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
Spirit to convince thee of sin Joh. 16.8 and thou art in some measure fitted and disposed for Christ being sensible of thy own diseases The whole needs not the Physitian but they that are sick Matth. 9.12 See whether or no thy heart can say humbly and in finceritie with the Publican Lord be mercifull to me a sinner and that with condescending to the particulars of thy sins failings and corruptions for if otherwise thou be like the Pharisee having a conceit of thine own innocencie I thank God I am not like this Publican yea like the most part of the presumptuous and secure world who even when they are going to leave the world cannot be brought from singing this note of the Pharisee they thank God they never wronged their neighbour and for God they ever had an honest heart to him and herein they reÌ„st robbing Christ of his glory So naturall a thing is it for men to go about to establish their own righteousnesse and so hard it is to get them convinced of sin that afterwards they may be convinced of righteousnesse And if they do confesse themselves to be sinners because they hear all others saying so yet is it onely for the fashion for though they may take up some generals but will they not be brought to particulars 2. For thy wants try thy self also in regard of them whether thou be like the Church of Laâ—dicea who thought it self spiritually rich and increased in all things yea like the secure worldlings who think the same thoughts God forbid say they but they have faith but they love God c. Or if with Gods children thou truly seest thy wants to be great and many and in the sight of them hast thy recourse to Christ who counsels us to come and buy of him raiment fine gold c. for thus thou hast interest in that comfort Blessed are the poore in spirit 3. See what conceit thou hast of thy best duties and performances and try thy self herein also whether or no with the hypocrite thou art pleased and content perhaps puft up with them with the Pharisee with them for he rests upon the outward work he ponders not the heart and therefore his wayes seem good in his own eyes or otherwise if with Gods children thou truly acknowledgest thy best services to be but a menstruous cloth and therefore fliest to the pure righteousnesse which is by faith for attaining of eternall life and art so far from thinking to merit by them as that thou thinkest it a main mercie not to be punished for them yea thinkst that they cannot be so much as acceptable testimonies of thy thankfulnesse in the Lords sight otherwise then as they be presented in the name of Jesus Christ Col. 3.17 and are performed with the incense of his intercession and merits Rev. 8.3 4. In a word see well to thy self on both sides for if thou seest and art sensible of thy own corruptions wants sinfulnesse of thy services in the manner aforesaid then although the matter and things be greatly to be disliked and grieved at yet neverthelesse in this that thou seest them and that they are discovered unto thee thou hast a ground of comfort and thankfulnesse for this must be somewhat more then nature for the naturall man thinks better thoughts and conceits of himself he flattereth himself in his own eyes untill his iniquity be found to be hatefull It is a token 〈◊〉 some spirituall life and sense and that thou art nor altogether dead in sins and trespasses for a dead man is not sensible of his own diseases wants weaknessesâ—flesh blood hath not revealed these things unto thee But on the other fide seest thou not thy corruptions yea secret spirituall corruptions and knowest thou not what it is to be sinful if there be a freedom from theft uncleannesse murther and such other outward corruptions which very naturall and moral men see and abstain from Or hast thou not been and art thou not sensible of thy spirituall wants but either thinkst thou hast all spirituall graces faith fear love c. or that they may be easily had and didst never finde any difficultie in attaining them Or do thy services and religious exercises please thy self and thinkst thou that God is pleased with them and that for themselves art thou not sensible of the iniquitie of thy holy things doest thou not finde many challenges this way from the manner of thy doings as well as when thou commits a fin or omits a duty but when thou hast posted over the duty any way yet thy minde is at rest O then deceive not thy self the eyes of thy understanding are not yet opened thou hast not as yet gotten the eye-salve go therefore and seek it diligently from him who counsels thee to come and get it Ask seek knock for the Spirit of Illumination to convince thee of sin that afterwards thou may be convinced of righteousnesse and of judgement III. The third main change wrought in a man by the work of humiliation is in regard of his taking to heart the work of his own salvation and his great solicitude thereabouts being compared with his former securitie What shall I do to be saved Act. 16.30 Work out your salvation with fear and trembling Philip. 2.12 what care what fear c. Whereas before his thoughts and cares were taken up with the things of this life the profits pleasures preferments thereof and altogether drowned in them no serious no setled thoughts about his own salvation of all other thoughts it was least in his minde and if at any time it did enter into his heart it was but by starts or fits being choaked with the cares and pleasures of this life O but now all these things seem to be but trifles to him for what profiteth it thinks he a man for to win the whole world and loose his own soul the thought that takes him up most that goes neerest his heart that is alwayes almost before him is how to get his own soul saved even as it was with the Jaylor What shall I do to be saved Before he troubled himself about many things but now he betakes himself mainly and chiefly to the one thing that is necessary seeks first the kingdom of heaven and the righteousnesse thereof yea he wonders at his former sloth security slacknesse and great mistakings about this point and thinks he hath hitherto been in a strange dream he gets a new light and sight and this produceth new effects and affections in him Before he thought it an easie matter to beleeve but now he finds it under the estate of humiliation one of the hardest things in the world and if he had the whole world would give it to be sure of faith unfained he would sell all that he hath for that pretious pearl Before he thought it but an easie matter to be saved that the number of these who were to be saved were many that none but
throughly exercised and polished for the same 2 Secondly consider that what perhaps thou hast wanted in degree and greatnesse thou hast had in continuance the Lord wisely and graciously giving out to thee at divers times that which would have over-charged thee at one time so that where the degree and measure of humiliation hath been great there their continuance hath been the shorter as we see in Paul who was within three daies comforted the Jaylor also his horrour very great but ere long he rejoyced 3. But thirdly and lastly compare it never with others neither look to the degree of it but see if it be sufficient in it self that is to see if it hath brought ouâ— wrought in thee the right effects and ends for the which the Lord works this work of humiliation in the hearts of his own children for if a thing accomplish its end it is sufficient and who can complain or it See to these two effects especially which be the main effects and ends for the which the Lord works this work of humiliation in his own 1. For thy by-past sins look if it made thee and still makes thee humble and heartily to confesse them before the Lord and to flie unto his mercie and Christs merit for forgivenesse at least if it makes thee do it in sincerity and in earnest even to flie to thy horn of salvation Luke 1.69 to thy city of refuge Heb. 6.18 even the mercy of God in the merits of Christ See also if it make thee to prise these alwayes in thy judgement and sometimes at least with the concurrence of thy affections above all things else more then the gold and the fine gold so that they are savourie unto thee like ointment poured out sweeter then the honey and the honey combe and thou in some measure art thankfull for them if it be thus with thee thy humiliation is sufficient for the degree of it for this is one of the main ends of it why the Lord works it in the hearts of his children to wit that they may be drawn to Christ and chased to him that they may seek his mercie and the forgivenesse of sins in such a sort as they may obtain it that is in earnest and in sinceritie that they may prise relish and be thankfull for the rich mercie of God in the merits of his dear Son 2. See if for time to come thou standst in aw and sinnest not Psal 4.5 and hast by this work of humiliation the fear of God put in thy heart Jer. 31. so that thou fearest alwayes See if thou hast a tender conscience warning thee for the prevention of sin and checking thee again after thou hast committed any sin even the least sin in thought in word in omission in the manner of doing which is a warning to repent If I say it fare thus with thee then it is a good and a sure mark that the degree of thy humiliation is or hath bin sufficient for this is one of the main ends why the Lord works this work of humiliation in the hearts of his childreÌ„ to wit that they may for ever afterwards fear him and stand in aw to sin against him Knowing the terrour of the Lord as the Apostle speaks 2 Cor. 5.11 that as we use to say like the burnt childe they may dread the fire of sin and Gods displeasure against it according to that of Moses to the people of Israel Ex d. 20.20 when the Lord had spoken in such a fearfull manner unto them This sayes he hath the Lord done that his fear may be before your faces that ye sin not Once awakened or a wounded conscience and ever a waking or a tender conscience and by the contrary a waking and a tender conscience is sometimes a wakened or a wounded conscience Behold what care what fear c. 2 Cor. 7.11 Hast thou then these two main effects and ends of humiliation trouble not thy self about the degree thereof for it is sufficient as having attained the ends thereof Further the Scripture not onely allows a comfort but even a strong consolation to those who flie for a refuge to the hope that is set before them Hebr. 6.18 There be also two other speciall ends and effects of a sufficient work of humiliation to wit to produce in us true patience in adversity and true thankfulnes for benefits and favours You may also try the sufficiencie of your humiliation by these A man not truly humbled will never be patient will never be thankfull But on the contrary one who hath been truly humbled with the sight of his own deservings in his greatest adversity he will acknowledge with Ezra that the Lord hath punished him lesse then he deserved And again with the Prophet I will bear the indignation of the Lord because I have sinned against him And as for thankfulnesse he is an admirer of the Lords goodnesse for he does heartily and humbly acknowledge with Jacob that he is not worthy of the least of his mercies yea that it is unspeakable favour that he is free from deserved judgements It is of the Lords mercies that we are not consumed Lam. 3.22 Q. What you have spoken about the degree of humiliation and the kinde of it I acknowledge it to be good and comfortable onely this instead of all I would say unto you this I finde to be my case I see its true my own sinfulnes and manifold great corruptions as also my gracelesnesse and manifold wants and am humbled therewith But as for to be humbled with the sense of my own guiltinesse though I see it to be very great I must confesse that I cannot come up to this so that setting aside the kinde or degree of my humiliation I fear that I have never been humbled at all A. This is a case that many of Gods Children have been excercised with but let us see what is to be said to it 1. Thou accknowledgest a sight and some sence a taking to heart thy own corruptions well then thou hast some interest in that The while need not the Physician but they that are sick thou confessest the like of wants so that thou hast interest in that Blessed are the poor in spirit thou art in some better case then those of Landâ—â—a well then that thou art not altogether behind with it blesse the Lord for what thou hast But to go on to the point in hand observe diligently that the manner and the meanes how the Lord works this first and ground worke in the hearts of his Children by the experience and observation of Gods Children who have bin acquainted with it is twofold For first the worke is directly upon the conscience touched with the sence of guiltinesse and troubled with that especially when a mans sinnes are set in order before him and Gods wrath and justice against them his conscience writing bitter things against him Second ly sometimes again the work is not so direct upon the conscience
nor so violent upon it but only reflects upon the conscience to wit when a man is troubled not so much with the sence of guiltinesse as with the sence of want which also comes back upon the conscience for finding the sence of his manifold wants and seeing himselfe thereby in misery and not sure of the remedy as he supposed he feares exceedingly and is put to that What shall I do to be saved so that the main thing indeed that troubles him is the same with the first to wit feare of guiltinesse and punishment though the thing most sensible to him is sence of want for his wants would not trouble him but for this nor would he take them to heart but for this to wit because finding by his wants that he is not in the estate of grace as he supposed he finds himself at least fears himself to be under the estate of guiltinesse and misery and this is it that troubles him To bring the point then neerer unto you this your case is a very ordinary dealing of the Lords with many of his own Children to wit to begin the work of them wakening and humiliation with the sence of want more then with the sence of guiltinesse I say more directly with the one then with the other for the one as the two is included in the other the reason of this his dealing seems to be this the Lord is wise and sees what is the main ground of mens security and sleeping in sin without humiliation and whence it ariâ—es even from this to wit their presumption they think they are in Christ and so leap oâ—er all that the Law can say to them or threaten them with which otherwaies should be the meane of their wakening and then the Lord wisely fits the remedy to this malady discovers their wants unto them and by them their presumption lets them see that they are not what they thought they were puts them out of this their starting hole and sends them back again to the Schoole of the Law even to the curses of the same and so works the work of humiliation in them Now observe that although the direct and immediate work be the sence of their wants yet this sence of want is not without the sence of guiltinesse for otherwaies why would the sence of thy wants trouble thee but onely because of this thou seest that by reason of thy sins thou art guilty and under the curse of the Law thou knowest that there is no remedy but by Christ thou didest sometimes think thou hadst interest in him but now by thy wants thou dost think thy selfe deceived and hence iâ— thy trouble and humiliation So if thou wilt marke well the ground of all thy trouble and humiliation and that whereupon it reflects is from the sight and feare of thy own guiltinesse so that the sence of thy want is not without the sence of guiltinesse for were it otherwayes that thou wert not troubled with the fear of thy guiltinesse the sight of thy wants would not trouble thee nor wouldst thou take them to heart as the case of the most part is who are deeply fleeping in security they are never affected with this sort of doctrine touching the Marks and Evidences of grace they regard not whether they finde or misse have or want this indeed is a token of deep securitie of utter want of humiliation and that there is no sense of guiltines at all But when thou not onely seest but doest take to heart thy wants art greatly affected with this sort of doctrine concerning the marks and evidences of grace nothing fears and grieves thee more then to misse nothing in the world rejoyces thee more then to finde Here is certainly some freedom from securitie some sight and sense of guiltinesse and in a word an happie wakening at least the case stands thus What shall I do to be saved So to thee Now to such who acknowledge their sight of corruption and wants and their being affected in some measure therewith which is called the sense of want but cannot finde in themselves the sense of guiltinesse and so cannot think that they are truly humbled I would say three things to them laying aside the comforts whereof I spake in the beginning to wit that in regard of the sight and taking to heart their corruptions they have interest in that The whole need not the Physitian but they that are sick In regard of their seeing their wants their interest in that Biessed are the poore in spirit they are in some better case and further advanced then these of Laâ—dicea for they acknowledge that they are pâ—ore miserable wretched But laying aside these which thou oughtest to prise and be thankfull for I say I have these three things to say unto thee for thy comfort in this point 1. Thou hast the sense of thy wants and under it of thy guiltinesse although thou cannot see it as I have been shewing unto thee so that as thy being aâ—â—cted with thy wants cieerly evidences then art wakened out of thy securitie thou art solicitous for thy salvation working it out with fear and trembling and art come to this What shall I do to be saved and consequently art in that same case of humiliation as was the Jaylor and those that were converted at Peters preaching Act. 2.2 Hast thou not that tender conscience before spoken of warning thee before sin checking thee after the commission of sin of the very least sin least omission or failing in the manner of doing Then a tender conscience is awakened and at some time and in some measure a wounded conscience thou hast one of the main ends wherefore the Lord works humiliation in his own and consequently hast had humiliation it self thou hast thy interest in that Blessed is the man that feareth alwayes Behold what fear what care c. 3. Tell me what it is that makes thee that thou dare not commit the most secret and smallest sins nor omit the most secret duties what is it that puts thee on and holds thee in such a constant course of obedience if it be not at least the spirit of bondage and fear Now the spirit of bondage is the very spirit of humiliation when thou dare not entertain a sinfull thought dare not omit thy times or dyatts of devotion makest conscience of every known sin of every known dutie possibly more then many others who have gone far on in the course of Christianitie yea and perhaps then sometimes thy self afterwards will what is it that holds thee so waking but even thy wakened conscience the spirit of bondage at least the spirit of fear the fear of God put in thy heart a point and part of the Covenant which is the very work of humiliation wrought in thy soul If it be any other thing that stirs thee up as the love of God it is well thou art further advanced in grace but at least thou cannot deny that the work of
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