The Christians Daily Walk in Holy Security and Peace, Treatise · Chapter 16 · Section 5
SECTION 5. A removall of falſe feares, riſing from doubtings whether they have faith and are Iuſtified.
ALL men will grant, that if they were ſure that they had faith, they ſhould not doubt of their iustification, nor of Gods love to them in Chriſt. But many doubt that they have no faith, or if they have any, it is ſo little, that it cannot be ſufficient to carry them through all oppoſitions to the end, unto ſalvation.
Firſt, if you have any faith, Anſw.though no more then as a nLuk 17. 6graine of Muſtard-ſeed, you ſhould not feare your finall eſtate, nor yet doubt of Gods love, for it is not the great quantitie and meaſure of faith that ſaveth; but the excellent property and uſe of faith, if it be true, though never ſo ſmall: For a man is not ſaved by the worth of his faith, by which he beleeveth, but by the worth of Christ, the perſon on whom hee beleeveth. Now the leaſt true faith doth apprehend whole Chriſt, as a little hand may hold a Iewel of infinite worth as well though not ſo ſtrongly as a bigger. The leaſt infant is as truly a man, as ſoone as ever it is endued with a reaſonable ſoule, as afterward, when it is able to ſhew forth the operations of it, though not ſo ſtrong a man: even ſo it is in the ſtate of Regeneration. Now you ſhould conſider that God hath l1 Ioh. 2. 12Babes in Christ, as well as …ld men, m1 Theſ. 5 14 Rom. 14. 1 Rom. 15. 1feeble minded as well as ſtrong, ſicke children as well as whole in his familie. And thoſe that have leaſt ſtrength and are weakeſt, of whom the holy Ghoſt ſaith, they have a nRev. 3. 8.little ſtrength in compariſon, yet they have ſo much as (through God) will enable them in the time of greateſt trials, to keepe Gods Word, and that they ſhall not deny Christs Name. Alſo know, God like a tender father, doth not caſt off ſuch as are little, feeble, and weake, but hath given ſpeciall charge concerning the o1 Theſ. 5. 14cheriſhing, ſupporting, and comforting of theſe, rather than others. And pMat. 12. 2Chriſt Ieſus, hee will blow up, and not quench the leaſt ſparke of faith.
This which I have ſaid inCaution. commendation of little faith, is onelyonly to keepe him that hath no more, from deſpaire. Let none herby pleaſe or content himſelfe with his little faith, not ſtriving to grow, and be ſtrong in faith. If he do, it is to be feared that he hath none at all; or if he have, yet he muſt know that hee will have much to doe to live, when he hath no more than can keepe life and ſoule together, and his life will be very unprofitable, and uncomfortable, in compariſon of him that hath a ſtrong faith.
But you will ſay, you are (1) ſoReaſons why many think they have no faith, but without cauſe. full of feares and doubtings, (2) you are ſo fearefull to dye, and to heare of our comming to iudgement, and (3) you cannot feele that you have faith, you cannot feele joy and comfort in beleeving, wherefore you feare you have no faith.
Firſt, if you (having ſo ſure a word and promiſe) doe yet doubt and feare ſo much as you ſay, it is your great ſinne, and I muſt blame you now, in our Saviours name, as he did his Diſciples then, ſaying, qMat. 8. 26Why are you fearefull, rMat. 14. 31.why are yee doubtfull, O yee of little faith? But (to your reformation and comfort) obſerve it, he doth not argue them to be of no faith, but onelyonly of little faith, ſaying, O yee of little faith. Thus you ſee that ſome feares and doubtings doe not argue no faith.
Secondly, Touching feare ofReaſons, why ſome are more feareful to die than others, and why al naturally are unwilling to dye. death and judgement, ſome feare doth not exclude all faith. Many out of their naturall conſtitution are more fearefull of death than others. Yea, pure nature will ſtartle and ſhrink to think of the ſeparation of two ſo neare, and ſo ancient, and ſuch deare friends as the ſoule and body have been. Good men, ſuch as David and Hezekiah have ſhewed their unwillingneſſe to die. And many upon a miſtaking, conceiving the pangs and paines of death in the parting of the ſoule out of the body to be moſt torterous, and unſufferable, are afraid to dye. Whereas unto many, the neerer they are to their end, the leſſe is their extremitie of paine; and very many goe away in a quiet ſwoone without paine.
And as for being moved with ſome feare at the thought of the day of Iudgement; who can thinke of that great appearance before ſo glorious a Maieſty, (ſuch as sMat. 16. 27Chriſt ſhall appeare in) t2 Cor. 5. 10, 11to anſwer for all the things he hath done in his body, without trembling? The Apoſtle calleth the thoughts thereof the terror of the Lord. Indeede to bee perplexed with the thoughts of the one or other, argueth imperfection of faith and hope, but not an utter abſence of either.
You have other and better things to doe in this caſe, than to make ſuch dangerous concluſions, viz. that you have no faith, &c. upon ſuch weake grounds. You ſhould rather when you feele this over-fearefulneſſe to die and come to Iudgement, labour to finde out the ground of your error, and ſtudy and indevour to reforme it.
Vnwillingneſſe to dye may come from theſe cauſes.
Firſt, From too high an eſtimation, Cauſes why Chriſtians are too unwilling to dieand from too great a love to earthly things of ſome kinde or other, which maketh you afraid and too loath to part with them.
Secondly, You may bee unwilling to die, becauſe of ignorance of the ſuper abundant and inconceivable excellencies of the happineſſe of Saints departed, which if you knew, you would bee willing.
Thirdly, Feare of death and comming to Iudgement, doth (for the moſt part) riſe from a conſcience guilty of the ſentence of condemnation, being without aſſurance, that, when you dye, you ſhall goe to heaven.
Wherefore if you would beHelpes againſt fear of death. free from troubleſome feare of death and Iudgement, Learne (1) to thinke meanely and baſely of the world, in compariſon of thoſe better things provided for them that love God, and uſe all things of the world accordingly, without aPſa. 62. 10ſetting your heart upon them, b1 Cor. 7. 29, 30, 31.as if you uſed them not. (2) While you live here on earth, take your ſelves aſide oft times in your thoughts, and enter into heaven, and contemplate deeply the ioyes thereof. (3) c2 Pet. 1. 10, 11.Give all diligence to make your calling, and election, and right unto heaven, ſure unto your ſelves; But let me give you this needfull Item, that you be willing and ready to judge it to be ſure, when it is ſure, and when you have cauſe ſo to judge. Let your care bee onelyonly to live well, joyning unto faith vertue,2 Pet. 1. 5. &c. and you cannot but dye well. Death at firſt appearance like a Serpent ſeemeth terrible, but by faith you may ſee this Serpents ſting taken out, which when you conſider, you may for your refreſhing receive it into your boſome. The ſting of death is ſinne, the ſtrength of ſinne is the Law, 1 Cor. 15. 55, 56. Rom. 8. 2.but the Law of the ſpirit of life in Chriſt hath freed you from the law of ſinne and of death. I confeſſe that when you ſee this pale horſe, death approaching, it may cauſe nature to ſhrinke, but when you conſider that his errant is to carry you with ſpeede unto your deſired home, unto a ſtate of glory, how can you but deſire he ſhould carry you away out of this vale of miſery, that mortality 2 Cor. 5. 4might be ſwallowed up of life.
If you would doe all this in earneſt, you would be ſo farre from feare of death, that you would, if you were put to your choice, with the dPhil. 1. 23Apoſtle, chooſe to hee diſſolved, and to bee with Chriſt, which is beſt of all, and ſo farre from fearing the day of Iudgement, that you would love and n2 Tim 4. 8long for Chriſts appearing; waiting with patience and chearfulneſſe, oIob 14. 14when your change ſhall be. Indevour to follow theſe directions; then, ſuppoſe that you cannot keepe downe theſe fears, and conquer them as you would, yet be not diſcouraged, for fears and doubts in this kinde, doe flow many times from ſtrength of temptation, rather than from weakeneſſe of Faith.
Moreover, what if you cannotAn anſwer to thoſe which queſtion their faith, for want of feeling. attaine to ſo high a pitch in your Faith, as S. Paul had, are you ſo ambitious, that no other degrees of Faith ſhall ſatisfie you? Orare you ſo fooliſh, as thence to conclude, that you have no Faith.
Thirdly, Whereas you ſay, you are without feeling, therefore you feare you have no faith. I acknowledge that want of feeling, and want of ſenſe of Gods favour, is that which doth more trouble GODS tender-hearted Children, and make them more doubt of Gods love, and of their iuſtification, than any thing elſe, whereas I know nothing that giveth them loſſe cauſe.
For firſt, What meane you by feeling? If you meane the enioyment of the things promiſed, and hoped for, by inward ſenſe; This is to overthrow the nature, and to put an end to the uſe of faith and hope. For pHeb. 11. 1Faith is the ground of things hoped for, and the evidence of things not ſeene. And the Apoſtle faith, qRom. 8 24Hope that is ſeene is not hope. Indeede faith giveth a preſent being of the thing promiſed to the beleever, but it is a being, not in ſenſe, but in hope, and aſſured expectation of the thing promiſed: Wherefore the Apoſtle ſpeaking of our ſpirituall converſation on earth, ſaith, We r2 Cor. 5▪ 7walke by faith, not by ſight. Theſe two; faith and feeling, are oppoſite one to the other in this ſenſe; For when wee ſhall live by ſight, and feeling, then, we ſhall ceaſe to live by faith.
Secondly, If by feeling you meane a ioyous and comfortable aſſurance that you are in Gods ſavour, and that you ſhall be ſaved, and therefore becauſe you want this joyous aſſurance, you think you have no Faith, you muſt know this concluſion will not follow.
For Faith, whereby you are ſaved and ſet into ſtate of grace, and this comfortable aſſurance that you are in ſtate of grace and ſhall be ſaved, doe differ, and are not the ſame. It is true, Aſſurance is an effect of faith in al that have this aſſurance, yet it is not ſuch a proper and neceſſary effect, which is inſeparable from the very being of faith in man at all times. For you may have ſaving Faith, yet at ſometime be without the comfortable aſſurance of Salvation.
To beleeve in Chriſt to Salvation is one thing, and to know aſſuredly that you ſhall be ſaved, is another. For Faith is a direct act of the reaſonable ſoule, receiving Chriſt, and Salvation offered by God with him. Aſſurance riſeth from a reflect act of the ſoule, namely, when the ſoule by diſcourſe returneth upon it ſelfe, and can witneſſe that it hath the afore-mentioned grace of faith, whereby a man can ſay, I know that I beleeve that Christ Ieſus is mine, and I know that I beleeve, that the promiſes of the Gospell belong unto mee. The holy Scriptures are written for both theſe ends, that firſt Faith, and then aſſurance of faith and hope ſhould be wrought in men. ſIoh. 20. 31.Theſe things are written, ſaith S. Iohn in his Goſpell, that you may beleeve, that Ieſus is the Chriſt the Sonne of God, and that beleeving you might have life through his name. Againe, theſe things have I written (ſaith the ſame t1 Ioh. 5. 15.Apoſtle in his Epiſtles) to you that beleeve on the name of the Sonne of GOD; that yee may know that you have eternall life, and that you may beleeve, that is, continue to beleeve, and increaſe in beleeving on the name of the Sonne of God.
A man is ſaved by faith, but hath comfort in hope of Salvation by Aſſurance; So that the being of ſpirituall life, in reſpect of us, doth ſubſiſt in Faith, not in Aſſurance & Feeling. And that is the ſtrongeſt and moſt approved faith, which cleaveth to Chriſt and to his promiſes, and which holdeth his owne, without the helpe of feeling. For, albeit Aſſurance giveth unto us a more evident certainety of our good eſtate, yet faith, even without this will hold us certaine in this good eſtate, whether we be aſſured or not.
Wherefore ſome Divines have well conceived of a double certaintie of things apprehended by mans judgment. The firſt is Certaintie of Adherence, and cleaving faſt to the thing it beleeveth, cauſing a man (from the bare aſſent and conſent to the truth and goodneſſe of the promiſe, and from the Commandement of God in his Word, which bids him beleeve and reſt on his promiſe) for to cleave to the promiſe and to relie on it, and to obey that Commandement, which commādeth him to beleeve in Chriſt Ieſus; yea, though this truth bee not otherwiſe ſo evident and cleare to the underſtanding, as to ſatisfie mans natural reaſon. For though Faith in its minority, cannot alwayes comprehend to the full, how, and by what meanes, or why in reaſon, the thing promiſed ſhould be fulfilled; yet, becauſe it conceiveth thus much, that the things of God are not fully comprehended by humane reaſon, and that the truths of God are infallible, whether it comprehend them or not; will firſt beleeve and reſt on the promiſe, and then afterward conſider how it may be, ſo farre as is fit to be underſtood by reaſon. Hence it is that albeit reaſon, as it is now corrupt, will ſtill be Ioh. 3. 4.obiecting, and will be ſatisfied with nothing, but what it may know by ſenſe, and by demonſtration from Artificiall Arguments; yet aRom 4. 19, 20. Heb 11 8. 11Faith, even above and againſt ſenſe, and all naturall reaſoning, will give credit unto, and reſt upon the bare naked divine witneſſe of the Word of truth, for his ſake that doth ſpeake it.
Secondly, there is a certaintie of Evidence, namely, when the thing beleeved is not onelyonly ſaid to be true and good, but a man doth finde it ſo to be by ſenſe and experience, and is ſo evident to mans reaſon convincing it by force of Argument, taken from the Cauſes, Effects, Properties, Signes▪ Contraries, and the like, that it hath nothing to object againſt the thing propounded to be beleeved. The certaintie of Adherence, is the certaintie of Faith. The certaintie of Evidence, is the certaintie of Aſſurance.
The certainty of Aſſurance and evidence is of excellent uſe, for it maketh a man b2 Pet. 1. 8 10fruitfull in good workes, and doth fill him ful of joy and comfort: therefore it muſt by all meanes be gotten, yet, it is not of it ſelfe ſo ſtrong, nor ſo conſtant, nor ſo infallible as the certainty of Faith and Adherence is. For ſenſe and reaſon ſince the fall (even in the regenerate, though they will lay ſome foundation in the Rules of Faith to proceed by, yet erring in, or miſapplying the rule) are weake, variable, and their concluſions are not ſo certaine, as thoſe of pure Faith: Becauſe Faith buildeth onelyonly upon Diuine Teſtimonie, Rom. 4. 18. Heb. 11. 11concluding without reaſoning or diſputing, yea, many times againſt reaſoning.
So that notwithſtanding the excellent, and needfull uſe of Aſſurance, and certainty of Evidence; it is Faith and the certainty of Adherence, whereby even in feares and doubts a man cleaveth faſt to the promiſes, and is that which we muſt truſt unto, and is the Cable wee muſt hold by, leſt we make ſhip wracke of all, when wee are aſſaulted with our greateſt temptatiōs, for then many times our Aſſurance leaveth us to the mercy of the winds and Seas, as Marriners ſpeake. If you have Faith, though you have little or no feeling, you are yet ſure enough of Salvation, indeede, though not in your owne apprehenſion. When both can be had, it is beſt, for then you have moſt ſtrength, and moſt comfort, giving you chearefulneſſe in all your troubles, but that certainty of Faith, and cleaving to the naked word and promiſe, is that to which you muſt truſt.
See this in the examples of moſt faithfull men, for when they have beene put to it, it was this that upheld them, and in this was their faith commended. Abraham againſt all preſent ſenſe and reaſon, even againſt hope, beleeved in hope, both in the matter of receiving a ſonne, and in going about to offer him againe unto God in Sacrifice. He denyed ſenſe and reaſon, he cHeb 11. 17, 18, 19.conſidered not the unlikelihoods, and ſeeming impoſſibilities in the iudgement of reaſon, that ever he ſhould have a ſeed, hee being old, and Sarah being old and barren, or having a ſeed, that he ſhould be ſaved by that ſeed, ſith hee was to kill him in Sacrifice. He onelyonly dRom. 4. 18 19, 20, 21.conſidered the Almighty power, faithfulneſſe and ſoveraigntie of him that had promiſed, he knew it was his dutie to obey and to waite, and ſo let all the buſineſſe thereabout to reſt on Gods promiſe, For this, his faith is commended, and hee is ſaid to be eRom 4. 20ſtrong in faith.
Iob, and David, or Aſaph, ſhewed moſt ſtrength of Faith, when they had little or no feeling of Gods favour, but the contrary rather. Iob had little feeling of Gods favour, when for paine of body hee ſaid, fIob. 13. 14. 24.wherefore doe I take my fleſh in my teeth: and in anguiſh of ſoule he ſaid, Wherefore hideſt thou thy face, and takeſt me for thine enemie: Yet then this certainty of faith, which made him cleave unto GOD, made him to hold faſt, and ſay in the ſame Chapter, gIob 13. 15.Though hee ſlay mee, yet I will trust in him. When David ſaid to GOD, hPſa. 42. 9.Why haſt thou forgotten mee? His Aſſurance was weake; yet even then his Faith diſcovered it ſelfe, when he ſaith to his ſoule, iPſ. 42. 11Why art thou diſquieted within mee, Hope in God, who is the health of my countenance, and my God. You ſee then that the excellencie of Faith lyeth not in your feeling, but, as the Pſalmiſt ſpeaketh by experience, in kPſ. 73. 28.cleaving cloſe unto the promiſe, and relying on God for it, upon his bare word. For he ſaith, It is good for mee to draw neere to God, I have put my truſt in the Lord God, this was it which ſecretly upheld him, and kept him in poſſeſſion, when, as you may ſee in that Pſalme, his Evidences, and Aſſurance was to ſeek.
Wherefore, Beleeve Gods promiſes made to you in Chriſt, and …eſt on him; even when you want …oy, and feeling comfort. For …aving Faith, you are ſure of heaven, though you be not ſo fully …ſſured of it as you deſire. It will …e your greateſt commendation, when you will be dutifull ſervants and children at GODS Commandement, though you have not preſent wages, when you wil take Gods word for that. Thoſe are bad ſervants and children, which cannot go on chearfully, in doing their Maſter or Fathers will, except they may receive the promiſed wages, … leaſt in good part aforehand, O… every day; or except they may have atleaſt a good part of the promiſed inheritance preſently, and in hand. Feeling of comfort is part of a Chriſtians wages and inheritance (to be received at the good pleaſure of God, that freely giveth it) rather than a Chriſtian duty. To comfort and ſtay ourſelves on God in diſtreſſe, is a duty, but this joyous ſenſe and feeling of Gods favour, is a gracious favour of God towards us, not a duty of ours toward God. It is from too much diſtruſt in God, and too much ſelf-reſpect, when wee have no heart to goe about his worke, except we be full of feeling of his favour. Hee is the beſt child or ſervant, that will obey out of love, duty, and conſcience, and will truſt on God, and wait on him for his wages and recompence. Though want of apprehenſion of Gods favour, and of feeling of comfort may be accounted a great miſery; yet it is not to be judged a proofe, of no grace, or of no true Faith.
Thirdly, when you ſay, you cannot feele, that you have faith or hope, you meane, as in deede many good ſoules doe, you cannot finde and perceive, that theſe graces bee in you in truth, which, if you did, you would not doubt of your ſalvation: My anſwer is,Many doe not feele that they have faith, becauſe they doe not feele for it▪ If faith and hope be in you, then if you would judiciouſly enquire into your ſelves, and feele for them, you may finde and feele them, and know that you have them; For as certainly, as he that ſeeth bodily, may know that he ſeeth; ſo he that hath the ſpirituall ſight of Faith, may know that he hath Faith. Wherfore try and feele for your Faith, and you ſhall finde whether it be in you yea or no.
For this cauſe, (1) Try whether you ever had the neceſſary Antecedents and Preparatives, which ordinarily make way for the ſeed of Faith to take deepe root. (2) Conſider the nature of ſaving Faith, and whether it hath wrought in you accordingly. (3) Conſider ſome conſequents and certaine effects thereof.
Firſt, hath the Law ſhut you up, in your owne apprehenſion, under the curſe, ſo that you have beene afraid of Hell. And hath the Spirit alſo convinced you of ſin by the Goſpell, to the wounding of your conſcience, and to the working of true humiliation cauſing the heart to relent, and to deſire to know how to be ſaved; and if after this you have denied your ſelfe, and received and reſted on Chriſt, according to the nature of true Faith, as followeth, then you have Faith.
If you doubt, you were never ſufficiently humbled, then reade Chap. 16. Sect. 6.
Secondly, Conſider rightly the nature and proper acts of Faith, leſt you conceive that to be faith which is not, and that to be no faith, which is.
You may know wherein true ſaving Faith conſiſts, by this which followeth. Wheras (man being fallen into ſtate of condemnation by reaſon of ſinne, thereby breaking the Covenant of workes,) it pleaſed God to ordaine a new Covenant, the Covenant of Grace, eſtabliſhing it in his onelyonly Sonne Chriſt Ieſus made man, expreſſing the full tenour of this his Covenant in the Goſpell, wherein hee maketh a gracious and free offer of Christ, in whom this Covenant is eſtabliſhed, & with him the Covenant it ſelfe, unto man; now when a man burdened with his ſinne, underſtanding this offer, giveth credit unto it, and aſſenteth thereunto becauſe it is true, and approveth it, and conſenteth to it, both becauſe it is good for him to embraceit, and becauſe it is the will and Commandement of God, and is one condition in the Covenant that hee ſhould conſent for his part, and truſt to it; when therefore a man receiveth Chriſt thus offered, together with the whole Covenant in every branch of it, ſo What it is to beleevefarre as hee doth underſtand it, reſolving to reſt on that part of the Cavenant made and promiſed on Gods part, and to ſtand to every branch of the Covenant, to be performed on his part; Thus to embrace the Covenant of grace, and to receive Chriſt, in whom it is confirmed, is to beleeve.
This offer of Chriſt, and the receiving him by faith, may clearly bee expreſſed by an offer of peace, and favour, made by a King unto a woman that is a rebellious ſubiect; by making offer of a marriage betweene her and his onelyonly ſonne, the heire apparant to the Crowne, who, to make way to this match, undertakes, by his Fathers appointmēt, to make full ſatisfaction to his Fathers iuſtice in her behalfe, and to make her every way fit to be daughter to a King. And for effecting this match betweene them, the Son with the conſent and appointment of his Father, ſendeth his chiefe ſervants a wooing to this unworthy woman; making offer of marriage in their Maſters behalfe, with the cleareſt proofs of their Maſters good wi… to her and with the greateſt earneſtnes & intreaties, to obtaine her good will, that may be. This woman at firſt being a Ward, or bond-woman unto this Kings ſonnes mortall enemy, and being in love with baſe ſlaves like her ſelfe, companions in her rebellion, may happily ſet light by this offer; or if ſhe conſider well of it, ſhee may doubt of the truth of this offer, the match being ſo unequall and ſo unlikely on her part, ſhee being ſo baſe and ſo unworthy, ſhe may thinke the motion to bee too good to bee true; yet if upon more adviſed thoughts, ſhe doth take notice of the peril ſhe is in while ſhe ſtandeth out againſt ſo puiſſāt a King in her rebellion, and doth alſo ſee and beleeve, that there is ſuch a one as the Kings Sonne, and beleeveth that he is in earneſt in his offer to reconcile her to his Father, and that hee would indeed match with her; wherupon ſhe conſidereth alſo that it ſhall bee good for her, to forſake all others and take him; and that eſpecially becauſe his perſon is ſo lovely & every way worthy of her love. Now when ſhee can bring her ſelfe to beleeve this, and reſolve thus, though ſhee commeth to it with ſome difficulty, and when with all ſhe giveth a true and hearty conſent to have him, and to forſake all other, and to take him as he is, to obey him as her Lord, and to take part with him in all conditions, better or worſe, though ſhe come to this reſolution with much adoe, then the match is as good as made▪ betweene them; for hereupon followeth the mutuall plighting▪ of their troaths each to other.
The application is eaſie throughout▪ I will onelyonly apply ſo much as is for my purpoſe, to ſhew the nature of juſtifying Faith.
God offers his onelyonly begotten Sonne Ieſus Christ, yea, Chriſt Ieſus by his a2 Cor. 1… … ▪Miniſters, offers himſelfe in the Goſpell unto rebellious man, to match with him, onelyonly on this condition, that bPſ. 45 …forſaking his kindred and fathers houſe, forſaking all that he is in himſelfe, hee will receive him as his cRom. 7▪ 4head, husband, Lord, and Saviour; Now when any man underſtandeth this motion, ſo farre as to aſſent and conſent to it, and dIoh. 1. 12.to receive Chriſt, and cleave to him; then hee beleeveth to Salvation, then the match is made between Chriſt and that man, then they are hand-faſted and betrothed, nay married, and are no longer two, e1 Cor. 6. 17.but are become one spirit.
By all this you may ſee, that in ſaving faith there are theſe two acts.
Firſt, An aſſent to the truth of the Gospell, and that not onelyonlyTwo ſpeciall acts in ſaving Faith. beleeving in generall, that there is a Christ, beleeving alſo what manner of perſon he is, and upon what condition hee offereth himſelfe to man to ſave him; but alſo beleeving that this Chriſt graciouſly offereth his love and himſelfe, to a mans ſelfe in particular.
The ſecond act is, an approbation and liking well of this offer of Chriſt, with conſenting, and heartie ſaying, I will, to the ſaid offer, reſolving to take him wholly, and fully as hee is, accepting of him according to the full tenour of the marriage covenant, not onelyonly as a mans Saviour, for to defend and ſhelter him from evill, and to ſave him and bring him to glory; but as his head to be ruled by him, and as his fPſ 45. 1…Lord and King to worſhip and obey him, beleeving in him, not onelyonly as his Prieſt to ſatisfie, and to make interceſſion for him, but alſo as his Prophet to teach, and as his King to governe him, cleaving to him in all eſtates, taking part with him in gall the evils that accompany the § Luk. 9. 2…profeſſion of Chriſts Name, as well as in the good.
The firſt act is not enough to ſave any. The ſecond act cannot be without the former, where both theſe are, there is a right receiving of the Gospell, there is true faith.
The principall matter lyeth inWith what manner of will and conſent, a man receiveth Chriſt by faith. the conſent and determination of the w…ll in receiving of Chriſt; Which that it may be without exception, know with what manner of will you muſt conſent, and receive Chriſt.
Firſt, it muſt be with an adviſed and conſiderate will, it muſtLuk. 14. 28 31 not be raſh, and on a ſudden, in your ignorance, before you well know what you doe. You muſt be well adviſed, and conſider well of the perſon to whom you give your conſent, that you know him, and that you know the nature of this ſpirituall marriage and what you are bound unto by vertue of it, and what it will hLuk. 14. 28.coſt you, if you give your ſelfe to Chriſt.
Secondly, Your conſent muſt be with a determinate and compleat will, touching preſent receiving him, iAct. 8. 37even with all the heart. It muſt not be a faint conſent, in an indifferency whether you conſent or no, it muſt not be in a purpoſe, that you will receive him hereafter; but you muſt give your hand and heart to him for the preſent, elſe, yet it is no match.
Thirdly, Your conſent muſt be with a free and ready will; it muſt not be, as it were with a forced wil and conſtrained, yeelding againſt the will; but (howſoever, it may be with much oppoſition and conflict, yet you muſt ſo beat downe the oppoſition, that when you give conſent, you bring your will to doe it) readily and freely, with thankfull acknowledging your ſelves much bound to CHRIST all the dayes of your life, for that he wil vouchſafe to make you ſuch an offer.
When conſent is raſh, faint, and not free, this will not hold for good any long time; but when your conſent is adviſed, compleate, and free, out of true love to CHRIST, as well as for your owne benefit, the knot of marriage betwixt Chriſt and you, is knit ſo faſt, that all the luſts of the fleſh all the allurements of the world, and all the powers of Hell, ſhall not be able to breake it.
By this which hath beene ſaidMany preſume that they have faith, which have none touching the nature of Faith, many, who thought they had faith, may ſee that yet they have none.
For they onelyonly beleeve in generall that there is a Chriſt, and a Saviour, who offereth grace and ſalvation to mankinde, and hereupon they preſume. This generall faith is needfull, but that is not enough, it muſt be a perſwaſion of Gods offer of Chriſt to a man in particular, that the will in particular may be induced to conſent. There muſt likewiſe be that particular conſent of will, and accepting of CHRIST upon ſuch tearmes as he is offered. They that receive Chriſt aright, enter into the marriage covenant, reſolving to forſake all other, and obey him, and to take up his croſſe, and to indure all hardneſſe with him, and for him, as, ſhame diſgrace, povertie, hatred, and ſpite in the world, and all manner of miſuſages; this they conſent to, and reſolve upon for the preſent, and from this time forward, for the whole time of their life, which things many neither did, nor intended to doe, when they gave their names to Chriſt; they onelyonly received him as their Ieſus, one by whom they did looke to be ſaved, and honored, looking that he ſhould endow them with a faire ioynture of heaven, but they did not receive him as their Lord. In doing thus, they erred in the eſſentials of marriage. For they erred in the Perſon, taking an Idoll Chriſt for the true Chriſt. They erred in the forme of marriage; they tooke him not for the preſent, nor abſolutely, for better, for worſe (as we ſpeake) in ſickneſſe and health, in good report, and ill report, in perſecution and in peace, forſaking all other, never to part, no not at death. Wherefore Chriſt doth not owne theſe fooliſh Virgins, when they would enter the *Mat. 25. 12Bride-chamber, but ſaith, I know you not; For becauſe there was no true conſent on their part, they had no faith, and their contract or marriage with Chriſt was only but in ſpeech, but was never Legall, nor conſummate.
By this which hath beene ſaid, others who have Faith indeed, may know they have it, namely, if they ſo beleeve the Covenant of Grace eſtabliſhed in Chriſt, that with all their harts they accept of him, and it, ſo that they will ſtand to it on their parts, as they are able, and rest on it ſo farre as it concernes Chriſt to fulfill it. For this is Faith.
VntoUnto this, ſome fearefull ſoulesReply. will reply; If we have not Faith, except unto aſſent to the truth, we doe alſo receive Chriſt offered, with a deliberate, entire, and free conſent, to reſt on him, to be ruled by him, and to take part with him in all conditions; then we doubt that we have no Faith; becauſe wee have ſo hardly brought our ſelves to conſent, and finde our ſelves ſo weake in our conſent, and have beene ſo unfaithfull in keeping promiſe with Chriſt.
Truth, fulneſſe, and firmeneſſe Anſw.of conſent of will to receive Chriſt, may ſtand with many doubtings, and with much weakeneſſe, and ſenſe of difficultie, in bringing the heart to conſent. For ſo long as there is mRom. 7. 23a law in your members warring againſt the law of your minde, you can never doe as you would. If you can bring your hearts to nIſa. 1. 19.will to conſent, and obey, in ſpite of all oppoſitions, this argueth heartie and full conſent, and a true Faith. Nay, if you can bring the heart, but to deſire to receive Chriſt, and to enter into Covenant with GOD, made mutually betweene God and you in Chriſt, and that it may ſtand according to the offer which he maketh unto you in his Word, even this argueth a true and firme conſent, and maketh up the match betweene Chriſt and you. Even as when Iacob related the particulars of an earthly Covenant, into which he would have Laban enter with him, Labans ſaying oGen. 30. 34I would it might be according to thy word, gave proofe of his conſent, and did ratifie the Covenant betwixt them. If you can therefore, when God tenders unto you the Covenant of Grace, willing you to receive Chriſt, in whom it is eſtabliſhed, & to enter into this Covenant. If (I ſay) you can with all your heart, ſay to GOD, I would it might be according to thy word: The Covenant is mutually entred into, and the match is made betwixt CHRIST and you.
And whereas it doth trouble you, that you cannot be ſo faithfull to Chriſt, as your Covenant doth binde you, it is well you are troubled, if you did not with all make it an argument, that you have no Faith, for in that it heartily grieveth you, that you cannot beleeve, nor performe all faithfulneſſe to Chriſt, it is an evident ſigne that you have faith. You muſt not think, that after you are truly married to Chriſt, you ſhall be free from evil ſolicitations by your old lovers; Nay, ſometimes a kinde of violence may be offered, by ſpirituall wickedneſſes, unto you, ſo that you are forced to many evils indeedeRom. 7. 19 againſt your will, as it may befall a faithfull wife, to be forced by one ſtronger then ſhe; yet if you give not full conſent unto them, and give not your hart to follow them, your husband CHRIST will not impute theſe rapes unto you.
Yet, let none by this take libertyCaution that none abuſe Chriſts lenity. to oftend Chriſt in the leaſt thing, for though Chriſt love you more tenderly, and more mercifully, than any husband can love his wife, yet know ye, he doth not do…e on you; he can ſee the ſmalleſt faults, and ſharply (though kindly) rebuke and correct you for them, if you doe them preſumptuouſly. But he eſteemeth none to breake ſpirituall wedlocke, ſo as to diſſolve marriage: but thoſe whoſe *Heb. 3. 12▪hearts are wholy departed from him, and are ſet upon, and given to ſomething elſe. If you thus looke into the nature of faith, (I ſpeake to a ſoule troubled for ſinne) you may know and feele that you have it.
3. You may know a lively faith likewiſe, by moſt certaine Faith known by the effects thereof.conſequents and effects. I meane not comfort and joy, which are ſometimes felt, and through your fault ſometimes not; but by ſuch effects, which are more conſtant, and more certaine, and may be no leſſe felt than joy and comfort, if you would feele for them: Amongſt many I will reckon theſe.
Firſt, you may know you have Faith by your feeling and oppoſing of the contrary, if you feele a fight and conflict betweene beleeving and doubting, fear…, and distruſt; and in that combat you take part with beleeving, hope, and confidence, or at leaſt deſire heartily that theſe ſhould prevaile, and are grieved at heart, when the other get the better. If you feele this, doe not ſay, you hauehave no feeling. Doe not ſay, you have no faith.
This conflict, and deſire to have faith, gaue proofe, that the man in the Gospel who came to Chriſt to cure his child, had faith, pMar. 9. 34I beleeve Lord, ſaith hee, Lord helpe my unbeliefe. Doe not ſay (as I have heard many) this man could ſay I beleeve; but we cannot ſay ſo. I tell you, if you can heartily ſay, Lord helpe my unbeliefe, I am ſure, any of you may ſay, I beleeve. For, whence is this feeling of unbeliefe and deſire to beleeve, but from Faith?
Secondly, You may know you have Faith (I ſpeake ſtill to an afflicted ſoule which dareth not ſinne wittingly) for that you wil not part with that Faith which you have, upon any termes. I will aske you (that have given hope to others, that you doe beleeve, & that yet doubt you have not truth of faith & hope in God) only theſe queſtions, and as your heart can anſwer them, ſo you may judge. Will you part with that faith, and hope, which you call none, for any price? Would you change preſent ſtates with thoſe that preſume they have a ſtrong Faith, whoſe conſciences do not trouble them, but are at quiet, though they live in all manner of wickedneſſe? Or at beſt are meerely civilly honeſt? Nay, would you (if it were poſſible) forgoe all that faith, and hope, and other graces of the Spirit, which you call none at all, and returne to that former ſtate, wherein you were in the dayes of your vanity, before you did indevor to leave ſinne, and to will to indevour to ſettle to Religion in earneſt? Would you lay any other foundation to build upon, then what you have already layd? Or is there any perſon or thing, wheron you deſire to reſt for Salvation and direction, beſides Chriſt Ieſus? If you can anſwer, no; but can ſay with qIoh. 6 68Peter; To whom ſhall wee goe, Chriſt onelyonly hath the words of eternall life; you know no other foundation …o lay, then what you have laid, and have willed, and deſired to lay it right; you reſolve never to pull downe what you have built, thogh it be but a little. It is your griefe that you build no faſter upon it. By this anſwer you may ſee, that your conſcience, before you are aware, doth witneſſe for you, and will make you confeſſe, that you have ſome true faith and hope in GOD, or at leaſt hope that you have. For (let men ſay what they will to the conttary) they alwaies thinke they have thoſe things, which by no meanes they can be brought to part with.
Thirdly, If you would have feeling and proofe of your faith and Iuſtification; feele for it in the moſt certaine effect, which is the exerciſe of your Sanctification. Doe you feele your ſelves loaden and burthened with ſinne? Doe you feele your hearts …ke with ſorrow for ſinne? And with all, do you feele your ſelves to be altered from what you were? Doe you now beare good will to Gods Word and Ordinances? And doe you deſire the pure word of God, that you may r1 Pet. 2. 2grow in grace by it? Doe you affect ſ1 Ioh. 3. 14Gods people therefore, becauſe you thinke they feare God? Is it your deſire to approve your ſelves to God, in holy obedience? And is it your trouble, that you cannot doe it? Then certainly you have Faith, you have an effectuall Faith. For what are all theſe but the very Pulſe, tIam 2. 22 26.breath, and motions of faith? If you feele grace to be in you, it is a better feeling, then feeling of comfort; for grace (in men of underſtanding) is never ſevered from effectuall Faith but comfort many times is; for that may riſe from Preſumption, and falſe Faith. Grace onelyonly from the Spirit, and from true Faith.