that can be the foundation of our â—ustification else it were to confound that precious decreet of free grace 2. There is this that we would have you all knowing That Faith is not the instrument of Justification as Justification is taken in an active sense though it is the instrument of Justification as it is taken in a passive sense and the ground of this conclusion is this because it is impossible that any action in man can be an instrument of any action in God And therefore that phrase that you have so ordinarily spoken of That Faith justifieth it is thus to be resolved That we are justified by Faith 3. There is this that we would have you knowing that betwixt a Christians closing by Faith with the righteousnesse of Jesus Christ and the justification of a sinner I say there is no natural and indispensible connexion betwixt these two but onely there is a connexion of divine appointment and of free grace though we conceive there is a natural aptitude in the grace of Faith to lay hold on the righteousnesse of Christ more then there is in any other grace of the Spirit as ye may see there is a more natural aptitude and fitnesse in the hand to receive then in any other organ of the body 4. There is this also that we would have you knowing that a Christian in his first closing with Christ Christ considered as crucified is the immediate object of his Faith and not Christ considered in his personal excellencies Hence it is often in Scripture that Christ as crucified is holden forth as the immediate object of justifying Faith as is clear Rom. 3. 5 24 25. And the ground of this assertion is this because that it is the formall object of justifying Faith which doth formally justifie the sinneâ— and on which Faith doth immediately lay hold as a ransome to satisfie justice and as a righteousnesse in which the soul dare venture to be found when it shall stand before the Judgement seat of God And certainly this is Christ as obedient to the death of the crosse And it is likewise clear that the thing which doth engage the soul to Christ is not onely because he is good in himself but because he is good to us 5. And there is this lastly that we would have you knowing That though faith doth alone justifie yet Faith doth not justifie being alone Hence is that which we have so often in Schooles Fides justificat solum licet non solitariè that Faith justifieth alone though not being alone as Iames doth speak Faith without works is dead and is of no effect Now that which secondly we shall speak to shall be this To point out to you some differences betwixt justifying Faith which is in a real Believer and temporary Faith which is in an Hypocrite and one that is destitute of that everlasting hope though he do pretend to have it And first That there is such a thing as temporary Faith is clear from Luk. 8. 13. It is said there of some That they believed for a season yea in Acts 8. 13. It is said of Simon Magus who was in the gall of bitternesse and in the bond of iniquity he believed And these in Ioh 2. 23. When they did behold the miracles they believed on Iesus Christ and yet we conceive that their faith was not sincere and so this was not saving Faith And indeed ye may see a difference betwixt these two in the very name temporary for this is such a Faith as doth not continue long with him that hath it but doth evanish and passe away for as this is certain that an hypocrite will not always call upon God Iob 27. 10. So that is also certain that a hypocrite will not alwayes believe in God I tell you that the longest time a hypocrite doth keep his Faith Iob hath set down in his 18. Chap. vers 14. Their hope saith he shall bring them to the king of terrours and then it shall be rooted out of them and their tabernacle their faith will bring them no further then the gates of death and then their faith will flee away as a dream and evanish as a vision of the night II. There is this difference likewise betwixt them That temporary Faith it closeth with Christ as a Saviour and for righteousnesse but it closeth not with Christ as a Prince and for Sanctification but justifying Faith taketh Christ as well for a Prince as it taketh him for a Saviour and if Solomon did discern who was the true Mother of the childe by that that she who would have the childe divided was not the mother of the childe so we may say that they who would divide Christ in his Offices it is an evidence that they are not among these who are actually made partakers of the Adoption of children there is somewhat of this pointed at in Ioh. 6. 66. where that which made many who were his disciples and did once believe desert him was because of the hardnesse of his command This is an hard saying who can hear it And it is certain that it is a greater difficulty for a Christian to take Christ as a Prince then as a Saviour for by that he must make an absolute resignation of himself over to Chrrst never to be reduced O when saw you such a sight of Christ that ye were constrained to cry our without a complement to him Truly I am thy servant I am thy servant O were ye never ravished with one of his eyes nor overtaken with one chain of his neck Believe me they who see him thus do believe that His commands are not grievous III. There is this difference that temporary Faith is attained unto without the exercise of the Law but justifying Faith is not attained to without some measure of the exercise of the Law this is clear Mark 4. 5. where speaking of these temporary believers it is said of them that the fruit did immediately spring up c. Are there not some it may be here who think they do believe and yet were never in any measure trembling under the discovering condemning power of the Law Is not that a mystery that one should bring forth without travelling And is not this a mystery in Christianity that one should believe before he hath found the paâ—gs of the New birth I am afraid of this that many of us have taken up our Religion at our foot for there are many who take up Religion before Religion take them up But would ye know the properties of a Christians Faith It is a begotten Faith 1 Pet. 1. 2. and not a Faith that is taken up at our pleasure And I would only say these two things to you be perswaded of this that hypocrisie may be spun with a veâ—p small threed so that the most discerning Christian cannot take up that desperate enmity that is in them How long did Iudas luâ—k under the name of a Saint even with these that
and perfire them Now Faith taketh hold not onely on the faithfulnesse of God that hee is a God of truth and that in him there is no lie but likewise it taketh hold on the omnipotency of God that hee is one to whom nothing is too hard and on the infinite mercy and love of God that hee is one who doth delight to magnifie this Attribute above all his works And these are the three great pillars of justifying Faith From the first it answereth all these objections of sense which do ordinarily cry forth Doth his promise fail for evermore And that with this one word If hee hath once purposed it hee will also do it and if hee hath once spoken it hee will also make it come to passe From the second it answereth all these objections that may arise from carnal reason and probability which tend to the weakning of his confidence And these do oftemtimes cry out How can these things be But Faith laying hold upon the omnipotency of God it staggers not at the promise but is strong in the Faith giving glory to God And it is the noble and divine exercise of this Heroick grace of Faith that these objections of reason and probability which it cannot answer it will lay them aside and yet close with the promise Which was the practice of believing Abraham who considered not his own body being weak nor the barrennesse of Sarahs womb As likewise it was the commendable practice of that woman Matth. 15. who not being able to answer the second trial of her faith from reason yet notwithstanding Faith made her cry out Have mercy upon mee O Son of David And from the last a Christian doth answer all the arguments of misbelief which do arise from the convictions of our unworthinesse and sinfulnesse which makes us oftentimes imbrace that divinity of Peters Luk. 5 8. Depart from me for I am a sinful man But Faith taking hold on the infinite mercy and love of Christ it answereth all with this He walks not with us according to that rule of merit but according to that precious and golden rule of love and boundlesse compassion But before we shall speak any thing unto you of these things wee would a little point out some few things to be known as previous to these we shall not dwell long in pointing out the nature of justifying Faith it is that grace whereby a Christian being convinced of his lost estate and of an utter impossibility to save himself he doth flee to the righteousnesse of Jesus Christ and unto him who is that precious City of refuge and there doth abide till our High Priest shall die which shall not be for ever Or if ye will it is a sweet travelling of the immortall soul betwixt infinite misery and infinite mercy betwixt an utter impossibility to save our selves and a compleat ability in him to save to the uttermost betwixt abounding sin and superabounding mercy Hence Faith is often holden forth to us in Scripture under that notion of coming Isa. 55. 1. Ho every one that thirsteth come ye to the waters Rev. 22. 17. Whosoever will let him take the water of life freely Heb. 7. 25. Wherefore he is able also to save them to the uttermost that come to God by him And we may say by the way that if once a sinner could be brought to this to count all his own righteousnesse but filthy rags and to belive that a man is as really justified before God by imputed righteousnesse as if it were by inherent holinesse surely such an one were not far from the Kingdom of God Neither shall we stand long to point out this unto you that it is your duty to believe for it is clear not only from this place but likewise from Isa. 45. 22. Look unto me and be ye saved all the ends of the earth Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest Joh. 14. 1. Ye believe in God belive also in me Isa. 55. 1. Ho every one that thirsteth come ye to the waters and he that hath no money Come buy without money and without price But Oh! it 's a great misery of many and that which may be a subject of perpetuall lamentation that we can neither be subject to the Law as commanding to obey it or as threatning to believe it Nor to the Gospel as promising to imbrace it and sweetly to receive it O but that primitive temptation and delusion whereby Sathan did deceive our first father is that whereby he yet seeks to catch and delude many souls viz. That though we eat of the forbidden fruit and walk in the vain imaginations of our own hearts yet he doth suggest this to us that we shall not die but shall once be as God This is Sathans great and deâ—â—ding divinity And therefore to inforce his great and precious Command a little further wee shall propose these considerations First That the Gospel hath laid no obstruction in our way of closing with Christ and partaking of the effects of the Gospel but on the contrary sheweth that the great impediment is our want of willingnesse which wee lay in our own way as is clear from Ioh. 5. 40. Yee will not come to mee that yee may get life as likewise from Rev. 22. 17. where the gates of the Gospel are cast open and whosoever will are commanded to enter in So that although you may father your misbelief upon your inability or that your spot is not the spot of his people yet know that the rise and original of it is the want of willingnesse But to make this more clear wee would have you knowing this that all the qualifications annexed to this Commandement of Faith as that in Matth. 11. 28. speaketh out the qualifications rather of these that will come than of all these that ought to come Oâ— hee inviteth these that through the spiriâ— of discouragement and misbelief have the greatest reluctancy to come And may noâ— that cardinal and soul-refreshing promise Ioh. 6. 37. stop the mouth of misbelief so that it should have nothing to say Hâ— that cometh unto mee I will in no wayes casâ— out Yee may reduce your misbelief rather to the sinfulnesse of your will than to the sinfulnesse of your walk And if once yee could come the length of willingnesse to imbrace Jesus Christ all other objectioâ— and knots should be sweetly loosed and dissolved Secondly Consider that though we should pray the on half of our time and weep the other yet if we want this noble grace of Faith the wrath of God shall abide on us What are all the works of these hypocrites and these gâ—â—string acts of Law-sanctification but a plunging of our selves in the ditch untill our own cloaths abhorre us Therefore it is that after the Prophet Zachary hath made mention in the 12. Chapter of his Prophesie of making bitter lamentation for him whom wee have
pierced as for an only Son Yet in the beginning of the 13. Chapter he maketh mention of a Fountain opened to the house of David for sin and for uncleannesse Which may intimate unto us that although we have washed our selves with our own tears yet there is use of the bloud of Christ and that we must bee washed in that fountain even from our own righteousnesses which are but as filthy rags Thirdly Consider that great and monstrous sinfulness that is in this sin of unbeleif we will strain at a gâ—at but many will easily swallow down this Camel we will tith Mint and Anise and fast twice in the week but neglect faith and love and judgment which are the weightier things of the Law And indeed there are these things which speak out the sinfulnesse of unbelief 1. That when the holy Ghost is sent to convince the world of sin Ioh. 16. 9. he pitched upon this sin as though there were no other sin of which the world had need to be convinced He will convince the world of sin because they believe not on the Son of God and no doubt there is more sinfulnesse in that sin than in many breaches of the Morall Law it being a sin against matchlesse love and against that which is the remedy of sin 2. That it is called by way of eminency disobedience as is clear from Heb. 4. 11. Lest any of you fall after the same example of unbelief or as the word may be rendered Lest any of you fall after that example of disobedience Eph. 2 2. 3. That among all these that shall be eternally excommunicate from the presence of the Lord and from the glory of his power these that are guilty of this sin of unbelief they are put in the first place Rev. 21. 8. And 4. that unbelief doth contradict and deny these three precious and cardinall Attributes of God 1. Doth not unbelief contradict his faithfulnesse and make him a liar 1 Ioh. 5. 10 2. Doth it not contradict the infinitenesse of his power And 3 the infinitenesse of his love and supposeth that there is something too hard for him which his power cannot reach nor his infinite love overcome We may reduce many of our questions and disputings of his good will to this original viz. to the disputing of his power No doubt if we belong to him we shall once sing that note of lamentation over our unbelief This is our infirmity for changes are from the right hand of the most High And lastly to enforce this precious command of Faith consider that it is His Command which speaketh forth this that we must not take an indulgence or dispensation to our selves to believe or not to believe at our pleasure And is it not a strange thing that Christians are lesse convinced of the breaches of the Commandements of Faith then of other commands They think misbelief to be but a Zoar a little sin And it proceedeth either from this that the convictions of other sins as the neglect of prayer or the sin of swearing or committing adultery do arise from a natural conscience for there is somewhat of natures light to make us abominate and hate them when yet the light of nature will not lead us to the convictions of the sinfulnesse of misbelief it being a Gospel and more spiritual sin Or it proceedeth from this that unbelief doth ordinarily passe vail'd under the vizard of some refined vertue as humility and tendernesse though that rather it may be said that it is pride and ignorance cloathed with the garments of humility And no doubt Christ doth account it obedience to this Commandement of Faith the greatest act of humility as is clear from Rom. 10. 3. where it is called submission they submitted not to the righteousnesse of God Or else it proceedeth from this that we conceive that the commandment of Faith is not of so large extent as other commands and so doth not bind us to the obedience of â—t But know this that it shall be the condemnation of the world that they have not believed on the Name of the Son of God And no doubt but it is Sathans great design and cardinall project to keep us back from obedience to the commandement of Faith and that we should not listen to the precious promises of this everlasting Gospel but should reject the counsel of God against our selves and refuse his precious and divine call The second previous consideration that we would give shall bee to show you what are the causes that there is so much disputing of our interest and so little beleiving that we are unstable as water marring our own excellency spending so much of our time in walking under a cloud and are so seldom admitted to read our names iâ— these precious and eternall records of heaven No doubt these things have influence upon it viz. 1. That we are more judging of God by his dispensations then by Hiâ— word supposing ever the change of his dispensations to speak forth the change of ouâ— state This is misbeliefs divinity that wheâ— sense cannot read love in his face but he appeareth to frown and to cast a cloud oveâ— it then it is presumption saith sense tâ— read love in his heart or in his word Buâ— know it was a self denying practice of Believing Iob to cry out Though he shoulâ— kill me I will believe in him Thereforâ— make not dispensations your Bible other wise ye will stumble at the noon-ride of thâ— day and shall halt in your way Knew yâ— never what such a thing as this meaned to ascend in overcoming thoughts of his love notwithstanding any thing that his dispensations might preach We conceive that if the eyes of our faith were opened we might see infinite love engraven on the darkest acts and most dismal-like dispensations of his to us though it bee oftentimes written in dark and â—im characters of sense 2 There is this likewise which hath inâ—â—uence upon our so much disputing and misbelieving viz. a guilty conscience and the â—ntertainment of some predominant lust which oftentimes occasioneth our walking in darknesse and having no light This is â—lear from 1 Tim. 1. 19. where that precious â—ewel of Faith can bee holden in no other place but in a pure conscience that is that â—oyal palace wherein it must dwell And â—o doubt if once wee make shipwrack of a â—ood conscience wee will erre concerning our â—aith A bosome idol when it is intertained â—oth exceedingly mar the vigorous exercise â—f these graces which are evidences of our faith And certainly grace rather in its â—egrees than in its sincerity or simple being onely is that which giveth the clear evidence of Faith Therefore when we find not love â—â— its high and eminent actings wee hardly win to make it any clearly concluding demonstration of our Faith 3. As likewise a bosome idol when it is â—ntertained maketh use to lose much of our â—igh esteem and reputation of Jesus Christ which
doth exceedingly interrupt the sweet and precious actings of Faith For it is certain that if once the immortal soul be united to Jesus Christ by the bond of love and respect then our Faith will increase with the increase of God Our intertainment of a bosom idol is ordinarily punished with the want of the sensible intimations of his peace and of our interest in him So that sometimes his own are constrained to cry out God hath departed from mee and he answereth mee not neither by dreams nor visions 4. There is that likewise that hath influence upon it our not closing absolutely with Jesus Christ but upon conditions and suppositions We make not an absolute and blank resignation of our selves over unto Christ to hold fast the Covenant notwith standing hee should dispense both bitter and sad things to us But wee conceive that Christs Covenant with believers is like thaâ— Covenant that God made with Noah thaâ— there should bee summer and winter seedâ— time and harvest night and day unto Christian. A Christian must have his nighâ— as well as his day hee must once sowe iâ—â— tears before hee reap in joy and hee musâ— once go forth bearing his precious seed bâ—fore hee can return bearing his sheaves in hiâ— bosome and that this hath influence upoâ— our instability may bee seen from this Thâ—â— often a Christian after his first closing witâ— Christ hee meeteth with desertion in poiâ—â— of tendernesse in point of joy and in poiâ—â— of strength so that his corruptions seeâ— now to be awaked more then formerly thâ— hee wants those seeming injoyments of him which formerly he had And that much of â—is softnesse of heart hath now evanished which is clear somewhat from Heb. 10. 32. That after they were enlightened they ondured great fight of afflictions For the word that â—â— there rendered afflictions signifieth inward â—roubles through the motions of sinne as well as outward afflictions Gal. 5. 24. And God useth to dispense this way to his own â—ot only to take trial of the sincerity of our â—losing with him but to make our faith â—ore stedfast and sure And no doubt if we â—ose not absolutely with Christ when â—nder these temptations and trials we will â—eject our confidence as a delusion and supâ—ose it to bee but a morning dream thereâ—ore it were a noble and divine practice of a â—hristian to close with Christ without reâ—ervation seeing hee doth dispence nothing â—â—t that which may tend to our advantage â—nd we would say to such as are under these â—emptations that if yee endeavour to resist â—â—em it is the most compendious and excelâ—â—nt way to make your hearts which now â—â—e dying as a stone to bee as a watered Garâ—â—n and as springs of water whose waters fail â—â—t and to make you strong as a Lion so that 〈◊〉 temptation can rouse you up but you all bee enabled to tread upon the high places the earth and to sing songs of triumph over â—â—ur Idols 5. There is this likewise which hath inâ—â—ence on it or building of our faith more â—â—on sense then upon Christ or his Word and therefore it is that Faith is so unconstant and changeable as the Moon we not knowing what such a thing meaneth To hope against hope and to bee strong in faith giving glory to God And we would onely say unto you that erect your confidence upon so sandy a foundation that when the storm and wind of tentation shall blow That house shall fall to the ground As likewise building of your faith upon sense doth abate much of your joy and much of your precious esteem of Jesus Christ it being faith exercising it self upon an invisible object that maketh the Christian to rejoyce with joy unspeakable and full of glory 1 Peâ— 1. 8. 6. There is this last that hath influence upon it even our sloathfulnesse in the exercise of our spiritual duties by which Faith should bee entertained Faith is a tender grace and a plant that must not be ruffled buâ— nourished through the sap of other precious graces but wee grow remisse in ouâ— spiritual duties and do turn our selves upoâ— the bed of security as the door upon thâ— hinges And doth not our drowsinesse cloath us with rags and make us fall into a deep sleep while as if wee were diligent Oâ— souls should bee made fat and rich Yea slothfulnesse doth not only impede assurancâ— in this that it hindereth the divine communications of his love and respect by which assurance may bee keeped in life Cant. 5. 2 But also it maketh our poverty come on us an armed man and our want as one that travelleth And withall it letteth loose thâ— chain by which our corruptions are tyed and maketh them to lift up their head by which our assurance is much darkned and impared and our hope is much converted into diffidence and dispair And we would only say this it is the diligent Christian that is the believing Christian and it is the believing Christian that is the diligent Christian there being such a sweet reciprocation betwixt these two precious graces that they die and live together Now thirdly we shall shut up our discourse with this in pointing out a little what are those things that do obstruct a Christians closing with Christ and believing in his precious Name I. We conceive that this wofull evil doth â—pring and rise from that fundamentall ignoâ—ance of this truth that there is a God as â—â— clear from Heb. 11. 6. where that is reâ—uired as a qualification of a Comet That he â—hould believe that God is And assuredly â—ill once this precious truth be imprinted â—pon our souls as with a pen of iron and â—oint of a diamond we will look upon the â—ospel as an Uâ—opian fancy and a deluding â—otion to teach unstable souls who know â—ot the way to attain unto real blessednesse â—nd truly it is a fault in many that they â—egin to dispute their being in Christ before â—hey know there is a Christ and to dispute â—heir interest in him before they believe his â—eing and that there is such a one as is calâ—â—d Christ. II. Our coming unto Christ is obstructed from the want of the real and spiritual convictions of our desperate and lost estate without Jesus Christ and that our unspeakable misery is the want of him which is clear from Ier. 2. 31. We are Lords we will come no more to thee And it is evident from Rev. 3. 16 18. That such a delusion as this doth overtake many that they can reign as Kings without Jesus Christ and that they can build their happinesse and establish their eternal felicity upon another foundation But O that we could once win to this to believe what we are without Christ and to believe what we shall be in the enjoyment of him with the one eye to descend and look upon these deep draughts that the mystery of iniquity hath imprinted upon your immortal souls and withall to reflect upon the wages
bond and yoke of our iniquities and hath given to us that unweariable easie and portable yoke of his Commandements among which this is â—ne That wee should believe on him Spotlesse Christ was made sin for us that sinful we might be made the righteousnesse of God in him And is not this the condemnation of the world that we will not believe in him that wee will not delight ourselves in loving of Him And I would say this to you that though you should weep the one half of your dayes and pray the other half yet if ye want this noble grace of Faith Your righteâ—usnesse shall be but like a menstruous cloath and filthy rags before him for what is prayâ—ng without believing but a taking of His â—lessed Name in vain What is our conferâ—ing upon the most divine and precious Truths of God without believing Is it not â— lying to the holy Ghost and a flattering of God with our mouth And we would have you knowing this that there is a sweet harmony that is now madeup betwixt Moses and Christ betwixt the Law and the Gospel The Law bringeth us to Christ as a Saviour and Christ bringeth us back again â—o the Law to be a rule of our walk to which we must subject our selves So then would ye know the compend of a Christianâ— walk It is a sweet travelling betwixt mount Sinai and mount Sion betwixt Moses and Christ betwixt the Law and the Gospel And we conceive that the more deep that the exercise of the Law be in a Christians conscience before his closing with Christ there is so much the more precious and excellent advantages waiting for him I. There is this advantage that waiteth on the deep exercise of the Law that it is the way to win to much establishment in the Faith when once we begin to close with Christ. O Christians would ye know that which maketh the superstructure and building of grace to be within you as a bowing wall and as a tottering fence So that oftentimes yâ— are in hazard to raze the foundation it is this Yee were not under the exercise of the Law before your believing in Jesus Christ. There are some who do not abide three dayes at mount Sinai and these shall not dwelâ— many dayes at mount Sion II. There is this advantage that waiteth on the deep exercise of the Law it maketh Christ precious to a mans soul. What is that which filleth the soul of a Christianâ— with many high and excellent thoughts of Christ Is it not this to have the Law registrating our Band and putting us as we use to speak to the horn that is to have the Law cursing us and using the sentence of condemnation against us That which maketh us have such low and undervaluing thoughts of precious Christ is because the most part of us are not acquainted with the deep and serious exercise of the Law that is a mystery to the most part of Christians practice Ye know that there were four streams which went out from the Paradise of God into which man was first placed And so we may say that there are four golden streams by which lost and destroyed man is brought back again to this Eden and Paradise of everlasting delights First there is the precious stream of Christs righteousnesse by which we must be justified And secondly There is that stream of his Sanctification by which we must be purified Thirdly There is that stream of the Wisedom of Christ by which we must be conducted through this wildernesse wherein we have lost our way And fourthly There is that stream of Christs Redemption by which we must be delivered from the power of our enemies and must turn the Battel in the gate It is by the Redemption of Christ that we shall once sing that triumphant song O Death where is thy sting O Grave where is thy victory O but all these streams will be sweat and refreshing to a soul that is hotly pursued by the Law So long as we see not the uglinesse of our leprosie in the glasse of the Law we have our own Abana and Parphar that we think may do our turn but when once our case is truly laid open to us then will we be content to wash our selves in Iordan seven times III. There is this advantage that waiteth on the deep exercise of the Law that it maketh a Christian live constantly under the impression of the sinfulnesse of sin What is it that maketh sin exceeding sinfull to a Christian Is it not this He hath been fourty dayes in Moses School And we conceive that the ground why such fools as we make a mock of sin is because we know not what it is to be under the power of his wrath and the apprehensions of the indignation of God But now to come to that which we intend to speak of We told you at the first occasion that we spake upon these words that there were many excellent things concerning the grace of Faith holden forth in them The first thing which was holden forth concerning this radicall grace of Faith was the infinite advantage that redoundeth to a Christian through the exercise of Faith and giving obedience to this command which we cleared to be holden forth not onely from the scope but also from the nature of this command And now to speak a little to the point we shall propose these considerations that may abundantly shew how advantagious â— thing this excellent grace of Faith is I. The first Consideration that speaketh it is this That Faith maketh Christ precious to a soul according to that word 1 Pet. 2. 7. To you that believe Christ is precious And we would have you knowing this that Faith maketh Christ more precious to a soul nor sense or any other thing can make him And first Faith maketh Christ more precious nor sense because the estimation which the grace of Faith hath of Christ it is builded upon the excellency of his Person but the estimation of sense it is builded upon the excellency of his actings so that because he is such to them therefore they love and esteem him But that Heroick grace of Faith it taketh up the excellency of Christs person and that maketh him precious to them Secondly Faith makes Christ more precious then sense because sense looketh to that love which Christ manifesteth in his Face and in his Hands and in his Feet but Faith looketh to that love which is in his heart Sense will cry forth Who is like to thee whose countenance is like Lebanon excellent as the Cedar whose hands are as gold rings set with Beryl and whose legs are like pillars of Marble set in sokets of Gold Sense will look to the smylings of Christ and will wonder it will look to his dispensations and actings and will be constrained to cry out Who is like unto thee But the grace of Faith solaceth it self in the Fountain from whence all these springs and sweet inundations of
love do flow Thirdly Faith maketh Christ more precious then Sense because Faith looketh not only to what Christ is presently but unto what Christ is from eternity before time and what Christ shall be unto eternity after time But sense onely doth look to what Christ is presently And ye must conceive that the sweet travelling of Faith betwixt infinite love from eternity before and infinite love unto eternity after must make Faith to fall in a sea of wondering and raiseth the thoughts to the highest pitoâ— of desire and estimation Fourthly We may likewise adde that the impression of the preciousnesse of Christ which sense maketh upon the soul it is not so constant not so single as that which faith doth make O but the grace of Faith giveth the Christian a broad look of Christ and letteth him see Christ cloathed with ornaments of Glory and divine Majesty Sense followeth Christ rather that it might see his Miracles and Love that it may be fed with Loaves but Faith follows Christ for himself above all II. The second consideration to speak the advantage of it is that the grace of Faith it hath as it were an arbitrary power with God so that whatsoever a Christian shall seek in Faith hee shall receive it It is the noble gift that was once given to Faith that it should never seek any thing and bee denyed according to that word in Matth. 21. 22. And all things whatsoever ye shall ask in prayer believing ye shall receive it And that word in Joh. 15. 7. Abide in me that is believe and the promise is annexed to this whatsoever ye shall ask yee shall receive And it is clear likewise from the preceeding verse to our Text that if we obey this command of Faith Whatsoever we shall ask of God we shal receive it And I would speak these two things to you from this First That oftentimes Christ putteth a blank in a Christians hand who is much in the exercise of Faith according to that in Matth. 20. 32. Is there not an ample blank put into that mans hand What wilt thou that I should do unto thee Christ desireth him to fill up that blank with what he would And secondly There is this which is one of the greatest steps of Christs matchlesse condescendency that oftentimes when his own have sought in their presumption a blank to be put in their hand Christ condescendeth to give it according to that strange passage in Mark 10. 35 36. The two disciples who present this desire to Christ We desire say they That whatsoever we ask thou shall give it unto us and presently that is answered What will ye that I should do for you Christ hath an infinite good will to satisfie the desires of his own and that which yet more speaketh out Christs boundlesse good will to satisfie the desires of all that belong to him It may be cleared in that word Ioh. 16. 24. Where he chargeth his Disciples with this Hitherto saith he have ye asked me nothing ye must not suppose that Peter Iames and Iohn never sought a suiâ— of Christ but the meaning of that expression is this ye sought nothing in comparison of that which I was willing to give and which your necessity did call for at my hands which ye should have sought III. There is this third consideration to point out the advantage of Faith It is that grace that keepeth all the graces of the spirit in life and exercise Faith is that higher wheel at the motion of which all the lower wheels do move If so wee may speak Faith is that Primum mobile that first moves and turns about all these lower graces of the Spirit according to that 2 Pet. 1. 5. Adde to your faith vertue and to your vertue patience and to your patience brotherly kindnesse First The grace of Faith keepeth in exercise the grace of Love as is clear Eph. 3 17. where these two Graces are conjoyned As likewise from Rom. 5. 1. compared with verse 5. Being justified by faith Then this effect followeth upon it The love of God is shed abroad in our hearts And so it is certain that Faith keepeth Love in Life Faith being the Spy of the soul and that Intelligencer and precious Messenger it goeth out and bringeth in objects unto Love Faith draweth aside the vail and love sitteth down and solaceth it self in the discoveries of Faith Secondly The grace of Faith likewise it keepeth the grace of Mortification in exercise as is clear not only from Ephes. 6. 6. but from 1 Ioh. 5. 4. This is our victory whereby we overcome the world even our faith And it is certain that Faith keepeth mortification in exercise and advanceth holinesse not only because of this that Faith is that grace that presenteth to a Christian the absolute purity and spotlesse holinesse of Jesus Christ but also because it maketh them esteem their idols tastlesse as the white of an egge and they become unto them as their sorrowfull meat The best principle of mortification is this the discoveries of the invisible vertues of Jesus Christ. That mortification which aâ—iseth from the lovely discoveries of the excellency of Jesus Christ is most real and abiding as these waters which riseth from the highest springs are not onely constant but likewise most deep and excellent Thirdly Faith likewise hath influence upon mortification as it doth take hold of that infinit strength that is to Christ by which a Christian is inabled to moâ—â—ifie his corruptions Fourthly Faith likewise maketh application of the bloud of sprinkling by which wee are purified from dead works Fifthly Likewise the grace of Faith keepeth in exercise the grace of Humility as is clear Rom. 3. 27. By what Law saith he is boasting excluded It is not by the Law of Works but by the Law of Faith Sixthly Faith keepeth in exercise the grace of joy as is clear Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing So that ye see the proper fruit of Faith is joy in the Holy Ghost And certainly did wee believe more wee should rejoyce more Seventhly and lastly Faith keepeth in exercise the grace of hope for it is impossible for hope to bee in lively exercises except Faith once bee exercised which may bee a shame unto you For how can wee hope to attain the thing that is promised except our faith first close with the promise So there is this difference betwixt the grace of Faith and the grace of Hope the grace of Faith closeth with the promises but the grace of Hope it closeth with the thing that is promised IV. There is this fourth Consideration that may speak out the excellency of the grace of Faith It is that grace by which a Christian doth attain to most divine fellowship and constant correspondency with Heaven Would yee have that question resolved and determined What is the best way Not to stir up our beloved nor awake him untill
precious excelâ—ency of this grace of Faith and we shall only â—peak to these things I. The first thing that speaketh out the â—xcellency of Faith is this it exerciseth it â—elf upon a most noble Object to wit Jesus Christ Faith and love being the two arms â—f the immortal soul by which we do imâ—race a crucified Saviour which is often â—ointed at in Scripture and we shall point â—t these three principall acts of Faith which â—t exerciseth on Jesus Christ as the Object fit 1. The first is to make up an Union beâ—wixt Christ and the Believer Faith being â—ndeed an uniting grace and that which â—nitteth the members to the head and to â—ake this more fully appear we would point â—ut a little what sweet harmony and corâ—espondency there is betwixt these two sister graces to wit faith and love Faith iâ— that nail which fasteneth the soul to Chriâ—â— and love is that grace which driveth that naiâ— to the head Faith at first taketh but a tender grip of Christ and then love cometh iâ— and maketh the soul take a more sure grip oâ— him Secondly Ye may see that harmonâ— in this Faith is that grace which takeâ— hold as it were of the garments of Chrisâ— and of his words but love that ambitioâ—â— grace it taketh hold of the heart of Chrisâ— and as it were his heart doth melt in thâ— hand of love Thirdly It may be seen iâ— this Faith is that grace which draweth thâ— first draught of the likenesse and image Christ upon a soul but that accomplishinâ— grace of love it doth compleat these fiâ—… draughts and these imperfect lineaments 〈◊〉 Christs Image which were first drawn on thâ— soul. Fourthly By faith and love the heaâ—â— of Christ and of the Believer are so uniteâ— that they are no more two but one Spirit 2. There is this second act that Faith 〈◊〉 exciseth on Christ and it is in discovering tâ—â— matchlesse excellencies and the transceâ—dent properties of Jesus Christ O whâ—â— large and precious commentaries doth faiâ—â— make upon Christ It is indeed that faith â—â—spy which doth alwayes bring up a goâ—â— report of him Hence it is that faith is câ—â—led understanding Colos. 2. 2. Because it â—â— that grace which revealeth much of the prâ—cious truth of that noble Object 3. And there is this third noble act 〈◊〉 Faith exercising it self upon Christ 〈◊〉 maketh Christ precious to the soul accorâ—ing to that word 1 Pet. 2. 7. Unto you which â—elieve hee is precious And if there were â—o other thing to speak forth its worth but â—â—at it is more then sufficient for no doubt â—â—is is the exercise of the higher House to be â—welling on the contemplation of Christs â—eauty and to have their â—ouls transported â—ith love towards him and with joy in â—im Reason and amazement are seldome â—ompanions but here they do sweetly joyn â—ogether First a Christian loveth Christ â—ecause of Christs actings and then hee loâ—eth all these actings because they come from Christ. II. Now secondly this pointeth out the â—recious excellency of the grace of Faith it â—â— that grace which is most mysterious and â—ublime in its actings it hath a more divine â—nd sublime way of acting then any other â—race Hence it called The mystery of faith â—hich speaketh this that the actings of â—aith are mysteries to the most part of the world and I shall only point at these things which may speak out the mysterious actings â—f the grace of Faith 1. Faith can believe and fix it self on a word of promise although sense reason and â—robability seem to contradict the accomâ—lishment of that promise Faith it walketh â—ot by the low dictates of sense and reason â—ut by a higher rule to wit The sure word â—f prophecie which is clear from Rom. 4. 19. â—here Abraham believed the promise notwithâ—anding that sense reason seemed to contradict it Hee considered not the deadnesse of his own body neither the barrennesse of Sarahs womb but was strong in the faith giving glory to God As it is clear from Heb. 11. 29 34. Where Faith believed their passing through the red sea as through dry ground which waâ— most contrary to sense and reason Faith believed the falling down of the walls of Iericho by the blowing of rams horns Which thingâ— are most impossible to sense and reason for sense will oftentimes cry out All men are â—iars And reason will say How can such a thing be And yet that Heroick grace of Faith cryeth out Hath he spoken it He will also do it Hath he said it Then it shall come to passe 2. Faith can believe a word of promise notwithstanding that the dispensations of God seem to contradict it as was clear in Iob who professed Hee would trust in God though he should kill him And no doubt but this was the practice of believing Iacob hee trusted that that promise should bee accomplished That the elder should serve the younger though all the dispensations of God which he did meet with seemed to say that promise should not be accomplished 3. Faith can believe a word of promise even when the Commands of God seem to contradict the accomplishment of that promise This is clear in that singular instance of Abrahams faith that notwithstanding hee was commanded to kill his promised seed upon whom he did depend the accomplishment of the promises yet hee believed that â—e promises should bee performed And â—â—ough there were indeed extraordinary and â—range trials of his faith as he had natural â—ffections to wrestle with yet over the belâ— of all these believing Abraham he giveth â—aith to the promise and bringeth his Isaac â—o the Altar though hee did receive him â—ack again this is clear from Heb. 11. 17 â—8 19. 4. Faith can exercise it self upon the promise notwithstanding that challenges and convictions of worthinesse and guilt do wait on the Christian This is clear 2 Sam. 23. 5. That although his house was not so with God as did become yet he believed the promise As â—ikewise it is clear from Psal. 65. 3. Iniquiâ—ies prevail against mee and yet that doth not interupt his Faith but he saith As for our â—â—â—â—gressions thou shalt purge them away And â—ertainly iâ— were a noble and precious act of Faith to believe notwithstanding of unâ—nswerable challenges of guilt the best way â—oth to crucifie our Idols and to answer â—hese challenges is believing And hoping aâ—ainst hope and closing with Christ This is most clear from Isa. 64. 6 7. compared with â—ers 8. where after strange challenges the prophet hath a strange word But now O Lord â—hou art our Father There is an Emphasis in â—he word now for all this Yet thou art now our Father 5. And lastly this pointeth out the mysterious acting of the grace of Faith that it exerciseth it self upon an invisible object even upon Christ not yet seen according to that word 1 Pet. 5. 8. Whom having not seen yet ye love in whom though now ye see
overcometh temptations Hope it overcometh difficulties but Love stayeth at home and divideth the spoil There is a sweet correspondence between those graces in this Faith it fighteth and conquereth and Hope it fighteth and conquereth but Love it doth enjoy the Trophies of the victory And Fourthly there is this difference the noble grace of Faith it shall once evanish into sight That noble grace of Hope it shall once evanish into possession and enjoyment But that constant grace of Love it shall be the eternal companion of a Christian and shall walk in with him unto the streets of the New Ierusalem And I would ask you that question What a day shall it be when Faith shall cedâ— to sight What a day shall it be when Hope shall yeeld its place to Love and love and sight shall eternally sit down and solace themselves in these blessed mysteries these everlasting consolations of Heaven world without end And fifthly there iâ— this difference lesse will saâ—isfie the gracâ— of Faith and the grace of Hope thaâ— will satisfie the grace of Love Faith iâ— will be content with the promise and Hopâ— will be content with the thing that is promised but that ambitious grace of Love iâ— will be onely content with the promiser Love glaspeth its arms about that Preciouâ— and noble object Jesus Christ Love is a â—â— spicious grace It oftentimes cryeth forthâ— They have taken away my Lord and I knoâ— not where they have laid him So that Faiâ—â— is oftentimes put to resolve the suspicions â—â— love I can compare these three graces to nothing so fitly as to those three great Worthies that David had These three graces they will break thorow all difficulties were it a host of Philistines that so they may pleasure Christ and may drink of that Well of Bethlehem that Well of everlasting â—onsolation that â—loweth from beneath the â—hrone of God Love is like Noah's dove â—t never findeth rest for the sole of its foot â—ntill once it be within that Ark that place â—f repose Jesus Christ. And sixthly There is this last difference between them Faith taketh hold upon the â—â—ithfulnesse of Christ Hope taketh hold â—pon the goodnesse of Christ but Love it â—â—keth hold upon the heart of Christ. And â—hink yee not it must be a pleasant and soulâ—â—freshing exercise to be continually taken â—â— in imbracing him that is that eternal adâ—iration of Angels Must it not be an exâ—ellent life dayly to bee feeding on the finest the wheat and to bee satisfied with honey â—â— of the rock O but Heaven must be a pleaâ—â—nâ— place And if once we would but taste â—â— the first ripe grapes and a cluster of wine â—â—aâ— groweth in that pleasant land might not â—â—e be constrained to bring up a good report it But now to come to that which wee purâ—â—se mainly to speak of at this time The 〈◊〉 thing concerning Faith that wee proâ—â—sed from the words was the object upâ—â— which Faith exerciseth itself which is 〈◊〉 set down to bee the Mame of his Son Iesus Christ. And that we may speak to this more clearly wee shall first speak a little to the negative what things are not the fit object of Faith and then to the positive shewing you how this Name of God and of His Son Christ is the sure ground upon which a Christian may pitch his Faith For the first yee must know that a Christian is not to build his faith upon sense nor sensible enjoy ments Sense may bee an evidence of Faith but it must not bee the foundation of Faith I know there are some that oftentimes cry out Except I put my fingers into the print â—â— the nails and thrust my hand into the hole â—â— his side I will not believe and indeed it is 〈◊〉 mystery unto the most part of us to bee exercising Faith upon a naked word of promise abstracted from sense to love an absent Christ and to believe on an absent Christ are the two great mysteries of Christianity But that sense is no good foundation for Faith may appear 1. That Faitâ— which is builded upon sense is a most unconstant a most fluctuating and transient Faitâ— I know sense hath its fits of love and as were hath its fits of Faith Sometimâ—â— sense is sick of love and sometimes sense 〈◊〉 strong in Faith but ere six hours go about sense may bee sick of jealousie and sick 〈◊〉 misbelief as yee will see from Psal. 30. 6 〈◊〉 sense that bold thing it will instantly 〈◊〉 out My mountain standeth strong I will â—â—ver be moved but behold how soon it chanâ—eth its note Thou hides thy face and I 〈◊〉 troubled At one time it will cry forâ—â—â— Who is like unto him that pardoneth iniquity and that passeth over transgressions but ere many hours go about it will sing a song upon another key and cry out Why art thou â—ecome unto mee as a liar and as waters that â—ail 2. That Faith which is built upon â—ense it wanâ—eth the promise of blessednesse â—â— this is annexed to believing that is founded upon the Word according to that in â—oh 20. 29. Blessed are these that have not â—en and yet have believed nor hath that â—ith that is built upon sense such a solide â—y waiting on it as faith that is built upon â—he naked word of promise as may be cleared from that word 1 Pet. 1. 8. where faith exercising it self upon Christ not seen maketh a Christian to rejoyce with joy unspeakable and full of glory a joy that doth not atâ—â—nd believing founded upon sense 3. That â—ith that is built upon sense it giveth not â—uch glory to God for faith that is built â—â—on sense it exalteth not the faithfulnesse 〈◊〉 God it exalteth not the omnipotency of â—od I will tell you what is the divinity 〈◊〉 sense let me see and then I will believe 〈◊〉 it knoweth not what it is to believe â—â—on trust and because the Lord hath spoken 〈◊〉 his holinesse And in effect Faith that is â—â—ilt upon sense is no Faith even as â—â—m 8. Hope that is seen is no hope And therefore when the Lord seeth a Christian â—â—king sense an idol that hee will not beâ—â—ve but when hee seeth or feeleth this doth â—â—en provoke the Majesty of the Lord to withdraw himself from that Christian and to deny him the sweet influences of heaven and these consolations that are above so that in an instant hee hath both his sense and hiâ— faith to seek 2. A Christian is not to make his grace the object of his Faith that is when a Christian doth behold love burning within him when hee doth behold influences to pâ—ayâ—â— encreasing and mortification waxing stroâ—â— hee is not to build his faith upon them thiâ— was condemned in the Church in Ezek. 16 14. compared with the 15 verse I mâ—â— thee perfect with my comlinesse but the usâ— that thou didst make of it thou didst put 〈◊〉 trust in thy beauty and then thou didst plaâ—
for it Fourthly Faith â—â—seth with Christ as the efficient and workâ— of all our mercies all our enjoyments thâ—â— are far from him as the efficient cause that He is the worker of all these things in 〈◊〉 it is his precious fingers that must accomplish that blessed work of grace and they are from Christ as the dispenser of these things Christ is the great Steward of Heaven that doth communicate unto Believers all the Treasures of the Higher House For Him hath God the Father sealed O but that word that Christ once spake is much verified by Himself It is more blessed to give then to â—eciâ—ve Christ is that fountain and treasure 〈◊〉 whom all our gifts and graces are treasured â—p for before the blessing come to Believers â—hey come to Christ as the Head according â—o that word 2 Tim. 1 9. Which grace was â—iven to us in Him before the foundations of the â—orld were laid It was given to Christ beâ—â—e the world was made and for that end â—â—at it might be communicate unto all his â—embers and so out of His fulnesse we all â—eive and grace for grace But secondly The Text holdeth forth â—ore particularly this excellent object of â—â—th to be the Name of his Son That ye â—â—ieve in the Name of his Son And here â—â—eed we may be at a stand It is long â—â—ce Agur did non plus all the world â—â—th that question What is his Name and â—â—at is his Sons Name if thou canst tell â—â—ow little a thing can be known of Him â—â—d O how brutish is this generation that â—â—w so much lesse then might be known Him in such a day of the Gospel But â—t we may speak a little according to our â—â—k measure of Faith as closing with the â—â—e of Christ. His Name is His glorious â—â—â—uâ—es by which he revealeth so much of Himself in the Scriptures as poor mortals can take up Wee did shew you before that there was three of these that were the main pillars of justifying Faith Faithfulnesse Omnipotency and His infinite Love and Mercy And how from these may bee answered all the objections of sense of câ—rnall reason and of misbelief arising from convictions of unworthinesse And certain it is that Faith in all its conflicts maketh much use of the Names of Christ. And there is not an objection that a poor tempted soul can make but Faith can frame an answer to it out of some of these excellent Nameâ— of God or of his Son Christ. It would bee a more longsome work then I intend to let you see this in all But I shall onely instance in that One glorious Name of God by which he proclaimeth his glory Exod. 34. The Lord the Lord God mercifull and gracious long suffering and abundant in goodnesse and truthâ— Keeping mercy for thousands forgiving iniquitâ— transgression and sin and that will by no meanâ— clear the guilty c. I think there are seveâ— ordinary objections which may bee answereâ— from that place First It is an ordinarâ— objection which misbelievers do make thâ—â— they are under the strength of their corruption that they are black as the Tents of Kedaâ— and not beautifull aâ— the Curtains of Solomon And doth not the first letter of that Namâ— answer this that he is a mercifull Lord thâ— one importing his ability to save and 〈◊〉 bring down every high imagination Thâ— other importing his infinite delight to hâ—â— those who have no strength and are under the power of their adversaries the power of God being of no larger extent then his love There is that second objection of misbelief that wee have nothing to commend us to Christ But all that wee have to boast of are infirmities and imperfections And this is abundantly answered from that second letter of his Name that he is Gracious which importeth the freedom of the dispensations of his love that hee walketh nor with us according to that rule of merit but according to that golden and excellent rule of Love It is a great dispute whether Mercy or Grace be the greatest wonder Whether the love of Christ or the freedom of it bee the greatest mystery Sure both these put together make up a matchlesse wonder Thirdly Misbelief will object that wee have forsaken him dayes without number and that wee cannot trace back our apostasie unto the first day of its rise And is not that abundantly answered from that letter of his Name that hee is long suffering This being that Glorious attribute in God the glory of which hee desireth to magnifie above all his Name Fourthly Misbelief doth ordinarily propose this objection that wee have multiplied our transgressions and have committed whoredoms under every green tree and have given gifts to our lovers even hyring our idols So that wee may take up that lamentation is not our sin great and our transgression infinit And is not that also answered from that letter of his Name that hee is abundant in goodnesse That though sin abound in us yet grace doth much more superabound in him Wee confesse indeed that there are some that may walk under that condition that if they had no other exercise throughout eternity but to make confession they might confesse and never make any needlesse repetition And truely in some respect it is a mercy that we are mysteries unto our self for if wee did know compleatly the seven abominations of our hearts and those mysterious actings of the body of death we would be in hazard to choise strangling and death rather then life Yet may not one glimpse of that abundant goodnesse satisfie us and calm the storm Fifthly Saith misbelief wee know that we have broken our Vowes and Covenants with God and that all these things that wee have taken on have been but as flax before the fire of tentation so that wee have no hope that he will have mercy upon these that have broken wedlock and have not been stedfast in his Covenant But is not that abundantly answered from that letter of His Name That hee is abundant in truth which speaketh That though wee deny our selves yet he abideth faithfull and doth not alter the word that hath gone out of his mouth It is the infinite blessednesse of man that though hee bee changeable yet they have to do with one that is an unchangeable being Sixthly There is that objection That notwithstanding all these things are matters of encouragement to some yet they know not whether or not the lot of everlasting love have fallen upon them And whether their names be in the ancient records of Heaven But this is answered from that letter of His Name hee keepeth mercy for thousands which sheweth us that great number of those upon whom the lot of everlasting love shall fall And if there were no other sentence in all the Scripture â—his might be a sufficient matter of a Song and might make us cry out Who is like unâ—o him whose compassions have no end And who desires to
at â—eath and destruction when assailing him â—here is that fifth property of Faith That â—â—s the grace that bringeth satisfaction unâ—â— the spirituall senses of a Christian by a â—ose and particular application of Christ 〈◊〉 the nouâ—â—ishment of the soul. Hence it is â—lled an eating of the flâ—sh of Christ. There are â—ree senses that Faith satisfieth Faith satisfieth the sense of sight it satisfieth the sense of taste and it satisfieth the sense of touch Faith will make a Christian handle that eternall word of life Faith will make a Christian see that noble plant of renown And Faith will make a Christian taste and see how gracious the Lord is And no doubt these thaâ— have once satisfied their sight they will bâ— longing to satisfie their taste There is thaâ— sixth property of Faith It is that grace which giveth rest unto a Christian Hence iâ— is called a casting of our burden upon him Iâ— is as it were the soul giving unto Christ thaâ— unsupportable yoke of our iniquities anâ— taking from Christ that easie and portablâ— yoke of his Commandements And seventhly There is that last property of Faith Iâ— is that grace by which Sanctification is pro moved Hence it is called a coming to Christ It is the soul in a divine motion and travelling from the land of Egypt unto the land oâ— Canaan Faith it is the soul in a pleasant motion from the land of the north the land oâ— our captivity unto that land of perfect liberty all along going out by the footsteps of tâ—â— flock and walking in that new and living waâ— even in Him who is the Way the Truth and tâ—â— Life And now for a more full application 〈◊〉 this we shall speak but to two things further 1. We would have it considered thâ— there are some that come unto the Covenaâ— of Promise with lesse difficulty and after more divine and evangelick way and theâ— are some that close with Christ in a moâ—â— difficult and legall way there are some that before they can come to mount Sion they must dwell fourty dayes at mount Sinai There are some before the decreet of heaven shall be given to them they must roaâ— as an ox and must cover themselvs with sackcloath having ashes upon their heads we must be a Benoni before we be Benjamin that is we must be a son of sorrow before we can be a son of consolation But this is certain that Christ leadeth sometimes some to himself through a valley of roses And I would only have you taking notice of these two which though we conceive they bâ— not infallible in the rule yet oftentimes experience maketh them out to be truth 1. That there are three sorts of persons who are most ordinarily brought under great terrour â—ere they close with Christ. First These who have committed some grosse and abominable sin that is most contradicting unto the light of nature Secondly That person that sinneth much against light before conversion Hence it is observed in all the Books of the Gospel and in the book of the Acts there was a more Gospel and love way of converting the Gentiles then was of converting the Jews see Act. 2. 37. there is a sharp Law exercise among them who had crucified the Lord of Life and Act. 9. Paul that had been a grievous persecuter at his conversion he is first stricken dead to the ground before he be made a captive of the love of Christ and constrained to cry out What wilt thou have me to do but look to Act. 8. and chap. 19. and there ye will find a more fair and smooth way of begetting sons to Christ. And thirdly that person that is much in conceit of his own righteousnesse he useth to be brought to Christ through much terrour and exercise of the Law that is clear in Paul his condition also Phil. 3. and Act. 9. compared and certainly who ever thinketh to come that length in self abasement and will count as the Apostle doth in that Chapter must dwell many dayes at mount Sinai and learn his Arithmethick there 2. We would have you taking notice of this that though the person that is brought in to Christ in a more smooth and evangelick way may have the preheminency of the person that is brought to Christ after a more legall and terrible way in some things Yet we conceive that a Christian that is brought to Christ through much of the exercise of the Law and through many of the thunderings of mount Sinai after he hath wone to see his right of Christ he is more constant in the exercise of Faith and the reason of it is because that an ordinary ground of misbelief is our not distinct uptaking either of the time of our conversion which is oftentimes hid from these persons that are converted in a more evangelick way as likewise this that those persons that are brought to Christ in a more Gospelchariot are sometimes put to debates whether ever they were under the exercise of the Law and this maketh them often as it were to raze the foundation and to cry forth My hope and my strength is perished from the Lord. And now to shut up our discourse we shall adde this one word of exhortation that ye would carefully lay hold upon that noble object and exercise your faith upon him and I shall say but this that all these that have this noble grace of Faith and that are heâ—â—s of that everlasting inheritance There is a fourfold Crown prepared for you There is a Crown of life that is prepared for him that shall sight the good fight of Faith â—ut what may you say is a Crown of Life except we have joy waiting upon that life â—or what is life without joy but a bitternesse and a burthen to it self Therefore â—e shall have a crown of joy but what were â— crown of Life and a crown of â—oy except we had the grace of Holinesse and were compleat in that Therefore ye shall have â—lso a crown of Righteousnesse But what were Life Joy and Righteousnesse without Glory Therefore ye â—hall have likewise a â—â—own of Glory But what of all these if that Crown should once fall from our head 〈◊〉 we should be deprived of our Kingâ—om Therefore take this to make up all â—he rest it is an eternal crown of Glory â—hat word in Prov. 27. nâ—aâ— the close The â—â—own saith Solomon doth not endure for ever â—ut this precious Crown that the hands of â—hrist shall fix upon the head of an overâ—oming Christian this is the motâ—o that is â—â—gravâ—n upon it Unchangeable and Eterâ—all Eternal and unchangeable and O what a day suppose ye shall that be when thaâ— precious Crown shall be put upon our heads What think you will be the difference betwixâ— Christ and the Believers in heaven They shall have these four crowns which are indeed one but Christ shall have upon hiâ— head many Crowns according to that word Rev. 19. 12. But let me
placeth a Christian upon the top of mount Pisga and there letteth him see a sight of the promised Land And doth open a door in Heaven thorow which a Christian is admitted to see Christ sitting upon His Throne And Faith hath not only a kind of Omnipotency as is clear That all things are possible to them that believe but it hath a kind of Omnisciency and all knowledge that it can take up and comprehend the greatest mysteries of heaven according to that word Prov. 28. 5. He that seeketh the Lord shall understand all things As if hee said there is nothing dark to a believing Christian as there is nothing impossible to â— believing Christian. As likewise Faith â—s that grace that must take aside the vail that is spread over the face of a crucified Christ. And Faith is that precious spy that goeth forth and taketh up these wonderfull excellencies that are in him The grace of love as it were is born blind and it hath nothing wherewith to solace it self but that which is presented unto it by this noble and excellent grace of Faith Now before wee shall speak any thing to these things that wee did propose to speak of it at the last occasion wee shall yet speak a little unto some things which are necessary to be known for the distinct up taking of the nature of justifying Faith which is the great commandement of this everlasting Gospel and that which wee would first speak to shall be this What is the reason and ground that the Gospel conveyance of righteousnesse and life and of the excellent things of this everlasting Covenant should be through the exercise of the grace of Faith For it is not said in the Scripture that repentance justifieth that love justifieth or that mortification justifieth but it is Faith only that justifieth and it is Faith by which a Christian inheriteth the promises so that is clear that Faith is that Conduit-pype through which are conveyed to us the great blessings of this everlasting Covenant I. And the first ground of it is this it is through Faith that all our blessings may be known to be by love and by free and unsearchable grace as is clear Rom. 4. 16. While the Apostle is giving a reason why the inheritance is conveyed to a Christian through Faith It is of faith saith he that it might be of grace for if the inheritance were conveyed to a Christian through a Covenant of Works then these spotlesse draughts of infinite love and of unsearchable grace should not be written on our inheritance as is clear Rom. 4. 25. And it is that great designe of Christ to make his grace conspicuous in conveying salvation to us through Faith II. There is this second ground likewise of it that all the promises and blessings of this everlasting Covenant might be sure and stedfast to us therefore they are conveyed to us through the exercise of the grace of Faith as is clear Rom. 4. 16. They are of Faith saith he that they might be sure or as the word is that they might be settled when the promises of life and of eternal salvation were conveyed to us through mans obedience were they not then most uncertain and unstable But is not heaven your everlasting crown now stedfast unto you seeing you have that golden pillar of Christs everlasting righteousnesse to be the foundation of your Faith and the strength of your confidence in the day of need III. There is this third ground why the promises and excellent things of this Gospel are conveyed to a Christian through the exercise of Faith that all boasting and gloriation might be excluded according to that word Rom. 3. 27. By what law is boasting excluded Not by the law of works but by the law of Faith And certainly seeing Christians have all the great things of heaven conveyed to them through the exercise of Faith think yee not that this shall be your first song when yee shall be within the gates of that new Jerusalem Not unto us not unto us but unto thee doth belong the glory of our salvation O what a precious dignity were it but for one half hour to be admitted to hear these spotlesse songs that are sung by these thousand times ten thousand and thousands of thousands of holy Angels that are round about His Throne Doth not David that sweet singer of Israel now sing more sweetly noâ— he did while he was here below Doth not deserted Heman now chaunt forth the praises and everlasting song of him that sitteth upon the Throne And doth not afflicted Iob now sing sweetly after his captivity is reduced and he entered within that land where the voice of joy and gladnesse is continually heard Would ye have a description of Heaven I could give it no tearm so suitable as this Heaven is a rest without a rest for though there remain a rest for the righteous yet Rev. 4. 8. These four beasts that stand before the Throne they rest not night nor day crying holy holy holy is the Lord God Almighty yet there is much divine quietnesse in that holy unquietnesse that is above IV. There is this last ground why the blessings of the Gospel and life and righteousnesse are conveyed to us thorow the exercise of Faith that the way to attain to these things might be pleasant and easie we are certainly perswaded that the way of winning to Heaven by a Covenant of Works was much more unpleasant and difficult But is it not an easie way of entring into the holy of Holies to win unto it through the exercise of Faith Are not all wisdoms wayes pleasantnesse and are not all her paths peace Was not that just self-denial in one that said he would not take up a Crown though it were lying at his foot But oh that cursed self-denial doth possesse the breasts of many so that though that Crown of immortal Glory and eternal blessednesse be lying at your feet yet ye will not imbrace it nor take it up Is not the hatred of many to Christ covered with deceit and therefore Your iniquity shall be declared before the Congregation Now that what we have spoken upon this might be more clear and that the nature of â—ustifying Faith be not mistaken We would have you taking notice of these things 1. That the grace of Faith doth not justifie Christian as it is a work or because of any inherent excellency and dignity that is in this grace above any other graces of the Spirit â—ut Faith doth alone justifie a Christian instrumentally and objectively that is it is â—hat by which a Christian is just by laying hold â—n the precious object of it the righteousness of Christ. And to clear this we would only have you knowing this That Faith doth juifie as it closeth with Christ but not because 〈◊〉 closes with Christ which some vainly are â—old to assert because there is not any digâ—ity or worth in the act of Faith in closing with Christ
magnifie his mercy above all his works And lastly Misbelief maketh this objection They have sinned not onely against light not onely against vowes not onely after much enjoyment of God but even after the application of threatnings So that they conceive that their Maker will â—ot have mercy upon such Yet this is fully answered likewise from that letter of His Name He forgiveth iniquity transgression â—nd sin which three words doth abundantly speak forth That there is no transression which he will not pardon there being but one particular amongst all that â—â—nuâ—etable number of sins which lodgeth 〈◊〉 the heart of fallen man that he declared â—â—pardonable And there is none of our â—iseases that is above the infinit aâ—â—e of love â—nd concerning which we can take up that â—omplaint There is no balm in Gilead and â—â—ere is no Physician there And though proâ—idence may master up many impossibilities â—et let Faith take the promise in the one â—nd and impossibilites in the other and desire God to reconcile them that if we cannot see any connexion between Providence and the Word yet may we reflect upon the omnipotency of God that can make thingâ— that are seeming contrary sweetly to agree together the Commentâ—â—y will never destroy the Text nor Providence will never destroy the faithfulnesse of God And let me give you this advice that those objections of misbelief which you cannot answer and in â— manner putteth you to a non plus and wheâ— ye have looked over all the Names of God yâ— cannot finde an answer to them sleight them and cover them as we have often told you was the practice of believing Abraham Rom 4. 19. where that strong objection of misbelief appearing before his eyes the deadnessâ— of his body and the barrenesse of Sarahs womb It is recorded of him he considered not thesâ— things as it were he had a divine transitioâ— from the objections of misbelief to the actinâ— of Faith and this is clear from Matth. 15 25 26. Where that strong objection of misbelief being proposed against that woman the she was not within the compasse oâ— Christs Commission she hath a noble way oâ— answering with this Lord have mercy upon mâ— And if so we may speak Faith hath a kinâ— of divine impertinency in answering the objections of misbelief or rather a holy sleighting of them that gaineth the victory wheâ— cavilling with tentations will not do it The like also may be instanced in His Soâ— Name O how glorious titles are given tâ— that Prince of the Kings of the earth and 〈◊〉 that Plant of renown upon which the weakest faith may cast anchor and ride out the greatest storm I shall not detain you long on this subject but this we would have you know that there is no strait nor difficulty that a Christian can be exposed unto but there is some name or aâ—tribute of Christ that may sweetly answer that difficulty and make up that disadvantage Is a Christian exposed unto afflictions and troubles in a present world Let him comfort himself in this that Christ is the shadow of a great rock in a wearied land Is a Christian under inward anxiety and vexation of mind Let him comfort himself in this That Christ is the God of peace and of all consolation Is a Christian under darknesse and confusion of spirit Let him comfort himself in this That Christ is the Father of lights and is the eternal wisdom of God Is a Christian under the convictions of this that he is under the power and dominion of his lusts Let him comfort himself in this that Christ is Redemption yea that I stay no longer if it were possible that a Christian could have a necessity that he could not find a name in Christ to answer it he may lawfully frame a name to Christ out of any promise in all the Book of God and he should find it forth-coming for the relieving and making up of that necessity God would not disappoint his expectation There is yet one thing further in reference to the object of Faith which we shall desire you to tale notice of and it is the way of Faiths closing with its noble object and its testing on him and this we conceive may be excellently taken up by our considering of the many several names that Faith getteth in Scripture beyond any other of â—he graces of the Spirit It is called looking Isa. 45 22. Look unto me It is called abiding in Christ Joh. 15. 4. Abide in mee It is called a keeping silence unto God Psal. 37. 7. My soul trust in God Or as the word is in the Original My soul be silent unto God and that in Psal. 62. 1. My soul waiteth Or as the word is Truly my soul is silent unto God Likewise Faith is called a leaning Psal. 7. 15. I have leaned upon thee from my mothers womb Faith is called an eating of Christs flesh John 6. 53. Faith is called a casting of our burden upon God Psal. 55. 22. Cast your burden upon God and Faith it is called a coming unto God Matth. 11. 28. And according to these different names there are these seven noble properties maâ—chless differences of this grace of Faith The first is That this is this grace by which a Christian doth enjoy much communion with God Hence it is called a looking which importeth that Faith is a continuall contemplation of the immortal Soul upon that precious and excellent object Jesus Christ. There is that second property of saith That it is that grace by which a communion with God is maintained Hence it is called an abiding in God It is that grace whiâ—h maketh Christ and the believer to dwell together The third property of Faith is that it is a most submissive grace Hence it is called a keeping silence unto God Faith as it were it knoweth not what it is to â—epine It is the noble excellency of Faith it never knew what it was to misconstruct Christ. It is the noble excellency of Faith it never knew what it was to passe an evil report upon Christ. Faith it will promise good things to a Christian in the darkest night for when Love asketh Faith that question Isa. 21. 11 12. Watchman what of the night Watchman what of the night Or when shall the morning break Faith answereth it with the words that follow onely a little inverting the order The night cometh and also the morning the morning is approaching that admitteth of no following night There is that fourth property of Faith It is the grace which keepâ—th a Christian in â—e severance by its â—uilding upon the rock Hence it is called a â—eaning upon God for a Christian by Faith doth perpeâ—ually joyn himself to Christ so â—hat what ever trouble hee be cast into by Faith hee comeâ—h up out of that wildernesse â—eaning upon his beloved and by Faith hee is â—ed up to the Rock that is higher then hee â—here he may sit in safety and even â—augh