darknesse and David answers him in Psal 23. 4. Though I walk through the valley of the shadow of death I will fear no evill for thou art with me thy rod and thy staffe they comfort me How triumphant is Paul and beyond both himself and all crosses and all because of his assurance and perswasion Rom. 8. 35. Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Ver. 37 Nay in all these things we are more then conquerers through him that loved us Ver. 38. For I am perswaded that neither Life nor Death 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 is in Christ Iesus our Lord. Can more be said need we to adde See him againe in Romans 5. 2. We rejoyce in the hope of the glory of God Objection Who would not may some reply in so great a good Sol. 3. And not only so but we glory in tribulation also and who can do this but he who hath some measure of assurance Indeed faith can make the soul to submit in a crosse but it is assurance which makes the soul to rejoyce and to triumph What the Apostle spake of death that is true of all afflictions the sting of them is finne where the conscience is wounded and the sight of heaven is darkned there the crosse is heavy and bitter A man hath a burden on his shoulders and a burden on his conscience and yet a burden that he cannot see any to smile on him and comfort him But now when the spirit of a man is sound and the evidence of faith is cleare when a man feeles all to be right within all to be peace abroad that all stands faire 'twixt him and his God Nay and he can see God as his God the strength of this assurance doth not onely allay a burden but raiseth the heart exceedingly above it yet God is good to Israel and though I see the Olive to faile and the Fields not to yield and the flocks to be cut off yet I will rejoyce in the Lord I will joy in the God of my Salvation The Lord God is my strength Hab. 2. 17 18. Sixthly it makes all kinds of duty to flow and to rise I wil instance briefly in some 1. In the Active 2. In the Passive 1. Active 1. Praise and thankfulnesse 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 Verse 3. Who forgiveth all thine iniquities Nay he is at it againe Psal 116. 12. What shall I render unto the Lord for all his benefits towards me I will take up the cup of salvation c. O the evidence and apprehension of so great a mercy and salvation it fills every vain of the heart c. Musick is highest and sweetest in the fairest weather He who disputes his mercy can hardly bless for it Now I see much forgiven and therefore I blesse much What! and all this forgiven to me and so freely and so fully also so many transgressions yet to cover all yet to be reconciled yet to put down the gracious pardon before mine eyes 2. Prayers There are two properties in these which will surely arise out of assurance One is confidence and boldnesse A man will come boldly to the throne of grace who is once assured by faith Now that of John comes in indeed 1 John 5. 14. This is the confidence that we have iâ— him that if we ask any thing according to his Will he heareth us Christ I remember teacheth his Disciples and in them all Beleevers to pray for many excellent things both for soul and for body but then he preferred he set this in the front Our Father as if he had clearly suggested this unto us that the assurance of God as our Father is that which gives unto the heart a strong confidence in all petitions why who will not come freely and confidently to a Father to his Father to his reconciled Father Another is quicknesse and life in the affections Psal 63. 1. O God thou art my God early will I seek thee Observe it I will seek thee there is now diligence early will I seek thee there is quicknesse of affection and why I will seek thee early because O God thou art my God 3. Ordinances Now a man will flie to them as the Doâ—es to the windows it is the Prophet Isaiah's expression A man hath an heart to bow the knee when he knows that my God will help him A man hath an heart to heare the Word when he knows my God will teach him to profit and will speak peace unto him A man will with cheerfulnesse addresse himself to the Sacrament when he knowes this is the blood which was shed for the remâ—ssion of his sinnes and his salvation is there sealed The Apostle hath an apt passage in 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word and surely that is with much delight and with much earnestnesse for so do babes desire the milk of the breasts But what might stirre up this Ver. 3. If so be that you have tasted that the Lord is gracious a taste of God of God as gracious yea this is it which whets the appetite this sets on the heart to the ordinances indeed 4. All obedience actuating the whole kinds of duty Why assurance in the soule makes all duty both cheerful and stedfast Psalme 26. 3. Thy loving kindness is before mine eyes therefore have I walked in thy truth Why is duty to good hearts sometimes so weary-some so slack so troublesome verily faith is weak doubts are strong feares are many could they once see God to be their God Christ to be their Lord and Saviour sinnes pardoned in his blood and all this to them Now even the lame would walk and the weary would runne the heart would set upon obedience with all its strength and all its care 2. The like may be said for passive obedience assurance enables it exceedingly The love of Christ constraineth us said Paul 2 Corinth 5. I remember the Apostle hath a notable passage Romans 5. 7. For a good man some will even dare to die That is for a bountiful man a man of eminent and singular good to preserve him for his sake a private man would lay down his life If the goodnesse and kindnesse of a man hath sometimes such a force with us what influence then hath the goodnesse of a God upon a beleeving heart the kindnesse the blood of a Christ upon a beleeving and an assured heart Who would not suffer reproach for Christ who suffered death for him who would not kiss the stâ—â—ke to bring him honour who shâ—d his blood to get his
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 can never be the cause of our justification which is defective 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 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 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 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 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
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 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 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
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 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 nativity and conception what sin is nor what belongs to sinners â—â—w abominable and vile their natures are without all good and like a fountaine full of all wickednesse how dead in trespâ—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 slâ—ghting of the tenders of salvation and mercy Secondly of Gods just disposition towards the sinful person They 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 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 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 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
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 It s 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 he can clap and â—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 suâ—â—r pawnes then Gods promâ—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 iâ—â—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 repeâ—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 It s 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
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 Saâ—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 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 bâ—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 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 affectionâ— 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. 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 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 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
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 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 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 exâ—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 Suppoâ—e a person sensible of much guilt many sinful commissions or â—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
Ordinance as for other ends so for this That the matter might be out of doubt out of controversie that Christ is ours and sinne is pardoned in his blood 3. Be much in prayer If a man would gaine assurance he must be much in prayers to perswade and assure the heart David found marvellous loving kindnesse but then he cried in supplications Psalme 31. 21 22. Thou must pray earnestly for mercy earnestly for pardon and most earnestly for Christ And thou must use diligence Remember this that in all thy endeavours for assurance thou must use diligence a cold hearing a cold reading a cold praying will not bring the soul to it No you must be most diligent and fervent in them and so c. 4 Again with all these there must be joyned strong upright care to please God This know that sinne separates but uprightnesse gathers God and the soule together To him that ordereth his conversation aright I will shew the salvation of the Lord Psalme 50. 23. Why Light is sown for the righteous and joy for the upright in heart Psal 97. 11. See that of the Prophet Isa 64. 5. Thou meetest him that rejoyceth and worketh righteousness those that remember thee in thy wayes Unevennesse of heart or way it is a flaw and it is that which cuts us off after many prayers it renews our doubtings again and we are as far to seek as at the first but if the heart be plaine if it be sincerely set for God desirous to please him in all things this a compendious way of assurance the Word falls in directly to settle and confirme such a soul The steps of the Words direct us to the sight of our God 5. Lastly you must be much in the exercise of faith There be two parts of it which you must improve One is you must against all sense and feeling and against all the contradictâ—ons of reason and unbelief cast the soul on God in Christ and rest on him to be your God and on Christ to be your Lord and Saviour and that your sins shall be pardoned Then you must wait you must not limit God but seek still I will hearken said David what God the Lord will speak for he will speak peace to his Saints Psalme 85. 8. See Isa 64 4. Since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for Him The Lord will wait that he may be gracious blessed are they that wait for him Isa 30. 18. so Isa 25. 9. It shall be said in that day Lo this is our God we have waited for him c. This is the Lord we have waited for him we will be glad and rejoyce in his salvation For Psal 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his mercy So that this is the summe of all walk with all uprightnesse and with an humble penitent and believing soul cast your sins upon God in Christ trusting in him alone for the favour of God pardon of sinnes and eternal salvation and wait upon God for all this in the use of the means and constant diligency in prayer you shall at length have your hearts desire you shall hear from God thus much I am thy salvation and from Christ as much Be of good cheer thy sinnes are forgiven thee FINIS AN ALPHABETICAL Table A Affiance THe neer relation betwixt Christ and a beleever is the ground of Affiance p. 254 Anointing vid. Christ Antecedent The difference betwixt an Antecedent and a cause p. 90 What antecedents go necessarily before faith p. 91 There is no concluding the presence of the habit of faith from the common antecedents of faith p. 91 Assent Assent how one beleever differs from another therein p. 121 122 Assisting Assisting vertue from Christ p. 143 Assurance Three things granted about assurance p. 38 39 How assurance is an act of faith p. 39 Assurance of Christs willingnesse an encouraging ground to beleeve p 196 A double assurance of Christs willingness p. 196 Assurance a fruit of an eminent faith p. 93 Assurance easily let go argues a weak faith p. 134 The improvement of faith to a full assurance p. 259 What the assurance of faith is p. 260 Assurance is the conclusion of an evangelical sylogisme p. 260 Assurance is a victorious conclusion against the strength of doubtings p. 261 Assurance is an asserting or perswading act p. 262 Two kinds of assurance touching our personal interest in Christ and the difference of them p 263 Assurance of saith directs to a personal evidence of particular interest in Christ and his benefits p. 265 Every beleever may be assured thereof p. 266 Arguments to evince it Ibid To be assured how far it is a duty p 267 A Christian is obliged to assure his heart that Christ is his p. 268. Arguments to evince it Ibid Want of assurance hinders thankfulnesse p. 268 Arguments to perswade to labour for assurance p. 269 The things about which assurance is conversant are of greatest consequence p. 269 Assurance will marvellously quiet and settle the soul p. 271 Assurance arms the heart against future temptations p. 270 Assurance sweetens all other blessings to us p. 273 Assurance sweetens all our crosses p. 274 Assurance makes all kind of duty to flow and to rise p. 275 Assurance is a bathing spring to all our graces p. 277 Assurance doth ease us of the world and mounts the soul above it p. 278 279 Means by which the soul may get up to this assurance p. 280 Atheisme Natural Atheisme a hindrance to saith p. 168 How to be removed p. 169 Atheisme what it is p. 168 B Beleever Believing Believing in Christ what it doth import p. 29 The general nature of believing in several propositions p. 30 The difference betwixt knowledg opinion and belief p. 30 31 Believing as restrained to a divine and theological consideration what it is p. 31 Vid. Faith In what sense beleeving in Christ is the only way to be saved p. 54 The difficulty of believing in Jesus Christ p. 79 The facility of errour and mistake about believing and what makes it so p. 84 Comfort for all true believers p 109 Believers are in a true and sure way to heaven p. 110 Every Beleever hath a sure interest in Christ p. 140 Every Beleever hath a beneficial interest in Christ What these benefits are p. 140 141 Motives to beleeving p. 158 God deals mightily with the soul to believe in Christ p. 165 We are noâ— losers by beleeving on the Lord Jesus Christ p. 166 Boldness Beleevers may with boldness approach the throne of grace p. 116 This boldness cures sinful modesties and unbeleeving fears p. 116 C Certainty The difference betwixt reflexive certainty and real certainty of interest p. 140 Change An inward change an infallible testimony of a living faith p. 98 There is a change produced