Light from Heaven, Part 17
Beleeved on in the world.
What meant here by world.By world, especially here in this place, is meant the world taken out of the world, the world of elect. There is a world in the world, as one saith well, in unfolding this point, as we see, man is called a little world, in the great world. Christ was preached to the world of wicked men, that by preaching a world might be taken out of the world, which is the world of beleevers. Hence we may cleare our judgements in that point, that when Christ is said to redeeme the world, it must not be understood generally of all mankind: we see here, the world is said to beleeve in Christ; did all mankind beleeve in Christ, was there not a world of unbeleevers?
We see here Christ beleeved on in the world; the World that was opposite, that were enemies, that were under Satan.Against despaire. Who shall despaire then? Therefore, let us conceive well of Christ. Why was he manifest in the flesh, and why is there an Ordinance of Preaching? Wherefore is all this, but that he would have us beleeve, be our sinnes what they will? Put the case, that there were a world of sinne in one man, that one man were a world of naughtinesse; as in some sense, S. Iames saith, there is a world of wickednesse in the tongue; if in the tongue, much more in the heart, which is the sink of wickednesse. But put the case, there were a world of wickednesse in one man; what is this, to the satisfaction of God manifest in the flesh, and to the infinite love of God, now pacified in Christ, looking upon us in the face of his beloved Sonne? You see here, Christ is beleeved on in the world: Doe but consider what is meant by the world in Scripture, how it is set downe to be in an opposite state to Christ; and looke to the particular state of the Gentiles, that are said to be the world; what wretched people were the Corinthians, before they beleeved; and the Ephesians, and the rest?
Let no man therefore despaire;Conversion of Savages. nor (as I sayd before) let us not despaire of the conversion of those that are Savages in other parts; how bad soever they be, they are of the world: and if the Gospel be preached to them, Christ will be beleeved on in the world Christs Almightie power goeth with his owne Ordinance, to make it effectuall: since the comming of Christ, the World lyes before Christ, as beloved of him, some in all Nations. The Gospel is like the Sea; what it loseth in one place,Simile. it gaineth in another: so the Truth of God, if it lose in one part (if it be not respected) it gets in another, till it have gone over the whole World.
Of the Iewes.And when the fulnesse of the Gentiles is come in, then comes the conversion of the Iewes. Why may we not expect it? They were the people of God. We see Christ beleeved on in the World: we may therefore expect, that they shall also be called; there being many of them, and keeping their Nation distinct from others.
Beleeving in Christ, a Mysterie.Now I shall shew how this is a Mysterie; Great is the Mysterie of Godlinesse, Christ beleeved on in the World: This is a great Mysterie to joyne these together; The World, and Beleeving: it is almost as great a Mysterie, as to joyne God and man together; a Virgin, and a Mother: to bring an Vnbeleeving rebellious heart (such as is in the world) and beleeving together, it is a great Mysterie, in divers considerations.
1In respect of the world.First, if we consider what the World was; an opposite, and enemie to Christ; and under his enemy, being slaves to Satan, being Idolaters, in love with their owne inventions, which men naturally dote on. Here was the wonder of Gods love, and mercy, that he should vouchsafe it to such wretches. We may see by S. Pauls Epistles, what kind of people they were, before they embraced the Gospel. Here was Gods wondrous dignation, that God should shine upon them that sate in darkenesse, and in the shaddow of death; that were abused by Satan, at his will: That the World, that is, all sorts of the World, from the highest to the lowest, should at length stoupe to the Crosse of Christ: That the Emperours should lay their Crownes at Christs feet; as Constantine, and others; Christ at length subdued the Roman Empire it selfe to the Faith: That the Philosophers of the World, that were witty, and learned, should at length come to embrace the Gospel; for divers of the Fathers were Philosophers before: That men of great place, of great parts, and learning, and education, and breeding, should denie all, and cast all prostrate at the feet of Christ; for these to be overcome by plaine Preaching, for meanenesse to overcome mightinesse, for ignorance to overcome knowledge; yet notwithstanding, these great and wise men of the World were overcome by the Gospel.
It was a Mysterie, that the World should beleeve; if we consider (besides their greatnesse and wisedome) the inward malicious disposition of the World, being in the strong mans possession: for these men to beleeve the Gospel, surely it must needs be a great Mysterie.
Againe,2Those that carryed the message. if we consider the parties that carryed the Gospel, whereby the World was subdued; a companie of weake men, unlearned men, none of the deepest for knowledge; onelyonly they had the Holy-Ghost, to teach and instruct, to strengthen and fortifie them, (which the World tooke no notice of) men of meane condition, of meane esteeme, and few in number. And these men they came not with weapons, or outward defence, but meerely with the Word, and with suffering▪ their weapons, were nothing but patience, and Preaching, offering the Word of Christ to them, and suffering indignities, as S. Austin sayth; the World was not overcome by fighting,Aug. but by suffering: So the Lambes overcame the Lyons, the Doves overcame the Birds of prey, the Sheep overcame the Wolves. I send you (sayth Christ) as Sheepe among Wolves: and how? by nothing but by carrying a Message, and suffering constantly and undauntedly, for going with their Message; for they had cruell bloody Lawes made against them, that were executed to the utmost: yet by these meanes they overcame; by Preaching, and sealing the Truth that they taught by suffering: a strange kind of conquest. The Turks conquer to their Religion, but it is by violent meanes; it is a Religion of blood: but here (as I sayd) meanenesse overcame greatnesse, ignorance overcame learning, simplicity overcame pride, basenesse overcame glory; a Mysterie, in this respect.
3In respect of the Truth they taught.Againe, if wee consider the Truth that they taught; being contrarie to the nature of man, contrarie to his affections; to enforce selfe-denyall to men, that naturally are full of selfe-love, that make an Idoll of their wit, and will: for them to come to be taught to be fooles, in respect of wit, and to resigne up their wills to the will of another: for these men to beleeve things, that are above beleefe to carnall men, as St. Austin observes,Aug. it was the wonder of the world; what a kind of doctrine was this, to win such entertainment in the world as it did? yet it did make men denie themselves, denie their wits, their wills, their goods, their lives: Therefore, in this respect, it was a great Mysterie, that Christ should be beleeved on in the World.
Againe,4In respect of the suddennesse. if we consider another circumstance, it addes to the Mysterie, that is, the suddennesse of the conquest; the world was conquered to the Faith and obedience of Christ. In a short time after Christ, one man, S. Paul, spread the Gospel almost all the world over; he conquered almost all the world, he spread the savour of the Gospel like Lightning, suddenly, and strongly; because there was an Almighty Power and Spirit accompanying the glorious Gospel: and thereupon it came to be thus effectuall with the world.
Againe,5In respect of Christ. it is a wonder, in respect of Christ, whom the world beleeved on. What was Christ? Indeed, he was the Sonne of God, but he appeared in abased flesh, in the forme of a servant: he was crucified; and for the proud world to beleeve in a crucified Saviour, it was a Mysterie.
Lastly,6In respect of Fa…th. it is a great mysterie, especially in respect of Faith it selfe; Faith being so contrarie to the nature of man For the heart of man, where Faith is wrought, to go out of it selfe, and to embrace a beginning, and Principle, and rising of life, from another; to seeke justification and salvation, by the righteousnesse and obedience of another: for the proud heart of man to stoupe to this, to acknowledge no righteousnesse of its owne to stand before the Tribunall of God, but to have all derived from Jesus Christ; to fetch forgivenesse of sins out of the death of another, to wrap it selfe in the righteousnesse and obedience of Christ, given of God for it; the heart of man, without a supernaturall worke of the Spirit to subdue it, will never yeeld to this, because proud flesh and bloud will alway have somewhat in it selfe to dote upon, and to set it out before God; and when it finds nothing in it selfe, then it despaires: for the heart of man thus to goe out of it selfe, and rely onelyonly upon the righteousnesse of Christ, not having its owne righteousnesse; this is the greatest Mysterie. Especially for a guiltie Soule, that hath its eyes opened, to discerne of its owne estate; for a conscience awakened, to trust in God, being a holy God, a just God: for these two to meet together; God, and a doubting, galled, misgiving conscience, fore-casting the worst: for such a conscience to find peace, by this act of Faith casting it selfe upon Christ; this is more then can be done by any power of nature.
Faith altogether above nature.There is somewhat in nature, for all legall obedience; man naturally hath some seedes, to love his Parents, to hate Murther, and the like: but to go out of himselfe, and cast himselfe upon Gods love, and mercy in Christ, there is no seeds of this in nature, but all against Faith in Christ: oft times, when a man is cast downe, all in the world seemes to make against him; and then for a man to have his heart raysed up by an Almightie power, to beleeve; certainely, this must be a Mysterie: I say, when all makes against him, his Conscience makes against him, and the Judgement of God against him, and Satans temptations against him, all the frame of things present seemes to be against him, God himselfe oft times seemes to be against him, to be an offended God, justly offended with his sinnes; for the soule in this case to cast it selfe upon God, in Christ, there must needs be a hidden and excellent deepe worke on the soule: This is the greatest Mysterie, the greatest difficultie is in this branch; considering, how contrarie to the heart of man Faith is.
Let us take heed of shallow conceits of Faith;To have high conceits of Faith. as if it were an easie common universall grace, to beleeve: No, beloved; it is a supernaturall powerfull worke. Saint Paul sets it out divinely,Ephes. 1.18. and largely, in Ephes. 1.18. Hee calls it, the Mightie power of God: it requires not onelyonly a Power, but an Almighty Power, to rayse the heart of man to beleeve. For, even as the worke of Redemption,Redemption a greater worke then Creation. by Christ, is a greater worke in it selfe, then the worke of Creation;1For Power. so also the worke of Conversion, though they be all one to an infinite Power, yet the thing it selfe is more difficult, to make the heart of man to beleeve, then to make a world of nothing: for, when God made the world, there was nothing to oppose, there he had to doe with simple nothing; but when God comes to make the heart beleeve, he findes opposition and rebellion, he finds man against himselfe, he finds the heart and conscience against it selfe, he finds opposition from Satan, that helps mans distrustfull heart; then all meet together, afflictions, the sense of Gods anger, and mans guiltie conscience: now to make such a man beleeve, is more then to create a world▪
2For merciemercy.And as God shewed more power, so he shewed more mercy in the worke of Redemption, then in the Creation. In the Creation, there he did good to a good man; Adam was created good, and he should (had he stood) have continued in a good condition: but in the worke of Redemption, God doth good to evill men; God transcends in his love, because the glory of his merciemercy reignes in the worke of Redemption: so that the power, and wisedome, and merciemercy, being greater in the worke of Redemption, it requires a more super-natural power in the soule to apprehend this, then any other Truth; as the worke in Redemption is more glorious, so the Divine grace and vertue in the soule, that makes use of this, (which is Faith) it must be more excellent then all other Graces whatsoever. And as it must be God, that must save and redeeme us, so it must be God that must peswade the heart of this: as Christ, who is God, must performe the worke of Redemption; so it must be God the Holy-Ghost, that must perswade the heart, that God loves it so much, and raise the heart to apprehend it, and make use of it; no lesse power will doe it. Let us (I say) have great conceits of this excellent grace of Faith; All men have not Faith: it is a rare grace, a rare jewell. When Christ comes, shall he find Faith in the world? Certainely, it is a Mysterie, for a man to beleeve in Christ; for a naturall man to be brought to rely upon Christ; To you it is given to beleeve, sayth the Apostle: he might well say, it is given, it is no ordinarie gift neyther. Therefore let us pray with the Disciples, Lord increase our Faith; and with the poore man in the Gospel, Lord, I beleeve, helpe my unbeleefe.
The next thing I will touch,Faith put for all graces. shall be this; That Faith is put here for all graces. Here, in these six Clauses of this great Mysterie of Godlinesse, there is onelyonly this one that is within us; God manifest in the flesh, justified in the Spirit, seene of Angels, preached to the Gentiles, received up in glory; these are all without us: but this one, beleeved on in the world, that is onelyonly within us, and it is set downe in stead of all, and indeed so it is; for it drawes all other graces after it, it enlivens and quickens the soule, it is the spri…g of spirituall life in us, it is the first grace of all: There are some degrees of the Spirit (perhaps) before it, but all graces have their quickening from Faith; it infuseth supernaturall vigour into all the parts and powers of the soule, and into all graces whatsoever. Where Christ is beleeved on in the world, all followes, love and patience, and courage, and fortitude, whatsoever; as we see in Heb. 11.Heb. 11. By Faith they had a good report: they had a good report for patience, and for courage, and other good workes; but, all these came from Faith: therefore, by Faith they had a good report. Therefore the acting of all other Graces, it comes from Faith: By Faith, Enoch walked with God; by Fa…th, Noah and Moses did so, and so; signifying, that Faith is the ground of all. Faith it fetcheth spirituall life from Christ; for all, whatsoever is good; it knits us to the spring of life Christ;Vnbeleefe the sinne of Adam. it is the grace of union. Even as Satan by unbeleefe, did infuse all his poyson at the first; for, by making our first Parents stagger in the Word of God, came sinne; so by Faith all obedience comes; all have their rising and beginning from Faith.
Encouragements to beleeve, are from Christ.As it drawes spirituall life from Christ, so the encouragements are by Faith, to all other graces whatsoever, for patience, and love, &c. Faith must set before them the object, and the reasons from the glory to come, from the love of God in Christ, when Faith propounds all this, then it stirres and quickens all graces: Faith yeelds strong reasons, and discourse, to stirre us up to whatsoever is necessarie. Why do I hope for the glory to come? I beleeve it first. Why doe I love God? I beleeve he is my Father, in Christ; all have strength from Love, and that from Faith: unlesse I beleeve that God loves me in Christ, I cannot love him; unlesse I love him, I can expresse no vertue for him, no patience, no good worke: so it puts life into all; therefore, it is here put for all, beleeved on in the World. It should stirre us up to make much of this Faith, above all graces to desire it.
And being a Mystery,Trials of Faith. and so excellent a grace, we had need to discerne whether we have it, or no; therefore I will touch a few evidences, some of them out of the Text.
First,1How it is bred. if you beleeve, it comes usually after Preaching: We see here, Preached to the Gentiles; and then, Beleeved on in the World. Whence came thy Faith? If not by the Ordinance of God, thou mayest expect it to be a bastard Faith, it hath not a right beginning; especially, if it be joyned with contempt of Gods Ordinance, it is no Faith, but a presumptuous conceit; Preaching, and Beleeving, here goe one after another: Therefore, examine how thy Faith was wrought in thy heart.
Againe,2By Conflict. (as I sayd) Faith being a Mysterie, in regard of such a world of opposition betweene the heart of man, and Christ, Satan helping the unbeleeving heart; here must needs be a strife and conflict with Faith. Therefore, those men that never had conflict with their owne unbeleeving heart, that never had conflict with Satans temptations, they never had Faith: for, it is a Mystery to have Faith; it is with opposition, and conflict; no grace hath the like conflict, and opposition from Satan: for Satan aymes, in all sinnes, to shake our Faith and affiance in Gods love: As God aymes at the strengthening of Faith above all; so the Devill hates it, above all▪ and in all temptations whatsoever, he aymes to shake our Faith at the last. Therefore, there must needs be opposition to our selves, and our owne doubting nature, and to Satans temptations, and to the course of things, that sometimes are cleane opposite to a man: for a sinner to beleeve the forgivenesse of sinnes, for a miserable man to beleeve glory in the world to come, for a dying man to beleeve life eternall, for a man tumbled into the Grave, to beleeve that he shall rise from the dead; if there be no conflict with these things, so opposite to Faith, there is no Faith.
3By what it workes.Then againe, in the third place, it is the spring of all obedience; the Apostle calls it, the obedience of Faith, Rom. 1.Rom. 1. All preaching is for the obedience of Faith; obedience of Faith, brings obedience of life, and conversation. Examine thy selfe therefore, by the course of thy obedience; by that that comes from Faith, see what it workes in thy soule, in thy life, and conversation. And here I might be very large: for, where Faith is,
1Peace.First of all, (after it hath beene a meanes to justifie, to lay hold upon the all-sufficient righteousnesse of Christ, to stand betweene God and us, to cloath and cover our soules, then) it pacifieth the conscience; Being justified by Faith, we have peace with God, through Iesus Christ our Lord. Faith hath a quieting power; it quiets the soule, because it propounds to the soule a sufficient satisfaction in God-man; it propounds to the soule Christ sealed by God the Father; having done all that is necessary to salvation, it sets downe the soule: for he was God, and therefore able; and man, and therefore willing to save. Faith sets Christ as wooing us first, in his Ministers inviting us, alluring us, commanding us, removing objections from our unworthinesse; Come unto me all ye that are wearie, and havie laden: and objections from our want of any goodnesse; Come, and buy without Money, the all-sufficiency of Christ. Hereupon Faith comes to quiet the soule, in the sweet course that Christ takes to bring the soule to him, being so able and willing, and shewing his willingnesse by all means, that may procure love, that the soule may rest without doubting. Sayth the soule, Surely Christ intends well to me being so able, God in the flesh, and setting up an Ordinance, a Ministerie, whereby he invites me, and allures me, and commands me; and then also I have examples before me, of wicked men that have beene converted: hereupon the soule comes to be at rest; Faith hath a quieting power.
And then againe,2Altering the course. there is presently an alteration of the course; Iordan goes backward; there is a turning of a man wholly: for, Faith is a turning of the soule cleane another way; it turns the soule from the world to God, and Christ; from the present evill world, to a better world. We see, as soone as Zacheus beleeved, his thoughts were altered, his esteeme of the things of this life was altered; halfe my goods I give to the poore. We see, in the Acts of the Apostles, as soone as they beleeved, duplicate page duplicate page they burned their Bookes. As soone as a man beleeves in Christ, downe goes the esteeme of the world, and all worldly things whatsoever, because he sees a higher excellency in Christ. The poore Gaoler, when he had mis-used the Apostles, as soone as he beleeved, we see how he neglects all, and makes a Feast for them presently. As soone as Faith enters into the soule, there is a meane and base esteeme of all things,Esteeme. and a high esteeme of Christ; All is dung, in comparison of Christ: There is a change of the soule; and an esteeme, that goes before that change. We worke, as we esteeme, as soone as we beleeve, we esteeme Christ, and the things of a better life, above all other things: And thereupon goes the whole soule, and the bent of it, that way, (though with some conflict.) We see in the Epistles of Saint Paul, before those men beleeved in Christ, the Ephesians, the Colossians, the Romanes, &c. what wicked people they were before, and how they were changed, as soone as they beleeved, then they were Saints.
4Prevailing.Againe, where this Faith is, it is a triumphing, a conquering grace, a prevailing grace; it overcomes the world, and whatsoever is opposite: for, it sets before the soule greater things then the world can. The world presents terrors; what are these, to the glorie that shall be revealed? The world sets out pleasures, to allure us; and profits, and favours; and this, and that: but what are all these, to the favour of God in Christ; what are they, to Heaven? What can the world set before the soule of a beleever, that is not beneath? Faith can rayse the soule above all worldly things; it subdues the naturall doubts and loves, the feares of troubles and cares for the world; and all the affections that were before ruling in the soule, Faith comming into the soule, subdues all to it selfe, and makes them all serviceable. Thus it prevailes; if not at the first, yet in the continuance of time, it prevailes by little and little, in the hearts of all beleevers. It is a victorious grace, as we see in Moses, and Abraham, &c. how it prevailed against all obstacles whatsoever. How many discouragements had blessed Abraham to leave his fathers house, and to goe he knew not where; and after to sacrifice his sonne? Yet Faith overcame all. So Moses, to leave the Court, and to cleave to a despised people; what a worke of Faith was there? Faith is victorious. Therefore, when people are drawne away with any thing; that the lookes of any man skares them; that the very noise of danger affrights them, when the hope of any rising will make them warpe, to doe any thing; when the hope of any gaine, will make them cracke their conscience, where is the triumph of Faith? As I said before, there is a prevailing power in Faith; because Faith sets before the soule, that which is incomparably better, and incomparably worse: What is all that man can doe, in comparison of Hell, and Damnation; conscience saith, if you doe this, ye shall die: And on the other side, what is all the world can give, in comparison of Heaven; which Faith presents to the eye of the beleever.
5By Love.Againe, where this beleeving is, it is a working grace,Galat. 5.6. it works by love; by the love to God, it desires the communion and fellowship of that it desires; and it workes by love, to other beleevers: it workes towards Satan hatred, toward wicked men, strangenesse in conversation. It is a working grace; it workes by love, to all good to God and Gods people, and to our selves; it makes us have too high esteeme of our selves, to be stained with the base services of sinne; it workes every way, and indeed it must needs be so, when Faith sets before the soule the love of God, in Christ: Hath God loved me so, to redeeme me from such misery by such a course as this, God manifest in the flesh; to advance me to such happinesse, being (such as I was before) a sinner? Oh, the thought of this will constraine us, as the phrase of the Apostle is; The love of Christ constraineth me: and then the soule will be active, and earnest in any thing, that may be for the honour of Christ. Hath Christ thought nothing too deare for me, not his owne blood; for the salvation of my soule, is the price of his blood: He came downe from Heaven, he was God manifest in the flesh, on purpose, in love to my soule; and shall I thinke any thing too deare for him? And thereupon Faith workes, and stirres up love; and when it is stirred up by it, it is acted by it; it useth the love of God, in all the performance of worship to God, and in doing all good to our brethren, and to our selves, to carry our selves as we should every way.
We see the Woman in the Gospel,Luke 7. Luke 7. when she had … forgiven her, she loved much: All duties come from Love. What need I speake of particular branches? Christ brings all to Love, he includes all duties in that one, in Love; because they come from Love, and have Love to carry them, and to mingle it selfe with them; and Love comes from Faith: Faith working by Love, evidence that we beleeve; where there is no Love there is no Faith. Therefore, let us labour … affection of Love kindled; if … kindled, we must stirre it up by …aith. You see then, that this beleeving is the leading grace.
Let us labour by all meanes therefore to water this Root.To cherish Faith. When we would have Trees flourish and thrive, we poure water to the Roots of them. Now the radicall grace in a Christians soule, is this beleeving; this trusting in God, reconciled in Christ; this relying upon Christ; a convincing perswasion, that God and Christ are mine: this is the radicall grace of all other, let us water and cherish this by all meanes whatsover.
And to this end, let us labour to encrease in knowledge; I know whom I have beleeved, sayth the Apostle: for, all grace comes into the soule by the light of knowledge; whatsoever is good, is conveyed by light into the heart. Faith especially is the bent of the will to Christ, receiving him; but this comes by a supernaturall light, discovering Christ. Therefore, let us desire to heare much of Christ, of his Priviledges, and Promises; the more of Christ we know, the more we shall beleeve; and say with the Apostle, I know whom I have beleeved.
It is a fond and wicked Tenent of the Papists, to say, That Ignorance is the Mother of Devotion▪ and Bellarmines Tenent is,Bellarm. That Faith is better defined by Ignorance, then by any thing else; a fond and unlearned conceit: For, how soever the reason and depth of the things of Faith cannot be searched, yet we may know the things that are revealed in the Scriptures. The more I know the things that are revealed concerning Christ, and know that they are Gods Truths; the more I know, the more I shall beleeve. Faith of necessity requires knowledge; therefore, knowledge is put for all other graces:Ioh. 17.3. This is eternall life, to know thee, and whom thou hast sent; because it is an ingredient in all graces: it is a maine ingredient in Faith; the more we know, the more we shall beleeve; They that know thy Name, will trust in thee. It is not so in mens matters?Psal. 9. the more we know a man to be able, and loving, and faithfull of his word, the more we shall trust him. Is it not so in divine things? the more we know of Christ, and of his Riches, and Truth, the more experimentall knowledge we have of him, that we find him to be so, the more we shall trust him. Therefore, by the knowledge that is gotten by the meanes, let us labour for an experimentall knowledge, that so we may trust and beleeve in him more and more. Let us looke to the passages of our lives in former times, how gracious God hath been towards us, and take in trust the time to come, that he will be so to the end; He is the Author, and Finisher of our Faith. And let us search into the depth of our owne wants and weaknesses, and this will force us to grow in Faith more and more, this will be a meanes to encrease our Faith: the more we see of our owne nothingnesse, and inabilitie, without Christ, that we are nothing, nay, that we are miserable without him, the more we shall cleave to him, and cast our selves upon him. Those that have the deepest apprehensions of their owne wants, and weakenesse, usually they have the deepest apprehensions of Christ, and grow more and more rooted in him. The searching of our owne corruptions every day, is a notable meanes to grow in Faith; to consider what we are, if it were not for Gods mercy in Christ, and this will make us to make out of our selves, to Christ; it will make us flye to the Citie of Refuge. Ioab, when he was pursued, he fled to the Hornes of the Altar; when conscience pursues us, it will make us flye to the Hornes of the Altar, to the Citie of Refuge: a search into our owne conscience, and wayes, will force us to live by Faith, and to exercise Faith every day, in Christ Iesus.
And this is to feed on Christ daily, to flye to Christ, when we are stung with sinne, and hunger; in the want of grace, and strength, to flye to him for supply; and so to keepe and encrease Faith, by this excellent meanes. Christ is all in all, to those that hope to be saved by him; Christ is the ground of our life, and comfort, and our happinesse: Therefore we should make out to him, upon all occasions, to cleave to him in life, and death. We cannot presse this point of Faith too much. Why are Christians called, beleevers? because beleeving is all: if we can prove the Truth of our Faith, and beleefe, we prove all; if we be faulty in that, all is rotten; Whatsoever is without faith, is sinne. All mens naturall morality and civility, it is (as it were) but Copper graces, but counterfeits; they are but for the outwarp appearance, and not in truth; they are not enlivened and quickned by Faith in Christ. But I leave this, and come to the last Clause,