their particular interests in God and Christ which may befall the highest believer but also to question the first principles of Religion whether there be a God and whether the Scriptures are his Word and whether true or false 3. Reception embracing or consent though it be hearty and sincere in all yet one believer cannot so rest on Christ as another nor doth every one take Christ by the hand alike Like a child who gives out a trembling hand with some shruggings Simile even to his Father so the believer may put forth his hand of faith even to Christ with many feares and shakings O that I may have him that I might receive him that he would be mine that I could lay hold on him O that God would pardon my sinnes saith one yet another raiseth up the soul I will rest on his promise in Christ to pardon all In the measure of degrees Hence you read of that by Christ I have not found so great faith no not in Israel and O woman great is thy faith Abraham strong in faith Paul perswaded c. and Job I know that my c. In a comparative opposition to which you read those phrases O ye of little faith And why didst thou doubt O thou of little faith and of the weak in faith The degrees of faith are many viz. the habitual inclination of the heart toward Christ the actual laying hold on him the strong embracing of him reflection of the act that I know I take him as Lord and Saviour reflection of the object I know that he is my Lord and Saviour then a fulnesse of this reflexive assurance I doubt it not then the reasons of this full assurance which whether it meane the great continuance or the great abundance of the measure of assurance is disputable Againe the longer duration of this full and
is none upon earth that I desire besides thee said Asaph Psalme 73. 25. I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord saith Paul again Phil. 3. 8. Lord let thy servant now depart in peace for mine eyes have seen thy salvation said Simeon Luke 2. 29 30. As when we come to heaven we shall be so heavenly that heaven alone will be enough to us and this shews perfection so whiles we live on earth if Christ alone be heaven and earth to us if he can fill our hearts and satisfie them O Lord Jesus thou art righteousnesse enough satisfaction enough wisdome enough peace and comfort and pleasure enough to my soul O this comes from great strength 8. The more that the body of sinne decayes in strength the lesser prevalency of it this shewes that faith is strong When sinne becomes more dead in its actions or more ineffectual in its temptations When a man can walk and not stumble and reele and fall he is now out-grown his former weaknesse It shews weaknesse when every stone makes thee apt to fall It is a signe the army is strong when the enemy many of them are slaine and the rest are easily discomfited Sinne is our enemy and Christ is our general and faith is our champion and the more that sinnes fall it is an argument that faith is become stronger The victorious faith is much more then the combating faith Sinnes go down by believing the more that any grace is in victory the more it is in strength Indeed it argues truth of faith to resist but to conquer sinnes this shewes strength to wrestle is something but to overthrow is more to oppose sin is not so much as to vanquish it 10. The more fruitful a Christian is in his graces and exercises of them the stronger is his faith You know that the extension of the branches ariseth from the intension of the sap if the branches grow big and yeild more fruit it is because the root is more full and filled Faith is well stiled the radical grace though the habits of other graces grow not out of it yet the measures and exercises do exceedingly depend upon it And according to the latitude of faith is the latitude of other graces as the dayes receive shortnesse or length from the Sunne A weak faith is attended but with a weak love and a weak patience and a weak hope and a weak joy But if the faith becomes strong now it is spring with our graces they revive and shoot out themselves there will be much love and much labour of love and strong hope and the better heart and life 11. The more able a person is to live upon Christ or Gods promises in the times of desertions and contrarieties the faith is certainly the greater The more use any can make of God or Christ at all his faith is greater for the more that any soule beleeves the more is his faith enabled thereby But then this is yet more strength even against hope to believe in hope to look up for that God that hides himself to venture on an angry God one who seemes to shut out our prayers one that speaks bitter things unto us like Levi not to observe our own children but to keep the Word and Covenant of God Deut. 33 9. 12. The more able the soul is to wait on God to pray and wait the stronger is the Faith A waiting faith meets with more difficulties and contrarieties and is upheld by the strength of a meer promise That man not only hath faith but lives by faith if he can wait Gods time c. 13. When you can glorifie many promises at once by beleeving yea when every promise can be trusted on upon gracious termes the more fully you can glorifie them by trusting for pardon of great sinnes subduing of strong corruptions deliverance out of great distresses the stronger is your faith The lesse difficulty you conceive in God to perform his Word when you can come for great matters with great confidence lesse doubts exceptions feare the lesse power discouragements have If you can beleeve against sense reason Though he kill me yet will I trust in him These are discoveries of faith in strength SECT IV. THe second part of the second general point at the instances of weak faith in truth Here are two things which I will touch One is some demonstrations that faith is weak Another is some directions of truth with that weaknesse Concerning the first observe these things Signes of a weak faith 1. The more that doubtings stagger the heart its is a sign that the faith is weak As the more smoak goes up with the fire it is an argument that the fire is little or as the more a person halts and reels in his motion it discovers the impotency of his strength and joynts You reade in Rom. 4. 20. That staggering at the promise by unbelief is opposed to a strong faith observe that word staggering It is such a temper of the soul wherein it doth suddenly and easily change its thoughts and acts As a man who is staggering his foot checks as it were it self and alters its pace and place so when a mans heart is giving on and then falling off may I take may I not I will lay hold I will not God will be good to me he will not I shall have mercy yet I shall not this is staggering The soul le ts go its hold doubtings prevaile against actual beleeving the beleeving soul sees strong arguments to draw it to fasten on Christ and on mercy and then it is putting forth the hand but then unbelief thrusts forth contrary arguments of suspition and feares so that the soul is in doubts may I indeed lay hold but will the Lord be merciful to me Why diddest thou doubt O thou of little faith said Christ to Peter and this stands with reason for the stronger that quality is which is contrary to faith the weaker is that faith which is contrary to that quality as the stronger sickness is the weaker health is c. 2. The more easily a man can suspect Gods favour and Christs love this is a sign that faith is weak See Psalme 77. 7 8 9. and then v. 10. They say of love that the more pure love hath least feare 1 John 4. 18 and multitude of jealousies is an argument of mixture in the affections So it is of faith the more stedfastly it can hold up the immutability of Gods love and kindnesse and his ancient grants of favour the stronger is the faith But the more apt it is to question the loving kindnesse which hath been ever of old now it is the weaker Luke 24. 21. We had trusted that it had been he which should have redeemed Israel and besides all this to day is the third day There be two things which a weak faith is very apt to challenge One in God for kindnesse Another in
its own estate for soundnesse As Gideon said in another case If the Lord be with us why is all this evil befallen us so where the faith is weak the soul is often in suit with God yea but if God were my God had I an interest in Christ were my estate good could it be with me thus could it be thus within me thus without me thus upon me c. 3. The more quick and hastening that the soul is for answer and satisfactions the more impatient of Gods delayings this is a signe that it is now weak in faith For did it throughly beleeve it would not make haste were it perswaded fully of Gods goodnesse which makes the promise of his wisdom which will take the fittest time for the grant it would now quietly wait and expect But an over-hastening when the soul will scarce allow any time 'twixt the petition and the speeding of it but I must presently have it or else God is not my God or else my state is bad I say hasty eagernesse to be answered and quick conclusions from Gods silence do shew much weaknesse of faith in the soul There is an importunity which may come from faith and this is a holy pressing of a promise yet with submission and patience And there is an hastinesse which comes from feare As if God would not alwayes be in a good mind towards us as if the present testimonies must be the only arguments of his love and intentions These two things will usually meet in a man whose faith is weak One is he will be hasty to be answered Another is he will be faint if delayed 4. The more inclining the heart is to the life of sense the weaker is the faith like Thomas unlesse he seeth the print of the nails c. he will not beleeve John 20. 25. So unlesse Christians have promises budding they will hardly beleeve that there is fruit growing on them unlesse I feele the sensible favour of God I will not beleeve that he loves me unlesse I reade my pardon I will not beleeve mercy unlesse I discerne sensible meanes I will not beleeve helps unlesse I feele sin slaine in me I will not beleeve that God will subdue it All these in promises affect not and support not the heart It is a signe of a weak childe that must still be carried in the armes When a mans perswasions cannot be wrought by the naked word of promise without some sensible pledges and pawne he is very weak When he is puzling his heart in an endlesse maze of disorder viz. he would have the things of the promise and then beleeve the fidelity of the promise this argues weakness The abstractions of things from sense when God gathers up all a mans estate or any particular good only into his promise into his own hand and saith now canst thou beleeve that I will be good unto thee I promise thee to be thus and thus wilt thou now trust me wilt thou adventure thy soule now upon my word of pardon and mercy upon my word of graâ—e and help so to do would evidence much strength Now you may observe a manifest difference 'twixt strong and weak faith If strong faith seeth its estate in the promise it hath enough it goes away rejoycing if weak faith hath not some of the estate in its own hand as well as in Gods hand it is troubled and afraid 5. The more hardly a beleever comes to be perswaded and assured of Gods undertakings in Covenant his faith is weak When one word of God is not enough but God must say it once and twice and yet againe more clearly As Gideon would have one signe the fleece must be wet and the earth dry and then another signe the fleece must be dry and dew lie upon all the earth Judges 6. 37 39. This shewed weaknesse in his faith so doth it in a Christian when not one or two promises and scarce all of them with all the arguments in God and in Christ can perswade him that God will be merciful to him or that Christ belongs to him 6. The more easie the soule is to let go that assurance the weaker is faith in it when a soul is like a weak hand clasping a staff and the staffe is easily wristed out so the soul le ts go that promise which did revive it and that Christ which seemed to embrace it this argues weaknesse as in Peter when he beleeved that it was Christ on the sea upon Christs Word he ventures out but when the waves met him he begins to sink his faith was weak Why didst thou doubt O thou of little faith said Christ to him Though Christs Word drew him out of the ship yet it did not hold him up all alone And the Disciples We trusted it had been he who should have redeemed Israel So when a temptation comes upon a soul and the soul is ready to be led by it to credit it against Gods promise and Gods testimony in the conscience this aptnesse to let go our hold argues much feare and much feare argues weak faith 7. The more apt the soul is to insist on personal and inherent qualities and abilities as media fiduciae meanes of perswasion this shews that the faith is weak when something in us makes us the more confident as when it is unapt to beleeve unlesse it can discerne such an inherent strength of graces to mourne and to pray or to keep down sinne or keep off temptation Object It is true these abilities are testimonies but yet they are not Media Sol. They are evidences of a solid faith but they are not meanes or causes of beleeving The means or causes are Gods promises which ought alone to be our foundations and encouragements Now when a person is unapt to beleeve that God will do these things for him unlesse these things be done this is weaknesse Good things when they are done they are matters of thankfulnesse and when they are promised they are matters of faith They say in Logick that demonstratio à posteriori is the weaker demonstration that à priori is much stronger for this depends on the cause and that on the effect So is it in beleeving A beleeving à priori from the perswasion of what God saith from his goodnesse and truth is more strong then a beleeving à posteriori that is from a fruition or apprehension of what God doth 8. The more dull and uncheerful the heart is this shews the faith to be weak A sad Spirit and a weak faith usually are companions for a strong faith breeds much peace in the conscience Rom. 5. 1 2. and rejoycing 1 Pet. 1. 8. In whom though now ye see him not yet beleeving ye rejoyce with joy unspeakable and full of glory such a faith as this hath got to much assurance but uncheerfulnesse of heart argues either as yet the want of all assurance or assurance very weak 9. The more anxious and careful the soule is
it is a signe of a weak faith What shall we eate and what shall we drink and what shall we put on This our Saviour saith in Matthew 6. shewes little faith For the lesser the things are for which we are to trust the more weaknesse is there if we do distrust especially where the helper is sufficient and willing and hath past his promise Now God is willing to do for Beleevers more then all the earth is worth and hath done greater matters for them And therfore a suspition of him for small matters shews but a small perswasion 10. The more apt the heart is to be offended at the estate of Christ it is a signe that faith is weak This is evident in the Disciples who being weak in faith Christ was forced to keep many things in because they were not able to bear them and when he spake of his sufferings and departing from them they were much amazed and troubled SECT V. THus for the discoveries of faith in weaknesse Now follow the demonstrations of the truth in faith though weak The truth of faith hath a great latitude it is not confined to such an height to such a point of eminency as some conceive Look as heat hath severall degrees and as health hath many species and as life hath many steps within which the true nature of them may be seated so is it with faith the true nature of it may be in a great measure and yet in a lesser measure and though weak faith be not strong yet it is faith weaknesse is not like death which is opposed to life but like infirmity which is opposed to strength Strong faith is weak faith more perfected and weak faith is strong faith in disposition in tendancy it is within the compasse Negation is one thing imperfection is another thing no faith is quite opposite to faith but weak faith if it be opposed to strength yet it is not opposed to truth Now the truth of weak faith may appeare in these 5. Demonstrations of the truth of weak faith things First though weak faith be not sure that Christ is its Saviour yet weak faith will honour Christ as its Lord though it cannot see Christ bestowing it self on the soul yet it will make the soul to resigne up it self to Christ Though it cannot finde comfort yet it will oppose sin though it cannot comprehend Christ yet it would not willingly offend Christ Faith in strength can put out it selfe in perswasion I know that my redeemer liveth Job 19. Yet faith in weaknesse as was that of Thomas can put forth it self in subjection My Lord and My God I will have no Lord but Christ Io. 20. The vitall act of faith is not reflexive but direct It is not this Christ is mine but this I receive and embrace Christ now the weak faith cannot setle its title to Christ so as strong faith can do yet it can vindicate the title that Christ hath to the soul though it cannot see its own propriety in Christ yet it can maintaine Christs propriety to it it doth acknowledge it doth yield unto no Law or power or right over the soul but Christs it looks on sinne as an enemy though it cannot see Christ as a friend 2. What weak faith doth want in the breadth of perswasion that it makes up in the depth of humility A weak believer though he cannot see himself great in Gods eyes yet he doth appeare low in his own eyes it will not quarrell with God because he opens himself no more but abaseth it-self because it is most unworthy of the least of truth and goodnesse There be two things which all true faith will work One is to value Christ Another is to under value our selves It can put glory on Christ and take shame to it selfe He is the sweetest Saviour and I am the greatest sinner Faith usually acts in one of these either in receiving or in abasing For either it makes the soul to see its happinesse in Christ which breeds joyfulnesse or to see its own unworthy vilenesse because of sin and so it causeth lowlinesse of spirit Strong faith like John can be in Christs bosome but weak faith like Peter will fall down at Christs feet strong faith may be seen by the eye and weak faith by the knee that stands up and blessed God for Christ this falls down and begs of God for Christ And this not for my sake O Lord for to me belongs nothing but shame and confusion but for thy goodnesse sake O Lord for to thee belong mercies and forgivenesses 3. Weak faith though it hath but tender confidences of its interest in Christ yet it hath strong dislikes and combates with that unbelief which hinders his perswasion Though weak faith cannot see Christ as its ease c. yet it can feel unbelief as its burden and trouble There are two things if I mistake not which accompanie all true faith and the weakest One is to magnifie the state in Christ Another is to dislike the state out of Christ O happy is that man who can comprehend as he is comprehended saith weak faith and what shall I do with this unbelieving heart this doubting suspecting fearful heart shall I alwaies question shall I alwaies find these disputings carnal reasonings reelings staggerings Lord help this unbelief Lord perswade this heart of mine cause it to trust in thy salvation in Christ say unto my soul that thou art my salvation The weak beleever hath many prayers in his heart many tears in his eyes and many conflicts in his minde he believes and doubts he prayes and doubteth he mornes and doubteth yet though he doubts he will believe and though he doubts he will pray and because he still doubts he will therefore still morne He looks often towards Christ O that I could believe he looks often on his own heart why wilt thou not yet believe he looks up to God O make me to believe sometimes he spends his time in prayer for more faith somtimes in dispute with his weak faith one maine difference 'twixt him and the strong believer is this that the strong believer hath got into Christs armes and this weak beleever is fighting for the way unto him Weakfaith will not rest in weaknesse if truth be in it In a weak child well and living there are two qualifications of life one is this that it is Active another is this that it is Progressive it will be doing and it will be encreasing So it is with al true faith though weak it is a drawing of the soul unto Christ yea it is a drawing of something more from Christ unto the soul what hinders it that grieves it and what it wants after that it longs and craves No grace is right which is idle or labours not to exceed it self Lord help my unbelief said that weak believer O Luke 9. Lord encrease our faith said they of little faith The weak criple he would be lying
streames on the Spring or the beames on the Sun and the fruitfulnesse of both depends upon the richnesse of faith Though the habits of grace depends immediately on Gods Spirit and not on faith yet the measures of grace depend instrumentally very much on faith it being the Conduit pipe that which draws grace for grace from Christ A weak believer cannot have such a strength of affection nor vigor of actions as the strong He is not so thankful you shall for ever finde this to be true that what is a weakening to faith that is a lessening to thanks No mans tongue is more in praise then he whose heart is filled with perswasion God hath but cold thanks from him who is yet disputing and questioning his receipts where the mercy is fully cleared there the heart is exceedingly enlarged But till the soul sees it self indeed a debter it will prove but an ill and slow pay-master How can I fully thank God that he hath expressed that Mirandum of love to give Christ to me when yet I do in my soul suspect and question whether this be so or no How can I fully blesse and praise God for his rich mercy in the pardon of my sinnes whiles my soul doth yet suspect that the book is uncrossed and the controversie of guilt is not yet taken up 'twixt God and me But where faith is strong there praise is great when the Moon is fullest of light then the tydes are higher in their returnes so the more clear apprehensions of Gods love to us in Christ even raiseth affections to a greater flow of thankful retributions Psal 103. 1. Blesse the Lord O my soul and all that is within me blesse his holy Name Ver. 2. Blesse the Lord O my soul and forget not all his benefits See how he chargeth and rechargeth his soul to praise but why Ver. 3. Who forgiveth all thine iniquities Ver. 4. Who crowneth thee with loving kindnesse and mercies 7. The weak Beleever will be more puzled to die then the strong believer It is with the strong believer as with Simeon who held Christ in his armes Now said he lettest thou thy servant depart in peace for mine eyes have seen thy salvation He may easily desire death to let him out of a miserable world who hath assuredly got and hath Christ the Authour of a better life Or as with Paul having a desire to depart and to be with Christ which is far better 2 Cor. 5. 1. We know if our earthly house c. we have a building of God For the strong believer knows that Christ is to him in life and death advantage By him we shall go to the God of all mercies and to the Father of all consolations He shall go to that mansion which his Saviour hath provided and there have a glorious union with God and society with Saints for ever But the weak beleever will perhaps stagger and his heart will divide it self I would not yet die if I must what shall I do Christ is he whom I have loved and served but I am not sure that he is mine Heavenly glory is the wages for our service but I am not sure that I shall go into it matters are yet doubtful and my heart is yet fearful I know not whether such sinnes are yet taken off and how will God look upon me if I die of whose loving favour I have not been assured whiles I have lived I hope the best and yet I see cause to fear death may do me good yet I had rather live to clear accounts 'twixt God and my soul that so then I might give up c. 8. The weak beleever hath not such cheerful expectations nor quiet submissions as the strong believer The strong believer is at it as the Church in Micah My God will hear me and if he denies a particular good yet he can sit down and sing when he is going to prayer he chears up his heart with a confidence on God and when he findes God determining and revealing his will there he blesseth God and follows his calling But the weak believer is apt to forestal a mercy he cannot see a plain way for his grant nor an easily quiet heart after his denial 9. The efficacy of temptations doth more intangle the weak beleever then the strong like the weaker vessel at sea amidst the greater waves Satan doth cousen his soul with ease and ever and anon disrobes him of his comforts like a lewd subtile enemy he forceth the weak believer often to try and clear his title and increaseth mistakes in all passages 'twixt God and the soul 1. If he doth cast himself on mercy then it is presumption If he holds off then it is infidelity and rejecting of Christ 2. If he doubts then it is despaire and a forsaking of God 3. If he sinnes then it is unpardonable because since knowledge and mercy 4. If he findes distractions in dutie then this is hypocrisie in the heart 5. If he meets with hellish suggestions of which Satan is only the Author O then who could be in Christ and have such abominable thoughts 6. If the Ordinances do not presently comfort O then they are sealed up and there is no faith else the Word would profit 7. If every corruption be not subdued in every degree and motion and act O then vertue is not gone from Christ the heart is still nought and the faith unsound 8. If not the same constant tenor of smart affections why then there was never any true love of God no reverence of him now nor fear nor duties but the soul is dead utterly hardened and God hath no pleasure in it 9. If God doth answer the soul yea but that is but an imagination If he doth not answer why then it is cleare that God neither doth nor will ever regard you 10. If I do not go to the Sacrament why then thou slightest Christ and his blood If I go and come away with tears O then thou wast unbeleeving or else thou hadst been sent away with joy and increase 11. If I do not put on for grace then thou art wicked If I do put on for grace then thou art so wicked that God will not bestow it on thee Thus doth Satan involve and distresse and set the soul of a weak Believer like a man at chesse forward and backward he makes him to suspect every mercy and every grace and every affection and every duty and every promise and every Ordinance so violently doth he tosse though he cannot totally sink the heart of a weak believer SECT VIII Motives to strive to greaten thy faith 1. THis is a signe of truth True grace is rising dead things do moulder and artificial things remaine the same but the living childe is growing to a full stature Phil. 3. Not as though we had already attained the graine of mustard-seed grows and the smoaking flax will flame Presumption hath all its perfections at first 2. This is
a right answer of great means To whom much is given of them much is required Pharaohs leane kine are called ill-favoured because in a great and large pasture All is not right when the breasts are full and the child is still weak The Gospel should be revealed from faith to faith Rom. 1. 3. The greater faith is the greater perfection every degree of farther grace is like a star of greater magnitude which differ in glory from another an addition of faith to faith is an adding to the treasury an enriching of the soul a farther clarifying of it The lesse of grace the more of corruption and the more of corruption the more of imperfection 4. The greater faith the greater comfort the Minde will have fewer doubts Will hath fewer fears Conscience more settledness the soul more sights of God and tastes of Christ Experiences in life and confidence in death 5. The greater faith will be the greater help in times of desertion in times of tryal in times of temptation in times of affliction and greater help to all active duty and passive changes Thou knowest not what may befall thee in evil times then thou wouldest be able to commit to submit to conquer to suffer to do much better if thy faith were much greater CHAP. XVI Exhortations to labour for saving faith IF to beleeve in the Lord Jesus Christ be the way to be saved Then be exhorted to labour Vse 4 for and to get this saving faith Let not the consolations of God seeme small unto thee said he to Job so say I let not the salvation of thy soul seem a light thing unto thee If a man were wounded deeply and there were but one plaister which could cure and this were presented unto him would he not put out his hand to receive and apply it the love of life would easily incline him Why brethren not a man of us but hath a deadly wound by sinne and there is no remedy for the sinful soul but in the blood of Christ O if the love of life will constraine us much let the love of eternal life the love of our souls of our salvation perswade us much more to get faith which gets Christ who gets salvation for our souls There are divers things which I will touch upon in the finishing 4. Branches of this Use viz 1. The Motives to perswade and draw the heart to put out for this saving faith in the Lord Jesus Christ 2. The impediments and hindrances which stop the soul from believing on the Lord Jesus Christ which we must assay to answer and remove as he did the body of Asabel which stayed the people in their pursuit 3. The means or adjuments and furtherances to breed this believing quality in the souf 4. The resolutions or answerings of several doubtful grounds and arguments which intangle the heart of a sensible sinner and which he holds out as strong pretences why he should not by faith close with Jesus Christ Now that great and holy God who is the Author of faith and finisher thereof whose word is the word of faith and by whose Almighty working the hearts of men are perswaded to believe let him so direct me in speaking and all of us in hearing that after all his gracious and manifold revelations and offers of our Lord Jesus Christ our unbeleeving hearts may be subdued and true faith may be wrought in us all to receive the Lord Jesus Christ to our eternal salvation SECT I. First the Motives I speak this day to an understanding and sensible people to whom the doctrinal parts of our natural misery and of our purchased felicity are not hidden mysteries and therefore I trust that the succeeding arguments and motives shall finde little stop in your understandings but shall the more easily and powerfully passe down into your hearts and affections to perswade and excite you to lay out all your strength and that speedily to get this faith in the Lord Jesus Christ Thus then First sadly and seriously consider the state of Positive infidelity A twofold indelity Divines observe a twofold infidelity One is Negative which is amongst the Heathens to whom Christ is not revealed and therefore they do not believe it consists both in the absence of the quality of faith as also in the object and doctrine of faith This Sunne of the Gospel hath not risen unto them and therefore they sit still in the regions of darknesse and for ought we know in the valley of death Another is Positive which is incident unto us Christians to whom the arm of the Lord is revealed Christ is manifested as the body of the Sun by the beams of light so he by the brightnesse and evidence of the Gospel and yet the soule knows him not receives him not doth not take him both as Lord and Saviour Of this there are several degrees and all of them fearfully dangerous to speak the truth plainly damnable 1. A carelesse neglecting of the Lord of life a not minding of that singular mercy and goodnesse which God hath treasured in Christ and reveales and offers to sinful men 2. A slighting of him and his excellencies which is a preferring as it were Barrabas before him a bestowing of our hearts and studies and labours and delights and services not on him but either on our sinnes or upon the world in the rivers of its pleasures and in the mountaines of its profits 3. A refusing of his Articles and Covenants which is a breaking off and vile disliking of those tearms upon which he offers himself to be ours we would bring him to termes of competition with sinne or the creature we would abridge his holy and Lordly Scepter like what we please do what we list have him to be our Saviour and sinne to be our Ruler we would bestow our safeties on him and our services upon the world we will not freely and fully consent to all that he is nor submit to all that he proposeth or may befall us with him and for him And so like the vaine Merchant we misse the pearle because we will not go to the price We enjoy our selves still and our sinnes and our world too but we forsake our mercies for lying vanities the soul is Christlesse still because thus sordidly unbeleeving 1. But then know of all estates in the world none so fearful so damnable as the unbeleeving estate A man may lose every farthing of his inheritance and yet faith will bring him to heaven he may lose every friend that he hath and yet faith may bring him to heaven He may lose every spirit in his members and every drop of blood in his body and yet faith may bring him to heaven He may be as poor as Job as distressed as David as sick as Lazarus as forsaken as Paul as derided as Christ and yet faith may bring his soul to heaven But if a man had as much wisdome as Solomon greatnesse as Nebuchadnezzar strength as
any such displeasures nor torments that thus it shall be indeed Now how can the soul be inclined to believe in Christ to part with its deare lusts with its worldly advantages and pleasures and to submit it selfe to the Lawes and Scepter of Christ when as it doth expressely or vertually deny the nature of God and the power of his truths Didst thou indeed beleeve that there was a God didst thou indeed believe that his revelations of mans sinful misery and of his singular mercy in Christ were true and real Didst thou believe that God hath wrath and blacknesse of darkness and vials of vengeance for ever to be poured on the unbeliever and that the lake which burnes with fire and brimstone must be thy assured portion as God hath spoken how couldst thou sit still content thy heart neglect thy salvation by Christ stand off from the wayes and endeavours for faith Therefore to remove this impediment beg of God to forgive and cure the Atheisme of thy Spirit Strive to set up the true God in thy understanding and to believe that he is the Lord who will not lye Whatsoever he hath revealed himself to be and to do Why that he is and that he will performe that it is thy duty to return from sinne to him in Christ and if thou dost returne he will in mercy spare and deliver thy soul from the pit because he hath found a ransome but if thou wilt not return he wil bathe the sword of his flaming justice for ever in the blood of thy soul 2. A second impediment to the getting of faith is grosse ignorance Whatsoever is contrary to knowledge that same is contrary to faith for though faith sees not its ground in natural reason yet it must have divine evidence to shew it its object and way and causes or else it cannot be wrought in the soul The soul must have light for all its apprehensive operations for the eye to see and the understanding to perceive and for the heart to embrace Now this is it which keeps men off from beleeving they are extreamly ignorant First of their own sinful condition they do not know their nativity and conception what sin is nor what belongs to sinners â—â—w abominable and vile their natures are without all good and like a fountaine full of all wickednesse how dead in trespâ—sses and sins how totally defiled from the crown of the head to the sole of the foot How perpetually rebellious against every precept of heaven and how slâ—ghting of the tenders of salvation and mercy Secondly of Gods just disposition towards the sinful person They see him not armed and setting out against them in all the threatnings and curses of his Law as Balaam in his passage he adventured on for he saw not the Angel of the Lord with a sword in his hand ready to cleave him asunder So men rest securely in their natural state talk what you will of Christ and of God and of sinne and of faith they are not moved they know not the fearful issues of a natural and unbeleeving condition they know not that God will judge them and condemn them for ever Thirdly of the excellencies of Christ what he is whither God or man or both even as it pleaseth him but favourly what he is in respect of his Natures in respect of his Offices in respect of his Actions in respect of his Passion in respect of his Benefits in respect of his Vertues they understand not these things How God hath manifested love in Christ how Christ manifested love to them to what end he was made man why Ministers preach him so much what is more in him then in any other Alas they think not of these things they know them not Now brethren how is it possible for the soul to believe or to be perswaded to believe in Christ or to labour for this precious faith which is a stranger to it self to God to Christ Didst thou indeed know thy condition to be the condition of death wouldest thou not make out for the Lord of life didst thou indeed know thy condition to be the condition of enmity wouldest thou not strive to get unto the Prince of peace So againe as Christ spake to the woman If thou knewest the gift of God and who it is that saith unto thee give me to drink thou wouldest have asked of him and he would have given thee living water John 4. 10. O if men did know what a gift Christ was If heaven and earth men and Angels had studyed the helps of a poore sinner they could never have imagined such a remedy as God found in giving his own Sonne Now if men did know him aright what a Redeemer what a Lord he is what living water is in him That in him only there is life for the dead recovery for the sinner satisfaction for guilt sanctification for the soul atonement for trespasses comfort for distresses balme for wounds salvation for their persons Why how could it be but that they should ask of him for a drop at least of water for some faith to receive him who is the fountain of grace and life 3. A third impediment to the endeavours for faith is a vain confidence of natural righteousnesse This was it which kept off many of the Pharisees the Text saith That they trusted to their own righteousnesse Yea this is called the stumbling of the Jewes it cast them flat that they doted so on legal abilities When a base heart hath proud imaginations of Christ and peace and safety from something within it self why It will never look after Christ A proud person who hath mony in his house he scornes to be beholding to his neighbour the proud sinner who conceives that all is well 'twixt him and God and that he hath done no man wrong and none can say black is his eye he is neither whore not thief and his heart is as good as the best and his meanings are alwayes honest and none can tax him for injustice and he hath kept all Gods Commandments as well as ever he could and he hath had a good belief he thanks God ever since he was borne I tell you such a person will not be beholding to God for Christ for he in his opinion being so whole needs not the Physician neither shall you perswade him to mourn for his sinnes or to repent and to part with all for Christ to deny himself and all his own vaine confidences and to put himself only upon Jesus Christ he trusts to be saved by his good deeds and by his good meanings Ah foolish and seduced soul Who hath bewitched thee to forsake thine own mercies Thinkest thou that God would have sent his onely Sonne and to poure out his own soule for sinners if that yet there had been ability in sinful man to have purchased his own safety and happinesse And doest thou see no sinne in thy self which may therefore for ever thrust thee off from
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
paine but when a patient is recovering he is full of sense and complains his head is weak his stomack sick his bones lame all is amisse There is more hope of one sensible sinner then of a thousand presumptuous and hardned wretches And God seldom or never gives a man a sense of Christ who hath not had first a sense of his sinfulnesse There is a double sense of sinne 1. One is meerly judicial which is the feeling of the guilt of sinne when God awakens the conscience to apprehend its former sinnings and imprints some degrees of wrath upon it as the fruits of guilt and now the sinner is broken and crushed for he feeles a kinde of hell in himself for his former sinnings 2. Another is more then judicial It is something more grievous and that is when a man doth not only feele the guilt of sinne as pressing but the nature of sinne as an oppressing burden He sees and feels the inclinations and motions of his heart as most repungnant to the will and glory of God and therefore is exceedingly afflicted and disquieted This now is an admirably hopeful Symptome Secondly Vnbelief is no oure to the strength of sinne whether thou conjecture the strength of sinne to consist in hardnesse of heart Why unbelief will never soften thee or whether thou conjecture the strength of it to consist in the approbation of sinne Why unbelief will never condemn and disapprove it or whether thou conjecture though not rightly its strength to consist in meere inclinations why why unbelief will never alter them or whether thou thinkest its strength consists in frequency of actions or motions why unbelief will never remove or lessen them or whether thou thinkest its strength consists in commands and power why unbelief will never conquer them Vnbelief is a sin it self and therefore can be no cure of sinne for nothing cures the sinner but that which is contrary unto sin Nay unbelief keeps off the soul from its cures from its helps the help of a sinful soul is in heaven but unbeliefe knows not the way upward the heart of unbelief will depart from the living God Thirdly Christ is a Physician for a sick sinner and he hath said that the whole need not the Physician but the sick Why The sick person is no unsutable object or present for a Physician his calling is to heale distempers and sicknesses and thou mayest confidently go to Christ to have thy sick soul healed We cannot brethren we cannot and Christ knows it well enough we cannot come to Christ but we must be beholding to him for two things One his merit to get our sins pardoned Another is his Spirit to get our sinful natures changed And therefore Christ is appointed of God not only to be Redemption but also to be Sanctification as he is the Author of salvation to us so he is the Authour of Sanctification in us We cannot come to him and bring good natures O no the grace which we want is in Christ in our Head as water in the Spring and from his fulnesse must we receive grace for grace None can change that vile heart of thine but Christ His wings are healing and to him art thou appointed to come as the sick person to the Priest in the Levitical Law The Covenant of grace you know is an undertaking not only for pardon but for changing and all the Covenant is made good in Christ As if God should say unto a sinner I know thou art a guilty person ful-well and besides that thou hast a filthy and abominable nature but go to my Son accept of him there is thy pardon in him and there is thy change in him he shall justifie thee from thy guilt and he shall sanctifie thy nature from its vile corruption Fourthly Jesus will not loath thee because of thy sinful nature but will help thee because thou art a sick person Remember it for ever the more vile thou art in thine own eyes the more precious thou art in Christs opinion I never read of any person who came to Christ thou Lord heale me but he was sent away cured Fifthly What doest thou think of beleeving what is thy opinion of faith what as if faith were an enemy or hinderance to holinesse That it will either increase or suffer lewdnesse in the heart far be it from thee so to think O no Faith is the singular way of encreasing and getting all grace to thy soul it deals altogether with holy principles God Christ the Spirit and with holy wayes the Word the Sacraments Faith engageth all the goodnesse and strength of heaven for thy change and for the renuing and subduing of thy sinful heart Rom. 6. 14. Sinne shall not have dominion over you saith the Apostle and why for ye are under grace Mark it under grace that is under a gracious Covenant wherein God and Christ have engaged themselves to their ayd and strength yea but what makes us to be under this grace Verily it is faith in Christ in whom all grace is ensured to the soul Nay if thou couldest by faith accept of Christ to be thy Lord and Saviour now mightest thou confidently go unto him to expresse the vertues of his Sovereignty and goodnesse to thee Now mightest thou plead with him for the excellencies of his Spirit Lord Jesus I have bestowed my self on thee and thou didst invite and assure me that thou wouldest be not only righteousnesse but sanctification also unto me I beseech thee send forth the rod of thy Scepter the vertues of thy grace and change by thy holy Spirit this unholy heart of mine subdue mine iniquities cast down every imagination exalting it self against thee bring into captivity O my soul desires to be captivated to thee yea by the every thought c. There is a pregnant difference 'twixt presumption and faith presumption is but the birth of an idle fancy like a dreame of great matters which yet hath no real bottome but only flies out of a multiplying imagination which is full of deluding acts But faith conjoynes the soul with a lively principle with a true fountaine of grace with a root of holinesse even with Jesus Christ himselfe without whom we can never be made holy and by whom being ingraffed into him by faith we shall be sanctified throughout Look as the defiling qualities of our nature are first in Adam and then in us his posterity so changing and sanctifying qualities are first in Christ the second Adam and from him derived to us his members And then know that there is not such a Ligament to tie us in Vnion with Christ as Faith nor is there any such instrument to draw out the vertues of Christ into the soul as faith You read of those in the Gospel who brought diseased bodie to Christ and yet when they believed they went away with cured and healed tempers what doth this intimate unto us but that the sensible sinner weary of his sinful nature should
make his addresse unto the Lord Jesus for cure and health and that he should by faith accept of him and trust upon him for the healing of his soul and the subduing of his sins and then verily you shall finde vertue to come from Christ raising a greater hatred of sin war with it in the very fountaine watching and praying against it and the power of the ordinance successively weakening and crucifying the power of sin Lastly know this that the time of contrariety is the time for faith to work When a man sees death then is it the time for faith to believe life When he sees the grave then is it the time for faith to believe a resurrection when he sees guilt then is it the time for faith to believe pardoning mercy when he sees himself a sinner then is it the time for faith to believe a Saâ—iour when he sees strong corruptions then is it the time for faith to believe great grace when he sees great discomforts then is it the time for faith to believe strong consolations the exigences of sense and the reliefes of the promises are quite contrary what I feel is one thing what God doth promise is another thing That which the patient observes in himself is sicknesse and that which he hopes for in the medicine is health Hath God made thee sensible of thy sins dost thou finde thus much that al that thou canst do wil not become a rebuke of corruption thou art able now to see the strength of thy sinfull nature but to remove it thou art utterly unable Why what is now to be done truly as in the sense of the guilt of sin we must then flye by faith to God and put our soules upon his free mercy for pardon so in the sense of the filthy strength of sin we must to heaven by faith and put our soules on Gods faithful promises in Christ for the healing and subduing of it This is the way and therefore strive to walk in it you may try other waters but they shall not help you and perplex your own thoughts but they shall not availe you the cure of the sinful soul is only in heaven and it is faith only which can lift up a soul to God and Christ which puts it into the Pool When sin is felt then let faith work If thou canst finde any one promise which God hath made of sanctifying and healing and subduing Why here 's ground for faith yea for thy saith for in these promises are the cures of thy sinful nature and faith it is which will apply the healing medicines to thee 8. Obj. Yet I am not satisfied saith the sensible sinner and fearfull soul Why Because First I cannot finde an heart to duty to pray and seek of God and surely if God did purpose and mean any good to me he would in some measure frame and encline and excite my heart towards him Secondly yea and againe though I do sometimes seek and entreat yet I observe that what I was that I am nothing comes of it how then can I may I should I be enduced to believe Sol. Here are two sore and real scruples which do indeed vehemently beat upon a sensible sinner I shall endeavour to assoyle them successively 1. I cannot finde an heart to any duty to pray for faith c. I Answer 1. As the inability to holy duties depends on natural corruption so the indisposition towards them depends exceedingly upon unbelief There is nothing disheartens a man more towards God then it For bâ—sides this that unbelief in its own nature is a departure from God it is a bias drawing the soul downwards This also is true of it that it represents God to the soul in all the appearances and methods of discouragements It makes the soul to see nothing in God or from God which might encline it to him O saith unbelief there is such holinesse and purity in him that he will never endure thee there is such truth and justice in him that he will surely be avenged of thee There is such strength and power in him that he will certainly meet with thee and lay load on thee There is I confesse a mercifulnesse in him but alas his tender bowels of compassion his ready forgivenesse extends not to thee there are many sweet intimations in his promises but they concern not thee there is a mighty salvation in Christ and powerful intercession to ingratiate some persons and their services but what of this to thee He is a God hearing prayer yea but he will not regard the cryes nor tears of some but their Sacrifices are an abomination unto him And thus doth unbelief set up God utterly against the soule so that the poor soul conceiving of God as an enemy dares not come neer it flies off it is even afraid to speak to him It is perswaded by unbeliefe that God will frowne upon all that is done whereupon the spirit sinks the affectionâ— are flatted I have no minde nor heart am like a lump a stock a stone Secondly it is faith which will fetch up the soul Psal 27. 13. I had fainted unlesse I had beleeved to see the goodnesse of the Lord c. As if he should say my spirits were even breathing themselves out I was even sinking down giving up all unlesse I had beleeved but that confidence of Gods goodnesse towards me that did put life into me that did fetch me again that did put heart into me You see now the spring is coming on that those seemingly dead branches of the trees they begin to thrust out some hopeful sproutings and put on another colour of freshnesse why because the root is now more fed and warmed It is faith which will put colour into our faces and spirit into our hearts and life into our duties For 1. Faith sets open the mercy-seat It represents God to the Two reasons of it soul in all his attributes of graciousnesse not as an hard tyrant but as a good God willing to give audience to the humble requests and suit of a poore sinner Nay willing to dispatch and grant his requests What is thy request said Ahashuerus to Queen Ester it shall be granted thee c So saith the Lord What wouldest thou have of me Is it mercy I do promise it unto thee Is it grace I promise that unto thee Is it strength is it comfort is it deliverance whatsoever it be if thou beleeve on me I will not fail to give to thee Nay I will do it freely nay cheerfully with all my heart and with all my soul Jer. 32. Yea this makes the soul to come unto God as the ship into the haven with full speed and stretched sailes O the soul bends the knee with cheerfulnesse when it sees it shall be raised up with kindnesse a man may have some heart to pray when he knows My God will hear me that God hath a readiness to answer 2. Faith sets the soul in
the prevailing wayes it puts the soul to seek and pray with such motives as it is most sure shall make it to speed There are many motives which men take to prevaile with God O they can do nothing God regards them not the strength of a mans excellencies of his own worthinesse of his own abilities and frame alas these are not the prevailing and binding motives all these import that thou wouldest speed for their own sake But faith layes these asiâ—e it hath motives from Gods own heart and mouth with which it teacheth the soul to urge God the Name of Christ the gracious goodnesse of God himself the fidelity of his promises his own word Now God hath said that these shall prevaile with him and faith knows it to be infallibly so and hereupon drawes on the soule with marvellous cheerfulnesse to seek the Lord. 3. Know this that no man shall in good earnest set upon God for faith and other grace but Satan will set upon his heart and his heart will set against his wayes in this This were a wonder indeed if a man could get into Christs armes without any more ado That he should instantly have an heart in all imaginable respects sweetly and totally framed with the strength and un-interrupted gales of heavenly inclinations and performances Alas poor soul thou must by weak faith fight hard to get strong faith and thou must by any duty make way for clearer duty well is it with thee if instead of words thou canst sometimes seek God with sighs and when sighes faile if yet with groanes and desires When thou wouldest do good thou shalt finde evil present with thee when thou feelest an heart to pray perhaps even that motion is almost struck out by another heart in thee which is most unwilling to pray when thou feelest any climbings of thy soul by faith in thy heart even these will be opposed by strong doubtings and suspitions by another heart of unbelief within thee Neverthelesse remember this that this particular opposition being resisted disliked bewailed doth only declare that there is in thee that which is contrary to thee and that Satan dislikes thy way it doth not testifie that God dislikes it or will not accept of thee If God hath given unto thee any desires towards him O cherish them as one would a spark The beginnings of a Christian are in much weaknesse and manifold distractions and oppositions but there is a God who gave unto thee those breathings and can understand secret groans and there is a Christ who can and will make weak services acceptable and in time will give the victory after the combate Secondly Many seekings but nothing comes of them This doth exceedingly distract the soule the unsensible alteration of the soule after many seekings usually raise a prejudice against God and our selves but for this observe some particulars 1. The efficacy of seekings consists not in the quantity or number but in the quality and manner Have you offered unto me Sacrifices and offerings in the wildernesse fourty years O house of Israel Amos 5. 25. So I say hast thou offered prayers unto God in these many dayes of thy distresses nay thou hast come before him with words but not with prayers What thinkest thou that the Lord is pleased with all thy teares and with all the humblings of thy Spirit and with all the importunities of thy requests whiles under them all thou doest not stick to tell God to his face that he is a dissembler and lyar In all these thy sacrifices and approaches unto the great and high God thou didst not believe any one promise which he hath made thou hast thought that God would not do thee good and is it likely that thou shouldest speed well at his hand who reproachest the true and faithful God Obj. I do indeed pray because I must I am commanded but I verily beleeve it is in vaine tush what tell you me of Gods promises he will never perform them to me Sol. Good God! what shall the Lord not only command by a righteous word but assure and invite by a good and faithful word a word as true as truth it self and is it but a tush with us is it not of any more account with us nay not of so much account as the word of a poore man No marvel that nothing comes after many seekings such seekings of pride and unbelief infidelity for the pardon of which I advise thee to speed up many more seekings of faith 2. Right seekings shall alwayes come to something Though the proud and impatient persons said It was in vaine to serve God and what profit is it that we have kept his Ordinances and that we have walked mournfully before the Lord Mal. 3. 14. Yet God assures them that the day should come that they should returne and discern between the righteous and the wicked between him that serveth God and him that serveth him not Ver. 18. Sweet is that place of the Prophet Iâ—aiah Mine Elect shall long enjoy the work of their hands Isa 65. 22. They shall not labour in vain nor bring forth for trouble Verse 23. It shall come to passe that before they call I will answer and whilest they are yet speaking I will hear v. 24. And the reason is because God is faithful who hath promised and he will never suffer his truth to faile If there be any good thing which he hath commanded thee to pray for and which he hath undertaken for thee in his promises and which thou dost humbly sue out in the name of Christ by faith I say rest upon it it shall be given to thee if thou canst but wait on God in the use of the means 3. There is a double answer to the seeking of the soul one is real another is sensible As when a request is presented to the King either for pardon or settling if he accepts of the request and puts his seale to the authorizing of the grant the request is really done though perhaps the petitioner knows it not So it is with the Lord many times in his answerings he doth the things really for us though we be not presently sensible of it we beg for mourning hearts and for hearts to hate sinne and for hearts to pray unto him and then we feel our hearts hard and our corruptions bursting forth upon us which makes our hearts bitterly to grieve and stirres up extreame loathings of our vile natures and causeth the soule to lie groveling with most striving and servent importunities at heaven gate Why here are now the very things that we would have yet we are not many times sensible that these things are answers 4. We must distinguish 'twixt nothing absolutely and nothing comparatively Why it is true that the Holy heart hath such an extream abomination of sinne and such an high thirst of grace that the present answers from heaven seeme as nothing that is there is yet something more and more which
I would have the present grants are not satisfying of my desires yet something is got by every faithful seeking there is not one faithful prayer which thou hast dispatched to heaven but it delivers thy message and is returned with a blessing Either it gets more additions to some grace or other or more alienation from some sinne or other or more dispotion to some duty or other or more resolution to seek or more strength to waite Like the many Bees which go out every one comes home with some thing one with honey another with wax so every faithful prayer flies up to heaven and gathers something or other from the good promises and though not so much as thou desirest yet alwayes more then thou deservest though not so much as to satisfie yet as to help 5. Suppose that yet you are not answered it is then a sinne to murmur and quarrel but it is thy duty to wait I observe this 1. That God never gives thee so large an almes but that thou needest the next houre to become a farther Petitioner 2. That God is pleased to make the beggar to stay sometimes at door he doth not alwayes presently give what he intends certainly to bestow but as his own free grace is the treasury of our gifts and supplies so his own wisdom is the dispensor of the time and season Now then as the goodnesse of the promise should draw us to beleeve so the fidelity and certainty of it should cause us to wait and expect God doth give thee leave to urge him but he likes it ill to hasten him if God doth promise then it is thy duty to believe and if he stayes then it is thy duty to wait for God doth wait that he may be gracious and blessed are all they that wait for him CHAP. XVII Of living by faith HAving formerly shewed unto you what it is to beleeve in the Lord Jesus Christ and earnestly pressed upon you to get faith in him I now proceed to another Use which supposing that Vse 5 by this time you have attained unto faith shall be to excite and perswade you then to live by that faith in the Lord Jesus Christ Beloved there be two offices of faith One is to breed conjunction and acceptance and this is done when the heart is upon good and choise and deliberated grounds effectually inclined to content and take whole Christ upon his own terms Another is to breed dependance and this is done when the beleeving soul makes continued use of that fulnesse and vertue which is in Christ touching the continued exigencies of its state and condition in this life As it is with a woman she first gives her consent and becomes a wife and then being a wife she looks upon her husband as the onely person to supply her direct her comfort her provide for her and hers So is it with faith first it doth espouse the soule to Christ it takes him as Lord and husband and then it casts all the provisions of the soule upon him all the supplies and helps it trusts on him for righteousnesse on him for pardon of sinnes on him for grace one him for strength on him for comfort on him for eternal life c. Now because this is a point of singular consequence give me leave therefore and it matters not if now and then I make a little digression to unfold these particulars that you may the better understand and be assisted how to use that faith in Christ which you have to live upon him by it 1. What it is in the general to live by faith 2. To what states the life of faith may extend 3. What it is more particularly to live by faith on Christ 4. What arguments and enducements I have to presse not only the getting of faith but also the living by faith on Christ 5. In what particulars the Beleevers should live by faith on Christ 6. What things oppose the life of faith 7. Tryals if so that we live by faith 8. What good helps may be found out to assist and more and more to encline and enable the beleeving heart still to live by faith If any other profitable and pertinent enquiry may hereafter fall in for the better information and direction besides those particular heads which I have now propounded unto you you shall have a view of them likewise but for the present I can think of no more Now the God of mercy and Father of all consolations direct and blesse their deliveries so unto you that you may not only have that precious faith but live by faith nay and die in faith and so receive the end of your faith even the salvation of your soules SECT I. Quest 1. VVHat it is in the general to live by faith Sol. I will not now stand on the several kindes and sorts of life viz. That there is a life of vegitation which the trees and plants do live and a life of sense which the beasts and cattel do live and that there is a life of reason and knowledge which man doth live and that there is a life of faith which the Christian either doth or should live Neither will I stand upon the opposition 'twixt the living by faith and living by works one being a legal life and upon our selves the other being an evangelical life and upon Christ Nor now of that opposition 'twixt the life of faith and the life of sense the one being a life in hand the other in promises That depending upon our eye this upon our eare that is sense dwelling on what it can see and faith on that good word which it doth hear These things being passed over I conjecture that to live by faith may be thus described It is an heavenly and dutiful committing of our whole persons To live by faith what and of our whole estates unto God with a pious depending upon his faithful and good promises in Christ for sutable and seasonable supplies in all our exigences occurrences and changes whatsoever Here are divers things observable First to live by faith is to commit all to God It is as it were to intrust him with our selves and ours I know saith Paul whom I have beleeved and I am perswaded that he is able to keep that which I have committed unto him 2 Tim. 1. 12. As if he should say I have put my very soul and life into the hands of Christ who I know will look to it take care of it for ever David makes this to be the putting of our selves under God as our Shepherd Psal 23. 1. and as our Keeper Psalm 121. 5. Mark this a man lives not by faith when he undertakes to be himself the Lord of himself or a God to himself when he trusts to his own heart or will subsist by his own arme or when he puts his confidence in any arme of flesh O no faith gives God the honour of our beings and safeties and resignes up all to be
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
Jesus thou didst shed thy precious blood for the remission of sinnes thou hast offered me thy self and all thy precious purchases and benefits I have by faith accepted of thee of thee alone with all my soul to be my Lord and Saviour Now none in heaven or earth can procure me the pardon of these sins but thy self and thou canst do it I beseech thee that thy blood may be mine atonement to thy father yea I will and do cast my soul upon thee thee alone for the pardon and I will trust unto thee for the discharge of my many of all my transgressions Thy blood is the price that I will trust to and rest upon This is to lâ—ve by faith in Christ in that particular yea though the sense of guilt be great and the truth of it undeniable yet to believe the pardon in Christ and to offer his satisfactions yea to adventure and to roll the soul upon him for it for Christ hath called me and he hath said that he will ease me c. So againe suppose that thou feelest corruptions strongly working and temptations grievously assaulting now to live by faith on Christ is to come unto him knowing the Kingly power of his grace and to beseech him to subdue iniquities for thee and to send forth the rod of his Scepter the power of his gracious Spirit to mortifie thy lusts yet more and to trust upon him that he will do this for thee and therefore thou wilt apply thy self with patience and confidence to the use of all consecrated wayes and meanes through which Christ will manifest that power unto thy soul I thank God through Jesus Christ said Paul Rom. 7. As if he should say I am not able for my life to root out to beat down these vile motions but I cast my self upon Jesus Christ I trust unto him and verily beleeve he will deliver me the like may be said of all the other exigences but I cannot repeat all Consider that the habit or quality of faith is one thing and the use or exercise of faith is another thing the soul then lives by faith on Christ when it improves its interest in Christ when it can trust to him to supply all its wants a man is said to live by bread not when he hath it in his Cupboard but when he takes and eates it and a man is said to live upon his money not when he lets it to lie dead in his chest but when he turnes and windes it for his benefit and support So here to live by faith on Christ is to put faith to work my works are in my self but the supplies of my soul are in Christ as I go to divine providence and put my self on its faithful powerful goodnesse for my body so I must go to the Lord Jesus and put my self on his gracious and certaine fulnesse for my soul Yet observe a few things for the clearer opening of 4. Things this 1. To live by faith on Christ it is more then a meere complaining of our wants or an acknowledging of his fulnesse To see scarsity in the house and plenty in the Market this may be and it may be vaine unlesse we go forth to fetch in the promises Whiles the soul keeps home it lives not by faith The life of faith lies abroad a man may have grace to see his wants and yet he lives not by faith till he can get out unto Christ I will go to the Prophet to the man of God said the woman who had a troubled spirit for her dead child Yea this recovered her child againe If I can but touch the â—hem of his garment I shall be whole said she in the Gospel you must bring the pitcher to the well if you will have water and the childes mouth must be applied to the breast if it would have milk and the soul must go unto Christ it must approach unto him or else it is but a fruitlesse trouble it is not a living by faith on him 2. To live by faith on Christ it is more then a meer going to Christ though the motion of the soul out of it self be required yet that alone is not sufficient If I go to a man for to lend me an hundred pound if either I will not speak to him or trust him this is labour loft so though we do addresse our selves to Christ for help but will not trust upon him for supply this is not yet to live by faith For The life of faith on Christ is raised by three things First his fulnesse Secondly his goodnesse Thirdly his faithfulnesse and all these enduce the soul to trust unto him he is able enough Ergo I will trust him he is ready enough therefore I will trust him he is faithful and will certainly do me good therefore I will trust him So that to live by faith it is to live by trust one is said to live by trust when he hath nothing from another but his word or his bond I think him honest or I have him fast bound therefore I will trust him Thou hast the Word of Christ and the Promise of Christ which is a sure truth to which if thou doest trust thou doest live by faith If I feel and do not complaine if I complaine and do not pray if I pray and do not trust this is not yet to live by faith so farre as I can trust upon Christ that he will supply and help my soul so farre I do live by faith 3. Nay Thirdly to live by faith is not onely to trust upon Christ for supply but it is to expect the performance There is a great difference 'twixt the life of sense and the life of faith Sense is opposite to expectation it is only for the present what it hath that makes it up it lives upon no stock but that in hand but faith reckons its estate more from what lies in bonds then what the person findes in the purse It findes the greatest part of the souls estate yet in the promises and yet in Christ and in both graciously and assuredly undertaken whereupon it doth make the soul not only to go to Christ but to trust him and not only so but to expect and waite patiently he doth hear me he will do me good he will not suffer sin to have dominion he will send forth the rod of his power he will make all grace to abound he will not leave nor forsake me he will satisfie for me his intercession shall be effectual I shall yet feel the power of his death the vertue of his resurrection As to pray and not to trust so to trust and not to expect to trust and then to murmur to trust and to untrust whiles we are speaking to get the soul to put it selfe upon Christ and before we have done speaking to pluck of the soul againe to deface our own fealing to cast away our confidence this is ill very ill It is true that the
acts of faith are capable of weaknesse and also of opposition one man may more confidently trust and expect and another lesse sometimes the same man is more pure and high in the act of trusting and sometimes he hath much ado with his heart to get it to roll it self on Christ but yet he doth do it against many feares and against many corrupt reasonings now he lives by faith but then know it is an ill businesse instantly to reverse the acts of faith faint in it or but to suspect Jesus Christ himself either in his power or goodnesse or truth Fourthly to live by faith on Christ it is an extensive work it is to trust on him not for one thing only but for every thing which concerns the state of the soul The soul is a needy thing naturally it is so and so it is spiritually either it needs grace or more grace or strength or comfort or peace or mercy and pardon something or other it wants now Christ is an adequate supply to the soul he hath grace enough and righteousnesse enough and power enough and peace and plenteous redemption Now then as our wants appear or as they multiply so must faith appear and abound in its acts if we will be said to live by faith I will be righteousnesse to thee saith Christ and I will trust upon thee for it saith faith I will be sanctification to thee saith Christ and I will trust upon thee for it saith faith I will be redemption to thee saith Christ and I will trust unto thee for that too saith faith yea I will trust upon thee to be my continual propitiation continual intercession to be my continual sufficiency and strength for more grace for quickning for comfort for salvation for all Doth corruption work againe and I will to Christ againe to subdue it he will do it for me doth Satan renew his temptations and I will renew my addresses to Christ who will againe I trust bruise him under my feet my comforts are gone but I will to Christ I will live upon him he will come again and then my joy shall be full And indeed the life of faith as it is a multiplied work for it makes the soul to live upon Christ for its manifold grace so it is a repeated work it leads on the soul often and often even for the same kinds of supplies Obj. O saith the soul I did go to Christ and did beseech him to rebuke Satan and I trusted on him and followed my suit and found it so but now Satan tempts again now sin works again now my heart is down again dull and dead and feeble again Ans I say to such an one to live by faith is to keep house with Christ it is to be a daily guest it is to relie upon him it is so often to come as we have need it is to draw water often from the same fountain As if Christ did say to a person whatsoever thy soul needs come to me for it and whensoever yet come I will do it for thee and the heart goes confidently to the Lord of its life and hope of its salvation SECT IV. Quest 4. WHat Arguments to move us not onely to get faith in Christ but also to live by it Sol. They are so many that I know not well where to begin First If we consider our own condition this might put us upon the life of faith First the life of faith is congruous to our condition for what is our condition but a depending being such a being as subsists upon and by another Take us as creatures and so we are but beames of light which the sunne lets forth supports contracts drawes in We are like a glasse which God doth frame and hold in his own hand or else we cannot stand or like the flowers they must be set in the ground and then watered and fenced or else they live not our whole being and working and maintenance is from him that made us In him we live and move and have our being And take us as new creatures so shall we find that not only our natural breath but our spiritual being not only life but grace too depends not on him who hath it but on God who gave it Grace is a sweet streame but that flowes and runnes still because still fed by a living spring It is a fruitful branch but that branch doth stand and bear because upheld and supplied by a more fruitful root Hence is it that Christ is called the head and we the members he is called the root aâ—d we the branches he the foundation-stone we the buildâ—â—â— he is called the rock we the house built on that rock h◠〈◊〉 husband we the wife and spouse he the Lord and we thâ— sâ—râ—ants he the Shepheard and we the sheep he the nurse and we the babes All which do evidence this much that our life is in him upon him for we are dependants from him we live therefore upon him we should live Secondly the necessity of our condition our condition here below doth so shift and vary and faile go and come that if we do not live by faith we cannot honestly live at all Helpe failed me on every side said David all men forsook me said Paul We know not what to do said Jehosaphat God is pleased to call off all our comforts to gather up into his own hands of promises all our supports It is with us many times as with a Ship laden but on a sudden broken to pieces now the persons of necessity must swim towards the shore and to the rocks So God doth dash in pieces our lower confidences he cracks a full estate he separates very friends he gives not a heart to people to shew us compassions and sorrowes on all sides poure in themselves a man hath nothing in all the world left him but Gods bond is word of promise So for the estate of the soul it is frequently so clouded so darkned so checked so distressed so assaulted that all the meanes under heaven do not relieve it if the Lord doth not help if Christ be not the rock it cannot be delivered or supported Now in such cases where the condition is wholly reduced to the promises or unto Christ there can be no living but by faith The heart of a man is either broken with despaire and griefe or will break into the wayes of wickednesse if it lives not by faith in the cases of all sensibe sequestrations For 1. It is only faith which can espy something for the soul now Who is he that sits in darknesse and sees no light let him trust in the Name of the Lord and stay upon his God Isa 50. 10. Faith can see the stars in the thickest night of darknesse there is nothing but faith which can tell the soul of rich mercy in the times of greatest sense of exceeding guilt and there is nothing but faith which can finde out fulnesse of grace in Christ
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
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
smelling savour Ephes 3. 19. To know the love of Christ which passeth knowledge that ye might be filled with all the fulnesse of God Yea Paul himself doth suggest unto us this love of Christ unto him as the singular ground why he did by faith live upon him Gal. 2. 20. The life which â—now live I live by the faith of the Sonne of God who loved me and gave himselfe for me Though I dare not trust an enemy yet I dare to trust my friend though I will not depend on him for help yet on my friend I will Why a friend loves at all times and love is the principle of bounty and of kindnesse He that loves much will do much beneficence and readinesse to help they grow in love as the branches in the root and therefore Christ is ready to help because exceeding in love to his members Observe the Apostle to this very thing in another place Heb. 4. 16. Let us come boldly unto the throne of grace that we may obtaine mercy and finde grace to help in time of need There is need in us of mercy for we sinne dayly and need in us of grace for we are still weak but in heaven there is a throne of grace there is mercy enough and grace enough to help Obj. I confesse there is so saith the beleeving person but I am afraid to approach thereunto Sol. No be not afraid but come boldly unto the throne of grace saith the Apostle There is a twofold boldnesse There is a boldnesse of ignorance of this the Apostle speaks not There is a boldnesse of holy affiance of this he speaks Thus he comes boldly who presents all his needs and requests in the Name of Jesus Christ and confidently relies upon him for supply and acceptance Obj. But may the soul reply what encouragement have I to raise this confident affiance Sol. See the Apostle ver 15. For we have not an high Priest which cannot be touched with the feeling of our infirmities As if he should say I beseech you but to remember what your Christ is and then you may boldly come you are sensible why he is much more sensible of your infirmities he knows your wants yea he feels them feels them how there is a feeling by way of passion and change so indeed he does not feel them and there is a feeling by way of compassion so he feels them that is he is tenderly sensible of them he is very compassionately ready to help them As a mother she feels the want of bread of heat of cloaths of liberty in her child she is infinitely ready to relieve him such a kinde of feeling is there in Christ to his members in their need Ergo come boldly to him crave of him trust and rely on him for help Why else is he called a merciful High Priest What is mercifulnesse If you look upon it in man it is the sounding of his bowels it is a compassionate sympathy joyned with a singular readinesse to releeve And if you look upon it in God or Christ it is a most tender sense of mans infirmities and necessities accompanied with an exceeding propension or readinesse to forgive the repenting soule and to help and succor and comfort the Beleever Obj. Thou art truly grieved and humbled for thy sinnes and yet darest not to live by faith upon Christ that he will get thee the pardon Sol. Why O man Christ is a merciful high Priest Here am I saith Christ I am very ready to offer up the vertue of my blood for thee So thou art much distressed about the want of grace and the insolency of sin and Satan why saith Christ loe here I am I am very willing very ready to do thee good to give thee more grace to conquer thy sins for thee and Satan for thee I am a merciful high Priest my bowels are troubled for thee I love thee earnestly I remember thee still 5. His conjunction and relation I pray you consider of this How stands it 'twixt Christ and a beleever what union is there what relation hath Christ no reference unto him or hath he none unto Christ that he afraid to live upon him To trust to depend on him for his supplies Two things I will briefly touch 1. The neernesse of their relations Two things I will briefly touch 2. The ground from them to live by faith First there is a neer relation 'twixt Christ and a beleever see Cantiles 6. 3. I am my beloveds and my beloved is mine Why this is a neer relation indeed a relation of mutual propriety that Christ doth say of a Beleever Thou art mine and the beleever can reciprocally affirm of Christ thou art mine As Adam said of his wife Gen. 2. 23. Thou art bone of my bone and flesh of flesh that same doth the Apostle apply back from the Church to Christ Eph. 5. 30. we are members of his body of his flesh and of his bones Of all rational relations none so neare so dear so tender as that of a man and his wife yet in such a relation doth Christ and a beleever stand Again he is the head of his body the Church Ephes 1. 22. the whole Church is his body every Beleever a member Christ the Head I spare the citation of more as of the tree and the branches the foundation and the building Secondly Now this relation is the ground of affiance a direct reason why we should live upon Christ by faith For First doth not special relation give special title If a man becomes an husband hath not the wife hereupon a title to the benefits and comforts of his estate his riches are for her good and his houses are for her good and his land for her good It holds just so here faith espouseth a man to Christ now Christ is mine and I am his and then the Apostle infers the title presently 1 Cor. 3. 21. All things are yours Ver. 22. Whither Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Ver. 23. For ye are Christs and Christ is Gods Secondly hath not special relation a special obligation Why though a man be not bound but in a bond of charity to relieve and help a woman before he is married yet when once he is married then by vertue of that relation there lies upon him the bond of plaine and particular duty he is bond to love his wife as himself Eph. 5. 28. and to nourish and cherish her v. 29. Maâ—k now how the Apostle states our matter even here too Even as the Lord the Church as if Christ were the very pattern of this love of this cherishing and of this nourishing of thâ—s supplying and helping Thirdly hath not special relation a special affection I will do much for my servant I will do more for my childe but I will do most of all for my wife Why because she is neerer then all she is my very
repose the victories of our corruptions upon his mighty arme nor the reforming and beautifying of our spirits upon his singular wisdom and holinesse Why what didst thou think or mean when thou didst accept of him to be thy Mediator didst thou conjecture that if once thou gavest thy consent to take him that never after thou shouldst need him or if so wouldest never make use of him Well no more what the Apostle said in another case that I say in this if we will not live by faith upon Christ we do what in us lies make void the Redemption of Christ the intercession of Christ the holinesse of Christ the glory and power of all the offices of Christ. 9. If all this will not move us to live by faith in Christ that is to trust upon him for the help and supply of our spiritual estate then take one thing more there is an impossibility of supplies for thy soul any other way go and think and act any other course to do thy soul good besides this and it shall be fruitlesse after many years industry as thou art so still shalt thou be Obj. Thou wilt say I will never leave complaining of this nature till it be bettered Sol. Thy nature is not bettered by complaint but by grace and that is in Christ and never had till we can trust Object Thou wilt say I will never leave grieving nor praying nor hearing nor reading nor fasting nor conferring till c. Sol. 'T is true these are meanes but where is the cause What if a man should say I will stay here all my life at these conduit pipes but I will have water whiles in the meane time the fountaine yields not forth I confesse the Christian must apply himself to the Ordinances but then it is Christ who sends forth the help and then do the Ordinances deliver us our helps from Christ not presently when one hears but when effectually they have enabled us to beleeve If thou canst heare and beleeve pray and beleeve mourne and beleeve fast and beleeve c. Then good shall come unto thy soul Draw a thousand bonds yet if they be none of them sealed nothing is yet legally and forcibly made over and conveyed many prayers availe little or nothing till they are sealed with faith and now God will acknowledge our demands as authentick and Christ will deliver unto us our hearts desire I had thought to have handled the opposites of the life of faith with the evidence of a true living by faith and also the meanes which might assist us to the life of faith But I recal my self I may not expatiate so farre sufficient hath been touched for this Use perhaps the subject may be more amply treatised if ever I should come to set down before that theame directly and intentionally I therefore proceed to another Use CHAP. XVIII The improvement of faith to a full assurance I Will yet advance on to one Use more Since faith in the Lord Jesus Christ is the only way to be saved therefore not only to labour for that faith but to exalt that faith my meaning is to improve this faith also yet further â—o strength and comfort Divines observe a double act of faith One of adherence by which it cleaves unto Christ and relies upon him alone for righteousnesse pardon of sin grace and salvation Another is of evidence by which it cleares unto the soule its interest in Christ and his righteousnesse and merits In the former the soul renounceth all other corner stones all other rocks of salvation and trusts only upon the Name of Jesus Christ accepts of him as the only Lord and relies on him as the only Saviour casting or rolling its heavenly and eternal safeties into his blessed armes In the latter the soul feels it self reciprocally embraced by Christ I have accepted of him to be my Lord and he saith I am thy King I have relyed on him to be my Saviour and he saith I am thy salvation For pardon of sinnes and he saith unto me Be of good cheer thy sins are forgiven thee Now to this part of faith do I desire to mount the soul of a true beleever viz. not only to apprehend Christ but to know himself to be apprehended by him not only to beleeve but to know him whom he hath beleeved To rise thus far by faith to an assurance that Christ is my Christ my Redeemer liveth who gave himself for me My Lord and my God that he is my righteousnesse my redemption my propitiation For the better settling and exciting of you in this particular I will briefly touch at these things 1. What the assurance of faith is 2. It may be had 3. It should be had 4. The Arguments to stir us up to labour for it that is to know our riches and to know our possessions 5. The means to get it SECT I. Quest 1. WHat the assurance of faith is Sol. It is a victorious conclusion against the strength of doubts whereby the minde of a beleeving person is ascertained and perswaded and upon good ground settled concerning his personal interest in Christ and his benefits For the better opening of this description be pleased to observe these subsequent propositions 1. That the assurance of faith it is the conclusion of an evangelical syllogisme The syllogisme is this Whosoever repents and beleeves in Christ Christ with his benefits are his and he is Christs but I do truly repent and beleeve in Christ therefore Christ and his benefits are mine and I am his In this Syllogisme there are three propositions The first is a Proposition of most infallible certainty it being expresly the voice of Jesus Christ himself and of it the minde hath no doubt but fully assents unto it as a principle of Divine truth viz. That he who repents and beleeves in Christ is his and he is Christs And of this the minde of a beleever may be abundantly perswaded without questâ—onings and doubts for as much as it is a part of the Word of God to whose absolute truth it doth plentifully subscribe The second is a proposition carrying with it the direct act of faith in which the beleeving soul doth accept of Christ or receive him and trust upon him by vertue of which there ariseth a most real and true union 'twixt Christ and the beleever The third and the last which is the conclusion or inference drawn from both the former comprehends in it the formal assurance of a beleeving heart that therefore Christ is mine and I am his That he who beleeves in Christ hath Christ and shall be saved this is not yet that subjective assurance of justifying faith for as much as many an hypocrite may beleeve that truth and yet have no personal interest in Christ Againe that I do beleeve in Christ neither is this essentially assurance for as much as to beleeve is one thing and to be assured is another thing many a good heart may accept of Christ
upon all his termes and articles of peace and life and may cast and repose it self on him as the only rock and hope of the soul and yet it may be so farre from assurance even at that time when it doth so earnestly cleave unto Christ that instead of assurance it may be both tossed and prevailed upon by doubtings suspitions and feares concerning its particular and personal propriety in Christ and in his merits But the last of the propositions I am Christs and Christ is mine this is formal assurance for this concludes the dispute of the heart and hath in it particular and personal evidence 2. It is a victorious conclusion against the strength of doubting you know that in the minde of man there are three kinds of working about an object comprehending goodnesse and truth One they call peremptory assenting and peremptory dissentings in which the minde doth yeild plainly or else refuseth to subscribe and grant the matter proposed to be true and good Another they call doubtings which are the wavering acts of of the minde wherein it doth not absolutely grant or deny it doth not absolutely conclude that so it is nor absolutely that so it is not yet rather enclines for want of further evidence in the soul that it is not so then that it is so The third they call evidence or assurance which is such a work of the minde wherein against all doubtings and suspitions the minde sees clearly the thing to be so or not to be so And thus is it here in the assurance of faith it hath such a light the minde hath that it is able to rise beyond and against doubtings and to convince the soul against all suspitions that Christ indeed is mine and I am his Where by the way observe thus much that assurance doth presuppose some doubtings for if the mind of a believer had not doubtings about its personall interest it could not well be said to be now assured Doubtings did verily and do and may work in a believing soul yea but am I sure that Christ is mine is it certain that my sins are pardoned I trust they are but I fear they are not Now assurance comes and conquers these workings and clears all the doubting arguments and convinceth the minde that of a truth Christ is mine and my sins are pardoned There are two degrees of doubtings One consists in the questioning of our beleeving proprieties is Christ mine is his righteousnesse mine c Another exceeds this and consists in dominion when the soul is supprest by the strength of these doubtings to side with it and still to hang in suspense Now this latter degree especially is assurance opposite unto namely it conquers our doubtings answers our arguments cleares it unto the soul against the many suspitions which did arise that Christ doth indeed owne it that he is the Saviour thereof and therefore I call it a victorious conclusion 3. Assurance of faith it is an ascertaining or perswading act and that is proper and inseparable from assurance therefore is it so expressed in Rom. 8. 38. I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come ver 39. Nor Height nor Depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. Yea and it is expressed by a word of personal certainty 2 Tim. 1. 12. I know whom I have believed In knowledge there is alwayes a certainty for that is one of the maine differences 'twixt it and opinion that the one leaves the minde uncertain and wavering and the other determinates the minde with certainty and infallibility Whiles the minde remaines like a paire of indifferent scales which bend this way and that way or like a boat in the river now floating up and then sinking down now reeling to this side by and by to that side it cannot be said to be assured perhaps Christ is mine perhaps I am his this is a plaine uncertainty for the minde is not perswaded But in the assurance of faith the minde is like a scale that weighs down it is perswaded and ascertained there is a prevalent evidence of the thing Not only in absolute tearmes that Christ belongs to a believer but in reflexive tearmes that Christ belongs to me he gave himself for me and he is my redeemer and this particular or personal perswasion is assurance 4. Assurance is not all kinds of perswasion or ascertaining there are two kindes of assurance or perswasion of the minde touching a mans personall interest in Christ One is Imaginary and deluding for as the heart of a man may deceive it self about the habit of faith or any other grace so it may delude him about the acts and degrees of the same doth the true believer believe in Christ so thinks the Hypocrite that he doth too Hath the true believer a perswasion of his personall propriety in Christ which cleares the minde of doubting so hath the Hypocrite too a most exalted confidence an iron faith that would never bend nor bow by doubtings It may be with him as with a poore man in a dreame what the rich man hath by propriety and in possession even that same thing may the poorest man have in a dreaming fancy and imagination But then ask the Hypocrite by what grounds art thou thus confidently perswaded what did encline thy mind hereto what promise hast thou found that Christ is and will be his whose heart was never humbled for sin whose heart still retains the love of sin Now as the man who being demanded how he came without his wedding garment he is speechlesse The fool saith Solomon Prov. 14. 16. rageth and is confident and so the presumptuous person He sinneth and yet is perswaded he walketh in his sinnes and yet is assured I pray you remember that the assurance of faith is no such absolute and boystrous setling of the minde that Christ is mine however though I be never so ignorant and wicked and though I live never so wretchedly and profanely yet Christ is mine and God is my mercifull Father and my sinnes are pardoned O no this is a Diabolical assurance it is no Evangelical assurance Another is grounded and divinely rational and it alwayes followes sound repentance and faith That assurance which goes before these is false absolutely I am bound to repent and to believe but I cannot be assured but in a conditionall order If I should be assured that Christ were mine before before I did believe this were a lie forasmuch as Christ is not mine untill I do by faith accept of him and if I should be assured that my sins were pardoned before I did repent I did in this delude mine own heart forasmuch as sin is not pardoned unlesse it be repented of No but I must repent of my sins I must accept of Jesus Christ offered unto me in the Gospel to be my Lord and Saviour
pardon and to crown him with eteâ—nal glory Beleeve it assurance will make thy life more fruitful and thy heart more suffering Faith will make holy duties to be no harden and assurance will make it a delight Faith will make a man to bear the Câ—osse â—nd assurance will make a man to triumph under it We are more then conquerours said perswaded Paul Seventhly Assurance of faith it is a bathing spring to all our graces Shall I instance in some 1. The mourning heart doth much depend upon the assured minde No man ever did or ever shall take God by the hand as reconciled to him or look on Christ as redeeming him or read his pardon with assurance but his heart shall be full of joy and his eyes full of teares They shall look on him whom they have pierced and shall mourne as a man mournes for his only childe Zach. 12. 10. There is nothing softens the heart so well as faith and which melts it so much as assurance The powers of the greatest kindnesse and most gracious love do open the fountain of godly sorrow within the soul 2. Love kindles in the heart upon assurance To whom much is forgiven the same will love much said Christ Luke 7. 47. We love him because he loved us first said John The love of God to us is the cause of our love to him againe and againe and the more that love is cleared to us the more is our love rekindled to him goodnesse is a cause of love here it is bountifulnesse is a cause of love here it is knowledge of both a special provocation of love in assurance here it is What a thing is this that God should give his Covenant to me his Sonne to me his Mercies to me his loving kindnesse to me his glory in heaven unto me I love a man who defends my Name I love a man who gives me a book I love a man who gives me my ransom I loue a man who gives me a meales meat Ah! poore things in comparison how do I then infinitely exceed in love to my God who I know hath pardoned hath justified hath accepted will save me for ever More might be said of all particular graces whatsoever 8. Assurance by faith doth but ease us of the world and mounts the soul above it 1. It easeth us of the world How can he walk with cares who is indeed perswaded that God is his Father he that gave him Christ will give him all other things freely God will not stand for a little earth who hath bountifully given a whole heaven and he will surely finde me food and rayment for my body who found mercy and the blood of his own Sonne for my soul 2. Nay it mounts us above the world they do observe that these lower things grow little and lesse by how much the higher a man is seated If a man could be elevated to one of the celstial orbes the whole world would seeme but a narrow spot of ground unto him In one point this is most true the neerer God draws unto the soule the more nothing doth this world appeare O the blessed favour of God! the evidences of our union with Christ This is like the light of the Sunne which puts out the light of ten thousand candles Thou wouldest never complaine of too little in the world if thou haddest so much as made up a true assurance of heaven 9. Lastly Assurance will breed comfort in life and confidence in death Object Why are Gods people afraid many times to die they cannot say with Christ I will go to my Father They have the bond but see not the seale They are not assured of Reconciliation of pardon of salvation But if they could with Simeon Take Christ into their armes if once they could be assured Now lettest thou thy servant depart in peace for mine eyes have seen thy salvation He who by assurance looks Christ in the face may with cheerful confidence look death in the face I have a desire to depart and to be with Christ said Paul Phil. 1. 23. How so verse 21. For to me to live is Christ and to die is gaine But how knows he that 2 Tim. 1. 12. For I know whom I have beleeved and I am perswaded that he is able to keep that which I have committed unto him against that day So 2 Cor. 5. 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens SECT V. Quest 1. NOw I come to the last inquiry by what means the soule mâ—y get up to this assurance Sol. I shall only 〈◊〉 be such rules as reach a beleeving person Thereâ—oâ—e 〈◊〉 1. If thou be a bâ—â—eever and wouldest be assured then preserve the sense of thy own natural wretchednesse and of the darknese of thy souls state without assurance Christ came to Mary when shee was weeping and the Great God looks down upon thâ— broken Spirit The highest mountaine hath the first sight of the Sunne but the lowest Christian hath the first sight of God When the people of God were mourning then saith God Comfort ye comfort ye my people and say unto them your sins are pardoned You shall finde this That the truely sensible heart hath Note three properties in it which envite the Lord much to gratifie it with assurance viz. One that is very humble Another that is much in the prizing of Gods love and mercy And a third that it is exceeding thirsty after a good look from God after some taste of Christ and God will satisfie all these 2. Be no strangers to the Ordinances you shall finde this that the ripening of faith belongs to them as well as the seeds of it The word you know is the soule of faith it was that which did incline the heart to yeild which did make it to accept of Christ and it is that also which can make us to know our possessions 1 John 15. 13. These things have I written vnto you that beleeve on the Name of the Sonne of God that ye may know that ye have eternal life So 1 John 1. 4 These things we write unto you that your joâ— may be full More plainly In whom after you heard the Word of truth ye beleeved in whom also after that ye beleeved ye were sealed with that holy Spirit of promise Ephesians 1. 13. For look as the Word hath promises which draw the soul to Christ so it hath promises to clear the soul in its interest in Christ to answer all doubts and feares and to answer the feare about acceptance so it removes doubts which strive against evidence and propriety The Sacrament you know it is the Seal of righteousnesse which is by faith Rom. 4. 11. Look as a Seale doth distinguish and confirme and settle the minde so is the Sacrament ordained to satisfie and perswade the heart of a beleever God appointed this
by faith p. 99 How faith produceth a change of the condition and how of the person p. 99 Every beleever hath a changed and hâ—ly heart p. 99 Wherein this change lies ib. No man hath a changed nature but a beleever p. 100 Enquire after this change in thy self p. 100 Change of condition easily complyed with an evidence of strong faith p. 128 Christ What it signifies p. 18 Christs anointing doth import his assured ordination abundant qualification sweet and pleasant acceptation both with God and man p. 19 20 Vnto what Christ was anointed p. 20 Vid. Priest Prophet King Christs and his Churches enemies who they are and how conquered by him p. 28 Whole Christ the adaequate object of faith p. 41 Whole Christ taken and received by faith p. 42 How Christ is taken by faith as a Saviour and Priest p. 43 How Christ is taken by faith as a Saviour and King and Prophet p. 45 Taking and receiving Christ as Lord and Saviour hath many things in it p. 46 Vid. Taking All that can save and justifie a man is only to be found in Christ as the meritorious cause p. 62 Christ should be the main scope of our preaching and studying p. 67 Christ may be preached two ways p. 67. Plentifulnesse of our supplies in Christ encourageth to live by faith on him p. 248 The ordination of Christ to supply beleevers encourageth trust p. 249 Christs services done in behalf of beleevers encourageth trust p. 250 Christ is given out of rich grace mercy and love p. 190 Christ is worth your taking though we be unworthy of receiving p. 191 Christs disposition encourageth trust p. 251 Christs conjunction and relation encourageth trust p. 253 Christs invitation encourageth trust p. 255 Christs assurances that he will not fail him that lives by faith on him p. 255 Foure things by which we may be perswaded that Christ will do us good if we live by faith on him p. 255 Christs offices encouragements to live faith on him p. 256 257 Impossible to have supplies for the soul any other way then by faith in Christ p. 258 Comfort Comfort not sure but by believing p 64 Distinguish betwixt the ground of our comfort and the testimonies of our interest in them p. 64 Communion No prison can boult out communion with God p. 3 Communion with God in Ordinances and duties not so sweet in a weak beleever as in a strong p. 149 Reasons of it p. 150 Confidence Confidence of easie answers for great matters an argument of strong faith p. 125 Covenant A double Covenant and for two wayes of life p. 56 Impossible to be saved by the legal Covenant whence it is so p. 56 Vid. Holiness Vnbelief makes void the Covenant of grace p. 89 A true beleever is in singular Covenant with God p. 114 Covenant of grace what it is in the offer and revelation of it and what in respect of our entrance and admission into it p. 114 115 Happinesse of being in Covenant with God p. 115 Every beleever in the same fundamental Covenant with God p. 145 Crucifying Crucifying vertue from Christ p. 143 D Day Day of grace fear of having outstood it divers considerations about it p. 203 Debts Christ takes our debts upon himself the comfort of it p. 112 Degrees Degrees of faith what they are and how beleevers differ in them p. 122 123 Reasons of the diversity of degrees of faith p. 124 Delay vid. Hasty Desertions In times of desertions to live upon Christ and the promises an argument of a great faith p. 130 Discouragement Stedfast following Christ notwithstanding discouragements argues a strong faith p. 125 Distrust Arguments of distrust when they grow weak faith gets strength p. 128 Doubtings Doubtings argue weaknesse of faith p. 131 Doubtings prejudice our suits p. 150 Doubts of the weak beleever about his title and mistakes in passages betwixt God and the soul p. 155 Duty Want of a heart to duty should not discourage from beleeving p. 210 Faith puts life into our duties the Reasons of it p. 211 E Exchange A real exchange betwixt Christ and beleevers and wherein it is p. 111 F Faith Faith in the Lord Jesus Christ the only way to salvation p. 13 Faith in Christ described p. 32 The spring and fountain of justifying faith p. 32 The subject of faith p. 34 The sâ—at of faith p. 35 Three kindes of faith distinguished viz. Credere Deum Deo in Deum p. 36 How faith is seated in the will how in the understanding p. 36 37 The proper act of faith as justifying p. 37 The object of justifying faith p. 40 The immediate object of justifying faith p. 4. 1 Vid. Christ The consequent object of faith p. 48 Faith may be considered Absolutely Actually Correlatively Instrumentally how to be understood p. 52 53 How faith justifieth p. 71 72 Whether faith deal with the person of Christ or the benefits of Christ first p. 73 Divers kinds of faith p. 84 Historical faith what it is p. 84 Faith of miracles what it is p. 85 Temporary faith what it is Ib. How temporary faith differs from justifying faith Ibid The consimilitude betwixt faith and presumption p. 86 The easinesse of faith short of justifying and of presumption and our aptnesse to rest in that Ibid Rules for the discovery of faith p. 90 Some things faith doth produce not as essential properties but as magnificent testimonies and how we must distinguish betwixt them p. 91 93. Some things faith doth produce yet not alwayes therefore we may not conclude a wait of faith from the absence of these p. 91 92 Many inward contrarieties to the intrinsecal acts and fruits of faith p. 94 Evidences of faith cannot be given by way of abstraction but by way of existence how to be undersstood p. 95 A double contrariety to faith Ib. Faith endeavours after increase and wherein p. 107 Wherein true faith in one differs from faith in another p. 120 121 Signes of a great and strong faith p. 125 Signes of a weak faith p. 131 Vid. Weak The vital act of faith is not reflexive but direct p. 136 Motives to greaten our faith p. 156 Exhortations to labour for faith p. 157 Impediments and hindrances to faith p. 168 Means whereby God works faith p. 176 The proper rise and ground of faith is without our selves p. 189 To receive Christ by faith is not a matter of merit but a point of duty p. 190 Faith no hindrance to holinesse p. 208. The time of contrariety is the time for faith to work p. 209 Two offices of faith p. 216 Vid. living by faith Faith of adherence and faith of evidence the difference betwixt them p. 259 The frequent exercise of faith improves it to assurance p. 282 Fruitful True faith is fruitful The more fruitful the stronger faith p. 130 G Glory vid. Salvation The inheritance of glory all beleevers have a like interest in it p. 142 How many wayes God hath glory from
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
the chiefest good 7. It is that which stirres up the heart with a choice of Christ and resolution to have him what ever may befal it 8. It is that which makes the heart to cry servently to the Father of our Lord Jesus Christ to work his blessed grace of faith Yea which draws out of us strong supplications with many teares and longings and to implead all the promises of making mercy good and Christ good and faith good unto us 9. It is that which establisheth the soul to a patient expectation for ever to lie at the poole for ever to attend the doors of the Sanctuary till the soul can take and close with Christ by true beleeving But then to open unto you the way more distinctly I would commend this course unto a person that he may at length get a believing heart 1. Study thy natural condition throughly The right sense of this 8. Things though it doth not formaâ—ly cause faith yet it may have a compelling force to make us look after Christ and to strive for faith The Apostle calls the Law a Schoolmaster to Christ Gal. 3. why because it doth reveal such a smart and strong evidence of the sinful condition that it scourgeth a man out of himself to look for a Saviour yea it helps much to cast the proud soul down and to break and crush his natural bottom which otherwise would stâ—ve off and hinder a man from believing Therefore study thy natural condition O I would believe and I would have Christ yea but why what need seest thou in thy self of him I tell you that the more desperate the soul sees its own natural condition the more willingly may it be drawn to apprehend adore and embrace its remedies and safeties Now there are three things to convince our selves of about our natural condition I meane the state without Christ First the ugly vilenesse of it That it is sinful and stark naught it is no such thing as God doth like or approve but his soul abhors and hates it For it is compounded of nothing but want of good and inclination to evil to all that is opposite to God and holinesse That thou art in it poor and blinde and miserable and naked an ignorant opposing unconceiving creature of any spiritual good proud and sensual and vain and earthly loathsom and dead Secondly the sure and fearful misery of it Thou art without God without Christ without the Covenant not a drop of mercy for thee whiles thou remain'st thus but all the wrath of God is against thee and thou art under the dominion of sinne and terrible curse of the Law all the threatnings in the book of God are ever ready to sease on thee and how soon may they arrest thee if God gives them commission Thirdly the utter insufficiency to deliver thy self out of this state Thou art never able to merit the least mercy nor to answer the great justice of God Though thou shouldest offer thousands of lambs and ten thousand rivers of oyle thou art so totally broken in thy strength that thou canst not pay a farthing and never canst thou be a Redeemer to thy self from thy sins or Gods justice Now drive and fasten these things as real and experimental truths into thy heart till thou art shut up under sinne as the Apostle speaks Gal. 3. that is so convinced on all sides concerning thy natural self that thou art faine to fall down and cry out O Lord I am unclean I am uncleane I am uncleane a miserable wretch a lost person for ever unlesse thou shew great compassion to my poor soul This condition is deadly and barren I am full of sinne and without strength and this condition is so fearful that verily I will not rest in it Men and brethren what shall I do to be saved Is there no balm in Gilead for a wounded soul no City of refuge for a distressed sinner no Rock of safety for a shipwrackt person no hope of salvation yet left for me 2. Then study the hope of a sinful soul Why though thou hast been very wicked and hast exceeded in transgressions yet there may be hope The Gospel it is the â—ape of good hope it is that which thrusts out some sight of land to a tossed sinner It is a message from heaven proclaiming both the hope and possibility and also the way and method of salvation for a sinful person Look as the Law points out a way of salvation for a righteous and innocent man so the Gospel doth for an offending and sinful man Therefore study it much take some accurate paines to be throughly and really informemed and convinced what Gods dispositions are therein revealed towards sinners Now here are two things which I would commend 1. One is the study of Christ Study him all over perhaps thou mayest see that in him which may answer many yea all thy feares Perhaps thou mayest see so much in him as may win much upon thy heart to come in and accept of him by faith Therefore peruse him well First that he is God and man and as so a Mediator and because so therefore an Almighty and a compassionate Redeemer Secondly that it proceeds from the love and Counsel of God to give him to be the Saviour of sinners God did see the fallen state and great misery of men and his absolute insufficiency to recover himself and therefore his own love moved him to give his own Sonne in whom he did ordain the salvation of sinners Thirdly that Christ was willing to become a Mediator yea he did freely give his life to make peace and procure salvation and this sacrifice of his was both acceptable and effectual Fourthly that God would have thee to come unto him for life and that Christ is the surety and Mediator and only hope of sinners Fifthly that Christ hath in him all and enough to make up thy state and to reconcile thee and God and to get full pardon and to present thee righteous and to procure for thee eternal life Sixthly that Christ seeks even after thee by the Ministry of the Gospel and both offers himself with all his purchase unto thee and hath and yet doth beseech thee to accept of him I say study these things who knows how the great studies of Christ may be at length blessed with faith in Christ This I am sure of that the ignorance of the nature and offices and works and benefits and alsufficiency and marvellous affections and readinesse in Christ is a notable strength to unbeliefe Ergo on the contrary the knowledge of them is a good means for faith 2. Another is the study of the new Covenant Why what mayest thou not there see to draw on thy soul to Christ yea what arguments doth God there fill thy mouth with to conquer himself He gives thee in that Covenant ample and prevailing grounds by which thou maâ—est with an humble confidence even plead with him for Christ and faith
Thou shalt see there all thy good set freely open that God stands not for this nor for that and it matters not what thou hast been there is mercy enough for what is past and there is grace to renew thy heart for the present and strength for the future and thou mayest sue out the Lord for this faith of which we now speak and he will surely give it unto thee 3. Study the main hinderances of distance twixt Christ and the Covenant and thy soul There is one thing above all the rest which keeps thee off and that is unbelief For God doth not require any other thing of thee in the entrance of Christ but only to accept of him He doth not say if thou hadst never offended me then I would have bestowed my Sonne on thee or if thou hadst not offended me so much or if thou canst bring any singular nature and excellent qualities of thine own then I will give my Sonne unto thee or then I will give thee leave No but all that he requires is this Beleeve and accept of my Sonne to be thy Lord and Saviour and I will in him give thee pardon Why now brethren this is the last and sore check of the match our hearts are unbelieving we will not condescend to this condition but fly hovering after some unknown and devised method of our own 4. Study much the sinfulnesse of unbelief that it is a sinne and a great sinne and that in thee What! after all sense of misery to hold off from remedy not to close with Gods great love as if God were not wise enough to shew thee the way of salvation or as if he were not true that thou darest not to venture and fasten thy soule and state upon his Word 5. Study well wherein the nature of faith doth consist Many Obj. persons seeme to complaine that they have no faith and Sol. cannot believe Why they are not right in the doctrinal part of faith they mistake faith exceedingly thinking it to consist in a full assurance and in a sensible taste of Gods love in Christ and in a sensible and clear perswasion that their sins are pardoned which because as yet they never had they therefore perplex themselves much about faith Therefore inform thy self what faith in Christ is It is the hearty accepting of Christ upon his own conditions if thy heart and soul are willing to accept of Christ as the only Lord to rule thee and as the only Redeemer to save thee and to cleave unto him for better for worse through all the changes which may befal thee for Christs sake why this is faith viz. An accepting of his person and a reposing of the soul upon him for its safety and a cleaving to him upon all states If thou canst finde thus much that there is no one sinne which shall rule thee to the love and obedience of which thou wilt resigne thy selfe but Christ is he whom thou choosest for to be thy Lord And there is no Name in heaven and earth upon which thou wilt put confidence for thy righteousnesse and discharge and salvation but only in Christ. And upon him thy soul entirely and unfainedly desires to rest it self thou hast true faith 6. Know this and convince thy self of it that thou shalt never hurt thy self nor offend God if thou couldest believe wherefore hath God given Christ and wherefore hath Christ given himselfe and wherefore is he now offered to sinners and wherefore are we commanded to beleeve if yet to beleeve that is to accept of Christ to consent to the acceptance of his person upon his own condition were a sinne 7. Withal this beg fervently of God that he would perswade thy heart to beleeve that is to accept of Christ to be thy Lord and Saviour and to rest thy soul upon him No man comes to me saith Christ except the Father draw him Now then O Lord draw me and I shall runne after thee O subdue this unbeleeving heart and give unto me the Spirit of faith and love and obedience Lastly look for this gift of faith to be wrought in thee by the Spirit of Christ in the Ordinances and wait upon God there continually Thou shalt in time perhaps sooner perhaps later finde thy soule touched and thy feares answered and thy soule made exceedingly willing to accept of Christ as thy Lord and to put it self upon him as thy Saviour Yea hold on in waiting and seeking and thou shalt not only have Christ formed in thee and faith formed in thee but thou shalt come to know him whom thou hast accepted and trusted This is a sweet and safe course for a sensible sinner viz. 1. To present up his request unto God in the Name of Christ earnestly beseeching him to declare this Almighty working of his Spirit in causing the heart to beleeve 2. Then to stand in the wayes of grant and come to the Ordinances wherein God doth reveale his arme and give faith and so enclines and unites the soul with Christ What thou doest earnestly seek in a private way that God doth ordinarily answer and bestow in a publick 3. Then wait and expect not to limit God just to this time nor to this preacher nor to cast off all confidence of answer upon present denials but to look up from day to day from week to week if at length God will give thee faith I never reade or heard of any whose hearts were thus set but God hath found a time to give unto them the desires of their souls He hath repâ—enished their souls with his salvation and loving kindnesse Therefore go on cheerfully in the use of these meanes whatsoever befals thee yet it shall be well with thee He that hath found Christ cannot but say that this way is good and he who is thus seeking of him shall say it was not in vaine to follow it SECT IV. Fourthly The Objections NOw I proceed to the resolution of those Scruples which do entangle the soul of a sinful sinner and hinder him from beleeving which beget extream fears and doubts that he may not lay hold on Christ and that God will never bestow Christ on him neither would he take it well of the soul to be so busie and forward Obj. 1. Why saith the sensible sinner my sinnings have been so great and transgressions so mighty that I may never look up with any confidence upon the rock of salvation nay it is not Satan onely but my own conscience which doth testifie against me the manifold numbers and the high exceedings of my rebellions I tell you you would tremble to think of such lewdnesse whereof I have been and now do stand guilty and the sensible consideration of them makes my heart to sink and checks me with shame and blushing when I think of laying hold on Christ Sol. For the assoyling of this Objection consider these particulars First the greatnesse of sinning should be a strong reason to compel in the soul