work of his salvation But above all we should remember not to lean to the Means but to the Lords Spirit for if it be true of the temporall much more of the spirituall Vnlesse the Lord builds the house he that buildeth buildeth but in vain True it is that the Lord pities our foolishnesse and as he hath a gracious care and providence of the salvation of mens bodies so much more hath he a gracious providence over the souls of his own though they be not so thriftie and wise in their own generation as they should making them meet with such doctrine books conference that is most sutable to their present case but for all this the rule of the using of the particular means is much to be observed Q How then would you have me go about the particular means of Faith to get to the promises the Covenant c. and to apply them to my self For this I would gladly do but while I am about the doing of it I dare not apply them to my self I think they do not belong to me although very sweet in themselves and that because I find not these Marks in me which are in Gods children now the promises onely belong to such I see no thing in me but corruption wants c. and misse all these Marks that you were speaking of that flow from Faith A. This is one of Satans greatest stratagems and wiles as is to be seen by the experience of Gods children for exceeding many are born back from laying hold on the promises and other grounds of confidence upon the very same considerations and all by the subtiltie of Satan and their own ignorance not considering the order and nature of things and so very dangerously and preposterously run first to the Marks of Faith which they will not fail to misse and so be discouraged or else if any do seem to find do build upon a wrong ground and so are readie to be deceived Whereas indeed they should first betake themselves to the Means that so they may get both a sound and a strong faith First I say then that this preposterous running to the Marks and effects of Faith so incident to many instead of the Means it comes from not considering rightly what is the very true nature of faith to wit that it is a resting upon the word and promise of the faithfull and powerfull God alone Faith is by hearing and hearing is by the Word of God Even as beleeving of a man is a relying upon his word and promise This is an easie point but for all that not duly considered by many which makes them take this wrong course for let sundrie be posed especially those who run so hastily to the Marks of Faith and so discourages themselves to look to the Means let sundrie I say be rightly examined it shall be found that they make not their faith to rest upon any thing in God his truth c. but upon something in themselves Or to give it the most favourable expression they make their faith not to be a resting upon Gods word but upon his work should some be asked what did first induce them to beleeve and consequently what is the ground of their faith They would answer Because they did find such a change in their life and so forth Now this is a very dangerous mistaking for this sort of faith that leans only primarily to such a ground must be a very unstable faith mans life being so changeable but also if this be the first and onely ground of their faith it must be a very false and unsound faith and not partaking of the very nature of faith which is to rest on Gods Word and not on his work upon the faithfulnesse and power of God and not upon any holinesse in us Obj. But you will say Is not this a very good ground to strengthen our faith and assurance to wit by our good works and sanctification of life A. I grant it is a good way to strengthen faith in it's own place but I say that this assurance is not the assurance of Faith and beleeving properly and that it is not that to the which in the first instance we should betake us and that it is not the chief prop of our confidence much lesse the onely and that those who make it the onely have not true faith at all For the further clearing of this consider that Divines have well observed that there is in the point of considence a twofold assurance one of adherence the resting on Gods Word which is faith Another which they call the certaintie of evidence taken from the Marks and effects of Faith By the one we beleeve by the other we know that we beleeve The one is an act of faith whereby a man beleeves and is justified the other is an act of experience in an old beleever whereby he sees and knows that he beleeves the one is a direct act of the soul the other is a reflect act of the soul whereby looking back upon it self it finds by clear marks and effects that this Mark of faith is wrought in it and greatly rejoyces therein Both these assurances the Scripture recommends unto us the one while we are commanded to beleeve and rest upon Gods Word the other while we are enjoyned to try whether we be in the faith or not to make our calling and election sure by well doing And further the Scripture is written to beget both these assurances in us Joh. 20.31 And again for the other 1 Joh. 5.13 Now if ye would ask which of these assurances hath the preheminence surely the first in these respects 1. Because that is it alone that makes up faith for it is a resting upon Gods Word and so that which saves the soul and glorifies God most 2. It is most sure as leaning to the most sure grounds immutable strong consolations to wit divine testimonie even the promise of him who cannot lye whereas the other being deduced by way of application assuming conclusion reasoning all which all being subject to be deceived cannot be so infallible 3. And lastly the first is the more constant assurance for it leans upon the truth mercy goodnesse of God and upon his promise all which admits no change Whereas the latter assurance being taken from some effects in us which are very changeable it cannot choose but varie also so that it is the first that holds out in the stormes of tentation desertions and afflictions and that is our surest anchor in all these stormes Were it not for thy Word I had perished c. It is the first assurance then that both saves the soul and that can make a man most constantly to have comfort in himself or to go on in the service of God and which is chiefly to be marked that it is the first assurance onely that makes faith Now although the first assurance in these respects have the preheminence yet neverthelesse the other is not
to be neglected but greatly to be laboured for for being joyned with the former it fortifies it strengthens the anchor of the soul it fils a man with Christian courage comfort and cheerfulnesse and makes him fruitfull in good works as is evident 2 Pet. 1.8 and 10. Onely about these two assurances we are to beware of these two things 1. That we betake us not to this last assurance onely for thus we will deceive our selves for it cannot be upright unlesse we have the other first we may well have a shew or form of it for we may have some change of life without faith but no true change without it we should not then betake us to it onely for then we both mistake the nature of faith and as I was saying cannot but deceive our selves which is most dangerous 2. We should also beware that we betake us not to this second assurance in the first roome for then we mistake the order of things and shall but discourage our selves and bewilder our selves in the point of our first assurance and hold our selves back from beleeving for the first assurance being to beleeve and the second to know that we beleeve how shall we know that we beleeve untill it first be and yet this is the course that many take they will first know that they beleeve before they do labour to beleeve they will needs have the second assurance before they have the first though it is evident that they must first have the first for the second flows from the first yea and not at the first but from it being somewhat strengthened they will not have the first assurance unlesse they have first or at least with all the second whereas they shall never have the second untill first of all they have the first and that in some good measure But this point of mistaking the order of things will be clearer being spoken of in the termes we did propose You say that you misse many of the Marks of Faith feel not your heart purified from corruption find not the love of God repentance and so forth and therefore this troubles you discourages you and weakens you that ye cannot or dare not apply the Promises or Means of faith unto you I answer this comes from mistaking the order of things if these Marks ye misse were of things that either go before or accompany faith you had it may be some reason for this complaint but seeing they come from these things that follow faith and are the effects of faith why should the want of them discourage you to beleeve yea rather they should stir you up to beleeve that so you may come by them for they being the effects of faith how shall ye think to obtain them unlesse ye first beleeve that is take and apply the promises I pray you wherehence flows victory over corruption but from faith Is it not faith that purifies the heart And wherehence flows the love of God but even also from faith apprehending the love of God towards us according to that of the Apostle We love him because he loved us first And for repentance or godly sorrow it flows from that love and is according to the measure of that love as our love is according to the measure of our faith so outward acts of obedience faith works by love so then to suspend our faith and beleeving till we get these is the high way never to get faith Further whence are all these things to be gotten the want whereof discourages us to beleeve are they any other where to be gotten but from Christ or any other way to be gotten from him but by faith can we get the bloodie issue of our corruptions any otherwayes cured but by drawing vertue from Christ and the power of his death Can we get our spirituall wants otherwayes supplyed then out of Christ his fulnesse or our spirituall weaknesse otherwayes helped and strengthened I am able to de all things through Christ that strengthens me So then I say we must not delay our beleeving that is applying of the Promises to our selves till we find these things redressed but on the contrary we must beleeve that we may have these things helped thou wilt not beleeve and apply the Promises untill thou findest these things but thou shalt never find these things untill thou first beleeve and apply we would rather have some worthinesse in our selves then come by faith to Christ but we can have none Further observe that these things do not onely flow from faith but from faith somewhat strengthened A tree cannot bring forth fruit at the first untill the time it be well fastned and take some rooting Now these things ye speak of being the fruits of faith how think ye shall they be produced without faith somewhat rooted how shall ye expect them as long as ye hold the tree of your faith thus shaking and tossing through your own default suffer it not to take root So then to conclude I would advise all those who feel the want or weaknesse of Faith not to run presently to the Marks of Faith I mean those which are taken from the effects of Faith for this will but encumber their faith and weaken their applying this will also make them to stagger at the promise but I would advise them I say to flie to the Means and to apply the Promises what ever their corruptions or wants be even to do as Abraham the father of the faithfull did he looked not to any insufficiencie in himself but to the power and faithfulnesse of the promiser he considered not the deadnesse of his body c. and therefore staggered not at the promise but being strong in faith he gave glory to God being fully perswaded that what he had promised he was able to perform Even so should we we should not at first look to these discouragements that present themselves unto us from the deadnesse and diseases of our own souls for then we shall never beleeve for these will never cease untill we first beleeve But let us look to the promise of a true and powerfull God that he is both faith full who hath promised and that he is able to perform what he hath promised This was the ground and prop of Abrahams and Sarahs faith the parents and patterns of the faithfull Rom. 4.21 Heb. 11.8 And these should be the props of our faith But we will have a way of beleeving of our own and such is our mischievous infidelitie that we cannot rest upon God alone his promise his power and his truth unlesse we find something in our selves It is both remarkable and comfortable Heb. 6. that the Spirit of God there allows us not onely confidence simply and consolation but even a strong consolation and that from no ground in our selves but onely from God his great truth in his oath and promise Further let this be added to the advise to wit that those who find their faith weak
this is well seen by their conversation they use not the means in private as reading meditation conference c. unlesse it be a formall posting pratling piece of prayer which a superstitious Pagan possibly durst not omit not unlike the Papists telling over their beads and for publick duties as little of them as possibly they can with their honesty and were it not for regard to men would be as little about them as they be about the private they are scorners of those who take the kingdom of heaven by violence no violence use they themselves whereas the quickned are not so they not onely wish but work seek not onely the kingdom of heaven but also the righteousnesse thereof they use means in publick and private take the kingdom of heaven by violence 3. Their desires and cares are not setled but unconstant desires if they work they work not out their goodnes is like the morning dew what they do is by fits and starts as in the time of a crosse or affliction as the Israelites were wont to do or by others example and instigation or education as Joash King of Israel did or some such outward motive the godly are rightly wakened are not so for their cares desires and endeavours being from an inward motive and principle some incorruptible seed are constant and settled I will put my fear in their hearts never to depart from me Herein am I exercised alwaies I have set the Lord alwaies before my face not by fits and starts their waies are established before the Lord they work and work out their salvation even when the affliction is over they return not to sin with Pharoah but afterwards bring forth the quiet fruits of righteousnesse not by others instruction but with Joshua If all should forsake the Lord yet I and my hâ—use will serve the Lord 4. Which is the cause that their cares and desires be sluggish and not settled they be not serious enough But you may say how shall I know this 1. Because if they were serious they would not be put off without satisfaction in the point for such are the desires of the godly whereas the desires and cares of the ungodly are not so but are choaked with the thornie cares or pleasures of this present life even like a child if it be but some little small desire that troubles it it is easily put off and stilled but if it be a serious desire a pinching necessity it will not be so soon quieted Hence saies the Apostle As new-born babes desire the sincere milk of the Word the desires of the godly be like the desires of a child new born or in necessity not to be stilled without satisfaction in the point whereas the desires of the ungodly be like the desires of a child who not being under such pinching necessity is quieted with some one toy or other choaked with some worldly pleasure 2. If they be serious cares or desires they will make one to do any thing for attaining of salvation to abstain from all sort of sin to decline no sort of known duty Men and Brethren what shall we do to be saved what shall I do saies the Jalor Lord what wilt thou have me to doe saies Paul what shall they do what will they not do to be saved no sin wil they entertain nor allow some sin may well give them their handfull may lead them captive to the Law of sin may hang on them Iniquity may prevaile against them Psal 65. but they allow no sin the evil they would not that they do they regard no iniquity So also they decline no known duty no certainly known duty this is a sure Mark Then shall I not he ashamed when I have respect to all thy Commandments Whereas the ungodly may with Herod leave many sins but some there be they will not leave they may well pretend they will decline no duty with the young man and say What shall I do to inherit eternall life yet with him when it comes to the point they stick on something and in some dutie 3. If the desire and care of their salvation be serious it will be that which takes up the chief roome in the thoughts heart affections of a man or a woman that wherewith one is chiefly taken up with all the day long to wit with cares to please and fears for displeasing and that partly and indeed mainly should be in relation to God partly in a relation to themselves to make their calling and election sure by well doing this is the chief of their care all the day long this is the ground of their contentment or discontentment at night Herein am I exercised alwayes to keep faith and a good conscience I set the Lord alwayes before me So as they seek first the kingdom of heaven 2. and the righteousnes therof With the ungodly and naturall men it is not so their cares are otherwayes taken up all the day the Lord is not before them their contentment and discontentment arises from other grounds at night either they seek not the kingdom of heaven at all or not it with the righteousnes ther of or not it first with the righteousnesse therof there goes ever something nearer their heart it fares with them as with the young man in the Gospel though he seemed to have great care for and desire after it even after salvation The Application follows and first for comfort See first whereupon thy cares and desires and endeavours do run and with what they are taken up whether or no upon the salvation of thy own soul and the serving of God the two main ends for which we are come into the world or upon other inferiour transitory trifles whether upon the many things or the one thing that is necessary whether thou seekest the kingdom of heaven or other things whether or no thou hast embraced this present world or in effect uses it as though thou usedst it not as knowing that the fashion thereof perisheth usest thou this world as if thou usedst it not car'sts not greatly for it It is well it is like thou doest beleeve that there is another even a more dureable substance Hast thou chosen the better part and art still seeking fear not it shall not be taken from thee 2. Be thy cares and desires after this kingdom not sluggish but diligent desires so that thou not onely wishest but workest thy salvation thou not onely seekest the kingdom of heaven but also the righteousnesse thereof and doest take the kingdom of heaven by violence givest all diligence to make thy calling and election sure usest the means in secret and in publick c. Then be of good comfort thou keepest the precept and so shalt not misse the promise which is The vio ' ent take it by force thou usest the recommended mean and so shall not misse the end If ye do so Entrance shall be ministred to you abundantly into the kingdom of our Lord
and hide his sin his great sin yet the Lord gave him pardon intimating mercy to him The seed of the woman shall tread down the head of the serpent Lastly whatsoever thou dost want in this point the Lord hath promised it even to take away the stonie heart and to give the spirit of mourning Zach. 12.10 Obj. O but I continually slide back to the same sins daily A. It may be so through the power of sin leading thee captive and sinne that hangs fast on yet this is not thou but sin that dwelleth in thee 2. He hath said that he will heale our back-slidings Psal 65. Iniquity prevailes against us but thou wilt be mercifull to our transgressions Doest thou sin daily he gives thee liberty yea he commands thee daily to crave the remission of thy sins yea as oft as thou cravest daily bread but you will say how can this be what man would deale thus O but my waies are not like your waies noâ— my thoughts like your thoughts Isa 55. But to apply the point and to draw to an end A due dwelling upon the meditations of Gods mercy thus laid down in Scripture is a notable prop and mean of faith for a Christian soul may reason thus doth the Lord set down his rich mercy so richly and amply in his word and will he not be as good as his word will he faile when it comes to the point and proofe as men sometimes use to do who will speak fair and fail when it comes to the deed and performance will he not be as good as his word he gives himself out for Yes certainly hath he not set out his mercy in this kinde that our mistrusting doubting and withdrawing hearts may be made to rest upon the same according to that in Psal 26. O how excellent is thy mercie O Lord therefore under the shadow of thy wings shall the children of men put their trust A second notable Mean of Faith is to consider duly the mercifulnes and faithfulnesse of our high Priest our Mediator especially his readines to receive sinners as we have a mercifull and gracious partie so also a mercifull Advocate Hebr. 2. A mercifull high Priest and faithfull in things pertaining to God to make reconcilement for the sins of the people This the Scripture makes also a notable prop and mean of Faith and confidence as is clear from Hebr. 4. Seeing we have such an high Priest let us come boldly to the throne of grace to obtain mercy Now for his readinesse to receive poore sinners certainly it is exceeding great It is well observed by one that he never refused any who came to him here on earth for the cure of their bodies although this was not his main errand yea he prevented some as the man at the Pool he encouraged others to come forward when others would have discouraged them as the blind man much lesse will he refuse any who come to him for the salvation and curing of their souls this being his main errand and principall office even to save his people from their sins 2 Behold how sweetly he invites Come unto me all ye that are weary and laden I counsell you to come unto me He that cometh to me I will in no wise cast out Ho every one that thirsts How often would I have gathered you Behold I stand at the doore and knock Rev 3. He beseeches us to be reconciled by his Embassadours 2 Cor. 5. Now may not a sensible soul reason He that invites us so kindly to come will he not welcome us as kindly when we come He that beseeches us to be reconciled unto him will he not when we intreat him be reconciled to us Stands he at the doore and knocks and will he not open unto such as not onely are willing to let him in but stand at his doore and knock He that so often would have gathered these who came not will he refuse to any chased soul a shelter under his wings flying for refuge and to the horns of salvation Q. O but I am not worthy to come there is gnoâ—race in me A. There is worth enough in him for you and him both 2. He invites thee to come and that freely and he will accept of thy small measure he quenches not the smoaking flax Obj. If I could come unto him but I cannot do that A. O he will help thee I will draw all men unto me Joh. 11. He is the author and finisher of our faith A third notable Mean of Faith is to meditate upon and confider of the manifold motives perswasions and inducements the Lord God uses to draw us to beleeve O it is not an easie matter to beleeve for the first Command is to beleeve 1 Joh. 5. this is his Commandment and he threatens us if we beleeve not and that most fearfully Joh. 1. and 3. Chapters to drive and scar us from infidelity Whosoever beleeves not he is condemned alreadie he hath made God a lyar 3. He doth request us to beleeve We as the Ambassadors of God beseech you to be reconciled bids us trust and trust perfectly to the grace that shall be revealed unto us 1 Pet. 1.4 He sometimes cheers us to beleeve and encourages us Come and câ—mâ— boldly to the throne of grace to obtain mercye Hebr. 4.5 Sometimes the Scripture chids us to beleeve so that as he saith of the people of Israel so may I say of this point O Judah what shall I do unto thee O Ephraim how shall I intreat thee Now may not a Christian soul gather great grounds to beleeve from these inducements reasoning thus with himself Doth the Lord command me to beleeve and shal I doubt whether I ought to do it or not Carry I my self or would I do so in regard of his other Commandments question I whether I shall do this or no and shall I draw back from this his most acceptable Commandment 1 Joh. 5. Doth the Lord threaten me so to beleeve so to chase me and scare my heart from infidelitie and shall I think that it will displease him to beleeve No I can see nothing can be either more dangerous to me or more displeasing to him then not to beleeve as is to be seen Joh. 7. and 3. Chapters 3. Doth he beseech me to be reconciled yea many never do regard his entreatie and will he refuse them who beseech him have besought him and by his grace will beseech him to be reconciled Is he not found of those who seek him not and will he not be found of me who seek him though weakly 4. Doth he bid me come boldly to the throne of his grace and will he then count it over great boldnesse in me to do so 5. Bids he me trust and that perfectly and complains he of the slownesse of the smalnesse of my faith and shall I be of little faith slow to beleeve Further as these Motives and inducements be notable to work us to beleeve and to