thence to the understanding to be perswaded of our Soules welfare by him thence to the Conscience when as the partie by a reflected act knowes that he beleeves that is that he is perswaded truly and so is assured of his Salvation c. Object Rom. 10.10 With the heart man beleeveth Ans He saith not onely with the heart but the heart here is put for the whole Soule as it is frequently in * Ezek. 36.26 Psal 108.1 Job 38.36 1 Pet. 3.4 1 Joh. 3.20 Isai 6.10 Scripture elsewhere and that it is so meant here appeares by the contra distinction it beares to the mouth and outward man ver 9. CHAP. 11. The immediate Effects following upon sound Beleeving HEE that hath it wrought in him is presently brought as it were into a new world and like as it was with Peter when he was come to himselfe after his miraculous deliverance out of prison by an Angel loosed from his Chaines and passing through the iron gate the case was much altered and he in an Extasie These Effects or gratious dispositions immediately follow in the true beleever 1. True Love to God which could not be before for the apprehension of his love to us kindles love in us to him as a Sparke or burning Coale lights the Candle or sets the wood on flame Now we love God cordially more then one that should save our life it appeares thus 1. It makes us love him above our selves or any other in that we see he hath done more for us then we could or would doe for our selves or any other could doe for us 2. To study how to gratifie him and to think what shal I render to the Lord Psal 116.12 and willing to be at cost and paines for him and how to please him best 3. To love as he loves and hate as he hates 2. Hatred of sin not as before viz. because our bane only but because it 's cleane contrary to God and his holy and pure Nature for if we love one thing of necessitie we hate the contrarie to it thus loving sweet we hate sowre loving Light we abhorre darknesse loving pleasure we cannot abide paine 3. Godly or Evangelicall Sorrow which is sorrow for our sinnes out of love to God and because they are offence and wrong to him who is so infinitely good to us It differs farre from worldly sorrow which was in Nabal Ahab c. for that worketh death 2 Cor. 7.10 but this life and it differs from Legall sorrow for sin which was in Iudas for 1. That breakes the heart but this melts it as if the Icicles have the Sun shine on them they must needs melt and if Christ the Sun of Righteousnesse be rightly applyed to the Soule this melting Effect will undoubtedly follow in the heart making it plyable to receive any gracious Impression 2. That is chiefly in time of Humiliation for as Godly sorrow comes on so the other weares out 3. That arises out of horrour of Conscience but this out of love of God and his goodnesse 4. That is only for the punishment but this for the sinne 4. Sound and sweet peace inwardly which though it 's not perfect yet Consciences trouble is finely allayed and it is better satisfied and findes more ease then before as after the plucking out of a sting or thorne is more ease yet not perfect riddance of all paine Being justified by Faith we have peace with God Rom. 5.1 the sting of sinne is the damning power of it which upon our beleeving is plucked out and taken away Rom. 8.1 hereupon followes ease in Conscience Q. How may one know whether it bee sound peace Ans If it follow a sound cure of the wound first made and felt in Conscience for else it 's but a still and secure Conscience and like one that hath a thorne in his flesh and he asleep though he feele it not the raging of it is as much and the danger greater for so long he useth no means against it 5. Spirituall Joy The God of hope fill you with all Ioy and Peace in beleeving saith PAUL Rom. 15.13 and my heart trusted in him therefore my heart greatly rejoyceth saith DAVID Psal 28.7 This is not naturall Joy rejoycing in things pleasing to nature nor worldly Joy in the things of this world much lesse wicked Joy in doing evill but spirituall Joying in the Spirituall benefits and priviledges of Grace called Joy of the Holy Ghost very like that new Song which no man could learne but they which were redeemed from the earth Rev. 14.3 6. An holy Consecration or Resigning up our selves wholly to Christ Rom. 12.1 For if we beleeve truly that Christ gave himselfe to death for us it will make us according to reason give our selves wholly to him againe as in Marriage very Reason requires a mutuall giving of themselves each to other Q. How Ans By making a Covenant in good earnest with Christ to be all for him and not to be any more for the world or for dearest Friends or our owne selves any further then will agree with our being for him 7. Love to the Godly which before we could worst abide as Paul newly converted cleaves heartily to those whom before he persecuted Act. 9.19 26. and as new kindred that come by Marriage are much made on being before but as strangers and of ordinarie account Faith in Christ and love to all the Saints go together Eph. 1.15 Such now are called to us Ps 66.16 Come all ye that feare God others are shaken off and sent packing Psal 119.115 Depart from me ye evill doers though before our greatest Companions 8. Unfained Wishing and endeavouring of others beleeving Act. 26.29 Rom. 10.1 because now and not till now we have true love in us to God and others for true Charitie is a proper fruit of true Faith only making us aime at the greatest good of others that is of their Soule These are some immediate Effects or holy stirrings following instantly upon our quickning by Faith in Christ in every one more or lesse though not in all alike wherewithall note that Faith quickens as soone as it is conceived as in CHAP. 5. CHAP. 12. The Excellencie of saving Beliefe WHo is able to sound forth all its praise whose Price is above the Pearles yet to give a taste It is more worth then the whole world or any precious thing therein yea then Gold 1 Pet. 1.7 we may say Glorious things are spoken of thee thou Grace of God and as the queen of Sheba of Salomon thou exceedest the fame that we have heard no money or monies-worth can buy it if one have it not and if he have it once nothing can make him part with it 1. It is a defence against all evill as against the Devill it 's a shield wherewith we quench his fiery darts yea a shield of Gods own making Ephes 6.11 and 16. so against the world the victory that overcomes the world Joh. 5.4
is he is to be exhorted to give his minde to be perswaded of Gods good will to him in offering him the Remedie in good earnest and is as willing to shew him mercie and to bestow the Remedie on him as on any other so that be refuse it not and so judge himselfe * Act. 13.46 unworthy of everlasting life therfore he is to be required by resolving theron desirously to accept thereof which is to Beleeve CHAP. 6. The Grounds of true Beleeving Qu. YOu have shewed how the humbled sinner by the working of the Gospel comes to beleeve but upon what Grounds doth he thus beleeve A. He hath his Grounds for else that were as a building without a Foundation but it is not any thing in himselfe only he is prepared for and made capable of the Remedie by sound Humiliation as CHAP. 3. his Grounds are all in God as 1. His Free Proffer and good leave whosoever will Rev. 22.17 and any one that thirsteth Joh. 7.37 2. His Will who would have him do so Ioh. 6.40 3. His Desire as though God beseech you by us saith the Apostle 2 Cor. 5.20 4. His Command requiring and charging him to beleeve This is his Cōmandement that we should beleeve on the Name of his Son 1 Joh. 3.23 so that he should highly offend God Make him a liar 1 Joh. 5.10 and set the Grace of God at naught if he did not 5. His Promise that he shall not in so doing have the Repulse Him that commeth to me I will in no wise cast out saith Christ Ioh. 6.37 and therefore most safetie herein Thus though he see no cause why in himself any more then his own necessitie yet because it is Gods Will and Desire Command with Promise c. he gives his minde and bends his will to rest perswaded of Gods good will to his Soule by Christ This is to beleeve meerly upon Conscience when we see in our selves no reason why we should doe so yet because it is Gods will this is the best beleeving for the lesse there is of our selves in beleeving the better it is and this will sticke surest by us nor is so subject to waverings and reelings as otherwise Let it be well marked for divers mistaking their Grounds and looking for something in themselves to ground on loose their way and are so wofully bewilderd that thereupon they are in great perplexitie * See more Chap 9. the 6. help Now the partie drawing to a perswasion upon the foresaid right grounds this is such a thing as should be done once for all seeing it is done in Conscience and according to truth therfore he should doe it with this mind and meaning to rest thus perswaded now and for ever and never to deny it or yeeld to doubting of it afterward it must be advisedly done as in Marriage once for ever wherein there is an accepting and covenanting not for the Marriage day only but for all their life this is a great setling to Faith Q. How may one know whether he beleeve thus on Conscience because God wils and commands it A. Then he will as well make Conscience of obeying God in other things because he Commands us to be humbled for sin to repent thereof to renounce all knowne sin yea to part with our best beloved sins and to take up the Crosse and follow Christ to embrace self-deniall true holinesse and Sanctification and the like CHAP. 7. Divers Objections answered which hold back ones beleeving after he is throughly humbled THE broken-hearted and humbled sinner for of such an one I speake and the Answers to the Objections following are only meant to such an one is pestered with many Objections to keep him off from beleeving some before the birth of Faith and while it is in conception some afterwards for now Satan assaults him as the red Dragon stood before the woman ready to be delivered Rev. 12.4 to devoure her Child as soon as it was borne now that a Soule is breaking loose or broken from him he bestirres himselfe to fetch back his prisoner some of which objections most usuall are these 1 Object If I be not elected I cannot beleeve doe I what I can and whether I be elected I cannot tell A. Trouble not your selfe with Gods secret will Beleeve and you are elected then you shall know and before you cannot you must first know that you beleeve before you can know that you are elected 2 Obj. I cannot beleeve unlesse God inable me A. True yet God requires you to be willing to take abilitie when he offers you as now he doth 2. To use abilitie as he bestowes it on you in making you willing therein he inables you in some measure he would have you put forth this Strength to the uttermost and doe what you can for your heart to beleeve else it is as if one deadly hungry having Food offered him should say I cannot feed unlesse God give me abilitie and so not assay nor trie to doe what he can to eat or for leaving of sin as if one should say I cannot leave sin unlesse God inable me and so continue in sin nay thou must give thy minde and will and yeeld thy selfe to doe it and so it is for beleeving 3 Obj. I feare I have not been rightly humbled all my trouble was onely for feare of hell Ans It can be no other till you beleeve there is nothing but Law till Grace come there can be no love of God in you till you taste the sweetnesse of his love to you by Christ * 1 Joh. 4.19 first which is by beleeving 2. If it be only therefore it doth indeed prove you doe not as yet beleeve but yet it proves withall that you are prepared to beleeve and may so doe now safely and without danger 4 Obj. But I feare I was never humbled enough and as I see some others have been A. 1. Others must not be your measure the Lord deales differently If one woman have not so grievous paine in Child-bearing as another doth it prove her no mother of a Child 2. If you feare it that is a signe you desire to be humbled throughly an Argument of the Truth of it 3. If you unfainedly desire whole Christ to sanctifie as well as save you above any thing then you have been humbled enough 4. If you can feelingly pitie others that are humbled and distressed in soul and not be angrie with them nor count them fooles as carnall people doe that 's a signe you know what belongs to it 5. Have you been driven out of all good conceit of your selfe seeing nothing but matter of damnation in you not thinking your selfe better but as bad as any bodie and deserving damnation as much as any one And secondly your heart so oppressed with sorrow thereupon that it would not let you be at quiet nor content your selfe in the comfort of any thing without Christ for griefe of your lost Soule
pleased him preserve our life without food but we doe not therefore expect hee will doe it and so refuse our food because he can do it but rather consider what he will doe There are two parts of Gods Word Lawe and Gospell they both conduce to the work of faith and goe to the making up of saving beliefe the Law begins the worke the Gospell finisheth it the Law makes way for Christ and therefore is called our schoolemaster to bring us to Christ Gal. 3.24 the Gospell brings him into the soule and brings the soule into saving acquaintance with him Q. May not one beleeve rightly without the working of the Law first A. No 1. Because no part of Gods Word is in vaine but serves to speciall use to bring men to salvation 2. This were to have the work finished before it be begun for the Law begins the work and Christ is the end of the law Rom. 10.4 3. They that beleeve by the Gospell without the working of the Law first doe but as one that is full fed having a dainty morsell offered him takes it indeed but layes it by or puts it in his pocket not receiving it into the Stomack to nourish him CHAP. 3. How the Law workes towards the bringing us to beleeve 1. The Law first enlightens us and makes us see our misery Rom. 3.20 2. It wounds us and makes us feelingly affected with our misery and therefore is said to slay us Rom. 7.9 11. by both these it is said to humble us Q. Must one needs be wounded and humbled distressed in soule for his sinne and misery A. Yes there cannot be healing before there be a wound nor a cure wrought till the patient be willing to put himselfe into the Phisitions hands to use his skill he cannot be willing till he see and feele his danger of death To see our misery is to be lost in our selves to feele it is to be sick Christ came to seeke and save them that are lost Luke 19.10 and to be a physitian to those that are sick of their sins Mark 2.17 and to heale the broken hearted and bruised ones Luke 4.18 and none els 2. Morever it is a condition which God requireth Humble your selves in the sight of the Lord and he shall lift you up Iam. 4.10 and verse 9. Be afflicted and mourne and weepe c. 3. It is the way to have a pardon as a condemned subject or leud child must first humble themselves before they be taken to favour 4. It makes us willing that Christ should take us up and beare us or doe any thing with us as Saul Acts. 9.6 Lord what wilt thou have me to doe As a wearied Traveller ready to sinke under his burden is willing and thankefull to be taken up and carried whereas a fresh and lusty Gentleman that walkes upon his pleasure scornes to be carried on a porters back therefore of necessity we must be first humbled before there can be any good done on us for beleeving to Salvation The law I say by inlightning and wounding the soule is said to humble us of which legall humiliation are divers steps and degrees for the law makes us see and certainly beleeve 1. That we are unbeleevers for none will seeke after beleeving that thinkes he hath it already 2. Our wofull case and danger therfore for he that beleeveth not shall be damned Mark 16.16 yea is condemned already Iohn 3.18 3. That we are nothing but sinne and vilenesse Tit. 1.15 16. all we have or ever have done being without faith and therefore no better then * Splendida peccata matter of damnation displeasing God Heb. 11.6 4. It makes us abhorre and loath our selves therfore Ezek. 20.43 5. Bitterly to lament for our lost miserable soule as Zach. 12.10 6. To be weary of our sinnes and therefore would be ridd of them and weary of our selves and therefore cannot indure in that estate wherein we are Math. 11.28 You that are weary come to me saith Christ 7. To be willing to forgoe our sinnes and doe any thing God shall bid us Acts. 9.6 yet not out of true hatred of sin or love to God that the law workes not but out of meere terrour and feare of hell 8. To despaire of our selves or as * Homil. Falling from God First part touching any hope that may be in our selves or any possibility to helpe our selves but that all we can doe rather increaseth Gods wrath against us being still without faith But note that this despairing of ourselves is not the despairing of the grace of God which faith comming in upon it prevents and keepes all those from in whom it succeedeth for the Law now hath brought the soule to the mouth of the gulfe of despaire ready to be swallowed up but here comes in faith in his proper place to doe the soule good in all such as attaine it who els would wholy despaire as Iudas 1. Ob. You named in the 4. and 7. places an abhorring our selves for our sinnes and a willingnes to forgoe them c. how may these be before faith Answ There is a kind of abhorring of our selves and our sinnes and a willingnes to be rid of them before faith wrought but not out of love to God or hatred of sinne as it is sinne and unrighteousnes contrary to the pure nature of God but as it is our torment as a rare delicious confection that exceedingly delighteth the tast yet hath a malignant quality and being eaten torments extreamely and burnes the bowells the party tormented therewith abhorres to see or thinke of it and cryes away with it fling it into the fire and yet it it as pleasant to his tast as it was before and as it was with Iudas his thirty peeces when his conscience was tormented 2 Ob. You speake of seeing and feeling our misery must there needs be both these will not seeing alone serve turne Answ No. Our seeing of our soules misery is the Lawes inlightning us Our feeling it is the wound it gives us as Peters hearers were pricked in their hearts Acts. 2.37 Many onely seeing their misery but their hearts not wounded with a sense of it go on still in their naturall state and come not to the honour to be true beleevers in Christ as one may see his dangerous soare and Vlcer hazarding his life and the Chirurgion comming to him with his lancing knife but yet unlesse he indure the launcing and feele the smart he cannot be cured Thus the Law having done its part in humbling the soule both by inlightning and wounding it in those eight particulars aforementioned next comes in the * Eph. 1.13 Gospell to doe its part CHAP. 4. How the Gospell workes to the bringing us to beleeve savingly in Christ THe working of the Gospell in this humbled soule consisteth in eight things also for the bringing forth of faith in him 1. It inlightens him to see two things First that God of his meere
good will and mercy to miserable lost sinners hath provided them a sufficient meanes viz. Christ whereby to be saved and delivered * 1 Thes 5.9 from his eternall wrath Iohn 3.17 1 Iohn 2.2 not excluding any that will accept of it Revel 22.17 upon Gods termes and in his order that is by being first humbled and so made capeable thereof Secondly That God is as willing to shew him mercy as any other Ioh. 3.16 yea will doe it and save him by this meanes Christ if he will but trust God on his word and beleeve this his goodwill to him and that he hath provided this meanes for him so that if he be not saved it is because he would not trust God but thinkes that God meanes not so well to him as he speakes Iohn 3.16 That whosoever beleeveth in him shall not perish Thus the doctrine of the Gospell inlightning the humbled sinner is as a voice that comes from the Holy One saying Heare thou poore Soule hearken unto me now thou canst doe nothing for thy selfe see what God is willing to doe for thee hereupon followes 2. Admiration wherewith he is so rapt as that it is with him as it was with the Church upon their so strange Returne out of Captivitie Psal 126.1 they were like them that dreame He wonders much at this a thing so admirable that God should offer a Remedie and that such an one to man so great a sinner whereas not one of the Angels that sinned ever had such a favour offered them though there be millions of them this I say is wonderfull to him though as yet he beleeves not this Remedie to himselfe but understands a possibilitie wherin he may be included as to a miserable captive the news of a release for some of the Company is admirable to him upon the generall intelligence though as yet he know not whether he be one of them 3. Conviction the Gospel holds him to it whereas he goes about to put it from himselfe O thinks he this is good indeed but too good for me that is not for me I am so great a sinner nay saith the Gospel Whosoever beleeveth shall not perish and therefore if thou wilt that is for thee as well as any other unlesse by not beleeving it thou deprive thy selfe of it and a broken heart Psal 51.17 God will not despise being offered to him such an one is thy heart 4. Consultation He fals to reasoning with himselfe what he were best to doe What thinks he doth God indeed bid me beleeve his good will to me by Christ and to be perswaded thereof yes and gives me good leave and warrant yes What God to shew me mercie Why to me What is in me What reason have I to be so perswaded none at all but onely because God bids me that is great reason What danger is' t if I do not oh the greatest sin of unbelief and contempt of the Grace of God thus offered me and it will be unrecoverable losse of my Soule What danger is' t if I doe now beleeve this his good will and meaning to me by Christ None at all but shall please God best and shall find sure mercie and Salvation 5. Resolution He comes to resolve and puts himselfe upon this point with unfained Resolution thus to doe he gives his mind and inclines his heart to it thus well then seeing it pleaseth God best and is best for my Soule and no danger in it I being rightly humbled I will then venture my Soule upon Gods word and bidding and rest perswaded that he meanes me well even me and my poore soule by Christ Yet now there is difference between this his Resolution and his doing of it which followes afterward 6. Longing affection finding for all this his Resolution how unable he is to performe it he fals to an heartie desiring and earnest longing for it very highly prising of it Oh thinkes he that I could so doe that I could be so happie the Lord the Lord give me Grace to doe it whatsoever betides me in this world though I beg my bread this desire is very earnest longing for this rather then any thing as one pressed to death desiring water or a condemned man a pardon as David for the waters of Bethlehem and the chased heart after the water brookes Psal 42.1 this is the hungring and thirsting of the Soule whereof the Scripture speakes and whereto the Promise is made Matth. 5.6 John 7.37 7. Supplication This his desire is so strong and vehement that it can no longer hold in but breaks forth in Prayer to God First as the Prodigall and Publicane in humble and heartie Confession of his sinfull Condition thinking none so great a sinner as himselfe feeling his owne burden best and abasing himselfe to nothing in regard of his owne unworthinesse yet secondly in earnest fuit and petition to God to give him that blessed remedie and an heart to embrace it which he sees of his good will he hath provided for him even Iesus Christ that he may be well perswaded of it to his Soules Comfort and thus continues every day praying which is his hanging upon Christ and crying after him he will have no nay nor let him goe but thus clings closely to him 8. At length God graciously answers his request with Son thy sins are forgiven thee be it unto thee as thou hast desired and so workes it in him as in the Creation when God said Let there be this or that it was so so now workes in him a true perswasion of his good will in Christ even to him and of bestowing Christ a Remedie on his Soule and that by him he shall have Grace and Mercie and be saved and that in this sort the humbled sinner thinks thus God hath given me an heart to desire it and to pray unfainedly for it and it is according to his will I should do so now he heareth the desire of the humble Psal 10.17 and If we aske any thing according to his will he heareth us 1 Joh. 5.14 Therfore I am perswaded he will grant it me even the blessed Remedie Christ with all his benefits to the everlasting Salvation of my Soule This now is a true perswasion and thus is faving Beliefe wrought and brought forth at length by the Gospel Object But his prayer for it is not altogether according to the will of God and therefore is he not mistaken for his ground 1 Iob. 5.14 and so his perswasion false Ans Nor is any good thing we doe altogether according to Gods will but first it is that which God requires and so according to his will Secondly it is upright unfained and therefore also accepted the weaknesse not imputed Thirdly he doth not desire to maintaine himselfe in doing it otherwise then Gods will is nay it is all his care it may be according to his will every way therefore It is accepted according to that he hath and not
according to that he hath not 2 Cor. 8.12 2. Object But it is not in Faith he praies thus seeing Faith is not yet brought forth till after his praying for it Ans It is not void of all Faith as is shewed in the Chap. following CHAP. 5. Questions resolved concerning the manner of the Gospels working of Saving Beliefe Quest HAd this humbled sinner saving Beliefe till now that he is come to this true perswasion of mercie by Christ Ans Yes now it is brought forth but it was conceived and in breeding before namely in his * Act. 11.21 23. resolving and earnest desiring it the 5. and 6. points of the Gospels working mentioned before then it was in him more unsensibly and in conception but when he comes to be truly persuaded this is the birth of it now it is in him more sensibly now he sees that he beleeves as a woman hath a child in her womb before it be brought forth and she hold it in her armes and look upon it Quest. How can you prove that there was saving Faith begun in him then Ans 1. Because in his resolving upon and earnest desiring of Christ Gods Remedie he gave his heart and will to Christ for what wee greatly desire that hath our heart 2. The Promise is made to this kind of desiring Matth. 5.6 3. He then yeelds to Gods demand and condition which is willingly to accept and make choice of Christ as God is willing to bestow him the Soul in this desiring him saith Yea I make choice of him above all 4. This resolving on and accepting of Christ Gods Remedie is to beleeve for the Soule saith to Gods proffer I will and consents thereto as in Marriage Wilt thou have this man to thy wedded Husband I will This makes the match so between Christ and the Soul God by his Proffer asketh the humbled soul by resolving and desiring it answers yea and consents thereto Plainly thus the sinner rightly humbled by the Law and being also convinced in Conscience by the Gospels enlightning of Gods free proffer of the Remedie to him as well as to any other doth by his resolving on it and fervent desiring it shew his good liking thereof yea accepts thereof as if he should say yea let me have it this accepting is weak implicite beleeving the very beginning of it but to be perswaded is stronger beleeving the making up of it but right applying of Christ the definition of Faith Ch. 1. comprehends both Quest But what if this desire and resolution be not sound and unfained Answ Then it doth no good neither is it saving Beliefe but only a counterfeit of it but I speak all this while of that which is true and unfained Quest. How may it be knowne Ans 1. It is a desiring of Christ above any other thing that can be thought or named as one readie to die for thirst desires water above any thing else 2. It is very earnest proceeding from the very Agonie of Conscience and will have no Nay as Rachel Give me Children or else I dye it cannot be satisfied nor endure without him whatsoever else it hath 3. It desires the Remedy not by haves but as God hath provided it whole Christ as well for a sanctifying Remedie as a saving else it is not a true desire nor a right accepting of him such an one doth not apply the true Christ but an halfe Christ or an Idol-Christ of his owne making viz. to save without sanctifying which is not the Christ that God hath appointed for a Remedie And for as much as our first coupling and uniting unto Christ consisteth in this point we must be so much the more carefull of it that it be well done for by Humiliation we are pluckt out of the old Stocke by beleeving we are set into the new that is Christ there must bee great Care had that we be rightly joynted in as the Science well set into the Stock at first thrives more in one yeere then another will doe in foure if it grow at all 1. First then we must desirously and resolvedly accept of whole Christ this is to be rightly joynted into him that is a Sanctifier as well as a Saver of us to make us holy as well as to make us whole as a * Act. 2.36 Lord to have the whole command of us and we to be ruled by him to follow him and doe as he would have us we must be joyned to him as our * Eph. 4.15 16. Head to infuse spirituall life and power of Grace into us to vanquish corruption and to delight in God and to glorisie him in holinesse else we shall be as it were ingraffed into a dead or saplesse Stocke Can such a Science grow or prosper Therefore we must take the whole Remedie not a Jesus onely but a Christ too and that not partly viz. a Priest to die for us but a King also to rule over us and a Prophet to teach us 2. We must be wholly joynted into him not partly into our selves and partly into him as to thinke that though we have need of Christ yet that * Non intelligit beneficia divina qui se tantummodò à Deo juvari putat Lac. li. 1. c. 11. Divi. Inst there is some goodnesse in our selves 3. To an holy end viz. Not to take libertie to sin more but with a Covenant in our hearts to sinne no more that is what we know to be sin not willingly to give our selves leave to do it for a world That humbled sinner that by unfained desire and Resolution thus accepteth of Christ is rightly joynted into him and a true Beleever Quest But can such be in danger of beleeving wrong that have beene rightly humbled A. Not so but they that are not thus rightly joynted into Christ have not beene rightly humbled but only in part to wit to see themselvs in danger of damnation by sin which therefore they would have forgiven but not to abhorre their sins and be wearie of them willing to be rid of them and to doe any thing that God shall bid them or would have them do which are parts of sound Humiliation as CHAP. 3. was shewed thus as they are humbled onely in part so they apply Christ onely in part for one cannot desire or accept of Christ any further then he is sensible of his own necessitie this is to divide him therefore a false affection of desire to him as the false mother 1 King 3.26 would have the child divided Quest Whether are the Promises to be applyed to one truly humbled by the Law and enlightened by the Gospel c. touching the Remedie proffered to him though not yet ressolved to rest perswaded thereof but puts it from himselfe because of unworthinesse Ans Apply the Promises to him we may not because they doe not belong to him till he * Gal. 3.22 beleeve but the precept of Beleeving ought to be applyed to him that
so that no worldly Joy could extinguish it nor rid you of this sorrow but only the Joy of Beleeving and thirdly hath made you therefore resolve to get Christ if possibly you could though you loose all else if it hath been thus with you you have been humbled enough to make you capable of beleeving Qu. What should they doe that have not beene humbled enough A. Let them studie well and throughly of the vile nature of sinne which * 1 Sam. 3.13 makes us vile what infinite wrong it doth to God what daring and provoking of him what a poysonfull thing and murderer of our souls not the least * Job 33.27 good to be gotten by it but the greatest losse most hateful to God and hurtfull to our selves they that plod well on this it will make them thinke more basely of themselves and humble them more Hee that would be a meet subject of mercy must bee throughly abased in him selfe the world accounts of us thereafter as we set forth our selves but God thereafter as we abase our selves 5 Object How is it likely that God favours me so well as to give me Christ whenas all good people have discountenanced me and not cared for me for my naughtinesse A. Both God and they have so long as you followed your ignorant profane or meer civill course but now that you are changed as sure as Gods people so surely God himself makes reckoning of you and likes you well 6 Obj. But now my old friends and companions cast me off A. It 's a signe of Gods better liking of you for that which the world most despise is most welcome to God namely a dejected Soule and broken heart this is a sweet * Psal 51.17 Sacrifice to him 7 Obj. But I am so unworthy c. A. If you stand upon worthinesse Christ can profit you nothing the more you see your unworthinesse and groane under it the fitter you are for him and he for you as if one readie to starve having an Almes offered him by one extreamely wronged by him should say O nay I am unworthy and so chuse rather to die than to receive it just so doe you 8 Ob. If I could prevaile more over my corruptions I should have some good hope but they alas are so many so strong that my heart failes me A. The cause why your corruptions prevaile so much is want in Beleeving and because you do not as God bids you to beleeve that he will save you by Christ he will have you know if you get any Grace at his hand it must be by doing as he bids you and not by disobedience if you would beleeve this better you should finde such admirable sweetnesse in Gods love as should constraine you to love him more and the more you love him the more should you hate sin and corruption which is contrarie to him and the more you hate that the more it would wast in you for it is your love to it that nourisheth it and makes it thrive and shoot up in you In a word your Beliefe must be stronger that your corruptions may grow weaker therefore give your minde to it as good at first as at last Beleeve stedfastly in the Grace of God 9 Object But I feare if I should thus perswade my selfe I should presume Ans Feare not that you being rightly humbled for that perswasion that goes before sound Humiliation is presumption but not that which followeth it if you can attaine to a grounded perswasion after safe and good to presume is to be perswaded when one should not not when hee should as now you should and ought feeling the burden of your sins God requires it of you Matth. 11.28 10 Object But there are a very few Beleevers therefore I am afraid I am none of them A. Few indeed yet not because God is unwilling to save more but because so few will accept of his proffer on his Termes which if thou wilt it 's all one to thee few or many 11 Obj. I feare I have sinned against the Holy Ghost because I have often resisted that good Spirit and gone against my Conscience A. But thou wilt not renounce Gods Truth nor as an enemie maliciously persecute it therefore hast not committed that unpardonable sin 2. Thou grievest forthy resisting the Spirit and wilt be more carefull not to doe so how then hast thou committed that sin whereof one cannot repent when thou seest thou dost even now repent of it 12 Obj. I feare if ever I had it that I have lost it again because I have not such Joy and Cheerefulnesse as I had at first A. You cannot loose it if you had it not before and if you had it before you cannot loose it because its a thing that * 1 Pet. 1.5 and 9. cannot be lost as for your Joy it is with you as with the Church ravisht most with Joy upon their first deliverance out of captivitie Psal 126.2 and yet their deliverance lasted long after or like the creeple Act. 3.8 who upon his unexpected cure shewed greatest Joy at first and yet he was as sound of his limmes long after 13 Obj. I feare I shall not be able to hold out because Satan and my corruptions are so strong and my Faith so weake if I have any Ans God who hath begun the good worke will finish it Phil. 1.6 and Christ is both Alpha and Omega Rev. 1.11 not onely the Beginner but also the Finisher of our faith Heb. 12.2 A living member of Christ cannot perish unlesse he should perish with him as the members of the body cannot be drowned without the head 14 Ob. O it is a difficult matter to beleeve truly A. The matter of difficultie is most in the will be you more willing and it will be more easie CHAP. 8. The maine Lets to the getting of saving Beliefe in meere naturall ones THere are many Lets and Hinderances that keep men from getting of it some of the Chiefe are these 1. Ignorance not knowing what it is how good and how they ought to labour for it such God sweares shall not enter into his rest Psal 95.10 11. because they know not his wayes 2. Feare and Distrust lest God will not give it them though they seek it whereby they do him no small dishonour seeing he hath promised the contrarie Matt. 7.7 Seeke and ye shall finde 3. Spirituall Pride and well-conceitednesse of themselves We are all by nature as full of pride and selfeconceitednesse as a bladder is of wind but when we are pricked with the Law we finde our selves empty and lanke and their doings as he thinks scorn to beg or be beholding to another that hath of his own alreadie Every one that is thus proud in heart is abomination to the Lord. Prov. 16.5 4. Carnall Securitie thinking their Soules are not in danger nor will be perswaded of it he that thinkes not himselfe in any danger of death will
not use Physicke to preserve his life these are like Sisera fast asleep and secure Judg. 4.21 when Jael was ready to pierce his braines 5. Carnall Confidence and trusting to their outward prosperitie because they thrive and fare well in the world in bodie and in outward Estate therefore are confident their soules doe so too as if a Traitour in hold finding good keeping should be confident of a pardon 6. Sloth and a lazie humour whiles men had rather be without it than to take paines for the getting of it and to remove such logges out of the way as hinder them towards it as one in a swoune that had rather go away then be rubb'd and struggled with for the saving of his life 7. Delay as men putting off so long the getting of a pardon which they might have that they are hanged before it come thus many an one looseth the land of promise by lingring so long in the wildernesse of sin as the old Israelites 8. Presumption which is not saving but deceiving Beliefe false beleeving where with Faiths roome is taken up that there is no Roome for it to enter these are they that were never made so much as capeable of beleeving by getting a broken heart and yet beleeve and apply Christ to themselves after their owne fashion without any ground or warrant from God nay against his Word They doe not take Christ the Remedie 1. in Gods order by being humbled first nor yet 2. upon Gods termes viz. to be rid of their sins by him as Act. 3.26 They that thus by presumption have falsly laid hold on Christ it 's an harder matter farre to make them loosen and so take true and good hold of him then those that have beene ever fearing and doubting and never yet apprehended at all As one at point of being drowned having taken fast hold of a Bulrush in the water it 's harder his Senses being stonied to make him let goe and take hold on a strong pole reacht to him then if he had taken hold on nothing at all Carnall people are even shackled fettered with these fore-named hinderances and as it were with strong Chaines held in which if they get not loose from they are bondmen to Satan still no freemen of Christ to wit true Beleevers for all their smooth and civill behaviour wronging no body paying every one their owne keeping their Church and professing true Religion CHAP. 9. Helps to saving Beliefe for distressed Soules THese helps are onely meant for the afflicted Conscience and for weake wavering ones for to offer helpe to a dead man is lost labour but to a weake man is a benefit they are therefore for those humbled sinners in whom Faith is to be conceived or is conceived as CHAP. 5. and come to the birth but there is no power to bring forth in a sensible persuasion which yet their soules long for more then any woman for her deliverie O say they that I had this assurance that I could be so perswaded yea some with many teares thus expressing their desires to whom I say consider 1. God hath provided Christ a Remedie effectuall for every poore distressed soule that seeing and feeling it's necessitie is truly willing and * As Chap. 5. Q. 4. desirous to receive him Isai 55.1 Beleevest thou this yes Then also you see your soule is such a soule yes Therefore of necessitie you must yeeld that God hath provided him such a Remedie for your Soule what say you to this Ans I am not able to contradict it Go to then now then you are perswaded that God hath provided the Remedie to be effectuall even for your Soul in particular and for the Salvation thereof which is to beleeve yea the birth thereof 2. Are you unfainedly desirous of Grace the favour of God and Salvation by Christ Lord thou knowest I desire it with my heart Well then know that God is a thousand-fold more defirous of it Ezek. 33.11 For thy defire is finite his infinite and if God be willing and you to what should hinder God and you are agreed upon it therefore so it shall be Object The doubt is of his willingnesse for I find willingnesse in my selfe to it Ans Doe you beleeve you have deserved hell because Gods Word saith so yes Why then doe you not beleeve that Gods will and desire is to save you seeing his Word saith so to if it be true in one thing it 's true in another Remember If we with humble and upright hearts confesse our sinnes he is faithfull and just to forgive us 1 Joh. 1.8 so then he is willing to shew you mercy and that he can you cānot doubt if you thinke him Almightie and seeing he both can and will you must be perswaded so it shall be 3. Further consider that in a yeelding Resolution of an humbled Soule to Gods proffer and in an heartie desire is faith conceived though not brought forth as was shewed CHAP. 5. Thus it is with you therefore Faith is in you though not seen nor sensibly discerned of you and seeing it is in you needs must you thinke that Christ is yours and that you shall be saved by him 4. To studie much often upon Christ is a good help and meanes to bring us to come to partake of him by Faith for what our minde thinkes much on it is by degrees transformed into if of worldly things into worldlinesse if of heavenly into heavenly-mindednesse if of Christ very much into Christ at last as that which lies soaking in fresh water growes fresh but if in salt water it will grow brackish We must not thinke to catch Christ swimming aloft by superficiall and sleight thinking of him now and then but must dive deepe in serious studie and deep meditation of him as Eph. 3.18 19. 5. You must bargaine for Christ and so you shall be assured that he is your owne the * Mat. 13.46 Pearle must be bought doe then as the Buyer 1. See you want the Commoditie 2. That it is to be had 3. What a pleasure it would doe you and what a benefit to you to have it 4. Thereupon take liking to it to desire it 5. Consider on what Termes and at what Rate it is to be had for there is no having of Christ but at Gods Rate you must so take him or let him alone 6. Consent thereto to give God his asking and demands viz. to give him your heart to be all for him to renounce your sins and sinfull lusts c. If thus you consent to it with good liking the bargain is stricken up Christ is yours yea though the whole be not performed in present but an earnest laid down in true part of payment for you must be in good earnest and the Remainder from time to time continually afterward viz. daily to part with sin and your corruptions more and to grow more holy to give the Lord your heart in loving and delighting more
in him and seeking of him c. yet the Earnest makes the Bargaine if in good Truth of heart you consent begin these things 7. Then take up your bargaine and carry it away with you rejoycing as did the Eunuch Act. 8.39 now you may be sure that Christ is yours having thus made the Bargaine unlesse you thinke God will fly from his bargain and not performe which farre be it from your thoughts Num. 23.19 He is not as man that he should repent 6. It is an especiall help to beleeving to observe well the right grounds thereof shewed before CHAP. 6. and to take heed of the wrong grounds which is when the humbled sinner lookes to find something in himselfe to perswade him to it as the fruits of Sanctification and Evangelicall Repentance to forsake his sins out of love to God c. and is afraid and dares not be perswaded he shall be saved by Christ unlesse he finde these first which as they appeare more or lesse so he beleeves accordingly but when this humbled Soule longing truly after Christ findes not for that followes upon our apprehension of Gods love to us by Christ though faith be conceived in him yet hath he no power to bring forth in a setled perswasion nay he is so stumbled that in stead of drawing on to the perswasion of Faith he is further set off from it So then there are two wayes in use with those that are honestly minded thirsting after Christ whereby they labour to bring forth Faith in getting a true perswasion The first is by pitching on the right grounds mentioned CHA. 6. wherto I referre you not looking to any thing in themselves any more then Preparation by sound Humiliation The other way is when they looke to finde first some fruits of sound Grace before they be perswaded of their Salvation by Christ else think they should presume but that 's a great mistake this is a further way about and more uncōfortable wherin also when they have wheel'd about perhaps a great part of their life it must fall into the other way at last to 1. These the Temptor playes upon exceedingly as if a man should let a young Tree lie above ground and not set it in the Soyle till he first see what fruit it will beare or as if one should be afraid and refuse to eat till he first feele some working and Effect of food in him 2. They that take the former way shall thrive and grow more in a moneth then the other shall doe in a yeare as a Science skilfully put into the Stocke growes more in one yeare then another in three that is not well set in and besides often cropt to though some sap in it 3. The latter way is full of continuall uncertaintie perplexed with more cares feares and doubtings for as they finde abatings and coolings ebbes and flowes so doth their perswasion ebbe and flow If one be set forward in it one day he will be set back again two for it he is so cloyed and tired with thoughts of his own unworthinesse with fruitless fears and doubts that he cannot apply himselfe to goe on cheerfully in godly practice 4. They that take this latter way hang longer in the Birth with paine and discomfort yea they put themselves to a great deal more pain then they need Paine which shall not profit Jer. 12.13 whereas the former with more comfort are more speedily delivered and to their great Joy bring forth Faiths true perswasion Obj. To what use then serve sanctifying Graces and Fruits the signes of our Salvation are they needlesse Ans No they are of excellent use for they serve 1. To discover to men their Estate that they beleeve for all that truly beleeve have these things undoubtedly upon their beleeving but not before they serve not to put the Sience into the Stocke that is to set us into Christ but to declare that we are in him 2. They serve comfortably to confirme us in Beleeving not to bring us to beleeve as love-tokens betweene friends which are not the Ground of their first good-will but lively Demonstrations thereof and so serve to confirme it further as to this use serve the holy Sacraments 3. They are Faiths sun-beames as the Sun-beames are to the Sunne whereby it hath its working and operation in us and by us to the glorifying of God 2 Object Doth not the Scripture say The unrighteous shall not inherite the Kingdome of God Were it not folly then for me to beleeve I should be saved before I find my self such an one Ans Beleeve and thou art righteous for first thy Faith is accounted to thee for Righteousnesse and Christs Righteousnesse becomes thine and secondly by Faith thou partakest of inherent personall Righteousnesse 3 Obj. None shall be saved but they that are sanctified Gods Word tels us How can it then be safe or true for me to beleeve I shall be saved till I see my Sanctification Ans It is true you cannot be saved unlesse you first be sanctified but it 's as true you cannot be sanctified unlesse you first * Immundi omnes quos non mundat sides Christi Aug. Enclir c. 75. beleeve and unlesse it be by this meanes you shall never be sanctified Sanctification comes by Beleeving 2. You are as soon sanctified as justified and you might as well object Should I beleeve that I unjustified shall be saved No for in beleeving thou art justified and so it is for Sanctification But remember I have spoken all this while of the broken-hearted sinner sufficiently humbled and prepared at least for beleeving whatever more he hath attained I speake of no other so understand me and then you take me right CHAP. 10. The seat or subject of saving Beliefe THis is of some use for one may the better finde a good thing if he once know the very right place where it lieth the Seat and proper place of its abode and residence I take to be the Soule rather then any one particular facultie of it alone for Faith shewes it selfe and its vertue in the severall faculties of the Soule as in the Will by accepting of Christ in the Heart by trusting and relying on him in the Understanding by perswasion in the Conscience by Assurance And I conceive it to be after this order thus after that the understanding of a distressed Soule is enlightned to see a sufficient meanes Christ offered freely to him then first the heart if one belong to God is affected therewith and earnestly desires it viz. whole Christ here Faith begins for this in the humbled Soule drawes with it inseparably secondly an act of the Will to wit the accepting of it for whatsoever is desired the will chooseth and accepteth of it accepteth of it in making choice of Christ above all and in Resolution to hold fast to him and never to forgoe him then the work runs back again to the heart to rest and trust on him
against sinne and the flesh They that are Christs have crucified the flesh with the affections and lusts Gal. 5.24 against men Heb. 11.33 34. c. It made David not afraid of ten thousands of people Psal 3.6 against the Creatures the very Lions could doe Daniel no manner of hurt because he beleeved in his God Dan. 6.23 Object But sometimes they both hurt and kill the faithfull A. It is no hurt though it seemes so Rom. 8.28 what hurt doth the Chirurgion in lancing the flesh to cure an Imposthume and save the life nay they hurt not the faithfull though they kill them for what hurt is death to a good man so that Faith is a Coat of Male and Armour of proofe against all evill yea spirituall also as death of Soul He that beleeveth in me shall never dye saith Christ Ioh. 11.26 the curse Christ hath redeemed such from the curse of the Law Gal. 3.13 Condemnation there is none to such Rom. 8.1 2. It is as all the five Senses to the Soule It tastes and sees that the Lord is good Psal 34.8 It heares the Lord speake peace Psal 85.8 It smels the savour of Christs good Oyntments Cant. 1.3 It toucheth Christ and feeles his vertue Luke 8.46 47 any one Sense is of much esteeme but all in one is of most excellent worth such a thing is Faith to the Soule and that Soule that wants it may be said to want its Senses 3. As the Soule is to the Body that which keeps it alive so is Faith to the Soule nay more for it keeps it alive for ever that it shall never die more What would men give for such a thing as would keep the body ever alive how much better is this It is as Salt that keeps the Soule from corruption nay which is more it fetcheth it againe when before it was most odiously corrupted 4. It is a deare Friend indeed unto us that will stand us more in stead and doe more for us then all our friends then all the world yea then our own father and mother wife or husband c. It doth us many excellent Offices It 's as the hand to receive Christ Ioh. 1.12 to helpe the hungry soule to food and the thirstie Soule to drink Isai 55.1 to clothe the naked soule with the best Rayment it puts the Lord Jesus on us Rom. 13.14 It puls out sin as a Thorne in the heart Act. 15.9 and applies Christ as a plaister to the wound All these offices it doth as a blessed hand 5. It helps us to every good thing Whatsoever you shall aske in Prayer beleeving ye shall receive Matth. 21.22 so that if we want not faith we cannot want any good thing 6. It is of that excellent vertue that it turnes all our Crosses and Losses into gaine unto us Rom. 8.28 if not one way yet another if not in one yeere yet in another that our losses shall be but as the letting out or losse of superfluous bloud for the gaining of more health and saving of life 7. It prevents time and makes things future to be present as an Optick Glasse that drawes things neere and presents them to the sense that were a great way off before Heb. 11.13 8. It is our Ballast in the dangerous Seas and waves of Temptations that keepes us well setled and from perishing by an unballast lightnesse tottering and reeling every way 1 Cor. 15.58 9. This of all things is that for which God respecteth us our wealth beautie wit learning honour may make us accepted of men but it is our Faith onely that maketh God in love with us 10. It is like the Loadstone for as that pointeth ever at the North and hath power attractive so Faith pointeth ever at Christ for any thing the Soule needs yea drawes him to the Soule 11. It is such an admirable thing as Christ himselfe wonders at it as we see in the Centurion Mat. 8.10 we never finde him wondering at Silver or Gold or costly apparell or goodly sights no not at the Frame of Heaven and earth but at this he doth Oh then how good how great a thing is true Faith how rich a Jewell 12. It is our Credit and good report Heb. 11.2 3 13. it payes all our soules debts that none can claime any thing Rom. 8.33 CHAP. 13. The Necessitie of it SAving Faith is of absolute Necessitie not such a Thing as is convenient and usefull as a good helpe yet so as that a man may make shift without like a Staffe to a Travellor this is not so but as Legs and Eyes to a Travellor without which is no travelling in the way to Heaven possibly 1. Without this we are destitute of all Friends we have never a friend to help us being forsaken of all of God of Christ and the Creatures for they take part with the Creator and are Friends to none but his Friends 2. Without this all * such only materialitèr good works are lost unto us as 1. Hearing Gods Word The Word preached profited not them being not mixed with faith Heb. 4.2 yea though we goe never so farre or heare never so often with great paines and no lesse cost 2. The Use of the Sacraments as the Israelites that did eat the same spirituall meat and dranke the same spirituall drinke sacramentally as we doe yet With many of them God was not well pleased 1 Cor. 10.4 5. for want of Faith 3. Even Prayer is but prating and lying without this Psal 78.34 36. and for all other works either of pietie towards God or Charitie toward men they are all but meerly lost unto us if we have not saving Beliefe within us as it was with them that took pains in helping to build Noahs Arke but perished themselves at last in the floud or as they which take paines in digging setting planting seere boughes of Trees doe but loose their labour and shew their follie 3. Nay one cannot possibly doe a * viz. Formalitèr good worke without this for without faith it is impossible to please God Heb. 11.6 It being a Christians chiefest instrument as the work-man can doe no worke if he want his principall Toole as Axe or Hammer c. or if he doe any thing it will be but a Botch that will give no good liking therefore this we must have and that of Necessitie whatsoever shift we make for it whatsoever it cost to get or else it had been better for us if we had never been born Which seeing it is of such absolute necessitie it behoves every one to make as much speed to get it as may be Quest But may not one make too much haste to beleeve Ans Yes if they over-run sound Humiliation they make more haste then good speed but if one have been soundly humbled as was shewed CHAP. 3. then let him make as much hast as he can to beleeve for these Reasons 1. We cannot beleeve too soone if we beleeve
Thomae quà m credulitas Mariae Gre. Mag. 5. Keepe a good Conscience which is a great nourisher of Faith and Nurse unto it 1 Tim. 1.19 CHAP. 19. What we must doe when it is wanting and more of it desired with Exhortation to all 1. LET every one for himselfe apply himselfe unto the meanes and manner of working thereof shewed in the beginning of this Treatise with a yeeldable heart especially attend upon Gods Ordinance the Ministery of the Word 1. Acknowledge Gods * 1 Cor. 3.4 Ministers his Instruments for it yea being well perswaded they are the parties God hath appointed especially your owne faithfull Pastour purposely to work Faith or more of it in you 2. Acquaint them how it is with you for beleeving as Act. 8.37 3. ◠Cor. 16.16 Put your selfe into their hands to be ordered by them having more skill then your selfe concerning your Beleeving and how to doe therein as a sick patient puts himselfe into his Physicians hands for his body And thus lye waiting at the poole of Bethesda for the stirring of the water by divine power 2. Let every one endevour the bringing of others also to beleeve Ioh. 4.29 and Joy therein Act. 15.3 We account it a good and blessed worke to helpe one into this though a miserable sinfull world and therefore every one thinkes himselfe beholding to the Midwife how much better work is it to help one into that other most happie and blessed world by beleeving To conclude let my Counsell be acceptable to three sorts of people 1. To those that were never humbled Consider if your breath were but gone you were in Hell Be content therefore to suffer the paine of a broken heart and to be cut to the heart as Act. 2.37 now rather then torment in hell for ever as we see some are perswaded to be cut for the Stone or searched of a wound which else will cost them their life and will not you be perswaded to endure this for your Soule 2. To those that are or have been rightly humbled I say to beleeve is to betake our selves to a safe place as the usuall * Chasab Hebrew word signifies and as David did Psal 57.1 Therefore fly with all speed to Christ as the Citie of Refuge to get into him For if death the Avenger of bloud overtake you first you are undone for ever And know that when the distressed Soule seeing its selfe pursued with sinne and spirituall dangers feares and flies out of its selfe to Christ desiring to be sheltered under him it is sure and safe Object But will not he refuse it Ans No. Ioh. 6.37 Psal 9.9 10. figured by the Citie of Refuge to which the man-slayer flying for safetie could not be kept out 2 Object May not an Hypocrite do so much Ans No he onely dreames of comming to Christ but doth not so indeed or else makes some flourish of comming but comes not home to Christ 3. To those that beleeve in truth I say Cast not away your confidence which hath great recompence of reward Heb. 10.35 Holy Confidence is like a Garment which the Soule wraps it selfe in the flesh and world goe about subtilly to steale it from us but the devill with his terrible blasts of Temptation to make us let goe or loosen our hold at least but God bids us hold fast for else the poore Soule will be naked and destitute Hold fast therefore what you have Rev. 3.11 Goe on in this your Strength you Saints of God and the Lord be with you and send you good speed to Heaven FINIS