SECT. I.

JEsus signifies a Saviour: as it was a name imposed from the Sect. 1. pleasure of heaven, by an Angel, Mat. 1. 21. Thou shalt cast his name Jesus, for he shall save his people from their sinnes. The first name that you read of imposed on Christ in the New-Testament, is this name of Jesus; for the best name that sinners could possi­bly desire to heare, was this, that God hath provided a Saviour for them. The Prophet Isaiah 9. 6. saith, that his name shall be called wonderful, and indeed Jesus is a wonderful name: It is a name which breeds just wonder and admiration to all the world, to men and Angels; it may make our hearts to wonder at the hyperbole, of Gods love (as one of the Fathers speaks) that he Mirandum A­moris. should (notwithstanding our vile deserts) bestow a Saviour up­on us, who else had been lost for ever.

The Apostle saith, Phil. 2. 9, 10. That it is a name above all names, no name like it, either for the authority which was con­ferred on him, who bare that name; or for the comfort which that name beares in it, for a sinner.

Therefore said the Angel to the Shepherds, fear not, for behold, I bring you good tydings of great joy which shall be to all people, for unto you is borne this day in the City of David, a Saviour, Luk. 2. 11. yea, that is good news indeed. A Saviour for a sinner: What kind of Saviour Christ is. no such news as that!

Now here observe divers things. The Sonne of God is a singular Saviour. No Saviour in all the world like him. Joshuah is called a Saviour: and the Judges were called so, yet the Son of God is a Saviour infinitely beyond them. For.

They could save bodies only, they could not save souls, not 1 one of them, not all of them; to ransome, to rescue, to redeem a soul, requires more then an arme of flesh: Flesh may save or protect flesh, but he must be more then flesh who can save a soul: Now Jesus Christ is a Saviour of souls, 1 Pet. 1. 9. Rev. 20 4. the price of our souls is in his blood, with it he bought them and re­deemed them.

They could save from some outward misery, the tyranny and 2 oppression of the enemy, they have oft-times put back, but from [Page 15] inward servitude and thraldome they could never save; they could not deliver the persons from the tyranny of their sinnes, whom they have been able to deliver from the tyranny of sinful men. But the Son of God can save from inward and spiritual miseries, he can save from sinne; Mat. 11. 21. He shall save his people from their sinnes. Sin hath gilt in it, he saves us from that, by shedding his blood, and procuring remission. Eph. 1. 7. And sin hath pollution in it: He saves us from that, by cleansing the heart; 1 Iohn 1. 9. And sin hath dominion with it; but Christ hath assured that he will make us free, Joh. 8. And that no sinne shall have dominion over us, Rom. 6. He can save from Satan, Heb. 2. 14. He did through death destroy him who had the power of death ( [...]) the Devil, and ver. 15. did deliver them who through the fear of death were all their life time subject to bondage.

He can save from the wrath of God, so he did, by becoming a On me my son (said Rebeckah) be the cu [...]se: see Gal 3. 13. curse for us, by suffering the sensible and marvelous impressions of his displeasure for our sinnes. Jesus (saith the Apostle) 1 Thes. 1. 10. delivered us from the wrath to come.

They were such Saviours, as did need a Saviour: Christ was 3 the Saviour of them who were the Saviours of others: Many they did save, but themselves they could not save.

Whiles they lived, they could save, but dying, they could not 4 save any longer; but Christ Jesus saved us by his death, the losing of his own life caused ours; we are saved by his death, the son of Matth. 20. 28. man came to give his life a ransome for many.

He is a general Saviour, Joh. 4. 42. The Saviour of the world: 2 The Saviour of all men, 1 Tim. 4. 10 Therefore Jude, ver. 4 calls the Salvation by Christ, the Common Salvation. Mistake me not, when I say that Christ is a general Saviour, as if every man in the world should be saved by Christ: He is not a general Soviour in respect of individual persons; but,

First, in respect of successions of persons. That is, there never was any age succeeding a former age, but in every age Christ was a Saviour, Jesus Christ the same yesterday, and to day, and for ever, Heb. 13. 8. He is the Saviour in the daies of old, and in our dayes, and in the times after us.

In respect of Nations. He is not the Soviour of the Jewes 2 only, but of the Gentiles also: He justifies Circumcision by faith, and uncircumcision through faith, Rom. 3. 30. The Jew cannot [Page 16] boast, nor the Gentile complaine, but there is Salvation for them both in Iesus Christ.

In respect of conditions. He is not the Saviour of the great 3 and mighty only, nor of the poor, and desperate only, but the one and the other shall be saved by Christ: The Salvation of the [...]ch is not in his wealth, but in his Christ: Neither shall the poor person be excluded, because of his poverty, but all sorts of persons, high and low, rich and poor may find Christ to be a Sa­viour.

In respect of relations. He is not the Saviour of the Master 4, only, but even of his lowest servant; not of the husband only, but of the wife; not of the father only, but of the child; not of the Prince only, but of the subject also. The Apostle hath said enough, Gal. 3. 28. There is neither Iew nor Gentile, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Iesus.

He is a mighty Saviour: he is able to save to the utmost, Heb. 7. 3 25. and this appears if you consider.

The greatnesse of his satisfaction. That he was able alone to 1 stand before the justice of his father; and to answer and fulfil it, even to appeasment and contentation, yea, so entirely did he answer it, that God is now pacified and become propiti­ous.

The greatnesse of his passions. That he endured the 2 unspeakable wrath of God; O what a thing was this! that the Lord Iesus could at once be able to bear all our sinnes upon him, and the mighty wrath of God for them, and expiate all of them!

He did stand at the Bar, not to suffer and satisfie for one sin only, nor for all the sinnes of one man only, nor for some sinnes of most men only, nor for all the sinnes of all men in former ages; but for all the sins of all that shall be saved, from the first man that lived, to the last man that shall dye. Yet though he had all their sinnes to answer for, though he had a severe justice to deal with all, though he had a perfect law to fulfil, though four mighty enemies to conquer, Sin, World, Death, and Hell, yet he went through all, satisfied, suffered, conquer­ed.

He is a perfect Saviour, the perfection of his saving consists in three things. 4

First in the alonenesse of it, whatsoever was required meritori­ously to save men is in him alone, there is no other name beside his, nor with his, but he alone is a Saviour, there is one mediator between God and man, the man Christ Jesus, said the Apostle, 1 Tim. 2. 5. There is no concurrence of any Angel, nor of the Prayers of any Saints departed, and glorified, nor yet in the in­herent sanctity in any man living nor yet of any workes before, or after grace, which comes in with Christ as a meritorious cause of our Salvation: But Jesus Christ alone, is sufficient, and effectual to save the sinner: as the government is upon his shoul­der, so is our Salvation. Thou canst not come to an Angel, nor to a Saint, and say such and such sinnes are the burden now up­on my soul, do you by your righteousnesse ease me, such and such debts are upon my soul, do you satisfie for me: Thou canst not come to God and say, truly Lord I have sinned against thee, but here are so many floods of teares which I have shed, now for their sakes wash and pardon me; Here are so many prayers offered up unto thee, for their sakes heare and harken, and for­give; here are so many charitable works by which I have cloth­ed the naked, fed the hungry, relieved the poor, for their sakes look upon me and accept of me.

It is very true, that these things are required of Christians, and I shall hereafter shew unto you the necessity, use and effica­cy of them; but if we speak of the meritorious cause of Salvation, None but Christ, Christ alone.

In the fulnesse of it: from whatsoever we need to be saved, from that he can save us, he is not a surety, who undertakes such 2 a number of our debts only, but he is an atonement for all sins: sinnes of nature, and sinnes of life, sins of ignorance, and sins of knowledge, sins before conversion, and sins after conversion, yea he will deliver us (at length) from all the concomitancy and presence of sinne, and intirely from all tempta­tions and all sorrowes, and all diseases, and all death: All these (in his time) will he put under our feet.

In the efficacy of it: Being God and man he suffered and dy­ed, 3 and thereby wrought the works of our Salvation at once; he doth not dye every day to make our peace, but having once offered himself, that was so compleat, and acceptable, that it serves for ever. The repetition of things (in some causes) im­ports [Page 18] imperfection, for that which is still in doing, is not per­fectly done; as the Phylosopher speaks of things in motion, that whiles they are in motion they are imperfect, but when they at­taine that end and forme for which they move, then they rest; now Christ having once offered himselfe for to save us, he rose againe and sate down at the right hand of his Father: he repeates his sufferings no more. Heb. 10. 14. By once offering he hath perfected for ever them that are sanctified, Heb. 9. 28. Christ was once offered to beare the sinnes of many, and unto them that look for him shall he appeare the second time without sinne unto Salvation.

Thus, for the importance of the title Jesus: the next title is,

SECT. II.

CHrist, Messiah in the Old-Testament, and Christ in the New, of the same signification, Joh. 1. 41. We have found 2 the Messiah which is by interpretation the Christ, and this is a sweet word unto us, that Jesus was Christ, that he, who was our Savi­our, was anointed. The Lord hath anointed me to preach good ty­dings, Isaiah 61. 1. And he was anointed with the Oyl of gladness, Psal. 45. 7. will you give me leave to let you see much excellen­cies in this short word? We do speak much of Jesus, and yet we are ignorant of the forme of his saving; and we heare much of Christ, but perhaps we understand not what force, what comfort, what happinesse is couched therein; therefore I will unfold unto you, 1. What this anointing of our Saviour doth import. 2. Unto what he was anointed.

For the first, the anointing of him in whom we are to believe, doth signifie.

His singular and assured ordination to be our Mediator, and to 1 performe the work of our redemption. When that the Prophet had poured the Oyl on the head of Jehu, they presently blew the trumpet, and said, Jehu is King: so when Zadock the Priest tooke a horne of Oyl out of the Tabernacle, and anoin­ted Solomon, they blew the trumpet, and all the people said, God save King Solomon 1 Kin. 1. 39. (as if he said) this is the very person whō God hath appointed to rule over us. In like manner, because the [Page 19] Son of God is made a Christ, because he is anointed, we may in­fallibly conclude, that that person, who was God and man, was appointed, and singularly designed to be our Saviour and Re­deemer; so that we may with Iohn, point at him, Behold the Lamb of God which taketh away the sinnes of the world. And therefore it is said that he was called, that he was sealed, that he was sent; it was the Act of the whole Trinity, to set the son apart, to become our Saviour: So now for Christ to be our Re­deemer, is no fiction, but a reall thing; nor was it undertaken presumptuously, without a calling, but by ordination and the institution of God.

An abundant qualification (that is,) that person, the Son of 2 God, being anointed or designed to be our Redeemer, was ena­bled with all the richnesse of Grace, and fitnesse of gifts, every way required to performe the work of our redemption; I have laid help (said the Prophet, Psal. 89. 19.) on one that is Mighty; so is it here, our Salvation is to be wrought by one who is enabled to compass and performe it.

Therefore we read of the pouring forth of the spirit on him, and Jer. 31. 34. Psa. 45. 7. Act. 10. 38. that without measure, in a most eminent fulnesse, even to an over­flowing. There was no want of holinesse which the Law could require, either for nature or actions, and no word of power to suffer or conquer. Yea, he was so adorned and beautified with abilities to save, that he did not only at once go through the hard task of our Redemption, but he still distills ver­tue down by his Spirit, to save us more and more from our cor­ruption, &c.

A sweet and pleasant acceptation both to God and man, look as the 3 anointing Oyl which in the Law was reserved and bestowed by Gods appointment, was compounded of the most fragrant and exquisite spices, to intimate the sweet composition of Gifts and Graces, so when it was poured forth it did cast abroad a most delightfull favour. In like manner doth the anointing of Christ imply, A most marvelous and gracious accepta­tion.

With God, and so his Sacrifice was a sweet smelling o­dour, 1 it was the Golden Altar with Incense, Rev. 8. 3. which went up to heaven, with a sweet and delightfull well-pleasing­ness.

With men: This is a faithful saying and worthy of all accepta­tion, 2 that Iesus Christ came into the world to save sinners, Tim. 1. 1. How much is the Church (in the Canticles) affected with the savour of this precious ointment!

O how much more precious then gold, more delightful then all the rivers of Carnall pleasures, is that Oyl of gladnesse where­with the Son of God was anointed: anointed to become the Sa­viour of my sinful soul!

Solomon speakes of Oyl which did give a cheerfull countenance, sure I am, if there be any thing which can revive the heart of a drooping sinner, which can cheare or quicken his spirits, which can put life into him, it is this, that God hath appointed his Son to dye for him and to save him.

SECT. III.

NOw for the second question, (viz) unto what was Christ 2 anointed? For a satisfaction to this demand, we must know that those who were anointed, by Gods command, were sequestred to singular and special offices thereby, and there were three sorts of persons, who were to execute three sorts of offices, who were anointed.

First, the Priest, as we read of Aaron and the rest of that or­der.

Secondly, The Prophet, as Elisha by Elijah, 1 Kings 19. 16.

Thirdly, the King as David by Samuel, and Solomon, by Zadock.

Now Christ differs from all others, who were anointed, we read that some were anointed to be Kings, but not to be Priests nor Prophets; others were anointed to be Priests; but neither to be Prophets, nor Kings: others were anointed to be Prophets, but neither to be Kings, nor Priests.

Againe we read of some who were to be Kings, and Priests, as Melchisedek, others to be Prophets, and Kings, as David, some to be Priests and Prophets, but not any one was anointed a King and a Priest and a Prophet conjunctively. Now here is the ex­cellency and the eminence of Christs anointing, He was anointed [Page 21] to all those three offices, not only to be a Priest, but also a Prophet, not onely to be a Prophet, but also to be a King.

Had he been a Priest only, he might have offered sacrifice, for our sinful gilt. But who should have then been the Pro­phet, to have opened the eyes of the blind, and to give the ignorant knowledge?

Had he been a Priest, to suffer and a Prophet, to instruct only, who should then have been a King, to have abolished the con­fusions of the Heart, and Life, and to have subdued our sinnes and so to lead captivity captive?

Nay that he might be a compleat Saviour and Mediator. He was anointed to be Priest Prophet and King. I will open something in every one of these.

He was anointed, to be a Priest. Thou art a Priest for ever after the order of Melchisedek, Psal. 110. 4. so Heb. 3. 1. Jesus Christ is called the Apostle and High Priest of our profession ver. 2. He was faithful to him that appointed him, see Heb 4. 10. 7. 26. There are these things implyed in his anointing to be our Priest..

1. That he was designed perfectly to fulfil the Law of God for us. He was a satisfactory Priest, there was the ceremonial Law which he fulfilled by abrogation, and there was the Morall Law, which he fulfilled by obedience. Whatsoever the Law of God could require, either for the holinesse of nature, or of life, that was to be found in Christ: And such a high Priest became us, who is holy, harmelesse, undefiled, seperate from sinners, &c. Heb. 7. 26. Hence is he often called the holy and just one, Act. 3. 14. and Chap. 4. 27, 30. and is said to be without sin. He had no sinne at all of which he was personally gilty, but he was every way a righteous person and fulfilled all righteous­ness.

I say fulfilled it, not for himself only, but for us; so that if you would now look for a righteousnesse which can every way satisfie, and which is every way punctually exact, and unblame­able, you must look out of your selves, unto the righteousnesse of Christ as Paul did, Phil. 3. and therefore he saith, that Christ is the end of the Law for righteousness unto every one that believeth, Rom. 10. 4.

To make expiation for sinnes: He was an expiatory Priest. [Page 22] There was in the Law, sacrifices offered by the Priest, of which some were Gratulatory, wherin God was praised; and others were Expiatory, wherein God was appeased; as in the oblations of the Lamb, &c. thus it stands with us. As we are creatures, we are bound to obey God; as rational and righteous creatures, we were bound to obey the Morall Law of God, and now as sinful crea­tures, we are bound to answer the transgressions of that Law, by exposing our persons to the endurance of the great curse of that Law, and the wrath of God: The Law is broken by us, Gods justice is wronged, his indignation moved, and our own gilt, like so many cords hold us fast, and deliver us bound hand and foot to the vengeance and punishment of Gods pure and righte­ous justice.

Now suppose you saw a number of Malefactors going to execution, the Kings Son meets them, they are heavy, weeping and sobbing because death is approaching; Why? saith the Kings Son weep not, you have provoked my father, and have deserved death, but fear you not, I will take a course to pre­serve your lives: How so? Thus, I will lay down my own life for you, I will dye for you, to deliver you. It is even thus be­twixt Christ and us, we all have sinned, and by reason of sinne are bound over to death, and hell, how now shall we escape? Thus, God did give his own Son, and he did take our sins on him, and did dye and shed his blood to expiate our gilt and pro­cure our pardon. Hence is he called a sacrifice for sin, and he is 2 Cor. 3. 1 Pet. 2. Esay 53. Rom. 4. said to be made sin for us. And to beare our sins in his own body on the tree, and that our iniquities was laid on him. and that the chastisement of our peace was upon him, and to be delivered to death for our sinnes and that Christ our Passeover was sa­crificed for us, 1 Cor. 5. 7. And observe the phrase, Christ our Passeover, &c. You know that the Passeover had a Lamb, and the Lamb lost his life and blood, and that blood was sprinkled upon the doors of the Children of Israel, and the destroying Angel did pass by the doors where it was sprinkled, and their lives were preserved, so it is here, we should have been destroyed, but Jesus Christ our Passeover was sacrificed for us, (i. e.) he did poure out his own blood, which did answer for our gilt, and so preserved our souls.

Now concerning his Priestly expiation of our sinnes ob­serve.

First, the Priest, who did offer this expiatory sacri­fice.

Secondly, the sacrifice it self.

Thirdly, the Altar upon which it was offered.

Fourthly, The dignity and efficacy thereof.

The Priest, was Jesus Christ, as God and man, as our Media­tor, for that did belong to the Priest, who was to offer sacrifice, 1 to be a middle person: Aaron was to bear upon him the sinnes of the people, and to offer for them; so Jesus Christ, as God and man, was he who did offer up that sacrifice, which did expiate our sinnes, Heb. 5. 5. He that said unto him, thou art my Sonne, to day have I begotten thee, vers. 6. He saith also in another place, Thou art a Priest for ever after the order of Melchise­deck.

The sacrifice it self, was Christ as consisting of soul and body: 2 by reason of our sins we had forfeited both our souls and bo­dyes to the curse of the Law, and to the wrath of God: The arrest and attachment was out against both, but now Jesus Christ became our Priest and offered his soul and body, to quit and release ours. Therefore it is said, that he made his soul an offering for sint, Isai. 53. 10. And that his soul was exceeding sor­rowful, even to death, Mat. 26. 38. In it he felt the bitter anguish and wrath, which made him to sweat, even drops of blood; And, as for his body, that was prepared for him to suffer for us; hence it is said, that he bore our sins on his own body on the tree, 1 Pet. 2. 24. It is very true, that the Godhead formally, was not the sacrifice, that could neither suffer, nor be afflicted, only it did aid and assist the humane nature, which was offered up as a sacrifice.

The Altar on which this sacrifice was offered, which did ex­piate 3 our sins, was Christ as God; as the suffering did properly belong to the humane nature, so the efficacy of that suffering, did appertaine to the divine nature; had he been God only, he could not have suffered, had he been man only, he could not have merited: The Altar sanctifieth the gift, not the gift the Al­tar; for here that which did make up the high efficacy of the sa­crifice, was the divine nature of Christ. That Jesus Christ who was God and man did offer up himself as a sacrifice for sinnes, was more then if all the holy Angels and holy men in the world [Page 24] had suffered; there is now, by reason of the divine nature an infi­nite dignity to answer for all our sins which else had stood un­cancelled.

The efficacy of this sacrifice, which is this, that he took away 4 our sins, blotted out the hand writing, nailed them to his cross, buried them in his grave.

Heb. 9. 28. Christ was once offered to bear the sins of many, 10, 11. Every High Priest standeth daily ministring and offer­ing often-times the same sacrifice which can never take away sins. 12. But this man after he had offered one sacrifice for sins, for ever sate down on the right hand of God.

He did by his sacrifice take away all the gilt of sin, and all the satisfactory punishment, for all this was charged upon him as our Mediator, our Priest, and our surety, yea and he made a perfect reconciliation betwixt his father and us, and therefore as our Priest he is our propitiation, 1 Joh. 2. 1. and our recon­ciliator and peace, Eph. 2. 14. and our atonement, Romanes 5. 11.

So that to give the summe of all this, Jesus Christ was anoin­ted, that is, designed by God the Father to be our Priest, (i. e.) to offer up himself, as a perfect satisfaction to divine Justice, for the remission of all our sins, and punishments, and this he did perfectly performe for us, and this was accepted of God for us.

I say for us, he was made sin for us, that we might be made the righteousness of God in him; and who is made righteousnes, redemption, and sanctification, and wisdome to us, and that of God, whatsoever he did, or suffered from his Father, it was as our surety, in our stead, and so it is repu­ted.

A third part of his Priestly office is this, that he doth make intercession, Isa. 53. 12. He bare the sinnes of many, and made 3 intercession for the transgressors, so Rom. 8. 34. It is Christ that dyed, or rather that is risen againe, and is even at the right hand of God who also maketh intercession for us. And therefore he is cal­led our advocate, 1 Joh. 2. 1. and is said to appear for us, Heb. 9. 24. He is as it were the Deputy, or rather our Attorney, to Negotiate for us, with the Father.

There is a two fold intercession, one by way of duty, another [Page 25] by way of merit, one of charity, another of dignity, When I pray for any man in distresse, I am said to be an intercessor, to deal for him with God, as a matter of my duty, and out of a charitable respect; But Christ he only interceeds meritoriously, and by way of dignity. His intercession, as I conceive, intimates three things.

The exhibition of his person before the Father, as our Surety, 1 our Redeemer, our Mediator, I am he, and I am here to an­swer.

This exhibition of his glorious merits: for he doth not nakedly 2 appeare, who appeares as an intercessor, but he must actively appeare, and so doth Christ. He went up to heaven with the price of his blood, with the ransome which he purchased, with the righteousnesse, and satisfaction made with the merits of his oblation and sacrifice, and there he presents them continually before his father, as if Christ should still say, Father I am he that dyed for to get pardon, to get favour, to get grace, and to get such or such good things, this is the blood that I shed, the price that I paid, to satisfie thy justice, to fulfil thy Law, to remit these sins, to confer these graces, &c.

The ingratiating us with the Father: which he doth by the 3 continuall application of his own merits; when sin gets up to ac­cuse our persons, and our prayers, then Christ shews himself our intercessor by putting aside the force of the bill of complaint, and answers for our persons, and for our services.

True O Father! this man hath sinned thus against thee, but I am his surety, to satisfie for these his sinnes, and I did shed my blood for them, therefore now look not on him, but on me, and for my sake, accept of him and be propitious to him.

So for infirmities, true O Father! his imperfections in duty are many, but I am to beare the iniquity of the holy offerings: and my righteousnesse is perfect, and that I present unto thee for him; now notwithstanding his weaknesses, for my merits, accept of his person, grant him his request, do him good. Thus Christ is the Angel, who offered up the prayers of the Saints with incense, Rev. 8. 3, 4. Nay, Father accept and incline thine eares, I have deserved acceptance, and audience, &c.

SECT. IV.

SEcondly, Christ was anointed to be a Prophet, so Deut. 18. 18. I will raise you up a Prophet from among their brethren, the which is expresly interpreted to be Christ, by Peter, in Act. 3. 20, 22. Therefore Christ is called Counsellor, Isa. 9. 6. one who doth advise, and direct his Church; and the Doctor or Teacher, Mat. 23. 8. and the Apostle of our profession, Heb. 3. 1. and the faithfull witnesse, Rev. 1. 5. And a witness to the people, Isa. 55. 4. A Leader and a Commander, yea, he is called the Light of his Church, Isai. 61. 1. And the light of the world, Luke 2. 32. (that is) it is he who did reveal to the world, the true Doctrine of eternal life, and the Angel of the Covenant, Mal. 3. 1. and the Bishop of our souls, 1 Pet. 2. 25. and the wisdome of God, 1 Cor. 1. 24.

The anointing of Christ to be a Prophet implyes,

That he was to reveale the will of his Father, and the wayes of 1 life, Joh. 15. 15 All things that I have heard of my father, have I made known unto you: So Heb. 1. 2. In these last dayes he hath spoken to us by his Son, Joh. 6. 68. Master, to whom should we go, thou hast the words of eternall life? see Isaiah 61. 2. Matthew 11. 27.

There is no person, who must dare to prescribe any other do­ctrine, but such as Christ hath delivered. He may not coine new Articles of faith nor of obedience; Christ is appointed to be the Prophet of his Church, (that is) to deliver unto them, all such truths from his father, which shall and do concerne their e­verlasting salvation.

That he is to make us know effectually the things which he 2 doth reveale in his Word. There is no Prophet able to convey his doctrine beyond the eare, though it be as true, as truth it self; and as good, as goodnesse it self; we cannot make men to under­stand it, nor to believe it, nor to yield unto it; but Christ is that Prophet, whose Chair is in heaven, and whose speaking can yet pierce into the hearts of men: He can make us to know wis­dome, he can teach our reines, and truth in the inward parts, there can he write his Law in our hearts; though the minde be [Page 27] as dark as darknesse it self, yet he can make the light of know­ledge to arise in the thickest darknesse of the minde, though the judgment be corrupt, and full of errors, yet Christ can erect a throne of truth, and direct us into the pathes of righteousnesse; though the heart be dull, yet his words are as fire to quicken that heart; though it be as hard as the rock, yet his word can be as the hammer to break that stony heart: His teaching can soften the most unflexible adamant, he is able to convince, and bend, and alter, and bow it; the very dead shall heare his voice, and live. So that if any person doth need any directions, any enablement for heaven, or the way thither, he must know that Christ is the Pro­phet anointed; whatsoever belongs to an heavenly instructing, and to an heavenly drawing, and obeying, that is to be found in Christ, and had from him who is anointed a Prophet (that is) designed to teach the Church, and furnisheth with all the trea­sures of wisdome, and knowledge, and ability, &c.

SECT. V.

LAstly, Christ was anointed to be a King; therefore Psal. 2. 2. he is called Gods anointed; and ver. 6. the King whom he Psal. 2. 2. did set upon his holy hill of Sion. The King of Kings, Rev. 19. 16. He shall reigne over the house of Jacob, Luk. 1. 33. so Mat. 28. 18. All power is given to me in heaven and in earth. He hath the Scepter of Royalty, and the Rod of authority, and the sword of power, and the throne of judgement, and the Laws of his lips, and the keys of life and death.

Now this regal office of his, to which he was anointed, imports many things.

First, that he is to beare rule over all the Nations; and indeed his natural kingdome reacheth over all the world, from the highest Angel to the lowest Devil.

Secondly, that he is to Governe and rule the Church, which he hath purchased with his blood; The Government is upon his shoul­ders; Isai. 9. 6. And therefore he is called the Law-giver, Jam. 4. 12. and all judgment is committed to his hand, Joh. 5. 22, 27. to this end you have the rod of his Scepter his holy and righteous Laws, and [Page 28] his mighty and blessed Spirit, to give force unto them, even into our hearts, and there to bring every thought into captivity to the obedience of Christ.

Thirdly, that he is to maintaine and uphold his Church, there­fore he is said to Gird his sword upon his th [...]gh, Psal 45. 3. and to ride upon a horse with his garment dipped in blood and armed, as if he were ready to fight. He is the mighty redeemer of his servants, against all who intrench upon their peace and safety; and he strikes downe Paul to the earth for persecuting him.

It belongs to the King to be the defence of his subjects, so here, God hath appointed all the Protections, and safeties, and deliverances of the Church to be in Christ.

Fourthly, he is to conquer all his and our enemies; God hath given Christ a Kingdome, but it is such as he must fight for; Not a Subject which he hath, which comes in unto him, but by conquest; If we be in our own hands, peccatum Hostisest, quam­diu est, said Saint Augustine, and if we be in Satans hands, we are in that enemies hands.

More plainely, there are these enemies of Christ and his Church which he is to conquer for himselfe and them.

First hell, and we read that he hath spoiled principalities and powers, and made a shew of them openly, and triumphed over them, Col. 2. 15.

Secondly death, 1 Cor. 15. 54. Death is swallowed up in victory, 55. O death where is thy sting, O grave where is thy victory, &c. 56, 57. But thanks be to God which giveth us the victory through our Lord Jesus Christ.

Thirdly sin, and this is, Christ also to conquer; he is to cast down all the strong holds of lusts, and all imaginations, and to capti­vate the whole man; He is to subdue our iniquities for us, and not to suffer sin to have dominion over us.

Fourthly, Wicked men, he will stick his arrowes in the brests of Princes, and in the hearts of the mighty, and terrible; he is to bruise the Nations with a rod of Iron, and to dash them in pieces like a potters vessell: He will execute judgment upon all of them, and cast them all to the dust, who rose up against his person, or Go­vernment, or people. He will set his people at rest from them that rise against them, and will make his enemies his foot-stool.

SECT. I.

COnsider therefore, the spring or fountaine of this faith is at heaven: Gods eternall decree, is the radicall cause of it: so Causa. Acts 13. 48 As many as were ordained to eternal life, believed. And the instrumental cause of it is the Word of God, Rom. 10. 17. Faith comes by hearing, and hearing by the Word of God. And the immediate and singular cause of it is the Spirit of God, Gal. 5. 22. there it is an expresse fruit. So Joh. 1. 12. speaking particularly of believing on the Name of Christ, he addeth verse 13. men come to this not being borne of blood, nor of the will of the flesh, nor of the will of man, but of God.

That the will or heart of man should be brought off from it self, and to abhor its own condition and sufficiency, and to take Christ as God propounds him, to be the only rock upon which I must built my salvation, to be the only Lord to whose Law and Will I must resigne up my whole soul, and to cleave unto him in a conjugall union and affection; This I say ariseth, not from naturall principles, nor from the wisdome of a mans free will, nor from any endeavour or action which can find footing in man himself.

It is observed that there are two sorts of habits. Two sorts of Habits.

1. Some which are acquired by the industry of the person, and through a right use of a segacious and understanding mind, and such may be purchased by practise, and use; as the Scholar by writing, gets the habit of writing, and the Apprentise by his wise and honest observation, and industry, gets into the skill of his trade and calling; Now faith is no such quality, we can send forth no such singular acts or operations, which are able in time to ripen or beget so excellent a Grace in the soul.

2. Others are plainly and entirely infused. Faith is not water in the Earth, which a man may pump out, but it is even in the fulnesse or littlenesse of it, in the allnesse of it, as the drops or showers of raine, which come from heaven: Though the subject of it be below, yet the cause of it is above, it is man who doth believe, but it is Gods Spirit alone who gives him that faith to believe; it is the will of man which doth take and receive Christ; but it is Gods Spirit who doth bestow that grace of faith, by which he doth take and receive.

That a man hath a will, none can deny, who know that they are men; Nay, and that the will is able to send out its own acti­ons, it is willingly confessed; but infinite is the difference 'twixt the naturall actions of the will, and the supernatural qualities and operation of Gods Spirit in the will: It is true, a dead car­case is able of it self to send forth a stinking smell, but it is not able to quicken and enliven it self. That the will can, will I grant, but that the will can (of it self) enliven it self, to that great part of life, I meane believing, it is not only a vehement in­jury and dishonour to the fountaine and freenesse of grace, but also a most foolish, and senselesse error; the will of man being [Page 34] naturally so opposite to believing, and believing being an act so every way unsutable, and disproportionable to the inclination and ability of the will. No verily, faith in God comes from God, and so faith in Christ, from Christ; none ever could see Christ in a justifying and saving way, who had not that eye of faith put into him by the Spirit of Christ. No grace cōe [...] from any, but the God of Grace. Ʋnto you it is given to believe, Phil. 1. 29.

SECT. II.

THe subject of this faith, is a sensible sinner; I do not as yet 2 speak of the immediate subject of inhesion, which respects Subjectum. those parts of the soul, wherein this grace is seated; of this I shall speak anon. But of the subject of denomination, and this subject is a sensible sinner.

There are two sorts of sinners. Two sorts of sinners.

1. Some generally corrupted both in their natures, and in their lives, and they are as unsensible as they ere sinfull. They do not know in any powerfull degree of true reflection and feeling, their own vilenesse, accursednesse and miserablenesse of persons being so, and remaining so in an unsensible condition of sinfulnesse, I dare confidently affirme, that though they may have most able and strong presumptiors, yet they have not (as yet) the least degree of justifying and saving faith. How can any man by Faith look upon Jesus Christ as his Physitian, who is whole in his own opinion. The unsensible sinner, as he cannot close with Christ, so he will not care for Christ; for what should now move such an heart, is it this holinesse of Christs person! Good Lord! How ridiculous is that motive to a profane and grace­lesse heart, or is it the sutablenesse of Christs Office; Why? what is Salvation to him by another, who as yet sees no ground or reason of condemnation in him­self?

2. Others sensibly experienced, who know thus much, that they in particular are sinful, and there is no Salvation, no hope of it from themselves, but it is to be found onely in Jesus Christ. [Page 35] I confesse there are severall degrees of this sensiblenesse; neither dare I to assigne the height and latitude of it unto the tearmes of horror and terror, (that is) that a person must be alwayes and necessarily anguished with extremities of amazement and dejections, before he can believe in Christ: No, though these sharp throwes are manifest in some, yet I dare not make them a rule for all: only this I say, that the heart believes not, it looks not towards Christ, till it feel it self to be sinful, and lost by reason of sin; and that there is no possibility of subsistence in it self: And now there is room for faith when I feel my self a sinner; now there is reason for me to look upon a Saviour, and when I am sensible of my own vilenesse; now is there reason to look upon another righteousnesse; and when I perceive my own lostness, now is there cause to look after that salvation which God hath put in the Lord Jesus Christ.

Me thinks that of Christ, he came not to call the righteous, but sinners, that he is sent to finde that which is lost, that the whole need not a Physitian, but the sick; that he is sent to preach liberty to the captives, do abundantly confirme this truth: Yea, and our own experiences gives in a clear evidence, that not only in the beginning, but in the progresse of our conversion, our eyes are then most upon Christ, to look after him, and to prize him when we are most sensibly acquainted with our own sinfulnesse, and miserablenesse of condition.

SECT. III.

THe Seat or babitation of faith, is the heart or will: Scrip­tures 3 are copious in this, Rom. 10. 10. with the heart man Sedes. believeth unto righteousnesse, Acts 8. 37. And Philip said, if thou believest with all thy heart thou mayest, and he answered and said, I believe that Jesus Christ is the Son of God, Rev. 22. ver. 11. whosoever will, let him take the water of life freely.

There be who distinguish 'twixt three kindes of faith.

First, Credere deum, which is a universall and large conception of a God, when the understanding is perswaded, (beyond A­theisme) [Page 36] to believe that there is a God.

Secondly, Credere Deo, and this is such a disposition of the understanding, by which it gives credit or belief to that God, speaking and revealing, as to one who is truth, and cannot lye.

Thirdly, Credere in Deum, which is not only a credence to God, as true in his Nature and Word; but a reliance on him with the will, and embracing of him and his truth and goodness with the affections.

Now justifying faith, or faith in Christ, is comprehended in this latter kinde of believing. For the better apprehending of this, observe a few things (viz.) First, the things which God doth propound unto us are of different ends and uses, some are propounded meerly to be known, of which sort some conjecture many historicall pasages in the Word, and many predictions, and many Genealogies; Some are propounded, not only to be known, but also to be done, as the Divine Precepts, or Commandments; some are propounded to be known, and to be avoided, or declined, as all the comminations and threatnings in the Word against sin­ners: Some are propounded to be known, and to be embraced with the will and affections, of which sort are all the Promises of God, and Jesus Christ our Lord. All those parts of the Word which con­teine our good, and our good to be embraced. They have a necessary and naturall reference to the will of man, which is planted in us by God, to be conversant about all that which re­spects our good. Since then Jesus Christ is our good, both per­sonally considered, and also vertually considered; faith therefore as conversant about him, must naturally be planted in the will.

That there are two parts (as it were) of faith.

2 One is imperfect, and in compleat, yet is it a necessary ingre­dient 1 unto faith, and this respects the understanding, when we are supernaturally illightned, to see the Gospel and Jesus Christ in it revealed to be a Saviour; yea, and we do assent or acknow­ledge the same Gospel to be a word of truth, and that whatsoe­ver it doth affirme of Jesus Christ, it is infallibly true, and divine­ly certaine. The Gospel as the Word of truth, is the object of this, and therefore the understanding is to apprehend and ac­knowledge it.

Another is perfect, (I speak of an essential perfection, not of 2 that which is gradual, and intensive,) which takes in the formall and vital nature of faith, as justifying: Now this doth not rest in any operation of the minde, or understanding, but immedi­ately in the will, for the Gospel conteines both truth and good­nesse; It is the Word of truth, and the Gospel of Salvation. It doth not only make known a Saviour, and that it is most certain that he is God and man, and dyed for sinners, but it doth offer the goodnesse of this Saviour unto me, which to accept, apper­taines directly and immediately to the will: That of the Apo­stle me thinks, gives some light to the matter in hand, 1 Tim. 1. 15. This is a faithfull saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.

That Jesus Christ came to save sinners, is a truth not to be questioned, and therefore the understanding is to acknowledge the same: And that he came to save sinners, is not only a truth revealed, but a goodnesse offered, and therefore it is worthy of all acceptation; Now as credence of the truth of it appertaines to the understanding, so the acceptance of the goodnesse of it doth appertaine to the will: Yea, one word more: it is the pro­per work of faith, to conjoyne the soul with Christ, to contract and espouse it, (as it were) but the soul is not conjoyned with Christ by the meer opperation of the understanding, but by the consent of the will; Ergo, faith as justifying, is immediately and formally in the will, and not nakedly in the understanding.

SECT. IV.

THe proper and genuine act of faith, as justifying, or as con­versant 4 about Jesus Christ, is acceptance, or receiving. Actus. This Doctrine Christ himself doth teach, and therefore it is true, and sure, John 1. 12. To as many as received him, he gave power to be the Sons of God, even to as many as believed in his Name. There you see expresly that believing is the receiving of Christ. As if God came in these tearmes, I have appointed my Son to be made man, to be a Mediator and Redeemer, and he did live and dye for sinners, to procure their peace and salvati­on. [Page 38] Now I offer his person unto you, and with it all the me­rits and benefits purchased by him, take him in his person, in his offices, and in all his vertues, if the heart doth now accept of the Lord Jesus. This is a lively, and justifying, and saving belie­ving.

There are three acts of the soul which are conversant about Christ.

First, one is, I know assuredly, That Jesus Christ the Lord is the Saviour of sinners. The Papists generally make this the Credence. Royall Act of Faith, but this cannot be justifying faith, because First, this as so, is but a truth apprehended, and not a good received. Secondly, unbelieving hearts may enjoy this histori­call assent meerly as assent.

Another is, I take this Jesus Christ to be my Lord and Saviour, Acceptance. I know assuredly he is a Lord and Saviour, and he offers him­self unto poor sinners, of whom I am chief, and I do accept of him to be my Lord and Saviour: I cast my soul on him, I rest my self on him, my will and heart doth embrace and accept of him, only to be Lord and Saviour, him I do, and none but him I do accept.

3. A third is, I know assuredly that Jesus Christ is my Lord and Assurance. my Saviour. Many of the Lutherans (and some of our own) bend this way, that the assentiall and proper Act of faith as ju­stifying, is assurance, and so they do define it, that it is an assurance, a full assurance, a full perswasion; whence it fol­lowes,

That no man believes, until he can truly say I know that Christ is mine, I know that he dyed for me, I know that my sinnes are pardoned.

It is not meet to take Armes, and strike our own brethren; who I think in this rather, aimed to give us faith in its perfecti­on, then in its proper and substantial nature.

These things must needs be confessed.

1. That the assurance of faith may be possibly attained unto: God hath exhorted Christians to strive after assurance, yea, full assu­rance; yea, the riches of full assurance, and no doubt, that not on­ly [Page 39] Paul, but many a good Christian, can say, (some time or o­ther) I am verily perswaded, and that Christ loved me, and gave himself for me.

2. That the assurance of faith is a most heavenly and comfortable condition. O the heavenly sweetnesse and divine solace, con­tentment, affections! When I do not only possesse Christ, but I know that I do possesse him. When I do not only take him to be mine, but see him to be mine; when he saith to me, Be of good cheer, it is I, or, be of good comfort, thy sins are forgiven thee.

Thirdly, that believers should strive after this assurance, they should not rest in the meer acceptance, but should contend in prayer, for the evidence, and reflection of this faith, that Christ is theirs, and they know him assuredly to be theirs. For though the estate of meere believing, is sure, yet that of assurance is comfortable. That is a true day, when the Sun is rising, but when it comes to the highest, the day is now glorious. Yet this I deny, that assurance (I mean, that reflexive perswasion that Christ is mine) is the essentiall or proper act of faith, that faith is not faith unlesse it be assurance.

There are two acts of faith.

One without which faith cannot be justifying faith, and this is the acceptance or embracing of Christ, or that which some call reliance and recombency.

Another, which in time faith may produce; and so assurance is an act of faith, not the necessary act, but the circumstantiall act as it were, not the vitall act, but the eminent act; assurance of faith, is fire blazing, the acceptance of faith is fire truly burn­ing, though not highly flaming; the more high faith doth rise at any time, the lesse doubtings there are, and the more assurance. And yet faith may be in truth, though it hath no reflexive assu­rance, but many doubtings: Why didst thou doubt (said Christ) O thou of little faith. Faith, though little Faith, and faith, though doubting, as fire though much smoke; and yet no doubting, if faith were essentially assurance.

O how many souls are there who prize none in the world like Christ, who love him with all their hearts, who honour him with the highest regards of a Lord, who hates the enemies of his Scep­ter, with a perfect hatred, who would not willingly offend, and [Page 40] grieve him in the least measure, who cleave unto him as the only rock of their salvation, who would not relinquish their interest in him for millions of worlds. And yet they weep with Mary, (because) they cannot see their Lord; they conflict day and night with feares and doubts, they have not this reflexive evidence and assurance, that Christ is their Christ, that Jesus is their Jesus, that this Lord is their Lord. Yet ask them, are you willing to accept of him? O, none in the world rather or more: are you willing that he should be your Saviour, he only is salvation? can you submit to have him to be your Lord Christ? O blessed Sa­viour (saith the soul) none to rule me but thou; none to save me but thou; thy blood is precious, and thy Lawes are righteous, and I could bestow a thousand hearts, and a thousand lives if I had them, on thee, to be changed, guided, ruled, ordered by thee.

And thus the soul, though it cannot see him, yet it beleeves on him; it believes on him, though as yet it cannot say, that my be­loved is mine, and I am his.

SECT. I.

THe immediate object of faith, as justifying, is Jesus Christ him­self; as it is in Marriage, marriage is an action twixt per­son and person, not twixt person and estate, that is a resulting thing; so is it in the nature of faith and Christ. Faith doth not match the soul to the portion, to the benefits, but to the per­son of Christ.

You heare that God hath put salvation into Christs hand, he hath put remission of sins into his blood; there is eternal life to be had by him. Now if a person saith, I will have this salva­tion by Christ, which he hath purchased, but I will not have his person, I will have the remission of sins by his blood, but I care not for his person, I will have his righteousnesse by which I may stand before God, but I care not for his person; this now is no faith, it is no justifying faith. For faith, justifyeth us, when we take the person of Christ. It is true, that we may, and should have an eye to the purchase and benefit by Christ, but Christ himself is that which faith lookes upon.

But wherein is the person of Christ the Object of justifying faith.

For the resolution of this I will open two things.

First, that whole Christ, is the proper object of faith.

Secondly, how faith doth exercise it self about whole Christ.

SECT. II.

WHole Christ is the adequate and proper object; Christ you know (in respect of his person) is God and man, and he may be considered as a Priest, or as a Prophet, or as a King We u­sually say as a Saviour, and as a Lord. Now he offers himself in all these to sinners: saith Christ there is no Name under hea­ven by which you can be saved but me, no Jesus but my self, and I have been the Priest, who have offered my heart blood to pro­cure the pardon of your sins, and salvation: I have satisfied my [Page 42] Father to the utmost, and have fulfilled all righteousnesse, Now I am willing to bestow my self on you, as one who can and will assuredly save you. But if you would have me to be your Priest to save you, you must also be willing to have me to be your Prophet to instruct you, and direct you; and to be your King and Lord to command you; you must resigne up your selfe to my Scepter and Government; for I am a Lord as well as a Sa­viour, and I will be taken in both, or else you shall have part in neither.

There be three things which lay hard on us.

One is the gilt of sin, which exposeth the soul to hell, and wrath, for which Christ is a Saviour and a Priest. He became a curse for us, and bare our sinnes, (that is) stood in our stead, and under-went that indignation, which else should have lighted on us.

Another is the corruption or pollution of sin, which breeds in­conformity to Gods Will, and depraves the whole nature, for which Christ is a Saviour and a Prophet, (that is) he is appoin­ted to informe the minde, and reforme the heart.

A third is the rebellion of sin, rising in sinfull notions, and sor­did delights and wayes, for which Christ is a Saviour and a King, (that is) he is to subdue those iniquities, to give them the bill of divorce, to captivate all imaginations, and to bring the whole man into the subjection of himself; but then he will be Jesus and Lord too; thou mayest not think that Christ must save thee, and sin shall rule thee; thou must not think that he will pay thy debts, if thou wilt give thy heart and service to sinne and the world. How ridiculous is it to conceive that God should raise up Christ, as the Pope raiseth up his indulgences, only to keep or fetch souls out of Purgatory; as if Christ were given only to pay our scores, and not to rule our hearts, for no other end but to keep us out of prison, that we might do nothing but sin against God, because Christ can take away the gilt of sin.

Nay, whole Christ is eyed by faith, taken and received by faith. Do I feel my sanfull gilt? I now by faith take Jesus Christ, whom the father hath appointed, and offered to be my Priest, to be my surety, to beare my sins, to stand 'twixt God and me? Do I feel my sinfull nature and motions, I now take Jesus Christ, whom the [Page 43] Father hath appointed to be my Prophet and King: He hath undertaken to be the teacher of hearts, and conquerer of sin; as so do I take him to be my Lord.

SECT. III.

THerefore consider in the second place, How faith doth ex­ercise it self about whole Christ: if you please I will disco­ver it in the particulars.

For Christ, as a Saviour and Priest: Thus faith looks on him, not only that he is so, but to be so to me; he was God and man, and dyed, and satisfied, and took away sin; God proclaimes thus much, and offers him to me, here is the Saviour of the world, this is my well beloved Son, here is the blood of atonement and peace. What doth faith now? O faith takes hold on him; I acknowledge him, I receive him O Lord, to be my Saviour and Priest; not I, O Lord, not I could ever have susteined thy wrath, or satisfied thy justice, I could never have made my own peace, I could never have blotted out the hand writing, I could never have paid my debts, but thou hast set forth Christ to be the propi­tiation for sin. O Lord, I embrace him, my life is in his death, my healings in his sufferings, my satisfaction in his obedience; in none but him; I rest on none but him, on him do I believe, he hath satisfied to the utmost, and I trust on him that he hath done it for me.

Brethren, the case stands thus, a man is borne in sin, and he goes on in much sin, (a long time) at length God awakens his conscience, makes him to possesse the iniquities of his heels, of his birth, of his youth, of his age, of his life, and perhaps besets the soul round about with some sensible dread of his infinite displea­sure. Now the man knowes not what to do: good Lord saith he, what a miserable creature am I? here's sin committed over and over, the Law broken, God provoked, conscience raging, hell gaping; I am violated saith the Law, wronged saith Justice, thou hast sinned saith Conscience, I will be satisfied saith the Lord, saith the poor soul, what shall become of me? what have I to quiet God? I can finde nothing, what shall I do to [Page 44] pacifie him? I cannot imagine it: If I say that I have not sinned my conscience tells me I lye, if I say I will not sin hereafter, Why! yet how will this satisfie for former gilt? I tell you bre­thren that a heart brought to this sensible experience is marvel­ously oppressed, the very heart cracks, and the sins of that soul snap a sunder, under the sense of manifold gilt, and Gods displea­sure.

But then God comes in the Gospel, and calls out to the poor and distressed sinner, come hither saith God, I will shew thee a way of salvation? O how the soul listens to such a message! but how Lord can this be, what am I, or what can I do! No­thing saith God for thou art an enemy, and thou art without strength: But I have laid Salvation upon one that is Mighty. Who is that Lord! It is my own Son, whom I have out of my love sent into the world to be made man, and to dye, and satisfie for sinners, to beare their iniquities, to answer for all their trans­gressions, and he is become a surety, and a Priest, and hath sacri­ficed his own soul, to be an offering for sin, and I offer him unto thee, to be thy surety, to be thy Priest, to take away thy sinnes: Now take him saith God to the soul and with him the discharge of thy sins. Hereupon the soul being perswaded of the truth of this good testimony, and with many teares admiring at the rich­es of divine love and mercy, it doth now by faith close in with Christ, put it self on him, embraceth him with all the heart, as a sufficient and perfect Saviour. As if the soul now fastning it self by faith on Christ in this respect should thus be speake the Lord.

O Lord, thou art pleased justly to charge my sins upon my conscience, I confesse and am ashamed that I have thus sinned a­gainst thee; yea, and I acknowledg that I am never able to an­swer thee for those sins? But thou hast appointed thine own Son to be my Saviour and Priest, whose office it was to beare the sins of the people, these sins therefore which conscience now chargeth upon me, I do by faith charge upon thine own Sonne, for he was made sin for us; thou didst ordaine him to be a surety, and therefore I beseech thee Lord look for satisfaction of my debts in his precious blood, and take away thy curse from my soul, for he was made a curse for us, he did susteine thy wrath in our steed to deliver from wrath: Now therefore O Lord! I [Page 45] put my soul only upon thy only Son, whom I take to be my sa­crifice, him I offer up unto thee as my propitiation, I have sin­ned, but thy Son hath dyed for my sins: I have provoked thee; but thy Son hath pacified thee, I have wronged thee, but thy Son hath satisfied thee; he did not die for his own sins, but for my sins, he was not made a curse for himself, but for me, I lay hold on his blood to be my peace, and satisfaction and salvati­on. As if a man were like to be carried to prison for debt, and hunting up and down for a friend to stand for him, at length he findes one only man and him he brings to the creditor, and saith here's a man will pay you and ransome me; so faith for a troubled and obliged sinner to God, it findes out Christ, and saith, Lo Lord here is thy Son, who is my surety, he will discharge, he is my ransome.

SECT. IV.

FOr Christ as a Saviour and King and Prophet and Lord what is the exercise of faith there? I tell you what I think of it.

It is a work of a believing heart, whereby it doth accept of Christ, to be the sole teacher and ruler of heart and life, and re­signe up himself wholly to him, to be fashioned as it were and guided by him. A man never comes to the truth of beleeving, but he shall finde this, that faith will change his Master: For faith changeth the heart, and the heart being once changed will quickly change its Lord: So that to believe on Christ as a King, as a Lord, as a Prophet, it is to admit him to give him up the whole man into his hands to his holy and spiritual Govern­ment; as if the heart should say thus much, thou art a Holy Christ and thou art he who art to reigne, now I take thee to be my Holy Lord, and I resigne up my selfe, I passeover my selfe unto thee, I will have no Lord but thee, and I do with all my heart accept of thee to make me Holy, as thou art Holy, and to subdue this vile heart of mine, and to rule in me, by thy blessed and mighty Spirit▪

SECT. V.

THus briefly of the immediate object of faith, on which faith immediately looks (viz) the person of Jesus Christ: to take and receive Christ, as Lord and Saviour. This is true faith; yet by the way note a few things.

First, that this taking is with all the heart, it is not a pretended taking, a dissembled work; there is a taking of Christ with the tongue, and a taking of him with the heart: O no, when true faith takes Christ, it brings in the very strength of the soul: O Lord Jesus, I do embrace thee, accept of thee with all my soul, with all my might, and with all my affections.

Secondly, this taking of Christ is of all Christ, of Lord as well as Jesus: when the heart is made sensible of sin and Satan, and world, and Christ, and now falls off from them, I will have no more to do with you, I will serve you no longer, Christ only shall be my Saviour, and he only shall be my Lord, I will put my soul under his Scepter and Government.

Thirdly, this taking of Christ is onely of Christ. For it is a con­jugall taking, which consists of unity: one (they say in the Me­taphysicks) is divided in it self, and divided from all besides it self; so is it in faiths taking of Christ, One Faith, One Lord, said the Apostle Eph. 4. It takes Christ so as none with Christ, or be­sides Christ: The Patriarchs had most of them a wife, and a con­cubine, it is not so here, Faith doth match with an absolute ex­clusion of all other matches. It is not the soul, and Christ, and sin: nor the soul and Christ, and the world: nor the soul, and Christ, and the Devil: it is not the soul and Christ in chief, and sinne in service as a deputy, or a corrivall, a secondary thing, &c.

Fourthly, this taking is freed from mistaking. Faith knowes what it doth, it sees its way it understands, 1. Who that is whom it takes. 2. Upon what termes he will be taken. 3 Its grounds of taking.

First who it is, (viz.) the Son of God, God and man, a most ho­ly person, a mighty Redeemer, and Saviour.

Secondly, upon what termes, (viz.) He will not come in by the by, he will not be taken as a vassaile, as a captive, as a drudge: he will not be taken for base and changeable reasons, meerly to [Page 47] stop a gap in the conscience, or only in faire weather, but he will be taken as Lord and King, to command all the heart, to dis­pose all the wayes, to rule our very thoughts, he will be taken for his own sake, out of a judicious love and estimation of his person, he will be taken with all the estates and conditions that befall on the crosse crucified, as well as in the way to Hierusalem magnified; as one persecuted and distressed on earth, as well as one raised and glorified in heaven; and thus true faith takes Christ.

Thirdly, upon what grounds, viz. upon Gods offer of Christ and promise, that whosoever believes on him, &c. and on his command­ment, that we should believe on the Name of his Son; whereupon faith brings in the soul to Christ, it believeth that God saith true, that he doth not call upon men, he doth not command men, he doth not promise men, and all this to delude men; so that if you should ask faith what warrant had you to bring in such a soul to Christ? Why saith faith, God revealed, and offered his Sonne, and commanded me to believe, and promised not to cast off any that come, &c.

Fifthly, this taking is resolved against untaking. All takings are not of the same force and power; if I take a servant, I take him so, that upon good reasons and occasions I can put him off againe; but if I take a wife, there can be no untaking on my part, unless God takes her, I must never forsake her. Faith takes Christ this way, to be a Saviour for ever, to be a Head, an Husband, a Lord for ever: I observe that there are two kindes of taking Christ to be a Lord, one is compulsory and violent, as when an enemy is made to rule, a man in a sicknesse, in a terror of con­science, in a day of wrath, in an expectation of death, he will take Christ to be his Lord, he will say, Oh! sinne is vile, I abhor it, I will become a new man, I will have none but the Lord Christ, and he only shall be my Lord, and hereupon the man sets about the work of shewing that Christ is his Lord, he will command his servants to pray, to heare, to read, to keep the Sabbath, &c. Yet this man as soon as Gods hand is off, as soon as ever he is freed from his bands, he will like a lewd apprentise, break loose from his Lord and Master, he will serve Christ no longer, he will to his sins again to the world again, to his base society again &c. Why? because this accepting was only violent, and no actions [Page 48] are stedfast, or constant, whose causes are compelling and vio­lent.

Another is ingenious of faith, and this taking of Christ, is grounded onely in Christ, in its excellencies, beauties, perfe­ctions, which are not like the light of a candle, this houre ve­ry cleare, and the next, none at all, but like light in the Sunne, still abiding and remaining; and therefore, when a man doth by faith, take Christ, he takes him for ever: for faith can never change for the better, and it sees stedfast reason in Christ, to cleave to Christ.

Now I come to the consequent object of faith, and that is, remission of sinnes and righteousnesse, and whatsoever good comes from Christ,

For thus it is, faith doth order its motions, or actions ac­cording to the word; Now the word reveales, and offers Christ first, and then the benefits next. It is not, whosoever beleeves eternal life shall have Christ the Sonne of God, but whosoever beleeves on the Sonne of God, shall have eternal life; Nor is it, whosoever beleeves the remission of sinnes, shall have Christ, but whosoever beleeves in Christ, shall have the Remission of sinnes.

Yet when faith hath made the soule to take Christ, it goes then from the person to the portion, from Christ to the good in Christ, and by him; for if Christ be ours, all is ours, saith the A­postle, 1 Cor. 2.

SECT. VI.

I Will therefore speak a word of faith, as conversant a­bout, First, Remission of sinnes. Secondly, Righteous­nesse.

For the first of these, viz. the pardon or remission of sinnes, Consider,

That remission of sinnes, is an Action of God, acquitting the gilt and the punishment, so that he will never reckon with the soul a­ny more in a judicial way for those sinnes which are pardoned. As when the King throughly pardons a Malefactor, he dis­chargeth [Page 49] him, and takes off the gilt, (we speak of it in respect of redundancy) that it shall not now prejudice the person any longer; so doth God, when he pardons sinne: Though he doth not in this annihilate the sinne, (that is) make that to be no sinne, which was sinne, yet he doth prejudice sin (that is) he takes off the guilt, that it shall never redound to the damnation of the sinner, no nor to his dam­mage.

Jesus Christ hath procured remission or pardon of sinne for us, hence, Ephes. 1. 7. In whom you have redemption through his blood, even the forgivenesse of your sinnes. His blood was shed for many, for the remission of sinnes, Mat. 26 (that is) he did die, and by his death hath merited, and procured our pardon and discharge: God offering Christ, offers with him the purchase of Christ, viz. the pardon of sinnes; If you will take my Sonne, I will pardon your sins. Now faith inclines the soul, which is sensible of its sinful guilt, to put it self on Jesus Christ for the discharge of them: As the wife looks for none, and goes to none but to her husband to discharge her debts; so faith goes to none for to procure remission of sinnes, but only to Christ, and on him doth it rest. O Lord Christ, saith Faith, thou didst take these my sinful debts upon thee, and thou didst undertake to satisfie for them, and to get them to be blotted out, yea, and I know that thou didst make a full sa­tisfaction. Now I renounce all hope of pardon from any thing in me, and do rest my soule on thy precious blood, trusting that it was shed for the remission of my sins; I have taken thee to be my Christ, and therefore I commit the an­swering of my sinful debt, to thy full satisfaction and sufferings. Put the case to a beleeving heart, you have many sinful debts to answer for, sinnes before conversion, and sinnes after con­version; sins of ignorance, and sinnes of knowledge; these sinnes have that in them, which bindes you over to wrath and curse, now to whom doth it belong to pardon these sinnes; your soul answers, to God, Who can forgive sinnes but God only? And I, even I am he that blotteth out thy sins, &c. yea, but for whose sake will God pardon them? the soul answers, onely for Christ Jesus sake, for he did shed his blood for their remission, and therefore faith goes with the soul to Christ, and saith, O bles­sed [Page 50] Saviour, thy blood was shed for the remission of sinnes, and thou hast invited all that are heavy laden to come unto thee, and thou wilt ease them: Thou sayest, if any man sinne, 1 John 2. 1. he hath an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for sinnes. Now I am thus and thus sinful, and these guilts lie upon my conscience, I am never a­ble to get them to be pardoned for any thing in me, but I do put my soul upon thee, and do trust to thee to get off these sinnes, I put them on thy account, yea all of them, and do be­leeve that in thy blood they shall be pardoned, &c.

SECT. VII.

NOw for the second thing which faith looks on in Christ, and that is Righteousnesse.

Beloved, this know, that God doth never Justifie a man, nor will ever save a man, who hath not a perfect Righteousnesse, for he is a Righteous God, and will not pronounce the sinner guilt­lesse; his Law and Justice must be satisfied in all points, or else the sinner shall never come to heaven.

Now the soul of a person is marvellously distressed, when it seriously thinks of this; How shall I stand before the great and holy God another day, being by nature so wholly sinful, and at the best being but defectively and imperfectly good? But faith in this case brings the soul to Christ, and in him it findes a most perfect and absolute righteousnesse: For whom saith the scrupu­lous soul? for thee, saith Faith; what for me? yea for thee, for the Scripture saith, That Christ was made the righteousnesse of 1 Cor. 1. 30. God for us, and that he was made sinne for us, that we might be made the righteousnesse of God in him. So that if thou wouldst 2 Cor. 5. 21. have such a righteousnesse, as may answer the Law, and satisfie God, and which God will accept for Justification: Thou must by faith get out of thy self, and lay hold on that righteousness which is in Christ. As Paul, I account all things but dung that I may win Christ, and be found in him, not having mine own righ­teousnesse which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by Faith, Phil. 3. 8, 9.

There is a twofold righteousnesse.

One inherent, which is in us, and this imperfect, it can never justifie us in the sight of God.

Another is imputed, which is not in us, yet it is for us; And this is the righteousnesse of Jesus Christ, both in his nature, and in his obedience; Active, and Passive, which God reckons unto him who doth beleeve in Christ, of which the Apostle a­bundantly in Rom. 4. 12. c. 5. & on this doth faith rest only in the matter of justication. Though inherent righteousnesse be abso­lutely required to salvation, yet no righteousnesse but that on­ly which is Christs, and is imputed to beleevers, is the matter of our justification. When a sinner comes to account it with God, he can never say, Lord, Lo here I am, see if there be any sin in my person, or defect in my holinesse, I will expostulate with thee upon bare termes; I have not offended thee, or if I have, here's grace enough to answer for me, my heart is whol­ly cleane, my duties at all times in every respect, for matter and manner, have been performed just as thou requirest in thy holy Law, enter into judgement with me if thou pleasest; I will be tryed by my own holinesse, by my own goodnesse. O no, there can be no such thing, no sinner can be pro­nounced just this way, ever the Saints must cast their crowns to the ground, and give glory to the Lamb who only is worthy. For when we come to the point of justification before God, we must renounce our own righteousnesse as filthy rags, we must cry out, enter not into judgement with thy servant, for in thy sight shall no flesh living be justified.

But as they who were in danger, fled to the hornes of the Altar for their lives, so must we, if we would be justified, fly by faith to the Altar of Christs perfect righteousnesse, and so doth faith, when it would present the person of a sinner perfect and unblameable before God; It doth bring him unto Christ, and saith before God, I beleeve in him to be the Lord my righte­ousnesse.

SECT. I.

THese things being thus premised. I shall now give you some arguments, by which the truth of the assertion shall ap­pear.

First, there is no other way to be saved, but this (viz.) to be­lieve on Jesus Christ. Ergo, it is the only way. Three things I take as granted Hypotheses.

First, that there is a Salvation for a sinner.

Secondly, that there is a way tending thereto, as a meritorious 5. Arguments. cause of it.

Thirdly, that every man is a sinner, for all have sinned, and come short of the glory of God, Rom. 3. 22.

Now then, know that there are but two wayes of life, accord­ing Two wayes of life. to which there is a double Covenant. First, one Legal. Secondly, the other Evangelical. The Legal Covenant is, do this and live; the Evangelical Covenant is, believe and live. The Legal Covenant grounds salvation in our own persons, and the Evangelical, in the righteousnesse of another person. And these Covenants are opposite, that one cannot consist with the other. For (and mark this) though the Law and the Gospel may, and do, and shall consist, as the Law is a word of rule for obedience, yet they cannot possibly consist, is the Covenant of justification, and salvation: (that is) whosoever will stand to the Covenant of works, to be justified by it, he rejects the Covenant of grace, and so Econtra.

Well then, this being true, that our life is to be had by the Covenant of Works, or of Grace, I will briefly shew unto you that we sinners can never be justified and saved, by the Legal Covenant, which if I clear, then it will be evident, that our sal­vation is only by faith in Jesus Christ.

Thus then, all the possibility to be justified and saved by the Legall Covenant, ariseth from one of these grounds (viz) either because,

That there is a fulnesse and exactnesse in inherent holinesse. 3. Things. That there is a dignity and efficacy in actual obedience, which they call good works. That there is a latitude, or sufficiency of duty, to fulfil the Law, which may be conceived to be in a regenerate person; but none of these can justifie and save; Er­go,

For the first, viz inherent holinesse, this holinesse is that 1. Inherent holi­nesse. which is wrought in our whole soul, by the Spirit of God, where­by, of wicked he makes us good, and of unholy, he makes us ho­ly; and according to the severall degrees of it is the person lesse or more holy. Now this we say, that though the justified per­son hath this infused inherent holinesse: Yet this is not that which Cannot justifie and save. can justifie him before God, (that is) for the dignity of which he can stand so before the judgement of God, as to be pro­nounced just and righteous, and so acquitted, which I prove thus.

1. That [Page 57] can never be the cause of our justification, which is defective 1 and imperfect, and leaves yet the person in some measure sinful. I 4. Reasons of it. cannot in the Court of Justice, be pronounced perfectly just, for that righteousnesse which is imperfectly just, no more then he can in a strict court be reputed to make full satisfaction, who hath not paid halfe his debt, or to be throughly well, who is scarse able to walk three turnes in the Chamber: But that holiness which is in us, inherent holinesse, is very imperfect, (I speak of that which is in us here on earth) it is not adequate, or parallel to the whole will of God, which requires perfection of degrees, as well as of parts.

That it is imperfect, is as cleare as day.

First, it is at combate with sin. Ergo, it is not perfect: the ar­gument is good, for whiles one contrary is mixed with the other, there is still imperfection; Sinne and Grace are contrary, and conflictings shew imperfection, as victory notes perfe­ction.

Secondly, that which may be encreased, is not perfect, but our inherent holinesse may receive more encrease: Hence those many exhortations to perfect holiness, 2 Cor. 7 1. and to labor after perfe­ction, 2 Cor. 1. 3.

Thirdly, all the parts of holinesse are imperfect. Faith is not so clear an eye, nor Hope so fixed an Anchor, nor Love so pure a streame, but that each of them need additions of degrees, of strength, of help: the Moon when it draweth into nearest con­junction with the Sun, and is filled with the longest beames of communicated light, it hath yet her spots, which like so many reproaches stick in the heart of her; so is it with the holiest per­son on earth, with the largest measures of inherent graces, he hath yet great measures of sinne, which like so many spots, do blemish and disable the soul to stand perfectly pure and just be­fore the eyes of God.

That righteousnesse by which we are justified is manifested with­out the Law. See Rom. 3. 21. and what that righteousnesse is, 2 he expresseth in ver. 22. even the righteousnesse of God which is by faith of Jesus Christ unto all, and upon all them that believe. But inherent righteousnesse is not manifested without the Law? Why? because the Law commands this inherent righteousnesse, (viz.) To love the Lord our God with all our hearts, &c.

That cannot be the cause of our justification and salvation, upon which the conscience dares not to rest in the secret agonies of con­flict, or in the eminent houres of death: when the soul is to en­ter conflict with the wrath of God, being wounded with the sense of sinne, and cited as it were before the tribunal of Gods holy and strict justice, dares it then to put it self seriously, and in good earnest upon its own holinesse, to make its peace, to be its propitiation, to satisfie the trials and demands of Gods justice? One Chemnitius. well observeth of the Papists, that when they are to dispute with men, they will plead for inherent holinesse, but when they are to contend with God, they will flie only to Christ: tutissimum est, said Bellarmine. It was no ill meditation, that of Anselme, Consci­entia mea meruit damnationem, & Paenitentia mea non sufficit ad Anselme. satisfactionem, sed certum est, quod miserecordia tua superat omnem offensionem (that is) O Lord my conscience tells me, I have de­served damnation, all the repentance that I have or can perform, comes short of satisfaction, but thy mercy (even thy mercy only) can pardon, and so exceed all my transgressi­ons.

The most holy persons do every day sin, and need daily par­don, 4 and daily mercy; how then can we be justified or saved, for the merit or dignity of any holinesse in our selves? How ri­diculous were it, that he should think himself to stand in great favour and acceptation before his Prince, for the singularity of his continued vertues and performances, who every day breaks out into such acts, which need the Kings gracious mercy and par­don?

There is no dignity or meritorious efficacy in actual holinesse, or 2. Actual holiness or good works cannot justifie. 2. Reasons of it. in good works, by reason whereof we can be justified and sa­ved.

I know this fields is very large, I will not expatiate, but speak in a word of it, with a proper respect to the thing in hand, I prove the thing thus.

1. No man (since Adams fall) can performe works, in that perfection which the Law of God requires, under the paine of eternal damnation. The perfection of good works (ac­cording to the strict exigence of the Law, consists especially in two things.

1. One is, that a man be able to performe them with all of his [Page 59] heart, and with a plenary love, without the intervening, or sliping in of any evil inclination, or motion which abates that due and required intension, or in any measure sprinkleth or taint­eth them with any defilement.

2. Another is, that a man is to perform good works in that manner, with a perpetual and constant ten our or course all his life. Those two are the ingredients of perfection, as appears by that of Christ, Thou shalt love the Lord, &c. And that of Paul, He is cursed that doth not continue in all that is written, &c. Gal. 3. 10. These are the conditions of works legally good, and which must justifie a man, if he will be justified according to the legal Covenant. But who can performe such perfect and good works? Adam might have done them, and Christ did; but what one sinner can? who can say, my heart is cleane, and that we do not in many things offend all? Paul cries out, I am carnal, but the Law is spiritual: The good that he would do, he could not do, and the evil which he would not do, that did he do. Good Lord! how often are we at a losse in our most retired me­ditations, and how our hearts lie flat on earth▪ when our eyes look towards heaven in prayer? For one good work that we do, how many bad which we should not do? like boyes, for one faire line, twenty with blots and blurs; or like the Archers, whereas they hit the mark once, they misse it a hundred times: Let us but cast the accounts of our ill works with the good, and we shall finde with shame and sorrow, that our good works are not equal with our bad in number, nor so strong in dignity to wipe out the bad; but the bad, as they are more for number, so their cry of gilt is more merito­rious, to cast both our persons and all our works before the judgement seat of God, then the good to ingratiate or merit for us.

2. What proportion 'twixt our works, and 'twixt our pardon and salvation? If Jacob be lesse then the least of outward bene­fits, Good God! how far more unworthy are we of the spi­ritual, yea of the Eternal? When we have done all, we have not done more then duty, and that can never be merit, which is but duty; nay, when we have done all we can, we have not done our duty, we are but unprofitable servants, and that which failes of duty, comes short of dignity or merit.

It is true, that God commands, accepts, delights in, will gra­ciously reward good works; what, for their own sake? No, for his mercies sake he will save the man whose heart is holy, and whose life is fruitful; What, for the works sake? No, but for his Christs sake.

It cannot be denied, but that there is some relation 'twixt good works and salvation, as between the meanes and the end; but there is not that relation as 'twixt an efficient cause, and an effect; for the efficient cause of our salvation is only Gods grace and favour; Nor, as 'twixt a meritorious cause and the reward, for the meritorious cause of our salvation, is only the obedience of Jesus Christ; Nor, as 'twixt an apprehensive cause, (may I use such an improper speech) for that only is faith, the instru­ment of our salvation, &c.

There is not in regenerate men such an adequation or full 3. Noe ability to keep the whole Law wholly. answerablenesse of duty, as to keep and fulfil the Law, as it is the Covenant of life and salvation.

There are divers Arguments to cleare this, I will touch one or two. 3. Reasons.

1. Imperfect actions do not fulfil a perfect Rule, no more then a short line answers a long copy, or a line partly crooked doth that which is streight: But the duties which regenerate men perform▪ are imperfect actions, for as much as they flow from an imperfect agent, viz. from the soul of a Christian, which is partly spiritual, and partly carnal not wholly spiritual, nor wholy carnal; even from this doth the Apostle conclude the impossi­bility (for us) to fulfil the Law, Rom. 8. 3. viz. from the weakness or infirmity of the flesh (that is) of the old man not yet fully purged and changed.

2. If any man could perfectly fulfil the Law, then some man had no need of Christ, either to be his Redeemer, or to be his Intercessor; for a Redeemer and Intercessour is, in case of trans­gression and failing, and so Christ should be to a regenerate person, at least an idle and fruitlesse intercessour; for as much as it doth appertaine to his intercession, to pacifie, and re­concile, and ingratiate: but what use of this, where all things and services are just already, as they should be without any animadvertency of the Law against them? But Christ is an Intercessor even for the Saints. He makes intercession for us, [Page 61] saith Paul, Rom. 8. and Saint John implies that an Advocate is for a sinner, only for him, 1 John 2. 1. If any man sinne, we have an Advocate, &c. If for a sinner only, then for a transgressor of the Law, and if for a transgressor of the Law, then not for one who doth perfectly fulfil it.

3. If the just must live by faith, Then he cannot perfectly fulfil the Law; for then he might live by his works, but the just shall live by his faith, Gal. 3. 11. That no man is justified by the Law in the sight of God, it is evident, for the just shall live by faith; Mark the place (shall live by faith) If it comes to the matter of life and death, then farewel works, Cursed is every one that doth not continue in all that is written to do them; If he will save his life, he must get him faith to fly to mercy and Christ: yea, and mark of whom he speaks this, It is not of a person un­converted, but it is of the just, even the just must live by his faith, (that is) By Christ, on which faith doth rest, not by his own merits, works, obedience.

Now, put all this together, there are but two ways to save a man, either by faith in Christ, or else by the observance of the Law, But none can observe the Law, so as to be justified by it; Because, 1. His holinesse is short. 2. His works ineffectual. 3. His performances unanswerable, Ergo, to beleeve in Christ is the on­ly way.

Every mouth is stopped (by the Law) and all the world is to be­come gilty before God, Therefore by the Deeds of the Law, there shall no flesh be justified in his sight, for by the Law is the knowledge of sin, Rom. 3. 19, 20. Suppose a man had many great debts, and several poore friends, and he seeks to one of them, good sir be bound for me, alas saith he, all my estate will not reach or ex­tend to satisfie half of what thou owest; Then he goes to an­other; Sir be you pleased to engage your self; Alas, saith he, I am so poore that the Creditor will not take my word; Even thus it is when a man will runne to something in himself, to justifie him before God; alas, saith holinesse, I am not able e­nough, and saith good works, God may finde reason enough to discard us: Therefore, saith Faith, To Christ, To Christ, None but Christ.

SECT. II.

SEcondly, All that can justifie and save a man, is only to be found in Christ, as in the meritorious cause, Ergo, the only way to be saved, is to be beleeve in Jesus Christ. Hence is Christ cal­led, Heb. 2. 10. The Chaptaine of our salvation, Heb. 5. 18. The Author of eternal salvation.

There be two things, which if a man had, he should be sa­ved, one is the forgivenesse of his sinnes. Ergo, saith David, Ps. 32. 1. Blessed is the man whose transgression is forgiven, whose sin is covered, ver. 2. Blessed is the man unto whom the Lord impu­teth not iniquity.

Another is, the possession of a most compleat righteousnesse, by which he might stand and appeare perfectly just before the judgement seat of God; so that if divine justice should look on it, with the exactest eye, yet it were every way unspotted and full. Now these two are to be found only in Christ, and by him,

First, Remission of sinnes. It is the purchase of his blood one­ly, and therefore often in Scripture assigned thereto. Thou canst not with all thy teares wipe off (meritoriously) the least of thy sinnes, nor with all thy grace, buy out the pardon of thy present failings. All Remission is by blood, by the only blood of Christ.

Secondly, the righteousnesse which justifies and saves us, is only in Christ, He is made righteousnesse to us, 1 Cor. 1. 30. and Rom. 5. 19. As by one mans disobedience, many were made sin­ners; so by the obedience of one, shall many be made righteous; see verse 21. Grace reignes through righteousnesse unto eternal life by Jesus Christ our Lord.

I know that this Point of imputed righteousnesse, is the great quarrel 'twixt us and the Church of Rome, I shall therefore re­serve the handling of it to the Uses, where I may more fitly clear our doctrine.

Now put things together, Whatsoever will save us, is in Christ, And faith is the only grace to conjoyne us with Christ, and therefore, To believe in Jesus Christ is the only way to sa­ved.

SECT. III.

THirdly, Salvation is by grace only, Eph. 2. 5. Rom. 11. 6. And it is a free gift, Rom. 5. 15. The free gift, the grace of God, and the gift of grace, which is by one man Jesus Christ, hath abounded unto many, and v. 16. the free gift is of ma­ny offences to justification, and v. 18. the free gift came upon all men to justification of life. Now if it be so, then here's roome for beleeving; For Faith brings nothing of its own, but receives all as gift from God. It is the receiving grace, Lord give me thy Son, Lord give me the pardon of my sinnes, Lord give me a righteousnesse, Lord give me eternal life, all these things are gifts, and faith only receives these gifts, Ergo.

SECT. IV.

FOurthly, Salvation is only conferr'd in such a way, whereby God only may have the glory of it. Though God doth bestow great matters on us for our good, yet all the end of them is for his own glory. To commend the riches of his grace and mercy, Ephes. 2. 7, 8. so v. 9. Not of works, least any man should boast; (that is) he should vaunt, and say, I have got heaven by my own merits, I have my wages for my labour, and my happinesse for my penny.

Now the way of beleeving is the only way of acknowledge­ing a God, and of emptying of our proud imaginations; whatso­ever faith hath, it hath taken the same out of a gracious hand; All is almes which comes to faith, and it will confesse, I have nothing, and am nothing; but what I have received, and what I expect, I expect it for his sake who promiseth it, not for my sake who receives it, and thus faith puts all the glory on God.

SECT. V.

FIfthly, neither would our salvation be sure, nor our comfort sure, if we were to be saved any other way then by believing in Jesus Christ.

Salvation would not be sure, because, First, our happinesse 1 would be no more sure, now being in our own hands, out of Christs, then was Adams, left to himself.

Secondly, we would never be sure of salvation by any thing against which God might take just exception.

No sure comfort, because conscience troubled with the sence 2 of sin, could never be pacified with imperfections and sins. That which will not satisfie God, can never pacifie conscience. But saith the Apostle, Rom. 5. 1. Being justified by faith, we have peace with God: faith findes one who was delivered for our offen­ces, who pacified God to the utmost, who was without spot, whose righteousnesse is full, imputed to us, accepted for us, and so here­upon doth graciously quiet and still the heart.

We must distinguish 'twixt the root and fountaine and ground of our comfort, and between the testimonies of our interest in the root of our comfort; only Jesus Christ is the ground of a Christians comfort, and therefore saith Paul, God forbid that I should re­joyce in any thing, but in the crosse of Christ. If at any time we behold holinesse, or any part of it in our hearts, we take comfort in it, not as the ground, but as in the testimony, because it doth manifest our interest in him, who is our comfort, our peace, our joy, our salvation, our all in all.

Thus much for the Explication and confirmation of this great assertion, viz. That to beleeve in Jesus Christ is the only way of salvation. Now I descend to the useful Application of all to our selves.

SECT. I.

FOr the word (justification) it hath a double acception a­mongst Writers.

1. One Intrinsical, and so it signifies to make a man just by an act of infusion (that is) by the implantation of sanctified or holy qualities.

2. Another Forinsecal, and so it signifies to repute or pro­nounce a man just by an act of jurisdiction, (that is) a ju­diciary sentence to pronounce him righteous, and free from gilt and condemnation.

And thus is it (for ought I can learn) altogether used and sensed in the Scriptures, which speak of our justification before God (viz.) for such an action of God, whereby after the man­ner of a Judge he absolveth and acquitteth an accused person. Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth, verse 34. Who is he that condemneth? where you have a manifest Antithesis, or opposition 'twixt justification and condemnation; now as condemnation is an action of the Judge, a sentence of his pronouncing the person gilty and obnoxious, so justification (being contrary to it) must im­port an action or sentence acquitting and absolving. Yea, and again, as condemnation most improperly and abusively must be interpreted, if we expound it to be a making of a man so, and so sinful by infusion; so is justification unrightly conceited, when men make it to be a making of a person just by infusion of holinesse.

It is observed, that in this kinde of justification, viz. which is judicial. There are foure persons as it were,

First, the Agent. One who begins the suit, accuseth, layeth such and such things to the charge of another, the Apostle said it, Rom. 8. 33. Who shall lay any thing to the charge? &c.

Secondly, the Patient, the person accused and charged with default, and offence, and gilt.

Thirdly, the Advocate, who endeavours to vindicate the par­ty so charged, from the accusation, either by declaring the inno­cency of the person, or impleading satisfaction.

Fourthly, the Judge, who in justification of that person; [Page 70] gives sentence for the person accused, according to the valid plea of the Advocate, and so absolveth him. It is thus in the point of our justification; there is Satan accusing, and something else. There is man accused of sinne and gilt; there is Christ interposing and pleading as an advocate, by his blood and righteousnesse; and there is God as a Judge for Christs sake acquitting, and absolving and pronouncing righteous, and ac­cepting to everlasting life. So then the proper and punctual acception of the word justification, is not according to infusi­on, but according to absolution and pronunciation: It is not Physical, as when a man is made whole, but it is judicial, as when a man is cleared at the bar.

He that justifieth the wicked, and he that condemneth the just, they are both an abomination to the Lord, Proverbs 17. 15. There is the word againe. Not I trust to be expounded by way of infusion (that is) he who makes a wicked man a good man, by impression of righteousnesse, is an abomina­tion to God, but it is to be expounded by way of judiciary sentence (that is) he who pronounceth of a wicked man in the Court of Justice, as if he were just, and reputes him as so, and accepts him as so; This man is an abomination to the Lord. Now, take one distinction, and then I will to the nature of Justification.

There is a twofold Justification. A twofold Ju­stification.

One of the cause, and this is a particular kinde of ac­quittance, touching such and such things which are laid to a person, perhaps sometimes very unjustly.

Secondly, another of the person, when he is throughly purged and absolved; now in this respect we speak of justifica­tion, which I think for the nature of it may be thus de­fined.

SECT. II.

JƲstification of a sinner, it is a gracious and just action of God, whereby he imputing the righteousnesse of Christ to a believing sinner, absolveth or acquitteth him from his sins, and accepteth of him [Page 71] as righteous in Christ, and as an heire of eternal life.

There are diverse things considerable in this descripti­on. 3. Things in this descripti­on.

First, Justification (immediately) belongs to God, it is his acti­on. It is God that justifieth, saith the Apostle, Rom. 8. 33. And who can forgive sins but God only? Luk. 5. 21. We well distinguish 'twixt officia and beneficia, 'twixt duties and 'twixt blessings: du­ties belong to us, but blessings belong to God: It is God who is offended, and therefore condemnation and absolution belong to him, to the Judge, not to any other; hence saith the Apostle God was in Christ reconciling the world to himselfe, 2 Cor. 5. 19. not imputing their sin. You do well to distinguish of the causes of our Justification. There is first the prime cause, the Author, and this is God the Father, who gave his only begotten Son for us, and set him forth to be a propitiation for sinne, through faith in his blood, that all who do believe in him should be justified, Rom. 3. 25. And who is the Judge absolving all that believe, and pronouncing them just in Christ.

Secondly, The meritorious cause, so the Son of God our Media­tor, is said to justifie us, both as our surety, in paying our debt, and laying down the full price of our redemption, Isai. 53. 11. thereby affording unto us the matter and merit of our Justificati­on, and as our Intercessor and Advocate, pleading effectually for us, that his merits may be imputed to us. Hence is it, Isai. 53. 11. My righteous servant shall justifie many. God the Father justifies as a Judge by way of prime authority, and God the Son justifies as a Mediator. The Son justifies as a surety, paying our debt and giving satisfaction to the Father for us to the utmost, and the Fa­ther justifieth us, as a Creditor, fully accepting of that price and satisfaction.

Thirdly, The applying cause, and thus the Holy Ghost may be said to justifie, in asmuch as he conjoynes Christ and the soul (by faith,) together, whence ariseth a participation of the righteousnesse of Christ, and the pardon of sin by him. Once more distinguish of justification, it may be taken two wayes, either actively, as a judiciary sentence absolving, acquitting &c. and so we say God justifieth; Or Passively, as a thing apprehen­ded and rested on, and so we say that Faith justifieth; not as if faith did acquit, but as it takes and receiveth the acquittance; [Page 72] not as if faith did impute a righteousnesse, but because it receiv­eth and resteth on the righteousnesse of Christ, by God imputed to us: now when we say that justification is an Action of God, it is meet for you to understand somewhat of the kinde of this action. For the actions of God are of different sorts.

Some, which are produced within us, and make a reall altera­tion 2. Sorts of acti­ons. and change in the soul of man; thus sanctification is an action of God, (that is) such an action of God as is altering the inward frame, and qualities of the soul, of unholy, making them holy, of unbelieving making them believing, of hard ma­king them soft, of earthly making them heavenly, &c.

Others are wrought for us, but not in us, and though they im­port a change of the condition, and state of the person, yet pro­perly, and formally, they imprint no change in the inward dis­position; And thus Justification is an action of God, not an action changing the inward frame of the heart, but an action changing the great estimation of the person; as when one of a bond-man is made free; this alters the state, but not the nature of the person: when a gilty person is pardoned by his Prince, this alters not his nature, but it doth alter his condition; he is now in the state of life, who before was in the state of death. So is it in ju­stification, it is such an action, which alters the state, (that is) the man who is in the state of wrath and condemnation, being justified, is now acquitted, and so passed into the state of life and salvation.

A man who before was guilty of sin and damnation, the same man (remaining a sinner in himself, and in himself worthy of damnation) is in his justification absolved from the gilt of sin, and accepted as righteous in Christ, and is passed into the state of salvation. We deny not but the blood and the water goes to­gether; (that is) whom God justifieth by the blood of Christ, him also he sanctifieth, and washeth by the Spirit of Christ; but the action of the blood is one thing, and the action of the water is another thing. The light and heat in the fire go together, yet the action of light is not the action of heat: So here, The action of the blood is a justifying action, and this is without us, yet for us, and of us; The action of the water is a sanctifying action, and this is for us and in us too.

SECT. III.

THe person justified is a believing sinner: the Apostle is clear. Rom. 4. 5. To him that believeth on him that justifieth the ungodly, his faith is counted for righteousnesse. There is great dispute which is first, of Faith or Justification; to me now it seemes a fruitlesse trouble to molest our selves with priorities in this kinde, I conceive we may distinguish 'twixt the purchase of our Justification, which was long ago in the blood of Christ. He was a Lamb slaine long since for to merit the remission of sinnes, neither doth he now begin his merit, who hath heretofore per­formed it.

Secondly, 'twixt the imputation of that purchase. It is true, whiles I am an unbelieving person, my justification is already as a purchase, but untill I believe, God imputes it not unto me. My meaning is this, there is a righteousnesse of Christ, which hath de­served pardon of sinne before ever I believe, nay, be before ever I was borne, but God imputes this over to me when I believe, as soon as ever I take Christ by faith, God imputes the righteousnesse of Christ unto me, and will not impute my sinnes to me: And Scrip­ture is open enough for this, we reading so constantly in the New-Testament for men to come in and believe that they may have remission of sinnes in the blood of Christ, and through him also eternal life.

I only propound this scruple, whether faith be to deale with the person of Christ first, or with his benefits first; Surely we say with his person, and then with his portion; well then, if faith deales with the person of Christ immediately, then it appears that a man must believe, and so be justified, forasmuch as justificati­on is an action of God imputing the righteousnesse of Christ, and not imputing sin, which are the generall benefits (as I may so speak) of Christ. It is not handsome to conceive that God should first pardon me, and then I believe, or that I should have the righteousnesse of Christ before I have Christ himself, which must be, if there be a priority of justification before faith. For my part I conjecture that they are Semultaneous things (that is) [Page 74] they go both together. If yet any men will be acute, let them be so: The perill is little on either side, so that I have faith, and then am justified; or so that I am justified, and then have faith, or so that I have faith to be justified, will in the substance and event, redound all to one.

SECT. IV.

REmission of sinnes belong to justification: (that is) when God justifieth the person, he doth absolve or forgive him his sins.

There be in sin two things.

One is the staine, pollution, defilement of it, and corrupt incli­nation; Two things in sin. with this Justification deales not, but Sanctificati­on.

Another is the gilt and punishment; and with this doth Justifi­cation deal. Suppose you saw a sick thief, there are two sorts of persons to deal with him; a Physitian, because he is sick, and a Judge because he is a thief; If the Judge acquit or pardon him, this clears him as a thief and guilty person, if the Physitian heal and cure him, this respects him as a sick and diseased person, the case is our own. Now I say that God in justification remits or absolves the sinner. Two things are here considerable, First, quid; secondly, quousque. Remission what.

First, quid, what this remission is; I answer, it is an exempting of the sinner from guilt redounding to punishment: If any man sin, guilt cleaves universally to the sin, but then in Justification it shall not be imputed, it shall be taken away in respect of efficacy and redundancy. Suppose a person areigned, and cast for a murder, and the King graciously steps in and pardons him; though this pardon makes not the murder formally to be no murder, and though it makes not the murder now meritoriously deadly, yet it doth hold off the efficacy of that gilt, that now it shall not prove death to this person, because he pardons him. So in Justification, where God pardons the sinner, he doth not make sinne to be no sinne, or that there should not be any natu­ral condemnability in sinne, but that it shall not effectually re­dound [Page 75] to the death and damnation and hell of the person, whom he hath acquitted for Christ.

Secondly, quousque? How farre remission of sinnes ex­tend in Justification. There is a twofold remission. A twofold re­mission.

One particular, which is circumscribed to some particular facts, and is ordinary in the Courts of humane Princes, who limit and restreine their discharges of offenders.

Another universall, which reacheth to the whole estate of gilt; now this I take as sure, that whomsoever God justi­fieth, he will forgive unto him all his sinnes. All his sinnes Jer. 33. [...]. before conversion, and all his sinnes after conversion. But whither this forgiving of all, be once for all, simul & semel, as they speak, I am not able to speak my thoughts fully.

It is true, I confesse, and embrace that opinion, that justi­fication is not a divided act, it is not repeated over and over and over, but it is one act only, but whither it be one transient act, (as if all were dashed out with a pen) or whither it be one continued act, is very disputable. The Scripture leanes much to this latter, and therefore de­scribes God to be a God forgiving iniquity, transgression, and sinnes, importing a course of pardoning, and not a momentany act.

Againe, it is hard to utter how God doth forgive a sinner be­fore he hath sinned, which must be if pardon for all sins be a mo­mentany act.

Yet I had rather captivate my judgment, then occasion dis­pute; only remember two things.

First, no doubt but the justified person shall have every sin par­doned; not some only, but all.

Secondly, justification doth not admit degrees: though it may a continuance: The righteousnesse and merit of Christ which is our justification, is not more or lesse, but is at all times one and most perfect.

SECT. V.

THe righteousnesse of Jesus Christ is that by which only we are justified.

The righteousnesse of Christ is the matter of our justification; not the essential righteousnesse of his God-head, but the righte­ousnesse of Christ, as Mediator both God and man, which was either,

The habitual holinesse of his Person, in the absence of all sinne, and in the rich and plentiful presence of all holy and requi­site qualities.

Or the actual holinesse of his life and death by obedience; the once perfectly fulfilling the commands, and by the passive obedience of the other, voluntarily suffering the penalty, and commination of the Law for transgressions. Now all this righteousnesse is imputed to us in justification. For

First, no other righteousnesse can justifie.

Secondly, as Christ was made sinne for us, so we are made righteousnesse by him, viz. only by imputation.

The Papists call upon us for a righteousnesse in Justification, they will bring one forth of their hearts and good works, Menstruous cloths, saith the Scripture, but we produce a righ­teousnesse most full, perfect, every way exact, not in us, but in Christ, yet imputed to us by God.

How clear is the Scripture for us, 2 Cor. 5. 21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousnesse of God in him, Jer. 23. 6. The Lord our righte­ousnesse, 1 Cor. 1. 30. Christ Jesus is made unto us of God, &c. righ­teousnesse. How often doth the Apostle peculiarly interest im­puted righteousnesse, handling the doctrine of Justification, Rom. 4. But the Apostle clears all, Rom. 5. 19. As by one mans disobedience many were made sinners, so by the obedience of one shall many be made righteous. Adae peccatum imputabitur mihi & Christi justitia non pertinebit ad me, said Bernard.

Object. But Christs righteousnesse is His, and how can it present us righteous before God? It is none of ours.

Sol. First, it is his in respect of Inhaesion, but it is ours in respect [Page 77] of imputation; His personally, ours meritoriously.

Secondly, we may be considered two wayes, either absolutely [...] for me. and alone, or else as conjoyned with Christ: and thus being by faith made one with Christ, he makes over his righteous­nesse unto us, upon which God looks as ours, in the matter of justification.

Ob. But if Christs righteousnesse becomes ours so by imputation, that we may be truly accounted and accepted of as righteous; Then by the like reason, because redemption is made ours, we may likewise be reputed true Redeemers and Savi­ours.

Sol. This is one of the arrows which Bellarmine draws out of his Quiver against the imputation of Christs righteousnesse, but it is of no force.

For he is to be termed a Redeemer and Saviour, not who doth receive, and take the redemption and salvation procured by another, but who brings redemption and salvation; we are by the Redemption of Christ truly said to be redeemed, though not our Redeemers, and so by the imputation of Christs righteousnesse, are we truly accounted righteous per­sons.

Obj. Againe, if the righteousnesse of Christ be so imputed to us in justification, that for it we are accounted perfectly righteous, as if it were our own most perfect and intrinsecal; Then why may not we be accounted as righteous as Christ? yea and ha­ving Christs righteousnesse, why may we not be the Saviours of men? Since that is the righteousnesse which doth save all that are saved.

Sol. I answer,

To compare the same righteousnesse with the same, is illogi­cal and grosse, for it is one and the same righteousnesse which is inherent in Christ, and imputed to the beleeving soule.

Secondly, the righteousnesse of Christ is not imputed to any particular beleever according to the whole latitude of its effi­cacy, but according to the particular exigence of the person; It is not imputed to Paul as the general price of redempti­on for all, but as the price by which his soul in particular is redeemed.

These things being dispatched, there is a difference a­mongst some Divines, about that righteousnesse which is imputed, some holding the passive onely, others the active and passive.

Sol. The latter seems most solid; Reasons, these

First, there is no Justification▪ without the fulfilling the whole Law, but now to the fulfilling of the Law, (since the fall of Adam) two things are required, one is, perfect and personal conformity to the Law, in answering that active condition of it, Do this and live. Another is a plenary satisfaction to the sen­tence of the Law, by bearing the penalty therein denounced in regard of sins already committed.

Secondly, Again, faith doth not abrogate the Law, but esta­blish it, but if it should teach justification without Christs ful­filling of the Law, it should abrogate the Law.

SECT. VI.

THe last thing which I should have inserted before, is this, That the justification of a sinner is a gracious and just a­ction. It is a gracious action, (that is) the gracious love and favour of God was the cause of it; It was his own free grace and favour that gave Christ his Sonne to be our righ­teousnesse, and it is his free grace to give us faith to beleeve on his Son, and when we do beleeve, it is his Grace which impu­teth unto us the righteousnesse of Christ.

Secondly, it is a just and righteous action, Rom. 3. 25, 26. That he might be just, and the Justifier of him that beleeveth in Jesus. Gods justice is such, that he will forgive no man his sinnes, for which he is not perfectly satisfied, neither will he accept of any as righteous, who hath not a personal righteousnesse, but having received a perfect satisfaction, he will acquit the sinner belee­ving, for he is just and righteous, and his Justice will not make a second demand: yet here is the graciousnesse of God which will admit of the satisfaction, and of the righteousnesse of another for us.

SECT. I.

THere are some things without which faith cannot be in the heart, and yet they do not necessarily and infallibly conclude that a man hath faith.

They do well distinguish in the Schools 'twixt an Antecedent, and a Cause, a Cause is such a thing as is before the effect, and which bei [...]g put, the effect also is put, one will not go with­out the other; But an Antecedent is that which must go be­fore another thing; yet it is not necessary that if it be, that the other thing should follow. The rising of the Sunne is a cause of day, and therefore this will alwayes hold; If the Sunne be up, it is day; But this now; Learning, is (or should Simile. be) an Antecedent to preferment, it should go before it, yet it is not an infallible truth, that every one who gaines learn­ing, should enjoy preferment: Thus is it in the nature of faith. [Page 91] There are some Antecedents, there are some things which must of necessity go before faith, yet they alone do not formally and assuredly conclude that a man hath faith, as for in­stance;

A man cannot beleeve in Christ, he cannot receive Jesus Christ with all his heart, he hath some historical evidence of Christ, he must have some knowledge of Christ, what he is, and what he hath done, or else he cannot take him to be his Lord and Saviour; Yet this knowledge doth not infallibly conclude justifying and saving faith; for as much as the Devils and Hypo­crites may see much of Christ, they may have a high degree of intellectual apprehension.

Again, a man cannot by faith take Christ to be his Lord and Saviour, unlesse he hath some sensiblenesse of his sinful condi­tion; our heart will not look towards Christ, it cannot con­ceive of his excellencies, nor of his own necessity, until we feel our sinfulnesse, and lostnesse, and vilenesse; The whole neither need, nor look for a Physician, yet a person may be sen­sible of his sinful condition; he may not only by the light of na­tural conscience apprehend some broader and stirring enormities, but he may by a smart and quick light let in by the Ministry of the Word, discern heaps of wickednesse in his life and heart, for which his conscience may sting him with wonderfully bitter ac­cusations, and yet such a person (possibly) may not rise from trouble to faith, as is evident in Cain and Judas. So then re­member this, that in the searchings and trials for faith, you do not conclude the presence of the habit from the common an­tecedent of faith, for as much as faith is but a contingent con­sequent of them, sometimes it doth follow, sometimes it doth not. As in Marriage, sometimes it doth follow the motion which is made, and sometimes it doth not; so the espousing of our soules to Christ by faith, sometimes it doth follow know­ledge, sometimes it doth not, sometimes it doth follow the preaching of the Word, and yet sometimes it doth not; for all have heard, yet who hath beleeved, said the Apostle? Rom. 10. sometimes it doth follow the motions, and inward excitations of the Spirit, and sometimes it doth not.

2. There are some things which faith only doth produce, yet because it doth not produce them alwayes, a man therefore must [Page 92] not negatively conclude from the absence of them, the absence of faith.

You know that holy and spiritual joy, it is the sole fruit of faith, therefore faith the Apostle, 1 Pet. 1. 8. Beleeving, ye re­joyce with joy unspeakable and glorious. There is nothing which can present to the heart of a Christian, such full cause of joy as faith, such a God, such a Christ, such a love, such a blood, such a mercy, such happinesse, such unmixt, and proper, and suta­ble good. There is a carnal joy which sparkles from the cup of pleasure, and there is a glistering joy which the raies of gold may produce, and there is a beastly joy, which the ful­filling of sinful lusts may send forth, and there is a flashing and transient joy, which the pride of hypocrites may dart out, but sound, and weighty, and holy, and pure, and spiritual joy, which is a well grounded, and not to be repented, affecting of the heart, that comes only from faith: Yet it comes from faith as a separable effect; look as trouble and sorrow is a Contingent an­tecedent, so even in actu imperato, true joy is a separable fruit of faith. Though the branches and green leaves do sprout out of the living root only, yet this color doth not appeare at all times; Though the blade comes only from the graines cast into the earth, yet you cannot alwayes observe the blade. Though the flesh and natural complexion flows only from health, yet there may be sad occasions, which though they do not ex­tinguish health, may yet fowle and blubber the complexion. So even the beleeving person may sometimes have a tear in his eye, an handkercheif in his hand, a sigh in his breast, and yet have faith in his heart. He may sit down in ashes, and feed on tears, as David did, and for all this he may be a true belee­ver: He is not alwayes able to see the causes of his joy, nor to break through the contrarieties to his faith, nor to re­move the quashings of his comforts. Therefore when you are to try your selves about your faith, do not make a negative in­ference from separable evidences.

3. There are some things which faith only doth produce, not as essential properties, but as magnificent testimonies.

The moral Phylosophers distinguish 'twixt the effects and acts of liberality, as it is absolutely considered, and as it is e­minently considered, being raised to magnificence. To give a [Page 93] farthing according to the rules and circumstances of morality, even this is an act of liberality, but to build a Colledge, this is now an act of liberality grown into the greatnesse of magnificence. So is it in the matter of faith, there are some fruits of faith which come from it, absolutely considered according to the vital con­stitution of it: And there be other fruits which come from it eminently considered; faith is come to an height, to a strength, when it sends them forth. Though a child cannot bear a bur­den of an hundred pound weight, yet he can desire the breast and suck; the bearing of such a burden belongs to strength, and yet the very sucking shews that he hath life. Though a Christian be not able in all respects, at all times, with all moderation and silence, to passe presently through every heavy occurrence, which shews strength of faith, yet his heart may most affectionately cling about Christ which shews the truth of faith.

Assurance is a fruit of an eminent faith, and so is a more ha­bitual 3. Eminent fruits. stedfastnesse of quiet submission, and confidence in all e­states & conditions, and so is that maintenance of the heart upon Gods promises in the times of strong contrarieties. Now as Di­vines should warily open their lips, so should you wisely distin­guish of the evidences of a true faith, some being (if I may so terme them) essential, and others being eminent, some there are which discover the truth, others which testifie the strength of faith: It is one thing to shew unto you the properties of a man, another thing to shew unto you the properties of a strong man. Many a poore Christian hath been deeply gravell'd [...] others, and extreamly afflicted by his own spirit for want of this distinction of the properties of faith. Because he reades, and hath heard what admirable and singular fruits, and effects faith hath sent out as Assurance, and full assurance, and with these some glorious acts of self-denial, as in Abraham and his unstaggering embracing of a promise against which both reason and sense, and nature might have disputed and urged. O say they, we have no faith, Abrahams faith wrought full assurance, removed all staggerings, our hearts are still doubting, we can hardly be perswaded, we reel and stagger like the waves now on the shore, and then instantly off; now we beleeve, anon we let go our hold, and doubt: And hence they uncomfort­ably [Page 94] conclude against their own souls, the utter absence of faith from the defect of some particular and eminent expressions of faith, not absolutely as faith, but of faith as strong and ex­ceedingly ripened: we must not conclude negatively, from the degrees to the habit:

As if one should conclude that he hath no silver in his purse, because another hath a bank of many thousands; or that he hath no legges to go, because he is not so swift as Asahel; or that the Sparrow flies not, because he cannot mount up to the Sunne with the Eagle; or that a child is no man, because he cannot ex­presse the acts of a strong man.

4. There are and will be many inward contrarieties to the intrinsecal acts and fruits of faith, notwithstanding faith be truly in the soul, and works there. Faith, though it hath the preheminence of other graces in respect of its office, being the on­ly Embassador (as it were) of the soul to Christ, yet it hath no priviledge above them in respect of the subject, (that is) in re­spect of the act and workings of it there; but look as every other Grace hath some or other particular corruption opposite to its particular nature, and its particular actings; So even faith it self hath infidelity, and unbelief opposing it, both in the quality, and in the several exercisings or actings of it. There may be flame of the smoak, and a hand with shaking, and a tree trembling and a faith of doubting.

Yea, if any grace hath the hardnesse of a more general and [...] opposition, then faith is it, it being a grace of general [...] and use to fetch in more grace and more strength against a [...]l sinne. Now in our trials for faith, it will be with us as with the Artificer, in his search for the little raies of gold; It's true, he sha [...]l finde much drosse here and there, and yet if he can finde a very little peece of gold, (though amidst an heap of drosse) he will say this is gold, and will preciously esteeme of it and lay it up. So when we are searching our hearts by the light of Gods Word for true faith, without all doubt we shall meet with many doubtings, much unbelief, yet if we can finde any one degree of true faith (which is more precious then gold) we may not cast it away, because it is found amongst its contraries, but we must cherish and embrace it, because the touchstone of the Word hath approved it to be a precious faith. [Page 95] For (and mark this) we are not able to give you any eviden­ces of faith, or any other grace by way of abstraction, but by way of existence, (that is) not what may discover faith in a notional and the most singularly conceivable profession of it; but such testimonies you have to discover faith, as faith is now abiding in sinful persons, who though they may have true faith, yet as long as they live in earth, will have many things in them contrary to faith.

There is a double contrariety to faith. A double con­trariety.

One is natural, and this more or lesse will be in the soul of any beleeving person, tell you can utterly raise the heart, and eject sinne by the alteration of glory: So long as we have flesh and spirit, there will be a confl [...]cting 'twixt faith and un­belief. As there was a mixtu [...]e of joy and sorrow at the erecting of the Temple.

Another is approved when a man neither doth, nor will be­leeve, he neither doth accept of Christ, nor will he have Christ to reigne over him, and he likes his unbeleeving condition, this is a fearful estate: But though the contraries to faith do arise, yet if they be not approved, yet if they be resisted, we must not conclude that we have no faith, because of the opposition, but rather assure our selves that we have it, because of the resist­ance of that opposition. We must not conclude against faith, be­cause of opposition inward or outward.

This inequality of acts conclude not an absence of the habit of faith. Distinguish of,

1. Radical habits.

2. Actual exercisings, which are, sometimes more, some­times lesse, sometimes clear, sometimes interrupted, sometimes the soul is free, sometimes oppressed, and violently carried by temptation to misjudge the condition.

The censure of our faith must not be allowed, as is given in the time of our temptation and passion, &c. I said in my haste, Psalme 116.

Obj. But you will say, we grant all this; But how may a man know that his faith in Jesus Christ is a true and lively faith.

Sol. I answer.

SECT. II.

FIrst, A true love of Christ is an infallible and essential evidence of a true faith in Christ.

There are foure things which will clear this as a lively te­stimony 4. Things. of true faith: If we can prove,

First, that love is not separated from faith.

1 Secondly, that there is no beleever in any degrees of faith, but 2 he hath a love of Christ.

Thirdly, That there is no time, or circumstance in­to 3 which the beleeving soul is cast, but still he loves Christ.

Fourthly, that no unbeleeving heart can, and doth love Christ; 4 I say, if we can prove these foure conclusions, then it will be most evident and certaine, that the love of Christ is an infal­lible Argument or Testimony of a true faith in Christ: Thus then,

1. Love is not separated from faith, If you peruse the Scrip­ture, you shall finde them go hand in hand. Gal. 5. 6. For in Jesus Christ neither circumcission availeth any thing, nor uncir­cumcision, but faith which works by love, (that is) Christ is not mine, because I am a Jew; nor is he mine, because I am a Gen­tile: but he is mine, because I am a Beleever, and if my Faith in him be true, it will expresse it self by love. I Thes. 1. 3. Your work of faith, and labour of love in our Lord Jesus Christ; Faith and love are like a warm hand; faith is the hand, and love is the warmth in it; faith cannot be the hand to take Christ, but love will be the warmth to heat our affections unto Christ. 1 Tim. 1. 14. The grace of our Lord was exceeding abundant, with faith and love which is in Ghrist Jesus. Faith and love are like the husband and the wife, and faith and love are like the mother and the daughter; See 2 Tim. 1. 13. and Phil. 5. And indeed it stands with unanswerable reason, that faith and love cannot be divided; for as much as faith in Christ,

First, represents the absolute and effectual cause of love to Christ. It doth see such a measure of goodnesse and mercy from God through Christ, and such a height, and depth, and breadth [Page 97] of love to us in Christ, and such an excellency of holy perfecti­ons, and amiablenesse in Christ, which drawes the soul with strong affections of love to Christ againe.

Secondly, if faith might be without love, then a person in Christ might be Anathema-maranatha. forasmuch as he who loves not the Lord Jesus Christ, is, &c. but it is a monstrous wickednesse to conceive that a beleever in Christ should be so.

Secondly, there is no believer in any degree of faith, but he 2 hath a love of Christ. The weak Christian as well as the strong, the plant as well as the cedar. The Father of a child who cryed out, I believe, help my unbelief; as well as Abraham the father of the faithful. Though one Christian may produce some testimo­nies, which another cannot: though every one cannot say with Paul I am fully perswaded, yet every one can say with Peter when Christ demanded of him, Simon son of Jonas, lovest thou me? Joh. 21. 17. He said unto him, Lord thou Knowest all things, thou knowest that I love thee.

Yea, thirdly, whatsoever straits the believing soul is cast into 3 when it is in death, in flames for Christ, yet it can love Christ when it is under the crowd of temptations, when it is in the bit­ter dayes of desertion. When the Skirmish of reasonings do prevaile upon the soul so highly and strongly, that the heart is ready to conclude against it self, that God looks not on it, Christ will not be mine, yet even then however, I love the Lord Jesus Christ, I love him, though I can see no sensible testimony of love from him, my heart is still towards him, he is my Center and Loadstone.

No meerly unbelieving person can love the Lord Jesus Christ. 4 For, what is love? Love (you know) it is the setling and trans­planting of the heart: It is such an affection as knits the soule to Christ, but it is impossible that this should be whiles the heart hath no faith. So then love of Christ is an infallible testimony of faith in Christ.

But you will say this is strange, that love of Christ should be so Obj. lively and so distinguishing a testimony of true faith, why doth not many a man; yea, every man professe that he loves Christ?

Beloved; What men professe is one thing, and what they Sol. [Page 98] affect and love may be another thing; the semblance of love is a thing distinct from the sincere affection of love. If your love be true and sincere, never question the matter any further, assuredly thy faith is right.

But this is the doubt, this is it we question as much as the for­mer, Obj. whether we truly love Christ or no.

A word to it, and so an end of that triall. If the love be true Sol. which is to Christ. Then

It will bestow our hearts on Christ only: Nothing is too good 1 for him, whom we heartily love: in true love the heart is in him who is loved, and not in him who loves. Anima est ubi amat, non ubi animat, and which way the heart goes, all shall go that way.

It pitches on the person of Christ. Love is base, if it be 'twixt 2 person and estate, but pure love is 'twixt person and person: I confesse that a wicked man, an unbelieving person may have a tooth at the portion of Christ, he may marvelously desire the merits of Christ, pardon of sin, exemption from hell, but faith is it which drawes out such a love, as makes the soul to admire it, and to cleave unto the person of Christ.

It is sincere and conjugall: It is not an adulterous love, which is divided amongst several Paramours; O no; True love of 3 Christ knowes no husband but Christ, and no Lord but Christ, he is the covering of our eyes.

SECT. III.

A Second trial of our true faith in Christ Jesus is this inward change and sanctity of the heart, is an infallible testimony of a living faith. Divines distinguish of a common faith and of a special faith, and according to their nature so are their effects; a common faith may elevate the minde to singular apprehensions, notable expressions, outward conformities, in matters either not difficult or dangerous. But special faith hath a distinguishing operation, it works that which no false or pretensive faith can; What's that? This is it, it doth change the heart, and is ever a companion with inward holinesse.

There be three things which I will shew you about 3. Things. this.

First, that true faith doth produce a change, there is a twofold 1 change, 1. One of the condition, which is, when a man once in the state of death, is now passed over to the state of life, once in the termes of condemnation, is now translated to the state of absolution, and this change faith findes for us in Iesus Christ, the imputation of whose righteousnesse in justification changeth the state, so that our guilty debts are taken off, and we are re­conciled:

Secondly, which is of the person, and this change is the altera­tion of a mans nature, for faith is not only a justifying grace, but it is also a sanctifying grace: Hence these phrases, Acts. 15. 9. purifying their hearts by faith, Acts 26. 18. that they may receive forgivenesse of sinnes and inheritance among them which are sanctifi­ed by faith that is in Christ. As the blood of Christ is a pure blood as well as a precious blood, and as it is a clensing blood, as well as an expiating blood; so faith is a grace, not only to acquit, but also to purge and renew; It is not onely an entitleing grace, (that is) that grace which doth interest us into Christ and his benefits, but it is also a conforming grace, (that is) such a grace as works into us the vertues and holy qualities of Christ. And therefore you read that it doth engraffe us into the similitude of his death, Ro. 8. and into the fellowship of his sufferings and resurrection, Phil. 3. 10.

Secondly, observe, that every believer hath a changed and a ho­ly heart, 2 Cor. 5. 17. If any man be in Christ (and you know that it is faith which unites to Christ, and plants us into him,) he is a new creature, (that is) that a man is altered in his inward frame, in his faculties, in his inclinations, all o­ver.

There is a change, either in the cessation of some particular acti­ons 1 which an unbeliever may attaine; and there is a change in the newnesse of nature when the soul is turned, and biassed, and enclined quite another way. I confesse, the Apostle doth not say, if any man be in Christ he is a strong creature, yet he saith he is a new creature, for though every believer hath not that matu­rity, and ripenesse, and strength, yet he hath a newnesse in his nature, an holy change wrought in him throughout. Look as [Page 100] the first Adam derived guilt and corruption to his posterity; so the second Adam derives pardon and holinesse, therefore he is called a quickning spirit, 1 Cor. 15. It is not 'twixt Christ and believers, as 'twixt a root and a dead limb, which hangs on, but hath no life, nor sap: Christ hath really no such members in his body, he is not like Nebuchadnezzars image, whose head is of gold, and the feet of clay; for a man to boast much of his head, of Christ, of gold, and yet he to remaine a piece of clay; he to have a nature utterly heterogeneous unto Christ, this man de­ceives himself. For every plant, every graff that is inserted in­to Christ hath the aliquality of his nature. Hence those who in John 1. 12. are stiled Beleevers, they are said in the next ver. 13. to be borne of the Will of God; Now as in the natural birth there is a new forme, so in the heavenly there is a supernatural and holy frame of grace ingenerated.

Thirdly, No man hath a changed nature but a Beleever. Why? Because no man hath grace but from Christ, and none have Christ but Beleevers: Again, it is impossible for a man to be lovely in the eyes of God without faith, but if any man might have a changed and sanctified heart, and yet want faith, then one might be lovely in Gods eyes wanting faith, for as much as God loves and delights in an holy heart. So then this is most evident, that if faith goes not without a change, and if e­very Beleever hath a change, and no unbeleever hath it, I say this will follow, Therefore if a man can finde a change of his heart, he then hath the truth of faith.

Now then enquire; is there vertue gone from Christ to make thy dark minde seeing, thy stubborn judgement yeilding and pri­zing thy proud heart, humbling thy filthy heart, cleansing thy hard hard, relenting and mourning, thy carnal affections to be heavenly, thy sinful soul to be holy; be confident of this that it is sound faith. Though there be yet remainders of cor­ruption, yet if the inclination of the soul be ch [...]nged by grace, doubt it not, thou hast faith: But for such as talk of a faith which stands in opposition to ho [...]inesse, and please themselves in a gracelesse faith, in such a faith as hath no society or com­pan [...] of graces in the soule; O farre be such a faith from any one of us. An unholy beleever is as proper a phrase as an holy devil. Presumption is a most confident work, but it is a very [Page 101] loose quality, 1 Cor. 6. 9. Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankinde, verse 10. Nor theeves, nor covetous, nor drun­karks, nor revilers, nor extortioners shall inherit the Kingdom of God. Ver. 11. And such were some of you, but you are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. Do not abuse thy soul with a conceit of faith and justification, if thou hast no change of heart by sanctification.

SECT. IV.

THirdly, a third tryal of true faith in Christ Jesus is this, It will stoop to Christ as well as rise to him; It enters the soul into a new service, it takes Christ and him only to be its Lord. You read that there was a Marriage feast, to which some did come, and there was the Kings son sent out to rule and reigne, but few yeilded unto him. Many men will come to Christ to finde a feast, but few come to Christ to bear his Scep­ter; they would come under the safe-guard of his blood, who flie the Authority and dominion of his sword; they like Christ the Priest, but not Christ the Lord.

I will briefly shew you two things to clear this tryal. 2. Things.

First, no unbeliever will accept of Christ to be his Lord only; because,

1. His heart hath another Lord; It hath set up some sinne or other, or some part of the world or other, to which it gives service as to his Lord. He is our Lord to whom we give ser­vice, and his servants we are whom we do obey; Now the unbe­leeving heart either serves the world, or obeys sinne in the lusts thereof. Let the commands of sinne and Christ come into an ordinary and usual competition; let the commands of profit, or pleasure, and Christ come into competition: Now you shall see, that the unbelieving heart will go after its Lord, it will not hearken to Christ, it prefers sin before him, it will easily adventure Christs displeasure to fulfil its own lusts.

[Page 102] 2. Againe, his heart cannot choose Christ, it cannot like him for a Lord, Why? because the dominion of Christ is holy and heavenly, and directly opposite to the fordid principles and affections and wayes of an unbeleeving heart: It is a burden, yea, a very vexation to such a heart, to heare but the report of the holy Laws of Christ, and of their power and authority to oblige the inward man, and the outward conversation, Psal. 2. 2. They take counsel against the Lord, and against his a­nointed, saying, ver. 3. Let us break their bands asunder, and cast a­way their cords from us.

'Tis true, whether wicked men will stoop or no, Christ is a Lord in respect of designation, but he is not their Lord in respect of approbation; They will not have this man to rule over them.

Secondly, Every Beleever admits of Christ to be his Lord; as Thomas said, My Lord and My God, John 20. 28. see &c. and so

1. Faith sets up the Scepter of Christ, and sweetly frames the soul to a willing subjection.

2. Again, faith takes whole Christ, and therefore Christ is the only King and Lord to faith.

3. Again, faith knows that the whole person is Christs purchase, his blood hath bought us, and so passed us into the entire domi­nion of Christ; ye are bought with a price, ye are not your own, said the Apostle, 1 Cor. 6. 19, 20.

Now then try your selves in this, who is your Lord? why brethren? Thus it is, faith gives the propriety, and title, and disposition of our hearts and wayes to Christ.

Obj. 'Tis true, before we were called to faith in Christ, we were disobedient, we served divers lusts, we set up our sins and the world.

Sol. But now being made partakers of rich mercy and grace in Christ, we shall surely rebel against other Lords but Christ, (that is) against all other Lords whose commands are contrary to Jesus Christ; Our hearts are his, and our affections his, and our strength his, and our service and submission his.

Obj. I deny not but sinne will be stirring, even in a be­leeving heart, it will be assaulting, it will now and then usurp [Page 103] upon the soul, and vex, and captivate.

Sol. But the rebellion of a sinful nature is one thing, and the dominion of it is another thing: Sinne will stir as an enemy where Christ doth reign as a Lord: But it is one thing for thee to be a combitant with sinne, another thing for thee to be a servant of sin. Not who assaults me, but whom I love and serve, he is my Lord. When the heart goes off from Christ to the appro­bation, and love, and habitual obedience of sin; now sin is thy Lord: But if by faith thou hast sworne fealty to Christ, then though all temptations begirt thee, though the insolencies of corrupt nature break in upon thee, to captivate, or to alienate thy heart from service to Christ, yet amidst all oppressions, yea under all the knocks and buffettings, and interruptions by sinne, the heart cries out, I acknowledge no Lord but Christ, him I would obey, him I honour, I love, his I am, and I yet hate those sins which yet I cannot conquer.

SECT. V.

FOurthly, a fourth tryal of true faith is this, It makes the heart humble and lowly. Every unbeleeving heart is proud, and hath high imaginations, and stands upon its own bottom; It hath no sound experience, either of God or of it self. But true faith casts a man quite out of himselfe, it sees no ground of confidence and excellency from any thing in our selves.

Faith hath a double aspect, 1. One is upon us. 2. Another A double aspect of faith. is upon God and Christ: When faith looks down upon us, alas it findes no matter of boasting in the world, for either it findes sinnes, which should abase our hearts, or else imperfections, which should curb our pride, or wants, which should shew unto us our indigence and dependance. The Evil which it findes may confound us, and the good which it findes may make us ashamed; not only because it is so short, and defective in what we ought to have, but also because we have not answered the giving of that good with just thanks, or we have not improved that good to the advantage as we might have done.

When faith looks upward to God and Christ, there it sees all the causes of all our mercy, and of all our happinesse; have we pardon of sinnes? why, saith Faith, the cause of this is in Gods love. Have we righteousnesse? why, saith Faith, the cause of this is in Christs merits. Have we any gifts, any acceptance, any remembrance from heaven? why, saith faith, the cause of this is only in Christs blood. All that I have is given me, and the cause of all that giving, is utterly out of my self, so that the soul sits down now and sayes, O Lord in my selfe I am nothing; nay, of my self worse then nothing; but what I am, I am that by thy grace. All I have is thine, my bread, my health, my life, my body, my soul, all thine; If any love, if any mercy, if any Christ, if any grace, if any comfort, if any strength, if any sted­fastnesse, if any performances, if a good work, if a good word, if a good affection, if a good thought, why, all is thine, thou only art the cause, I am lesse then the least of thy mercies, and what is thy servant that thou shouldest look on such a one as I am? Thou madest me, and thou boughtest me, and thou calledst me, and thou justifiest me, and thou savest me. Though faith makes thy condition high, yet it makes thy person low: Thou shouldst by faith, be not high minded, but feare, Rom. 11. 20. why, not high minded, because standing by faith: Because this standing of faith is not of our selves, but in God, but in Christ, Faith is the foot of the soul, but heaven, the grace of heaven, the strength of heaven is the ground upon which the foot doth stand.

SECT. VI.

FIfthly, true faith is fruitful, James 2. 18. I will shew thee my 5 faith by my works, ver. 21. Was not our father Abraham justi­fied by works? verse 22. seest thou how faith wrought by his works and by works was faith made perfect? The Apostle in that Chapter speaks of a double faith. A double faith.

One was a counterfeit faith, a shadow as it were, which had the looks, but not the substance; it was a dead faith, which hath the limbs, but not the soul and life.

But how did it appeare that this faith was dead? did it not speak many good words? yes, saith Saint James; It gave g [...]od words, & praeteria nihil, no good works; It could say to the poore, be ye cloathed, and be ye warme, but gave nothing to cloath or to feed, why? saith he, this mans faith is vaine ( [...]hat is) he hath not the true quality of faith, and it will stand him in no stead.

Another was a lively and justifying faith, It had in it the true nature and property of faith, but how did that ap­pear?

The Apostle answers, by Works. You know that there is a great difference 'twixt these two, viz. the justifying of a mans per­son before God, and the justifying of a mans faith before the world: That which justifies my person before God, is only faith in Jesus Christ; and that which Justifies (as one particular) my faith be­fore men not to be a dead, but a living faith, is the acting of good works. Hence that of Paul, Tit. 3 8. This is a faithful saying, and those things I will that thou affirme constantly, that they which have beleeved in God might be careful to maintain good works, these things are good and profitable unto men. Right is the speech of Saint Augustine, sequuntur justificatum though non precedunt justificandum. As in a clock, the finger makes not the clock to Austin. go, but the clock it, and yet the motion of the finger without, shews whether the clock goes within.

So although works do not cause or infuse justifying faith, nor yet cause our Justification, yet they do cleerly mani­fest, whether we have such a faith as doth indeed justifie, or not.

Obj. You will say the work of Faith is to look up, and to come and to deal with God only; and therefore to breath out good works which respect men, seems not to be any testimo­ny of faith.

Sol. I answer.

1. The Apostle there expressely distinguisheth the lively and the dead faith by works (as if he said) it is so.

2. There is (if you will let me distinguish so) as it were a double act of faith.

One is proper and personal, and this is circumscribed to that [Page 106] Heavenly employment of receiving or presenting in and through Christ.

Another is Grateful, and this is extended to the sending forth of good works. Not as if it were a work of superaroga­tion; for faith findes the doing of good works under many commands, and also the rewards of them under many pro­mises, but because faith sees also a sweet and reasonable e­quity, that if God be good to me in Christ, I should be good to some for Christs sake. And verily, as the worklesse person doth not now own Christ by faith, so hereafter Christ will not own him by mercy, depart from me.

Obj. But yet you will reply, good works cannot be a sure testimony of faith, because many evil men may performe them, and some beleevers have not wherewithal to do them.

Sol. I answer.

1. Good works may be so stiled, either, First, materially, because they are such things as may do good. Secondly, formally, being sealed with all the circumstances which are required to make them good, both for spiritual com­position, and Divine acceptation. Now though wick­ed men may performe works good materially, yel formal­ly they do not, for to make a work formally good, there must be the concurrence of all circumstances, the person must have a good heart, and a good ground, and a good end, and a good Christ, &c.

2. Though every Beleever cannot actually do every good work, yet some good works or other he can do: though he cannot give mony, yet he can give prayer, &c. Now think on this ye who have riches and wealth, and professe faith on Christ, and yet scarce a person, a poor distressed person can blesse God for your fruitful faith; nay, the very doing of a small good work, sometimes doth even try all the faith in the soul; a man doth many times beleeve he shall surely want, and impoverish his estate if he should be rich in good works.

SECT. VII.

SIxthly, true faith doth desire and endeavour after increase: Help my unbelif, said the unbeleeving father, O Lord increase our faith said the Disciples. I pray observe a few things.

1. That true faith begins in weaknesse. Like a childe at the first, very tender; o [...] like the light, at the first very broken. Presumption being a work of fancy, and borne with its strength and perfection, it is fully assured and utterly confident at first. But Jacobs ladder hath many steps.

2. That though it hath weaknesse, yet it hath life: as the spark of fire, though it be little, yet it is hot, and though the childe be weak, yet it can suck; even the weakest faith in Christ will be much about Christ, it will be weeping at his grave, or washing of his feet, or looking on his person.

3. There are yet many degrees wanting to faith, either thou canst not be perswaded, or not fully perswaded, or not constant­ly p [...]rswaded.

4. If the faith be true and living, it will bend after a rising; and that,

First, in respect of its acts, of receiving, trusting, perswa­ding.

Secondly, in respect of its object., It would yet apprehend more, and feel more of the communion and vertues of Christ. All the preaching in the world doth not increase a false and presumptuous faith, nor doth the administration of the Sacra­ments adde thereto. But the living, they grow, and he must have more faith, who hath any; Paul would apprehend even as he is apprehended. The soule which hath true faith, would have yet more victorious [...]ieldings, more stedfast embracings, more confident restings, &c. like the childe which sucks and thrives.

SECT. VIII.

SEventhly, true faith in Christ and a mournful heart for sinne 7 go together, Zach. 12. 10. They shall look upon me whom they have pierced, and shall mourne for him as one mourneth for his only sonne.

There are two things which faith will fetch up in the soule, one is love to Christ. another is sorrow for sinne. There may be a terror without faith, the conscience may be crackt and wound­ed, but till faith comes, there is no sorrow, the soul is not al­tered nor melted; that which melts the soul is kindnesse and mercy, and that which [...] them is faith; if thou doest cast an eye of Faith on Chris [...], that eye will have some tears for forced sinning against Christ. You shall finde in Scripture, that true beleevers are characterized by this, That they be mourn­ers in Sion, and they return with weepings and supplications, and they poure out waters before the Lord: and unbeleeving persons are described by hearts of Adamant, of rocks of stone, by hard­ned, by unsensible by irrelenting hearts; The text saith, that when Christ looked on Peter, he went out and wept bitterly; there is a piercing vertue in a gracious look from Christ. The soule which hath been long humbling it selfe, and much in seeking for mercy, and a good look from heaven, It is (when any gracious manifestation of favour darts down) even resolved into tears: never did the child weep more soberly upon his reconciliation to his loving father, then the beleeving Christian doth mourn in sober sadnesse, when his faith gets to see God re­conciled to him in Christ, he reades his pardon with teares of joy.

There are two parts of sorrow.

One is essential, which consists in a strong displeasure of the will against the soul, for sinning against a good God.

Another is contingent, which consists in those dreary te [...]res flowing into the eyes; now this is contingent, for when the heart is many times filled with teares, like Davids bottle, yet it may so fall out, that the eyes may be silent in such expres­sions, &c.

SECT. I.

FIrst, this is one comfort in the Text, that they are in the 1 way to heaven. Naturally we are out of our way as soone as we enter into the world, as soone as they be borne they go aside, said David, and, the way of peace they have not known; and nothing sets us in the right way but faith, for Christ is the way, and it is faith which find [...]s a Christ: It was not Philips natural eye, but his spiritual faith, which spied the Messias: Christ is the wa [...] to heaven, and saith is the way to Christ Sal­vation, it is the great object of [...]he greatest desire, and indeed I know no more excellently desi [...]able thing then God, in a glo­rious union with whom is the perfection of our salvation. Now if thou be a true beleever, thou art in the way to sal­vation.

1. Not in a by way, in a false way, but in a true and direct way: If God doth skill the way to heaven, if he hath laid out to sinners the right way, then believing is it, Eph. 2. 8. By grace you are saved through faith, Heb. 10. 39. We are not of them who draw back unto perdition, but of them that beleeve to the saving of the soul.

2. Not in an uncertaine, but firme way; It's an infallible way of salvation: Heaven is the assured mansion for thy soul, if thy heart be the true lodging of saith. 1 Pet. 1. 4. To an in­heritance incorruptible and undefiled, and that fadeth not away, re­served in beaven for you.

Object. True, that may not fade away, but we may fall away; that may remain, but we ma [...] be lost?

Sol. No saith the Apostle, but as that is reserved for you, so you shall be preserved unto that; as mercy and truth, will keep your portion sure, so truth and power shall keep your per­sons sure. Ver. 5. Who are kept b [...] the power of God through faith unto salvation, therefore he addes a word more, ver. 9. Receiving the end of your faith, even the salvation of your souls. Now is not this a comfort to a man, that he is in the true and sure way to heaven? Every man is in a journey, in a way; wicked men have their wayes, but the end of them is bitter­nesse, and hell after all their jollities and pleasures, yet their [Page 111] wayes are the pathes of death. But the beleeving soul is in the way of life, and therefore he is said already to have eternal life, John 3. and to be saved. O what is this, I am going to my God, to my Father, to my inheritance.

SECT. II.

SEcondly, here is another comfort to true beleevers, there 2. Simile. is a real and blessed exchange 'twixt them and Christ. As upon the conjugal knot, there is a mutual resultancy of com­munion: The wife partakes of the estate of her husband, and the husband (interchangably) of the estate of his wife: for the personal union draws with it the real union; If thou be mine, thine estate is mine; So is it in the spiritual espousing of the soul and Christ by faith, Christ partakes of our estate, and we shall partake of his estate: He is ours, and all his are ours, we are his, and therefore ours are his.

This exchange consists in these things.

1. Christ doth take our sins and debts upon himself. Look as the man who marries the woman, if he take her person he must take her debts, and satisfaction too: So doth Christ, when he takes us to be his, he takes our sinnes also to be his; How to be his? not by way of infusion and infection, as if our sinful qualities were transmitted from our persons into his nature, (O no he never takes upon him our sinnes to make his nature sin [...]u [...]) [...]ut by way of imputation, and of satisfaction. The guilt of our sinnes is imputed unto him as to a willing surety, who doth present himself in our stead, to make payment and sa­tisfaction. As Paul said to Philemon concerning his servant Onesimus, If he hath wronged thee, or oweth thee ought, put that upon mine account. So saith Christ to the penitent and belee­ving Philem. 18. soul, if thou hast any guilt and debt to be answered for unto God, put them all upon my account, if [...]hou hast wronged my Father, I will make the satisfaction to the utmost, for I was made sinne for thee, 2 Cor. 5. 19, 20. I poured out my soul for thy transgression; It cost me my heart blood to reconcile [Page 112] thee to my Father, and to slay enmity. And as Rebekah said to Jacob in another case, upon me, my sonne, be the curse, so saith Christ to the beleeving soul. Why, thy sinnes did expose thee unto the curse of the Law; but I was made a curse for thee, I did bear that burden my self upon the crosse, and upon my shoul­ders were all thy griefs, and sorrows borne; I was wounded for thy transgressions, and I was bruised for thy iniquities: And therefore we are said to have redemption and remission of sins in his blood, Eph. 1. 7.

Now what a comfort is this to a Beleever, that Christ hath eas­ed him of his great debts, that he hath laid down the price for him, he is his surety, and hath di [...]charged and hath can­celled the Law of Ordinances, and hath blotted out the hand wri­ting. God was in Christ (saith the Apostle) reconciling the world to himself, not imputing their sinne unto them, mark it, not impu­ting 2 Cor. 5. 19. their tre [...]passes unto them; what is the not imputing of sinne, but the not charging of it, the not reckoning for it: And what is it which he saith (unto them) trespasses were not imputed unto them, as if God should say let them go I have nothing to say unto them, my Sonne hath satisfied my justice fully for them. Now, saith Paul (out of David) Blessed is the man unto whom the Lord will not impute sinne. Yea, he is bles­sed Rom. 4. 8. indeed, for if the Lord should single out the most able transgressour for the least moity and scruple of guilt, and arreigne his conscience with a judicial and straight severity; O how the sinews of the soul would flie assunder, and e­ternal despaire of ever satisfying so great, and pure, and in­finite a justice, would swallow up the thought and imaginations? Till a man knows where to lay down his sinful burden, his soul will be miserably afflicted; but now, if a man beleeves in Jesus Christ, Christ will take off his burdens; I will answer for thee saith Christ, I will satisfie for thee. As David spake in another case, when Goliah presented himself against the Host of Israel. Let no mans heart faile because of him, thy servant will go and fight with this Phylestian. So saith Christ to the belee­ving soul, be not dejected, do not despaire, though thy sins 1 Sam. 17. 32. be many and great, yet I have overcome them, I have dischar­ged them, my Sacrifice was presented, it was sufficient, it was effectual, it was accepted for thee.

Secondly, Christ doth bestow his righteousnesse upon us. This is a great comfort to a sensible and understanding soul, that there is a righteousnesse for it, which it may safely and confidently pre­sent unto Gods justice.

These things are most true.

First, that we are by nature all of us wretched sinners, the whole Rom. 3. 19. world is guilty before God.

Secondly, Divine justice hath a quarrel against every guilty soul, and will have compleat, and full, and perfect satisfacti­on.

Thirdly, no▪ not our best graces & performances are commensurate and square payment in the eyes of pure justice: all of them as in­herent in us, and acted by us, are but imperfect excellencies: No man hath so much holinesse as is required, nor doth he so much as he is obliged. Every particular grace, though it be of an heavenly and divine original, yet it is like the starres twinkling, though placed in the heavens; and every duty though it be a motion, yet it is like that of Jacobs thigh, which was touched, and halted to his dying day. So that if God should en­ter into judgment with the righteous person, even the righte­ousnesse that is in him, would not be safety and defence unto him. As a man that hath a precious [...]ding, dares not to ad­venture it in any crackt and broken vessel, so no Christian may or can dare to adventure the safety of his soul upon the leak­ing vessels, and bottoms of his own holinesse or services. This very smoak of doubtings which still mount up with our flames of faith, and the grosse affections which cling to the root of our most heavenly love, and part of that rock of hardnesse, is seated and complanted with the freshest spring of softnesse, and mournings, and those infinite and frequent intermissions, both of our prayers, and hearings, and readings, and any kinde of du­tiful doings, that we are so shufled away from our devotions, by the invasions and entertainment of strange thoughts in the times of our devotion: I say, those and infinite ema­culations or spots, do so adhere and cling about, and de­file our selves and that which comes from us, that (in pro­ceeding of pure justice) we may cast down our selves on the ground, and beg for mercy, much rather then to stand at the barre, and plead for reward: But now here is the great stay of a [Page 114] beleeving soul, (which hath truly received Christ) that Christ will finde a full, exact, compleat, most acep [...]able righteousnesse for it, in which the soul shall stand boldly before the judgement seat.

Rom. 3. 19. By the obedience of one shall many be made righte­ous. 2 Cor. 5. 21. We are made the righteousnesse of God in him. 1 Cor. 1. 30. Ye are of him in Christ Jesus, who of God is made unto us wisdome, and righteousnesse, &c. Jer. 23. 6. In his dayes Judah shall be saved, and Israel shall dwell safely, and this is the name whereby they shall call him, The Lord our righteous­nesse.

The righteousnesse of Christ is therefore called the righte­ousnesse of God, Rom. 8. 17, because it is it which God hath de­signed, and which God doth accept for us in our justification; and for, and in which he doth acquit and pronounce us righte­ous. Now in this lies our comfort thus, viz.

1. That though our inherent holinesse be imperfect, yet Christs righteousnesse is absolute.

2. That as it is a full righteousnesse, and every way answer­able, so it was designed by God, to be that which should justifie the beleeving sinner.

3. That God accepts of that righteousnesse, and will clear any who hath it.

4. That, if by faith we have taken Christ, Christ doth assu­redly bestow his righteousnesse on us, not by putting it into our persons, but by improving it to our good; It is, though not infused into us, yet imputed unto us, and God will through it pronounce us clear.

SECT. III.

THirdly, a third comfort to a beleever in Jesus Christ is this, 3 That he is in singular Covenant with God: for the Co­venant is with faith in Jesus Christ, it was to Abraham and to his seed (that is) to all the faithful.

Observe a few things here.

1. The Covenant of grace (in the offer and revelation of it) [Page 115] is the treaty of eternal happinesse 'twixt God and sinners; what­soever good a soul can desire to exempt it from misery, and to make it truly happy, there it is.

2. The Covenant of Grace, in respect of our entrance and ad­mission into it, is a most gracious, and spiritual, and firme en­gagement of God to be our God, and to performe all the good which he hath there undertaken. I will be a God unto you, I will shew mercy unto you, you shall have loving kindnesse, I will give you grace in all kindes, I will not faile to assist, and guide, and lead, and uphold you, I will be a father to you, a rock to you, a Sanctuary, an alsufficiency, an exceeding great re­ward. So that if you need any thing, come to me, I have it for you, and do not fear to come, for I will assuredly do you good, I am willing to do it, for I have promised it, and be you confident to possesse, for I have obliged my self by Covenant to performe.

3. He that beleeves in Jesus Christ is assuredly in the Covenant: for Christ (on whom he beleeves) is the Messenger of the Co­venant, and his blood is the blood of the Covenant, and in him all the promises of the Covenant are Yea and Amen. If thou hast given thy consent to Christ, if thou hast bestowed thy heart on him, if thou hast truly received him to be thy Lord and Saviour, undoubtedly God is become thy God, and all those ample and rich, and congruous, and blessed undertakings in his Covenant, they are all for thee, thou art the man to whom God saith, I will surely have mercy on him, and to whom he saith, Sin shall not have dominion over him, for he is under grace, and to whom he saith, I will hear him, and heale him; and guide him, and keep him. Thou mayest go to all those treasures of divine promises, as to thy own garden, and take of any flower, lay hold on any promise, respecting thy parti­cular exigence, and say, this is mine. When thou lookest down into thy self, thou mayest reade many wants with wet and sad eyes, but then if thou look up to the Covenant, thou mayest by faith espy all thy supplies with a glad heart. Why? God did put thy good into the Covenant, and there thou shalt assuredly finde it: Doest thou read of any altering grace, of a­ny pardoning grace, of any enlarging grace, of any preventing grace, of any assisting grace, of any preserving and upholding [Page 114] [...] [Page 115] [...] [Page 116] grace, of any recovering and raising grace, of any pacifying and comforting grace? why all this is for thee, and all that God hath there undertaken is thine.

SECT. IV.

FOurthly, if you do beleeve in the Lord Jesus Christ, you 4 may then with boldnesse approach the throne of grace.

Ephes. 2. 18. For through him we both have accesse by one Spirit to the Father. Heb 10. 21. Having an high Priest over the house of God. Ver. 2 [...]. Let us draw neer with a true heart in full assurance of faith. 1 John 5. 13. These things I write un­to you that beleeve in the Name of the Sonne of God. Ver. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us.

Obj. You shall finde in your heart many sinful modesties; you are afraid to be so bold with God, and whether God will do such great matters for you, yea, and there are many unbe­leeving fears our broken services shall never be accepted, and who are we that the Lord should regard our prayers?

Sol. But if a man doth truly beleeve in Jesus Christ.

1. His way is open to Heaven.

2. He hath a friend, and not an enemy to deal with: It is thy Father to whom thou art bending the knee.

3. He hath a mighty intercessor; look as Jesus Christ is the mighty Redeemer for the persons of men, so he is the mighty intercessor for the services of men, and he ever lives to make intercession. If thy wants be never so great, yet thy God is able to supply them, and if thy infirmities be never so ma­ny, yet thy intercessor is able to cover and expiate them. Thy services (as thine [...] carry with them a prejudice, there was iniquity in the holy offering, but then Aaron did bear the iniqui­ty of them: so thy Priest, thy Christ, thy intercessor, he doth take off by the Application of his merits, whatsoever is amisse and offensive, and he doth ingratiate thy requests, and pro­cures audience and acceptance for thee.

Therefore now, if thou be a beleever then in thy prayers [Page 117] come confidently to God; if thou canst finde a promise, and a Christ, and a faith, thou mayest cheerfully put up thy petitions to heaven. What should hinder us from being confident? Is God unwilling? No, he hath engated himself unto thee. Is God unable? Why, He is able to do abundantly above all that we are able to ask or think. Doest thou feare thy own di­stance? Why, but thou comest to a Father, and thou comest by the blood of a gracious, of a beloved, of a powerful Mediator and Intercessor. Hebrews 4. Having such an High Priest, we may come boldly to the throne of grace, See Heb. 10. Doest thou feare because of enmity? Christ hath! slaine that, or because of infirmity? Christ will cure that.

SECT. I.

FIrst, that all true faith, though in a comparison of faith with 1 faith in several subjects, it may admit of several diversities and differences, yet they consent and agree in these things viz.

First, in the immediate and special cause: weak faith, as faith, comes not from one cause, and strong faith from another cause, but both the one and the other from one and the same cause, viz. the blessed Spirit of God. Not onely the flames, but the sparks of fire are kindled by that Spirit which blows where it lists. As in the Orchard, the tree which stands strong, and the tender plant which stands trembling, both of them were at first set by one and the same hand, so the faith which is now well grown, and that faith which is as yet tender, and full of doubtings, both of them are the peculiar fruits of Gods sancti­fying Spirit.

Though this childe in the cradle cannot runne and move as well as that in the field at work, yet the father begat the one as well as the other, and owns them both by vertue of one equal relation. The day of small things are not despised by God, who sees weaknesse in the strongest Faith, and Truth in the weakest, and is the Parent both of this and that.

2. In the remote and singular cause. You know that Gods free grace and love is the first wheele of all singular good unto men; out of it came that great gift of Christ, and that great work of Election, from whence doth flow all the graces which sanctifie and bring to glory. As many as were ordained to eternal life beleeved. Now all faith is a drop out of this foun­taine, the weak faith is a fruit of that great love of God Acts 13. 48. [Page 119] electing us in Christ, as well as the strong, and is, though not so sensibly evident, yet as really a true testimony of our election: The reason whereof is this, not grace restrictively considered, but grace in the whole latitude of it is the fruit of Gods election: my meaning is this, not only Graces as eminent, as raised and e­levated to some more perfect quality and pitch, but grace in the whole compasse of it, from the conception of it to the perfection of it, from the dawning to the full day, from the nature to the act; from the acts to the degrees; all of it in nature, in parts, in totum & solidum, all of it whether more or lesse, strong or weak, all is out of the same grace of Electi­on.

It was not one love which elected him, who is therefore now strong in beleeving with Abraham, and another love which elected him, who is now weak in beleeving with the father of the childe; No, but it was one and the self-same love which produced this, and that faith; yea, that electing love was in­tensively one in producing of both. It was as equally high to­wards this person as towards that, and was as equally causative of the faith that is weak, as of the faith which is strong, being habitually considered, and also in relation to the grace of Gods love in election.

3. In the ordinary and usual instrumental cause: the same womb of the word brought them both forth, being efficaci­ously assisted by that Almighty Spirit. That word which dis­covered misery, and impotency, and necessity to the one, did so to the other. That word which revealed the Covenant of grace and mercy in Christ to the one, did so to the other be­leever also. That word which did assure the one, that if he would come in and accept of Christ, be should be saved, did also of this assure the other. That word which did encline the heart of the one to trust upon Gods promise, and so to ac­cept of Christ, did likewise (being quickened with the same Spirit) draw, and perswade the other.

4. In the lively nature of beleeving: look as the strong and weak man, though they do differ in the measure of pow­er, yet they do agree in the nature of man; though they differ in respect of working, yet they agree in respect of being. And as the sick man, and the healthy man, though [Page 120] they vary in their temper, yet they agree in their nature; though they differ in livelihood, yet not in life. So, though the strong and weak faith differ exceedingly in respect of particular abilities and exercises, yet there is a true nature of faith in the weakest as well as in the strongest. There is as true a knowledge of the sinful and miserable condition in our selves, and of the blessed condition in Christ, in the one as well as in the other. There is as true an assent to the word of grace, the Gospel of salvation, revealed in the one as well as in the other, I say, as true, though, perhaps not equal and full. There is as true accepting and embracing of Christ, to be Lord and Saviour; the will doth as truly receive Christ offered, though perhaps there be not such a strength of adherence at the first. There is so much in the weakest faith as makes up the match 'twixt Christ and the soul, nay, there is not any thing in the strongest faith, which is an effectual ingredient to espouse the soul with Christ but the same also is in the weakest faith. Doth strong faith take Christ? so doth the weakest; doth it acknowledge him the only Saviour? so doth the weak­est, doth it embrace him as its Lord? so doth the weakest; doth it breed union? so doth the weakest; doth it make a man a member of Christ, and heire of promises? so doth the weakest.

Thus you briefly perceive the habitual unity of all true faith.

SECT. II.

SEcondly, now a word of the intensive diversities of faith. How faith differs from faith, I do not mean a true faith 2 from a false, but a true faith from true faith. As one man truly living may differ from another truly living, notwithstand­ing they agree in the common nature of man, and life; Or to use the Apostles Simile, as one star may differ from another star in glory, though all be in the heavens. The rounds in Jacobs ladder are not all at the top, yet are they every one of them steps to heaven; so of faith, every faith is not triumphing, yet e­very faith is mounting up to the Lord of life and King of glory.

The severall and particular habits of faith, though they consent in one truth of nature, yet they differ in many things.

First, in the strength of the parts and acts: As in the eyes of men, though the visive faculty be equal in all, yet vision, or the act of seeing, is diverse, one sees the colours more clearly then ano­ther.

So is it in faith, (which is the eye of the soul,) Though the nature be common, and equall, yet the act of beleeving is diffe­rent.

There are three acts of faith, and in respect of all of them, there Three acts. may be a diversity among believers.

1. Knowledge and apprehension, this is as it were the ground work of faith; for believing is not rooted in ignorance, but in light. Now every believer hath not so full and distinct a know­ledge as another. Divine revelations (which are the generall objects of faith) are not clasped alike by all: No, nor yet the promises, (which are the special objects of faith) they are not so equally apprehended. There are severall promises, and in them severall parts, and degrees of goodnesse and truth; now, it is possible for some believers, not to be acquainted with all their treasuries; they have not been so long acquainted with the word as to know all the good which doth concerne them; And that special good which they do apprehend, one believer reacheth the large compasse of it more then another: All (e­ven in Christ) is not equally known by all, who believe in Christ. Hence it is, that age, and time, and communion, and study, and use of meanes, and experience do raise the apprehension and knowledge to farre more degrees and strength then at the first; and the believing soul, which at first saw things (as the man whose eyes were touched by Christ) dimly, at length riseth by de­grees to a more perfect light of the same truthes, and to a more full and enlarged apprehension of other truths, which he was ignorant of before.

2. Assent, even in this also may one beleever differ from another: I confesse, the usual and palpable diversi­ties of faith be most in things as good, rather then in things as true.

Neverthelesse, every believer, as so, assents to all revelations, [Page 122] as in particular to those of Christ, as true, yet the assents in be­lievers may very much, not only in the circumstances of the as­sent, but also in the immediate workings of the assent. The Judgement is not equally captivated in all, or else why do some believers question and scruple more then others? yea, and why else needs there a farther evidence and demonstration, to establish some in doctrinall truths, if all believers were equally grounded, and rooted in the word?

Yea, and why are some good people more apt to errors then others? no plausible error can be taught, or spread with the spe­ciousnesse of taking reason, but presently they are questioning their old truths, for new opinions, which shews, that all assents to divine truths are not alike in all believers.

Nay, and this appeares to be so by the severall instances of diabolicall temptations, which in some are of that great force, as to make them not only question their particular interests in God and Christ, (which may befall the highest believer) but also to question the first principles of Religion, whether there be a God, and whether the Scriptures are his Word, and whether true or false.

3. Reception, embracing or consent: though it be hearty and sincere in all, yet one believer cannot so rest on Christ as another, nor doth every one take Christ by the hand alike. Like a child who gives out a trembling hand with some shrug­gings, Simile. even to his Father; so the believer may put forth his hand of faith, even to Christ, with many feares and shakings; O that I may have him, that I might receive him, that he would be mine, that I could lay hold on him; O that God would pardon my sinnes, saith one; yet another raiseth up the soul, I will rest on his promise in Christ to pardon all.

In the measure of degrees: Hence you read of that by Christ, 2 I have not found so great faith, no not in Israel, and, O woman great is thy faith, Abraham strong in faith, Paul perswaded, &c. and Job I know that my, &c. In a comparative opposition to which, you read those phrases, O ye of little faith. And why didst thou doubt, O thou of little faith; and of the weak in faith.

The degrees of faith are many (viz.) the habitual inclination of the heart toward Christ, the actual laying hold on him, the [Page 123] strong embracing of him; reflection of the act, that I know I take him, as Lord and Saviour; reflection of the object, I know that he is my Lord and Saviour; then, a fulnesse of this reflexive assurance, I doubt it not; then the reasons of this full assurance (which whe­ther it meane the great continuance, or the great abundance of the measure of assurance, is disputable) Againe the longer dura­tion of this full and great assurance. Now in all these respects (except the first) faith in one may differ from faith in another: How many hearts are set only towards Christ; O that I could apprehend him, but I cannot believe: How many souls do apprehend him? yet, O that we were apprehended by him; how many are apprehended by him, (that is) know him to be theirs, by some gracious and firme evidence? yet by and by with Mary weeping, they have taken away my Lord.

Yet some others rise high and stay long in restings, in per­swasions in affirmings, that it is heaven with them many dayes together.

You may see one Christian look up to heaven with teares of joy, (as Job, I know that my redeemer liveth.) Another look­ing Job. Pub [...]ican. Paul the fa [...]aul. up with teares of grief, (Lord be mercifull to me a sinner) You may see one sitting down with thanks, (who gave himselfe for me.) Another falling down in Prayer (I believe Lord help my unbelief.) You may see one triumphing above all feares and David. scruples, (I am perswaded that nothing shall separate me from the love of God in Christ) and yet another combating with many feares, (but will the Lord be favourable unto me?) One blesseth God for assurings, another cries unto God against doubtings: one is like Mary rejoycing in God my Saviour, another like Hester, in ventring towards the Scepter, and, if I perish I perish. One saith, thou art my rock, my fortresse, my strong tower, my portion for ever, and the horne of my salvation, another sighes and breakes out, O that salvation were come out of Sion, O that I could believe, O that I were once perswaded. Thus it is with severall belie­vers as with severall children: one lies in the cradle, another is led by the nurse, another is going by the chaires, and another can run. Or as it is with a flock of sheep, some are strong and bearing, others are young, and must be gently led or carried; Or as with an Orchard, some trees are able and well limbed, others are tender plants, and are weakly rising.

Reasons of which diversity may be either the different ages of Causes of it. Ages. Helps external. faith. In some it hath had a longer time of strengthening; in o­thers it is but seed newly sowen, or else different externall helps; some believers are brought up in a more fertill soyle, under powerfull ministries, which are experimentally acquainted with inward conflicts, and therefore are more suited to weak consci­ences to understand and remove their feares and doubts, and to answer objections, either arising from natural unbelief, or from Satans subtilties; others live upon a more hard hand, and want those directions and counsells.

Or else different assistances of Gods Spirit; for as that Spirit Inward assi­stances. breaths where he lists, so he blowes where he lists; some he is plea­sed to assist more in a way of combate, others more in a way of conquest; though he be the Spirit of life to all that believe, yet he is the Spirit of assurance, to some of those more then to o­thers.

Or else the different employments and services; all believers Services. meet not with equall conflicts, either within or without, they are not put upon the same trialls, the same crosses, the same dif­ficult duties; Now the Lord is wise as well as good, and there­fore proportions different measures of faith, according to the diverse degrees of exigencies: A man can do and suffer much after a day of gracious assurance, whose heart perhaps would have trembled, if his doubts and fears had been yet to be answer­ed.

Yea, and some hearts are more apt to Pride and forgetfulness, Pride. which are therefore kept shorter, lest they should swell by multi­tude of revelations.

To all which if we adde, that sometimes former sinnings Former sin­nings. may justly make the soul to tugge long for assurance, be­cause the Lord will not give easie and sweet answer, before we know that it is an evil and bitter thing to sin against him.

SECT. III.

NOw I proceed to the second general, viz. the proofes of a strong faith, with the instances of a weak faith in truth.

Three queries, how to know, 1. Whether our faith be great, 2. or little, 3. and yet true.

You see there are two parts of this, I will begin with the first, which respects the discoveries of faith in strength.

Concerning which take these things briefly. Signes of a great Signes of a great and strong faith. and strong faith.

1. Confidence of easie answers for great matters is an argu­ment of a strong and great faith. As in the Centurion, who came to Christ for the healing of his servant, who was sick of a palsey and grievously tormented, speak the word only and my ser­vant shall be healed, (that is) Though he be very weak, yet I am confident that thy power is very strong, thou needest not to trouble thy person, one word from thy pleasure will heal him, Matth. 8. 6, 7, 8. What saith Christ now of this faith? See v. 10. Ʋerily, I have not found so great faith, no not in Is­rael. The more difficult we esteem things to be in God or Christ, the weaker is our faith: If we impose a different rea­dinesse of help, or mercy, or pardon, on God, according to the different matter which we are putting up unto him, this ar­gues want of strength: For it is all one with God to pardon a­bundantly, as to pardon singly; and his power, is as able for the greatest difficulty, as for the least trouble. But when the soul draws neer unto him, and can beleeve great matters, as well as small things; that he will be merciful to great transgressions, as well as compassionate to ordinary infirmities; that he will subdue strong temptations, as well as weak glancings; that he will in time conquer the busiest inclination to sin, &c. this shews that faith is come to some strength.

2. Againe, a repetition of adherence and a stedfast following of Christ, notwithstanding the discouragements, which the soule may be apt to take from Christs behaviour towards it, argues their faith to be strong, and great, 2 Sam. 23. 16. They were the [Page 126] three mighty men that brake through the Host, and drew water out of the well of Bethlehem, Matth. 15. 22. As in that woman of Canaan, who came to Christ to heal her daughter; Have mercy on me O Lord, thou sonne of David; how did Christ entertaine her? (the text saith, he answered her not a word) yet in the same verse it is said, she cryeth after thee; (Christs si­lence raised her voice the higher) Againe, she came and wor­shipped him, saying, Lord, help me, how is she now answered? (It is not meet to take the childrens bread and to cast it to dogs;) such an answer to some spirits, had been far worse then silence; But mark it, her faith followed Christ still, and that very word which would discourage another, encouraged her; (O, that faith is strong which can urge Christ from a small hint) Truth Lord, said she, yea, the dogs eat of the crumbs which fall from their Masters Table. As if she might say, Be it so Lord Jesus, I am no better then a dogge, an unworthy creature, yet let me have the compassions to a dogge, though not plenty, yet the crumbs. Now, what saith Christ of her? Then Jesus answered, and said unto her, O woman, great is thy faith. Re­member it, that the faith which can bring up the soul which can lead it up to heaven against discouragements. Though God doth not answer, yet I will seek; though he kill me, yet I will trust in him: I say, such a faith is strong; an expostu­lating faith, a faith which will make the soul to presse on after denials, Job. after suspensions; it is come to a great measure of faith, which will not be answered, or will not be gone; a faith that will not let God go, or Christ until it speed. Jacob was as a wrestler, he would not let God go except he blessed him. A faith that can dispute it much with God, which will in a holy reasoning, take and urge God with God, and will so enforce the promises on him (which he hath made) that God is even faine to yeild, Be it unto thee as thou wilt, this is faith ripened.

3. The more entirely the soul is carried to expectation from the sole strength of a Divine promise, the greater and the stronger is that faith. As in Abrahams case; He wanted a sonne, and God promised him an Isaac; Abraham did not now stagger through unbelief, he did not consult the truth of it from his own natural abilities; How unable he was, that [Page 127] he neglected, but how able God was to perform his own word, upon this his faith did pitch. And for this the text saith, that he was strong in faith, Rom. 4. 20. Remember this, that the more sensible helps the soul needs to draw out the act of belee­ving, the weaker is the faith; as the man is judged to be ve­ry weak, who cannot go without many crutches and hold­ings; But the more strength a naked promise hath with the soule, when it alone puts life and quietnesse into us, now faith is grown; As David said, The Lord is on my side, I will not fear what man can do unto me. So when we can quash all our troubles with the sight of a promise, I have Gods word for my pardon, his word for my help, his Word for my com­fort, I desire no better pay-master then God, no better secu­rity then his own promise; though all things stand contrary in sense and feeling, yet all is sure in Gods promise, and there I will settle, this argues a great faith.

4. The more ability a man hath to deny himself in neare and great occurrences, the greater is his faith: Abraham in leaving of his countrey, parting with Isaac: The more easily we can beleeve great things, and part with great things, the stronger is our faith. There is nothing more hard then to give up a mans self.

There is a threefold self.

First, his sinful self in respect of old and dear sins.

Secondly, his natural self, in respect of the separation of soul and body.

Thirdly, his temporal self in respect of the comforts of this life. And it must be a strong faith which must enable to strong denials of our selves, when a thing comes nearer to the quick, either when God denies a man a special comfort, or draws off from him a special comfort; now to submit, now to be qui­et, I can do all things through Christ that strengthens me, said Paul; I know how to want, and how to abound, to be exalted and to be abased, I have learned in whatsoever state I am there­with to be contented.

To have the heart pleased with Christ alone, and satisfied with his presence, mark it, the more entirely that the soul makes up its state in Christ, and the lesse power that the world im­prints upon the heart in its changes, this imports the faith is [Page 128] come to strength. Strong faith is like a strong tree, which holds its body unmovable against great tempests, but weak faith is like a plant which every winde makes almost to touch the ground.

Fifthly, the weaker the arguments of distrust grow in the heart; this is a signe that the faith is got to a strength. This I con­jecture, that the strength or weaknesse of faith is not to be judged by the multiplicity of distrustful arguments, but by the force and efficacy of them; It is possible that manifold argu­ments of feare, and doubts may present themselves to the minde of a strong beleever, as well as unto the judgement of a weak beleever, but then, if faith be strong, it doth weigh them down, it doth prevaile over them, (that is) it brings the soul to Christ; it cleaves still unto him. The soul maintaines its title to Christ, and owns God in his pro­mises, it will not cast away its hope, nor its strength, where­in the soul can habitually foyle the reasonings which crosse its way, and can cleare up and vindicate its state, what God is to it, and Christ is to it, and what it hath received from them, this is an argument, that it is not weak but strong.

Sixthly, the more easie compliance with change of a mans condi­tion is an evidence of a faith which is more strong. There are several changes incident to mans temporal life, the Moon sometimes is ful, and anon it is in the Eclipse; our sea doth ebb and flow; sometimes prosperity (like the candle of the Lord) shines upon us; by and by adversity (like the winde) blows out the candle; sometimes we abound and our mountaine seemes strong; anon we are stript and our mountaine is shaked; one while health and presence of friends; another while sicknesse and losse of all. Now in these changes, not to be changed, like the ship right up in a calme, but tossing and reeling in a storme, but to be as the rock fixed and setled, holding up, and rejoycing in the God of our salvation, and encouraging our selves in the Lord our God, and willing to be any thing; in any con­dition, yea, to blesse God for all as Job did. If I die, I shall go to God; If I live, I will serve my God; If I enjoy, I will be fruitful; If I want, I will be thankful; The more Passive the heart is, the more active and strong the faith is. Paul had been learning that lesson; In every state, therewith to be content. [Page 129] O when a Christian can comply with contrary states, not through an insensiblenesse of Spirit, but from an apprehension and approbation of divine wisdome, goodnesse, love and authority, his faith is singularly cleared and well impro­ved.

7. The more satisfaction and quiescence that the soul hath in Christ alone, the greater is the faith; when a naked Christ, is the centre and loadstone, and the All in all, As the Sunne to make day, I desire to know nothing but Christ crucified, said Paul, 1 Cor. 2. 2. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee, said Asaph, Psalme 73. 25. I count all things but losse for the excellency of the know­ledge of Christ Jesus my Lord, saith Paul again, Phil. 3. 8. Lord, let thy servant now depart in peace, for mine eyes have seen thy salvation, said Simeon, Luke 2. 29, 30. As when we come to heaven, we shall be so heavenly, that heaven alone will be e­nough to us, and this shews perfection; so whiles we live on earth, if Christ alone be heaven and earth to us; if he can fill our hearts, and satisfie them. O Lord Jesus, thou art righteousnesse enough, satisfaction enough, wisdome enough, peace, and com­fort, and pleasure enough to my soul: O this comes from great strength.

8. The more that the body of sinne decayes in strength, the lesser prevalency of it, this shewes that faith is strong. When sinne becomes more dead in its actions, or more ineffectual in its temptations; When a man can walk and not stumble, and reele and fall; he is now out-grown his former weaknesse; It shews weaknesse, when every stone makes thee apt to fall; It is a signe the army is strong, when the enemy many of them are slaine, and the rest are easily discomfited. Sinne is our enemy, and Christ is our general, and faith is our cham­pion, and the more that sinnes fall, it is an argument that faith is become stronger. The victorious faith is much more then the combating faith: Sinnes go down by believing; the more that any grace is in victory the more it is in strength. In­deed it argues truth of faith to resist, but to conquer sinnes, this shewes strength, to wrestle is something, but to overthrow is more; to oppose sin, is not so much as to van­quish it.

10. The more fruitful a Christian is in his graces and exercises of them, the stronger is his faith. You know that the exten­sion of the branches ariseth from the intension of the sap; if the branches grow big, and yeild more fruit, it is because the root is more full and filled. Faith is (well stiled) the radi­cal grace; though the habits of other graces grow not out of it, yet the measures and exercises do exceedingly depend up­on it: And, according to the latitude of faith is the latitude of other graces; as the dayes receive shortnesse or length from the Sunne. A weak faith is attended but with a weak love, and a weak patience, and a weak hope, and a weak joy. But if the faith becomes strong, now it is spring with our graces, they revive and shoot out themselves, there will be much love, and much labour of love, and strong hope, and the better heart and life.

11. The more able a person is to live upon Christ, or Gods promises in the times of desertions and contrarieties, the faith is certainly the greater. The more use any can make of God or Christ at all, his faith is greater; for the more that any soule beleeves, the more is his faith enabled there­by.

But then this is yet more strength, even against hope, to believe in hope, to look up for that God that hides himself; to ven­ture on an angry God, one who seemes to shut out our pray­ers, one that speaks bitter things unto us, like Levi, not to ob­serve our own children, but to keep the Word and Covenant of God, Deut. 33 9.

12. The more able the soul is to wait on God; to pray and wait, the stronger is the Faith. A waiting faith meets with more difficulties, and contrarieties, and is upheld by the strength of a meer promise. That man not only hath faith, but lives by faith, if he can wait Gods time, &c.

13. When you can glorifie many promises at once by belee­ving; yea, when every promise can be trusted on upon graci­ous termes, the more fully you can glorifie them by trust­ing for pardon of great sinnes, subduing of strong corruptions, deliverance out of great distresses, the stronger is your faith. The lesse difficulty you conceive in God to perform his Word; when you can come for great matters, with great confidence, [Page 131] lesse doubts, exceptions, feare, the lesse power discourage­ments have. If you can beleeve against sense, reason, Though he kill me, yet will I trust in him. These are discoveries of faith in strength.

SECT. IV.

THe second part of the second general point at the instan­ces of weak faith in truth. Here are two things which I will touch.

One is, some demonstrations that faith is weak.

Another is, some directions of truth with that weak­nesse.

Concerning the first, observe these things. Signes of a weak faith.

1. The more that doubtings stagger the heart, its is a sign that the faith is weak. As the more smoak goes up with the fire, it is an argument that the fire is little, or as the more a person halts and reels in his motion, it discovers the impotency of his strength and joynts. You reade in Rom. 4. 20. That stag­gering at the promise by unbelief, is opposed to a strong faith: observe that word (staggering) It is such a temper of the soul, wherein it doth suddenly and easily change its thoughts, and acts: As a man who is staggering, his foot checks (as it were) it self, and alters its pace and place, so when a mans heart is giving on, and then falling off, may I take? may I not? I will lay hold, I will not; God will be good to me, he will not; I shall have mercy, yet I shall not; this is stagger­ing.

The soul lets go its hold, doubtings prevaile against actual beleeving; the beleeving soul sees strong arguments to draw it to fasten on Christ, and on mercy, and then it is putting forth the hand; but then unbelief thrusts forth contrary arguments of suspition, and feares, so that the soul is in doubts; may I indeed lay hold, but will the Lord be merciful to me? Why diddest thou doubt, O thou of little faith, said Christ to Peter? and this stands with reason, for the stronger that quality [Page 132] is which is contrary to faith, the weaker is that faith which is contrary to that quality, as the stronger sickness is, the weak­er health is, &c.

2. The more easily a man can suspect Gods favour and Christs love; this is a sign that faith is weak. See Psalme 77. 7, 8, 9. and then v. 10. They say of love, that the more pure love hath least feare. 1 John 4. 18 and multitude of jealousies is an argu­ment of mixture in the affections. So it is of faith, the more stedfastly it can hold up the immutability of Gods love and kindnesse, and his ancient grants of favour, the stronger is the faith: But the more apt it is to question the loving kindnesse which hath been ever of old; now it is the weaker, Luke 24. 21. We had trusted that it had been he which should have redeemed Israel, and besides all this to day is the third day.

There be two things which a weak faith is very apt to challenge.

One in God for kindnesse.

Another in its own estate for soundnesse. As Gideon said in another case, If the Lord be with us, why is all this evil befallen us? so where the faith is weak, the soul is often in suit with God; yea, but if God were my God; had I an interest in Christ, were my estate good, could it be with me thus, could it be thus within me, thus without me, thus upon me? &c.

3. The more quick and hastening that the soul is for answer and satisfactions, the more impatient of Gods delayings, this is a signe that it is now weak in faith. For did it throughly beleeve, it would not make haste, were it perswaded fully of Gods good­nesse, which makes the promise of his wisdom, which will take the fittest time for the grant, it would now quietly wait and expect: But an over-hastening, when the soul will scarce allow any time 'twixt the petition and the speeding of it, but I must presently have it, or else God is not my God, or else my state is bad. I say, hasty eagernesse to be answered, and quick con­clusions from Gods silence, do shew much weaknesse of faith in the soul; There is an importunity which may come from faith, and this is a holy pressing of a promise, yet with sub­mission and patience; And there is an hastinesse which comes [Page 133] from feare: As if God would not alwayes be in a good mind towards us, as if the present testimonies must be the only ar­guments of his love and intentions.

These two things will usually meet in a man whose faith is weak.

One is, he will be hasty to be answered.

Another is, he will be faint if delayed.

4. The more inclining the heart is to the life of sense, the weak­er is the faith: like Thomas, unlesse he seeth the print of the nails, &c. he will not beleeve, John 20. 25. So unlesse Christians have promises budding, they will hardly beleeve that there is fruit growing on them; unlesse I feele the sensible favour of God, I will not beleeve that he loves me; unlesse I reade my pardon, I will not beleeve mercy; unlesse I discerne sensible meanes, I will not beleeve helps; unlesse I feele sin slaine in me, I will not beleeve that God will subdue it; All these in pro­mises affect not, and support not the heart. It is a signe of a weak childe, that must still be carried in the armes. When a mans perswasions cannot be wrought by the naked word of promise, without some sensible pledges and pawne, he is very weak. When he is puzling his heart in an endlesse maze of disorder, viz. he would have the things of the promise, and then beleeve the fidelity of the promise, this argues weakness. The abstractions of things from sense, when God gathers up all a mans estate, or any particular good, only into his pro­mise, into his own hand, and saith, now canst thou beleeve that I will be good unto thee? I promise thee to be thus and thus; wilt thou now trust me, wilt thou adventure thy soule now upon my word of pardon and mercy, upon my word of gra [...]e and help? so to do would evidence much strength.

Now you may observe a manifest difference 'twixt strong and weak faith; If strong faith seeth its estate in the promise, it hath enough, it goes away rejoycing; if weak faith hath not some of the estate in its own hand, as well as in Gods hand, it is troubled and afraid.

5. The more hardly a beleever comes to be perswaded and assu­red of Gods undertakings in Covenant, his faith is weak. When one word of God is not enough, but God must say it once and twice, and yet againe more clearly: As Gideon would have one [Page 134] signe, the fleece must be wet, and the earth dry; and then ano­ther signe, the fleece must be dry, and dew lie upon all the earth, Judges 6. 37, 39. This shewed weaknesse in his faith; so doth it in a Christian, when not one or two promises, and scarce all of them, with all the arguments in God and in Christ, can perswade him that God will be merciful to him, or that Christ belongs to him.

6. The more easie the soule is to let go that assurance, the weaker is faith in it; when a soul is like a weak hand clasp­ing a staff, and the staffe is easily wristed out; so the soul lets go that promise, which did revive it, and that Christ, which seemed to embrace it, this argues weaknesse; as in Peter, when he beleeved that it was Christ on the sea, upon Christs Word he ventures out, but when the waves met him, he begins to sink, his faith was weak, Why didst thou doubt, O thou of little faith, said Christ to him? Though Christs Word drew him out of the ship, yet it did not hold him up all alone; And the Disciples, We trusted it had been he who should have redeemed Israel. So when a temptation comes upon a soul, and the soul is rea­dy to be led by it, to credit it against Gods promise, and Gods testimony in the conscience, this aptnesse to let go our hold argues much feare, and much feare argues weak faith.

7. The more apt the soul is to insist on personal and inherent qualities and abilities, as media fiduciae, meanes of perswasion, this shews that the faith is weak: when something in us makes us the more confident, as when it is unapt to beleeve, un­lesse it can discerne such an inherent strength of graces, to mourne, and to pray, or to keep down sinne, or keep off temptation.

Object. It is true, these abilities are testimonies, but yet they are not Media.

Sol. They are evidences of a solid faith, but they are not meanes or causes of beleeving. The means or causes are Gods promises, which ought (alone) to be our foundations and en­couragements. Now when a person is unapt to beleeve that God will do these things for him, unlesse these things be done, this is weaknesse. Good things, when they are done, they are matters of thankfulnesse, and when they are promised, they [Page 135] are matters of faith. They say in Logick, that demonstratio à po­steriori, is the weaker demonstration, that à priori is much stronger: for this depends on the cause, and that on the ef­fect. So is it in beleeving. A beleeving, à priori, from the perswasion of what God saith, (from his goodnesse and truth) is more strong then a beleeving à posteriori (that is) from a fruition or apprehension of what God doth.

8. The more dull and uncheerful the heart is, this shews the faith to be weak: A sad Spirit and a weak faith, usually are companions: for a strong faith breeds much peace in the con­science, Rom. 5. 1, 2. and rejoycing, 1 Pet. 1. 8. In whom (though now ye see him not) yet beleeving ye rejoyce with joy unspeakable and full of glory: such a faith as this hath got to much assurance, but uncheerfulnesse of heart argues either, as yet the want of all assurance, or assurance very weak.

9. The more anxious and careful the soule is, it is a signe of a weak faith. What shall we eate, and what shall we drink, and what shall we put on? This our Saviour saith in Matthew 6. shewes little faith. For the lesser the things are for which we are to trust, the more weaknesse is there if we do distrust, especially where the helper is suf­ficient and willing, and hath past his promise; Now, God is willing to do for Beleevers more then all the earth is worth, and hath done greater matters for them; And therfore a suspition of him for small matters, shews but a small perswasion.

10. The more apt the heart is to be offended at the estate of Christ, it is a signe that faith is weak. This is evident in the Disciples who being weak in faith, Christ was forced to keep many things in, because they were not able to bear them; and when he spake of his sufferings, and departing from them, they were much amazed and troubled.

SECT. V.

THus for the discoveries of faith in weaknesse: Now fol­low the demonstrations of the truth in faith though weak.

The truth of faith hath a great latitude, it is not confined to such an height, to such a point of eminency, as some conceive: Look as heat hath severall degrees, and as health hath many species, and as life hath many steps within which the true nature of them may be seated, so is it with faith, the true nature of it may be in a great measure, and yet in a lesser measure, and though weak faith be not strong, yet it is faith: weaknesse is not like death, which is opposed to life, but like infirmity, which is opposed to strength. Strong faith is weak faith more per­fected, and weak faith is strong faith in disposition, in tendancy; it is within the compasse. Negation is one thing, imperfection is another thing; no faith is quite opposite to faith, but weak faith if it be opposed to strength, yet it is not opposed to truth.

Now the truth of weak faith may appeare in these 5. Demonstra­tions of the truth of weak faith. things.

First, though weak faith be not sure that Christ is its Saviour yet weak faith will honour Christ as its Lord: though it cannot see Christ, bestowing it self on the soul, yet it will make the soul to resigne up it self to Christ: Though it cannot finde comfort, yet it will oppose sin: though it cannot comprehend Christ, yet it would not willingly offend Christ. Faith in strength can put out it selfe in perswasion, I know that my redeemer liveth, Job 19. Yet faith in weaknesse, (as was that of Thomas) can put forth it self in subjection, My Lord, and My God; I will have no Lord but Christ, Io. 20.

The vitall act of faith is not reflexive but direct. It is not this Christ is mine, but this I receive, and embrace Christ, now the weak faith cannot setle its title to Christ, so as strong faith can do, yet it can vindicate the title that Christ hath to the soul, though it cannot see its own propriety in Christ, yet it can main­taine Christs propriety to it, it doth acknowledge, it doth yield unto no Law, or power, or right, over the soul but Christs: it [Page 137] looks on sinne as an enemy, though it cannot see Christ as a friend.

2. What weak faith doth want in the breadth of perswasion, that it makes up in the depth of humility. A weak believer, though he cannot see himself great in Gods eyes, yet he doth appeare low in his own eyes: it will not quarrell with God, because he o­pens himself no more, but abaseth it-self, because it is most un­worthy of the least of truth and goodnesse.

There be two things which all true faith will work.

One is to value Christ.

Another is to under value our selves; It can put glo­ry on Christ, and take shame to it selfe; He is the sweetest Saviour, and I am the greatest sinner.

Faith usually acts in one of these, either in receiving or in aba­sing: For either it makes the soul to see its happinesse in Christ, which breeds joyfulnesse, or to see its own unworthy vilenesse, because of sin, and so it causeth lowlinesse of spirit. Strong faith (like John) can be in Christs bosome but weak faith, (like Pe­ter) will fall down at Christs feet; strong faith may be seen by the eye, and weak faith by the knee, that stands up and blessed God for Christ, this falls down and begs of God for Christ. And this, not for my sake O Lord, (for to me belongs nothing but shame and confusion,) but for thy goodnesse sake, O Lord, (for to thee be­long mercies and forgivenesses.)

3. Weak faith, though it hath but tender confidences of its interest in Christ, yet it hath strong dislikes, and combates with that un­belief which hinders his perswasion. Though weak faith can­not see Christ as its ease, &c. yet it can feel unbelief as its burden and trouble.

There are two things (if I mistake not) which accompanie all true faith, and the weakest.

One is to magnifie the state in Christ.

Another is to dislike the state out of Christ: O happy is that man, who can comprehend, as he is comprehended, saith weak faith, and what shall I do with this unbelieving heart, this doub­ting, suspecting, fearful heart? shall I alwaies question, shall I al­waies find these disputings, carnal reasonings, reelings, stagger­ings? Lord help this unbelief, Lord perswade this heart of mine, [Page 138] cause it to trust in thy salvation in Christ, say unto my soul, that thou art my salvation.

The weak beleever hath many prayers in his heart, many tears in his eyes, and many conflicts in his minde; he believes and doubts, he prayes and doubteth, he mornes and doubteth, yet though he doubts he will believe, and though he doubts he will pray, and because he still doubts he will therefore still morne. He looks often towards Christ, O that I could believe, he looks often on his own heart, why wilt thou not yet believe, he looks up to God; O make me to believe, sometimes he spends his time in prayer for more faith, somtimes in dispute with his weak faith, one maine difference 'twixt him and the strong believer is this, that the strong believer hath got into Christs armes; and this weak beleever is fighting for the way unto him.

Weakfaith, will not rest in weaknesse, if truth be in it. In a 4 weak child, well and living, there are two qualifications of life, one is this, that it is Active; another is this, that it is Progres­sive, it will be doing, and it will be encreasing. So it is with al true faith, though weak: it is a drawing of the soul unto Christ, yea it is a drawing of something more from Christ unto the soul; what hinders it, that grieves it, and what it wants, after that it longs, and craves. No grace is right which is idle, or labours not to exceed it self. Lord help my unbelief, said that weak believer. O Luke 9. Lord encrease our faith, said they of little faith. The weak criple, he would be lying at the Pool, and so will weak faith, it will be at the meanes of strength: It loves to be doing about Christ, and to be where the strength of Christ is revealed.

It is wise to observe the grounds of its fears and doubtings, and carefull to remove them. O how earnest is the weak be­liever to heare what God will speak unto him, and if at any time the soul can get by the assistance of the Word, to close with mercy and Christ, it is revived with joy of tears, and falls down with thanks, Lord what is thy servant!

Nay, if it hath apprehended but a hint, but a crevise, if it be enabled but a little to step above its dark doubtings, to appre­hend but a darting beame, any perswasion that all is well or will be so, it is refreshed, and saith that God is good. I observe that the weak childe will be much after the breasts, and the weak man [Page 139] will handle his staffe much, and the weak believer will be much at the places and ordinances, and wayes of more strength.

It is with faith, as it is with a blade of corn, at the first the eare of graine is quite skinned over, yet it breaks open aside and at length is the very top of the stalk. So faith at first is swathed over with doubtings, (none but a tender and merciful God can see that little mustard-seed) but at length, it opens to more ad­herence on God and Christ, and promises, and in time it can tri­umph against its former feares and suspitions. Or it is like a weak man recovering: if he can but stand, its well, then if he can set on in a few paces with his staff, then if his motion can be single, then if longer, then if stronger; so is it with faith, if it can make the soul to look upon Christ, then if it could look on him as mine, then if so without fear, then if so with joy, then if so with strength, and stedfastnesse.

It will not rest in weakness, though it begins in weakness, but like the weak Ivie which is winding up the tree, so will faith be winding up the soul higher and higher into Christ by the help of his Spirit, of his Promises, of his Word, and of his Sacra­ments.

5. Weak faith will yet venture the soul upon Christ, though it cannot cleare its title, nor answer its feares, nor (to its own sense) rely on Christ; yet if the soul be put and determined to one of these, either to renounce all hope in Christ, and so to be lost, or to put it self upon Christ, though it hath no inward encouragement from it self: I say at such a time, even weak faith will discover it self, it will not renounce its hidden interest in Christ, but will roule the soul on him; If I perish, I perish, yet I will cleave to Christ, yet I will cast my soul on him and on his blood, and righteous­nesse.

SECT. VI.

THe third general which we observed to the former scruple 6. The concor­dance of all faith in foure things. was the concordance of all faith which is true (whether strong or weak) in fundamentall comforts.

First, every believer hath a sure interest in Christ; It is with the members of Christ, as with the members of the body, though they are not all of equall strength, in a comparison one with the other, yet they are of equall conjunction in a relation of all of them to the head.

So one believer exceeds another in a special measure of faith, yet every believer is a member firmly and surly knit to Christ, the head of all believers. Christ is not the Saviour and Lord only of the strong, but also of the weak, not only the old man, nor only the young man, but also the children, the little chil­dren, (to whom Saint John wrote) they are all in Christ: 1 Joh. 2.

There is a wide difference 'twixt reflexive certainty, and 'twixt real certainty of interest, strong faith hath the pre-eminence of weak faith, in respect of a reflexive and sensible certainty, but not in respect of a reall certainty, this is univocal, the union 'twixt Christ and the soul, doth not depend upon the strength, but upon the truth of faith; If my will consents unto Christ, if my heart accepts of him upon his own tearmes, if I take his whole person and his whole condition, the match is truly made 'twixt Christ and me, he is surely mine, and I am surely his. Although I am not in an assured condition, yet I am in a sure union, Christ doth certainly own that soul, which by faith doth truly embrace him: All mine are thine, and thine are mine, saith Christ, Joh. 17. 10. He speaks of the Disciples, and of all the Elect, who were the fathers in respect of a gracious election, and gift, and Christs in respect of a tender affection and union. So that here is one concordance of all faith in respect of fundamen­tall comfort, viz. that the objective unity is one and common, the weak and the strong eye meet in the same colours as the ob­ject, and weak and strong faith, are two different hands, yet both of them upon one and the same Christ.

Secondly, every believer hath a beneficial interest in Christ: (that i [...]) weak faith hath an interest in the benefits of Christ, as well as the strong faith.

I will instance in some special and choise bene­fits.

First, Redemption from the Malediction of the Law, Christ took that off, He was made a curse for all that believe on him: He [Page 141] did not stand in the room only of eminent, but of every be­liever, and endured the wrath to the utmost for every one who doth believe on him.

Thou art freed from a cursed estate by the least faith; every degree of true faith makes the condition to be a state of life, and passeth us from death and condemnation. There is no condemnation to them that are in Christ Jesus, Rom. 8. 1.

Secondly, Remission of sinnes, what Christ said to that im­potent person, Sonne be of good cheer, thy sinnes are forgiven thee, that is true of every beleever, Christ hath purchased a pardon for him, Acts 13. 38. Be it known unto you, men and brethren, that through this man is preached unto you the forgivenesse of sinnes. Ver. 39. And by him all that beleeve are justified, &c.

If any believer went without his discharge, then probable it is that the weakest should be he, but the Scripture speak­ing of the weakest faith, makes it an hand holding a pardon in it. 1 John 2. 12. I write unto you little children, because your sins are forgiven you for his names sake; though children, though little children, yet pardoned children, and mark it, the cause of that pardon was common to them with the stronger men (viz. for his Names sake) a man is not pardoned for the strength of his faith, nor debarred of it for the weaknesse of his faith, but both th'one and the other enjoys it for his Names sake (that is) for Christs sake.

Nay, observe it, that though weak and strong faith may vary much in the manner and degree of the apprehension, or per­swasion, or reading of the pardon, yet they both agree in the strength, and in the latitude of pardon. The weak belie­ver hath as an effectual, and as ample, and full remission as the strongest believer; for Christ did not become an un­equal surety, or an uneven Sacrifice for sinne; my meaning is this, that he did not only undertake the debts of some be­lievers, but of every one; nor did he undertake some debts on­ly of some beleevers, but all the debts of all beleevers. Therefore it is said, Esay 53. 6 The Lord hath laid on him the iniquity of us all; and Jer. 32. 8. I will pardon all their iniquities whereby they have sinned, which words extend to all beleevers, because to all that are covenanted.

Thirdly, Justification by imputed righteousnesse. There is a common equal interest in this by all beleevers: It is but one garment for every beleever, it is an entire thing. One believer hath not one righteousnesse to justifie him, and another believer another, but all are justified by the same righteousnesse of Christ; neither is the imputation of this righteousnesse partial, or unequal, but alike to all that be­lieve. Rom. 3. 21. The righteousnesse of God without the Law is manifested, being witnessed by the Law and the Prophets. Ver. 22. Even the righteousnesse of God, which is by faith of Jesus Christ unto all, and upon all them that beleeve, for there is no difference. Therefore God is said (in v. 26) the Justifier of him that beleeveth in Jesus, if any man doth truely believe in Christ, God justifies that man, and Christ is made righte­ousnesse unto him, (that is) the Lord will reckon unto him the righteousnesse of Christ, he will in Christ pronounce him just and acquit him.

The most elevated beleever cannot be presented in a judici­al way before Gods justice safely, in the strength of his own perfections, and therefore hath no reason to glory or boast, and the most weak beleever is not excluded, but adorned with the robe of Christs compleat righteousnesse, notwithstand­ing his own manifold imperfections, and therefore hath no reason to be discouraged or dismayed, for as much as Christ is the end of the Law for righteousnesse to every one that believes, Rom. 10. 4.

Fourthly, the inheritance of glory, even those weak Disci­ples 4 who were oft rebuked for their fears and doubtings, were commanded by Christ to rejoyce; because their names were writ­ten in the book of life.

If we be Believers, we are sonnes, and if sonnes, then heirs; heires of life, and co-heires with Christ in glory, Rom. 8. 16, 17. Gal. 4. 26. Ye are all the children of God by faith in Christ Jesus. Vers. 29. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise. John 3. 16. Whosoever believeth in him shall not perish, but have everlasting life, for eternal life is founded in Christ, God hath put all life in him, from him we draw our life of grace, and by him we possesse our life of glory. 1 John 5. 11. God hath given unto us eternal life, and this life [Page 143] is in his Sonne. Verse 12. He that hath the Sonne hath life.

Obj. Yea, but who are they who have the Son?

Sol. See ver 13. These things I have written unto you, that be­lieve on the Name of the Sonne of God, that ye may know that ye have eternal life, as if he should say, every believer is he who hath the Sonne, and by him that eternal life.

3. Every beleever hath vertual interest in Christ (that is) he shall partake of the vertues, and graces, and strength of Christ.

The vertues of Christ are many; I will touch at some, viz.

1. A crucifying vertue which subdues the love and domi­nion of sinne, now every beleever shares in this, though one beleever be more troubled with the insolent motions of sinne, then another, yet no believer shall lie under the domini­on of sinne, Rom. 6. 14. Sinne shall not have dominion over you, for you are not under the Law, but under grace. Gal. 5. 24. And they that are Christs have crucified the flesh with the af­fections and lusts. Every beleever is gathered under the rod and Scepter of Christ, and is made alive to Christ, and dead to sinne, yea, and Christ will more and more mortifie his cor­rupt heart; He will be made death to the strongest lust in the weakest believer.

2. An assisting vertue, which aides the soul in matter of du­ty and service; now Christ will not only guide the strong, but also lead the weak believer: He will send forth his enabling strength for all the services which he requires, 2 Cor. 12. 9. He said unto me, my grace is sufficient for thee, for my strength is made perfect in weaknesse; most gladly therefore will I glory in mine infirmities, that the power of Christ may rest upon me. As if he should say, there was weaknesse and infirmi­ty on Pauls part. but there was strength and power on Christs part, and this strength would Christ make to appear in Pauls weaknesse (that is) though Paul saw and felt his own strength insufficient, yet he should find Christ sufficient, sufficiently ina­bling him in that particular. Rom. 8. 26. Likewise, the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit it selfe maketh intercession for [Page 144] us with groanings which cannot be uttered. Mark that place, though we are very infirme, very weak to any holy duty, to prayer and the rest, yet Christ will help, he will come in with his Spirit which shall enable us with supplications, so that even very weak believers may take comfort in this, that Christ will strengthen and aide them by his Spirit in duties as well as the strongest.

The greatest believer cannot performe service by his own strength, and the weakest shall be inabled by Christs.

There be three things which Christ will communi­cate to every believer, even to the weakest, about du­ty.

One is, an affection and heart.

Another is, strength and assistance.

The last is, pardon and acceptance; what is amisse, and wanting, shall be pardoned, and what is imperfectly, and weakly good, shall yet through his intercession be accept­ed.

His Father (for his merits) will not despise the day of small things.

3. Persevering vertue, by which the soul comes at length to cast Anchor and to be safely landed. Now the strong faith hath (in a sort) heaven already, yet weak faith shall also make a saving voyage: as it was with them in Pauls shipwrack, some of them could swim, and quickly, and better get to shore, others were more unskilful, and therefore laid hold and made use of broken boards, yet the text saith, That they all came safe to land: That I say of strong and weak faith, though the strong believer can better cut through the manifold oppositi­ons of the world, though he can rise more easily above the waves of Satans temptations then the weak believer, yet both of them shall hold out to the end, and meet at heaven. You see several bottoms at sea, one makes more speed then another, and perhaps is better ordered; but those duller and slower bot­toms follow after, and at length they come to the same Haven, and so cast Anchor together. So, &c.

That Christ, who is the Author, will also be the finisher of all true faith, and though faith may be very weak, yet the weak­est faith is invincible: The gates (no not) of hell (and they [Page 145] import the strongest opposition) shall not prevaile against it. It is confessed, that Satan may much assault and batter, and the world may oppose and totter, and sinne may weaken, in­terrupt and stagger even the foundations of the truest faith; but to be oppressed is one thing, and to be suppressed is ano­ther thing; to be wounded is one thing, to be killed is another; For faith to fall in its strength is one thing, for faith to faile in its being, is another; Simon, Simon (said Christ to Peter) Satan hath desired to winnow thee as wheat, but I have prayed for thee that thy faith faile not: O malicious devil, who hath strong temptations to weaken faith! O gracious Saviour, who hath stronger intercessions to preserve faith! even the weakest faith is wrought by a divine band, and is kept by an almighty guard; See 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation; Answering the prayer of Christ, John 17. 11. Holy Father keep them through thy own Name, those whom thou hast given me. Verse 20. Neither pray I for these onely, but for them also which shall beleeve on me through their word. Whosoever beleeves on me shall not perish, said Christ.

Againe, this is a sweet comfort, that the weak believer shall hold out as well as the strong, and that Christ is the Guardian of both; verily, that must needs be good which God gives, and that must needs be sure which Christ keeps; the weakest be­leever is held by a strong hand, and is secured by an inseparable arme.

4. Every beleever is in the same fundamental league with God, he is reconciled unto him, and hath a true (nay for ought I yet understand) an equal interest in his special love and tender­nesse: It is freely confessed, that the strong believer hath more Love. sensible discoveries of the streames, yet the weak believer is as deep in the fountaine. They say in Logick. that substantial re­lations do not admit of degrees of more and lesse, as the Father is an equal Father to every child, his paternity, and their filia­tion are indivisible things; So is it I am sure in this businesse, God is one and the same Father to all that beleeve; his radical love is alike, his fundamental gifts (which testifie that love) are all alike one and the same Word, one and the same Christ, one and the same Sacraments, one and the same Spirit. And for his [Page 146] tendernesse, why? If any childe findes the gentle voice and ea­sie Tenderness. hand, it is the weak childe; If any believer findes soft and encouraging expressions from God, it is the weak beleever. God would have them comforted, yea he hath prepared the brests of consolation for such sucklings; yea, and the knees to dandle Isa. 66. 11, 12, 13. Isa. 40. 11. them; yea, the hands to lead them; yea, the armes to carry them; And Christ will not quench the smoking flax, nor bruise the broken reed. How often doth God call upon the weak ones, to look up and behold their King, and their salvation, and to trust upon him, and not to fear, nor to be dismayed; nay, for his sake doth he often double and treble the promise; yea, he confirmes the promise, I will surely have mercy on him; yea, he takes his oath, he sweares by himself, that he will not lie unto them, nor faile them; yea, he ratifies and seales his word with blood and truth.

O how doth God condescend in his nature, in his Word, in his wayes, in his dealings, in his forbearances towards weak beleevers? how hath he prevented and answered all objections to their hands? all which shews his singular love and tender­nesse unto them.

SECT. VII.

NOw I proceed to the fourth and last discovery, viz.

The inequality of strong and weak faith in respect of circum­stantial comforts and some other consequences; thus they differ exceedingly, though both be in a sure and saving con­dition.

1. The weak beleever falls short of that joy which the strong beleever possesseth.

Joy may be considered three wayes, either in its cause, which Joy three ways considered. is the love of God and the blood of Christ; or in its title and claim, which belongs to faith receiving Christ; or in its actual pre­sence and feeling, which depends upon a beleeving apprehen­sion and perswasion. Now, though the weakest beleever hath [Page 147] cause of great joy, for as the Angel spake to the shepherds, that may be said to him, Fear not, for behold I bring you good tydings of great joy, for unto you is borne this day in the City of of David, a Saviour, which is Christ the Lord, Luke 2. 9, 10.

And though he hath a true title to the sweetest joy, for faith doth unite him to Christ, and Christ entitles him to joy, yet he hath, not such an actual presence of joy as the strong beleever. Every faith is an hand, holding, but the strong faith is the mouth, tasting that sweet wine. He hath not such full apprehensions of his own state, he doth not yet so clearly conceive of that great love and goodnesse which God hath put in Christ for him; He hath not such an evident view of his own particular interests in God or Christ, but is infinitely tossed with doubtings and suspitions, whether he may yet take Christ as his, whether he may own the promises of mercy, and appropriate the great loving kindnesse of a Father. Now igno­rance is apt to breed suspitions, and doubts are apt to raise fears, both of which keeps off or under, actual joy: No man can well joy in a concealed good, or joy much in a que­stioned title: All the good which God hath firmly and largely made over unto me in his Sonne; it doth not affect my heart with gladnesse and rejoycing, whiles I am in dispute with it, and am rather apt to conclude, it is not for me, then that it is my portion. The strong believer therefore hath this ad­vantage of the weak, he is more acquainted in particular about his good, and so his heart rejoyceth with joy unspeakable and glorious, his soul doth rejoyce in God his Saviour, but the weak believer cannot yet see his pardon, yea often suspects whether it shall be drawn or no: one is in a faire day, the other in a wet; It is day to both.

The matter is cleare to the strong believer, and therefore his heart goes away rejoycing, the matter is doubtful to the weak beleever, and therefore his soule goes away weeping. One of them hath a good Christ, and a glad heart too, the other hath a good Christ, but yet a very heavy heart: His possession is doubtful, and therefore his heart is sorrow­ful.

2. The weak beleever hath not that sweet peace that the strong believer hath: where faith is weak there the conscience is not throughly setled.

Peace in the conscience is, as it were, the harmonious tuning of Peace, wh [...]t. the soul, it is a heavenly tranquility, a serenity, a gracious quieting and pacifying of the spirit of man, springing from a perswasion of Gods love in Christ: Now, the weak faith hath strong scruples, it hath many troubles, it is not sure that all is right, and all is cleare. It may be, that God is my God, and it may be he is not; it may be Christ is mine, and perhaps not; it may be my sins are pardon­ed, and it may be they are not; it may be that God is my friend, and reconciled, and it may be he is not. You know that the peace of a Christian must be seen ratified in a double Court, or else the soul will not be quiet; One is in the Court of heaven, another is in the Court of conscience; Nay, and the peace in this lower Court is not cleare til it comes from the higher Court; conscience cannot be quiet till God be quiet, it cannot give testimony and discharge, untill God hath begun: If God hath not yet dismissed the soul, if he holds up the case of a sinful soul without release, conscience cannot acquit and free that soul: But weak faith sees its suit and tryal yet depending in the high Court of heaven; a weak believer doth not yet see or know that God will assuredly pardon him, that God is reconciled to him, that God will indeed do good unto him, here are his doubts and fears, and therefore here are his troubles and perplex­ities.

The strong believer is like David in Psal. 4. 8. I will both lay me down, and sleep, for thou Lord only makest me dwell in safe­ty.

The weak believer is like David in Psal. 42. 11. Why art thou cast down, O my soul, and why art thou thus disquietted within me.

The one is like the Mother which hath the child in her armes, or at her breasts, with many smiling delights and satieties; the other is like the mother now in labor, and travaile with the child which hath many bitter throwes and panges one succeeding the other: The one is like a man standing upon a rock, where his foot stands unmoved and steady; but the o [...]her is like a man in a safe ship, upon unquiet waters, tossed up and down: Weak faith is in a safe ship, (which is Christ) but tossed upon vari­ety of waves (which are our doubtings;) sometimes faith and hope, anon faith and feare; sometimes I may have confidence, anon I am cast out of his sight; now I will look up to God as [Page 149] mine in Christ, by and by, surely this is presumption, God will not accept of me.

Such a storme, and such a calme is there in the weak believer, such an unsetled setling: The day of his small comforts doth easily sit, and the night of many troubles abide long upon him. You shall seldome see a weak believer without a teare at his eye, a sigh in his breast, and a fear in his heart, yet I fear all is not sure, O that God would once assure me that he is my God! I know not what to do, or what to say, or what to think, I can­not see the hand writing yet blotted out, nor the heavens opening, and do you think there is any hope for me? Thus the weak be­liever. But strong faith can answer many arguments, and up­hold its evidence against many temptations: It can more ea­sily place and stay the soul upon its rest, it hath seen and tasted more then weak faith, it knows whom it hath trusted, and that he will be its God and guide for ever; that he hath pardoned transgressions, and will remember iniquity no more; where faith is great, there the war is strong with sin, and the love high to God, and the peace more large and setled in the conscience.

The weak believer hath not that sweetnesse in communion with God as the strong believer hath. Take him in the way of Ordi­nances, 3 or in the way of Duties; in both, his conversings with God, are more brackish and flat. When any threatning is o­pened and applyed, his heart presently misgives him, may not this concerne me? and, I fear this is my portion. When any precepts and graces are revealed and differenced, he is usually apt to charge want of them, or hypocrisie under them, upon himself, either I am not thus as God requires, or if so, yet not in truth.

When the Box of ointment is opened, I mean the blood of Christ, and the tender of rich mercy, and spacious promi­ses of God, yet the savour of them is mixt to his soul, he doth more dispute his right, then can close with their goodnesse; yea, but how know I that I am intended? and answers, I am not ripe for such consolations, my wounds, have not bled sufficiently, I am not fitted, I doubt I should presume, if I should ap­ply.

Againe, in matter of duty, here he hath not a sweet communion For duties. with God neither. Sometimes so over-borne, that he thinks [Page 150] it in vaine for him to pray or look up, and therefore is ready (in a fit of temptation) to lay aside the work, yet he cannot but pray, but then the knee is bended with such suspitions and con­clusions, perhaps this shall be but to harden me more, and God will not heare me; or if the soul can gather any degrees of better confidence, that it shall finde some grace, and acceptance, then instantly it questions all this, and suspects even the very grants, and answers, as well as its own heart and petitions; conjecturing them to be rather, the deluding fancies of a deceitful heart, wishing well to it self, then the sincere resolutions and satisfactions of a good and gracious God, who heareth prayer.

And thus is the weak believer (for a long time) kept in bitter­nesse, he cannot taste the goodnesse of God, which he desires to embrace, nor relish those promises which he desires to apply; but in all communions with God, either dis-heartens his way be­fore, or displaceth his comforts afterwards, either he is not fit to pray or else not fit to enjoy, either he cannot desire what is good, or else still he is questioning what is true. So that oft-times, even the wayes of his own comfort, are uncomfortable to him, and the very method of peace, is his usual trouble and vex­ation.

The reasons of all which may be,

Not only the nature of unbelief, which is an uncomforting in­gredient, and disquieting impedient to the soul in all holy com­munion; But also the properties of this unbelief, causing the soul to look more on it self then God, and raising more feares for present want, then hopes for assured and promised helpes, be­sides the limittings of God to present satisfaction, or else con­cluding, no interest in his favour and gracious intentions; be­sides, forgetting usually the mediation and intercession of Christ, in whom alone the soule and petitions are worthy.

4. The weak believer hath not that succesfulnesse in communion with God as the strong believer hath.

For all doubtings do prejudice our suits: There is not a more sure and compendious way to non-suit our suits, then by deli­vering them out of an unbelieving heart: No faith may be sure of denial, and he who delivers up his requests to God with an hand, and an hand, with an hand of faith, and a hand of doubting; either he hath a longer or else a shorteranswer. According to thy [Page 151] faith be it unto thee, said Christ; strong faith brings God much glory, and doth fetch in much good to the soul, but the lesser faith, the lesser good; as according to the largenesse of the ves­sel or strength of the hand, &c. The higher the Sun is, the more light is in the Horizon, so the greater the faith is in our requests, the sooner and the larger shall be our promised answers. You remember what Elisha said unto Joash King of Israel, take the ar­rowes and he took them, and he said, smite upon the ground, and he smote thrice, and stayed. And the man of God was wrath with him, and said, thou shouldst have smitten five or six times, then hadst 1 King. 13. 18, 19. thou smitten Syria till thou hadst consumed it, whereas now thou shalt smite Syria but thrice. Prayer is the arrow of the soul, it is the swift messenger sent up to heaven, and faith is the hand which dispatcheth it, now according to the strength of faith is the greatnesse of prayer in successe. Thou didst pray (though) with much weaknesse of faith, and hast got a little comfort, why didst thou not smite the ground six times? why didst thou not double thy strength in believing thou shouldst then have had comfort? like a river, whereas now thou hast only the smaller drops. Thou hast prayed, (though) with much weaknesse of faith, and hast got a little power over thy sinful and rebellious heart, why didst not thou smite the ground six times? why didst thou not abound in more believing? for then thou shouldst have had a fuller victory over thy corrupt lusts and inclinations. Herein hath strong faith the preeminence of weak that the one hath not that full speed at heaven as the other; not that God will not an­swer the faith that is weak, but that its answers are not so full, because it is accompanied with doubtings. This we finde ex­perimentally, that our helpes (much of them) yet stick behinde in heaven, and our corruptions (much of them) yet insult below in our hearts, not that we do not hate them, not that we do not pray against them, but because our faith is new or weak, we ra­ther think that God will not help, then that he will indeed an­swer or do us good.

5. The weak believer is more under the power of the crea­ture then the strong. My meaning is this, that his heart is more apt to sink, and faile, and perplex, and disquiet him in the chan­ges of outward things; a crosse cannot come but he startles, and if the affliction be close, he can hardly hold up: if he [Page 152] hath not some friends to smooth and cherish him, some calme estate to maintaine and uphold him: If the tyde comes not in, if the winde doth not blow, if the fig-tree doth not blossome, if God puts him upon an unusual way, if he toucheth him in his Name, ease, advantage, any neer outward support, if the crosse be long▪ now I am cast off, I shall perish, what shall I eate, what shall I drink, what shall I put on? we and ours are undone, there's none cares for my body, as David spake for his soule. The heart gathers into many agonies, many prognostications, ma­ny challenges of God, many impatient vexations, perhaps murmurings, repinings, and discontents, and distempers; yea, and hath sometimes vile and inglorious thoughts of the fruit­lesseness of serving God, &c. I think there is scarce any one of these, which the weak believer doth not sensibly feel in the times of his straits and exigences, (which may exceeding­ly humble and abase his soul therefore:) But the strong beleever is a better Sea-man, his soul is more quiet in the absence, be­cause more loosened by faith in the presence of the creature. In a faire day God was much better; though others break with joy in the fruition of wine and oyle; yet Lord, saith David, lift thou up the light of thy countenance upon me. As if he should say; I prize and joy in that more then in any thing else.

In a Fast day God is enough, Psal. 23. 1. The Lord is my Shep­herd, I shall not want. Verse 4. Though I walk through the val­ley of the shaddow of death I will feare none evil, for thou art with me, thy rod and thy staff, they comfort me. Verse 6. Surely goodnesse and mercy shall follow me all the dayes of my life. So Psalm. 93. 3. The floods have lifted up O Lord, the floods have lift­ed up their voice, the floods lift up their waves. Psalm. 93. 4. The Lord on high is mightier then the noise of many waters, yea then the mighty waves of the Sea. So Psalme 118. 6. The Lord is on my side, I will not fear what man can do unto me. Ver. 10. A [...]l Nations compassed me about, but in the Name of the Lord will I destroy them. Ver. 11. They compassed me about, yea they com­passed me about, but, &c. Ver. 12. They compassed me about like Bees they are quenched as the fire of thornes, for in the Name of the Lord, &c. So Psal. 48. 14. This God is our God for ever and e-ever, he will be our guide even unto death.

(Sin is a greater trouble, and the world is a greater burden to the weak, then to the strong believer.)

6. The weak beleever cannot bring God so much glory as the strong beleever.

God hath Glory from us many wayes. Glory to God three wayes.

By acquitting his fidelity, and truth, and power, and other at­tributes, Rom. 4. 20.

By a bearing, and fruitful heart and life, John 15. 8.

By thankful praises and acknowledgements, Psal. 50. 23.

Now the weak believer he doth not acquit God so in his Attri­butes; It is often with him, Will the Lord cast off for ever? will he be gracious, or will he be favourable no more? or if thou wilt thou canst do this for me: It doth not so clearly justifie God in the greatnesse of his power, in the readinesse of his mercy, in the immutability of his truth.

He is not so fruitful: for where the root is weak, there the branches are not so strong, or full; the fruitfulnesse of the heart consists in the rich increase of all graces, and in the en­larged heavenlinesse of the affections, and the fruitful­nesse of the life depends upon the inward inriching of the heart, as the streames on the Spring, or the beames on the Sun, and the fruitfulnesse of both depends upon the richnesse of faith.

Though the habits of grace depends immediately on Gods Spi­rit, and not on faith, yet the measures of grace depend (instru­mentally) very much on faith, it being the Conduit pipe, that which draws grace for grace from Christ. A weak believer can­not have such a strength of affection, nor vigor of actions as the strong.

He is not so thankful; you shall for ever finde this to be true, that what is a weakening to faith, that is a lessening to thanks. No mans tongue is more in praise then he whose heart is filled with perswasion: God hath but cold thanks from him, who is yet disputing and questioning his receipts; where the mercy is fully cleared, there the heart is exceeding­ly enlarged: But till the soul sees it self indeed a debter, it will prove but an ill and slow pay-master; How can I fully thank God, that he hath expressed that Mirandum of love, to [Page 154] give Christ to me, when yet I do in my soul suspect and question whether this be so or no?

How can I fully blesse and praise God for his rich mercy in the pardon of my sinnes, whiles my soul doth yet suspect that the book is uncrossed, and the controversie of guilt is not yet taken up 'twixt God and me? But where faith is strong, there praise is great; when the Moon is fullest of light, then the tydes are higher in their returnes; so the more clear apprehensi­ons of Gods love to us in Christ even raiseth affections to a greater flow of thankful retributions. Psal. 103. 1. Blesse the Lord O my soul, and all that is within me blesse his holy Name. Ver. 2. Blesse the Lord O my soul, and forget not all his benefits; See how he chargeth and rechargeth his soul to praise; but why? Ver. 3. Who forgiveth all thine iniquities. Ver. 4. Who crowneth thee with loving kindnesse and mercies.

7. The weak Beleever will be more puzled to die then the strong believer. It is with the strong believer as with Simeon, who held Christ in his armes, Now (said he) lettest thou thy servant depart in peace, for mine eyes have seen thy salvation: He may easily desire death to let him out of a miserable world, who hath assuredly got, and hath Christ, the Authour of a bet­ter life. Or as with Paul, having a desire to depart and to be with Christ, which is far better, 2 Cor. 5. 1. We know if our earthly house, &c. we have a building of God. For the strong belie­ver knows, that Christ is to him in life and death advantage; By him we shall go to the God of all mercies, and to the Father of all consolations. He shall go to that mansion which his Sa­viour hath provided, and there have a glorious union with God, and society with Saints for ever. But the weak beleever will perhaps stagger, and his heart will divide it self; I would not yet die, if I must, what shall I do? Christ is he whom I have loved and served, but I am not sure that he is mine; Heavenly glory is the wages for our service, but I am not sure that I shall go into it, matters are yet doubtful, and my heart is yet fear­ful, I know not whether such sinnes are yet taken off, and how will God look upon me if I die, of whose loving favour I have not been assured, whiles I have lived? I hope the best, and yet I see cause to fear; death may do me good, yet I had rather live to clear accounts 'twixt God and my soul, that so then I might give up, &c.

8. The weak beleever hath not such cheerful expectations, nor quiet submissions as the strong believer.

The strong believer is at it as the Church in Micah, My God will hear me, and if he denies a particular good, yet he can sit down and sing; when he is going to prayer he chears up his heart with a confidence on God, and when he findes God determining and revealing his will, there he blesseth God, and follows his calling. But the weak believer is apt to fore­stal a mercy, he cannot see a plain way for his grant, nor an easily quiet heart after his denial.

9. The efficacy of temptations doth more intangle the weak be­leever then the strong, like the weaker vessel at sea amidst the greater waves; Satan doth cousen his soul with ease, and e­ver and anon disrobes him of his comforts like a lewd subtile enemy, he forceth the weak believer often to try and clear his title, and increaseth mistakes in all passages 'twixt God and the soul.

1. If he doth cast himself on mercy, then it is presumpti­on; If he holds off, then it is infidelity and rejecting of Christ.

2. If he doubts, then it is despaire and a forsaking of God.

3. If he sinnes, then it is unpardonable, because since know­ledge and mercy.

4. If he findes distractions in dutie, then this is hypocrisie in the heart.

5. If he meets with hellish suggestions (of which Satan is only the Author) O then, who could be in Christ and have such abominable thoughts!

6. If the Ordinances do not presently comfort, O then, they are sealed up, and there is no faith, else the Word would profit.

7. If every corruption be not subdued in every degree and motion and act, O then, vertue is not gone from Christ, the heart is still nought, and the faith unsound.

8. If not the same constant tenor of smart affections, why then, there was never any true love of God, no reverence of him now, nor fear, nor duties, but the soul is dead, utterly hardened, and God hath no pleasure in it.

[Page 156] 9. If God doth answer the soul, yea, but that is but an ima­gination. If he doth not answer, why? then it is cleare that God neither doth, nor will ever regard you.

10. If I do not go to the Sacrament, why? then thou slight­est Christ, and his blood: If I go and come away with tears, O then thou wast unbeleeving, or else thou hadst been sent away with joy and increase.

11. If I do not put on for grace, then thou art wicked: If I do put on for grace, then thou art so wicked that God will not be­stow it on thee. Thus doth Satan involve, and distresse, and set the soul of a weak Believer (like a man at chesse) forward and backward; he makes him to suspect every mercy; and every grace, and every affection, and every duty, and every promise, and every Ordinance; so violently doth he tosse, though he cannot to­tally sink the heart of a weak believer.

SECT. VIII. Motives to strive to greaten thy faith.

1. THis is a signe of truth. True grace is rising, dead things do moulder, and artificial things remaine the same, but the living childe is growing to a full stature. Phil. 3. Not as though we had already attained the graine of mustard-seed grows, and the smoaking flax will flame. Presumption hath all its perfections at first.

2. This is a right answer of great means. To whom much is gi­ven, of them much is required. Pharaohs leane kine are called ill-favoured, because in a great and large pasture. All is not right when the breasts are full, and the child is still weak. The Gospel should be revealed from faith to faith, Rom. 1.

3. The greater faith is, the greater perfection: every degree of farther grace is like a star of greater magnitude, which differ in glory from another, an addition of faith to faith is an adding to the treasury, an enriching of the soul, a farther clarifying of it. The lesse of grace, the more of corruption, and the more of corruption the more of imperfection.

[Page 157] 4. The greater faith, the greater comfort; the Minde will have fewer doubts, Will hath fewer fears, Conscience more settledness, the soul more sights of God, and tastes of Christ. Ex­periences in life, and confidence in death.

5. The greater faith will be the greater help in times of de­sertion, in times of tryal, in times of temptation, in times of affliction, and greater help to all active duty, and passive changes. Thou knowest not what may befall thee in evil times, then thou wouldest be able to commit, to submit, to con­quer, to suffer, to do much better, if thy faith were much greater.

SECT. I. First the Motives.

I speak this day to an understanding and sensible people, to whom the doctrinal parts of our natural misery, and of our purchased felicity are not hidden mysteries, and therefore I trust that the succeeding arguments and motives shall finde little stop in your understandings, but shall the more easily and powerfully passe down into your hearts and affections, to perswade and excite you to lay out all your strength, and that speedily, to get this faith in the Lord Jesus Christ: Thus then

First, sadly and seriously consider the state of Positive infide­lity. A twofold in­delity. Divines observe a twofold infidelity.

One is Negative, which is amongst the Heathens to whom [Page 159] Christ is not revealed, and therefore they do not believe; it consists both in the absence of the quality of faith, as also in the object and doctrine of faith. This Sunne of the Gospel hath not risen unto them, and therefore they sit still in the regi­ons of darknesse, and (for ought we know) in the valley of death.

Another is Positive, which is incident unto us Christians, to whom the arm of the Lord is revealed; Christ is manifested as the body of the Sun by the beams of light, so he by the brightnesse and evidence of the Gospel, and yet the soule knows him not, receives him not, doth not take him both as Lord and Saviour.

Of this there are several degrees, and all of them fearfully dangerous, to speak the truth plainly, dam­nable.

1. A carelesse neglecting of the Lord of life, a not mind­ing of that singular mercy and goodnesse which God hath treasured in Christ, and reveales and offers to sinful men.

2. A slighting of him and his excellencies, which is a prefer­ring, as it were, Barrabas before him; a bestowing of our hearts, and studies, and labours, and delights, and servi­ces, not on him, but either on our sinnes, or upon the world, in the rivers of its pleasures, and in the mountaines of its profits.

3. A refusing of his Articles and Covenants, which is a break­ing off, and vile disliking of those tearms upon which he of­fers himself to be ours: we would bring him to termes of com­petition with sinne, or the creature; we would abridge his ho­ly and Lordly Scepter, like what we please, do what we list, have him to be our Saviour, and sinne to be our Ruler, we would bestow our safeties on him, and our services upon the world, we will not freely and fully consent to all that he is, nor submit to all that he proposeth, or may befall us with him and for him: And so like the vaine Merchant, we misse the pearle, because we will not go to the price: We enjoy our selves still, and our sinnes, and our world too, but we forsake our mercies for lying vanities, the soul is Christlesse still, because thus sordid­ly unbeleeving.

[Page 160] 1. But then know, of all estates in the world, none so fearful, so damnable, as the unbeleeving estate. A man may lose every farthing of his inheritance, and yet faith will bring him to heaven; he may lose every friend that he hath, and yet faith may bring him to heaven; He may lose every spirit in his members, and every drop of blood in his body, and yet faith may bring him to heaven, He may be as poor as Job, as distressed as David, as sick as Lazarus, as forsaken as Paul, as de­rided as Christ, and yet faith may bring his soul to heaven. But if a man had as much wisdome as Solomon, greatnesse as Ne­buchadnezzar, strength as Sampson, dayes as Methusalah, riches as Dives; were his dwellings like the doors of the Sanctuary, and shaped into the most imaginable Paradise of all exquisite and earthly delights. If yet his soul remained, and expired un­believing, if he had not faith, His unbelieving soul shall be cast out into the lake which burnes with fire and brimstone, Revel. 21. 8.

2. Nay again, A man may (perhaps) be guilty of many sins, and those very fowle, high, and crying, he hath perhaps been an Idolater, or else an Adulterer, or else a Blasphemer, or else a Persecutor, yea even of Christ, yet upon his repentance and faith in Christ his soul shall be saved in the day of the Lord. For no former sinnes shall prejudice the soul, which is now truly turned from them, and hath by faith yeilded up it self to Christ: But the unbeleeving person, hath every sinne and every guilt upon a severe and sure account; he rejects his own satisfacti­ons by refusing Christ: The Law of God will sue him cut for every rebellion, and the justice of God will break out upon him for all his iniquities and conscience, will give up all his guilts; and because he is unbelieving, vengeance to the utmost shall cease on him, and there is none to deliver him, nor he ever able to deli­ver himself. Ʋnbelief it bindes all the sinnes upon the soul, and condemnation fast unto the sinnes: It leaves the sinning soul naked to the eye of divine Justice, neither hath the soul a­ny shelter which is out of Christ. O thou who wilt not kisse the Sunne now, who wilt not have Christ to rule thee, who de­spisest the tender love of God, the precious blood of Christ, who wilt receive him for thy Priest, for thy Prophet, for thy King; In the last day thou shalt curse thy heart, and accurse thy sins, [Page 161] and cry to the mountaines, but they will not cover thee, to mercy, but that will not pitty thee; to Christ, but he will not regard thee; to Justice, but it will not heare thee; thou wouldst not be­lieve, thou wouldst not receive Christ as Lord and Saviour, but thou wouldst have the love of sin, and therefore thou shalt have the portion of a sinner, thou shall not see life, but the wrath of God shall abide upon thee.

Nay, if the father hath given and offered unto thee his own Sonne, and thou harden thy heart by unbelief, thou wilt not take him upon those termes, I tell thee in the name of the Lord Je­sus, that if thou wilt thus bid Christ farewell, thou dost bid God farewell, all mercy farewell, all salvation farewell, all hope of it farewell: and thou bindest all thy sinnes upon thy soul, and all the curse of the Law upon thy soul; Woe unto thee, its better thou hadst never been borne? If thou hast any sense as an ordi­nary creature, any reason as a man, any understanding as a Chri­stian, any true estimation of an immortal soul, any conceptions of heaven, or hell; if salvation be any comfortable thing, if damnation be any miserable thing; then, I beseech thee, I beseech thee, labour for faith, get out of an unbelieving condition; thou per [...]shest if thou stay'st there, thou art lost for ever, he that believes not shall be damned said the Prince of salvation, O repent and believe, why will you die, O house of Israel?

Consider, throughly of the love of God in giving Christ, and of 2. Motive. the love of Christ in giving himself, and perhaps this may perswade thee to labour for faith.

The love of God in giving of Christ. See Joh. 3. 16. God so 1 loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life, 17. For God sent not his Sonne into the world to condemne the world, but that the world through him might be sa­ved.

O this love of God to sinners: To give his Son, and not a ser­vant, his own Son, and not another, his only Son, and not a second, his only begotten Son, and not an adopted childe, and that not for any ill, but for good; he did not send him as an enemy, but as a friend, not to deliver a poor and mean good, but the best and highest good, to save us; not to deliver us from an ordina­ry danger, but from condemnation; Yea, and he is sent, and [Page 162] given, he was not sought by us, but given by him; Yea, and no way deserved, but freely given; yea, and given to us, not friends, but enemies.

Thou hast shewed this day (said Saul to David 1 Sam. 24. 18) How that thou hast dealt well with me, forasmuch as when the Lord had delivered me into thine hand, thou killedst me not. 19. For if a man finde his enemy, will he let him go well away? Thus here 'twixt man and man, but (saith the Apostle) God commendeth his love towards us in that whiles we were yet sinners Christ dyed for us. Now, shall all this love be in vaine? shall God think of a Christ and we pass by him? shall he give a Saviour, and we re­ject him? shall he bring salvation to our doores, and we not accept of it? Why? you need my Son, and you are damned, if you take him not, and I freely offer him unto you, that you may be saved, and shall not we strive for faith to receive him?

The love of Christ: O, how wonderfull was his love to us! 2 it was not a love to the fallen Angels, but to fallen man, and such a love to fallen man as the like cannot be found. He laid a­side his glory to do us good, he humbled himself to raise us, he be­came poor to enrich us; he fasted and prayed and endured the con­tradiction of sinners, Reproaches, Crucifyings, Wrath, Bloody agonies, Conflicts with Satan, sorrows in his soul, piercings in his body, and a bitter death to satisfie for us, and to reconcile us, and shall we not accept of him? shall all this be in vaine? Why! doest thou not heare Christ calling and crying out unto thee, never were any sorrowes like my sorrowes, never was any love like to my love. O unbelieving and sinning soul! look upon me, why doest thou passe by? why doest thou hide thine eyes from me? why doest thou stop thine eares at me? I am the Saviour of sinners, and there is none else besides me; thy own miseries might cause thee to look up and embrace me; And let my love unto thee a little draw thee, move thee, melt thee. Hast thou not heard of the revilings and scoffes which I susteined? my love to thy soul made me a wil­ling patient; Hast thou not heard of the agonies of my soul, which made me to sweat drops of blood, and my soul was exceeding heavy even to the death? yet my love to thy soul made me willing to drink that cup: Hast thou not heard of that desertion, and of that wrath which made me to cry out, my God, my God, why hast thou for­saken [Page 163] me? And yet my love to thy soul made me to passe through it: Hast thou not heard of that accursed and despitfull death which I was put to; numbred with transgressors, cast out of the City, nailed to the crosse, pierced through the heart? and yet my love to thy soul, made me to poure out my soul an offering for thy sins. Why! and shall I veile my glory under the condition of a servant in vaine? shall I combate, and conquer Satan in vaine? shall I beare the scorne of men, the wrath of God, the terrors of death, the curse of the Law, in vaine? was not all this for thee, shouldst not thou have susteined all this, if I had not? and must thou not, if thou refusest him who hath done it? and yet wilt thou prefer thy sins before me? yet wilt thou not accept of me? yet wilt thou not get faith to receive me? have I sought thee free­ly, bought thee so dearly, and thou neglect and refuse me so easi­ly?

Thirdly, consider, thou hast extreame need of a Lord Jesus 3. Motives. Christ.

Excellency prevailes much with an ingenious nature, and ne­cessity with the worst: when the Lepers saw that they must ei­ther venture their lives or die, they would out into the Camp; when the Prodigal saw he must famish abroad, or repaire home, he would then back to his fathers house. Why Brethren! the Captive doth not more need a Redeemer, and the sick doth not more need a Physician, then the sinner doth need a Christ and a Saviour.

Were we in Adams created innocency, then we need not to look after a Saviour, but we are fallen, but we are broken, but we are sold under sin, but we are transgressors from the womb, but we are by nature the children of disobedience and wrath.

Had we any stock left in our hands to set up our broken souls againe, had we any strength to repaire our losse, to recover our good, to purchase our own peace and salvation, but we are dead in trespasses, Eph. 2. 1. we all fall short of the glory of God, Rom. 3. 23. we are all without strength, Rom. 5. 6.

Could any thing be a Plank to the Shipwrack, but Christ, or an hand to lay hold on the rock, but faith then we needed not to give such diligence for faith to believe; but there is no salvation [Page 164] in any other name, and there is no quality but faith to get us into Christ.

It is not the confidence which thou mayest put upon the faith of another, which will do it: as every mans soul is for his own bo­dy, so every mans faith is for his own soul; the wise virgins had no more oile then would serve their own Lamps; and no mans faith is more then enough for himself: Though Christ can save many, yet faith saves him only who hath it.

It is not the confidence of a naked decree which will do it, if God hath decreed to save me, I shall be saved; O no his decrees are his own secret wayes, and the way which he hath opened to us, is to get faith and to believe in his Son.

It is not an empty profession, nor the worthlesse accesse of all the creatures that can ensure or save thy soul. Only Christ, none but Christ, thou art wounded, and Christ is thy plaister; thou art dead, and Christ is thy life; thou art sold, and Christ is thy ransome; thou art an enemy, and Christ is thy peace. The debts are infinite, the curse great, the justice of God pure, thy strength nothing, and nothing satisfies and delivers but Christ, and none hath Christ but the believer, why then wilt thou not labor for faith?

Fourthly, consider, Christ is every way fitted to thy need: 4. Motive. Why! Brethren, gold will ransome a debtor to man, it will not ransome a sinner from the Law, an offender against God. Why! look upon your need aright, and then judge, who but Christ for a sinner.

There is guilt, much guilt lying upon thy soul, and who is the Priest to suffer, to offer, to satisfie, to take away transgressi­ons but Christ? None can blot out the guilt of sin for us, but he who had not a spot of sin in himself.

There is filth, much filth defiling our natures, poysoning our actions, and who is the Prophet to enlighten, to teach, to change, to cleanse from sinfulnesse but Christ? None can teach us holinesse, and obedience, but he who was Holy undefiled separated from sinners and was obedient to the death.

There is dominion, much dominion of sin, prescribing a Law to our members, sending out all insolent inclinations, holding us [Page 165] in a willing subjection to every base lust; and who is the King to conquer the heart, to subdue iniquities, to lead captivity cap­tive, to spoile principalities and powers, to bid the captive go free, to erect a thorne of righteousnesse and peace in the soul but Christ? So that the wise love of God hath prepared and fitted Christ in all respects sutable to the exigencies, and straits of a sinful soul, and hath appointed faith to be that which shall put on this Christ upon the needy soul; why then will we not labour for faith.

Fifthly, God hath not only fitted a Saviour for thee, but he 5. [...] comes neer unto thee with him, he deales mightily with thy soul [...]o beleeve on him.

Thou hast the word of revelation (to this very day) wherein the mystery of thy salvation is made known and cleare unto th [...]e. Thou needest not to say in thine heart, Who shall ascend into heaven to bring Christ down from above, or who shall descend into the deeps to bring up Christ againe from the dead? But the word is nigh thee, even in thy mouth, and in thy heart, that is the word of faith which we preach. That if thou shalt confesse with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him him from the dead, thou shalt be saved, Rom. 6. 7, 8 9.

Thou hast the word of gracious proposition; God hath offer­ed Christ with all his plentiful redemption, with his strong salvation unto thee: yea he hath assured thee by his Word of John 3. truth (which cannot lie nor deceive) that if thou believest on him, thou shalt be saved by him.

Thou hast the word of injunction which layes a bond of duty upon thee, This is his Commandment, that we beleeve on the Name John 3. 23. of his Son Jesus Christ.

Nay, thou hast the word of penalty and correction. God hath said that he will judge thee for not believing, and that in the sharpest method of expression, He that believes not shall be dam­ned.

Nay thou hast the word of obsecration and gentle intreaty, God stoops infinitely below himself he doth streine curtesie with thee, God doth beseech you by us, and we pray you in Christs stead to be reconciled to God.

Nay thou hast the word of expostulation; why will you not [Page 166] beleeve? why will ye die in your sins? why will ye not come to me that you may be saved? How often would I have ga­thered thee? All the day long have I stretched forth my hands.

Nay, thy unbelief grieves the very heart of Christ, (he grieved at their unbelief) [...]he complaines of that slownesse in thy heart to believe (O slow of heart to believe, &c.) nay, and he sheds tears, because thou dost not believe, and receive him, When he came near the City, he wept over it, O Hierusalem! thou that, &c. How often would I, &c?

Sixthly, consider how unreasonable, and unequal, and sottish 6. Motive. a thing it is not to receive Christ, being thus revealed and of­fered.

1. There is none who have right to thy soul but God and Christ; our souls are Gods workmanship, and Christs purchase; Why then should we not give to God that which belongs to God, and to Christ that which is his own; Ye are not your own, saith the Apostle, 1 Cor. 6. 19, 20. for ye are bought with a price. God put forth his own power to make thy soul, and Christ shed his heart blood to redeem thy soul, and yet wilt thou through infidelity with-hold it from him, and passe it over into the possession of a stranger, an ene­my?

2. Christ out-bids all Merchants for thy soul, he out-bids sin, and he out-bids all the world, and he out-bids Satan. Can the Sonne of Jesse give you vineyards, said Saul? can sinne give thee that which Christ can? can the world? let them now ap­pear and declare their strength and treasury; Is there any one of them that presents redemption unto thee? Is there a­ny one of them that can procure remission and pardoning mercy for thee? Is there any one of them which can satisfie the wrath of God for thee? which can make thy peace, which can present thee righteous before the judgement seat? which can settle eternal life upon thee? All this can Christ do, none of this can they do.

3. Thou canst not possibly be a loser by receiving or believing on the Lord Jesus Christ.

Suppose it cost thee many tears, and many prayers, and many searchings, and many waitings, yet Christ will recompence all [Page 167] these in a moment, one word, I am thy salvation; It is I, be not afraid; I am thine, as thou art mine, thy sins are forgiven thee, will be a day for all former nights.

Suppose that the world doth cast thee off, as they cast him out of the Synagogue who beleeved and professed Christ, yet Christ will come unto thee as unto him. And as Elkanah said to Hanna, 1 Sam. 1. 8. Am not I better then ten sons? or as the Prophet answer­ed the King for the hundred talents, God will be better unto thee, 2 Sam. 20. 9. So will Christ, he will supply all thy losses, he will be better unto thee then houses and lands then father and mother, an hundred fold better in this life, and a thousand fold better in the life to come.

4. What just extremity of shame and blacknesse of confusion will befal thee, if thou be so wickedly unreasonable to keep off thy soul from Christ. When thou art cited before God and Christ, and the holy Angels and just men, And God shall demand of thee, why? whom hast thou served? upon whom hast thou bestowed thy soul? who was it that made thy soul? Thou Lord, who was it that purchased and redeemed thy soul? Thou Christ, and who beseeched thee to bring back thy soul; Thou by thy servants in thy Word? And what did they say unto thee, which should have prevailed upon thee? They did assure me in thy Name, that if I would come in, and accept of Christ, I should have favour, and pardon, and eternal life; and what did keep back thy soul from accepting of this? O it was such a lust that I loved, and it was the world which I preferr'd. And wouldest thou prefer earth before heaven, thy profit before thy soul? nay wouldest thou prefer a base sinne before a merciful God, and a blessed Redeemer? Thy own mouth doth testifie against thee; was not my mercy bet­ter then a sinne? was not my Sonne better then a sinne? take him all ye children of darknesse, sease on him my wrath to the utmost, close him up in the lowest pit of hell, conscience gnaw on him, and sting him for ever, fire and brimstone con­sume and torment him eternally, he shall never have part in my mercy; he shall never have portion in my Sonne; He shall never see my face nor heaven, who preferred his sinne, his delights, his profits, before my love, my mercy, my Christ, and his own soul.

Lastly, faith would do great things for thee, and Christ would do wonders for thy soul, if once thy heart could be perswaded to consent unto him, and to accept of him as Lord and Savi­our.

SECT. II. Secondly, the impediments and hindrances.

Obj. But now, as the Eunuch said, There is water, what hin­ders Obj. me that I may not be baptized? so you may say, why? her is Christ set out to the life, here are arguments faire enough to draw on my soul, what hinders that we do not be­lieve and receive Christ?

Sol. After all these discoveries, yet the heart stands off, and why? because there are yet many cords with which the soul is held, there are yet several impediments which do intangle and seduce the heart, which keeps it down from mounting and ri­sing up to the Lord of life, against which we must earnest­ly labour if ever we would beleeve in the Lord Jesus Christ.

I will touch some of the choisest of them.

1. One impediment to faith is that natural Atheisme in the sons of men. You know that as in the concoction or digesti­on of meats, that which is a prejudice to the first concoction or digestion of meats, is a hindrance to the two other, and as in points of demonstration, that scruple which weakens the appre­hension of the truth of the principle, it ever disable the strength of [...]ssent to the deduced conclusion. So is it in divinity, what­soever vile quality in the soul prejudiceth the reverent respects o [...] the most common and first truths, it doth hinder it [...] in the embracing of the depending truths, which receive [...] authority and strength from the grants of the [...]

Now Atheisme, it is a slighting quarrel with the first truths: Atheistical spirit, it hath most sordid and loose concepti­ons [Page 169] of God and of his Word; it doth not set up God in the great­nesse of his nature, and Majesty of his Attributes, and Autho­rity of his Word; God looks not like a God unto him; nor doth the Word of God work upon him like the Word of God. God is not in all his thoughts, he doth not really conceive of him, as one who indeed is omnipotent, and so holy, and so just, and so merciful as he reveales himself: Those sweet truths of favour, and kindnesse, and mercy, and the blood of Christ, they are either nothing to him, or as empty notions. Those sharp threatnings against an unbelieving person, with condem­nation, and wrath, and hell, they are as terrible fables and scar­crowes to him; He doth not believe any such displeasures, nor torments, that thus it shall be indeed. Now how can the soul be inclined to believe in Christ, to part with its deare lusts, with its worldly advantages and pleasures, and to sub­mit it selfe to the Lawes and Scepter of Christ, when as it doth expressely or vertually deny the nature of God, and the power of his truths?

Didst thou indeed beleeve that there was a God, didst thou indeed believe that his revelations of mans sinful misery, and of his singular mercy in Christ were true and real? Didst thou be­lieve that God hath wrath, and blacknesse of darkness, and vi­als of vengeance for ever to be poured on the unbeliever, and that the lake which burnes with fire and brimstone must be thy assured portion, (as God hath spoken?) how couldst thou sit still, content thy heart, neglect thy salvation by Christ, stand off from the wayes and endeavours for faith?

Therefore to remove this impediment, beg of God to forgive, and cure the Atheisme of thy Spirit. Strive to set up the true God in thy understanding, and to believe that he is the Lord who will not lye. Whatsoever he hath revealed himself to be and to do. Why, that he is, and that he will performe; that it is thy duty to return from sinne to him in Christ, and if thou dost returne, he will in mercy spare and deliver thy soul from the pit, because he hath found a ransome; but if thou wilt not return, he wil bathe the sword of his flaming justice for ever in the blood of thy soul.

2. A second impediment to the getting of faith is grosse ig­norance. [Page 170] Whatsoever is contrary to knowledge, that same is contrary to faith; for though faith sees not its ground in na­tural reason, yet it must have divine evidence to shew it its object, and way, and causes, or else it cannot be wrought in the soul.

The soul must have▪ light for all its apprehensive operati­ons, for the eye to see, and the understanding to perceive, and for the heart to embrace.

Now this is it which keeps men off from beleeving, they are extreamly ignorant.

First, of their own sinful condition, they do not know their 1 nativity and conception what sin is, nor what belongs to sin­ners; [...]w abominable and vile their natures are, without all good, and like: a fountaine full of all wickednesse; how dead in tresp [...]sses and sins; how totally defiled; from the crown of the head to the sole of the foot; How perpetually rebellious against every precept of heaven, and how sl [...]ghting of the tenders of sal­vation and mercy.

Secondly, of Gods just disposition towards the sinful person. They 2 see him not armed, and setting out against them in all the threatnings and curses of his Law; as Balaam in his passage, he adventured on, for he saw not the Angel of the Lord with a sword in his hand ready to cleave him asunder. So men rest securely in their natural state; talk what you will of Christ, and of God, and of sinne, and of faith, they are not moved, they know not the fearful issues of a natural and unbeleeving con­dition, they know not that God will judge them and condemn them for ever.

Thirdly, of the excellencies of Christ what he is, whither God, or man, or both, even as it pleaseth him, but favourly 3 what he is in respect of his Natures, in respect of his Offices, in respect of his Actions, in respect of his Passion, in respect of his Benefits in respect of his Vertues, they understand not these things. How God hath manifested love in Christ, how Christ manifested love to them to what end he was made man, why Ministers preach him so much, what is more in him then in any other; Alas they think not of these things, they know them not. Now brethren, how is it possible for the soul to believe, or to be perswaded to believe in Christ, or to [Page 171] labour for this precious faith which is a stranger to it self, to God, to Christ?

Didst thou indeed know thy condition to be the condition of death, wouldest thou not make out for the Lord of life? didst thou indeed know thy condition to be the condition of en­mity, wouldest thou not strive to get unto the Prince of peace?

So againe, as Christ spake to the woman, If thou knewest the gift of God, and who it is that saith unto thee; give me to drink, thou wouldest have asked of him, and he would have given thee living water, John 4. 10. O if men did know what a gift Christ was; If heaven and earth, men and Angels had studyed the helps of a poore sinner, they could never have imagined such a remedy as God found in giving his own Sonne; Now, if men did know him aright, what a Redeemer, what a Lord he is, what living water is in him. That in him only there is life for the dead, recovery for the sinner, satisfaction for guilt, sanctification for the soul, atonement for trespasses, comfort for distresses, balme for wounds, salvation for their persons: Why? how could it be but that they should ask of him for a drop (at least) of water, for some faith to receive him who is the fountain of grace and life?

3. A third impediment to the endeavours for faith, is a vain confidence of natural righteousnesse: This was it which kept off many of the Pharisees, the Text saith. That they trusted to their own righteousnesse. Yea, this is called the stumbling of the Jewes, it cast them flat, that they doted so on legal abilities. When a base heart hath proud imaginations of Christ, and peace, and safety from something within it self, why? It will never look after Christ. A proud person who hath mony in his house, he scornes to be beholding to his neighbour; the proud sin­ner, who conceives that all is well 'twixt him and God, and that he hath done no man wrong, and none can say black is his eye, he is neither whore not thief, and his heart is as good as the best, and his meanings are alwayes honest, and none can tax him for injustice, and he hath kept all Gods Commandments as well as ever he could, and he hath had a good belief, (he thanks God) ever since he was borne. I tell you such a person will not be beholding to God for Christ, for he (in his opinion) being so whole, needs not the [Page 172] Physician neither shall you perswade him to mourn for his sinnes, or to repent, and to part with all for Christ, to deny him­self and all his own vaine confidences, and to put himself on­ly upon Jesus Christ; he trusts to be saved by his good deeds, and by his good meanings.

Ah foolish and seduced soul! Who hath bewitched thee to forsake thine own mercies? Thinkest thou that God would have sent his onely Sonne, and to poure out his own soule for sinners, if that yet there had been ability in sinful man to have purchased his own safety and happinesse? And doest thou see no sinne in thy self, which may therefore for ever thrust thee off from resting upon thy selfe? and are thy works such absolute bottomes and foundations, when the Heathens can match them and exceed them? or cannot God espy a flaw in thy Ship, and much false conveyance in thy title, and much defect in thy deeds, who can charge folly upon the Angels? And are thy meanings and works so good, while thy heart is yet so ignorant, thy life yet so prophane? Can what thou doest finde acceptance or merit, when yet thou trustest not on him who only is the merit for a sinner? Thinkest thou thy meanings can be good, which dishonour the Re­demption by Christ, and the freenesse of mercy; O no my brethren, the soul is the passenger, graces are the sailes, the Spirit is the wind, but Christ, only Christ is the bottom which carries all safe and sure to heaven.

Nay, if thou canst see a Saviour in thy own good meanings; if a Saviour in thy own good works, a Saviour in any part or degree of inherent righteousnesse, either inward, for the change of nature, or outward for the emprovement of life; this, this will keep thee and Christ asunder. No man will labour for faith in Christ, who hath a faith in himselfe already as his own Saviour. Therefore as they in the Acts of the A­postles, burned their books when they came to believe in Chhist, so must we unbottom our selves of our selves. Renounce our menstrous rags, abhor our selves in dust and ashes, lay flat before the mercy-seat, cry out with the Leper, I am uncleane, unclean; with Daniel, To us belongs nothing but confusion, for we have sinned; with David, enter not into judgement with thy servant, for in thy sight shall no flesh righteous be justified; with [Page 173] the Publican stand afar off and say, Lord be merciful to me a sinner; with Paul, I count all things but as dung and drosse in comparison of Christ, and, I desire to be foundin him, not having my own righteousnesse, but that which is of faith, with those Elders, cast (if we had them) our very crowns to the earth before the Lamb, and say he only is worthy.

If ever thou wouldest get to believe in Christ, labour to get Do not stand in thy own light. the mountaines to be levelled, the high imaginations to be cast down, to cast thy self out of thy self: There is nothing that I have been, or have done, or do, or can do, which I can trust to; I seek for the living among the dead, whiles I look for a Sa­viour in my self. He is farre enough from safety, who rests on the arme of his flesh, and we shall never close with, or mag­nifie Christs righteousnesse, until we can (in matter of merit or justification) deny our own.

4. A fourth impediment to beleeving is, the league of the heart with sinne: Light is come into the world, but men love dark­nesse rather then light, John 3. 19. Sinne absolutely doth not prejudice the contract of the soule with Christ, for Christ doth not negotiate for any soul, but the sinful soul; He doth not come to a person, and say, if thou hast no sinne, I will bestow my self on thee, or if thou hast not committed sinne, I will be a redeemer, a Saviour unto thee. O no, the offer of Christ is only to the sinner, and it is none but the sinner who is to beleeve in Christ. But that which hinders the contract 'twixtt men and Christ, it is the love of sin: Christ comes in the Ministry of the Gospel unto us, and reports unto us our own exceeding sinfulnesse, and then his exceeding graciousnesse, and invites the soul (by many sweet and tender arguments) to ac­cept of him, to be Lord and Christ, and assures it of pardon, and righteousnesse and salvation. Now saith Christ, that which I require of you is this, leave but your sinnes, your sinnes which will damne you, and I will be yours. Why? saith the soul, this is but reason, and I will hearken to it, well then saith Christ, go and quit such a lust, thy uncleannesse, or thy Sab­bath breaking, or thy drunkennesse, or thy lewd society, &c. Why, now the base and foolish heart falls off, I cannot live without my nature, I must and will be allowed in such a course; The heart riseth up, O, Benjamine shall not go, nay any thing but [Page 174] this lust. I will never be divorced from it, if I may have Christ and this sinne too, well and good. Thus the love of sinne ste [...]les aw [...] the heart, it bestows the heart else where, nay it inf [...]ames an opposition against the Lordly power of Christ; the soul will never yeild to the dominion of Christ, which delights in t [...]e [...] to sin.

Br [...]thren, if we could b [...] rip up the secrets of mens hearts unto you, you should [...] disc [...]e, that it is the [...] of [...] or [...] all; [...] (oft-times) can m [...]ke no exception a [...]ainst Christ▪ they [...] to come in [...] know they [...] be saved without him; but [...] will not [...] sinnes, it [...]u [...]s their soules to think of such a divorce, come on it what will th [...]y will take their pleasure, and hold fa [...]t their wicked­nesse.

5. A fifth impediment is the world▪ The honours of it; how can you believe who receive honour [...] [...]nother, and [...] not the honour that [...] [...]od only? John 5. [...] ▪ The prof [...] of it, He went away sorrow [...]ul, for he had great possessio [...]s. M [...]t. 19. 22. The Examples of it, Have any of the [...], or of the Pharis [...]es be­leeved on him? John 7▪ 48. The te [...]rors of it, the fe [...]e of the Jews kept off many from coming to Christ. The losses of it, and crosses, He that will be my Disciple mu [...] deny himself, and take up his crosse and follow me. The cares and thoughts of it, when a man mindes earthly things, and will be rich, and devours all his prerious thoughts, to compasse that which will be but a fe­ther, a thorne, vanity or vexation. Presse men to l [...]bour for Christ, why! we have no leasure: presse to frequent the wayes of getting faith, why lwe must not neglect our callings. Urge them to embrace Christ as Lord, to shape and fashion their hearts and ways according to his rules, after his righteous Laws, and to deny themselves in some sinful compliances, O then we shall not be esteemed of, we shall be derided and scoffed at as vaine and singular.

O these sensible things, which we can see with our eyes, and grasp with our hands, they put us off from the great moments of our best and eternal good.

And what are the honours of this world, but as the shade of the Sunne which every discontented cloud and frown removes? [Page 175] and what are the profits of it, but heapes of chaff, which any winde [...] from heaven may scatter? and what are the friends of it, but a gourd, which any worme may gnaw out and shri­vel?

And why doest thou fear man, whose utmost power exceeds not thy body, and fearest not that God whose vengeance can seaze on thy soul? and why wilt thou bestow the strength of thy time, to get no more then nothing, and in the mean time to lose eter­nity, a soul, a Christ, a heaven? yet thus it is, the poor creatures (at the best) but our servants have go [...] our hearts, whiles Christ complaines against us, we withhold our souls from him, our just Lord and best Master.

But if there were not more glory in Christ, then honour in the world, if there were not more gaine in Christ, then profit in the world. if there were not more love in Christ, then friend­ship in the world; if there were not more comfort in Christ, then discouragements in the world; if there were not more safe [...]ies in Christ▪ then dangers in the world; nay, if the real and [...]rue ex­ceedings of infinite betternesse, were not on Christs part, i [...] durst not so to encline your hearts for saith in him, &c.

Sixthly, the cunnings of na [...]ural unb [...]l of, are a great impedim [...]nt; 6 I will not speak of al of them, only I wil discover a few, all which are hindrances.

Imaginations of impossibi [...]i [...]y: it cannot be, that if I should la­bor 1 for faith, that ever I should get it, the intentions of mercy lie not that way, nor do the streames of gra [...]iousness [...]un towards such a deeply sinful and guilty soul; my sins are grown to such a vastnesse of provocation, as if all the Angels in heaven should be sen [...] unto me, I could never credit their relation of hope or pe [...]c [...] unto me.

Now when the heart is thus forestalled with a strength of conceit, that God never did, nor wil [...] bend the [...]u [...]ement of the blood of Christ towards the soul; Why! the bands sink, no man will be perswaded to compasse impossibili­ties.

Apprehensions of difficulty. Ʋnbelief sets up [...] Lyon in every 2 pa [...], and so keeps off from all endeavour: First, I shall never be able to pare time, I shall never be able to pray, I shall never be able to keep on in such a course, I shall never be able to leave [Page 176] such society, I shall never be able to deny the world, I cannot take such paines, I cannot waite, I cannot tell how to get off these sinnes, to change this heart, to bring it to yield to Christ.

Discourse of carnall reasonings, which try all the promises of 3 God at a humane bar, disputings against just precepts by unjust practices, and the undertakings of a great and faithful God, by the shallownesse of a blind and proud and weak understanding, throwing up infinite exceptions.

Instances of sense and feeling; Why! if a man will judge of God, 4 by what he alwaies hears and feels within himself, he shall never believe.

Yea, if I were now sure, I should have mercy, that Christ were mine, that my sins were pardoned, if I could see my heart changed, and sins dispersed and subdued, then I would put out for faith, and then I would look up to Christ. And wouldst thou have thy cure before thy plaister, thy health before the Physick, thy life before thy soul, the portion before the person, thy nonefast before thy meal, the benefits of Christ, the vertues of Christ, before Christ himself.

SECT. III. Thirdly the Meanes.

NOW I come to direct you unto the use of such meanes by which God workes this saving faith in the hearts of men.

Where, premise with me some particulars.

1. There is no natural power in man to produce a cause within himself; This great grace of faith is no fruit of the wisdome of the flesh, nor is it the birth of a corrupt will, if it were possible for a natural heart to see all the excellencies of Christ, if it were possible for him to draw out and behold all the arguments of Scripture, yet could he not by his own strength make his own heart to believe.

2. The immediate and sole cause of faith is the Spirit of God: He [Page 177] it is who is greater then the heart, and who can perswade, and draw the heart, and who can change and renew the spirit, which till it be renewed by him, will never be moved to beleeve in Christ.

3. There are meanes appointed by God, and which God doth ordinarily blesse, for the production of faith; as he hath ordained meanes, for the revelation of Christ, so he hath likewise consecrated meanes, to lead the soul unto him, to implant faith.

4. Now the great and ordinary meanes by which God workes faith in the hearts of men (I speak of such as are come to ripe­nesse of years) is the preaching of the Word.

So Acts 13. 48. When the Gentiles heard this, they were glad, and glorified the Word of the Lord, and as many as were ordeined to eter­nal life believed, Rom. 10. 17. Faith comes by hearing, and hearing by the Word of God, Eph. 1. 13. In whom ye also trusted after that ye heard the Word of truth, the Gospel of your salva­tion.

That the Word is the Ministerial instrument, which God useth to beget faith in Christ, may thus appeare.

1. It is that which discovers unto the soul its extreame misery and great need of Christ; nothing quickens the conscience to that reflexive evidence, to the cleare and true sight of the natural state, which pricks the soul, which in a sort compels the soul to look after the Redeemer of the world, as the Word doth. You see it hath been thus formerly, that when men have heard it, it hath unfolded their state unto them, it hath broken all their proud imaginations, it hath driven them to their feet, it hath made them to cry out, men and brethren what shall we do to be saved?

Yea, and we find it in experience to be so, that the preaching of the Word, it opens the eyes of sinners, it frames in them the sense of sinfulnesse, and accursednesse, it makes them indeed to feel the need of a Physician of such an one as Christ.

2. It is that which discovers a share for a broken ship; which doth reveale, and proclaime to poor sinners Articles of peace in Christ; it makes known the great love of God and Christ, and how that Christ is the Sonne of God, and was sent by God, and [Page 178] satisfied for sinners, and this was accepted.

3. It makes the soul to confesse those things as most true and good in themselves: It convinceth a man, that of a truth God meanes graciously to men, that his Sonne was a Sacrifice, was a propitiation, that he did purchase pardon and salvation for sinners.

4. It is that which casteth down all the reasonings, argu­ments and d [...]sputes of the minde against the conditions of Christ, and r [...]nders all the term [...]s of Christ upon which he will be taken, as most equal, and faire, and reason­able.

5. It is that which clears the way for the soul against all its feares and unbeleeving doubts, from the freenesse of Gods mercy, from the fulnesse of Christs redemption, from the willingnesse on Christs part, and requests unto us to accept of him.

6. It is that which doth powerfully renew the disposition of the understanding and will, and so incline them to esteeme of Christ, as the highest truth, and to bend after him as the chiefest good.

7. It is that which stirres up the heart with a choice of Christ, and resolution to have him what ever may be­fal it.

8. It is that which makes the heart to cry servently to the Father of our Lord Jesus Christ, to work his blessed grace of faith: Yea, which draws out of us strong supplications with many teares and longings, and to implead all the pro­mises of making mercy good, and Christ good, and faith good unto us.

9. It is that which establisheth the soul to a patient expecta­tion for ever to lie at the poole, for ever to attend the doors of the Sanctuary, till the soul can take and close with Christ by true beleeving.

But then to open unto you the way more distinctly, I would commend this course unto a person, that he may at length get a believing heart.

1. Study thy natural condition throughly: The right sense of this, 8. Things. though it doth not forma [...]ly cause faith, yet it may have a compelling force to make us look after Christ, and to strive for faith.

The Apostle calls the Law a Schoolmaster to Christ, Gal. 3. why? because it doth reveal such a smart and strong evidence of the sinful condition, that it scourgeth a man out of him­self to look for a Saviour; yea, it helps much to cast the proud soul down, and to break and crush his natural bottom; which otherwise would st [...]ve off, and hinder a man from believing. Therefore study thy natural condition: O I would believe, and I would have Christ: yea, but why? what need seest thou in thy self of him? I tell you, that the more desperate the soul sees its own natural condition, the more willingly may it be drawn to apprehend, adore, and embrace its remedies and safeties.

Now there are three things to convince our selves of, about our natural condition, I meane the state without Christ.

First, the ugly vilenesse of it. That it is sinful and stark naught, it is no such thing as God doth like or approve, but his soul 1 abhors and hates it. For it is compounded of nothing, but want of good, and inclination to evil to all that is opposite to God and holinesse: That thou art in it, poor, and blinde, and miserable, and naked, an ignorant, opposing, unconceiving creature of any spiritual good, proud, and sensual, and vain, and earthly, loathsom and dead.

Secondly, the sure and fearful misery of it: Thou art without 2 God, without Christ, without the Covenant, not a drop of mercy for thee, whiles thou remain'st thus; but all the wrath of God is against thee, and thou art under the dominion of sinne, and terrible curse of the Law, all the threatnings in the book of God are ever ready to sease on thee, and how soon may they arrest thee, if God gives them commission?

Thirdly, the utter insufficiency to deliver thy self out of this state: Thou art never able to merit the least mercy, nor to 3 answer the great justice of God; Though thou shouldest offer thousands of lambs, and ten thousand rivers of oyle; thou art so totally broken in thy strength, that thou canst not pay a farthing, and never canst thou be a Redeemer to thy self, from thy sins, or Gods justice.

Now drive and fasten these things as real and experimental truths into thy heart, till thou art shut up under sinne, as the [Page 180] Apostle speaks, Gal. 3. (that is) so convinced on all sides con­cerning thy natural self, that thou art faine to fall down and cry out, O Lord, I am unclean, I am uncleane, I am uncleane, a miserable wretch, a lost person for ever, unlesse thou shew great compassion to my poor soul; This condition is deadly and bar­ren, I am full of sinne and without strength; and this condition is so fearful, that verily I will not rest in it, Men and brethren what shall I do to be saved? Is there no balm in Gilead for a wound­ed soul? no City of refuge for a distressed sinner? no Rock of safe­ty for a shipwrackt person? no hope of salvation yet left for me?

2. Then study the hope; of a sinful soul. Why; though thou hast been very wicked, and hast exceeded in transgressions, yet there may be hope. The Gospel; it is the [...]ape of good hope, it is that which thrusts out some sight of land to a tossed sinner; It is a message from heaven, proclaiming both the hope and possibility, and also the way and method of salvation for a sinful person: Look, as the Law points out a way of sal­vation for a righteous and innocent man, so the Gospel doth for an offending and sinful man. Therefore study it much, take some accurate paines to be throughly and really informemed and convinced, what Gods dispositions are therein revealed to­wards sinners.

Now here are two things which I would commend.

1. One is the study of Christ: Study him all over, perhaps thou mayest see that in him, which may answer many, yea all thy feares, Perhaps thou mayest see so much in him as may win much upon thy heart, to come in and accept of him by faith.

Therefore peruse him well. First, that he is God and man, and as so, a Mediator, and because so, therefore an Almighty, and a compassionate Redeemer. Secondly, that it proceeds from the love and Counsel of God to give him to be the Saviour of sinners: God did see the fallen state and great misery of men, and his absolute insufficiency to recover himself, and there­fore his own love moved him to give his own Sonne in whom he did ordain the salvation of sinners. Thirdly, that Christ was willing to become a Mediator, yea, he did freely give his life to make peace and procure salvation; and this sacrifice of [Page 181] his was both acceptable and effectual. Fourthly, that God would have thee to come unto him for life, and that Christ is the surety, and Mediator, and only hope of sinners. Fifthly, that Christ hath in him all, and enough to make up thy state, and to reconcile thee and God, and to get full pardon, and to pre­sent thee righteous, and to procure for thee eternal life. Sixthly, that Christ seeks even after thee by the Ministry of the Gospel, and both offers himself with all his purchase unto thee, and hath, and yet doth beseech thee to accept of him: I say, study these things; who knows how the great studies of Christ may be at length blessed with faith in Christ? This I am sure of, that the ignorance of the nature, and offices, and works, and benefits, and alsufficiency, and marvellous affections, and readi­nesse in Christ is a notable strength to unbeliefe; Ergo, on the contrary, the knowledge of them is a good means for faith.

2. Another is the study of the new Covenant: Why, what mayest thou not there see to draw on thy soul to Christ? yea, what arguments doth God there fill thy mouth with to con­quer himself? He gives thee in that Covenant, ample and pre­vailing grounds by which thou ma [...]est with an humble confi­dence even plead with him for Christ and faith: Thou shalt see there all thy good set freely open, that God stands not for this, nor for that, and it matters not what thou hast been, there is mercy enough for what is past and there is grace to renew thy heart for the present, and strength for the future, and thou mayest sue out the Lord for this faith (of which we now speak) and he will surely give it unto thee.

3. Study the main hinderances of distance twixt Christ, and the Covenant, and thy soul. There is one thing (above all the rest) which keeps thee off, and that is unbelief: For God doth not require any other thing of thee in the entrance of Christ but on­ly to accept of him. He doth not say, if thou hadst never offend­ed me, then I would have bestowed my Sonne on thee; or, if thou hadst not offended me so much, or if thou canst bring a­ny singular nature, and excellent qualities of thine own, then I will give my Sonne unto thee, or then I will give thee leave; No, but all that he requires is this, Beleeve and accept of my Sonne to be thy Lord and Saviour, and I will in him give thee pardon.

Why, now brethren, this is the last and sore check of the match, our hearts are unbelieving, we will not condescend to this condition, but fly hovering after some unknown and de­vised method of our own.

4. Study much the sinfulnesse of unbelief: that it is a sinne, and a great sinne, and that in thee: What! after all sense of misery to hold off from remedy; not to close with Gods great love, as if God were not wise enough to shew thee the way of salvation, or as if he were not true, that thou darest not to venture and fasten thy soule and state upon his Word.

5. Study well wherein the nature of faith doth consist: Many Obj. persons seeme to complaine that they have no faith, and Sol. cannot believe: Why? they are not right in the doctrinal part of faith, they mistake faith exceedingly, thinking it to consist in a full assurance, and in a sensible taste of Gods love in Christ, and in a sensible and clear perswasion that their sins are pardoned, which, because as yet they never had, they there­fore perplex themselves much about faith.

Therefore inform thy self what faith in Christ is; It is the hearty accepting of Christ upon his own conditions; if thy heart and soul are willing to accept of Christ as the only Lord to rule thee, and as the only Redeemer to save thee, and to cleave unto him for better for worse, through all the changes which may befal thee for Christs sake, why this is faith, viz. An accept­ing of his person, and a reposing of the soul upon him for its safe­ty, and a cleaving to him upon all states. If thou canst finde thus much, that there is no one sinne which shall rule thee, to the love and obedience of which thou wilt resigne thy selfe, but Christ is he whom thou choosest for to be thy Lord; And there is no Name in heaven and earth upon which thou wilt put confidence for thy righteousnesse and discharge, and salvation, but only in Christ. And upon him thy soul entirely and unfainedly desires to rest it self, thou hast true faith.

6. Know this and convince thy self of it, that thou shalt ne­ver hurt thy self, nor offend God if thou couldest believe; where­fore hath God given Christ? and wherefore hath Christ given himselfe? and wherefore is he now offered to sin­ners? and wherefore are we commanded to beleeve, if [Page 183] yet to beleeve (that is) to accept of Christ, to consent to the acceptance of his person upon his own condition were a sinne?

7. Withal this beg fervently of God, that he would perswade thy heart to beleeve (that is) to accept of Christ to be thy Lord and Saviour, and to rest thy soul upon him: No man comes to me (saith Christ) except the Father draw him, Now then, O Lord draw me, and I shall runne after thee, O subdue this unbeleeving heart, and give unto me the Spirit of faith, and love, and obedience.

Lastly, look for this gift of faith to be wrought in thee by the Spirit of Christ in the Ordinances, and wait upon God there continually. Thou shalt in time (perhaps sooner, perhaps later) finde thy soule touched, and thy feares answer­ed, and thy soule made exceedingly willing to accept of Christ as thy Lord, and to put it self upon him as thy Savi­our.

Yea, hold on in waiting and seeking and thou shalt not on­ly have Christ formed in thee, and faith formed in thee, but thou shalt come to know him, whom thou hast accepted and trusted.

This is a sweet and safe course for a sensible sinner, viz.

1. To present up his request unto God in the Name of Christ, earnestly beseeching him to declare this Almighty working of his Spirit in causing the heart to beleeve.

2. Then to stand in the wayes of grant, and come to the Ordi­nances wherein God doth reveale his arme, and give faith, and so enclines and unites the soul with Christ. What thou doest earnestly seek in a private way, that God doth ordinarily answer and bestow in a publick.

3. Then wait and expect, not to limit God just to this time, nor to this preacher, nor to cast off all confidence of answer, upon present denials, but to look up from day to day, from week to week, if at length God will give thee faith. I never reade or heard of any whose hearts were thus set, but God hath found a time to give unto them the desires of their souls: He hath rep [...]enished their souls with his salvation and loving kindnesse: Therefore go on cheerfully in the use of these [Page 184] meanes whatsoever befals thee, yet it shall be well with thee; He that hath found Christ, cannot but say, that this way is good, and he who is thus seeking of him shall say, it was not in vaine to follow it.

SECT. IV. Fourthly, The Objections.

NOw I proceed to the resolution of those Scruples which do entangle the soul of a sinful sinner, and hinder him from beleeving, which beget extream fears and doubts, that he may not lay hold on Christ, and that God will never bestow Christ on him, neither would he take it well of the soul to be so busie and forward.

Obj. 1. Why; saith the sensible sinner, my sinnings have been so great, and transgressions so mighty, that I may never look up with any confidence upon the rock of salvation; nay, it is not Satan onely, but my own conscience which doth testifie against me, the manifold numbers, and the high exceedings of my rebellions. I tell you, you would tremble to think of such lewdnesse whereof I have been and now do stand guilty, and the sensible consideration of them makes my heart to sink, and checks me with shame and blushing, when I think of laying hold on Christ.

Sol. For the assoyling of this Objection, consider these parti­culars.

First, the greatnesse of sinning should be a strong reason to 1 compel in the soul to Christ: Great sinnings are never eased, ei­ther by dispaire, or by unbelief: But two things they should cause. 1. One is great humblings, and sorrow. 2. Another, is great desires, and beseechings for Christ. Suppose a man owed his whole estate, his only way was to beg a whole discharge; suppose a man had many wounds, and deep ones too, for this reason should he go to the Chyrurgion.

Why Brethren! what would you alone do with great sin­nings: [Page 185] Can you ever discharge them? can you ever satisfie for them? Nay, do they not open unto thee thy great need of Christ, and point the way to him? 1. God hath greater mercies then we sins. 2. Christ hath stronger merits, and satisfactions to the utmost. 3. Greater sins should hasten us into the mer­cy-seat, the greater wounds to the Physician. 4. The greatest sin­ners, when humbled, have been accepted and pardoned, Ma­nasses, Ma [...]y Magdaline Paul. Some great sinners have miscarried, because they never came to Christ.

6. Hadst thou lesse sinnes, wouldst thou not come in? Why then? &c.

7. The greatest sinner never miscarried by coming to Christ, and the least sinner doth, for not coming to Christ. Thy not coming to Christ bindes all thy sins on thy soul.

Thy unbelief is a worse sin then all the rest: and that shall ap­pear 2 unto thee thus.

First, it is a refusal of all thy remedy, as if it were a small thing to provoke Justice, thou doest now provoke mercy too.

Secondly, it is that which besides its own gilty qualities keep [...] al­so all the former guilts upon the account: Every sin that thou hast committed heretofore, it doth keep its sting, i [...]s accusation, its force against thee if thou wilt not beleeve; so that this can be neither safety, nor wisdome for thee to hold off, because of the greatnesse of thy sins.

Christ is a great Saviour: He is called a mighty Saviour, and 3 the salvation in him is called, a great salvation, and the redemp­tion in him, a plenteous redemption. 1 Joh. 21. If any man sin, we have an Advocate wi [...]h the Father, Jesus Christ the righteous. v. 2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.

I remember, in the Levitical Law there were sacrifices for all sorts of sins; what did they prefigure, but the ample efficacy in the death of Christ, which was an atonement for sins of all kindes, and was, as the daily sacrifice for the expiation of the continued and augmented number of transgressions?

Why! what are thy thoughts of Christ, and of redemption in him? doest thou not know?

First, that the sinner must finde his full discharge in his blood? thou must be beholding to Christ for the payment of the smal­lest, as well as of the greatest debt.

Secondly, That the strength and merit of Christs death exceeds the merit of all sin? where sin abounded, there grace abounded much more: If it had not, then the sinner could not have been pardoned, for then justice had not been satisfied.

Thirdly, What the extension of Christs death may be, I will not dispu [...]e; but this is clear, the intension or merit of his death, is infinite, and exceeds the greatest sins.

Why! if sins had not been great, or if the greatnesse of them did prejudice from Christ really, God would never have given so great a Saviour as Christ; the Apostle saith, Heb. 7. that he is able to save to the utmost. And, that he redeemes us from the law, Gal. 4. From all transgression, whatsoever committed against the Law, and from all the curses of the Law against them.

Fourthly, Christ hath already answered this scruple, by giving instances of mercy to great sinners; was not David a murderer of Ʋriah? was not Mary Magdalen a foul sinner? was not Zacheus a griping oppressor? was not Paul a bitter and sore persecutor? were not those amongst the Corinthians sinners in the highest forme? and yet Christ called them, and washed them, and justified them.

Fifthly, the matter is not 'twixt thee and Christ, about the greatnesse or littlenesse of former sinnings, but about the present disposition and affection of thy soul; not what thou hast loved heretofore, but what thou wilt now love; not what thou hast followed, and served heretofore, but what thou wilt now chuse and obey. Though the Jewes had been a sinful Nation, laden with iniquity, a seed of evill doers, corrupters of themselves, Isa. 1. 4, 5, 6. Forsakers of the Lord, provokers of the holy one of Israel, Apo­states, Revolters, putrified from the sole of the foot, even unto the head, stark naught. Yet God comes unto them, and Articles thus with them, ver. 16. Wash you, make you clean, cease to do e­vil, vers. 17. Learn to do well, as if he should say, though you have been thus abundantly evil, yet now harken unto me, let your hearts be turned from sins, and bestow them on me and my service.

Object. But what shall we do for pardon of the former 1 sins?

Sol. Why saith God, do not you trouble your selves for that, only hearken unto me, and be willing and obedient for here­after, and as for former sinnings, though your sinnes be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool, ver. 18. The same I say in this case, Christ will finde blood enough to get the pardon of sins, if thy heart would come off from sin to accep [...] of him: I stand not saith Christ up­on what thou hast been, I can easily discharge thee, only that which I require, is this, leave thy sins and accept of me. I be­seech you take heed of two things, one is a secret Pride, that you will not be brought to be beholding to God for great par­dons. Another is a present love of sin. This and not the former sinnings prejudiceth from Christ.

Obj. But God is just and he will not hold the sinner guiltlesse, and he hath revealed his wrath from heaven against all unrighte­ousnesse, 2 and therefore if I should flye to the City of refuge, yet from thence would he withdraw me, and be avenged of me.

Sol. I Answer.

1. Even this also should constraine thee to believe, forasmuch as by unbelief thou becomest a great rebel against the Gospel, and he will come in flaming fire to take vengeance on them that o­bey not the Gospel of our Lord Jesus, 2 Thes. 1. 8.

2. Unlesse justice be satisfied, assuredly it will never spare thee, for Justice will have either thy obedience, or thy satisfacti­on.

But then the way to present satisfaction to Gods justice, is to beleeve in Christ, forasmuch as God was in Christ re­conciling the world to himselfe, not imputing their trespas­ses.

It was Jesus Christ who performed full obedience, and en­dured an accursed death, to satisfie Gods justice, and this not for himself, but for the believer, and for none but for the be­liever.

So that there is no other way comfortably to answer justice, but by believing in Christ. For now thou hast a sure­ty [Page 188] one who stood in thy stead, and answered Justice for all thy sins.

3. Divine justice will not desire a double satisfaction: It will not require satisfaction from thee, and from thy surety too: The quarrel ceaseth 'twixt thee and God, for Christ hath by his own blood taken that up. As Elihu spake of uprightnesse, that I say of believing in the Lord Jesus; if thou doest, then the Lord will be gracious unto thee, and will say, deliver him from go­ing down to the pit, for I have found a ransome, Job. 33. 23, 24.

Obj. But I, who am I? so totally unworthy; there is nothing in me to move Christ to engratiate me, he will never bestow him­self on such an one as I am; will ever Christ look on such a dead dog as I am?

I answer to this.

1. Personal unworthinesse, it is no prejudice: You read in Mat. 7. Things. 8. 8. that the Centurion came to Christ for his servant, and believed on him, and sped well.

Yea, will you say, but he was worthy? nay, he professeth the Obj. contrary.

Lord, I am not worthy that thou shouldest come under my roof: Sol. as if he should say, I have nothing in me to demerit and chal­lenge this gracious act of thine; nothing, and yet I believe that thou canst, and wilt heal my servant: so the Prodigal, I am not worthy to be, &c.

2. Nay, the humble sense of our unworthinesse, it is a furtherance; Christ doth not expect any excellencies, and meritorious mo­tives from thee, thou must come unto him as an empty vessel, the full soul and the sound spirit is not for him; bring a soul to Christ which is spread all over with misery and need, why such a soul is a proper object for mercy to deal with; bring a soul to Christ which is all over with lostnesse, with poverty, with sick­nesse, with unworthinesse; why, this is the soul upon which Christ will look. Its never well with a man untill he can take Christ upon his knee, upon a bare knee, with an empty hand, (that is) till he be brought to be poor in spirit, that he is nothing, and deserves nothing, and begs of Christ to accept of him, even for Christs sake. The Lord be merciful to me a sinner, went home ju­stified, when the thank God, I am not as other men, returned as he came, a proud Pharisee.

You shall finde it thus, that God looks most on him who looks least on himself. The humble and contrite spirits, which are broken out of themselves, and can cry out, O Lord, I am really vile, and mostly unworthy; These the high God (who inhabits the lofty places) doth behold. And Christ is ready to take him by the hand, who thinks himself unworthy to touch his feet. There are two tempers which like Christ well one is a be­leeving heart, and another an humble soul.

3. Personal worthinesse is not the motive nor designed ground for faith in Christ; The ground of belief, that which invites the soul to draw on it self to Christ, is no deserving or eminent quality in our selves, but the goodnesse and fidelity of the promise, and the gracious offer of Christ himself to the soul. Behold, he calls thee, why, this is enough; if thou canst finde God hold­ing forth the golden Scepter, offering Christ unto thee, upon such and such termes, and thou consent unto them with all thy heart, thou mayest confidently close and lay hold on Christ by faith.

This is the wise skill of a Christian, truly to observe the pro­per rise of faith.

When God promised Abraham a son, the text saith, he did not consider his own body, Rom. 4 19. (that is) he did not consult with the strength of his own nature, what an able principle there was in himself to compass such an effect, but he was fully perswa­ded that what God had promised, that he was able to performe. The ability and fidelity of Gods promise exceedingly enclined his heart to believe. So is it here about faith in Christ; if thou doest consider thy own body, thy own deserts, thy own excellen­cies, thou shalt never beleeve, for faith can finde no ground in these to encourage the soul; but the ground of faith is without our selves: Why; God offers me Christ, and Christ calls me unto him, being heavy laden, and he saith, that he, who beleeves in him, shall have eternal life. Now this is a word of truth, and this word of his is worthy of all acceptation, I will ven­ture my soul upon it.

It is with faith as with a bird, cast him into the water he cannot flie, that element is too grosse for him, he cannot ga­ther and beat his wings there, and therefore is kept down, but cast him into the aire, which is a more pure element, then [Page 190] he can clap, and [...]pread the wings, and mount: why, faith is the wing of the soul, and the promise is that spiritual ele­ment, that aire which breaths a life and motion to faith; faith is raised by it alone, and it is checked and hindered whiles the soul would force it to act it self upon those poor and grosse excellencies in our selves. Faith desires no better object then Christ, nor su [...]r pawnes then Gods pro­m [...]se.

Fourthly to receive Christ by faith, it is not a matter of merit, but a point of duty.

When God commands a sinner to repent, and to forsake his sinnes, and take him, he shall have mercy i [...] [...]e will do it: This may not now be said, O Lord I am not worthy to obey thee in this duty, if I were worthy to repe [...]t I would repent; nay, but O man, divine commands are to be obeyed, it is thy duty to repent. So God commands the soul to beleeve in Christ, to ac­cept of him. The soul now looks on the excellencies of the gift, but forgets the obligation of duty: Its true, Christ is a most excellent gift and blessing, there is not such a thing in all the world for a poore sinner as Christ, but then know: that his excellencies may not take thee off from thy duty; This is his Commandment, that we beleeve on the Name of his Sonne.

Brethren, you are mistaken, to beleeve in Christ being pro­posed unto us in the Gospel, it is not a matter of in­differency, I may, or I may not; nor is it a matter of curtesie, as if we did a work of supererogation more then God requires; nay, but it is a matter of conscience, a man sinnes he violates a command, an evangelical precept, if he doth not beleeve; It is not a dispute of worthinesse or unworthinesse, but it is obedi­ence to the Command which thou art to look upon.

5. Christ is given out of rich grace, and mercy, and love, and therefore none can receive him but the unworthy. There is this difference 'twixt the reward of Justice, and the gift of graciousnesse; Justice hath an eye upon the disposition and acts of the person, and according unto their qualities and degrees doth it commensurate reward or punishment. But gracious­nesse hath an eye only upon it self, the free bountifulnesse of its own nature is the reason of its gifts and acts. Suppose [Page 191] that a King executes a malefactor, this is an act of justice, and findes cause in the rebellion of the offendor; Suppose that a King pardons a malefactor, this is an act of graciousnesse, and findes its reason only in the breast of the King, and not in the worthinesse of the delinquent. Thou stand'st upon thy worthinesse, O, if I were worthy of Christ! why; but is not Christ a gift? he is often said to be given; yea, but is he not a gracious gift? See Ephes. 2. 7. God did shew the ex­ceeding riches of his grace in his kindnesse towards us through Je­sus Christ: As if he should say, if ever there were a gift free-given, it is Christ. If Christ be a gracious gift, then he is not bestowed on the worthy, but on the unworthy: not on him who can challenge and say, Lord there is good reason why I should have Christ, and thou shouldest do me wrong if I have him not; O no, but he is a gracious gift, and therefore the broken sinner may come in and say, O Lord, though I am unworthy, yet give me Christ; graciousnesse doth not expect any motion out of it self, and therefore, though in respect of my desert, shame and confusion be my portion, yet thy gifts of grace are free, for thy exceeding riches of grace, and mercy, and love, give me thy Christ.

If I meet an old decrepit poor beggar, and seeing misery and poverty in his face, I freely draw my purse, and say, there is a shilling for thee; O no saith he, Sir! I am not worthy, I am a poor man and ready to starve, give it to that Gentleman yonder who is in gay cloathing, and hath thousands in his chests, for he is worthy, what a proud folly were th [...]s? why? my almes was a gracious dole, and if any man in the world had it, he had, who doth need, but doth not deserve it: So, &c.

6. Christ is worthy your taking▪ though thou be unworthy of receiving, 1 Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. As if he should say, this is so necessary a thing so good a thing, so admirable a thing for a sinner, so meet for him to hearken unto, and to embrace. What, if the chois­est Prince in the world should this day present himself to the foulest, ill-favoure'dst, neglected woman, one without all beau­ty, without all parts, without all estate, and assure her, if she [Page 192] will consent to his termes, he will bestow himself upon her? Though she be totally unworthy to heare of such a thing, yet the person is worthy, and the acceptance of the motion is wor­thy, all the world sees reason enough that she should hearken. So it is, Jesus Christ the Prince of peace, the Lord of life, the Authour of salvation comes to a sinful soul, utterly naked, and void of spiritual excellencies, over-runne with all the spots of inglorious deformities, exposed to all kindes and degrees of present and future miseries, calls and invites that soule to accept of him upon his own termes, yet that soul stands off and excep [...]s, I am not worthy; Thou wor [...]hy, saith Christ! what do I esteem of thy worthinesse? Not for thy sake be it known unto thee, is it that I offer my self unto thee; not for any beautiful, or ingratiating ornaments and gifts is this, but for my own sake. Am I worthy the receiving? if so, then accept of me: Christ hath worthinesse enough, and as our helps in the promises, draw us thither, so the treasures in Christ should do.

Obj. But you will say, Christ hath let fall a word, which tels me, that there must be a subjective worthinesse, as well as an objective worthinesse in me, as well as a worthinesse in him, Matthew 10. 13. If the house be worthy, let your peace come upon it.

Sol. I answer, that there is indeed a double worthi­nesse.

First, one of the object, when it is so every way excellent, and necessary, and sutable to the exigencies of a person; so Christ worthy.

Secondly, another of the subject, which (to restraine it now to the place alledged) is a worthinesse of judgement and affection, not a worthinesse of qualities and action. Then a man is said to be worthy, in reference to Christ, not because he hath any taking and inviting qualities, but when he judgeth worthily of the Lord Jesus, and his affections draw after him as most worthy of all acceptation.

Lastly, what is that which makes thee unworthy? It is 7 nothing in the world but sinne, all the debasings of the soul are our sinnes, and so, there is a twofold unworthinesse. 1. Meri­torious. 2. Excluding.

But then, mark, two things could never be, if meer sinnings did effectually prejudice the soul with an excluding unworthinesse; one is, That Christ could never have been a worthy gift; Ano­ther is, That faith could never have beleeved truths in Christ; It could never take Christ as a Saviour, nor beleeve in him for the sure pardon of sins, if that sinnes absolutely did involve the soul with such an unworthinesse as should for ever exclude it from partaking of Christ. O no: Though sinnes make unworthy, yet Christ came to call sinners; and though un­godlinesse makes unworthy, yet Christ justifies the un­godly.

4. Obj. But I am not sure that Christ is willing to bestow himself on me, or that I should lay hold on him, else I should (I think) be able to beleeve.

Sol. To this I will returne two things.

1. One is clearing Christs willingnesse.

2. The order of a Christians assurance.

First, That Christ is willing.

I shall but light a candle to the Sunne in endeavouring to manifest the willingnesse of Christ to accept of sinners; Why? 8. Things. what can possibly expresse a willingnesse which is not espiable in Christ.

First, when thou wert a sinner and an enemy, yet then did Christ shed his blood and die for thee, Rom: 5. 8, 10.

Nay, he did not do this through constraint, but through consent, it was a free-will offering, therefore is he said to offer himself, and lo I come, and to give himself, and to lay down his life, and to pay a price; nay, to be straitned till it were accomplish­ed, Luke 12 50.

His death was the putting of the seal to the bond. It ratified all the Covenant which it had not done, had not Christ been willing. Why? he knew thee long before, and saw thee in thy blood, before he shed his own: and had he been unwilling to have done thee any good, or that thou shouldest have re­ceived any good from him, he would never have cloathed himself with such a nature, as he did assume, neither would he have anguished his righteous soul, nor have suffered such a tormenting and accursed death. Verily, if I would lay down my life for a person, this would sufficiently argue [Page 194] and declare that I were willing to bestow my self on the per­so. So, &c.

Secondly, consider his many personal invitations: he hath 2 from his own mouth both counselled and envited the poore sin­ner unto him. I counsel thee to buy gold, and raiment, and eye salve, Rev. 3. 18. The Spirit and the bride say come, and let him that heareth say, come, and let him that is a thirst come, and whosoever will, let him take of the water of life freely, Rev. 22. 17. Ho! every one that thirsteth come ye to the waters, and be that hath no money, come ye, buy and eat, yea, come buy wine and milk without money and without price; hearken diligently unto me, and eat ye that which is good, and let your soul delight it self in fatness; Encline your eare, and come unto me, and your soul shall live; And I will make with you an everlasting Covenant, even the sure mercies of David. Isa. 55. 1, 2. 3. Behold, I have given him for a witnesse to the people. Ver. 4. Jesus stood and cryed, say­ing, If any man thirst let him come unto me and drink, John 7. 37.

Thirdly, consider, he hath assured thee of acceptance: Him 3 that cometh unto me I will in no wise cast out, John 6. 37. He will not shut the door against thee when he hath envited thee, but thou shalt be a welcome guest; nay, he will surely do thee good, Mat. 11. 28. Come unto me all ye that labour and are heavy laden, and I will give you rest.

Fourthly, there was never any one who did come unto him, but 4 sped well. Thou canst not finde any one Iota of unwillingnesse, nor of his disregard, but all have found him to be a merciful High Priest, and a compassionate Saviour, who have accepted of him.

Fifthly, consider, that he doth still negotiate with thee: 5 Though he be returned to the highest heavens; yet he hath dispatched Embassadors in his Name, to publish, and to call up­on thee, and to beseech thee, 2 Cor. 5. 19. God was in Christ reconciling the world to himself, not imputing their trespasses un­to them, and hath committed unto us the word of reconciliation. Ver. 20. Now then we are Ambassadours for Christ, as though God did beseech you by us, we pray you in Christs stead be ye reconciled to God. V. 21. For he hath made him to be sin for us, that we might be made the righteousnesse of God in him.

Object. If there were any hope of reconciliation (may a man reply) then I should believe.

Sol. Why, saith the Apostle, God was in Christ reconciling the world to himself.

Object. But if God had commanded any in his Name to pub­lish this:

Sol. He hath committed to us the word of Reconcilia­tion.

Object. But you may do it out of your compassion, not from a commission.

Sol. We are Embassadours for Christ, and pray you in Christs stead.

Object. But our sins will prejudice the Reconciliation.

Sol. He hath made him to be sin for us.

Sixthly, consider his marvellous patience: If he were not 6 willing, he would never have re-inforced his suit, but would have taken the first denial.

But he hath followed them, who have fled from him: He hath gone after the sinner, who hath many times turned his back, Rom. 10. 21. All the day long have I stretched out my hand unto a disobedient and gainsaying people. In this sense we may apply that of the Prophet; He doth wait that he may be gracious, and yet continues his Embassadors to bring thee home unto him.

Seventhly, consider His sad complaints for thy holding off 7 and not beleeving: when he came neer to Hierusalem, he wept over it, and said, How often would I have gathered thee? Matth. 23. 37. And O if thou hadst known, even thou, at the least in this thy day, the things which concern thy peace, Luke 19. 41, 42. And why will you not come unto me? John 5. 40. As if you did see a tender father pursuing a rebellious childe, and working up­on him by counsel and entreaties, and by hands of bounty, and he will not yet hearken, the father steps to a friend, and powers out tears, O I cannot win him, I cannot turn him, doth not this shew a willingnesse? So, &c.

Lastly, consider his Will is exhibited to us in all the kindes of 8 willingnesse: I observe that his will may be manifested three wayes.

First, in commands, and there is a preceptive will, and Christ commands thee to beleeve.

Secondly, in promises, and there is a gracious and encoura­ging 2 will, and Christ hath promised himself and all that he hath done and suffered, if thou wilt beleeve in him.

Thirdly, in threatnings: and there is a just and vindictive will, 3 and Christ hath pronounced an abiding wrath, and an everlasting death against him that will not beleeve; So that this is most clear, that Christ is most willing that a poor sinner should come in and embrace him, and be saved by him.

Secondly, The order of assurance.

But then for the order of assurance, that Christ is wil­ling.

Observe that there is a double assurance.

1. One which is precedent, and grounds the soul to be­leeve.

2. Another is subsequent, and attends the soul after its be­leeving. That precedent assurance consists in a clear and convincing demonstration, that Christ is willing to be taken by the sinner. This subsequent assurance consists in a reflexive perswasion, that he is my Christ and Saviour, being by faith taken and ac­cepted.

Now if a sinner expects this latter assurance before he will beleeve, he doth preposterously and vainly perplex his soule; nay, it is an impossibility to lead on the soul this way; nay, it were a falshood and a delusion to the soul, if it had a reflexive assurance, that Christ and his benefits are mine, before the heart did by faith beleeve in him, and accept of him: I did cousen my soul with a lie, for Christ is not that mans who doth not yet be­leeve on him; the ways of this kinde of assurance, is as it were the eccho of the original wayes of faith a consequent of it, but never an antecedent. For a man to solace himself, that the estate is his, before the person is his; or that the person is his, before he hath accepted of the person: Why, this is but the fruit of a vain and idle fancy. But the former assurance that is a sweet inducement unto the soul to beleeve, viz. when the soul ban get three things cleared and resolved. 1. The cer­tainty of a Saviour. 2. The alsufficiency of him. 3. His willing­nesse to embrace and accept of a beleeving sinner. Now this assurance is to be drawn from the very nature, and offices, and dispositions of Christ, and from the command, and invitations, [Page 197] and promises of the Gospel; which when the soul hath throughly perused, and scanned, it shall clearly see and freely acknowledge, (if it wil not blasphemously suspect Gods own truths for lies) that Christ is both an able and also a willing Saviour, not only willing to lay down his life, but most willing that sinners should come to him and believe in him, and so find eternal life.

So that you may from this take notice of three things.

One, That to be assured of Christ, as mine, is no ground for to move a man to believe, but it is a consequent of it.

Another, that to be assured that Christ is willing, and ready to be mine, and to accept of me, this is a sweet motive, and an encouraging ground for the soul to believe.

A third, there is no better way to feel the sweetnesse of Christs being willing to bestow himself upon a man, then by believing first on him, for it is faith in Christ which opens to a man all his interests in Christ: And if this be sure, that Christs willingnesse prevents thine, if therefore thou be willing to accept, the very nature of the treaty and match assures thee sufficiently that Christ was ready long ago.

5. Obj. But then saith the sensible sinner, I am not prepared and humble enough: Christ is to binde up the broken hearted, but my heart is still hard, and Christ is to open the prison for them that are bound, but I am not (at least) in sufficient bondage, and he is to give the oile of joy for mourning, but I have no melting, nor mourning spirit, and therefore I may not believe on him, nor take him, for I am distinguished.

Sol. I shall not need to say much to this, because I have touched heretofore upon in the Exposition of Mal. 1. 1. yet I will touch a little at this time.

1. There is a twofold humbling according to a double cause of it. One is in the exceedings beating of the conscience, with inward terrors and feares, springing from the Power of the Law, which quickens the conscience, and wounds it with the expresse sense of former guilt, and which presents God in all the glories and terrors of his justice, and as the great and sure avenger of an un­righteous person. When the soul is in this kinde of humbling, it is filled with exquisite sense, and exquisite torment, like a man with a burning arrow in his thigh, or like a thief hearing the sentence of death pronounced upon him by the judge. Now this kinde [Page 198] of humbling, though (sometimes) it may be an antecedent to faith in Christ, (for God doth many times bring a man to heaven by the gates of hell, he doth bruise, and wound, and even kill him by the terrors of the Law, and then revive him with the work­ings, and tender goodnesse of the Gospel) yet it may be (possibly) without any future accesse of the soul to Chr [...]st. For this, mark, that though God doth many times graciously superad another work of conversion, to this of legall affliction, yet he may and doth many times distribute these sorrows in wrath, and they are but the testimonies of his pure and displeased justice, even in this life, to begin an hell of anguish in the conscience of a proud and daring sinner.

Another is in the tender abasings and sweet bathings or mourn­ings of the affections, when there is a fountaine of sorrow set open within the soul, giving out it self in severall streames of melting, because of sin and transgression. Now this latter is not an ante­cedent, but a consequent of faith in Christ, as you shall hear pre­sently.

A man cannot rightly judge of his fitnesse to lay hold on Christ by the meer strength or measure of any legall humbling, but by the Issue and event of them.

If instead of one item from conscience, thou shouldest now heare an hundred; and instead of one lash from conscience, thou shouldst now feel a thousand, though thy heart were bro­ken into as many pieces as the glasse which is dashed against the wall; though thy spirits did even fry within thee, for the heat of horror, and that thou didst roare day and night for the disquietment of thy guilty conscience, yet couldst thou not confidently affirme by all this, I am now for Christ, and Christ will assuredly accept of me, I shall not misse of him.

Reasons whereof are these:

1. Because these may be Gods tokens of just vengeance on thee, meer punishments and judicial acts.

2. The soul under these may be rather taken up with the stinging guilt and feares of sin, then with the foul vilenesse, and base nature, and acts thereof (standing in contrariety to the holy and good will of a gracious God.)

3. The thus afflicted soul may cry out for Christ, meerly out of self-love, to ease the burden, but not to cure the nature, to deli­ver [Page 199] it from paine, but not to heal it of the sinfull inclinati­on.

Therefore this I would say to any legall broken spirit, do not judge of fitnesse meerly by the strength or depth of teares; there is a threefold enough, 1. Intensive for the degree. 2. Ex­tensive for the time. 3. Dispositive for the efficacy; therefore do but observe what disposition attends and follows these: There be five things which if they follow upon legall hum­blings, may be subordinate encouragements to the heart, to put it self upon Christ.

First, if quite driven out of ones self.

Secondly, if sin comes to be felt as the basest evil, as the guilt of it hath been found the sorest paine.

A third is if the heart finds it self any way loosened from the league of iniquity; yea, and that a secret war is begun now 'twixt the soul and the sinner.

Fourthly, an high estimate and valuation of Christ, as the only and choisest good of my soul and hope, &c.

An active and fervent desire to put the soul under the Government of the Lord Iesus.

Whether thy legall humblings be great or small, long or short, more or lesse, that's not the thing; but if they be thus attended, thou mayest safely venture thy soul upon the Lord Jesus, thou mayest believe, and he will in no wise refuse thee.

3. Faith in Christ will not hinder the humblings or meltings of thy soul.

I observe when there is a Thunder-clap, then there is such a hurry in the cloud, that fire flasheth out, and the cloud is brust insunder, and a mighty deluge of water is thrown down; and you may likewise observe that the Sun doth (though there be no storme) draw up and sweetly open and pierce the clouds, which thereby give down the most seasonable and refreshing showres of rain. The Law is like a Thunder-clap, it doth ma­ny times so tosse, and hurry, and vex the conscience, that infi­nite sighes, and feares, and teares gush out: But then faith makes the Sun of righteousnesse to arise within the soul, and no­hing melts the heart more then Christ apprehended by faith. [Page 200] Zach. 12. 10. They shall look upon him whom they pierced, and they shall mourne for him as one mourneth for his onely son, and they shall be in bitternesse for him as one that is in bitternesse for his first-born.

For faith.

First, sees the greatest love, the sweetest kindnesse, the freest par­dons, 3. Reasons of it. the readiest acceptations; all which do even me it the heart in­to a river, and works the greatest mournings.

I doubt not but the very behaviour of the father of the Prodi­gal, brake the heart of him with more thawings and kindly mournings, then ever did his former misery and hardship; O this, that though he was an ungracious spend-thrift, a stubborne childe, a lewd companion, Luke 15. yet his father should run to meet him, that he should fall upon his neck and kisse him, the kind­nesse of those lips wounded his heart with the deeper sense and judging of his own unkindnesse. So when a sinner shall by faith see Christ steping forward in the Gospel, puting forth the hand to him, calling him, come, thou hast done evil as thou canst, hast wronged my father, me, my spirit, my servants, thy selfe, I will get thee pardon for all, feare not, nor be dismayed, I will will take upon me the discharge, I will be thine, my blood thine, my righteousnesse thine; O, this melts the heart: thou canst not take Christ, but thy heart will break, nor read thy pardon, but thine eyes will melt; what for me, Lord; yea, for thee, what after such deep rebellions; yea, after all, and that most freely and willingly; Good Lord, how the soul weeps now, &c.

Secondly, faith sees sin in the greatest vilenesse: It is one thing to see sin, Hell-gates, and another thing to see sin (if I may so allude) at Heaven-gates, there I see it in its reward, which causeth feare, here I see it in its proper nature, which caus­eth hatred. when I can see sin as the wrong of a righteous and holy will, as a rebellion against a holy and just Law, as a pro­vocation of a great and holy God, as the speare thrusting through the heart of our Lord Jesus Christ, as the basest quality, and vilest abuse, and indignity to love, and mercy, and blood; now, now I begin to melt, to grieve, a God is wronged, a Fa­ther is wronged, a Saviour is wronged.

3. Faith melts the promises, and the promises melt the heart: Why? [Page 201] brethren, our soft and mourning hearts are not first in us, and then in the promises, but first in them, and from them they come down into us. The heart of flesh is first in that promise, Ezek. 36. I will take away the heart of stone, and give you an heart of flesh, and thence it comes to the person for to fashion and mollifie his heart. But what draws the promises? Is it not faith: It is the only hand which reacheth out unto them, and receives them; whence it doth fully follow, that beleeving will be no prejudice, but a great furtherance to thy mournful hum­blings and softnings.

Obj. I grant it, when a man can indeed beleeve; this be­leeving will much abate, and perhaps remove the actuals of an horrible stumbling; (that is) a man shall not now feel such a desperate terrifying, bitter, hopelesse anguish as before, but yet it doth open a full veine within the soul, which drops with vitall sorrows, with gracious lamentings, with hearty displeasures, with hopeful tears; and though under them the soul is not so hurried, yet it weeps bitterly, as the wife which holds the lately reconciled husband by the hand, or as the child which is newly pardoned and embraced.

This is a truth, that faith can heale the teares of a slave, and breed the tears of a childe: It can rebuke the ragings of the sea, and yet continue its flowing courses; It can still a raging conscience, and yet beget a streame of godly sorrow; it can both quiet a troubled spirit, and raise within us a soft and mourning heart. Yea to speak plainly, a man never till then begins to mourn as a childe, till he hath faith to see God as a father, and the gracious looks of Christ (which only faith espies) they upbraid our sinnings more, and no such springs of grief as they.

6. Obj. But I have stood out my day, and have refused many invitations, and offers, as, now I may not beleeve. I am sure that Christ will never regard me, because of my former proud refusals of him in his gracious offers and invitations: Now the day is gone, It is too late.

Sol, To this I answer.

1. That not only the positive refusals, but also the slighting pretermissions of the voice of the Gospel, are (undoubted) sinful, for if disobedience to the Law, then much more unto the Gos­pel [Page 202] is very bad; no man can refuse his remedy, but he makes his wound the greater.

2. Again it is granted, the greater kinde of refusal, adde a greater measure of guilt: the refusals of light against light, is a more dark condition: (that is) when a man knows the Gospel to be the voice of Christ, and to propound heaven and mercy upon the only termes, and yet he is not gathered, this is sinne in more degrees then the passing over it, then igno­rance, and inobservation: againe, the more wilfully a man re­fuseth his opportunity and invitations, this also makes the re­fusal more hainous, and calls upon the soule for greater humblings.

But then know, 5s Things.

1. That Christ is not alwayes so quick to break off (for ever) for some refusals: It is not an uncapable condition, (a sealed state) if a man hath stood out against many particular invi­tations. This simply is not the sinne against the holy Ghost, and therefore it is pardonable, and if the sinne be pardonable, then the sinner is capable of Christ, in whom alone sin is to be pardoned.

2. Scarce any beleever, (who is called after the ripenesse of yeares) but hath often refused (before his conversion) many invitations by grace and mercy. It were an horrid harshnesse for any Minister to send all them to hell, who once refuse the news and tender of heaven: Nay, we see that Christ hath several seasons of conversion, some he brings home to himself at the night, at the later end of the day, who questionlesse refused him in the former part of the day; nay, that grace which doth gather a man to Christ, conquers our refusing hearts, Ergo, meer refusing is not an eternal prejudice. It is true, that whiles I do refuse, I cannot beleeve, yet though I have formerly refu­sed, I may yet beleeve.

There is a double refusal of Christ, and the invitations of the Gospel; one is malitious, this is fearful; another is temerarious, and this is pardonable: That is accompanied with a despiteful­nesse of spirit, this depends much upon rashnesse, temptations, in­advertency.

Againe, there is a double refusal; one is total, but temporary; A man doth not hearken, though Christ doth call, he will [Page 203] not subscribe, though Christ propounds, but goes in his own way and course, yet at length with Paul, he may be struck to the ground, and yeild up himself to Christ.

Another is, total and final, which is an impenitent rebellion; A man holds out against the voice of Christ for ever, there is no hope for such a person.

2. No broken and grieved heart for former refusals can justly say, that it hath stood out its day, and it is too late to be­leeve.

This is a thing of some concernment, and many are very strict in it; I will only present my thoughts amidst the crowd of conjectures.

First, how punctual Gods day of grace is in the offer of Christ; so that if a man doth not take it in the first moment of tender, I think none can tell.

Secondly, to say of this or that particular man, that he is gone beyond his day, for ought I know, goes beyond our com­mission.

Thirdly, that at any time when the Gospel is published, then it ought presently to be embraced, To day if you will heare his voice, &c.

Fourthly, God doth not take away from a man his day alwayes immediately upon his first refusal, if so, perhaps it would have been night with all the world ere this.

Fifthly, it is probable that the day of grace is not closed a­gainst a particular person, when his heart begins to be broken for former refusals: for when men out-stand this day, usually they are given up to a seared conscience, to a reprobate minde, to a sensible stupidity, and to the works of sinne with greedinesse; they grow worse and worse, being not only destitute of all soft­ning qualities, but being more hardned by the Gospel, which they refused and despised. The man who out-stands his day, is either deprived of the sound of the Gospel, or else he hath only the judicial power of it working upon him.

3. The sense and grief of the heart for former standings out, this, I say, proclaimes that thy day is not set, nay, this is thy sin­gular and special day.

D [...]vines do distinguish of the day.

One is General, like the rising of the Sunne, the ve­ry [Page 204] rising and publishing of the Gospel makes a day.

Another is special which is like one of the twelve houres in the day, when the Spirit of God begins to make day within the heart, and Christ is dealing and secretly parling with the soul, by conviction of its former refusals, by sweet humblings and meltings for such proud and erroneous deni­als: That the Prince of my peace should be refused, that the Lord of my life should be refused, that the termes of righteous­nesse and mercy should be refused, O how the heart judgeth, condemns rents, and afflicts it self for it; falls down at the feet of Christ, not worthy O Lord to look upon thee, whom I have so often undervalued. This is a special day, here's a season for thee, thou mayest go to Christ, Christ hath dealt with thee effectually, this is the acceptable time.

4. If thou hast stood out against Christ hitherto, thou hast therefore now the more reason to come in, and not to refuse the offer yet continued.

Observe two things.

First, that former rebellions are never taken off by by new and continued: For this is to make sinning much the worse; per­haps thou didst refuse Christ heretofore through ignorance, (thou didst not see his excellencies, nor thine own necessity) or perhaps through inadvertency or carelesnesse, thou didst not wisely and seriously heed that great salvation in him: But now thou art convinced, now thou seest thy refusals, and care­lesse pretermissions to be sinful: Why; is this the way to cure the former by adding more refusals? Didst thou well to refuse him upon his own termes? if thou didst ill then cease refusing; labour to accept of them: Thou canst never please God by continuing in a sin, nor help thy self by pleading against thy duty.

Secondly, thy obligation and present duty ceaseth not because of former refusals: It was thy duty to have received Christ at the first, and to this very day doth that duty lie upon thee: former miscarriages should cause our humblings, but they ne­ver disannul our duties: Why; the Gospel is yet in its revelation of Christ, and yet in its tenoer of Christ unto thee, and yet in commanding of thee to refuse him no more, but to hearken and to beleeve, (that is) to accept of Christ to be thy Lord and Saviour.

Obj. Oh why, what should I do faith a soul that hath stood out?

Sol. I answer, thou shouldest look back on thy withstandings with hearty grievings, and shouldst presse on towards thy du­ty with fervent requestings; now lay down thy weapons, and strive to give up thy self to Christ, not to harden thy heart a­ny longer, but beg of God day and night to forgive thy refusals, and to give thee now a heart to beleeve and to yield.

5. Christ will accept of any man who is willing to lay down his weapons.

Object. 'Tis true that Christ saith, These mine enemies who will not have me to reigne over them, bring them forth and slay them before me; If a man will be still an enemy, if he will not accept of Christ to be his Lord, to govern him, then Christ w [...]ll be a Judge and enemy to that man, he shall pe­rish.

Sol. But it is as true, that if we accept of reconciliation, if we would lay aside former enmity, if we come unto Christ and cast our selves down at his feet, and give up the sword which fought against him; if we confesse our rebellions, and beseech him to accept of us into his service, and into mercy; If we heartily desire now to be the servants of righteousnesse, to take Christ to be our Lord, and to serve him alone, assuredly he will not refuse us. Therefore, if any here this day have their spirits entangled with this scruple, that they now have refused Christ, and are past their day, but withal they finde their hearts bleeding for this, and they do now judge of Christ as the chiefest of ten thousands, and it is the desire of their souls to be re­conciled, and to put themselves under the government of the Lord Jesus, I say unto such, fear not, come and accept of Christ, he will be reconciliation to thee; Though thou hast been an e­nemy, yet if now thou wilt accept of the termes of peace, the Son of peace will certainly accept of thee.

7. Obj. Yet the sensible sinner is not satisfied for all this, I am afraid, Why? because I finde not only former guilts in a manifold number, but present corruptions in exceeding strength, no man living hath an abominable heart as I, surely the Lord Jesus will loath me and depart from me, a sinful wretch, I [Page 206] cannot think otherwise, how then should I beleeve?

Sol. For some resolution of this scruple, observe a few par­ticulars.

First, the sense of the strength of sinne is no unhopeful symptom, nor prejudice to faith. Of all tempers, the hardned is most dangerous, and sinne hath the greatest strength, where there is the least sense: A man seems to be nothing else but a lump of sinne, when he is so wholly leavened and sowred, that not a part in him can reflect upon it self, and feel its filthinesse; where the guilt of sinne is no burden, and the nature of sin is no trouble, that soul is in an ill case.

But the sense of the strength of sinne imports something else in the soul besides sin: When the patient is deadly sick, he saith he is well and feels no paine, but when a patient is re­covering, he is full of sense, and complains his head is weak, his stomack sick, his bones lame, all is amisse. There is more hope of one sensible sinner, then of a thousand presumptuous and hardned wretches; And God seldom or never gives a man a sense of Christ, who hath not had first a sense of his sinful­nesse.

There is a double sense of sinne.

1. One is meerly judicial, which is the feeling of the guilt of sinne when God awakens the conscience to apprehend its former sinnings, and imprints some degrees of wrath upon it as the fruits of guilt; and now the sinner is broken and crushed, for he feeles a kinde of hell in himself for his former sin­nings.

2. Another is more then judicial; It is something more grie­vous, and that is, when a man doth not only feele the guilt of sinne as pressing, but the nature of sinne as an oppressing burden; He sees and feels the inclinations and motions of his heart as most repungnant to the will and glory of God, and therefore is exceedingly afflicted and disquieted: This now is an admirably hopeful Symptome.

Secondly, Ʋnbelief is no oure to the strength of sinne: whe­ther thou conjecture the strength of sinne to consist in hardnesse of heart, Why, unbelief will never soften thee; or whether thou conjecture the strength of it, to consist in the approbation of sinne; Why, unbelief will never condemn and disapprove it; [Page 207] or whether thou conjecture (though not rightly) its strength to consist in meere inclinations; why? why unbelief will never alter them; or whether thou thinkest its strength consists in frequency of actions or motions; why, unbelief will never remove or lessen them; or whether thou thinkest its strength consists in commands and power, why, unbelief will never conquer them.

Ʋnbelief is a sin it self, and therefore can be no cure of sinne, (for nothing cures the sinner, but that which is contrary un­to sin:) Nay, unbelief keeps off the soul from its cures, from its helps; the help of a sinful soul is in heaven, but unbeliefe knows not the way upward, the heart of unbelief will depart from the living God.

Thirdly, Christ is a Physician for a sick sinner, and he hath said, that the whole need not the Physician, but the sick. Why? The sick person is no unsutable object or present for a Physi­cian, his calling is to heale distempers and sicknesses; and thou mayest confidently go to Christ to have thy sick soul healed. We cannot brethren, we cannot, and Christ knows it well enough, we cannot come to Christ, but we must be be­holding to him for two things, One, his merit to get our sins pardoned; Another is his Spirit, to get our sinful natures chan­ged. And therefore Christ is appointed of God, not only to be Redemption, but also to be Sanctification; as he is the Author of salvation to us, so he is the Authour of Sanctifica­tion in us; We cannot come to him and bring good natures, O no, the grace which we want, is in Christ, in our Head, as water in the Spring, and from his fulnesse must we receive grace for grace. None can change that vile heart of thine but Christ; His wings are healing, and to him art thou ap­pointed to come as the sick person to the Priest in the Levi­tical Law.

The Covenant of grace (you know) is an undertaking, not on­ly for pardon, but for changing, and all the Covenant is made good in Christ: As if God should say unto a sinner, I know thou art a guilty person ful-well, and besides that, thou hast a fil­thy and abominable nature, but go to my Son, accept of him, there is thy pardon in him, and there is thy change in him, he shall justifie thee from thy guilt, and he shall sanctifie thy nature from its vile corruption.

Fourthly, Jesus will not loath thee because of thy sinful na­ture, but will help thee because thou art a sick person. Remember it for ever, the more vile thou art in thine own eyes, the more pre­cious thou art in Christs opinion; I never read of any person who came to Christ, thou Lord heale me, but he was sent away cured.

Fifthly, What doest thou think of beleeving? what is thy opi­nion of faith? what? as if faith were an enemy or hinderance to holinesse? That it will either increase, or suffer lewdnesse in the heart? far be it from thee so to think; O no, Faith is the singular way of encreasing and getting all grace to thy soul, it deals altogether with holy principles, God, Christ, the Spirit, and with holy wayes, the Word, the Sacraments; Faith engageth all the goodnesse and strength of heaven for thy change, and for the renuing and subduing of thy sinful heart. Rom. 6. 14. Sinne shall not have dominion over you, saith the A­postle, and why? for ye are under grace: Mark it, under grace (that is) under a gracious Covenant, wherein God and Christ have engaged themselves to their ayd and strength; yea, but what makes us to be under this grace? Verily it is faith in Christ, in whom all grace is ensured to the soul.

Nay, if thou couldest by faith accept of Christ to be thy Lord and Saviour, now mightest thou confidently go unto him to expresse the vertues of his Sovereignty and goodnesse to thee; Now mightest thou plead with him for the excellencies of his Spirit; Lord Jesus, I have bestowed my self on thee, and thou didst invite and assure me, that thou wouldest be, not only righteousnesse, but sanctification also unto me, I be­seech thee, send forth the rod of thy Scepter, the vertues of thy grace, and change by thy holy Spirit this unholy heart of mine, subdue mine iniquities, cast down every imagination exalting it self against thee, bring into captivity (O my soul desires to be captivated to thee, yea, by the) every thought, &c.

There is a pregnant difference 'twixt presumption and faith, presumption is but the birth of an idle fancy, like a dreame of great matters, which yet hath no real bottome, but only flies out of a multiplying imagination which is full of delu­ding acts.

But faith conjoynes the soul with a lively principle, with a [Page 209] true fountaine of grace with a root of holinesse, even with Jesus Christ himselfe, without whom we can never be made ho­ly, and by whom (being ingraffed into him by faith) we shall be sanctified throughout.

Look as the defiling qualities of our nature are first in Adam, and then in us his posterity, so changing and sanctifying quali­ties are first in Christ, the second Adam, and from him derived to us his members.

And then know that there is not such a Ligament to tie us in Ʋnion with Christ, as Faith, nor is there any such instru­ment to draw out the vertues of Christ into the soul as faith.

You read of those in the Gospel who brought diseased bodie: to Christ, and yet when they believed, they went away with cured and healed tempers; what doth this intimate unto us, but that the sensible sinner weary of his sinful nature, should make his addresse unto the Lord Jesus for cure, and health, and that he should by faith accept of him, and trust upon him for the healing of his soul, and the subduing of his sins, and then verily you shall finde vertue to come from Christ, raising a greater hatred of sin, war with it in the very fountaine, watching and praying a­gainst it, and the power of the ordinance successively weakening and crucifying the power of sin.

Lastly, know this that the time of contrariety is the time for faith to work. When a man sees death, then is it the time for faith to believe life? When he sees the grave, then is it the time for faith to believe a resurrection; when he sees guilt, then is it the time for faith to believe pardoning mercy; when he sees himself a sinner then is it the time for faith to believe a Sa [...]iour; when he sees strong corruptions, then is it the time for faith to believe great grace; when he sees great discomforts, then is it the time for faith to believe strong consolations; the exigences of sense, and the reliefes of the promises are quite contrary; what I feel is one thing, what God doth promise is another thing. That which the pa­tient observes in himself, is sicknesse; and that which he hopes for in the medicine is health. Hath God made thee sensible of thy sins, dost thou finde thus much, that al that thou canst do wil not become a rebuke of corruption, thou art able now to see the strength of thy sinfull nature, but to remove it thou art utterly [Page 210] unable? Why, what is now to be done? truly, as in the sense of the guilt of sin, we must then flye by faith to God, and put our soules upon his free mercy for pardon, so in the sense of the filthy strength of sin, we must to heaven by faith, and put our soules on Gods faithful promises in Christ, for the healing and subduing of it. This is the way, and therefore strive to walk in it, you may try other waters, but they shall not help you, and perplex your own thoughts, but they shall not availe you, the cure of the sinful soul is only in heaven, and it is faith only which can lift up a soul to God and Christ, which puts it into the Pool. When sin is felt, then let faith work; If thou canst finde any one promise which God hath made of sanctifying and healing, and subduing; Why, here's ground for faith; yea, for thy saith, for in these promises are the cures of thy sinful nature, and faith it is which will apply the healing medicines to thee.

8. Obj. Yet I am not satisfied, saith the sensible sinner and fear­full soul; Why, Because, First, I cannot finde an heart to duty, to pray and seek of God, and surely if God did purpose and mean any good to me, he would in some measure frame, and encline, and excite my heart towards him. Secondly, yea, and againe, though I do sometimes seek and entreat, yet I observe that what I was, that I am, nothing comes of it, how then can I, may I, should I be enduced to believe?

Sol. Here are two sore and real scruples which do indeed vehemently beat upon a sensible sinner, I shall endeavour to assoyle them successively.

1. I cannot finde an heart to any duty, to pray for faith, &c.

I Answer.

1. As the inability to holy duties depends on natural cor­ruption, so the indisposition towards them depends exceedingly upon unbelief: There is nothing disheartens a man more to­wards God then it: For b [...]sides this, that unbelief in its own nature is a departure from God, (it is a bias drawing the soul downwards.) This also is true of it, that it represents God to the soul in all the appearances and methods of discourage­ments. It makes the soul to see nothing in God, or from God, which might encline it to him: O, saith unbelief, there is such holinesse and purity in him, that he will never endure thee, [Page 211] there is such truth and justice in him, that he will surely be a­venged of thee.

There is such strength and power in him, that he will cer­tainly meet with thee, and lay load on thee: There is, I con­fesse, a mercifulnesse in him, but alas his tender bowels of compassion, his ready forgivenesse extends not to thee; there are many sweet intimations in his promises, but they concern not thee; there is a mighty salvation in Christ, and powerful intercession to ingratiate some persons and their services, but what of this to thee! He is a God hearing prayer; yea, but he will not regard the cryes nor tears of some, but their Sacrifi­ces are an abomination unto him: And thus doth unbelief set up God utterly against the soule, so that the poor soul con­ceiving of God as an enemy, dares not come neer it, flies off it, is even afraid to speak to him; It is perswaded by unbeliefe, that God will frowne upon all that is done, whereupon the spirit sinks, the affection [...] are flatted; I have no minde, nor heart, am like a lump, a stock, a stone.

Secondly, it is faith which will fetch up the soul, Psal. 27. 13. 2 I had fainted, unlesse I had beleeved to see the goodnesse of the Lord, &c. As if he should say, my spirits were even breathing themselves out, I was even sinking down, giving up all, un­lesse I had beleeved, but that confidence of Gods goodnesse towards me, that did put life into me, that did fetch me again, that did put heart into me.

You see now the spring is coming on, that those (seemingly) dead branches of the trees, they begin to thrust out some hope­ful sproutings, and put on another colour of freshnesse, why? because the root is now more fed▪ and warmed. It is faith which will put colour into our faces, and spirit into our hearts, and life into our duties.

For,

1. Faith sets open the mercy-seat: It represents God to the Two reasons of it. soul in all his attributes of graciousnesse, not as an hard ty­rant, but as a good God, willing to give audience to the 1 humble requests, and suit of a poore sinner: Nay, willing to dispatch, and grant his requests: What is thy request, said A­hashuerus to Queen Ester, it shall be granted thee, &c? So saith [Page 212] the Lord, What wouldest thou have of me? Is it mercy? I do promise it unto thee; Is it grace? I promise that unto thee; Is it strength? is it comfort? is it deliverance? what­soever it be, if thou beleeve on me, I will not fail to give to thee. Nay, I will do it freely, nay, cheerfully, with all my heart, and with all my soul, Jer. 32.

Yea, this makes the soul to come unto God, as the ship into the haven with full speed, and stretched sailes: O the soul bends the knee with cheerfulnesse, when it sees it shall be rais­ed up with kindnesse; a man may have some heart to pray, when he knows, My God will hear me, that God hath a readiness to answer.

2. Faith sets the soul in the prevailing wayes: it puts the soul to seek and pray with such motives, as it is most sure shall make it to speed.

There are many motives which men take to prevaile with God; O, they can do nothing, God regards them not, the strength of a mans excellencies, of his own worthinesse, of his own abilities and frame alas, these are not the prevailing and binding motives, all these import that thou wouldest speed for their own sake. But faith layes these asi [...]e, it hath motives from Gods own heart and mouth, with which it teacheth the soul to urge God, the Name of Christ, the gracious goodnesse of God himself, the fidelity of his promises, his own word; Now God hath said, that these shall prevaile with him, and faith knows it to be infallibly so, and hereupon drawes on the soule with marvellous cheerfulnesse to seek the Lord.

3. Know this, that no man shall in good earnest set upon God for faith, and other grace, but Satan will set upon his heart, and his heart will set against his wayes in this. This were a wonder indeed, if a man could get into Christs armes with­out any more ado: That he should instantly have an heart (in all imaginable respects) sweetly and totally framed with the strength, and un-interrupted gales of heavenly inclinations and performances. Alas! poor soul, thou must by weak faith fight hard to get strong faith, and thou must by any duty make way for clearer duty: well is it with thee, if instead of words, thou canst sometimes seek God with sighs, and when sighes [Page 213] faile, if yet with groanes and desires. When thou wouldest do good, thou shalt finde evil present with thee; when thou feel­est an heart to pray, perhaps even that motion is almost struck out by another heart in thee, which is most unwilling to pray; when thou feelest any climbings of thy soul by faith in thy heart, even these will be opposed by strong doubtings and sus­pitions by another heart of unbelief within thee. Neverthe­lesse remember this, that this particular opposition being re­sisted, disliked, bewailed, doth only declare that there is in thee, that which is contrary to thee, and that Satan dislikes thy way, it doth not testifie that God dislikes it, or will not ac­cept of thee.

If God hath given unto thee any desires towards him, O cherish them as one would a spark; The beginnings of a Chri­stian are in much weaknesse, and manifold distractions and op­positions, but there is a God who gave unto thee those breath­ings, and can understand secret groans; and there is a Christ, who can and will make weak services acceptable, and in time will give the victory after the combate.

Secondly, Many seekings, but nothing comes of them.

This doth exceedingly distract the soule, the unsensible alteration of the soule after many seekings, usually raise a prejudice against God and our selves, but for this observe some particulars.

1. The efficacy of seekings, consists not in the quantity or number, but in the quality and manner. Have you offered unto me Sacrifices and offerings in the wildernesse fourty years, O house of Israel? Amos 5. 25. So I say, hast thou offered prayers unto God in these many dayes of thy distresses? nay, thou hast come before him with words, but not with prayers.

What? thinkest thou that the Lord is pleased with all thy teares, and with all the humblings of thy Spirit, and with all the importunities of thy requests, whiles under them all, thou doest not stick to tell God to his face that he is a dissembler and lyar? In all these thy sacrifices and approaches unto the great and high God, thou didst not believe any one promise which he hath made, thou hast thought that God would not do thee good; and is it likely that thou shouldest speed well at his hand, who reproachest the true and faithful God?

Obj. I do indeed pray, because I must, I am commanded, but I verily beleeve it is in vaine; tush, what tell you me of Gods promises, he will never perform them to me?

Sol. Good God! what, shall the Lord not only command by a righteous word, but assure and invite by a good and faithful word, a word as true as truth it self, and is it but a tush with us? is it not of any more account with us? nay, not of so much account as the word of a poore man? No marvel that nothing comes after many seekings, such seekings of pride and unbelief, infidelity, for the pardon of which I advise thee to speed up many more seekings of faith.

2. Right seekings shall alwayes come to something; Though the proud and impatient persons said, It was in vaine to serve God, and what profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord? Mal. 3. 14. Yet God assures them, that the day should come that they should returne and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Ver. 18. Sweet is that place of the Prophet I [...]aiah, Mine Elect shall long en­joy the work of their hands, Isa. 65. 22. They shall not labour in vain, nor bring forth for trouble, Verse 23. It shall come to passe, that before they call, I will answer, and whilest they are yet speaking, I will hear, v. 24.

And the reason is, because God is faithful who hath promised, and he will never suffer his truth to faile. If there be any good thing which he hath commanded thee to pray for, and which he hath undertaken for thee in his promises, and which thou dost humbly sue out in the name of Christ by faith; I say, rest upon it, it shall be given to thee if thou canst but wait on God in the use of the means.

3. There is a double answer to the seeking of the soul, one is real, another is sensible: As when a request is presented to the King, either for pardon or settling; if he accepts of the request and puts his seale to the authorizing of the grant, the request is really done though (perhaps) the petitioner knows it not: So it is with the Lord many times in his answerings, he doth the things really for us, though we be not presently sen­sible of it: we beg for mourning hearts, and for hearts to hate sinne, and for hearts to pray unto him, and then we feel our [Page 215] hearts hard, and our corruptions bursting forth upon us, which makes our hearts bitterly to grieve, and stirres up extreame loathings of our vile natures, and causeth the soule to lie groveling with most striving and servent importunities at hea­ven gate; Why, here are now the very things that we would have, yet we are not many times sensible that these things are answers.

4. We must distinguish 'twixt nothing absolutely, and nothing comparatively. Why, it is true, that the Holy heart hath such an extream abomination of sinne, and such an high thirst of grace, that the present answers from heaven seeme as nothing (that is) there is yet something more and more which I would have, the present grants are not satisfying of my desires, yet something is got by every faithful seeking; there is not one faithful prayer, which thou hast dispatched to heaven, but it delivers thy message, and is returned with a bles­sing.

Either it gets more additions to some grace or other, or more alienation from some sinne or other, or more dispotion to some duty or other, or more resolution to seek, or more strength to waite. Like the many Bees which go out, every one comes home with some thing, one with honey, another with wax; so every faith­ful prayer flies up to heaven and gathers something or other from the good promises, and though not so much as thou desi­rest, yet alwayes more then thou deservest, though not so much as to satisfie, yet as to help.

5. Suppose that yet you are not answered, it is then a sinne to murmur and quarrel, but it is thy duty to wait.

I observe this.

1. That God never gives thee so large an almes, but that thou needest the next houre to become a farther Peti­tioner.

2. That God is pleased to make the beggar to stay sometimes at door; he doth not alwayes presently give what he intends certainly to bestow, but as his own free grace is the treasury of our gifts and supplies, so his own wisdom is the dispensor of the time and season.

Now then, as the goodnesse of the promise should draw us to beleeve, so the fidelity and certainty of it should cause us to [Page 216] wait and expect: God doth give thee leave to urge him, but he likes it ill to hasten him; if God doth promise, then it is thy duty to believe, and if he stayes, then it is thy duty to wait, for God doth wait that he may be gracious, and blessed are all they that wait for him.

SECT. I.

Quest. 1. VVHat it is (in the general) to live by faith.

Sol. I will not now stand on the several kindes and sorts of life, viz. That there is a life of vegitation which the trees and plants do live, and a life of sense, which the beasts and cattel do live; and that there is a life of reason and knowledge which man doth live; and that there is a life of faith which the Christian either doth, or should live.

Neither will I stand upon the opposition 'twixt the living by faith, and living by works, one being a legal life, and upon our selves; the other being an evangelical life, and upon Christ.

Nor now of that opposition 'twixt the life of faith and the life of sense, the one being a life in hand, the other in promises; That depending upon our eye, this upon our eare, (that is) sense dwelling on what it can see, and faith on that good word which it doth hear.

These things being passed over, I conjecture, that to live by faith may be thus described.

It is an heavenly and dutiful committing of our whole per­sons, To live by faith, what. and of our whole estates unto God, with a pious de­pending upon his faithful and good promises in Christ, for sutable and seasonable supplies in all our exigences occurrences, and changes whatsoever.

Here are divers things observable.

First, to live by faith, is to commit all to God: It is as it were to intrust him with our selves and ours. I know (saith Paul) whom I have beleeved, and I am perswaded that he is able to keep that which I have committed unto him, 2 Tim. 1. 12. As if he should say, I have put my very soul and life into the hands of Christ, who I know will look to it, take care of it for ever. David makes this to be the putting of our selves under God, as our Shepherd, Psal. 23. 1. and as our Keeper, Psalm. 121. 5. Mark this, a man lives not by faith when he undertakes to be himself, the Lord of himself, or a God to himself, when [Page 219] he trusts to his own heart, or will subsist by his own arme, or when he puts his confidence in any arme of flesh. O no, faith gives God the honour of our beings and safeties, and resignes up all to be, and to be disposed as the Lord pleaseth; If he will have me to enjoy, well; if to want, well; if to abound, well; if to be abased, well; I would be as he would have me to be, and I would be estated as he would have me to be estated; If he thinks good to bestow a faire estate upon me, I desire to be humble and thankful; If he thinks good to limit me to a meane estate, I desire to be humble and contented; If he keeps me in a free condition, I desire to love him; if in a perplexed condition, I yet desire to fear and serve him: though I would be careful and diligent, yet I would not be anxi­ous and vexing; I dare to trust him with my soul, to preserve, sanctifie, uphold, comfort, save it; I trust him with my body, to preserve, enable, change, and dispose it; I trust him with my whole estate, to give it, alte [...] it, increase it, lessen it, keep it, blesse it, as may make most for his glory and my good.

Secondly, To live by faith, is to depend upon God for all. You all conjecture, That

First, God is an alsufficient goodnesse, he is goodnesse it selfe; And whatsoever good the creature is capable of, or doth actually participate, he is the sole cause there­of; meanes which be next at hand and neare our eyes, are but pipes and stewards, but God he is the fountaine and Lord.

Secondly, he hath put all Covenant good for his servants in­to promises. The promises are nothing else but a deed of gift, sealed with the truth of God: There hath God freely undertaken whatsoever belongs to grace or glory; to this life, or to that which is to come; doest thou want this or that, Why, whatsoever is fit for thee to have, that I promise in the Name of my Sonne to give unto thee, saith God.

Now to live by faith, is to cast anchor at heaven gates, it is to cast the soul upon Gods promises in Christ, to rely on God for any good which God hath promised, and undertaken; this I want, and this God hath promised; he hath under­taken [Page 220] the supply, and I will trust upon him for it.

Though I feel no such thing; nay, though I feel the con­trary, yet I do not cast away my confidence: Though fig­trees blossome not, though olives faile, and hindes are gone, yet if my supply appears in any word of promise, I take heart and say, yet my condition is good, all is well and sure; My God hath undertaken it for me, and in his Word will I trust, which is good and true, he will not faile me, I shall have what­soever is good, and that too in a good time: This only in general.

SECT. II.

Quest. 2. Sol. TO what states the life of faith may extend. You know that there are two eminent states of our life.

1. One is spiritual, which respects all the exigencies, varie­ties, windings, turnings, changes, defections, eclipses, tryals, and hardships of the soul: Whatsoever accidents may befall an holy soul about the heavenly condition, that appertaines to the spiritual state; all the supplies of grace, of strength, of comfort, of assurance, of assistance against temptations, cor­rections, troubles, all enlivements and quicknings of the Spirit about all sorts of duties and services, active or pas­sive.

2. Another is temporal, which is not onely the terme of our natural breathings, but also the sundry and manifold oc­currences which befal us in the employments of our life; all the accidents, and interruptions, crossings, checkings; con­trarieties, either in our bodies, or calling, or wealth, or persons, or children, or servants, or good name.

Briefly, the temporal state comprehends all whatsoever may weaken; or wast, or distract: All or any of our temporal con­tentments, delights, desires, ends; as also all our temporal supplements for the being, or well-being of this poore and short life of ours, as health, strength, friends, food, [Page 221] liberty, estate, peace, and quietnesse, &c.

Now then living by faith extends to both: The just shall live by his faith, said the Prophet, Hab. 2. 4. of the Jews in the temporal state; and, I live by the faith of the Sonne of God, said Paul in Gal. 2. 2. speaking of his spiritual state.

So that faith bears up soul and body, and is both for hea­ven and earth: It serves to fetch in the blood of Christ, the redemption by Christ, pardon of sinne, Gods favour, all grace and comfort to the soul: And it serves to fetch in al­so health to the body, riches to the estate, plenty, peace, friends, what not? When I am sick, I yet trust in God for health, when poor, I yet trust on God for sufficiency, when under reproach, I yet trust on God to clear my innocency, when under discomforts and forsakements, I yet trust on God for favor and countenance: In all my distresses and reproaches, I have yet his Word for my supplies and helps, upon which I rest, and thus I live by faith: so far as the promises extend, so far doth living by faith extend.

SECT. III.

Quest. 3. NOw more particularly what it is to live by faith on Christ.

Sol. I will tell you what I think of it, It is an holy work and course of a beleeving person, wherein he doth depend on Christ, and To live by faith in Christ. make use of h [...]m for all the conditions and exigencies of the soul a­bout its sp [...]ritual state.

For the opening of this description, I will touch upon three things.

1. The particular conditions and exigencies of the soul, by rea­son Three things. of which it hath need to live by faith.

2. The fulnesse and fitnesse and fidelity of Christ, for the supply and help of a beleeving soul.

3. The conjunction of both these together, which is the very living by fai [...]h on Christ.

Fi [...]st, the particular conditions and exigencies of the soul: you must know this, That to live by faith presupposeth two things on our part, defect and insufficiency:

There is something lyes upon us which should not, and we cannot help our selves, and therefore we go abroad by faith; this is to live upon the market.

Now there are many things which ly upon our souls.

1. The sense of guilt; this is a great matter, it makes the very heart oft-times to tremble; it is an heavy burden when a man sinnes against an holy and just God, the least of them provoking and damnable: This is a time of trouble, for a man sees much in debt, and nothing in stock, he is not able to pay a [...] far [...]hing, all that he is or can do, can never answer divine Justice. This is one exigence now which makes a man capable to live by faith, to look out to Christ, and to try what he will do for him a miserable sinner, as you shall heare anon.

2. The sense of unrighteousnesse: Why, God requ [...]res an ho­ly conformity to his divine will, in heart, and in life, that our nature should be as he requires, and our wayes as he com­mands, but when the soul is able actively to reflect on it selfe, and look on God, and then to compare what it is and hath done, with what it should be, and should have done; It is a­mazed at its own unrighteousnesse, and this is much increased, for it knows that no unrighteous person shall go to heaven; It knows that God will not pronounce unrighteous judgement; He will not acquit a man as righteous who hath not righteous­nesse, nor shall he ever stand in judgement before him. Now this is another exigence which puts the soul upon the life of faith.

3. The times of desertion, when all the comfortable eviden­ces of the Christian state are drawn off, as it were, when the Lord confines himselfe and all to his promise: The poor soul hath no spark of comfort, it hath no glimpse of divine fa­vour, if it can finde God to be his God, and Christ to be its Christ in the promises, well and good, but there is no feeling, nor handling any sensible tokens. This is another exigence.

4. The times of contrariety: when the Sunne seemes to be darkened, and when mercy seems to be angry, and when fide­lity seems to cast off, when mindfulnesse seemes forgetful, God seemes not to regard us, but to fight against us, and Christ who did call to us to come unto him, doth seem to go away from us: [Page 223] O this is a strong exigence of the soule, and if ever, now must it live by faith.

5. The time of weaknesse: when a man sees that his work is great, and his strength is small duties many, power little, affections dull, not able to do for Christ, not able to suffer for Christ, cannot pray, hear, receive, obey as he should, as he would. This is also an exigence of the soul wherein it needs to live by faith on Christ.

6. The times of corruption: when a man feels sinne afresh, he had thought sinne had been dead long ago, and all con­flicts had been past, but now he perceives sinne to rise like an armed man, and like a flood, even ready to beare down the soule with that hideous insolency, and violence of wicked thoughts and inclinations; yea, so great is this storme, that as they said to Christ in another case, so here, Master help, or else we perish.

7. The times of temptation, which like a crosse winde, beares the ship almost under water: The gates of hell seems to open themselves against the soul, and the powers of dark­nesse fall in upon it with all the cunning of unbelief, and excitation to blasphemy; To deny God, to slight his Word, to let go our confidence in Christ, so that the poore soul is almost brought to dust and death by reason of them. This is also another exigence for the soul to make use of Christ, and to live by faith.

8. The times of contradiction: when the mouths of wicked and foolish men, like sharp rasors, wound and cut off a mans good Name, when their hands, like claws of Lyons, teare a­way the prey, they take away the innocency of the upright, and the estates, liberties, friends, all the earthly encourage­ments of the righteous; I say, this may also be an exigence, for the soul to live by faith in Christ, and to make up all in him a­lone.

2. Now, as he who lives by faith, is (in the acting of that life) still sensible of some one of these exigencies or straits of his soule; so in the second place he must be able to Be­hold a sutable fulnesse in Christ; He must know two things.

First, that Christ hath enough in him to answer all these.

Secondly, that Christ is appointed of God, and willing to do it; therefore I pray you remember.

First, that Christ hath enough in him to answer all the exi­gencies of the soule: Thy soule cannot be cast on any sea, but he is there as a sure ship and harbour; It cannot be cast upon any streight or trouble whatsoever, but Christ is able to relieve it.

1. For the sense of guilt: Why, in this there is that in Christ which can take it off: His blood is good payment, and it was shed for the remission of sins; He can make perfect peace, and satisfie to the utmost: As the least sinne needs his me it, so the greatest doth not exceed it: If Christ would but offer up his soul for thine, his merits for thy trespasses, his precious blood for thy bloody crimes; Why, God will be pa­cified, for his blood is the blood of atonement of reconciliation, of blotting out, of peace, &c.

2. So for unrighteousnesse; Why, there is that in Christ which can present the righteous unspotted, unblameable; which can present thee glorious without spot or wrinkle, as the Apostle speaks Eph. 5.

He can finde an ample garment without any rent, an obedi­ence which was perfect, which God will accept, for which he will justifie thee; Though thine own righteousnesse (for matter of judicial Justification) be as filthy rags.

3. The like may be said in a proportion to all the other exigencies. Though thou be weak in grace, feeble in duty, yet he can make all grace to abound, and he can strengthen the feeble knees, and he can comfort the mourning spirit, and he can open heaven againe: He can open thy eyes that thou shalt see thy God again; yea, and as thou hast done formerly, as thy God, yea, he can conquer the busiest corruption, and put by thy strongest temptation, and stand by thee in the bitterest opposition.

2. Nay, and Christ is both appointed of God to be, and do all this for the beleever, and is very willing. He is made unto us of God, (saith the Apostle, 1 Cor. 1. 30.) wisdome, righteousnesse, sanctification and redemption: therefore is he called the horn of salvation, the Justifier of his people, the Standard to which we should repaire, the strength of them that trust in him, in a [Page 225] word, he was invested a Mediator with his triple office, of Priest, and Prophet, and King, to be, and to do all this for such as are believers.

Thou doest not mistake thy self, nor misconceive of God or Christ, when thou goest to the Lord Jesus in any of thy streits, then to be a Priest for thee, or to be a Prophet for thee, or to be a King unto thee. O no, God hath appointed him to be the Sa­viour of his body, to be the head of his Church, and Christ, who was thus ably invested, is as willing and faithful to discharge and performe.

3. These things being to be known and granted, there fol­lowes in the third place the conjunction of these two together, which indeed is the very living by faith upon Christ.

When the soul is in any ex [...]gence, and comes to Christ, and puts it self upon him, and trusts to him for help, this is to live by faith on Christ. Suppo [...]e a person sensible of much guilt, many sinful commissions, or [...]omissions lay heavy and sore upon him; he is grieved at heart that he hath so dishonoured God, take them off he is not able, and therefore he renounceth all in him­self, to Christ he goes and saith thus, O blessed Lord Jesus, thou didst shed thy precious blood for the remission of sinnes, thou hast offered me thy self, and all thy precious purchases and benefits; I have by faith accepted of thee, of thee alone, with all my soul to be my Lord and Saviour; Now none in heaven or earth can procure me the pardon of these sins, but thy self, and thou canst do it; I beseech thee that thy blood may be mine a­tonement to thy father; yea, I will, and do cast my soul upon thee, thee alone, for the pardon, and I will trust unto thee for the discharge, of my many, of all my transgressions; Thy blood is the price that I will trust to, and rest upon. This is to l [...]ve by faith in Christ in that particular; yea, though the sense of guilt be great, and the truth of it undeniable, yet to believe the pardon in Christ, and to offer his satisfactions; yea, to adven­ture, and to roll the soul upon him for it, for Christ hath called me, and he hath said that he will ease me, &c.

So againe, suppose that thou feelest corruptions strongly working, and temptations grievously assaulting, now to live by faith on Christ is to come unto him, (knowing the Kingly power of his grace) and to beseech him to subdue iniquities for [Page 226] thee; and to send forth the rod of his Scepter, the power of his gracious Spirit, to mortifie thy lusts yet more, and to trust upon him, that he will do this for thee, and therefore thou wilt apply thy self, with patience and confidence to the use of all consecra­ted wayes and meanes, through which Christ will manifest that power unto thy soul. I thank God through Jesus Christ▪ said Paul, Rom. 7. As if he should say, I am not able for my life to root out, to beat down these vile motions, but I cast my self upon Jesus Christ, I trust unto him, and verily beleeve he will deliver me; the like may be said of all the other exigences, but I cannot repeat all.

Consider that the habit or quality of faith is one thing, and the use or exercise of faith is another thing; the soul then lives by faith on Christ, when it improves its interest in Christ, when it can trust to him to supply all its wants; a man is said to live by bread, not when he hath it in his Cupboard, but when he takes and eates it; and a man is said to live upon his money, not when he lets it to lie dead in his chest, but when he turnes and windes it for his benefit and support. So here, to live by faith on Christ, is to put faith to work, my works are in my self, but the supplies of my soul are in Christ; as I go to divine providence, and put my self on its faithful powerful goodnesse for my body, so I must go to the Lord Jesus, and put my self on his gracious and cer­taine fulnesse for my soul.

Yet observe a few things, for the clearer opening of 4. Things. this.

1. To live by faith on Christ, it is more then a meere com­plaining of our wants, or an acknowledging of his fulnesse. To see scarsity in the house, and plenty in the Market, this may be, and it may be vaine, unlesse we go forth to fetch in the pro­mises.

Whiles the soul keeps home, it lives not by faith: The life of faith lies abroad: a man may have grace to see his wants, and yet he lives not by faith, till he can get out unto Christ. I will go to the Prophet, to the man of God, said the woman who had a troubled spirit for her dead child: Yea, this recovered her child againe: If I can but touch the [...]hem of his garment I shall be whole, said she in the Gospel; you must bring the pitcher to the well, if you will have water; and the childes mouth must be applied to [Page 227] the breast, if it would have milk; and the soul must go unto Christ, it must approach unto him, or else it is but a fruitlesse trouble, it is not a living by faith on him.

2. To live by faith on Christ, it is more then a meer going to Christ, though the motion of the soul out of it self be required, yet that alone is not sufficient. If I go to a man for to lend me an hundred pound, if either I will not speak to him, or trust him, this is labour loft; so, though we do addresse our selves to Christ for help, but will not trust upon him for supply, this is not yet to live by faith. For,

The life of faith on Christ is raised by three things.

First, his fulnesse.

Secondly, his goodnesse.

Thirdly, his faithfulnesse, and all these enduce the soul to trust unto him: he is able enough; Ergo, I will trust him; he is ready enough, therefore I will trust him; he is faithful, and will certainly do me good, therefore I will trust him. So that to live by faith, it is to live by trust; one is said to live by trust, when he hath nothing from another, but his word, or his bond, I think him honest, or I have him fast bound, therefore I will trust him. Thou hast the Word of Christ, and the Promise of Christ, which is a sure truth, to which, if thou doest trust, thou doest live by faith. If I feel and do not complaine, if I complaine and do not pray, if I pray and do not trust, this is not yet to live by faith; so farre as I can trust upon Christ, that he will supply and help my soul, so farre I do live by faith.

3. Nay, Thirdly, to live by faith, is not onely to trust upon Christ for supply, but it is to expect the perfor­mance.

There is a great difference 'twixt the life of sense, and the life of faith: Sense is opposite to expectation; it is only for the pre­sent, what it hath, that makes it up, it lives upon no stock but that in hand, but faith reckons its estate more from what lies in bonds, then what the person findes in the purse: It findes the greatest part of the souls estate, yet in the promises, and yet in Christ, and in both graciously, and assuredly undertaken; where­upon it doth make the soul not only to go to Christ, but to trust him, and not only so, but to expect and waite patiently; he doth hear me, he will do me good, he will not suffer sin to have dominion, [Page 228] he will send forth the rod of his power, he will make all grace to a­bound, he will not leave nor forsake me, he will satisfie for me, his intercession shall be effectual, I shall yet feel the power of his death, the vertue of his resurrection.

As to pray and not to trust, so to trust and not to expect, to trust and then to murmur, to trust and to untrust, whiles we are speaking, to get the soul to put it selfe upon Christ, and before we have done speaking, to pluck of the soul againe, to deface our own fealing, to cast away our confidence, this is ill, very ill.

It is true that the acts of faith are capable of weaknesse, and also of opposition, one man may more confidently trust and ex­pect, and another lesse; sometimes the same man is more pure and high in the act of trusting, and sometimes he hath much a­do with his heart, to get it to roll it self on Christ; but yet he doth do it against many feares, and against many corrupt rea­sonings; now he lives by faith, but then know it is an ill busi­nesse instantly to reverse the acts of faith, faint in it, or but to suspect Jesus Christ himself, either in his power, or good­nesse, or truth.

Fourthly, to live by faith on Christ, it is an extensive work, it is to trust on him, not for one thing only, but for every thing, which concerns the state of the soul. The soul is a needy thing, naturally it is so, and so it is spiritually; either it needs grace, or more grace, or strength, or comfort, or peace, or mercy, and pardon, something or other it wants; now Christ is an adequate supply to the soul, he hath grace enough, and righteousnesse e­nough, and power enough, and peace, and plenteous redempti­on: Now then as our wants appear, or as they multiply, so must faith appear and abound in its acts, if we will be said to live by faith.

I will be righteousnesse to thee saith Christ, and I will trust upon thee for it saith faith; I will be sanctification to thee saith Christ, and I will trust upon thee for it saith faith; I will be re­demption to thee saith Christ, and I will trust unto thee for that too, saith faith; yea, I will trust upon thee to be my continu­al propitiation, continual intercession, to be my continual suf­ficiency and strength, for more grace, for quickning, for comfort, for salvation, for all.

Doth corruption work againe? and I will to Christ againe to subdue it, he will do it for me; doth Satan renew his temptati­ons? and I will renew my addresses to Christ, who will againe (I trust) bruise him under my feet; my comforts are gone, but I will to Christ, I will live upon him, he will come again and then my joy shall be full.

And indeed the life of faith, as it is a multiplied work, (for it makes the soul to live upon Christ for its manifold grace,) so it is a repeated work, it leads on the soul often and often even for the same kinds of supplies.

Obj. O saith the soul, I did go to Christ, and did beseech him to rebuke Satan, and I trusted on him, and followed my suit, and found it so; but now Satan tempts again, now sin works a­gain, now my heart is down again, dull, and dead, and feeble a­gain.

Ans. I say to such an one, to live by faith, is to keep house with Christ, it is to be a daily guest; it is to relie upon him, it is so often to come as we have need, it is to draw water often from the same fountain: As if Christ did say to a person, whatsoever thy soul needs, come to me for it, and whensoever, yet come I will do it for thee, and the heart goes confidently to the Lord of its life, and hope of its salvation.

SECT. IV.

Quest. 4. WHat Arguments to move us, not onely to get faith in Christ, but also to live by it?

Sol. They are so many, that I know not well where to be­gin.

First, If we consider our own condition, this might put us upon the life of faith.

First, the life of faith is congruous to our condition: for what is our condition, but a depending being, such a being as subsists upon, and by another?

Take us as creatures, and so we are but beames of light, which the sunne lets forth, supports, contracts, drawes in; We are [Page 230] like a glasse which God doth frame, and hold in his own hand, or else we cannot stand; or like the flowers, they must be set in the ground, and then watered, and fenced, or else they live not: our whole being, and working, and maintenance is from him that made us; In him we live, and move, and have our be­ing.

And, take us as new creatures, so shall we find that not only our natural breath, but our spiritual being, not only life, but grace too, depends not on him who hath it, but on God who gave it; Grace is a sweet streame, but that flowes and runnes still, because still fed by a living spring. It is a fruitful branch, but that branch doth stand and bear, because upheld and supplied by a more fruitful root: Hence is it that Christ is called the head, and we the members; he is called the root, a [...]d we the branches; he the foundation-stone, we the build [...] ▪ he is called the rock, we the house built on that rock; h [...] [...] husband, we the wife and spouse; he the Lord, and we th [...] s [...]r [...]ants; he the Shepheard, and we the sheep; he the nurse, and we the babes; All which do evidence this much, that our life is in him, upon him, for we are dependants, from him we live, therefore upon him we should live.

Secondly, the necessity of our condition: our condition here below doth so shift, and vary, and faile, go and come, that if we do not live by faith, we cannot (honestly) live at all: Helpe failed me on every side said David, all men forsook me, said Paul: We know not what to do said Jehosaphat: God is pleased to call off all our comforts, to gather up into his own hands of promi­ses all our supports. It is with us many times as with a Ship laden, but on a sudden broken to pieces, now the persons of ne­cessity must swim towards the shore, and to the rocks: So God doth dash in pieces our lower confidences: he cracks a full e­state, he separates very friends; he gives not a heart to people to shew us compassions: and sorrowes on all sides poure in themselves, a man hath nothing in all the world left him, but Gods bond, is word of promise.

So for the estate of the soul, it is frequently so clouded, so dark­ned, so checked, so distressed, so assaulted, that all the meanes under heaven do not relieve it, if the Lord doth not help, if Christ be not the rock, it cannot be delivered or supported.

Now in such cases, where the condition is wholly reduced to the promises, or unto Christ, there can be no living but by faith: The heart of a man is either broken with de­spaire and griefe, or will break into the wayes of wicked­nesse, if it lives not by faith in the cases of all sensibe sequestra­tions: For,

1. It is only faith which can espy something for the soul now: Who is he that sits in darknesse and sees no light, let him trust in the Name of the Lord, and stay upon his God? Isa. 50. 10. Faith can see the stars in the thickest night of darknesse; there is nothing but faith, which can tell the soul of rich mercy in the times of greatest sense of exceeding guilt; and there is no­thing but faith which can finde out fulnesse of grace in Christ for a soul which is bitterly sensible of its wonderful and conti­nual emptinesse. Till the Angel came and opened Hagars eyes to see the fountaine, she gave up her child for dead, so un­lesse we have faith to open our eyes to see the fountain of grace and mercy in God and Christ, I tell you that in many of our exigencies we shall throw away all, all as dead, and lost, and hopelesse.

2. Againe, It is nothing but faith which gives spirit unto us from a bare promise: one word of God is security enough to faith. If a Marriner can get to the top of the Mast, and de­scry but a point of land, he is now glad, all is well; faith is said to see the promises afar of, Heb. 11. well saith faith to the soul now, as Paul to them which sayled with him, be of good cheer, thou shalt yet do well, grace, and mercy, and help will come, God hath promised it, and Christ will make all the promi­ses, Yea and Amen; and now the soul lives because of that good and faithful word, &c.

Secondly, If we consider God himself, there is sufficient rea­son why we should live by faith.

There be six arguments which we may behold in God, to en­vite 6. Things. and perswade us to live by faith.

First, his Alsufficiency, I am God alsufficient, said he to A­braham, What's that? That is, I am an absolute and indepen­dent essence in respect of my self, infinitely perfect and e­nough, and have enough and enough to satisfie all the world. Take all the particular creatures in the world and view into [Page 232] their natures and conditions, you shall finde every one of them to be imperfect, to be depending, to be replenished with wants: even one man for his own particular is covered over with innumerable wants, the wants of his soul are many, so of his body, so of his estate, what then, and how many are the necessities of every man? But now God is alsufficient (that is) he hath enough to supply every man; He can open his hand, fill every living thing. Thou openest thy hand (said David, Ps. 145. 15.) and satisfiest the desire of every living thing, and he is able to make all grace abound, saith the Apostle, 2 Cor. 9. 8. He is rich to all that call upon, Rom. 10. 12. He is able to do (Eph. 3. 20.) exceeding abundantly above all we can ask or think. My God shall supply all your need according to his riches in glory by Jesus Christ, Phil. 4. 19. The Sunne you see hath light enough for a whole world, and a fountaine hath water enough for a whole countrey; Why, all good is in God, both originally, and eminently, and causally, (that is) he is goodnesse it self, and all goodnesse, fulnesse, without want, strength, without weaknesse, holinesse, without blemish, yea, and the universal cause of goodnesse, and therefore infinitely able to supply, and help, and do good: there is no one necessity, but he is able infinitely to succour it, and many, yea, all necessities are not to be compared to the unfathomed greatnesse, and ex­ceedingnesse of his fulnesse and alsufficiency.

2. His Command: As God is an absolute and full good, (all our helps do center in him as in their compleat cause) so he hath commanded us to live upon his alsufficiency by faith. How often do you read those charges, Trust upon the Lord, commit thy way to the Lord, rest upon him, stay upon the God of Jacob, cast thy care on him. As if God should say unto the sons of men, I am he, and there is none else besides me who can do you good; there is not any good in all the world which you want but I am able to supply it, I am alsufficient for wis­dom, for holinesse, for mercy, for power, for grace, for com­fort, for peace. If you want water, you would go to the Spring, and if you want light, you would look up to the Sunne, and if you want any good, why will you not look up to me who am goodnesse it self? I tell you, that I am a God, and have the greatnesse and the fulnesse of a God; Nay, and I charge and [Page 233] require you, when you need any thing, come to me for it: I am the Master of all the families of the earth, and the Lord of all good; It is my expresse will, that you come unto me, and that you put your trust on me, that you beleeve on my alsufficiency, that you live upon that stock which is in my ful­nesse: Nay, I shall take it exceeding ill, if you rest your selves, or live on any other.

3. His Promises: Consider this two wayes.

1. Generally, his promises of good, wherein is ground to trust.

2. Particularly, His promises to them that will and do trust, Psal. 37. 3. Trust in the Lord, and verily, &c. Isa. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee: So, Isa. 57. 13. This puts life to all the rest, for though God were never so able to do good, and though his commands were never so urgent to live on him for all our good; yet if he had not made over this good unto us, we might maintain secret feares and discouragements. But now God hath promised all good unto us, (that is) he hath firm­ly and graciously made it over; As if he should say, all the good that I can do, I will do it for thee; all the ample ful­nesse in me, is to replenish thee, it is to supply thy wants and necessities; and I assure thee in the Word of a God it is so. Psalme 84. 11. The Lord is a Sunne and shield, the Lord will give grace and glory, no good thing will he with-hold from them that walk uprightly. Ver. 12. O Lord of Hosts, blessed is the man that trusteth in thee. There is not any one particular want (which is fit to be stiled a want, and fit to be supplied in this life, for soul) but God hath by promises particularly en­gaged all his sufficiency to help and supply it. Doest thou want an holy heart, a returning heart, an heart to hate sinne, to mourn for sinne, a beleeving heart, an upright heart, a meek and patient heart, a joyful heart? doest thou want any grace, more grace, pardon of sin, assurance of pardon, strength against sin, strength for any duty, active, or passive? wantest thou any convenient and fit good for thy body, for thy name, for thy estate, for thy children, for thy family? any good for life, at death, after death? Not any one of these which God hath not distinctly promised. If you knew a man to be sufficient, [Page 234] to have an estate worth ten thousand pounds, and all free, you will presently trust him for an hundred pounds, or if such an one should command any in his need to come to him, and borrow, this would draw many to him; but if he should take a man out particularly, and say to him, Friend, my estate is thus great, I have a great estate, and I pray thee if thou need­est any thing at any time, repaire to me, I give thee my word, and if that be not enough, thou shalt have bond and seale that I will help thee; it were enough, he needed not to say more, he will to him I warrant you. Thus saith the Lord to a beleever, to one who hath accepted of his Sonne Jesus Christ, saith God to him, I tell thee by my Word, (which is truth it self and can­not lie, nor deceive) that I am a great God, alsufficiency, good­nesse is in me in infinite perfection, and I am able to do thee any good; now my will is, that thou shouldest come unto me at any time, in any of thy distresses, and I do promise thee, that I will not with-hold any good thing from thee; As true as I am God, I wil not leave thee nor forsake thee; should not this en­courage us to live by faith?

4. His power and ability; as we want much good, so God doth undertake all good: And this is another encouragement, that God never over engageth himself; he is able to make good all his understandings: Many a man is undone by suretiship, he suffers himself to be bound beyond his ability; it is not so with God.

This is granted, that at the least a proportionable power is necessary to give being to all promises and undertakings, goodnesse and kindnesse are enough to make a promise but ability is also required to make good that promise. If a subject pro­miseth to release, or pardon a Malefactor, why, this is nothing, he is not to be trusted; why? because he hath not power of life or death; if a poore man promise to discharge a debt of four hundred thousand pounds; why; no man will trust to his undertakings: why? because he hath no ability, he hath not an estate answerable, he is not able to pay twenty shillings; so that power gives ground to trusting, because power is a necessary ingredient to all.

Now then, God hath ability enough to make good all or a­ny of his promises.

Obj. You will say, his promises are many.

Sol. I answer, as our needs are many, so his promises are many; But then, as his promises are many, so his goodnesse is great, and his power infinite; now an infinite goodnesse, and an infinite power, are able to make good, not only many, but infi­nite promises.

Object. You will say; that the things promised are great.

Sol. I confesse they are, God hath undertaken great matters to pardon great sinnes, to convert great sinners, to conquer great temptations, to convey great consolations, But is he not a great God? Is any thing too hard for him? nothing is impossible with God.

Obj. But you will say, that particular wants still increase, and renue themselves.

Sol. So they do, as the vessels which we fill to day, require a new filling to morrow, and the stomacks which we seem to sa­tisfie now, within few houres they are empty and craving: But then, though the vessel may be dry, yet the fountaine is not, though the vessel may be empty, yet the fountaine is full and still streaming. As Gods goodnesse is a living fountain, so his promises are a perpetual bond; They are continued un­dertakings, and depend upon an unexhausted and infinite depth of goodnesse, Isa. 46. 3. O house of Jacob, which art borne by me from the belly, and carried from the womb. Ver. 4. Even to the old age I am he, and even to hoary haires, I will carry you.

Obj. But yet you will say, yea, but God is engaged to so many, there is not a beleever, but God hath bound himself by many pro­mises to him.

Sol. I confesse, with man often-times this is something; He hath but a particular ability, and therefore may overshoot himself by general engagements; But with God it is not so, in whom power and ability to make good what he under­takes, is not contracted, broken limitted, depending, but ample, illimitted, and alsufficient from himself. Therefore he is said to reserve mercy for thousands, and his promises runne to A­braham and to all his seed. Why, the power of God, by which he is able to make good all his promises; It is a creating power, [Page 236] such a power as can (upon the pleasure of his will) command things into being; and it is an over-topping power, God alone can command our helps, he needeth not the assistance of a­ny to make good his undertakings; and it is an enduring power, it abides for ever, His hand is never shortned, that it cannot save. Is the Lords hand waxed short (said God himself to Moses? Numb. 11. 23.) thou shalt see now whether my word shall come to passe or not. So then, as God hath enga­ged himselfe to do us good, so he is able enough to make that good.

5. His fidelity and truth: As the promises, so the matter of them are full of goodnesse: so for the forme of them, they are sealed with truth: God who cannot lie hath promised, said the Apostle, Titus 1. 2. and it is impossible for him to lie, Heb. 6. 18.

Truth and fidelity may be conjectured to consist in three things, I speake now of them as applied to pro­mises.

1. In reality of intention: where the declaration is a faire letter, and the intention is a blur, when that is large and this is nothing; this may be a complemental lie, but it is not truth; the expression must be but the intention, cloathed in words; It must be the purpose of the heart transcribed, if we will stile it truth and fidelity. Now when God promiseth a­ny good to a beleever, this is not vex & praeteria nihil: a meer showre of eloquent and comfortable words; O no, it is his will, and intention, and very purpose made known: He doth indeed intend that good which he undertakes, and speaks of in his promises.

2. In a constancy of resolution: As falshood is placed, not on­ly in present incongruities, (when heart and tongue are at vari­ance) but also in subsequent inconstancies: As when, though my present intention and expression were parallel, yet after­ward, like a rotten bottome which slips aside from the house, so my heart breaks away from it self, it becomes an heart, and an heart, as in Sauls promise to David, which changed present­ly, &c. On the contrary is it with truth, and in particular with Gods truth about his promises to beleevers; His word of pro­mise doth answer his purpose at first (for as he thought and in­tended, [Page 237] so did he speak) and that purpose still answers it self, and therefore he hath sworn by himself, that he will not alter the thing that is gone forth of his lips: My Covenant shall stand fast, Ps. 89. 34 28.

3. In a certainty of execution: As when a person hath pro­mised to lend, or give an hundred pounds, he being free to take his own time; comes and layes it down, and saith, Lo here is the money which I promised to lend or give, take it; this is fidelity or truth. Such a truth is there in Gods promises: This is not all the truth of them, that for certain God hath spoken such good things, but further, that he will assuredly performe them: Behold the dayes come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel, and to the house of Jacob, Jer. 33. 14.

6. His performance of them to them that have lived by faith. When persons have committed themselves and their conditi­ons unto him; when they have trusted upon his word, he hath not failed them, he hath made it good. Abraham, he did live by faith, when God promised him a Son, the text saith, that he did beleeve, he did not consider his own body, but gave glory to God, n [...]resting upon the sole goodnesse, fidelity, and strength of his promise, and God did indeed perform the same unto him. Not any of the Kings of Israel and Judah, but expressely sped well, when in their exigencies they did trust unto God. Our fathers trusted in thee, and thou didst deliver them, they trusted in thee, and were not confounded. Psal. 22 4, 5. The Lord is my strength and my shield, my heart trusted in him and I was helped, saith David. Psal. 28. 7. The Lord shall help them, and deliver them, (speaking of the righteous) and save them, because they trust in him, Psal. 37. 40. Now put all together, should we not live by faith, trust upon God in Christ (and through, and for Christ) for all our helps of soul, who is, 1. An alsufficient foun­taine. 2. Who commands us in unto himself for our helps. 3. Who hath promised all good unto us if we will but trust him. 4. Who is able enough to make good whatsoever he promiseth. 5. Who cannot, and will not lie, deceive or faile us▪ 6. Who hath given testimony of his truth in all ages, Who hath perform­ed his oath to Jacob, and remembred his mercy to Abraham, who hath been ever in all ages mindful of his Covenant to such [Page 238] as durst by saith live upon him and trust in him.

Thirdly, consider the qualities of this life of faith, and these may much prevaile with us to labour to live upon God in Christ by faith.

There be foure ingredients in this kinde of life, all which are admirable, and indeed they are peculiar priviledges of it.

• 1. It is the only Christian life.
• 2. It is the only comfortable life.
• 3. It is the only getting and thriving life.
  Four excellen­cies of this life.
• 4. It is the only certain and stedfast life.

1. The life of faith, it is the only Christian life. The Christian hath a life common with many creatures, his life of eating and drinking, of nourishing and growth; it is such a life, as the beasts live as well as he: his life of reason and labour, that also is such a life which all men live as well as he; but thee life of faith, that is singular and proper to the beleever; for no man hath that faith which the true beleever hath; and no man hath his estate so in heaven, so in Gods hands, so inclo­sed and treasured in the Covenant of promises, as he. What Christ spake to his Disciples about this very matter, Mat. 6. 31. Take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be cloathed? Ver. 32. For after all these things do the Gentiles seek: As if he should say, it is enough for meer sinners, for such as have not God to be their God, who cannot in Christ call him Father, it is enough for them to lead such a vexing and distrustful life. That I say here, Why, it is enough for men of this life, the men of this world, for them who have their onely portion here, to live the life of sense, to be scraping, to be plodding, to be vexing their thoughts and hearts, how to compasse, how to fetch in, how to lengthen an estate; To have a God, and yet to live with­out him, a Christ, and not to live upon him, as if either were nothing in this Christian; But for the beleever, who hath a God, and a Christ, and all good undertaken for him by a full and faithful Covenant; It is his life now to trust upon his God, to rely upon his Saviour, to quiet himself in Gods Word of pro­mise. As Christ spake in another case, If you love them that love you, and if ye do good to them that do good unto you, what singular [Page 239] thing do you? do not even the Publicans and sinners the same? That I say in this case, if ye will make up your own estate, if ye will live upon what you see, and what you taste, and what you handle, and go not above, and beyond these and your selves; do not sinners, do not the worst of sinners do the same? If the vilest person can rejoyce when his table is full, and hang down his head when sensibles go off; wherein doth the be­leever exceed him, who is merry and cheerful only in a sensible plenty, and his heart is ready to break in the ebbe and sub­straction of that, by the dayes or years of scarsity and sensible distresse? If thou didst look upon God as thy Father, and Christ as thy plentiful redemption, and the promises as a good­ly portion, and thine inheritance; then the dayes of tears to o­thers, would be houres of thankfulnesse unto thee; and the nights of fears to others, would be times of sweet repose and contentment unto thee: When the spiders web was swept a­way, yet thou couldest see the house standing and sure; even in all sensible abstractions of the olive, and vine, and stalles, thou couldest yet rejoyce in the God of thy salvation. For the place of thy defence is the munition of rocks, bread shall be given unto thee, and thy waters shall be sure, Isaiah 33 16.

I observe a threefold difference 'twixt an unbeleever and a beleever.

One is in the very estate: for the beleever hath a far better portion then the unbeleever; he hath a portion set out for this life, and a portion also for a better, he hath food for his body and grace for his soul.

Another is in the manner of settling the estate: for general providence relieves the one, and special affections provides for the other.

The one is helped by common goodnesse of universal kind­nesse, and the other is undertaken for, and secured by a singu­lar bond of Covenant. God hath made over himself and all his goodnesse unto him in his Sonne Jesus Christ: He hath taken upon himself all the care, and all the good, and only wills the beleever to be upright, and diligent, and so to trust upon him; he hath settled all his grace, and strength, and comfort in Christ, &c.

A third is in the manner of managing: The unbeleever, he will, like the prodigal, have all the estate into his own hands, he will trust upon himself, he dares not settle on God, for he feares him, he suspects him, he thinks verily God will not do him good, but he will faile: But the beleever knows whom he hath trusted, God is his God; and hath undertaken for him, and he who hath promised is faithful who will also do it: Now Paul. though I have not in hand▪ yet I have in promise, though I have not in the coffer, yet I have in the bonds; my estate is even all that is good for me, and it lies in a sure hand, in the hand of my good God who will not faile; Hereupon I live, to this I trust, though others vex, and fret, and curse, yet I sit down quietly; Why? because faith goes about what we see, and it is able to see the estate large enough, though lying in divine promises; and this is to live like a Christian, for this is to acknowledge a God, and a Christ to some purpose.

2. The life of faith, it is the only comfortable life.

It is with our life, as it is with fire, which if it burnes faire and clear, then is it pleasant and delightful, but if it be dull and smoking, it makes us weary both of it, and the roome. Whiles faith doth guide our lives, (by settling our thoughts and desires on God and Christ) then the lamp is cleare, life feels like life, we can pray with joy, and hear with delight, and follow our callings with cheerfulnesse, and lie down in peace; But if you sever faith from the life, that we dare not to trust on God, nor rest on Christ; we must possesse, or else we can­not trust nor live; Now the chimney smoaks, the soul becomes displeasing to it self; the soul craves help from the body, and the body from the soul, but neither is able to help either, and therefore that is wanting, and this is vexing. The waves now get over the ship, and sinks it with a load and deluge of worldly, endlesse, fruitlesse, anxious, vexing cares, and feares; And in sober-sadnesse tell me, what you think of such a life, wherein the head is disturbed and curiously tortured with va­riety of manifold, and exquisite suspitions, and thoughts, and the heart is deeply racked with the continual breakings of trembling sighes and griefes? That a man is not able to get, nor yet patient to want, he can neither give himself help, nor will he trust him who can; That his estate is burdened, with [Page 241] many wants, and all this is made unspeakably grievous by another worse burden of unbeleeving thoughts; that a man sees he cannot beare, and yet will not ease his shoulder by trusting. That a man cannot begin to think, but his thoughts throw him into a way of what ifs? What if the Lord will not do me good? what if I cannot have that? what if such an one faile? or, what if it comes not on such a day? &c. So that he cannot think without tumults; nor speak without discontents, nor eat with­out dislike, nor walk without slavishnesse, nor work without distrust [...]ulnesse, nor sleep without terrours, nor awake without bitternesse, nor rise without carefulnesse; and amidst all this, he hath no heart to duty, nor no God, nor to heaven, nor earth, nor to Christ, nor to himself, nor his; for either he hath no faith, or else will not live by it: He dares not trust God, or Christ.

There be three things which concur to make the life un­comfortable;

1. One is a sense of want: A man hath an extreame feel­ing of need, no s [...]n [...]e, or slight sense, availe not to break our spirits.

2. Another is a strong desire, the heart pants and reach­eth after the supply, and this multiplies thoughts and cares.

3. A third is palpable insufficiency; that a man cannot for his life compasse his desires and supplies, and therefore like A­hab, who was impeached for Naboths vineya [...]d, he is dejected and grieved; all which fall ordinarily into the life of unbe­liefe.

But now to wheel about on the contray, the life of faith is sweet and comfortable.

Foure things would make a mans life very comfortable. 4. Things.

1. One is if he were eased of all burdens.

2. Another: If he were secured from all prejudices.

3. A third: If what he had were very good and e­nough.

4. A fourth: If he were assured that whatsoever good he should need, of that he should be without fail supplied in a fit time.

Now then the life of faith produceth all these.

[Page 242] 1. It easeth a man of all burdens: There be but two burdens which we can well think of, 1. One is the sinful burden. 2. The other is the earthly burden: The burden of guilt, and the burden of cares: But saith (if a man could live by it) takes them both off: It lives upon Christ for the one, and upon Gods providence for the other: It sees a sufficiency and an ac­cepted price in his blood to remit our guilt, and it sees an alsufficient, careful, faithful providence to remove our care: And I tell you, that the soule comes to great ease which is released of both these: Sonne, be of good comfort, thy sinnes be forgiven thee. Sinne shall be discharged, therefore I am comfortable; cares are gone, therefore I am cheer­ful.

2. It secures against all prejudices, and why? because it states the person in goodnesse it selfe, in him who is nothing but goodnesse, (that is) who is in respect of himselfe good, and who will order all things for good to the Beleever, nay, and in his hands who is an absolute Lord.

'Tis true, that one change in our estate may be contrary to another, and because we esteeme one of them to be good, therefore we judge the other to be evil: but then, though changes be opposite in sense, yet they are concordant in issue, in the event all falls out for good: As sicknesse, though op­posite to health, yet it may fall out for the further preservati­on of life; sometimes the Christian is high, sometimes low, sometimes he is in a freed state, sometimes in a clouded state; sometimes he is in conquest, sometimes he is in conflict; some­times he is oyled in the mouths of men, and sometimes tra­duced and torne in pieces, as if the tongues of Christians were the teeth of Lions: (Paul gives a Catalogue of his changes in these and the like cases;) yet in all and after all, the Christians condition is not prejudiced, God still owns the person, watch­ing over his safeties; Keeps all poyson from the heart, and like a ship (sometimes by a fair winde, sometime by a rough storm) he still brings him safe to harbour. As Paul spake even of his bonds, that they fell out to the furtherance of the Gospel; So I say of the calamitous occurrences, the sense sees no­thing but misery, yet faith can see the good end which God [Page 243] made with Job, and therefore to rejoyce in troubles.

3. It makes the present condition good, and enough. I will tell you one reason why the life of sense is uncomfortable; name­ly, because it is grounded on a short and empty good; that which a man can see with his eye, and hold in his hand, is not halfe of that which he can desire with his heart, no worldly thing can ever be enough to an unbelieving heart. But faith makes the soul well pleased, because it presents the soul with such a good, as cannot only satisfie, but also exceed it. God is an infinite good­nesse; he, who can satisfie more then a world, may well content one mans heart; and Gods favour is a satisfying good, (I shall be satisfied with thy favour, said David;) and to this doth faith entitle, yea, this it doth reveale to the soul; And I will tell you one thing, that he who cannot be contented with a God, and his favour; with a Christ, and his blood; with a Covenant, and its fulnesse; he will never be content with any thing: if alsufficiency be not enough to thee, when can emptinesse and vanity please and satis­fie thee. What if a man hath but a little Garden, yet if he hath a large Parke, and ten thousand Acres of Arables, and the Kings royal favour to grace all this? I tell you this would sparkle his spi­rit, it would breath a well-pleasednesse in him. Thou complain­est that thou hast but little of earthly things, I grant it, and a little may be enough: (enough depends more on quality, then quantity) but then, though the Garden be but small, yet the Park is large; though thy portion in externals be not so great, yet this with a great and all sufficient God, and a blessed Saviour, and a heaven to boot, is enough, and enough. If the wife saith she hath but a small joynture, yet if she hath a rich and tender hus­band, she is to be blamed if she saith she hath not enough: Faith viewes the Christians estate, not as it is in its hand, but as in her husbands hand, in Christs, and then all is well e­nough.

4. It assures of universal and reasonable supplies: The Lord is my Shepheard, I shall not want, so David Psal. 23. 1. follow him a little in that Psalme, and you shall see what God hath done Time past. for him; he made his pastures green, and his waters still, vers. 2. O, what a freshnesse, and what a calmnesse doth faith make in the state! His soul is taken care for, and at the worst; when he was in the valley of the shadow of death, yet he was quieted from [Page 244] fear, because his faith saw God there; yea, and found him there to uphold and comfort: That for what was past; Then for his pre­sent condition▪ See ver. 5. His table is prepared for him, as if he took no care (no anxious care) he needed not to trouble him­self, Present. (thou preparest a table for me) and not a mean table nei­ther (my cup runneth over) nor yet a dull and uncheerful table, (thou anointest my head with oyle;) so that faith for the present findes food, and cheer enough too; But then for the future con­dition, will this hold out? See what faith findes in reversion, ver. 6. Surely goodnesse and mercy shall follow me all the dayes of Future. my life; (Goodnesse!) perhaps that respected his temporal estate, (Mercy!) perhaps that respected his spiritual, 1. One his body. 2. Another his soul, and both these (shall follow him) as the sha­dow that followes the body, they should be still at hand; but how long? not for a day only, but (all his dayes) not all the dayes of his dignities, abilities, health, but all the dayes of his life.

Nay, yet againe, (surely) they shall follow me: It was not a speech of fancy, but of certainty, it was out of all doubt, and peradventure, surely mercy and goodnesse shall, &c. So Psal 84. 11. The Lord God is a Sun, and a shield; the sun is the parent of light, so is God of all good; The Sun is the cause of all fruitful­nesse and cheerfulnesse, so is God of all blessings: and he is a shield to a Sunne for the doing of good, and a shield to secure and protect from evil. The Lord will give grace and glory: Grace is the best thing which a man can nave on earth, and Glory is the highest thing which a man can have in heaven: But these he will give, they shall not be bought, but freely bestowed. No good thing will he withhold, &c. As it he should say, if grace be not enough for earth, if glory be n [...]t enough for heaven; think then of any other good thing, there is not any other good thing, which shall be withheld (that is) which shall not, like the rain, (which ceaseth to be withheld) poure down upon you.

Will you heare the Prophet say a word to this▪ to this future supplies for them who live by faith: then read Jer. 17. 7. Bles­sed is the man that trusteth in the Lord, whose hope the Lord is: Here we finde the beleever at his work of trusting, or living by faith, and at his wages too: Blessed is the man that trusteth, &c. [Page 245] Indeed the Prophet speaks a great word, he is blessed; more can­not be said; but let's see how he proves that? ver. 8. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river; and shall not see when heat cometh, but his lease shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. If faith plants the tree in a springing soyl, if it beholds the tree to spread, and grow, and bear in all weathers, though heat cometh in al times, though drought cometh, yet the leafe is green and fruitful and ceaseth not to yield; doth it not then assure us of supply for the fu [...]ure? hath it not a good Store-house, an ample treasury for the belee­ver?

What should I say more! may not faith say that to the soul, which God hath said to faith? if so, then we may well rejoyce for the present, and be void of care for the future; for God hath said I will never leave thee, nor forsake thee, H [...]b. 13. 5. Thou hast mercy, and shalt still have mercy; Thou hast grace, and shalt still have grace; Thy part in Christ, and still shalt have it, supplies of all good, and still shalt have them.

3. The life of faith is the only getting and thriving life. What the Apostle sp [...]ke of godlinesse, that we may say of Faith; It is great gaine, for it hath the promises of this life; and of the life which is to come.

Profit is that which most men look upon, it is the cry of most, who will shew us any good? and faith hath a singular art of getting. I observe that the g [...]od of a Christian, in some respect, hangs in the promises, as water doth in the clouds; and look as the boy­sterous windes rather drive away the clouds and rain, (though a few drops may sl [...]p down) but it is the sweet heat of the Sunne which makes the cloudes to open themselves, and give out their store.

So the only way to drive away the promises, (as it were) to remove them with their blessings, is not to believe, not to trust, and the only way to make them to yield out their precious trea­sures, is to believe, to live by faith: Take a place for either, Ier. 17. 5. Thus saith the Lord, cursed be the man that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord. As the Lord of Samaria. ver. 6. For he shall be like the [Page 246] heath in the desart, and shall not see when good cometh, but shall in­habit the parched places, in the wildernesse, in a salt land, and not in­habited. Psal. 37. 39. The salvation of the righteous is of the Lord, he is their strength in the time of trouble. ver. 40. And the Lord shall keep them and deliver them, &c. and save them because they trust in him.

The soul oft-times bitterly complaines, that as yet it hath not that good thing, it sticks yet in the hands of God, Christ can do it if he will. Why; but if ever thou wouldest speed, thou must trust; I dare not trust though, saith the soul, how then canst thou speed? Why then doest thou complaine; God and Christ under­takes thy good; but then he requires this of thee, do but trust me for it and thou shalt speed, I will not fail thee, I have sworne by my self that I will not alter, nor repent. The poor man comes to Christ and cries out for help, Mark 9. O Lord, saith he, if thou canst do any thing, &c. Why; saith Christ, I can do any thing, I am able enough, and willing enough, that's not the thing, this is it which will make thee to speed; canst thou believe, darest thou to trust upon me? he answered Lord I believe, I do trust, and you know that his son was presently healed. The childe comes to the father, father supply me, I will saith the father; but I will have it instantly; if he had asked and trusted his fa­ther, he might have sped, but because he doth ask and murmur with his father, he is therefore justly deny­ed.

There are two things which mightily oblige a person to the doing of a kindnesse; one is his own promise, another is his friends confidence, who hath upon the security of his word adven­tured; so here, besides the very inclination of the divine good­nesse to make good its own undertakings, this also adds not a little to our speed, and furtherance, that we rely onely on God. It is a common complaint, that we cannot be answered: I reply, it is a common fault, that God nor Christ can be trusted. It is not how many wants thou feelest, nor how many promises thou readest, nor how many prayers thou makest; If with all this thou doest not ask in faith, think not (O man) to receive any thing from the Lord.

I will give you three reasons why the life of faith is the only way to thrive.

First, because it puts a man upon the only way of blessings. As none can blesse but God, and he can blesse; so the blessings of God are to be expected only in the wayes of God, and nothing so skilful in Gods wayes as faith.

Secondly, it makes all the promises to yield: It is true, as God is infinitely above all, and his power is grea [...]; so faith (in a qua­lified sense) is above God himself; he is not able to stand a­gainst it: Be it to thee as thou wilt, said Christ to the believing wo­man: Thou shalt have the desires of thine heart, said David, Psal. 37. 3. 4.

Thirdly, God himselfe, and Christ, and all, become ours, If we dare to trust and live by faith: Thou wants outward supplies, I require no more of thee saith God, but to walk uprightly and diligently, and to trust on me, and thou shalt have it: Thou wants spiritual supplies for thy soul; I require no more of thee but to come to me, to trust to me, and go to my Ordinances; stand in my wayes and thou shalt have them.

Fourthly, it is the only stedfast and abiding life; when other lives are broken and crushed, they are gone down, yet this life by faith (like the Starres which shine in the night) remaines firme, I will clear it by Argument; The stability of all sorts of lives is according to their principles and motives. The life which depends upon a failing cause, it is a fadeing life, and the life which depends upon a constant cause, is a constant life.

Now the life of faith is bred by a living principle, and is fed by constant and abiding motives; you know that the grounds of this life of faith, are in God and Christ, and the promise; now all changes reach not to them, our changes are below in other things, but they are not in the promises, nor in God above; as changes are not in the heavens, but in the aire. Look upon things at hand, and so they appeare with variety, and with much unlikenesse, but eye them in the Covenant, in the Promises, there you have the same faithful God still, tender father still, all sufficient Saviour still, the Promises are yea and Amen, Christ is the everlasting father, the Covenant of God, an everlasting Cove­nant, Gods love and immutable love, he is as able still, as willing still, his how abides in strength, and underneath are his everlasting armes.

Though Davids father and mother forsake him, yet the Lord will take him up; and though all forsook Paul, yet God stood by him: so true is it that faith can cast a sure Anchor in all states and in all changes, it can look upon the same God, and the same Christ, and the same promises, Though the Marriners, when they put to sea, quickly lose sight of Land, yet they never loose sight of heaven; how far soever they saile, and in what tempest soe­ver, yet still they may look upon the heaven, the same hea­ven.

Faith never loseth sight of its rock, of its salvation, of its helpes; that which it eyes, it may eye for ever; and that upon which it trusts, it may trust upon for ever; thou hast friends, and this springs up thy spirit; thy friends dye, and now thy spirits sink; thou hast parents; and children; in these thou rejoycest, and settlest thy confidence: both the one and the other embrace the dust, and thy heart is utterly broken for help and comfort, O Lord what have I more. E contra, thou hast a God, and he is the same for ever, a Christ, and he yesterday, to day, and the same for ever: Promises, and they are a word setled forever in hea­ven; But when all sensibles flie off, yet if we live by faith we are at no degree of losse; what can he lack; who hath him, who is all in all, and what can he lose, who hath him that knows no change at all?

Fourthly, let us consider Jesus Christ himself; There are diverse things which should perswade us to live by faith upon him.

There are nine things in him which may move us.

1. The exceeding plentifulnesse of our supplies in him: Thou art not approaching to a dry Cisterne, but to a full fountain; what may do thee good, he hath, and he hath that in a most eminent fulnesse.

Is it the good and vertue of his redemption, which thou need­est. Why; in him is plenteous redemption, and in him is st [...]ong salvation, and therefore his blood is called a precious blood, Pet. 1. 19. His blood had not been able to have discharged the least sinne, unlesse it had exceeded the merit of the greatest; yea, it is as able to crosse many debts, as any; sins may be distinguish­ed into great, and little; into many, and few; but the blood of [Page 249] Christ, the vertue of that is singular and infinite in the price and value of it.

Is it the good and vertue of his holinesse which thou needest? Sanctification. Why; Joh. 1. 16. There is a fulnesse of grace in him. 3. 34. He hath the Spirit without measure. Therefore the holy vertues of Christ are stiled unsearchable riches, Eph. 3. 8. You cannot com­prehend the depth of them; when you can easily come to the bottome of a thing, then it is not unsearchable; but where you sound and fatham, and yet can feel no bottome; so here, &c. yea, and the treasures of wisdome and knowledge, Col. 2. 3. The Col. 2. 3. Intercession. Heb. 7. 25. Apostle hath said all that need to be said, Heb. 7. 25. He is able to save them to the utmost which come unto God by him, (that is) if you need his intercession to implead acceptance of your per­sons, or of your requests; Why; there is none like him, come unto God by him, he is able to dispatch the greatest re­quest.

Or is it sufficiency for duty which thou needest? Why; herein Obedience. is Christ most able to supply thee. If the duty be active he can enable thee to abundant fruitfulnesse, Ioh. 15. 5. He that abideth in me, and I in him, the same bringeth forth much fruit. If the duty be Passive, I can do all things through Christ which strength­neth me, said Paul, Phil. 4. 13. Be it that thou of thy self art weak, yet Christ is strong, and he hath said my Grace is suffi­cient for thee, my strength is made perfect in weaknesse, 2 Cor. 12. 9.

2. The ordination of Christ to this very thing, viz. to supply the state of a believer.

God did purpose him, and intend him, and sent him, and he came for this very end to do us good, and to help us in time of need, Eph. 1. 22. He gave him to be the head over all things to the Church. ver. 2. Which is his body, the fulnesse of him that filleth all in all

The Head (you know) is a thing for office, and the offices of it is both dominion and influence; for these was Christ given to the Church to rule the Church, and to supply the Church. 1 Cor. 1. 30. He is made unto us of God, wisdome, and righteousness, and Sanctification, and redemption. Heb. 7. 22. He was made a surety of a better testament. Joh. 6. 27. Him hath God the father sealed. Isai. 61. 1. The Lord hath anointed me to preach good ti­dings [Page 250] unto the meek. He hath sent me to binde up the broken hear­ted to proclaime liberty to the captives, and the opening of the prison to them that are bound, &c. Christ, you will grant that he is an able Priest, and an able Prophet, and an able King, he is sufficient enough to pacifie by his Blood, to purifie by his Spirit, to conquer by his Word; yea, but then consider yet further, that he is ordain­ed of God to be this, and to do this for the believer. If the King commits a mighty stock to a mans hands, and sets him in the place of a treasurer, and confirmes him by seal, and all for this very end, that he should supply such and such persons, would they not come unto him for their supplies?

Thou art never able to be righteousnesse to thy self, thou art never able to give grace unto thy self, thou art never able to give strength to thy self; but Christ is, and God is, even that God to whom thou doest so earnestly cry, he hath ordeined his own Son for thy help, even for thy help. As if the King should say to a poor man petitioning; Why; Go to my Treasurer, I have gi­ven him order for thee; so the Lord to the beleever, Go to my sonne, I have ordained him to give thee grace, I have ordained him to plead thy suits, to rule thy heart, to conquer thy sinnes; and thy temptations, I sent him into the world for that very end and purpose, that he might be all in all unto thee, I purposed his blood for thee, and his righteousness, and his fulness, and his intercession, all for thee.

3. His services, what he hath done in the behalf of a belie­ver.

Give me leave in this a little, and you shall see what reason we have then to trust upon Christ.

First, though he was equall with God, yet made he himself of no reputation, and took upon him the forme of a servant and was made in the likeness of men, Phil 2. 6, 7. he laid aside his glory as it were, and stooped down infinitely below himself into our nature, to do service for us.

Secondly, he was made under the Law, (obedient thereto in ful­filling all righteousness,) to redeem them that were under the Law, that they might receive the adoption of sons, Gal. 4. 4▪ 6. he did in our stead, and as our surety, perfectly satisfie the whole Law in all its commands for us.

Thirdly, he did lay down his life for us, he humbled himselfe, [Page 251] and became obedient unto death, even the death of the crosse, Phil. 2. 8. he did shed his heart blood to make our peace, and to recon­cile us unto his Father; and have we not then reason to trust him, and to beleeve that he will do us good? Why; single out a person who professeth sincerity unto us, that he would lay out half his estate to do us good, we would repose some confidence on him; but if we knew that he did so heartily affect us, that he would die for our good, O say we, you may trust on him, you need not fear to go to him, to request him for this or that courtesie. Now then, Christ hath not nakedly professed, but hath really a [...]ed this; he entred into bond, as it were, to satisfie for us; he did shed his very blood, and offered up his very life and soul for the beleever, and yet wilt not thou, (for whom he hath done and endured all this) yet wilt thou not trust in him for merit, for righteousnesse, for grace, for strength, &c?

4. His disposition. Though a person were very able to do us good, yet if he hated us, we should (I confesse) have small encouragement to build our hopes upon him; for two persons are not to be trusted, viz. the professed enemy, and the false friend. But far be the thought of these things in us, touching Jesus Christ; He is graciously and lovingly affected towards beleevers. Eph. 5. 2. Walk in love as Christ also hath loved us, and hath given himself for us an offering, and a sacrifice to God for a sweet smelling savour. Ephes. 3. 19. To know the love of Christ which passeth knowledge, that ye might be filled with all the fulnesse of God. Yea, Paul himself doth suggest unto us this love of Christ unto him, as the singular ground, why he did by faith live upon him, Gal. 2. 20. The life which [...]now live, I live by the faith of the Sonne of God, who loved me and gave himselfe for me.

Though I dare not trust an enemy, yet I dare to trust my friend; though I will not depend on him for help, yet on my friend I will: Why, a friend loves at all times, and love is the principle of bounty and of kindnesse: He that loves much will do much, beneficence and readinesse to help, they grow in love as the branches in the root, and therefore Christ is ready to help, because exceeding in love to his members. Observe the Apostle to this very thing in another place. Heb. 4. 16. Let [Page 252] us come boldly unto the throne of grace, that we may obtaine mercy, and finde grace to help in time of need.

There is need in us of mercy, (for we sinne dayly) and need in us of grace, (for we are still weak) but in heaven there is a throne of grace, there is mercy enough, and grace enough to help.

Obj. I confesse there is so, saith the beleeving person; but I am afraid to approach thereunto.

Sol. No, be not afraid, but come boldly unto the throne of grace, saith the Apostle. There is a twofold boldnesse; There is a boldnesse of ignorance, of this the Apostle speaks not: There is a boldnesse of holy affiance, of this he speaks: Thus he comes boldly, who presents all his needs and requests in the Name of Jesus Christ, and confidently relies upon him for supply and acceptance.

Obj. But, may the soul reply, what encouragement have I to raise this confident affiance?

Sol. See the Apostle, ver. 15. For we have not an high Priest which cannot be touched with the feeling of our infirmities: As if he should say, I beseech you but to remember what your Christ is, and then you may boldly come; you are sensible; why; he is much more sensible of your infirmities, he knows your wants, yea, he feels them; feels them, how? there is a feeling by way of passion and change, so indeed he does not feel them; and there is a feeling by way of compassion, so he feels them (that is) he is tenderly sensible of them, he is very com­passionately ready to help them: As a mother, she feels the want of bread, of heat, of cloaths, of liberty, in her child, she is infinitely ready to relieve him; such a kinde of feeling is there in Christ to his members in their need; Ergo, come boldly to him, crave of him, trust and rely on him for help.

Why else is he called a merciful High Priest? What is mer­cifulnesse? If you look upon it in man, it is the sounding of his bowels, it is a compassionate sympathy joyned with a singular rea­dinesse to releeve. And if you look upon it in God or Christ, it is a most tender sense of mans infirmities and necessities, accompa­nied with an exceeding propension or readinesse to forgive the re­penting soule, and to help and succor and comfort the Belee­ver.

Obj. Thou art truly grieved and humbled for thy sinnes, and yet darest not to live by faith upon Christ, that he will get thee the pardon.

Sol. Why O man; Christ is a merciful high Priest, Here am I saith Christ, I am very ready to offer up the vertue of my blood for thee.

So, thou art much distressed about the want of grace, and the insolency of sin and Satan; why, saith Christ, loe here I am, I am very willing, very ready to do thee good, to give thee more grace to conquer thy sins for thee, and Satan for thee, I am a merciful high Priest, my bowels are troubled for thee, I love thee earnestly, I remember thee still.

5. His conjunction and relation. I pray you consider of this, How stands it 'twixt Christ and a beleever? what union is there? what relation? hath Christ no reference unto him? or hath he none unto Christ, that he afraid to live upon him? To trust, to de­pend on him for his supplies,

Two things I will briefly touch, 1. The neernesse of their relations. Two things I will briefly touch, 2. The ground from them to live by faith.

First, there is a neer relation, 'twixt Christ and a beleever, see Cantiles 6. 3. I am my beloveds, and my beloved is mine. Why; this is a neer relation indeed, a relation of mutual propriety that Christ doth say of a Beleever, Thou art mine, and the beleever can reciprocally affirm of Christ, thou art mine; As Adam said of his wife, Gen. 2. 23. Thou art bone of my bone, and flesh of flesh, that same doth the Apostle apply back from the Church to Christ, Eph. 5. 30. we are members of his body, of his flesh, and of his bones. Of all rational relations, none so neare, so dear, so tender as that of a man and his wife, yet in such a relation doth Christ and a be­leever stand.

Again, he is the head of his body the Church, Ephes. 1. 22. the whole Church is his body; every Beleever a mem­ber, Christ the Head. I spare the citation of more, as of the tree and the branches, the foundation and the build­ing.

Secondly, Now this relation is the ground of affiance, [Page 254] a direct reason why we should live upon Christ by faith, For,

First, doth not special relation give special title: If a man becomes an husband, hath not the wife hereupon a title to the benefits and comforts of his estate? his riches are for her good, and his houses are for her good, and his land for her good; It holds just so here; faith espouseth a man to Christ, now Christ is mine, and I am his, and then the Apostle infers the title presently, 1 Cor. 3. 21. All things are yours. Ver. 22. Whi­ther Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Ver. 23. For ye are Christs, and Christ is Gods.

Secondly, hath not special relation a special obligation? Why, though a man be not bound but in a bond of charity to relieve and help a woman before he is married; yet when once he is married, then by vertue of that relation, there lies upon him the bond of plaine and particular duty; he is bond to love his wife as himself, Eph. 5. 28. and to nourish and cherish her, v. 29. Ma [...]k now how the Apostle states our matter, even here too; (Even as the Lord the Church) as if Christ were the very pat­tern of this love, of this cherishing, and of this nourishing, of th [...]s supplying and helping.

Thirdly, hath not special relation a special affection? I will do much for my servant; I will do more for my childe, but I will do most of all for my wife: Why? because she is neerer then all, she is my very selfe: Christ doth much for professed ene­mies; he leaves not himself without some testimonies of much kindnesse even to them; What; will he do much for stran­gers, much for enemies, and nothing for beleevers, for his own members, for his own spouse? Will he heal the eare of one who came to take away his life, and will he not (think you) heale the heart of him who hath accepted of him unto life? would he pray for them that nailed his hands, and pierced his heart, (Father forgive them) and will he not do much more for thee, who grievest for thy sins, prizest him in thy judge­ment, embracest him with all thy heart, wouldest serve him with all thy might? For thee, who art bone of his bone, will he not pray for thee? Father forgive him, Father supply him, Father comfort him, Father sanctifie him, Father strengthen and preserve him.

[Page 255] 6. His invitation. This addes to all the rest: Behold he calls thee, Rev. 3. 18. Buy of me gold tried in the fire, that thou mayest be rich, and white rayment, that thou mayest be cloathed; and anoint thine eyes with eye-salve, that thou mayest see. Rev. 22. 17. Let him that is a thirst come, and whosoever will, let him take the waters of life freely. Heb. 10. 22. Draw neer in full assurance of faith.

But this I have touched heretofore, therefore I spare to insist, proposing onely one thing; that the invitation of Christ is not onely to faith, but to the life of faith; not only to ac­ceptance, but to dependance also: not only to take his person, but to trust, and rest upon his merit, and to serve our selves of his fulnesse. As if Christ should say unto a beleever, I am thine, and all that I have is thine; now I pray thee in all thy necessities, come unto me, live upon my stock, draw from my fountaine; when guilt is upon thee, make use of my blood; when wants are upon thee, make use of my treasure; when temptations are upon thee, make use of my power: when infirmities are upon thee, make use of my intercessi­on, &c.

7. His assurances. What is that will you say? Why; this it is, he doth assure the beleever, thar if he will make use of him, he will not faile him, but will be effectual unto him.

See a place or two for this. Mark 11. 24. What things so­ever ye desire when ye pray, beleeve that ye receive them, and ye shall have them. Joh 14. 13. Whatsoever ye shall ask in my Name, that will I do, that your Father may be glorified in the same.

There be foure things by which we may be perswaded that Christ will do us good, if that we will live upon him by faith.

First his expresse promise, which you see in that place alledg­ed, John 14. 13. Whatsoever ye ask in my Name, that I will do: Observe it well, he saith not, ask one particular onely, but whats [...]ever ye ask in my Name, be it mercy, or be it justificati­on, or be it holinesse, &c. again, I will do it, as if he should say, ye shall not need to trouble your selves; and do not you fear, by reason of your unworthinesse; I will take the matter [Page 256] upon my self, I will see it done; now brethren, when he that can help saith, I will help; when he that can do all things, pro­miseth us that he will do any thing for us, have we not cause to trust?

Secondly, his sealing of the promises: The promises (you know) do plentifully undertake all the latitude of the soules estate, and of the bodies too: There is mercy for transgressi­ons, grace for sinfulnesse, comfort for teares: peace for trouble, streng [...]h for weaknesse, victory for assault, &c. All which pro­mises Christ hath sealed and ratified by his blood, and there­fore his blood is stiled the blood of the Covenant. See Heb. 9. 15, 17. 13. 20. The principal reason whereof is, to settle the hearts of beleevers, and to encourage their souls to live up­on him for the performances of them, they being all in him. Yea and Amen, 2 Cor. 1. 20.

3. His actual impetration of all that good which now we do enjoy. Why O Christian, art thou afraid to live upon thy Saviour for more good? who was it that procured unto thee that same heavenly condition which now thou doest enjoy? hast thou any relation to God as thy God? Christ did procure it: Is any one sinne subdued? Christ hath done it: Is any one sinne got off and pardoned? Christ did procure it: Is there a­ny melting in thy breast, any hatred of corruption, any desires of grace, any endeavour, any strength? Christ wrought them, Thou doest seek them, but Christ did work them.

Now this is to be learned, that what special thing Christ hath done, that is a pledge and an assurance that Christ is willing to do more: Every gracious fruit and work points us to him the fountaine and cause upon whom we are to trust, not only for the entrance, but also for the progresse and compleatment of our spiritual estate.

4. His personal donation: He hath given himselfe unto thee, and will he not do other things for thee which is greater.

5. His offices: All of them call upon us to live upon Christ by faith. To what end was he Priest? was it to satisfie for himself? He needed not to satisfie for his own sinnes who was without all sinne: Nor doth he make his own peace, whom [Page 257] the father did, and doth ever love: Verily his satisfactions were for transgressors, and if there be any scope and intention of the vertues of that satisfaction, assuredly they look direct­ly upon penitentiall beleevers: so likewise his intercession (which is another part of that office;) why? is it, think you, for himself? nay, in that he is a Mediator, and a Mediator is an Agent 'twixt two persons, he hath no wants to be supplied, he needs not to ingratiate himself, assuredly brethren, he ever lives to make intercession for us, for us, saith the Scripture, and He ever lives to do that work; He is continually offering and present­ing the efficacy of his merit, which, as a sweet incense per­fumes our continual Sacrifices, so making them accepta­ble, &c.

The like may be said of his Prophetical and Kingly offices: he was invested with them as our Mediator, and therefore for our good.

Now say, what a blasphemous absurdity were it to conceive of Jesus Christ as of an Idol, which hath eyes, but sees not; which hath eares, but heares not; which hath hands, but handles not; which hath feet, but walks not. That he should he a Priest to offer for sinne, and yet we will not trust upon him for the par­don of the least; that he should live to make intercession, and yet we will not deliver any one request into his hands, or re­lie on him to obtaine us any one good thing which we need or crave: That he is a King, able to subdue all his enemies; a Prophet, and able to teach any mans heart; but we will not cre­dit our souls upon him, we will not repose the victories of our corruptions upon his mighty arme, nor the reforming and beautifying of our spirits upon his singular wisdom and holi­nesse. Why? what didst thou think or mean, when thou didst accept of him to be thy Mediator? didst thou conjecture that if once thou gavest thy consent to take him, that never after thou shouldst need him? or if so, wouldest never make use of him? Well, no more; what the Apostle said in another case, that I say in this, if we will not live by faith upon Christ, we do what in us lies make void the Redemption of Christ, the intercession of Christ, the holinesse of Christ, the glory and power of all the offices of Christ.

9. If all this will not move us to live by faith in Christ, (that is) to trust upon him for the help and supply of our spi­ritual estate; then take one thing more, there is an impossibility of supplies for thy soul any other way; go and think, and act any other course to do thy soul good, besides this, and it shall be fruitlesse, after many years industry; as thou art, so still shalt thou be.

Obj. Thou wilt say, I will never leave complaining of this na­ture till it be bettered.

Sol. Thy nature is not bettered by complaint, but by grace, and that is in Christ, and never had, till we can trust.

Object. Thou wilt say, I will never leave grieving, nor pray­ing, nor hearing, nor reading, nor fasting, nor conferring, till, &c.

Sol. 'Tis true, these are meanes, but where is the cause? What if a man should say, I will stay here all my life at these conduit pipes, but I will have water, whiles in the meane time the fountaine yields not forth. I confesse the Christian must apply himself to the Ordinances, but then it is Christ who sends forth the help, and then do the Ordinances deliver us our helps from Christ, not presently when one hears, but when effectually they have enabled us to beleeve. If thou canst heare and beleeve, pray and beleeve, mourne and beleeve, fast and beleeve, &c. Then good shall come unto thy soul.

Draw a thousand bonds, yet if they be none of them sealed, nothing is yet legally and forcibly made over and conveyed: many prayers availe little or nothing till they are seal­ed with faith, and now God will acknowledge our de­mands as authentick, and Christ will deliver unto us our hearts desire.

I had thought to have handled the opposites of the life of faith, with the evidence of a true living by faith, and also the meanes which might assist us to the life of faith: But I recal my self, I may not expatiate so farre, sufficient hath been touch­ed for this Use, perhaps the subject may be more amply trea­tised, if ever I should come to set down before that theame di­rectly and intentionally: I therefore proceed to another Use.

SECT. I.

Quest. 1. WHat the assurance of faith is.

Sol. It is a victorious conclusion against the strength of doubts, whereby the minde of a beleeving person is ascertained and perswaded, and upon good ground settled, concerning his per­sonal interest in Christ and his benefits.

For the better opening of this description, be pleased to ob­serve these subsequent propositions.

1. That the assurance of faith, it is the conclusion of an evan­gelical syllogisme: The syllogisme is this, Whosoever repents and beleeves in Christ, Christ with his benefits are his, and he is Christs; but I do truly repent and beleeve in Christ, therefore Christ and his benefits are mine, and I am his.

In this Syllogisme there are three propositions.

The first is, a Proposition of most infallible certainty, it being expresly the voice of Jesus Christ himself, and of it the minde hath no doubt, but fully assents unto it as a principle of Divine truth, viz. That he who repents and beleeves in Christ, is his, and he is Christs. And of this the minde of a beleever may be abundantly perswaded without quest [...]onings, and doubts, for as much as it is a part of the Word of God, to whose abso­lute truth it doth plentifully subscribe.

The second is a proposition, carrying with it the direct act of faith, in which the beleeving soul doth accept of Christ, or receive him, and trust upon him, by vertue of which there ariseth a most real and true union 'twixt Christ and the belee­ver.

The third and the last, which is the conclusion or inference drawn from both the former, comprehends in it the formal as­surance of a beleeving heart, that therefore Christ is mine and I am his.

That he who beleeves in Christ, hath Christ, and shall be sa­ved; this is not yet that subjective assurance of justifying faith, for as much as many an hypocrite may beleeve that truth, and yet have no personal interest in Christ.

Againe, that I do beleeve in Christ, neither is this essenti­ally assurance, for as much as to beleeve is one thing, and to be assured is another thing; many a good heart may accept of Christ upon all his termes, and articles of peace and life, and may cast and repose it self on him as the only rock and hope of the soul, and yet it may be so farre from assurance, (even at that time when it doth so earnestly cleave unto Christ) that instead of assurance, it may be both tossed and prevailed upon by doubtings, suspitions, and feares, concern­ing its particular and personal propriety in Christ and in his merits.

But the last of the propositions, I am Christs, and Christ is mine, this is formal assurance: for this concludes the dis­pute of the heart, and hath in it particular and personal e­vidence.

2. It is a victorious conclusion against the strength of doubt­ing: you know that in the minde of man, there are three kinds of working about an object comprehending goodnesse and truth.

One they call peremptory assenting, and peremptory dissentings, in which the minde doth yeild plainly, or else refuseth to subscribe, and grant the matter proposed to be true and good.

Another they call doubtings, which are the wavering acts of of the minde, wherein it doth not absolutely grant or deny, it doth not absolutely conclude, that so it is, nor absolutely, [Page 262] that so it is not; yet rather enclines (for want of further evidence in the soul) that it is not so, then that it is so.

The third they call evidence or assurance, which is such a work of the minde, wherein, against all doubtings and suspiti­ons, the minde sees clearly the thing to be so, or not to be so: And thus is it here in the assurance of faith, it hath such a light, the minde hath that it is able to rise beyond, and against doubt­ings, and to convince the soul against all suspitions, that Christ indeed is mine, and I am his.

Where, by the way observe thus much; that assurance doth presuppose some doubtings, for if the mind of a believer had not doubtings about its personall interest, it could not well be said to be now assured. Doubtings did verily, and do, and may work in a believing soul; yea, but am I sure that Christ is mine, is it certain that my sins are pardoned? I trust they are, but I fear they are not.

Now assurance comes and conquers these workings, and clears all the doubting arguments, and convinceth the minde, that of a truth Christ is mine, and my sins are pardon­ed.

There are two degrees of doubtings.

One consists in the questioning of our beleeving proprie­ties, is Christ mine, is his righteousnesse mine, &c?

Another exceeds this, and consists in dominion, when the soul is supprest by the strength of these doubtings, to side with it, and still to hang in suspense.

Now this latter degree (especially) is assurance opposite un­to; namely, it conquers our doubtings, answers our arguments, cleares it unto the soul against the many suspitions which did arise, that Christ doth indeed owne it, that he is the Saviour thereof, and therefore I call it a victorious conclu­sion.

3. Assurance of faith, it is an ascertaining or perswading act, and that is proper and inseparable from assurance; therefore is it so expressed in Rom. 8. 38. I am perswaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things pre­sent, nor things to come, ver. 39. Nor Height, nor Depth, nor any other creature shall be able to separate us from the love of God which [Page 263] is in Christ Iesus our Lord. Yea, and it is expressed by a word of personal certainty, 2 Tim. 1. 12. I know whom I have believed: In knowledge there is alwayes a certainty, for that is one of the maine differences 'twixt it and opinion, that the one leaves the minde uncertain and wavering, and the other determinates the minde with certainty, and infallibility.

Whiles the minde remaines like a paire of indifferent scales, which bend this way and that way; or like a boat in the river, now floating up, and then sinking down; now reeling to this side, by and by to that side; it cannot be said to be assured, per­haps Christ is mine, perhaps I am his; this is a plaine uncertain­ty, for the minde is not perswaded. But in the assurance of faith, the minde is like a scale that weighs down, it is perswaded, and ascertained, there is a prevalent evidence of the thing. Not only in absolute tearmes, that Christ belongs to a believer, but in reflexive tearmes, that Christ belongs to me, he gave him­self for me, and he is my redeemer, and this particular, or perso­nal perswasion is assurance.

4. Assurance is not all kinds of perswasion or ascer­taining, there are two kindes of assurance or perswasion of the minde touching a mans personall interest in Christ.

One is Imaginary and deluding: for as the heart of a man may deceive it self about the habit of faith (or any other grace) so it may delude him about the acts, and degrees of the same: doth the true believer believe in Christ? so thinks the Hypocrite, that he doth too: Hath the true believer a perswasion of his personall propriety in Christ, which cleares the minde of doubt­ing? so hath the Hypocrite too, a most exalted confidence an iron faith that would never bend, nor bow by doubtings. It may be with him as with a poore man in a dreame; what the rich man hath by propriety, and in possession, even that same thing may the poorest man have in a dream­ing fancy, and imagination.

But then ask the Hypocrite; by what grounds art thou thus confidently perswaded; what did encline thy mind hereto, what promise hast thou found that Christ is, and will be his, whose heart was never humbled for sin, whose heart still retains the love of sin? Now, as the man who being demanded [Page 264] how he came without his wedding garment, he is speech­lesse.

The fool (saith Solomon Prov. 14. 16.) rageth and is confi­dent, and so the presumptuous person, He sinneth, and yet is perswaded he walketh in his sinnes, and yet is assu­red.

I pray you remember that the assurance of faith is no such ab­solute and boystrous setling of the minde, that Christ is mine however, though I be never so ignorant and wicked, and though I live never so wretchedly and profanely; yet Christ is mine, and God is my mercifull Father, and my sinnes are pardoned: O no, this is a Diabolical assurance, it is no Evangelical assu­rance.

Another is grounded, and divinely rational, and it alwayes fol­lowes sound repentance and faith: That assurance which goes before these, is false; absolutely I am bound to repent and to be­lieve, but I cannot be assured, but in a conditionall order: If I should be assured that Christ were mine before, before I did be­lieve, this were a lie: forasmuch as Christ is not mine, untill I do by faith accept of him, and if I should be assured that my sins were pardoned before I did repent, I did in this delude mine own heart, forasmuch as sin is not pardoned, unlesse it be repented of. No, but I must repent of my sins, I must accept of Jesus Christ offered unto me in the Gospel, to be my Lord and Savi­our, and now I labour to be assured, now I come to be perswa­ded, having subscribed to all the propositions, and articles of the Gospel, that now Christ is mine, and I do by the Word con­vince my soul that so it must be. For thus I argue with my soul, whosoever repents, and believes, and endeavors to walk in Christ, assuredly Christ is his, and he is Christs; but I do this, Ergo, Christ is mine.

I cannot make so short a cut as the presumptuous person doth, Christ died for sinners, therefore for me; God is merciful, there­fore my sins are pardoned without any more ado. O no, there is an orderly progresse in true assurance. It doth not (saltum facere) stride over to extreames; As if a man should see a Lease drawn, and presently concludes the houses are mine, the lands are mine; No, but he must hear, and understand, and weigh things, and subscribe, and seal to the conditions, and then he [Page 265] may safely and boldly say that they are his. So must the soul hearken to the tenor of the Gospel, understand both the precious offer, and the peculiar conditions of Christ; then he must consent unto them, and accept of Christ to be Lord and Saviour, and re­solve to forsake every sin, and to yield up his heart and life to the obedience of Christ▪ and earnestly seek the Lord by his Spirit, to perswade him of his particular interest in Christ, and look up stedfastly, and waite upon the Lord in the use of the ordinances, and other consecrated meanes; Thus is the assurance of faith wrought in the soul, and upon these grounds doth it settle the mind.

5. Lastly, Assurance of faith (concerning which we speake) directs man, even to a personal evidence of his particular interests in Christ and his benefits.

There is you know a double evidence.

One is real, and respects the thing, or object to be be­lieved;

Another is personal, and respects the state of him who doth be­lieve;

Now assurance of faith, consists in the determining of the minde, about the particular goodnesse of that thing, which it assents unto in the general as most true, viz. That Jesus Christ is my Lord, and my God, that he is salvation for me; it opens the eyes as it were to see, what Christ is to me, and what he hath done for me, and what he will do to me.

And thus briefly have you had a short expl [...]cation of the na­ture of this assurance: a most heavenly thing it is, and only be­lievers have it, though all reach not yet unto it; I now proceed to another enquiry.