which as the Primum mobile or master-wheel carries the whole soul with it 4. The believer consents to have Christ pro termino interminabili never to part more he desires an uninterrupted communion with him he will part with life but not with Christ indeed death when it slips the knot between the soul and the body it ties it faster between the soul and Christ. 5. The Believer doth so consent to have Christ as he makes a deed of gift resigning up all the interest in himself to Christ he is willing to lose his own Name and sirname himselfe by the Name of Christ to lose his own will and be wholly at Christs dispose Ye are not your own he resigns up his love to Christ. In this sense the Spouse is said to be a spring shut up She hath love for Relations but the best of her love is kept for Christ The world hath the Milke of her love but Christ hath the Cream of it the choisest and purest of her love is a Spring shut up it is broached onely for Christ to drink This is the second Act of faith §. III. Opening the nature of Recumbency The third thing is Recumbency The soul having given its consent that the match should be made up and done it out of choice now it casts it selfe upon Christ as a man that casts himselfe upon the stream to swim it makes an holy adventure it clasps about Christ and saith My Lord my Jesus which is as it were the joyning of hands This Act of Recumbency is sometimes in Scripture call'd a coming to Christ sometimes a leaning upon Christ This is that faith which justifies Now concerning this faith I shall lay down two Rules 1. That faith justifies not as a formal cause but purely as an instrument viz. as it lays hold on Christ the blessed object and fetcheth in his fulnesse and in this sense it is call'd a precious faith the worth lies not in faith but in Christ on which it doth centre and terminate Faith in it selfe considered is not more excellent than other graces Take a piece of Wax and a piece of Gold of the same Magnitude the Wax is not valuable with the Gold but as this Wax hangs at the lavell of some Will by vertue of which a great Estate is confirmed and conveighed so it may be worth many hundred pounds So faith considered purely in it self doth challenge nothing more than other graces nay in some sense it is inferiour it being an empty hand But as this hand receives the precious Almes of Christs Merits and is an instrument or channell thorow which the blessed streams of life flow to us from him so it doth challenge a superiority above other graces Indeed some affirme that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Act of believing without reference to the Merits of Christ justifies To which I shall say but this 1. Faith cannot justifie as it is an Act for it must have an object we cannot if we make good sense separate between the Act and the Object What is faith if it do not fix upon Christ but fancy It was not the people of Israels looking up that cured them but the fixing their eye upon the Brazen Serpent 2. Faith doth not justifie as it is a Grace This were to substitute faith in Christs roome it were to make a Christ of Faith Faith is a good Grace but a bad Christ. 3. Not as a Work which must needs be if as some affirme it be in lieu of obedience to the Moral Law Then we should be justified by Works contrary to that Ephes. 2.9 where the Apostle speaks expresly Not of works So that it is clear faith's excellency lies in the apprehending and applying the object Christ therefore in Scripture we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as an Instrument deputed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as a formall cause The second Rule is that Faith doth not justifie as it doth exercise grace It cannot be denied but faith hath an influence upon the graces it is like a silver thred that runnes thorow a Chain of Pearl it puts strength and vivacity into all the vertues but it doth not justifie under this Notion Faith begets obedience By faith Abraham obeyed But Abraham was not justified as he obeyed but as he beleeved Faith works by love but it doth not justifie as it works by love For as the Sun shines by its brightnesse not by its heat though both are inseparably joyned so faith and love are tyed together by an indissoluble knot yet faith doth not justifie as it works by love but as it layes hold on Christ. Though faith be accompanied with all the graces yet in point of justification it is alone and hath nothing to do with any of the graces Hence that speech of Luther in the justification of a sinner Christ and faith are alone Tanquam sponsus spomsa in thalamo As the Bridegroom and Bride in the Bed-chamber Faith is never separated from the graces yet sometimes it is alone And thus I have shewn you the Essentials of faith §. IV. Shewing what are the fruits and products of faith I proceede to the Consequentials of faith There are many rare and supernatural fruits of faith 1. Faith is an heart-quickning grace it is the vitall Artery of the soul The just shall live by his faith Hab. 2.4 When we begin to believe we begin to live Faith grafts the soule into Christ as the cion into the stock and fetcheth all its sap and juyce from that blessed Vine Faith is the great quickner it quickens our graces and our duties 1. Faith quickens our graces the Spirit of God infuseth all the seeds and habits but faith is the fountain of all the acts of grace it is as the Spring in the Watch that moves the Wheels not a grace stirs till faith set it a work How doth love work By faith When I apprehend Christs love this doth pullize and draw up my love to him again How doth humility work By faith Faith humbles the soul it hath a double aspect it looks upon sin and a sight of sin humbles it looks upon Free-grace and a sight of mercy humbles How doth patience work By faith If I believe God is a wise God who knowes what is best for me and can deliver not onely from affliction but by affliction This spins out patience Thus faith is not only viva but vivifica it puts forth a divine Energy and operation into all the graces 2. Faith animates and quickens our duties What was the blood of Bulls and Goats to take away sin It was their faith in the Messiah that made their dead Sacrifices become living Services What are Ordinances but a dumb shew without the breathings of faith in them therefore in Scripture it is called the prayer of faith the hearing of faith and the obedience of
Stil-born 2. Illegitimate 1. Stil-born Dead in trespasses and sinnes Ephes. 2.1 A man in his pure naturals is dead 1. In respect of working 2. In respect of honour 1. In respect of working A dead man cannot work The works of a sinner in Scripture are called dead works bid a natural man do any thing you had as good set a dead man about your work bring him to a Sermon you doe but bring a dead corps to Church bring him to the Sacrament he poisons the Sacramentall cup he may receive the Elements but nothing concocts It is as if you should put bread and wine into a dead mans mouth Reprove him sharply for his sinne To what purpose do you strike a dead man 2. He is dead in respect of Honour He is dead to all priviledges He is not fit to inherit mercy Who sets the Crown upon a dead man The Apostle calls it the Crown of life Revel 2.10 it is only the living Christian shall wear the Crown of life 2. A man unregenerate is spirituallly illegetimate The Devil is his father Ye are of your father the devil And sin is his mother Sin is the womb that bare him and the paps that gave him suck Thus it is till Christ be formed in the heart of a sinner then his reproach is rolled away from him Regeneration doth ennoble a person therefore such an one is said to be borne of God 1 Iohn 3.9 O how beautifull is that soul I may say with Bernard O anima Dei insignita imagine desponsata fide donata Spiritu c. O divine soul invested with the image of God espoused to him by faith A person regenerate is imbroydered with all the graces of the Spirit he hath the glistering spangles of holinesse the Angels glory shining in him he hath upon him the reflex of Christs beauty The new creature is a new Paradise set full of the heavenly plants An heart ennobled with grace to speak with reverence is Gods lesser heaven §. 3. Shewing The nature of Adoption and that this is a part of the Beleevers Charter 3. The third priviledge is the Adoption of his person Having predestinated us to the Adoption of children by Iesus Christ A believer is made of the blood royall of heaven This adoption or son-ship consists in three things 1. A transition or translation from one family to another As a plant must be taken out of one soile and put into another else it cannot properly be said to be transplanted He that is adopted is taken out of the old family of the devil Ephes. 2.2 and Hell ver 3. to which he was heir apparent and is made of the family of heaven ver 19. of a noble family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is his Father Christ his elder Brother the Saints Co-heirs the Angels Fellow-servants in that Family 2. Adoption consists in an immunity and disobligement from all the lawes of the former family Psal. 45.10 Forget also thy Fathers house He that is spiritually adopted hath now no more to do with sin Ephraim shall say What have I to do any more with Idols A childe of God hath indeed to do with sin as with an enemy to which he gives battel but not as with a Lord to which he yields obedience He is free from sinne I do not say he is free from duty Was it ever heard that a childe should be freed from duty to his Parents This is such a freedome as Rebels take 3. Adoption consists in a legall investiture into all the rights and priviledges of the family into which the person is to be adopted There are foure of these royalties or priviledges 1. He that is divinely adopted the entaile of hell and damnation is cut off Before all the curses in Gods book were due to us adoption cuts off the entaile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.1 There is now therefore no condemnation to them which are in Christ Iesus A believer is out of the power of damnation Will a father passe the sentence upon his own sonne He may as in some cases Judges have done in their circuit but God will not God doth so love his eldest Son that for his sake he will not destroy any of his adopted sons Indeed every believer is like to Christ the eldest Son He hath the same spirit the same judgement the same will so that there being something of Christ the eldest Son in every adopted son God will not destroy him for then he should throw something of Christ into hell 2. The second royalty is a new name In two cases the name is changed in marriage the wife loseth her own name and in adoption he that is adopted assumes a new name before a Slave now a Sonne of a sinner a Saint To him that overcomes I will give a white stone and in the stone a new name written The white stone that is remission and the new name that is adoption and the new name is put in the white stone to shew that our adoption is grounded upon our justification and this new name is written to shew that God hath all the names of his children enrolled in the Book of life 3. The third Royalty or priviledge of adoption is a new Scutchion You may see the Saints scutchion or coat armour The Scripture hath set forth their heraldry Sometimes they give the Lion in regard of their courage Prov. 28.1 Indeed they are neerly allied to him who is the Lion of the tribe of Iudah Sometimes they give the Eagle in regard of their sublimenesse They are ever flying up to heaven upon the two wings of faith and love Isa. 40.31 They shall mount up with wings as Eagles Sometimes they give the Dove in regard of their meekness and innocency Cant. 2.14 O my Dove that art in the clefts of the rock This is the dignity of a a believer he hath a new Scutchion 4. He that is adopted is heir apparent to all the promises There is never a promise in the Bible but a childe of God may say this is mine therefore they are called the heirs of the promise The promises are called great and precious 1 Pet. 1.4 Great for their extent Precious for their excellency The promises are a Cabinet of jewels they are brests full of the wine of consolation there is Christ and heaven in a promise now he that is adopted is made an heir of the promise and he may lay a legall claim to it An unbeliever hath nothing to do with these priviledges Ishmael was the son of the bond-woman he had no right to the family Cast out the bond-woman and her son as Sarah once said to Abraham Gen. 21.10 So the unbeliever is not adopted he is none of the family and God will say at the day of Judgement Cast out this son of the bond-woman into outer darknesse where is weeping and gnashing of teeth §. 4. The Corrolaries or
sometimes ebbing sometimes flowing here is no rest And the reason is because we are out of our centre every thing is in motion till it comes at the centre Christ is the centre of the soule the Needle of the compasse trembles till it turns to the North-pole Noahs Dove found no rest for the sole of her feet till she came at the Ark This Ark was a Type of Christ when we come to heaven the Kingdome that cannot be shaken we shall have rest Heb. 4.9 There remaines therefore a rest for the people of God Heaven in Scripture is compared to a granary Mat. 3.12 an emblem of rest Wheat while it stands on the ground is shaken to and fro with the winde but when it is laid up in the granary it is at rest the Elect are spiritual wheat who while they are in the field of this world are never quiet the winde of persecution shakes this wheat and every one that passeth by will be plucking these sacred eares of corne but when the wheat is in the heavenly Garner it is at rest There remaines a rest c. Not but that there shall be motion in heaven for Spirits cannot be idle but it shall be a motion without lassitude and wearinesse They that die in the Lord rest from their labours The work which the Saints shall do in heaven shall be delightsome and pleasant it shall be a labour full of ease a motion full of rest When a Beleever is in heaven he hath his Quietus est The lower Region is windy and tempestuous when we are once gotten into the upper Region of glory there are no winds or noxious vapours but a serene calmnesse this it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ. SECT VI. The sixth Priviledge of being with Christ. THe last is Security 'T is possible a man may have a few minutes of rest but he is not secure he knowes not how soon Eclipses and changes may come he is still in feare and feare makes a man a servant saith the Philosopher though he know it not There is torment in feare 1 John 4.18 He that hath great possessions thinks thus But how soone may I fall from this Pinacle of honour how soone may the plunderer come Nay a beleever that hath durable riches yet is still pendulous and doubting concerning his condition 1. He somtimes questions whether he be in the state of grace or no and thus he thinks with himselfe perhaps I believe perhaps I do not believe I have something that glisters perhaps it is but a counterfeit chaine of Pearle my Faith is Presumption my Love to Christ is but self-love and when the Spirit of God hath wrought the heart to some sound perswasion he is soone shaken againe as a ship that lies at anchor though it be safe yet it is shaken and tossed upon the water and these feares leave impressions of sadnesse upon the heart 2. But secondly he feares that though he be in the state of Grace yet he may fall into some scandalous sinne and so grieve the Spirit of God sadden the hearts of the righteous wound his own conscience harden sinners discourage new beginners put a song into the mouth of the prophane and at last God hide his face in a cloud A childe of God after a sad declension having by his sinne put black spots in the face of Religion though I deny not but he hath a title to the Promise yet he may be in such a condition that he cannot for the present apply any Promise he may go weeping to his grave These sad feares like black vapours are still arising out of a gracious heart but when once a believer is with Christâ— there is full security of heart he is not onely out of danger but out of feaâ—e Take it thus a man that is upon the top of a Mast he may sit safe for the present but not secure Perhaps the Pirates may shoot at the ship and take it perhaps the windes may arise suddenly and the ship map be cast away in the storme but a man that is upon a rock he stands impregnable his heart is secure A Christian in this life is like a man upon the top of a Mast sometimes the Pirates come abroad viz. cruel persecutors and they shoot at his ship and oft though the passenger the precious soule escapes yet they sink the ship sometimes the windes of tentation blow those northern windes and now the Christian questions whether God love him or whether his name be enrolled in the book of life and though being in Christ there is no danger yet his heart doth hesitate and tremble but when he is with Christ off from the top of the Mast and is planted upon the rock his heart is fully secure and you shall heare him say thus Now I am sure I have shot the gulf I am now passed from death to life and none shall pluck me out of my Saviours armes CHAP. IX The fourth Prerogative Royal. LEt the Lucianists and Epicures place their happinesse in this life a beleevers is in reversion the golden world is yet to come I passe to the next Prerogative which is 4. The blessed inheritance Col. 1.12 Giving thanks unto the Father which hath made us meete to be partakers of the inheritance of the Saints in light This world is but a Tenement which we may be soone turned out of heaven is an inheritance and a glorious one Heaven hath no Hyperbole if the skirts and Suburbs of the Palace viz. the Stars and Planets be so glorious that our eyes cannot behold the dazling lustre of them What glory then is there in the Chamber of presence What is the Sanctum Sanctorum Of this blessed place we have a figurative description Revel 21. Iohn was carried away in the Spirit and had a Vision of heaven Ver. 2. That it was the Hierusalem above is cleare if we consult with Ver. 22. And I saw no Temple therein while we dwell upon earth there is need of a temple we shall not be above Ordinances till we are above sinne but in heavâ—n God will be in stead of a temple He shall be all in all And Ver. 25. There shall be no night there No City is to be found not the most glorious Metropolis under heaven where it is alwayes day for though some Regions which lie immediately under the Pole have light for several moneths together yet when the Sunne with-drawes from the Horizon they have as long a night as before they had a day but saith the Text There shall be no night there In hell it is all night but in heaven the day will be ever lengthening Now this blessed Inheritance or Kingdome which the Saints shall possesse hath six Properties or rather Priviledges worth our serious thoughts 1. Sublimenesse It is set out by a great and high mountaine Revel 21. ver 10. It is placed above the Aëry and Starry Heaven
yet there can be no faith without knowledge They that know thy Name will put their trust in thee Psal. 9.10 Philo calls it fides oculata quick-sighted faith Knowledge must carry the Torch before faith 2 Tim. 1.12 For I know whom I have believed As faith without works is dead so faith without knowledge is blind Devout ignorance damnes which condemns the Church of Rome that think it a piece of their religion to be kept in ignorance these set up an Altar to an unknown God they say Ignorance is the mother of devotion but sure where the Sun is set in the understanding there must needs be night in the affections So necessary is knowledge to the being of faith that the Scripture doth sometimes baptize faith with the Name of knowledge Isa. 53.11 By his knowledge shall my righteous servant justifie many knowledge is put there for faith Now this knowledge of Christ which goes before faith or rather is the embrio and first matter of which faith is formed consists in four things The soul through this optick glasse of knowledge sees 1. A preciousnesse in Christ he is the chief of ten thousand the pearl of price Christ was never poor but when he had on our rags there is nothing in Christ but what is precious he is precious in his Name in his Nature in his Influences he is called a precious stone he must needs be a precious stone who hath made us living stones 2. A fulnesse in Christ the fulness of the Godhead Col. 2.9 all fulnesse Col. 1.19 a fulnesse of merit his blood able to satisfie his Fathers wrath a fullnesse of Spirit his grace able to supply our wants by the one he doth absolve us by the other he doth adorn us 3. A suitablenesse in Christ that which is good if it be not adaequatum suitable it is not satisfactory If a man be hungry bring him fine flowers this is not suitable he desires food if he be sick bring him musick this is not suitable he desires Physick in this sense there is a suitablenesse in Christ to the soule he is quicquid appetibile as Origen speaks whatever we can desire If we hunger and thirst he is pabulum animae the food of the soul therefore he is called the bread of life If we are sick unto death his blood is a sacred balm he may be compared to the trees of the Sanctuary which were both for meat and for medicine 4. A Propensenesse and readinesse in Christ to give out his fulnesse Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no mony buy and not c. Behold here at what a low price doth God set his heavenly blessings it is but thirsting bring but desires Behold the Propensenesse in Christ to â—â—spense and give out his fulnesse buy without money a strange kind of buying there 's bounty in Christ as well as beauty As he is all fulnesse so he is all sweetnesse of a noble and generous disposition he doth not only invite us but charge us upon pain of death to come in and believe he threatens us if we will not lay hold of mercy he waits to be gracious This is the lenocinium and enticer of the affections this draws the eyes and heart of a sinner after him what are the blessed Promises but Christs golden Scepter held forth what are the motions of the Spirit but Jesus Christ coming a wooing and such a knowledge and sight of Christ is necessary to usher in faith now the soul begins to move towards him he sees all this variety of excellency in Christ and withall sees a possibility nay a probability of mercy there is nothing that hinders him God doth not exclude him unlesse he exclude himself Then he thinks thus What is it keeps me off from Christ is it my unworthinesse behold there is merit in Christ is it my wants there is enough in the fountain and Jesus Christ doth not expect that I should carry any thing to him but rather that I should bring something from him he doth not expect that I should carry water to the well only an empty vessel why then should not this fulnesse in Christ be for me as well as others While he is thus parlying with himself the Spirit works a kind of perswasion that Christ is willing that he in particular should taste of this mercy then follows the second act which faith puts forth and that is consent Well I will have Christ whatever it cost me §. II. That Consent is requisite to faith Though Knowledge be a necessary antecedent to Faith yet it is not enough there must be secondly Consent Faith is seated as well in the heart and will as in the understanding as well in the affection as in the apprehension With the heart man believes Scepticks in religion may have a faith in the head but not in the heart they are more Notion then Motion the soul consents to have Christ and to have him upon his own terms 1. As an Head the head hath a double office it is the fountaine of spirits and the seat of government the head is as it were the Pilot of the body it rules and steers it in its motion The believer consents to have Christ not only as an Head to send forth spirits that is comfort but as an head to rule A sinner would take Christs Promises but not his Laws he would be under Christs benediction but not under his jurisdiction A believer consents to have whole Christ non eligit objectum he doth not pick and choose but as he expects to sit down with Christ upon the throne so he makes his heart Christs Throne 2. The believer consents to have Christ for better for worse a naked Christ a persecuted Christ faith sees a beauty and glory in the reproaches of Christ and will have Christ not only in purple but when with Iohn Baptist he is cloathed in Camels haire Faith can embrace the fire if Christ be in it Faith looks upon the Crosse as Iacobs ladder to carry him up to Heaven Faith saith Blessed be that affliction welcome that Crosse which carries Christ upon it 3. The Believer consents to have Christ purely for love if the wife should give her consent only for her husbands riches she should marry his estate rather then his person non est amicitia sed mercatura it were not properly to make a marriage with him but rather to make a merchandise of him the believer consents for love amat Christum propter Christum he loves Christ for Christ Heaven without Christ is not a sufficient dowry for a believer there 's nothing adulterate in his consent it is not sinister there 's nothing forced it is not for feare that were rather constraint then consent a consent forced will not hold in Law it is voluntary The beauty of Christs person and the sweetness of his disposition draws the will
might Solomon say Better is the day of a mans death then the day of his birth Death is the spiritual man's preferment why then should he fear it Death I confesse hath a grimme visage to an impenitent sinner so it is ghastly to look upon it is a pursuivant to carry him to hell but to such as are in Christ Death is yours It is a part of the Joincture Death is like the Pillar of cloud it hath a dark-side to a sinner but it hath a light-side to a believer Deaths pale face looks ruddy when the blood of sprinkling is upon it in short Faith gives us a propriety in Heaven Death gives us a possession Feare not your priviledge the thoughts of death should be delightfull Iacob when he saw the Chariots his spirits revived Death is a Waggon or Chariot to carry us to our Fathers house What were the Martyrs flames but a fiery Chariot to carry them up to Heaven How should we long for Death This world is but a Desart we live in Shall we not be willing to leave it for Paradise We say It is good to be here we affect an earthly eternity but grace must curb nature Think of the priviledges of Death The Planets have a proper motion and a violent by their proper motion they are carried from the West to the East but by a violent motion they are over-ruled by the Primum Mobile and are carried from the East to the West So though naturally we desire to live here as we are made up of flesh yet grace should be as the primum mobile or master-wheele that swayes our will and carries us in a violent motion making us long for death Saint Paul desired to be dissolved and 2 Corinth 5.2 In this we groane earnestly desiring to be cloathed upon with our house which is from heaven we would put off the earthly cloathes of our body and put on the bright robe of immortality we groane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor taken from a mother who being pregnant groanes and cries out for delivery Austine longed to die that he might see that head which was once crowned with thornes We pray Thy Kingdome come and when God is leading us into his Kingdome shall we be afraid to go The times we live in should me thinks make us long for death we live in dying times we may heare as it were Gods passing Bell ringing over these Nations Foelix Nepotianus qui haec non videt as Hierome said in his time Nepotian is an happy man that doth not see the evils which befall us they are wel that are out of the storm and are gotten already to the haven To me to die is gaine Quest. But who shall have this priviledge Answ. death is certaine but there are only two sorts of Persons to whom we may say Death is yours 'T is your preferment 1. Such as die daily We are not borne Angels die we must Therefore we had need carry alwayes a deaths-head about us The Basilisk if it see a man first it kills him but if he see it first it doth him no hurt The Basilisk death if it sees us first before we see it 't is dangerous but if we see it first by meditating upon it it doth us no hurt study death often walke among the Tombs It is the thoughts of death before-hand that must do us good In a dark night one Torch carried before a man is worth many Torches carried after him one serious thought of death before-hand one teare shed for sinne before death is worth a thousand shed after when it is too late 'T is good to make Death our familiar and in this sense to be in Deaths oft that if God should presently seal a lease of ejectment if he should send us a Letter of Summons this night to surrender we might have nothing to do but to die Alas how do we adjourne the thoughts of death 'T is almost death to think of it There are some that are in the very threshold of the grave who have one legge in the earth and another legge in hell yet put farre from them the evil day I have read of our Lysicrates who in his old age dyed his gray hairs black that he might seeme young againe When we should be building our Tombes we are building our Tabernacles die daily lest you die eternally The holy Patriarchs in purchasing for themselves a burying place shewed us what thoughts they still had of Death Ioseph of Arimathea erected his Sepulchre in his Garden we have many that set up the Trophies of their victories others that set up their Scutchions that they may blaze their honour but how few that set up their Sepulchres who erect in their hearts the serious thoughts of death Oh remember when you are in your gardens in places most delicious and fragrant to keep a place for your Tomb-stone die daily There is no better way to bring sinne into a Consumption then by oft looking on the pale horse and him that sits thereon By thinking on death we begin to repent of an evil life and so we disarme death before it comes and cut the lock where its strength lies 2. Such as are in Heaven before they die death is yours If we will needs be high-minded let it be in setting our minde upon heavenly things Heaven must come down into us before we go up thither A childe of God breaths his faith in Heaven his thoughts are there When I awake I am still with thee Psal. 139.17 David awaked in Heaven his conversation is there Philip. 3.20 For our conversation is in Heaven The Believer often ascends Mount Tabor and takes a prospect of glory O that we had this celestial frame of heart When Zacheus was in the croud he was too low to see Christ therefore he climbed up into the Sycomore-Tree When we are in a croud of worldly businesse we cannot see Christ Climb up into the tree by divine contemplation If thou wouldest get Christ into thy heart let Heaven be in thy eye Set your affections upon things above Colos. 3.2 There needs no exhortation to set our hearts upon things below How is the curse of the Serpent upon most men Upon thy belly shalt thou go and dust shalt thou eat all the dayes of thy life Those that feed onely upon dust Golden dust will be unwilling to returne to dust Death will be terrible The tribes of Reuben and Gad desired Moses that they might stay on this side Iordan and have their portion there it being a place convenient for their Cattel It seems they minded their Cattel more then their passage into the holy Land so many Christians if they may have but a little grazing here in the world in their Shops and in their Farms they art content to live on this side the River and minde not their passage into the Land of Promise you that are in heaven
made to true faith and for the most part to weak What is a grain of mustard-seed what is a bruised reed but the emblem of a weak faith yet the Promise is made to these A bruised reed he will not break The words are a miosis where the lesser is put for the greater He will not break that is hee will bind up Though Christ chides a weak faith yet that it may not be discouraged he makes a Promise to it Hierom observes upon the Beatitudes there are many of the Promises made to weak grace Matth. 5.3 Blessed are the poor in spirit Blessed are they that mourn ver 4. Blessed are they that hunger ver 5. 4. A weak faith may be fruitfull weakest things do multiply most The Vine is a weak tree it is born up and underpropt but it is fruitfull it is made in Scripture the Emblem of fruitfulnesse The Thiefe on the Crosse when he was newly converted he had but a weak faith but how many precious clusters grew upon that vine Luk. 23.40 he chides his fellow-thief Dost thou not fear God he falls to self-judging we indeed suffer justly he believes in Christ when he said Lord he makes an heavenly prayer remember me when thou comest into thy kingdome here was a young plant but very fruitful Weak Christians oft are more fruitful in affections how strong is the first love which is after the first planting of faith 5. A Christian may mistake and think he is weak in faith because he is weak in assurance whereas faith may be strongest when assurance is weakest assurance is rather the fruit of faith The woman of Canaan was weak in assurance but was strong in Faith Christ gives her three repulses but her faith stands the shot she pursues Christ with an holy obstinacy of faith insomuch that Christ sets a trophy of honour upon her faith O woman great is thy faith it may be a strong faith though it doth not see the print of the nailes it is an heroicall faith that can swim against winde and tyde believe against hope Christ sets the crown upon the head of faith not of assurance Ioh. 20.29 Blessed are they that have not seen and yet have believed 6. God hath most care of weak believers the mother tends the weak child most God will gather the lambs with his armes and carry them in his bosome The Lord had a great care of his weak Tribes when Israel march'd towards Canaan the Tribes were divided into several companies or Brigades now it is observable all the weak Tribes were not put together lest haply they should discourage one another and so have fainted in their march but God puts a strong Tribe to two weak Tribes as Issachar Zebulon two weak Tribes and Iudah a victorious Tribe therefore he gives the Lion in his standard surely this was not without a mystery to shew what care God hath of his weak children CHRIST the Lion of the Tribe of Iudah shall be joyned to them 7. Weak faith is a growing Faith 'T is resembled by the grain of Mustard-seed of all seeds the least but when it is grown it is the greatest among herbs and becometh a Tree so that the birds of the air come and lodge in the Branches thereof Faith must have a growing time The seed springs up by degrees First the Blade and then the Eare and then the full Corn in the Eare the strongest faith hath sometimes been weak The faith that hath been renowned in the world was once in its infancy and minority Grace is like the waters of the Sanctuary which did rise higher and higher Wait on the Ordinances these are the brests to nourish faith be not discouraged at thy weak faith though it be now in the blossome and bud it will come to the full flower Object 3. But saith a childe of God I fear I am not elected Answ. What a Beleever and not elected Who told thee thou wert not elected Hast thou any skill in the black Book of Reprobation The Angels cannot unclasp this Book and wilt thou meddle with it Which is our duty to study Gods Secret will or his Revealed 'T is a sin for any man to say he is a Reprobate That which keeps him in sinne must needs be a sinne but this Opinion keeps him in sinne it cuts the sinews of endeavour Who will take paines for heaven that gives up himselfe for lost O Beleever be of good comfort thou needest not look into the Book of Gods Decree but look into the Book of thy heart see what is written there he that findes the Bible copied out into his heart his nature transformed the byasse of his will changed the signature and engravings of the Holy Ghost upon him he doth not look like a Reprobate When you see the fruits of the earth spring up you conclude the Sun hath been there 'T is hard to climb up into Election but if we finde the fruits of holinesse springing up in our hearts we may conclude the Sun of Righteousnesse hath risen there 2 Thes. 2.13 God hath from the beginning chosen you to salvation by the Sanctification of the Spirit By our Sanctification we must calculate our Election Indeed God in saving us begins at the highest Link in the Chaine Election but we must begin at the lowest Link of the Chaine Sanctification and so ascend higher Therefore laying aside all disputes let me poure in of the Wine of consolation Thou who art a Beleever and though thou wilt not affirm it yet thou darest not deny it without sin let me do two things shew you your happinesse then your duty 1. Behold your happinesse all the things which you have heard of present and to come are your portion and prerogative What shall I say to you All my apprehensions fall short When I speak of things to come I know not how to expresse my selfe but by a deep silence and astonishment O the Magnitude and Magnificence of the Saints glory The ascent to it is so high that it is too high for any mans thoughts to climb The most sublime spirit would here be too low and jejune How happy art thou O Beleever if God himselfe can make thee blessed thou shalt be so If being invested with Christs Robes enamell'd with his beauty replenished with his love If all the dimensions of glory will make thee blessed thou shalt be so O the infinite superlative happinesse of a Beleever All things to come are his What To have the same Joynture with the Angels those blessed Spirits Nay to speake with reverence to have a partnership with God himself to share in the same love to be enriched with the same glory which did sparkle forth in the humane nature of Christ How amazing is this the thoughts of it are enough to swallow us up O what an inheritance is he born to who is new borne Suppose he is poore in the world and despised