to call for life that he should sell all forsake all and follow him that is the life of a man the soule and heart of a man must be put forth he was sad at that saying So Laodicea was content to do any thing the spirit of God layeth nothing to her charge he chargeth her with no particular sin but lukewarmnesse onely she would do any thing but to be fervent and zealous in it to lay out her strength for God that she would not do so that we had need to take heed of deadness of all other sins it is a deep sin and is the harder to be gotten out and the harder it is to be gotten out the more paines is to be taken Fourthly other sins may be but acts as a man may be drunk but he may not have the habit of drunkenness as Noah was drunk but he was not a drunkard we see David committed adultery but he had not the habit of adultery but deadness is an habit Eph. 2. 1. Now when a man leaves sin in a dead manner he leaves it but his affections are not crucified to it he doth good duties but he is dead to them this man comes neer to the estate of sin now an estate of sin is worse then any particular act of sin Fifthly Other sins are the first death of the soul we are all under trespasses and sins Rom. 5. Death passed upon all men for that all have sinned We are all by nature the children of wrath we were all once dead but now if after we are Christians we grow dead again we grow twice dead of all sins we should take heed of deadnesse for that causeth the second death not the second death of damnation but of being dead after a man hath been quickned as Saint Jude speaks ver 12. twice dead so we are twice dead Now other sins do make a man but once dead but after the Gospel hath come among us and hath stirred up our hearts and quickned us in some measure if we grow remiss and dead and cold again we are twice dead or at least grow and tend that way and so our estate is more dangerous therefore how should we take heed of this Lastly Other sins though God threatens hell and damnation against them yet more specially against deadness did you ever hear of a more special threatning then that 2 Thess 2. 10 11 12. when men doe not receive the truth in the love of it He doth not say When they do not receive it but When they do not receive it with affection with all their hearts You may see there how terribly God threatens when we do not receive the truth in the love of it we do not love Gods Word we do not love prayer and his ordinances we do not love the communion of Saints we do not love obedience to Gods truth this is a most woful thing though we doe receive it yet if we do not receive it in the love of it see there what he saith For this cause God shall send them strong delusâ—ns that they should believe a lye that they might all be damned c. So when Ephesus left her first love God threatned to remove the candlestick Rev. 2. 4 5. When Laodicea was grown cold and careless and of a middle temper Gods threatens to spue her out of his mouth Rev. 3. 16. When Eli was grown cold and remiss and wanted zeal and life to stand for him see how terribly God threatens him I will doe a thing that whosoever heares it both his eares shall tingle 1 Sam. 3. 11. Nay saith he I will judge his house for ever for this thing v. 13. What remains then but that we should with all our might and all care and diligence even set to both our shoulders for the casting off this sin of deadness that if it be possible we may come to be quickned and serve God as we ought to do and follow his heavenly Kingdome with eagerness that none of these things we have spoken may befall us Consider first we have life and why may not God have it He hath breathed into our souls the breath of life in him we live move and have our being he hath given unto us all life and breath and if we have life why may not God have it if he hath given us affections why should they not be given to him again if he hath given us thoughts why should we not bestow them upon him if he hath given us dispositions and inclinations why should they not be set upon him The Rivers that come from the sea return to the sea again It is said of the Macedonians that they did yield themselves to the Lord 2 Cor. 8. 5. So we should yield our selves to the Lord if God did ask any thing that were not in us it were another matter if we had no thoughts and affections if we had no heart and inclinations then no wonder though we did not give him them but when we have them why should not he have them all things are of him therefore let all things be to him shall our lusts have our thoughts and not God shall the world carry away our minds and not God that is against reason Secondly Consider that all the world is alive in their own courses let Christians be alive in theirs as the Prophet speaks Micah 4. 5. Every man walks in the name of his god let us walk in the name of our God So I say every man follows his god those that have their belly for their god all their minde and affections run that way those that have their pleasure for their god and their profit for their god how eager are they after these things as one saith the world is like the Ant poor little creatures they goe carrying of straws after their manner and are so busie so it is with the world what a deal of drudging up and down and going this way and that way is there in the world one for one thing another for another one for his Mammon another for the lusts of his flesh and the pride of life men are busy and stirring every one is setting forward why should not we be as forward in our way if we be Christians and the servants of God why should not we bestir our selves for him the Devil himselfe is a spirit and is working and busie as himself saith Job 2. 2. Then let us walk up and down and bestir our selves this way and that way and every way for God and be as active and agile for him let us consider how the poor prisoners in Ludgate beg for a token what eagerness they use that though a man had no minde yet their importunity will make him give them something and shall not we beg earnestly of God to pardon our sins and quicken us and humble us for our deadness and for the time to come to make us earnest for the Kingdom to come if men be so earnest
any one promise in the Bible to such a one as you that are so foul and filthy and cannot pray nor do any thing you see God casts you off where is any promise for you to hang upon Yes I can believe for all this because the Gospel is not tendered to sense and feeling and such and such things but to every one that would have Christ and I would have Christ and so much the more eager is my heart to have him the more I am troubled and cast down the more I would have Christ and grace here is my hold this is the thing the sure Word of Faith it is called the Word of Faith Rom. 10. 8. Now you know the Word of God is true whether a man believe or no and now when faith comes in it layes hold upon that general Word the thing is true so that if any man comes and believes though I never found it before I believed it yet now I may hang upon it and there is nothing in the world will put off Satan more then this he will say you have Christ how can you have him you are proud aye but I would be humbled you are dead 't is true but that is my grief and mourning I would be quickened and therefore would have Christ that I may be so and so here he hangs upon the general tender of Christ Thirdly because this is that same simple Scripture that is simply true in it 3. Because this is that which is true before all acts of man self before all acts in man a man cannot be effectually called by any truth but that which is true in it self before all acts in man now what truth can effectually call a man before any act of grace in man but only the general tenders of the Gospel these are the truths that are simply true in themselves Before any thing is done upon man it may be true that God hath elected me but it is not a Scripture truth before something be done in me the Scripture doth not say simply in it self that I am elected before some grace be put forth in me if I have grace put forth already in me then I may say that God did specially intend it to me and did elect me in Christ before all worlds but now these truths cannot call a man because before effectual calling nothing is done in a man therefore those truths that suppose any thing in a man cannot be calling truths the first truths that a man is effectually called unto a man hath no more to shew for it then any man else in the world therefore it must be meerly the truths of the Gospel in themselves what Christ did and so forth As for example these be the calling truths Behold the Lamb of God that taketh away the sins of the world Joh. 1. 29. God so loved the world that whosoever believeth in him shall not perish but have eternal life John 3. 16. and Mat. 18. 11. The Sonne of man came to save that which is lâ—st but these truths concerning this mans election that God doth love him and hear him and accept of him these are not Scripture truths in themselves but when a man is called then they come in now a man may see that he is elected and accepted of God but these truths can never effectually call a man because effectual calling is the first thing that is done in a man and this work â—inds nothing in a man more then in any other and therefore it must needs be a general tender Fourthly because this is only that which every man is bound to believe it is 4. This only thâ—t which every man is bouâ—d â—o beleeve that only which a man is called unto God when he doth effectually call his people doth call them to do nothing but that which is every mans duty to do he calls them to believe in the Lord Jesus Christ which is one mans duy as well as another as Christ when he went to preach every where up and down saith he Repent and believe the Gospel as who should say it is every one of your duties to repent and believe the Gospel it is the very same truth that believed saveth Gods people and not believed damneth the reprobates as Mark 16. 16. He that beleeves shall be saved and he that beleeves not shall be damned as who should say both is the same truth that is propounded to this man that is saved and that man that is damned therefore they must be the general truths of the Gospel particular truths do not bind every man to believe it is not every mans duty to believe that he is elected that he hath intended his Son Christ for him rather then any other God binds not every man to beleeve this but he binds every man to believe that God is the eternal good of a man and this is to be had by coming unto Christ when a man can believe this and cast himself upon it this is true and saving faith when this draws a man to God and pulls him out of his sins and this is the reason that the Apostle saith 1 John 3. 23. This is the Commandment of God that ye beleeve in his Son Jesus Christ so that you see this is clear that it is the general tender of the Gospel that cals Gods people home to God whatsoever a man be an old sinner a young sinner a grosse sinner be he what he will if his heart stoop that he would have Christ and all Christ he shall not perish but have everlasting life Obj. But you may say faith is onely of Gods Elect how then can Ministers tender such a proffer as this whereas Christ is only given to the Elect I answer it is true that the Elect when all comes to all they only get it yet it is seriously tendred to all we had never heard of Election and reprobation but only because of this because that when the Gospel is preached we see that some receive it and some receive it not now thus you come to see election and reprobation for when a man comes to receive the call we see that that man is elected because no man takes Christ but by grace every man would stand out and refuse Christ but when we see a man takes Christ then we see he is elected and when we see another man doth not take Christ we see then that man is left to himself and hath a wretched heart and reprobate minde and God lets him have it still as he will have his sins so God lets him have them still yet notwithstanding this is very true that Christ is propounded to all and this the reason why our Saviour Christ saith Mat. 20. 16. Many are called but few are chosen the meaning is many are called but few there are that do answer this call there The tender of â—he Gâ—spel must bâ— without â—estrâ—int to election 1 Oâ—herwise the â—ect would have no ground
all vain hopes 2 By setting a look upon the Gospel 3 By removing all impossibilities Use 4. Labour not to diminish this hope p. 58 Dir. 1 Look to the power of God 2 To the freeness indifferency universality of the promises 3 Send often unto God by prayer John 6. 45. Doct. When God calls the soul he makes it hear a particular voice p. 60 Reas 1 Else no man could come to Christ p. 61 2 That we may have a ground for our faith Qu. Why is this act attributed to the Father Ans 1 Not as though Christ did not speak p 62. 2 Not as though we should set up a conceited distinction of works in the Trinity p. 63 Qu. What is this voice of the Father Ans Neg. Not distinct from the word preached Aff. 1 It consists in the opening a mans senses 2 In taking away a mans lameness 64 Called a voice 1 Because joyned to the Word 2 Because it hath a similitude of a voice Qu. How may we know whether the soul hath heard this voice p. 63 Ans 1 There is a power goes along wiâ—â— this word 2 This voice makes a man hear more then any creature can speak 3 It is the irrefragable propounding of the promise 66 The second act of faith which is the believing that in Jesus Christ he shall have eternal life 67 To distinguish 1 A natural man may believe the power of God 67 2 An unrooted confidence of the will ibid. 3 Presumptious confidence p. 68 2 Confidence of the godly ibid. 1 In special perswasion of Gods love ibid. 2 A constant expectation ibid. Confidence in Christ for life and salvation is justifying faith p. 68 Arg. 1 From the several expressions of faith in Scripture 1 Trusting 2 Relying 3 Staying on God 4 Rolling ones self on God 5 Adhering 6 Believing on God p. 70 Arg. 2 From the offer of Christ Arg. 3 Because faith is a coming to Christ p. 71 Arg. 4 Because the Doctrine of justifying faith is no proposition but Christ himself p. 72 Arg. 5 Because true faith is faith of union p. 73 Use 1 No absurdity to say faith is in the heart as well as in the mind 75 Use 2 A believer may not be sure in regard of sense True faith may be without sense and feeling Arg. 1 The event is not the object of justifying faith p. 77 Arg. 2 The event is conditional till a man believes p. 78 Arg. 3. 4. p. 79 Arg. 5. Not the truth but the strength of faith apprehends the event p. 80 Doct. It is faith that makes a man obey the call of God p. 83 Reas 1 Because faith seeth Gods purity and mercy to be inseperable attributes p. 83 Reas 2 Because faith looks on Christ not only as a Saviour but as a Lord p. 84 Reas 3 Because faith cleaveth the heart to the commandements as well as to the promises p. 85 Reas 4 Because faith looks for a fâ—tness for heaven as well as a title to heaven p. 86 Reas 5 Is eminently all that a man is to do p. 87 Qu. How doth faith make a man obey p. 88 Ans 1 By setting before a man his corruptions 2 By carrying a man to God p. 89 3 By making a man improue all his abilities p. 89 4 By making a man relie on Christ p. 90 Qu. How doth faith fetch power from Christ p. 90 Ans 1 As an instrument 2 In a moral way Use 1 See what little faith is in the world p. 93 Use 2 Of examination of our obedience 1 It is willing p. 94 2 Works resignation to God 3 It puts forth all a mans strength in God p. 95 Use 1. To condemn security 42 2 to reprove the neglect of it in the godly 3 to direct how to walk Dir. 1. Count watchfulness your life 43 2 Watch universally 3 Proportion it to the duty in hand 4 Take heed of hindrances 1 Vain company 2 spiritual drunkenness 5 Set God before your eyes 44 Use 4. To exhort to watchfulness Mot. 1. Otherwise it will be ill with us at last 2 Our soules are sickly 3 We are already awakned 45 4 The badnesse of the times places families we live in The New birth John 3. 6. Doct. The Spirit of God regenerates all the Saints 47 Qu. 1. What is regeneration 48 Ans 1. A renewing of a man 2 A renewing of the whole man 49 3 It is done by degrees 4 It is according to Gods Image 50 5 It is Gods Image in Christ Jesus Qu. 2. Why called Regeneration 51 Ans 1. To shew the great corruption of nature 2 Because great resemblance with generation 1 In both there is a father 2 In both there is a mother 52 3 A shaping in the Womb before life 4 Pain in bringing forth 5 A new being attained 6 New kindred gotten Qu. 3 Wherein doth it consist 53 An. 1 There is a passive receiving of Christ 2 An active power to become Sons of God Qu. 4 Why doth the Spirit work regeneration 54 Ans 1 It is the good pleasure of God 2 No other agent can doe it 3 Man of himself is totally against it 55 Qu. 5 How doth the Spirit work regeneration Ans 1 By the Word of life 56 2 By a secret supernatual power Use 1 To confute Papists Pelagians c. 2 To inform of our need of the spirit 57 3 To exhort 1 Not to grieve the spirit 2 To doe any thing for God 3 To pray for the spirit Use 4 For examination whether we be regenerated 58 Signe 1 When doing good is natural 2 When heart is a good soyl for grace 59 3 When a man cannot live in sin 4 When it is pleasant to do Gods will 60 5 When grace gets the upper hand 6 When a man loves the children of God 7 When a man loves to profit others spiritually Christians ingrafting into Christ Qu. 1 What is Christs body into which men are ingrafted 62 Ans 1 It is the Church of God 2 It is gathered out of all Nations 3 Predestinated unto life 63 4 Begotten again by the Word 5 Knit and combin'd to Christ Q 2 What is it to be put into this body 64 Ans 1 It is part of the ingrafting into Christ 2 It is done by faith 3 It makes us have a common life with all the rest of Christs members 65 4 It makes a man be of one consent with all the people of God everywhere 5 Is for mutual help care and sympathy 66 Qu. 3 Why doth the spirit of God doe this 67 Ans 1 None else is able to doe it 2 None else fit Qu. 4 How doth the spirit doe this Ans 1 By being one and the same spirit in all the members of Christ 2 By tying a knot between these members Use 1 Informs that the want of the spirit is the reason of the difference of men in the World 68 2 Let none put asuuder whom the spirit joyns 3 Try our acquaintance hereby
was which was Hâ—mâ—n Psal 88. 1. O Lord God of my salvation saith he he was able in some measure to speak it that God was the God of his salvation he was not totally uncertaine of it wheresoever there is faith there is some knowledge But then you will say what is the difference between the uncertainty that Obj. is in believers and other people it is true that all believers are effectually called of God but yet a man may be uncertaine now the question is how differs the uncertainty of a true believer that is called of God and others The difference is in these several particulars First A man that is effectually called of God as it may be he cannot say it Answ How the uncertainty of beleevers differs from others so he cannot deny it and as in part he cannot say it so in part he can say it though he hath a great deal of feare and terror and affrightment and in some measure he cannot say it yet in some measure he can Mark 9. 24. the man there that came to Christ as he could not simply say that he did believe so he could not simply deny it but he partly did and partly did not Lord I believe help my unbeliefe though he could not say he had the grace of faith so he could not deny it but other men though they would faine say it yet they cannot in spight of their teethes it makes it appeare unlesse they be presumptuous that they do but deceive themselves and rock themselves asleep in a fooles paradice but the people of God that are called indeed as they cannot say they are so so they cannot deny it Secondly They that are called of God effectually though they do not The 2 difference know it but it may be speak bitter things as though they were not called and deny it many times yet it is only in their haste in an odd sit that is come upon them I sayd in my haste all men are lyars Psal 31. 22. it was only in his haste it was only in a pang that came upon him but now other men they do not say it in their haste neither is it only in a passion when they question their effectual calling but they speak it in their sober witts nay they are never in their sober witts but then for when they think it is otherwise then they are in a passion in their haste they are then in their sober witts and speak most judiciously when they say it is not so Thirdly A godly man as he will say he hath no grace so he will let others The 3 difference say so too and it will humble him so much the more and he will be the more abased and caused to seek out more then ever he did before but an hypocrite though he will say in company sometimes I was never yet wrought upon yet if he hears another say so he begins to mince and saith you are mistaken Sir blessed be God I have beeen wrought upon they cannot endure to heare that another should say so but they make as though they had assurance and these and these gifts and graces though their own consciences witness to their teeths that they have it not yet they cannot abide others should say so but a child of God will not exercise himself in things that are too high for him as he is to seek so he is content to be taken to be such a one and when the people of God suspect him it humbles him and drives him nearer to God Fourthly Such persons that are effectually called indeed though they are The 4 difference very ungrounded and to seek in regard of their effectual calling yet they most love and esteem those that tell them of it that they may be better grounded and see God better when a man comes to them and tells them you are hypocritical and secure and you neglect duties in your families and you must give over this and that those that are effectually called of God indeed will love those that are most sound and most rip them up as it was with Paul when he was converted at first the Disciples questioned him Act. 9. 26. they would not believe that he was a convert did Paul now stomack them and shew himself offended no Paul did go on to manifest the truth of his grace more and more till at last it did manifest it self so those that are effectually called they love those most that are godly and question most their sincerity and it humbles them and they love a life to be in such company and they cannot abide those that dawbe them up with untempered moâ—ter but an hypocrite though his own conscience questions it and he is as one in a wilderness and in darkness that knows not whither he goeth yet he cannot abide another should beare him down so Fifthly The uncertainty of the people of God breaks their hearts and pulls The uncertainâ—y oâ— it breaks the heart them down before God it bursts their hearts and tears and rends them that they are not able to endure they must have the favour of God and the light of his countenance and know where they are and the things given them of God and they count themselves to have done nothing till they come to this as David was in this case Psal 55. 5. he was in a miserable case as if he were quite lost what did this make him do I wâ—nt to God and mourned in my prayer and cryed unto him as you may see in the beginning of the Psalm it made him mourne before God till the light of his countenance shined upon his soul but a wretched heart that hopes he is called though his conscience doubts of it this breaks not his heart nor awakens him but his vaine hopes build him up and so he is kept off from being right as he ought to be Againe those that are effectually called though they be uncertaine yet Faith supplies this uncertainty they believe they shall be certaine and they follow hard after God till he give them assurance and they build upon it that they shall have it one day and this builds them up as it was with Mr. Moore of Norwich a reverend Divine in all his Sermons for the most part he would in one passage or other move his people to get assurance in the end he sickened himself and called for all the good people in his parish and told them you know what Doctrine I have delivered to you and amongst the rest this was one that I frequently beate upon that you would labour to be assured now I must tell you that I never had assurance to my selfe but I did ever look for it and now by the mercy of God I have it and as I preached this doctrine to you when I was living so now I say unto you being a dying man labour to get assurance so that he did verily believe that he
so indifferently why should he confirm it with the blood of his own Son why should there be the Sac 〈…〉 s and so many Seal to establish the truth of it and why doth he propound it so freely to me when he looks upon the promise the promise makes him believe the freenesse of it the universality of it the indifferentâ—y of it to as many as will have it the Lord puts power into the promise to affect the heart fire the heart there is so much truth and goodness in the promise as is able to make the soul beleeve when God speaks it to the heart it is such a good promise and such a free promise and so Yea and Amen in Christ Jesus to all that do but rest upon it the Lord holds the promise before a maâ—s eyes and saith here is a promise for thee beleeve here is mercy here is favour here is pardon here is peace here is Christ here is strength here is wis 〈…〉 thou art a fool here is wisdome for thee to direct thee thou art weak 〈◊〉 strength for thee to enable thee do but rely upon me and thou s 〈…〉 have it the soul doth not first believe the promise and then take it but the Lord first propounds the promise to the soul and makes the soul look up to God in his promise I am a vile sinner but with the Lord there is mercy and I have a cursed spirit within me but with the Lord there is power to subdue it the truth of the promise and the power of God going with it makes the soul beleeve it and this is the reason when God would renew the saith of his people he gives them as it were a new call and holds the promise afresh before them as Gen. 17. 1. I am God alsufficient walk b 〈…〉 me and be upright as who should say Abraham go not away from me 〈◊〉 not any where else thou mayest have any thing in me I am God Almâ—gâ—ty beleeve in me keep by me go not from me but walk before me all the dayes of thy life and I will be a God unto thee and in blessing I will blesse thee therefore Rom. 9. 8. the people of God are called the children 〈…〉 I se because the promise breeds them and converts them and is the ground of all unto them they are the very children of the promise now here be three things I would shew unto you First why this act is attributed to the â—â—theâ— the Father speaks to the soul the soul hears it and so comes Secondly what speech this is which the soul hears and so comes to God by faith Thirdly how a man may know whither he hath heard this voice or no. First why this act is attributed to the Father Every man that hath heard and Quest 1. Why is this act attributed to the Father 1. Not as though Christ did not speak learned of the Father c. the Father speaks and the soul hears from the Father I answer First not as though Christ did not speak but he came to send them to to the Father go to him and hear him that is not the meaning of it no Christ cuts off all such thoughts in the next verse Every man that hath heard and learned of the Father c. not that any man hath seen the Father c. as who should say I do not mean that you should runne to the Father as though I were not able to teach you no man can go to the Father he dwells in light that is unaproachable no man can come to the Father but by me Mat. 11. 27. All things are delivered to me of my Father c. you see here that is not the meaning of it Christ is a sufficient Doctor he is the great Prophet of his Church and is able to instruct his people therefore that is not the meaning of it Secondly not as though we should set up a conceited distinction of works 2. Notes â—hough we should set up a conceited distinction of woâ—ks in the Trinity in the Trinity as though a man should say now a man is under the work of the Father and then under the work of the Sonne and then under the work of the holy Ghost as some imagine sometimes the soul is under the work of the Father as when the soul doth not beleeve the Father draws it and pulls it and when it beleeves then it is under the work of the Sonne and he works upon the conscience and justifies it and afterwards it is under the work of the holy Ghost when it is sealed with the Spirit of promise these things are true yet this is not the meaning neither doth our Saviour Christ intend any such construction neither have we any warrant for any such distinction of works for as this act of drawing is here given to the Father so John 11. it is given to the Sonne When I am listed up I will draw all men unto me and as we say the soul hears the Father so it heares the Son also John 5. 25. so that these are but conceits and as the seal is given to the Spirit so it is given to the Father and the Son sometimes therefore to say that the soul is now under the work of the Father and now under the work of the Sonne and now under the work of the holy Ghost these things are not warrantable in Scripture but the meaning is this our Saviour meeting with the stubbornnesse of the Jews that would not believe but murmured and repined at his doctrine he puts in this no man cometh unto me except the Father draweth him he means their utter inability of coming to him by nature unlesse it be given them from above if he had spoken of it againe may be would have said no man cometh unto me except the Spirit draweth him you must know that all the acts of the blessed Trinity are indevidable 't is true the Father as he is first in order of subsistance so he is first in order of operation and working but look what one works all work one act flows from them all as it is said you are washed in the Name of the Lord Jesus Christ and the Spirit had a hand in the same work they all do the same work for any further meaning of this I know not any warrant The second thing is what this voice is that the Father doth speak to the 2. What is this voice Not distinct from the word preâ—ched soul and so the soul is made to come to Christ I answer you must not conceive that here is any voice distinct from the Word it is but imaginary and notional when men dream of any other Relations besides the Word it is not a proper but a metaphorical speech and it consists in two things First in opening a mans senses Secondly in removing a mans lamenesse and inability Consists 1. In the opening a a mans senses First in opening a
other doth not now this coming is by faith and this we have here in the text He that cometh unto me c. Now before I come to handle this point I must premise something concerning faith Namely that it is not only a bare assent of the minde that all good things are in Christ but it is a confidence for the having of all the good things that are in him it is not only the first act of faith Namely an assent to the truths of the Gospel that God hath put all treasures of eternal life in his Son this I will not speak of because all both Papists and Protestants agree in this that faith is an assent of the minde this is a controversie on neither side therefore I will omit it But it is the second part or act of faith which is the believing that in the Lord Jesus Christ he shall have eternal life which is an act of the heart and this is that which I will stand upon it is a confidence in God and Christ for all good things when a man doth not only believe that all the promises of God are yea and amen in Christ but when a man doth fiducially and confidencially bear himself and rest upon Christ for all these things he comes to Christ for all good he looks for this I will prove to be an act of a justifying faith and that I may not be mistaken I will distinguish 3. Confidence in natural man 1. In the power of God There is a confidence in the power of God a natural man may believe the power of God and yet not have a justifying faith all that had miraculous faith did believe the power of God but the Apostle saith 1 Cor. 13. 2. If I had all faith that is all miraculous faith even to the removing of mountaines without charity it were nothing Secondly there is an unrooted confidence of the will which may be in a natural 2. Unrooted in the will man as a natural man may believe that Christ is the only hope of Glory the only way the Truth and the Life the only one for whose sake he shall be accepted as he may assent to this so he may have a kinde of unrooted confidence in these things which may procure a great deal of peace to his conscience this is that which Divines call a temporary faith Mat. 13. for a time they do believe c. A natural man may not only believe Christ but believe in Christ in some sense truly he cannot but in an unrooted manner there may be such an act put forth though it be not rooted in the heart this you may see John 2. 23 24. Many believed on Christ saith the text yet he would not commit himself unto them he would not trust them with mercy and grace and favour he would not trust them in regard of his own body and safety they were not right for all that and yet they did not only believe Christ but in some sense and in an unrooted manner they believed on Christ therefore there is not only a firme assent to the truth which may be in a natural man but also some kind of confidence Thirdly there is a presumptuous confidence in God and Christ for salvation 3. Presumptuous which the workers of iniquity may have they may not only believe the general truths of the Gospel but have some kind of confidence in Christ though not so good as the former for that reformes a man and makes him follow Christ till persecution come and may be in persecution too till he be weary but this is not so good you shall have a drunkard a prophane person he hath confidence in Christ that God heares his prayers accepts his duties and will provide for him our Saviour Christ speaks of such Matth. 7. 22. He tells us of many that shall be confident in him how they have done wonderful works in his Name and eate and drank in his presence and have heard him preach in their streets and yet are but workers of iniquity I do not mean this neither these are but false confidences Now there are two godly considences gracious ones such as are only in Gods 2. Confidence in the godly 1. Special perswasion of Gods love Elect and not in all Gods Elect neither but only in such as are effectually called and yet come not within this definition of faith The first is that full special perswasion of the heart a man may have true justifying faith though he never attaine to this for justifying faith is a confidence in Christ for justification now this special and full perswasion of the heart is not only an affiance in Christ for justification it doth not only apprehend Christ for justification but it apprehends justification it self now this must needs be after justifying a man must needs be justified before he can confidently apprehend justification he must first be justified before he can say he is justified the object must be before the act Thus it goeth justifying faith must needs be before justification and justification must be before the sense and feeling of justification before a man can feel and apprehend he is justified the cause goeth before the effect in order of nature for a man is justified by faith Now if a man know he is justified then the thing must be true before he knows it is so now here they differ that faith is a confident apprehending of Christ for justification and this full special perswasion of the heart is not only a confident apprehending of Christ for justification but an apprehending of justification it self Now true justifying faith may be without this Job 13. 15. Though he kill me yet I will trust in him That is suppose that I were at an utter losse that I knew not whether God will slay me yet slay me or not slay me perish or not perish I will trust in him Imagine God deliver me up and will none of me yet though he kill me I will trust in him I do not say I am at this losse that he will kill me blessed be God I am not in this case but if I were at this losse that he would kill me for ought I knew yet I would trust in him so that we see this confidence may be without this full perswasion of heart Secondly there is another good confidence that comes not within this definition 2. A constant expectation of faith and that is a constant expectation and this is the daughter of faith Ephes 3. 12. This confidence whereby the soul hopes in God differs from the confidence of faith for this confidence is an effect of faith it is by faith Now these two differ thus the confidence of hope is that which a man hath for the future having of those things that for the present a man believes now the confidence of faith is the confident apprehending of Christ for the having of them John 3. 36. He that believeth in
and flesh-pots and others to humour their fancies as in the matter of the calf and others to fulfill their filthy delights as in the matter of Baal-Peor your brethren went away from God as if they might have comfort and delight and good elsewhere they went from God but you cleave to God and are all alive to this day that is as you did look for good in God you had it your brethren looked for good elsewhere and they are disappointed where are their profits and pleasures They went away from God and are dead but you followed God and are alive to this day So 2 King 18. 6. it is said of Hezekiah that he clave to God c. that is he did not only conceive that the chief good was in God but he did stick to God in all his wayes he did cleave to God and would not go away Lastly a true justifying faith is expressed in Scripture by believing on God 6. Beleeving on God or believing in God a phrase that is not used in any Greek Authour but only in the Scripture and those that have been acquainted with the Scripture now why doth God pick out a new phrase but to imply a new work What is it only to assent to the truth Then the old phrase would have served the turne but when a man believes on God or in God this is the expression of a justifying faith as you may see 1 Pet. 2. 5. So John 3. 16. God so loved the world that he gave his only begotten Sonne that whosoever believeth on him should not pâ—rish c. So Rom. 4. 5. and Rom. 3. 26. What do all these phrases import onely a naked consent and belief that all the things in the Gospel are true No but when a man can believe on these things when a man can submit to all the Ordinances of God and embrace Christ in all his wayes and believe that all the good things spoken of in the Gospel are to be had in him I confesse sometimes simple believing Christ without on or in is put for a justifying faith as Ro. 4. 3. it is said that Abraham believed God and it was counted Arg. 2. From the offer of Christ to him for righteousnes he doth not say he believed in God but that is the meaning of it and if you look into Gen. 15. you shall find through the story that he beleived in God he did not only believe that God was good but he committed himself to God in all his wayes and did relie upon him that God was Almighty and that made him walk before God in uprightnesse and that made him live a different life from all the rest of the Countrey this shews that it was a confidence and affiance in God that was accounted to him for righteousness The second Argument is taken from the offer of Christ which is the giving Arg. 2. From the offâ—r of Christ of Christ to be a propitiation for sin and to be a Mediatour between God and man to be the only means of eternal life this is the offer of Jesus Christ in the Gospel Christ is given to be a redeemer to them that do believe now what can answer this giving Can only an act of the mind answer this gift 'T is true indeed he is the only Mediatour the only Messias the only way the truth and the life and he is freely offered and given in the Gospel I believe this and assent unto it is this taking No this is only believing he may take him therefore true faith must be a taking of Christ that only answers to the giving of Christ giving is a relative which answers to taking a gift is no gif◠èxcept it be taken the nature of the gift returns back again to the giver if it be not taken so it is here God so loved the world that he gave his only begotten Sonne that whosoever believed in him should not perish but have everlasting life He gave his only begotten Sonne that hath a relation to taking of him he gave him that whosoever believeth on him might not perish that is God gave him that whosoever takes him might not perish but have eternal life though a man offer himself to a woman yet if the woman do not take him he is not her husband the match is made up by taking so though Christ be given to the world in the Gospel yet Christ is not ours but by taking of him when you take Christ then you are in the number of those that shall not pâ—rish but have everlasting life when you take Christ that is when you take him to be your chiefe good when you take his promises to be your stay and propp to be the the life and comfort of your hearts when you take his Commandements to do them when you take his ordinances to walk in them when you take his people to have society with them when you take Christ and all Christ now you shall have everlasting life this is to take Christ though the woman assent firmly that the man is a proper man and a goodly man and a godly man and a rich man this makes not up the â—atch but when she takes him to be her husband then she hath interest in his person and all that he hath so when a man takes Christ then he hath title to Christ and all the good things that are in him It is said of the faithfull that they did not only see the Promises afar off but they did embrace them Heb. 11. 13. the word signifieth they hugged them they kist them many see the Promises afar off but embrace them not they embrace the things of this present world they hugg them but never take the promises of God home to there soules true faith therefore is such a faith as takes Christ and then it followes that it cannot be an act of the mind but an act of the heart in relying and taking the thing to himself to hang upon it and live by it The third argument is this Faith is an act of coming unto Christ Christ you Arg. 3. Because faith is a coming to Christ know is the righteousnesse of God now when a man is come to it he hath it now what motion of coming is this is it only a motion of the mind a Contemplation of the mind when a man seeth Christ afar off I may see a goodly man a goodly thing afarr of my eye sight may go to it but if my whole man do not come to it I am not come to it this cannot be only the Contemplation of the mind when the eye of a mans understanding discovers Christ for this makes him the more foole and the more inexcusable if he comes not to him no this motion of coming unto Christ it is a spirituall motion of all the whole man a mans minde goeth to Christ and a mans heart and a mans affections and all the strength of a mans soule goeth to Christ
this is coming to Christ Mat. 11. 28 Come unto me all ye that are weary and heavy laden that is beleive in me he puts it into that phrase this true faith makes the soul come to Christ so 1 Pet. 2. 4. to whome coming as to a chiefe corner stone There are two tearmes in this coming to Christ the one from whence a man comes from all his owne wayes from all his owne desires from all his owne ends and aimes and the other tearme is to what a man comes and that is to Christ to â—as promises to his Commandements to live and dy with him this is coming unto Christ as you may see Acts 26. 18. there both these tearmes are set downe to open their eyes saith the Text and to turne them from darknesse to light that they might receive forgivenesse of sinnes It is this coming that receives forgivenesse not only an act of the mind when that goeth to Christ but an act of the heart when that goeth to Christ when a man comes from darknesse to light from pride to humility from the world to God when a man passeth from the one tearme to the other tearme and so cometh to this righteousnesse of God in Jesus Christ now he is come to Christ and now he shall receive forgivenesse of sinnes so that you see faith is not only an assent of the mind but an a 〈…〉 of the heart both these together make up this coming of the soule to Christ Fourthly true justifying faith the proper object of it is no sentence no Arg. 4. Because the object of justifying faith is no proposition but Christ himself proposition in the Word I mean the act of a justifying faith in that act whereby it justifieth the proper object of it is no sentence or proposition in the Word no complext truth in the Word but it is Christ himself t is true a man must beleive that the Word of God is true and the promies true and Yea and Amen but that act doth not justifie it may be in a reprobate or in a â—â—vill therefore it cannot be an assent of the mind for that supposeth that the object must be a proposition neither can it be a sure and certain perswâ—â—on that God hath elected me and intended Christ to me this may be the 〈◊〉 an after faith but not the act that justifies but Christ himself iâ— the object oâ— a justifying faith I am the way the truth and the life I my self it is 〈◊〉 〈◊〉 God by Christ when a man beleives in Christ or by Christ beleives in Goâ— this is the object of a justifying faith it is no proposition or text of Scripture that is the object of a justifying faith that is the thing that is a justifying faith as it justifyes doth assent unto but the object of a true justifying â—aith as it justifies is Christ himself the cause of forgivenesse of sinnes the cause of eternall life the cause of the derivation of all these blessings to us it lookes for all in Christs own person 't is true the propositions of the Scripture about Christ are the ground of a justifying faith as he that believes in Christ shall be saved that is the ground of a justifying faith but these propositions though they must be acknowledged at the time by faith yet these propositions do not justifie a man for a wretch may do this but when a man believes in Christ that is propounded and tendered in the Word when a man hath aâ—â—iance in him and commits himself to him faith seekes for all good in Christs own person first it layes hold on the person of Christ and taking him it takes all good things with him indeed it takes the propositions of the Word for its ground because the Word saith thus and thus that eternall life is in him and he openeth the Kingdom of heaven to all believers and he is a sufficient Saviour this is the ground of faith but the object of a justifying faith is Christs owne person so that believing cannot be an act of the mind but when a man believes in Christ and is rooted and built upon him it is the person of Christ I will make this appeare to you you know God doth count it Idolatry for a man to believe in any creature when a man believes in the Son of man God forbids this as an Idolatrous thing for a man to believe and put his confidence and affiance in any creature now what is the meaning of this what is this Idolatry to assent to such a creature to believe that such a man is his friend and tenders him and is faithfull unto him this is a truth about a friend is this Idolatry No but when a man makes a friend his staffe a creature his staffe when a man makes riches his Idol is this onely to assent that riches can do much in the world can buy meate and cloathes and lands and inheritances is it the knowing these things are so No but when a man makes riches his prop and stay and believes in them and that is the stay that he hath It is not the beleiving these things about riches for so a man that believes only in God may know these things about riches and a friend Jer. 17. 5. Cursed is he that maketh flâ—sh his arme he doth not say cursed is he that apprehends that a man is his friend and willing to releive him but cursed is he that maketh flesh his arme that lâ—ans upon this man that trusts unto him that is the thing so what is the meaning that we must not trust in Chariots and in horses doth the Scripture mean that we may not assent and affirme these truths about them that they are many and strong and potent that they are admirable horses is this it No but woe be to them that go down to Egypt for help and put their trust in Chariâ—ts and Horses Isa 31. 1. When a man rides a journey and makes his Horse his stay when a man goeth about a businesse and makes his purse his prop when a man walks from day to day and the creature is the thing he hangs upon he doth not see God and draw near to God he doth not set his heart upon God he doth not relie upon him to have God with him in his journey and what he goeth about No he hath an Horse with him and means and maintenance with him and God shall have a prayer may be now and then but he makes not God his arme and this is idolatry so our believing it is not the believing the propositions about a thing but when a man believes in the thing it self and makes the thing his stay his buckler his aide his help and comfort Lastly the maine Argument is this true justifying faith is a faith of union it is such a faith as unites a man to God and Christ and in him to God the Arg. 5 Because true faith is a faith of union
Apostle saith 1 John 5. 20. We know that we are in him that is true his meaning is we are in him by faith that is we have such a kinde of faith whereby we do not only assent to him that he is the Sonne of God and all things are true that are spoken of him but we are in him we are in him that is true that is we are united to him and 2 Cor. 17. 5. Whosoever is in Christ is a new creature and Paul saith of Andronicus and Junia they were in Christ before him Rom. 16 7. So Christ is said to be in them Know ye not that Christ Jesus is in you except you be reprobates it is the faith of union He that hath the Sonne hath life 1 John 5. 12. That is he that believes in the Sonne of God that is so believes that he hath him and is united to him that man hath life and none else so that it is a faith of union that justifies a man not as though faith of it self doth this for its own worthinesse as though it were able to unite a man to Christ it is only by vertue of Gods Ordinance that faith unites a man to Christ God of his infinite mercy and goodnesse hath appointed faith to be such a thing that upon putting forth of that act he shall presently have relation to Christ and Communion with him by grace are we saved through faith saith the Apostle we are saved through faith but not for any worthinesse of faith but by grace this is the thing the Lord hath appointed such a kinde of faith shall justifie as shall unite a man to Jesus Christ Nay if faith did not do this faith could not justifie and sanctifie and purifie and intitle a man to Heaven for it doth all these by vertue of union first it unites a man to Christ and makes Christ one with him and him one with Christ and so he comes to have right and title to all the merits and all the good things that come by Christ so then if thou hast not this faith of union though thou hast all faiths besides historical faith temporary faith and if it were possible miraculous faith Nay if thou hadst ten thousand thousand faiths more if it were possible yet if thou hast not such a faith as to be united to Christ thou art in thy sins and art under the law and under the curse of the law and under Gods justice if thou shouldest pray never so much and give thy body to be burned yet if thou do not dwell in Christ and Christ in thee if thou be not one with Christ and Christ one with thee thou art nothing but as â—ounding Brasse and as a tinkling Cymball though thou hast been a professor these twenty yeares together and hast been taken for a godly man through Town and Countrey yet if thou art not in Christ thou arâ—â— still in thy sins faith doth unite a man to Christ through the Ordinance oâ— God by the Grace of God it doth unite a man to Christ 1 John 4 15 whaâ— confession doth the Apostle meane there Only a confession of historiâ—â— faith when a man believes that God is so and so and confesseth him No the Apostle expounds himself 1 John 3. 24. as who should say it is such a faith as wholly resignes a man unto God to be ruled and guided by him as well as saved by him it is such a faith as makes a man with minde and heart and will and all that is in a man to cast himself upon Christ so that all obedience and all conformity to the Sonne of God will follow he that hath this faith to keep his Commandements dwelleth in God and God in him Now what kinde of faith can this be can it be only the act of the minde whereby a man believes all the truths concerning Christ doth this unite a man to Christ It were blasphemy to say so for by this Argument the union between Christ and a true believer were no better then the union between a true believer and the Devil because a true believer believes all the truths and assents unto them that God hath spoken concerning the Devil as well as concerning Christ this doth not unite a man there is a kinde of union indeed in the minde but that union is only notional and intentional and rational as for example when I think of an horse or a tree there is an union of the tree with my minde for the tree is in my minde in the notion of it but this is a bare intentional and simple union the maine union of all is in the heart when the heart is united to a thing an heavenly minded man he may have an union of his understanding with the things of this world he may understand carnal men understand their courses and wayes and there is a notional intentional union with these things in his understanding but he is not truly united to those courses except his heart be set upon those courses then he takes them up so untill the heart is set upon Christ a man is never heavenly never godly never a true Christian till he is thus united into Christ Nay I will tell you more and I will prove it and it is a thing to be considered that were it possible Suppose God should reveal he might if he would to any man that he is elected before he is converted Suppose this I do not say God doth thus to any of his Elect but suppose an Elect man that is yet unconverted and yet out of Christ he is a natural man and yet an elected man â—uppose I say God should reveal to this man thou art elected to eternal life I have intended from all eternity to give my Son to thee all his merits and death and passion I have intended them to thee and I have intended thou shalt have fellowship with him God reveales this and the man firmly assents to the authority of the speaker that he is elected to eternal life doth this faith justifie a man A man is in his sins yet for all this though he knoweth and God hath revealed such a thing to him that he hath intended Christ to him as long as he hath not revealed that he is in Christ this doth not put him into Christ this sheweth him that he shall be in Christ but this act of believing doth not put him into Christ therefore the children of God that are converted and are believers and can believe that God hath elected them and eternally intended Christ to them this act of their faith doth not justifie them this only is an act to know that they are justified already and converted already I will shew you an excellent place for this 2 Tim. 1. 12. For which cause saith the Apostle I also suffer these things for I know in whom I have believed and that he is able to keep that which I have committed unto him against that day Mark
here I know in whom I have believed there is the act of faith I have believed in him he expounds himself there he means I have committed my self to him all I have all I am this was the act of justification and intitling him unto him but now saith he I know this this is an act of assurance whereby he reflects upon himself that God was his God and intended to save him but this was not the thing that justified him No I believe on him and committed myself unto him and I know this this act is but the knowledge of a â—hans justifying faith and not the thing it self For the use of the point here First we sâ—e that it is no absurdity to say that Use 1. Then â—â—ab â—â—dity to say faith is 〈◊〉 the heart as well as in the minde true justifying faith is in the heart as well as in the minde many good Divines as Master Perkins say that faith is only in the minde and this is the opinion of the Papists also the reason why good Divines say so is because they do make faith to be the full perswasion of a man that God hath intended Christ to him particularly but this is not an act of a justifying faith but comes after it it is a consequent of it The reason why the Papists say so is this because they hold that a justifying faith is nothing else but a firâ—e assent oâ— the minde to the general promises of the Gospel and in particular the promise of the forgivenesse of sinnes in and through the Lord Jesus Christ generally taken they say this is a true faith now when we say this may be a read faith 't is true say they therefore a man is quickened and enlivened by charity and good works so that this faith and good works will justifie a man but this is Antichristian leaven but I say that true justifying faith is not in the mind only but in the heart also Object But you will say is it not absur'd that one grace should be in two Object powers of the soul that it should stand stradling like a colosse with one foot in the minde and another in the heart Answ 1. I answer it is but a conceit for ought we know we can have no Answ 1 firme ground for it that the understanding and will are two several powers of the soul really and distinct many good â—ivines both Proâ—testants and Papists â—eny it as Scaliger and others But they are two several offices of one and the self-same soul the self-same soul able to understand is called the understanding and the self-same soul able to will is called the will the self-same soul iâ— able to understand and will 2. But suppose that the understanding and the will were really different one from another yet I say it is not properly to be said that faith is either in the understanding or in the will but it is properly in the soul of a man the reason is because faith is an act of the new nature a believer is born of God 〈◊〉 Joh. 5. 1. and regeneration or the new nature is not in the understanding or will only but the whole soul is regenerate the very soul hath a new nature I do not remember that Aquinas speaks of regeneration but only in this place and he saith that regeneration is in the soul and the soul is regenerated not is though the substance of the soul were altered but this new nature is as deeply rooted in the soul as the understanding and will it self as it is with the old nature in a man unconverted this old nature moves the understanding to think of worldly things and savour them and moves the will and affections to love worldly things and go after them the old nature moves both minde and will to go this way the old nature is the inclination of a man to the world to the creature to the things of this life now when the new nature comes in and a man is renewed this new nature inclines the minde to minde Jesus Christ and inclines the will to affect Jesus Christ and moves all the soul to go that way so that the very soul is renewed and faith is as deeply â—ooted in the soul as any thing else Nay as low as the very faculties themselves in some sence for it reacheth so far forth as to move them after Christ and this faith puts forth the mind to assent to the truths of the Gospel and puts forth the will to relie upon Christ Thirdly the Scripture plainly seates faith in the heart as well as in the minde Rom. 10. 10 With the heart a man believeth unto righteousnesse neither may a man say that the heart is put for the whole soul of a man it is not put for the will the text plainly shewes he meanes the will because the Apostle puts the believing with the heart to distinguish this saith from all other to exclude hypocrisie and all counterfeit faith for an hypocrite may confesse with his tongue he may have braine faith and notional saith so much as to work upon the outward man but with the heart a man believeth unto righteousnesse if it be a sincere cordial-faith as he notionally believes these truths so his heart runnes after them and is set upon them and this is unto righteousnesse so when the Eunuch had asked Philip for baptisme I am a believer and what lets but I may be baptized saith he if thou belieâ—â—â— with all thine heart thou mayest As who should say thou saiâ—st thou art a believer but take heed do not deceive thy soul may be thou â—â—st an intellectual faith but is it an heart faith Nay thou maiest have some kinde of cordial faith a temporary faith but doest thou believe with all thine heart Doest thou place all thine heart upon Christ Doest thou place all thy ends and aimes upon Christ Doest thou so reach thy self forth to Christ that in all things Christ have the preheminence Doest thou wholly resigne thy self up unto Christ minde and heart and all that is in thee If thou believest with all thine heart I dare be bold to baptize thee and seale thee up unto eternal life so that the Scripture makes faith to be not only an assent of the mind but an affiance of the heart in Christ Fourthly it is no absurdity to say that faith is in the heart and in severall powers of the soul because faith is such a thing as must purifie the whole man and all the powers of the soul it justifies and sanctifies the whole man it is faith that reneweth the whole man therefore no wonder it is such a thing that the whole man must put forth it self in it is like leaven Matth. 13. 33. That leaveneth the whole lump so faith is such a thing that he which hathie purifieth himself himself is the agent all himself is the patient all himself is set to strive against sin and to please God and to
event that it shall fall out thus with him he commits this to God he believes in the general that all that believe shall be saved and that a reprobate may believe but the event that he shall be justified and saved is the fruit of a justifying faith when a man hath justifying faith this is not the object of it but he commits himself to Christ for justifycation and salvation he truly believes the event shall be that they which truly believe shall be justified and saved and God will help their infimities and pardon their weaknesses but now justifying faith apprehends not the event that comes afterwards but faith commits it self to Christ for the event as I will shew you by a similitude a man resolves to leane upon a staffe what is in this mans minde is the object this that he shall not slip nor fall no he findes by experience that he may fall for all his staffe but he casts himself upon his staffe fall or not fall and though he do fall he will not fling away his staffe No but he will look better to himselfe afterwards he knows the fault was not in his staffe but in his own managing of it therefore he commits himself to his staffe still and resolves to leane upon it he is not sure he shall not fall but though he do fall he will up again and help himself with his staffe in his going still he knows the staffe is not in the fault but himself may be he doth not leane upon it or he knows not the right way but he is still leaning upon his staffe and venturing upon his staffe so I say true saving faith doth not truly apprehend he is justified as if a man could not be justified unlesse he did believe it this is the event justifying faith is the committing himself to God for the event Heb. 11. 23. By faith Abraham being called of God went out of his owne Countrey c. By faith he cast himself upon God did he belive now whether he should go He could not tell â—e believed in the general that God would not faile those that trusted in him but for his own particular he knew not whether he should go but he casts himself upon God whethersoever God will have me to go I will go he commits himself to God at all adventures this is true faith and yet the event all this while may not be known but a man may be much troubled about assurance Secondly the event that a man shall be justified and sanctified and saved is conditional until a man hath believed Suppose a natural man and yet an 2. The event is conditional till a man believes Elect man of God what must this man believe must he beleeve that he shall be justified and sanctified and saved No there is no such thing in the Scripture take any natural man in the world and look from the beginning of the Bible to the end there is not one text that saith a natural man shall be saved but justification and salvation are conditional till a man believes but when a man hath beleeved his justification sanctification and salvation is certain but he must beleeve before he can be said to be justified now before a man beleeves justification is upon condition if a man beleeves he shall be justified and saved so may Judas and Simon Magus Rom. 10. 9. 'T is true this is the condition if thou beleeve in the Son of God if thou take up his crosse and follow him thou shalt be saved this is but the conditioâ— but when a man hath believed he is justified and shall be saved it is absolute now but he believed first therefore justifying faith doth not beleeve he shall be saved and justified for he must have faith first 't is true if a man have saving and justifying faith there is the truth of the Word for it that he shall be saved therefore justifying faith must be the casting off a mans selfe upon Christ for salvation Thirdly the event that a man shall be justified and sanctified and saved this cannot be the thing that a justifying faith in the act of justification must Argument 3 apprehend because then we could not say to every man if thou beleevest thou shalt be saved that must be the object of a justifying faith that may be applied to any man for else how should we preach the Word we should expose our selves to cavils and open the mouthes of blasphemers we must say then this is faith you must believe you shall be saved and that you are in the favour of God and then we could not bid every man believe if it were so where the Gospel comes we are to bid every man to believe what to believe that every shall be justified and sanctified and saved No that were a lie God commands no man to believe a lie but he commands every man to believe in Christ for justification and for sanctification and for salvation Now there are two things that God requires of every man where the Gospel comes First he requires that he beleeves the Word which saith that whosoever believes in Christ shall be saved Secondly he commands him to believe in Christ for salvation and this is faith the other comes in afterwards I will make it plaine the Lord said to Ahez Isa 7. 9. Believe and thou shalt be established what must Ahaz here believe Doth God bid him believe that he should be established No for that was a lie for when all came to all he was not established but he must beleeve God and then he should be established but he not believing in God could not be established so God told Adam if he believed he should live did God now bid Adam beleeve he should live for ever No for then it had been a lie but he biddeth him believe that if he obeyed his voice he should live for ever he was not to believe that he should live for ever so God doth not command men to beleeve they shall he saved but to believe in Christ for salvation Fourthly the event is known another way and not by a justifying faith Arg. 4. The event is known another way 't is true some men know the event that God intends to save them and that they shall be glorified for evermore but this is known by another thing and not by an act of faith the act of faith is the committing of a mans self to God for this thing I will set it out by a similitude suppose I have a great businesse to do at London I am condemned to be put to death and except I have a pardon got to morrow I shall be executed I cannot go my self for I am in hold but I have a friend at London and I trust to him to go to the Court to procure me a pardon in the mean time the businesse goeth forward against me and may be I am going to the place of execution but still I cast my self
upon my friend that he will get me a pardon now if my friend send me a letter and send me a pardon under the Kings Seal now I know I have a pardon but my trusting my friend was nothing but my casting my self upon him and setling my self upon him I was confident in him Now when he sends down a token and a Seal under the Kings Majesties hand now I know the event that I have gotten a pardon So it is with a poore creature that is under condemnation and the wrath of God is gone out against him and the justice of God is threatned against him which way soever he looks he can see nothing but hell and damnation and the Gospel hath told him of a friend the Lord Jesus Christ he can help him to a pardon and he trusts to him the Law may be proceeds against him and fears and terrours and may be he is upon the ladder ready to be turned off yet he hangs upon Christ a pardon will come he trusts upon Christ he will not go to the world and to carnal company to pacifie his conscience a pardon will come he casts himself upon this and yet he is not certaine it will come he hath affiance in Christ that it will come now if it be so that whereas he believes in Christ for forgivenesse so Christ sends him a token there is peace of conscience for thee and joy in the Holy Ghost for thee and as he depends upon him for meanes and maintenance so Christ saith there is something for thee to live upon or patience to bear poverty as he believes he shall be accepted of God so here is a token thy prayers are heard Now he hath a token now he may know it Psal 22. 4. They trusted in God and they were delivered that is they trusted in thee and thou diddest send them a token now they knew they were delivered 't is true a man might know this though God should send him no token he might know that he is justified and pardoned and hath title to all the mercy in Christ he might know it without this but that for his own weaknesse and that by two things First by looking into the Word there he might find that he which trusts in Christ and commits himself to God shall be saved Another thing is to reflect upon himself there he shall find that he truly goeth out of himself and casts himself upon God then here he may know it he that believes in Christ shall be saved but I find that I believe in Christ therefore I shall be saved but this is not the act of faith but the knowing of it Fifthly it is not the truth of faith but the strength of faith that apprehends the event let a man believe in Christ and cast himself upon him in all his ways Arg. 5 Not the truth but strength of saith aprehends the event and follow him in all his Commandments this is faith be it never so weak and this doth intitle to justification and sanctification and salvation though it be never so weak yet while it is weak it cannot apprehend the event it will be much afraid in regard of that as suppose a man were learning to swimme he beleeves that if he could but spread his armes and legges the water would beare him up now when he begins to learne he commits himself to the water and spreads his armes and leggs but this is with much feare and misgiving and he sometimes sets one leg on the ground and he hath but little sense and feeling of the waters bearing him because he commits not himself to the water but the more and more he commits himself to the water the more he finds the water bears him and now he can fling away his bladders and swimme over the river he did believe before that the water would beare him but when he did commit himself to the water he had a great deal of feare and could not swim to any purpose but when he had learned the art then he committed himselfe to the water and then he could spread his armes and leggs and swimme So when a man comes first to believe in Christ he thinks I should be the happiest man in the world I should be in a better estate then Kings and Princes â—f I could believe and withal it makes him to believe in Christ and to deny himself and cast himself upon Christ plucks up both his feet and commits himself to the water and fling out himself upon Christ sink or swim yet at the first this is very weak and sometimes he doth it and sometimes he doth it not and sometimes he is feelling for this sometimes for that and somtimes he doth not pray well enough and is not humble enough this is nothing but trusting to himself may be a pleasure comes he cannot deny it he cannot commit himself to Christ the weakness of this is the reason why he cannot apprehend the event for a strong confidence in Christ carries all along with it it will reflect upon it self and gather all these things and be assured he will not only have confidence in Christ but also be confident for the having of those good things he believes in him for HEB. 11. 8 By faith Abraham being called to go out into a place which he should afterwards receive for an inheritance obeyed and he went out not knowing whither he went WE have spoken of Effectual Calling what a great mercy it is that God should vouchsafe this unto us and the abundance of benefits it brings to a man we have shewed how it is differenced from in-effectual Calling How a man may know whether he be effectually called yea or no and so we came to shew you how a man answers this call and he answers it only by faith and so we made a digresse to speak of faith what it is that it is an affiance in Christ not every affiance but a rooted affiance in Christ and now we come to take up the point again that it is only faith whereby a mans calling is made effectual when a man is first called out of darknesse into marvelous light out of the Kingdome of sinne into the Kingdome of God it is only faith that answers that call and so it is ever after whatsoever God cals a Christian to do or to leave undone it is faith that makes a man obey this call The Apostle in this Chapter doth set out many commendations of faith to exhort the Hebrewes and all Beleevers and all persons to the getting of it and to labour to have it grow in them and to make much of it as being a most excellent Grace of God and he commends faith two wayes First by the description of it in the first verse Faith is the substance of things hoped for the evidence of things not seen a Believer hopes for great matters though he seeth not any of them may be he is yet a poore miserable contemptible
had he baptized him So Paul dealt with the Jaylor Acts 16. 30 31. when Paul saw the Jaylor ready to stab himself how could he tell whether he were elâ—cted or no yea when he cried out What shall I do to be saved he might speak out of horror and conscience how did Paul know that he was elected but he feels him with the general tender beleeve in the Lord Jesus Christ saith he and thou mayest be saved whatsoever thou art he doth noâ— stand upon his election but beleeve in Christ and his Gospel and believe eternal life is in him and rest upon him for it let this be a means to pull thee out of thy sins and to seek after righteousnesse and communion with him if thou hast faith thou shalt be saved Obj. The second Objection is this that this doctrine seems to favour our adversaries our adversaries say that Christ died for one as well as for another and the Gospel is to be propounded to one as well as to another and it is as much for one as for another now if we say so too we shake hands with them Answ 1. I answer First there is a great deal of difference between that which the Pelagians speak concerning this thing they say that Christ intended his death no more to one then to another no more to Abraham then Pharaoh no more to Peter then Judas look what minde God bare to one à parte ante he bare as good a minde towards the other now this we peremptorily deny and it is an horrible blaspheming of the grace of God towards his people for he will have one rather then another Acts 13. 48. as many as was ordained to eternal life beleeved as who should say as many as God had chosen they took Christ and none else God did intend Christ to them especially more then to the rest he gave them a heart and let the rest go on in the stubbornnesse of their hearts Secondly they say that Christ came to bring nothing but a possibility of salvation into the world now that any man is saved is through the ability of a mans will that one man will be saved another will not this man will beleeve in Christ another will not This we peremptorily deny too for this is to blaspheme the Lord Jesus Christ to say so for 't is true Christ hath wrought a possibility for others they might have been saved but would not the rebellion of their hearts damned them their unbelief sent them to hell but yet he first brought an actuality of Salvation for some for he had his name for this Mat. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sinnes nay the Father and he did indent one with another that he dying upon the crosse should see his seed Esay 53. 10. Thirdly they say that Christ might have died and none have been saved which is an horrible impiety for a man once to speak whereas certainly Christs death could never have been frustrated if Christ did die for his people â—â— will save them the gates of hell shall not prevaile against them he will gather up all that do belong to his election Lastly the adversaries say that as there is a generality in the offer so there is an universality in the grace now this we deny too that there is an universal grace God gives more mercy to his own people then to others to 〈…〉 ven saith Christ c. Mat. 13. 10 11. so to you it is given saith the 〈…〉 e not only to beleeve in him but to die for him Phil. 1. 29. so that God gives more grace to his people then to others he gives onely common 〈◊〉 to the wicked 't is true God is not wanting to the wicked God will ever be aforehand with them and they shall have more then they make use â—t now wicked men the Lord leaves them without excuse for they stick â—ot at an impossibility but at a will they will not come in that they might â—e 〈◊〉 they will not do that which God hath put into the power of their hands to do God gives them knowledge and they will not practise it God shewâ— them their sinnes and they will not leave their sins may be God makes theâ—â— leave their sinnes and then they return to them againe it may be God makes them that they never return to their sins again but then they take up onely a kinde of forme and there they stick and go no further thus they â—â—ck at the will they will not have the Gospel upon Christs termes The first use of the point is this it is a great comfort and encourageâ—â—nt Use 1. For the comfort and encouragement of Beleevers to the faith of all Gods people what an excellent and sure word is thâ—s when they shall finde that they have such an excellent warrant to lay hold upon Christ when he is so publickly tendred in the Scripture there is a common salvation in Jesus Christ Jude 3. Christ hath made it to be common for any man that will have it upon the tearms thereof it is as common as Adam was As in Adam all died so in Christ shall all be made alive 1 Cor. 15. 22. not as though all men simply shall be made alive for all men possibly are not alive as all men possibly are not dead in Adam for there might be millions of men after the world is ended but only those that are in the loynes of Adam all men that came out of the loyns of Adam shall die so all they that ever are in the loyns of Christ as all they are that will have him they shall be made alive it is as general as Adam as many as were in the loyns of Adam and lived and died so shall die so all that are in the loyns of Christ and have a will to come to Christ shall be saved for it is the will that carrieth all the soul when a man will do or suffer any thing for Christ whatsoever sin Christ will have him leave he will leave it whatsoever duty Christ will have him take up he will assume it he will break through all hindrances and use all means he will have it the righteousnesse of Christ is for every one that will have it I will have it saith the soul therefore it belongs to me the Gospel of salvation is tendred to every one that hath a minde to it I have a mind to it upon the Gospels tearms and therefore it belongs to me The second use is of confutation to confute those that desire faith by the full assurance of the pardon of a mans sins and the salvation of his soul this is a Use 2. For confutation dangerous doctrine and condemns the half of the generation of God nay all of them at one time or other you see how the Gospel calls a man to believe concerning justification and salvation it calls to beleeve in the
record of his Son that he is the Lamb of God that takes away the sins of the world that he is eternal life that he is the way the truth and the light that he is the hope of glory that he is the way of coming to God the Father now when a man hath this saith in a lively manner and this pulls a man out of the world draws him to Christ this is the true faith this is the faith of the Gospel faith is not defined by assurance in Scripture but by beleeving in Christ John 3. 18. by trusting upon Christ Ephes 1. 12. by resting upon God 2 Chr. 14. 11. by relying upon God 2 Chr. 19. 8. by adhering and cleaving to God in Christ Acts 11. 23. this is true faith when a man relies upon God when he believes this same blessed record and throws himself and casts himself upon it and will obey God I may say to you all that have this faith as the Prophet Esay saith to such as you are Who is there among you that feareth the Lord and obeyeth the voice of his servants though he sit in darknesse and seeth no light yet let him rest upon the Lord and stay himself upon the God of his salvation Esay 50. 10. as who should say though you be in the dark and have no light no assurance no sense and feeling no inkling of Gods mercy though you be in darkness and know not where you are yet if you have a heart to fear God and obey the voice of his servants and hearken to the tender of the Gospel trust in the Lord your God relie upon him for all want of sense and feeling for all darknesse for all want of light in you for all want of comfort and stay your souls that way yet trust in the name of the Lord relie upon him for all his mercies though you be at this passe Object But the soul will say I am afraid I have nothing I have no interest Object in Christ but what of that Answ If thou be never so much afraid mark what David saith Psalme Answ 56. 3. What time I am afraid I will trust in thee as who should say though I be in the middest of fears and doubts and terrors of conscience what time this fear comes upon me I will cast my self upon thee so that this is that which the soul is to do that beleeves the tender of the Gospel and this draws him and works upon him it is not a dead faith but an operative faith it pulls him and draws him to Christ he must have Christ and he must have righteousnesse is there such a faith then relie upon God though thy fears come upon thee yet urge thy self to trust in God Obj. And againe it may be objected I have hardly any hope that ever I Object shal have the pardon of my sins that ever God will hear my prayers and accept my duties and performances What of that if thou hast this faith Answ Mark how it was with Abrahams faith when God told him he should Answ have a sonne though it were above hope besides hope against hope yet he believes in hope so though thou hast hardly any hope yet above hope believe under hope and though thou art put besides all hope and art even ready to be at the brink of despaire yet through thy self upon God if I perish I perish go on in the ways of God and seek after the ways of Jesus Christ and rest upon him from day to day and strive to draw neerer to him to have communion with him and though thou beest put besides hope yet believe under hope Obj. Again it may be objected again if I have any faith it is such a weak Object faith that I can hardly perceive it is any at al God will never receive me surely Answ I answer it is not the strength of faith that justifies but it is faith Answ that justifies the plaister may heal the wound though the hand be weak that lays it on faith is the hand that lays hold on Christ and Christ is the plaister that is applied to the soul now though the hand be never so weak yet it will do the deed as well as a stronger so it was with the Father of the child that came to Christ he could hardly see he had any faith he could not simply deny he had faith but Lord saith he I believe help my unbelief he cried and spake with tears he saw such a deal of unbelief that the tears trickled down her cheeks Matthew 9. 24. yet notwithing that faith got mercy from Christ Mark what Christ saith Mat. 18. 10. Take heed that ye despise not one of these little ones if Christ will not have his little ones despised of men then certainly he will not despise them himselfe Object But you will say weak faith will save indeed but I question whether Object I have any faith or no therefore how can I lay hold and embrace this same mercy then Answ I answer though thou beest put to this at any time do as the Answ servants of God have done for it may be the case of the very servants of God yea of the best of Gods servants now you may see what they do in such a case how they run to God and pray to him Psalme 61. 2. When my heart is overwhelmed lead me to the rock that is higher then I. The Prophet Davids heart sometimes was overwhelmed but he now went to the rock Christ when I am in this case saith he lead me to the rock shew me Christ guide me to him set me upon him Object But then it may be objected I cannot pray if I could pray Object it were something but I can hardly pray I go to pray and when I am down upon my knees I can say nothing this may be the case of Gods choisest servants Romans 8. 26. Paul puts himself into the number We know not what to pray as we ought we know not what to speak as we should but yet God hath appointed his Spirit to help us in such a case though Hezekiah Esay 38. 14. could not speak a word but chatter like a Crane or Swallow and mourne as a dove yet he had experience that God heard him at that time So Psalme 77. 4. The Prophet there confesseth he was in this case that he could not pray I am so distressed saith he that I cannot speak he meanes to God and it seemes he found by experience that he could not pray nor tell how to poure out a request to God he was was even stopped and stifled in his prayer yet in the first verse he could speak it that God heard him for all this Well then here you see is the ground of the faith of any poore soul though he have not any assurance yet if he hath this faith to relie and rest upon God if the Gospel calls him and he comes at this gracious tender if he