The Dead Saint Speaking to Saints and Sinners Living, Treatise 3 · Royalty 18 · Application

The Dead Saint Speaking to Saints and Sinners Living · Treatise 3 · Royalty 18 · Application

p. 134Uſe of Examination.

Let this then put us upon the Tryal, whether or no wee have Faith.

You ſee the Neceſsity of Faith in reſpect,

Of Juſtification.

Of Sanctification.

Of Salvation.

I have ſhewed you, it was the great thing, which God required to Juſtification and Salvation of a ſinner. And you have ſeen the Excellency of this Grace laid down in many Glorious Priviledges and Royalties. You have ſeen that God hath poured more honour upon the head of Faith, than upon any other Grace. Let all this perſwade with us, to put our ſelves upon the ſearch and tryal, whether wee have Faith or no.

Put ſuch a queſtion as this to thy own ſoul. Am I a Beleever, yea or no? Have I Faith, yea or no?

It was a duty which the Apoſtle did commend to the Corinthians, 2 Cor. 13.5. — Examine your ſelves, whether yee bee in the Faith; prove your own ſelves. And it is that, which, after this long diſcourſe of Faith I would commend to you all. That you would put your ſelves to the Tryal. Examine whether you have Faith or no. Therefore hath God given us a faculty different from all Creatures, whereby wee may reflect upon our ſelves. Many there are, who will winnow others, but not ſift themſelves: ſpel others, but not read themſelves: ſearching others rather than themſelves. But let it bee your care every one to prove and examine himſelf.

The incouragement to this duty I will take from theſe two grounds.

1. It is a thing poſſible to bee known, whether you are Beleevers, yea or no.

2. It is a thing neceſſary to bee known.

1. It is a thing poſſible to bee known. Hence have wee ſo many exhortations; to examine and ſearch. If it were not poſſible to bee known; in vain were theſe exhortations. God doth not uſe to put us upon Impoſſibilities. Though God in the Law may require that of a natural man, which is impoſſible for him to do, Rom. 8.3. becauſe hee gave man once ability to do whatever is commanded; yet in the Goſpel Chriſt doth require nothing of the faithful, which by Grace is not poſſible to bee done. Poſſible then it is. There is light enough in the Word; if a man will bring his heart unto it; and deal impartially with himſelf, in the ſearch, whether hee hath Faith or no.

The Papiſts indeed do ſay: It is a thing impoſſible to know, whether p. 135hee bee a Beleever or no. If men did know they did beleeve, then they might be aſſured of their own Salvation. But this (ſay they) no man can bee aſsured of.

A Poſition clean againſt Scripture, Authority, and Reaſon.

The Scripture is plain; the Precepts of the Scripture plain, 2 Cor. 13.5. Gal. 6.4. — Let every man prove his own work. — Let every man examine himſelf.

They who are commanded to try, may upon Tryal, know whether they have Faith or no.

But every man is commanded to try. God in the Goſpel doth not put us upon Impoſſibilities.

Beſides, the examples of Scripture are plain. The Eunuch a new Convert, when Philip told him, hee might bee baptized, if hee did beleeve, anſwered. — I beleeve that Jeſus Chriſt is the Son of God, Act. 8.37.

The like of the Father of the poſſeſſed Child, when, having but a weak Faith, yet could ſay, — Lord, I do beleeve, Mar. 9.23. So Joh. 6.69. — Wee beleeve and know, that thou art the Chriſt, the Son of the Living God, Joh. 11.26, 27. — Beleeveſt thou this? ſaith our Saviour to Martha there. Shee anſwers — Yea Lord, I beleeve thou art that Chriſt that ſhould come into the World.

Hence ſaith Auguſtine — The Beleever ſeeth his own Faith whereby hee doth beleeve. Again. — as ſoon as Faith is in us, Vide fidelis ipſam fidem ſuam. Ipſam fidem quando ineſt in nobis, videmus in nobis. Mentis noſtrae fides noſtra conſpicua.wee ſee it in us.

The mind is not ignorant of its own actions. When it underſtands, it knows it ſelf to underſtand. When it diſcourſeth, it knows it ſelf to diſcourſe. When it deſires, it knows it ſelf to deſire.

To take away this act of the ſoul, whereby a man reflecting upon himſelf and his own actions, is able to know and judge of them: were to deſtroy the Prerogative royal of an intellectual nature.

Now if the naked ſpirit of a man bee able to judge of his own actions here: how much more the ſpirit of a man being helped by the Spirit of God, 1 Cor. 2.12.

If Faith it ſelf bee a witneſs (— Hee that beleeveth hath the Witneſs in himſelf, 1 John 5.10.) How much more when the Witneſs of Gods Spirit joynes with us? when the Spirit witneſſeth, what place is left for doubting?

If Faith it ſelf bee a Light. How much more,Quando Spiritus teſtatur, quaenam relinquatur ambiguitas? Fides eſt lumen ſeipſum viſibilem faciens. when Gods Light comes in with ours? The Light of the Spirit, to the Light of our Spirit.

Beſides; How ſhall a man receive the comfort of his own Faith, (as Hezekiah did, Iſa. 38.3. and Paul, 2 Cor. 1.12.) if it bee not poſſible for a man to evidence to himſelf, that hee doth beleeve.

Is it poſſible for a man to know his vitious actions, to his humiliation: and not poſſible to know his vertuous actions, to his p. 136conſolation? If it bee granted of the one, why ſhould it bee denyed of the other.

Indeed, I will grant thus much; though it bee poſſible, yet it is exceeding difficult.

1. In reſpect of the deceits.

2. In reſpect of the doubts and miſ-givings of our own hearts.

1. In regard of the deceits of a mans own ſpirit. — The heart is deceitful above meaſure, who can know it? Jer. 17.9. And — take heed leſt the Light within you, Or, That Light you think to bee within you, prove darkneſs.

They that are much vers'd with their own hearts, do finde an Hell of deceit in them. Mens hearts are like ſome pictures: If you look on one ſide, there's an Angel, but on the other, a Devil.

There are depths of deceit in the hearts of men, which makes the work exceeding difficult.— Every way of man is good in his own eyes. — There is a Generation of men (ſaith Agur) who are pure in their own eyes; and yet are not waſhed from their filthineſs.

Such deceits there are in the heart, that if a man will take all of truſt, which comes up; hee will ſurely bee deceived.

You ſee this in the Children of Iſrael, Deut. 5.27, 28. They ſaid — Whatever the Lord ſaid unto them, they would do it. It is like, they ſpake as they meant, at that time. But hee that ſearched the heart ſaw deeper into them, than themſelves into themſelves. Hee eſpied deceits to lye low, which they were not perhaps aware of. And therefore ſaith — Oh! That there were ſuch a heart in them, that they might keep my Commandements alway. Hee ſaw, they wanted yet the Heart. This was but ſelf-deceiving.

I might inſtance alſo in Hazael; when the Prophet told him what beaſtly cruelty hee ſhould exerciſe toward the Children of Iſrael. — What! (ſaith hee) Is thy ſervant a Dog, that hee ſhould do ſuch belluine and beaſtly cruelty? It may bee hee ſpake what was uppermoſt: hee ſpake as hee meant for the time: hee was not aware, nor did hee diſcern the deceit of his heart: hee thought his heart to bee far from that now, which afterward hee fell into.

The like of the Iſraelites, Jer. 42. throughout. So that you ſee, it is a matter of ſome difficulty. And therefore the Apoſtle, 2 Cor. 13.5. Bids us not only examine; but prove. Not only to examine, and take the firſt evidence the heart gives in, but to prove whether the evidence given in, bee true. It may bee you have examined your ſelves, by the rules of the Word. Your heart hath given in an evidence for you. Why, but prove, if this evidence bee true: ſee an evidence of that evidence.

As in Solomons Temple, there was Light ſet againſt Light: ſo here you muſt ſet Light againſt Light. As for example. Inquiry is made, whether I have Faith or no. Anſwer is given in upon p. 137the ſcrutiny; That I have Faith. It is well. But now prove this. Why how? Set Light againſt Light. See an evidence of that evidence. The Word ſaith — Faith purifies the heart, Act. 15.9. Faith ſanctifies the heart. Faith works by Love, Gal. 5.6.

Now then. Is thy heart cleanſed from filthineſs? Art thou ſanctified, &c.

The like in another. Inquiry is made, whether a man love God, yea or no. It may bee the heart gives up this anſwer, that hee doth love God. Why, but now prove it. — Hee that loves God, keeps his Commandements, Joh. 14.15. Hee that loves God will obey him; will not diſpleaſe him. Hee who loves God will not ſin.

And ſo in any other. Thus you ſee, though it bee poſſible, yet it's a matter of difficulty, in regard of the deceits of our hearts. And therefore wee are to take the more pains.

2. It is difficult in regard of the doubts and miſ-givings of our hearts. And this at all times; if Gods Spirit come not to witneſs with our ſpirits; our own ſpirits will bee born down with doubts and miſ-givings of our unbeleeving hearts; and wee ſhall never know what our condition is.

Hence wee have theſe phraſes, Rom. 8.16. — The Spirit doth witneſs with our ſpirits, that wee are the Children of God. I'ts not the witneſs of our own ſpirit, that will anſwer all the doubts and objections of our hearts. If Gods Spirit ſtrike not in too, and bear witneſs with us.

The like wee have, 1 Joh. 5, 6, 7, 8. And other places; eſpecially that of 1 Cor. 2. from 9. to the 13. verſe, where you ſhall ſee, that it is a work of Gods own Spirit, to ſettle the ſoul in the aſſurance of his good condition.

And, as at all times, ſo eſpecially at three times. It is exceeding difficult.

1. In times of Humiliation.

2. In times of Temptation.

3. In times of Deſertion.

1. In times of Humiliation. As ſome call evil good: ſo thou calls good evill. Now, As ſome take the ſhadow for the ſubſtance▪ ſo thou the ſubſtance for the ſhadow. As ſome depend on falſe grounds: ſo thou denyeſt the true. As ſome feed, and cheriſh matter of falſe comfort: ſo thou feedeſt on matter of diſcouragement. Some heat themſelves by a painted fire, Iſa. 50.11. and thou quencheſt the ſparks of Gods own kindling, if the Spirit of God break not in at that time.

2. In times of Temptation; when Satan aſſaults a man, tells him, that all his Graces are falſe and counterfeit; that hee is an Hypocrite. And preſents an Army of confirmations at once, in an inſtant, and ſo manages them, that whatever evidences a man can think of to the contrary, they are either taken away, or ſeemingly p. 138confuted, as faſt as they are thought on.

In this caſe a man may bee ignorant of his Faith and Graces. At ſuch a time, if a man inquire; either the ſpirit of a man will bee ſilent, and return no anſwer; Or, if it do return any, it is a diſturbed one. If a man reflect back at ſuch a time as this, hee ſhall finde nothing, but of Satans party to return him an anſwer.

3. In time of Deſertion; when it may bee, our Evidences bee hid in the dark; the ſoul is in a miſt, and cannot read its own Faith. The Glaſs can give no reflex, except the Sun give light: Nor a mans Graces appear to comfort him; except God ſhine upon them. As the Moon and Stars, ſo our Graces do ſhine with a borrowed Light. And unleſſe God do ſhine ſecretly into our hearts; irradiate, and give light unto our Graces: though they bee in eſſe; in being in the heart: yet not in cognoſci, in the apprehenſion they will not appear at all to comfort us.

In theſe caſes, the work is Difficult. But what then! Things muſt not bee left for Difficulties; becauſe they bee beſet with Difficulties. Difficulties muſt not put us off from Tryal, but put us on to try more throughly. Hee who ſaith, there is a Lion in the way, is not fit for Heaven. They that feared the Giants were not fit for Canaan. It is a ſign of a baſe and degenerate ſpirit to deſiſt in the purſuit of a good way, becauſe of Difficulties. Though it bee difficult, yet it is poſſible. A thing it is that hath been attained in all ages of the World. Others of Gods people have known, and ſo mayeſt thou.

2. It is not ony poſſible, but neceſſary that you ſhould know whether you bee Beleevers or no. It is Neceſſary,

1. In reſpect of your Comforts.

2. In reſpect of your more lively Obedience.

1. Its neceſſary in reſpect of your Comforts. What comfort can a ſoul have in this, That Christ is a Saviour, if hee know not, hee is his Saviour? And how ſhall hee know this, except hee know that hee doth beleeve? — hee is the Saviour of them that beleeve, only.

What comfort is it to know there's pardon of ſins, if wee do not know that our ſins bee pardoned? And how ſhall wee know this, except wee do know that wee beleeve. — They only that beleeve, have their ſins pardoned.

What comfort can wee have in the Merits, Death, and Blood of Chriſt? what comfort, in the Promiſes of the Goſpel, till wee know wee are Beleevers? ſuch to whom Chriſt and the Promiſes belong?

If a man did but once clear this. How might hee run down all the Promiſes, and fetch in comfort from them all? why, (might the ſoul ſay) Chriſt is mine: his Blood is mine: his Spirit is mine: his Merits are mine: his Righteouſneſs is mine, to juſtifie mee. His Holineſs is mine, to ſanctifie mee. His Mercy is mine to ſave mee. All is mine; if I bee a Beleever.

p. 139Oh! Thou doſt not know what wrong thou doſt to thy ſoul, in neglecting to clear and evidence this to thy ſelf.

Why, you will live without Comfort: you will dye without Comfort.

My Brethren. If you would not live without Comfort, if you would not dye without Comfort, labour to evidence this to your ſouls, that you are Beleevers.

Oh! It would adde much to your Joy and Comfort to know this. Many there are who live without comfort; who lye upon the rack of fears and diſcouragements, are in unſufferable troubles all their dayes.

Many, who for want of clearing this to their ſouls, that they are Beleevers, go with a ſpark in ſtead of a flame.

And as you live: ſo you will dye without Comfort, if you do not take care to evidence this to your ſouls.

And this were a ſad condition. Whatever a man hath in this life; yet when hee comes to dye, hee would willingly have all the Comfort poſsible. Though a man may bee content to go Quarter-ſail, and Quarter-wind, here in this life: yet when hee comes to dye, hee would willingly go Full-ſail to Heaven.

Leſſe Comfort may ſerve a man to live by, than to dye by: becauſe, whiles a man lives, other things come in, to make up the want of Comfort: every thing caſts in ſomething, to make the ſoul a ſtock of Comfort. But if this will not do; if a man cannot peece up his Comforts with other things: yet, whiles a man lives, there's hope and expectation ſtill of more Comfort.

But, when a man comes to dye, that hope is gone. There's no hope then of ever getting more. And this is a ſad condition.

And, My Brethren, It is a thing which God doth often deny at death: becauſe wee have been no more ſolicitous to clear our Evidences in our life. I ſay, God doth now withhold the Comfort of Faith; becauſe wee have neglected to clear our Evidence of Faith; which is a ſad condition. Though the condition of the ſoul bee never the leſs ſafe: yet the condition is leſs comfortable to our ſouls.

2. It's neceſſary in reſpect of our more lively obedience. The knowledge of this, will make us lay out our ſelves for God. It will make us induſtrious and active, in all holy Obedience. It will make us burn out, not ſmother out: wear out, not rust out. It will make a man a Volunteer in Gods work: to ſweat and take pains in the Vineyard of the Lord.

It's falſe what the Popiſh Doctors ſay. That the knowledge of our good condition ſhould ſlack the hand, make a man Supine and remiſs in holy Obedience. As much as it will make a Travailer ſlack his pace, becauſe hee knoweth hee is in his way, and that by making ſpeed in it, hee ſhall come to the end of his journey.

Oh then! Is it a thing poſſible to bee attained? Is it neceſſary? why then are wee ſo injurious to our ſelves, to rob our ſelves of p. 140that Comfort, which the Knowledge of our Faith would contribute to our ſouls afterward.

Do you delight to know all things elſe? and bee ignorant of your ſelves? will you prove all things elſe? and not your ſelves? you will prove your Gold; you will prove your Silver; you will prove your Evidences, and will you not prove your ſelves? There's nothing of worth that a man will take upon truſt, without tryal.

Do you delight to bee kept upon the rack of fears, and perplexities of ſpirit? do you delight to hang between Heaven and Hell? As Abſolom between Earth and Heaven? and not know what ſhall become of your eternal ſouls to all eternity?

Why, if you do not thus, then take ſome pains in the ſearch and examination of your ſelves. — Prove your ſelves whether you are in the Faith or no?

Thus having premiſed this, upon which I have on purpoſe inſiſted the more largely; in reſpect of the Neceſſity of this duty of Self-Examination; wee will now come to lay down ſome Rules, whereby wee may diſcover to them, who are willing to take pains in the ſearch of their own hearts, whether they have Faith, or no.

In the laying down of which, that I may not erre, I ſhall deſire to go by theſe two Rules.

1. The grand Rule is, the Word of God. The Book ſhall try you. That Book that ſhall ſave or damn you at the laſt day; ſhall try you now whether you have Faith or no.

And I hope, if the Word convince you, that you have not Faith; you will ſubſcribe to the conviction. If the Word ſay it, I hope you will conclude it. But, whether you will or no, That which the Word ſaith is true. That conviction which the Word doth faſten upon you, ſhall lye upon you at the great day, if now you get it not off.

2. The Second Rule I ſhall deſire to go by, is this, to lay down ſuch Evidences as are univerſal; and belong to all Beleevers, weak, as well as ſtrong; the leaſt degree of ſaving Faith, as well as the higheſt meaſure of it. I ſhall deſire ſo to comfort the ſtrong, as not to diſcourage the weak: ſo to ſatisfie the strong, as I may alſo eſtabliſh the weak. For

I conceive, There's a great Error committed in the laying down of Evidences, to take an Evidence from the higheſt degree of Faith.

As when wee ſhould lay down an Evidence of Faith, wee take our Evidence from Aſſurance. This is a great Error. By this means wee ſhall caſt out many thouſands, who are true Beleevers, and yet want Aſſurance.

And yet my care ſhall bee, as not to quench the ſmoaking flax; ſo not to cheriſh a falſe flame: as not to diſcourage the meaneſt; p. 141ſo not to encourage the ſtrongeſt, if falſe: as not to diſcountenance a true, ſo not to countenance a falſe. But that the falſe may have no Comfort; the true no diſcouragement.

Now the Method, that I will obſerve, to evince this to your ſouls, whether you have Faith or no, ſhall bee ſome Evidences taken,

1. From the uſual manner of Gods working of this Grace of Faith, in the hearts of Unbeleeving men.

2. From the Grace it ſelf wrought in the ſoul.

1. From the manner of Gods working this Grace, which is this.

1. God doth uſe to diſcover ſin to the ſoul; Awakens a mans conſcience; makes a man to ſee his ſin, and his miſery by reaſon of ſin; that hee lies under the wrath of God by reaſon of ſin; and that there's an utter impoſſibility in him, to winde or free himſelf out of this condition.

This is the firſt work. Men will not beleeve, nor come over to Chriſt, till they firſt bee humbled, till they ſee and feel the want of Christ.

This you ſee in the Prodigal: in the Woman with the Bloody Iſſue. It was Miſery brought them home. Men muſt bee cut off their own ſtock, before they can bee ingrafted upon another. Thrown off their own bottom, before they can caſt themſelves on Chriſt, the true Foundation.

The Termes of Mercy are too hard; the Yoke of Chriſt is too ſtrait for ſuch men, who were never humbled. What! To deny themſelves! to cut off their right hand! to forſake their beloved ſins! But Mercy upon any Termes to the humbled is deſireable. No Potion can bee too bitter for the Recovery of a dying man: No hard hold too ſharp for a drowning man, to take hold of. So no Termes too hard for an humbled ſinner.

Whereas, before a man bee humbled, the Propoſition of Mercy and Pardon is but all loſt labour. Hee makes Light of Mercy, Light of Chriſt, Light of a Pardon, as they did, that were invited to the Supper. It's ſaid — They made Light of it.

Men will not ſeek after the Phyſitian, before they feel themſelves to bee ſick: for eaſe, till they bee preſt with burdens: for a Plaiſter, before they bee wounded: for heavenly Riches, before ſenſe of their ſpiritual beggery: for inlargement, and pardon, before they bee in Priſon: for Mercy, before they ſmart under the ſenſe of Miſery: Nor for a Chriſt, till the ſoul do finde a neceſſity in the want of Chriſt.

Hence the Law is ſaid to bee our Schoolmaſter to bring us to Chriſt. And it is upon this ground, among others; becauſe it doth diſcover ſin to us; and laſh us, and humble us for it. And then wee are ready to go from Sinai to Sion: from the Law of Moſes accuſing, to the Goſpel of Chriſt excuſing: from the Law condemning, to the Goſpel abſolving.

p. 1422. God doth diſcover to the ſoul the fulneſs and al-ſufficiency of Chriſt.— Who is able to ſave to the uttermoſt, them that come to God by him; and Heb. 7.25. That there's enough in him to juſtifie and ſave ſo vile a ſinner, as thou haſt been. Chriſt his Righteouſneſs is an everlaſting Righteouſneſs; ſuch as an eternity of ſinning is never able to expend and draw dry.

As our Faith can never out-grow the Righteouſneſs of Chriſt, ſo neither can our ſins, Rom. 1.17. It is ſaid to bee [A Righteouſneſs revealed from Faith to Faith.] The more Faith, not the leſs, but the more Righteouſneſs is revealed. The broader the Eye of Faith, the wider the Righteouſneſs beheld.

As all the Faith in the World could never over-claſp the Righteouſneſs of Christ: So all the ſins in the World are not able to non-plus, or poſe it.

As it cannot bee over-lookt, or comprehended, by any Faith: So it cannot bee exhauſted by any ſins.

Both of theſe wee have ſet down, Joh. 16.8, 9, 10. — I will ſend the Spirit; and hee ſhall convince the World of ſin. There is Humiliation. — Of Righteouſneſs. That is, that there is A compleat and Al-ſufficient Righteouſneſs in mee. That I am able to ſave to the utmoſt; to pardon ſin.

This God diſcovers. Faith muſt have a bottom to reſt on: An Al-ſufficient Saviour. No man will throw his ſoul away.

3. With the fulneſs, God diſcovers the freeneſs of this Righteouſneſs to all commers: How willing God is to beſtow Chriſt on you; and how willing Chriſt is to beſtow himſelf upon you.

Hence wee have ſuch invitations — Ho! Every one that thirſteth, come yee to the Waters, Iſa. 55.1. — And — Let him that is a thirſt, come, Rev. 22.17. And — Come to mee, all yee that are weary and heavy laden, Matth. 11.28. And — Him, that comes to mee, I will by no means caſt out, Joh. 6.37.

4. God ſtirs up the ſoul to purſue Chriſt, with inlarged deſires, and earneſt prayers; kindles deſires in the ſoul after him— Oh! That God would beſtow Chriſt on mee! I ſee I am in miſery. I ſee I am a ſinner. Oh! That thou wouldeſt beſtow Jeſus Chriſt upon my poor ſoul! As the poor purſued Hart doth pant after the Brooks of water: So panteth ſuch a ſoul after the Lord Jeſus. Now Chriſt upon any termes is deſireable.

5. Now God works the Grace of Faith in the ſoul, whereby the ſoul doth draw nigh to Chriſt, and throws it ſelf into the arms of Chriſt, embraceth him with all his might; caſts it ſelf wholly on him for Life, and Salvation.

Have you not ſeen how a tender Infant, in the apprehenſion of danger, runs into the arms of the Parent for ſuccour? ſo doth the ſoul purſued by the Law, and affrighted by the apprehenſions of Gods wrath, flye into the boſome and armes of Chriſt for ſuccour; beſpeaking him with all the termes of Love, and Confidence. p. 143— My Lord; My God; My Hope; My Fortreſs; My Strength; My Redeemer, ſave mee, elſe I periſh. Hide mee in the clefts of this Rock. Pitty mee. Succour mee. Thou who art a Saviour, Lord ſave mee. Thou, that art Mercy, ſhew mee Mercy.

And here now begins the Life of a Chriſtian, though as yet hee feel little motion. Strong is hee now in deſiring, though feeble in performing. Reſolved hee is, by any means to ſtick to Chriſt; yet not ſenſible of any union with him. Hee admires the brightneſs of the Beams of his Mercy ſhining in the Goſpel; but feels little warmth of joy and comfort in his heart. Hee hungers after the Word; but feels little nouriſhment. Here is the beginning of true Faith.

Now then, would you know whether you have Faith? try your ſelves. Have you found, that God hath thus wrought in you? what? haſt thou been thus humbled in the ſight and ſenſe of ſin? deeply affected with the fulneſs and freeneſs of the Grace of God in Chriſt, ſo as to raiſe up in thee thoſe earneſt longings and pantings after him, ſo as thus to caſt and venture thy ſoul upon him, this uſeth to bee the manner and way of Gods working Faith in us; by which wee may come to know whether this Faith bee wrought in us, or no.

2. Some Evidences are taken from the Grace it ſelf. In which, becauſe Faith doth admit of degrees; ſome having ſtronger Faith, ſome weaker. Though all of us have (as it is in 2 Pet. 1.1.) — The like precious Faith, the ſame Faith for kind: yet all have not the ſame Faith for degrees. In ſome it is ſtrong, in ſome it is weak: Sincere in all. All men are not of like age: all Trees not of the like growth. Wee read of a little Faith. — Oh yee of little Faith! Faith, though little. Wee read of a great Faith. — Oh Woman! great is thy Faith. All Beleevers are not of the like ſtature in Chriſt. Some are but Babes, and ſome are grown men; there's a little Faith comparatively: and there's a great Faith. Therefore leſt I ſhould unſure the weak in ſatisfying the ſtrong, I will here give you

1. Some Evidences of a weak Faith.

2. Some Evidences of a strong Faith.

1. The Evidences of true Faith, though weak.

1. The weakeſt Faith hath ſtrong deſires to cloſe with Chriſt in the Termes of the Goſpel: Is willing to take Chriſt in the whole latitude and extent of Chriſt: not only totum Chriſtum: but totum Chriſti: Chriſt in all his Offices: not only as a Prieſt, but as a King; to whom the ſoul is as willing to yeeld Subjection, as to have Salvation from him; as deſirous to ſubmit to his ſervices, as to injoy his Priviledges; to do duty, as to partake of his bounty; to throw it ſelf at the feet of Chriſt, with ſtrong deſires, though (it may bee for the preſent) but with weak aſſurance of Mercy from him.

Queſt. But who doth not thus deſire Chriſt? who is not willing to accept of Chriſt?

p. 144Anſw. It is impoſſible that any Unbeleeving man ſhould deſire Chriſt, in the latitude and extent of Chriſt. Hee may deſire him for Salvation, but not for Sanctification: as a Prieſt, but not as a King, to rule and govern him; to bring every thought into ſubjection to himſelf: for happineſs, but not for holineſs. Such a one cares but to have a pardon from him: but not purging: Glory, but not Grace. Such a one can ſay with David thus far — Hide thy face from my ſins. But — Create in mee a clean heart, There hee leaves him. Hee deſires the end of a Chriſtian, but not his beginnings.Extrem… Chriſtianorum deſiderat, non exordia.

2. The deſires of a wicked man, of an Unbeleeving man after Chriſt, they are tranſient, not permanent deſires: which may bee in times of trouble, in a ſtorm; cares not if hee have him as a ſhelter, under ſome rack of conſcience, when hee lies on his ſick-bed. But theſe continue not. No ſooner the ſtorm is blown over, but the deſire is gone. Or in a paſſion, when hee is in a good mood, as Balaam deſired to dye the death of the Righteous: ſo hee, after a Sermon, &c.

3 The deſires of an Unbeleeving man are faint, not ſtrong and earneſt deſires: They are but ſlight and ſuperficial deſires, ſuch as are put off with every thing. They are not vehement and ſtrong deſires, ſuch as will not bee put off with any thing, but with the thing deſired; like the deſires of David after the Wells of Bethlehem. — Oh! That ſome? would give mee to drink of the Waters of Bethlehem, &c. Like the deſires of Chriſt, Luk. 22.15. — With deſire have I deſired to eat this Paſsover with you before I ſuffer. That is — with ſtrong deſires: not a ſingle, but a double Deſire: a deſiring Deſire.

Such may have ſome ſlight and ſuperficial Deſires, but they are put off with every thing. As the Mother puts a toy into the Childs hand, and the deſire to the breaſt is gone: So here. The Devil hee puts a matter of profit, or pleaſure into their hands, and then all their deſire is loſt.

True Deſire is ſtrong Deſire, that will not bee ſatisfied, but with the thing deſired: as Rachel for Children. — Give mee Children, or elſe I dye: ſo here. — Give mee Chriſt, or elſe I dye. The ſoul is ready to faint and miſ-carry, with the longings it hath after Chriſt.

4. They are idle, not induſtrious Deſires. The Deſires of the ſluggard, who will not put his hand to the uſe of the means for obtaining of his Deſire: who will not Hear, Read, Pray, &c.

Where on the contrary, a vehement intention after Chriſt, is joyned with a vehement intention after the uſe of means for the getting of Chriſt. True Deſires after Chriſt, are ever joyned with honeſt indeavours for Chriſt. Hee, who deſires with an honeſt heart, will labour with an induſtrious ſpirit.

2. Weak Faith, though it cannot cloſe with the Promiſe, yet will it p. 145cloſe with the Precept. Though not with the Priviledges of a Chriſtian, yet with the ſervices of a Chriſtian. Though it cannot ſhare in the Comforts, yet it will ſide with the Duties of a Chriſtian. Though it cannot clear it, whether God hath given Chriſt to him; yet it will yeeld up the ſoul to him. Though it know not whether hee will receive it when it commeth, yet it will come. Though with Mary, it cannot ſay; — My Saviour, yet, with Thomas, it will ſay, — My Lord. It wants ſtrength to throw it ſelf into the arms of Chriſt, to ſave it. Oh! but yet it will caſt it ſelf at the feet of Chriſt to ſerve him. Though it want the Light of Comfort and Conſolation; yet it will walk in the Light of command and Direction.

There's not one duty through the latitude and extent of a Chriſtians walking, but the ſoul deſires and indeavours to walk in it.

3 Weak Faith is joyned with mourning and ſorrow for the weakneſs of it. What it wants in Apprehenſion, it makes up in Humiliation. There is want of Senſe, but not of Sighs; like the man in the Goſpel. It's ſaid — Hee ſpake with tears; Lord, I beleeve, Help my unbelief. Lord, I cannot lay hold on thee: Oh! That thou wouldeſt lay hold on mee! I cannot apprehend thee: do thou apprehend mee: Fold mee up in the arms of that mercy, that never unfolds: cloſe mee up in the armes of that love, that ſhall never uncloſe.

An humble wanter, is better than a proud injoyer. An humble craver, than a proud haver.

4. Weak Faith is an unfeigned Faith, 1 Tim. 1.5. Not a Counterfeit; and Hypocritical Faith: Such an one as never comes to God for Love: but in a Storm for ſhelter, Pſal. 78.34, 35, 36, 37. —When hee ſlew them, then they ſought him, and inquired early after God. They remembred God was their ſtrength, and the moſt High God their Redeemer. — But they flattered him with their mouth, and d ſſembled with him, with their Tongue: for their heart was not upright with him, nor were they ſtedfaſt in his Covenant. But ſuch a one as comes to him out of Love, deſires nothing more than to injoy him: to injoy Him, rather than His.

5. Weak Faith is an holy Faith, Jude verſ. 20. Build up one another in your holy Faith, &c. Such a Faith as is accompanied

1. With Holineſs of Heart.

2. With Holineſs in Life.

1. With Holineſs of the Heart. The ſoul is univerſally ſanctified.Quantum credimus, Tantum amamus, Tantum ſperamus. There's a Treaſury of Grace. There are all Graces, though as yet in weakneſs. So much Faith as there is: ſo much Love, ſo much Hope, ſo much ſorrow for ſin. They are like the Fountain, and the Flood, whereof the one ariſeth no higher than the other. Thus where there is Faith, there is Sanctification. Though Sanctification bee no Ingredient to Juſtification: yet Faith and Sanctification; Faith and the new Creature never went aſunder. There is a new p. 146Judgement of things: a new Will to things: New Deſires and Affections: New Principles: New Purpoſes: New Practices.— Old things are paſt away: behold, All things are become new.

2. With Holineſs in Life. Though it cannot bring forth as ſtrong fruits of Holineſs: yet it will bring forth fruits according to its ſtrength. A little Tree, a young Tree may bring forth ſome good fruits, though not in equal quantity to another of greater growth. So hee that hath the meaneſt Faith, hee lives an holy Life; brings forth ſome good fruits, though not ſo plentiful in good works, as they, whoſe Faith is come to a more perfect growth.

6. Weak Faith doth not reſt in weakneſſe: but labours after ſtrength. Weak Faith is a growing Faith. Though it begins in weakneſs, yet it grows to ſtrength; which growth is a character of all true Grace. And therefore doth it thirſt after the Ordinances, as a new born Babe, that it may grow thereby. As the Word was the Breeder of it: ſo it thirſteth after it to bee the Feeder. As it was the Begetter of it: (for true Faith is the Daughter of the Ministry— Faith comes by hearing, Rom. 10.) ſo it thirſts after it for nouriſhment.

7. Weak Faith will cleave to Chriſt: will not forgo nor forſake Chriſt for any thing. What it wants in Apprehenſion, it hath in Adheſion: what it wants in Evidence, it hath in Adherence.

Ask any, who are weakeſt in Faith: whether they would ſell their part in Chriſt for a World: whether they would deny Chriſt to gain a World? and they will quickly anſwer it, with an earneſt Negative, as Naboth did Ahab when hee would have bought of him his Vineyard, 1 King. 21.2, 3.

Whereas a temporizing Faith doth hold to Chriſt for want of a temptation, as the Weather-cock, that ſtands this way for want of another wind: A true Faith, though weak, will hold to Chriſt, out of Love; nothing ſhall take it away, in the midſt of all temptations. It is of the Nature of true Faith, though never ſo weak, to adhere and cleave to Christ, Rom. 3.8. — Thou haſt but a little ſtrength: yet thou haſt kept my Word, and haſt not denyed my name.

A little Strength, a little Faith will hold to Chriſt, will not give up Chriſt. I ſay not, but Gods people may fall, and in ſome reſpect forſake Chriſt, as Peter did. But this may ariſe from the violence of temptation; the ſtrength of corruption, which over-powers Faith. It is (as ſaid) of the Nature of Faith, to cleave to Chriſt.

Well then (to conclude with a word to them that are weak) you that can clear this to your own hearts, that You have Faith, though it bee weak: Bee not yee diſcouraged: bee not troubled though it bee weak. Conſider

1. That the ſmalleſt degree of Faith is true; is ſaving Faith, as well as the greateſt. A ſparkle of fire is as true fire as any is in the Element of fire. A drop of water is as true water as any is in the p. 147Ocean. So the leaſt grain of Faith is as true Faith, and as ſaving, as the greateſt Faith in the World.

2. Though it bee weak: yet it is a growing Faith. As all the works: ſo all the Graces of God begin in weakneſs. The talleſt Cedar was at firſt but a ſprig. The ſtrongeſt Oak at firſt was an Acorn. The greateſt fire at firſt was a ſpark: ſo the greateſt meaſure of Faith at the firſt was but as a little ſeed. It had a beginning.

Thoſe things God intended not for growth, hee made perfect at firſt; as the Sun, the Moon, &c. But thoſe hee intended for growth, hee at firſt makes imperfect; as Men, Beaſts, Plants, &c.

Chriſt compares Faith to a grain of Muſtard-ſeed. Not to a ſtone, but to a ſeed. Stones are not capable of growth, but ſeeds are. Hee compares it to a Mustard-ſeed: which, though it bee the leaſt of ſeeds, yet grows up higheſt. And ſuch a ſeed is thy Faith. Though it bee ſmall, though weak; bee not diſcouraged; the Muſtard-ſeed will grow.

3. The weakeſt Faith doth give the Soul Union with the ſtrong Redeemer; as well as the ſtrongeſt. The ſmalleſt meaſure of Faith, if never ſo little, if it bring but the ſoul over to Chriſt, it ingrafts thee into him, as well as the ſtronger; makes thee a Member of this Body; a Branch in this Vine.

4. The weakeſt meaſure of Faith gives thee Communion with Chriſt, as well as the ſtrongeſt.

Wee know the leaſt bud draws ſap from the Root as well as the greateſt bough: ſo the weakeſt meaſure of Faith, doth as truly ingraft thee into Chriſt; and by that draw life from Chriſt, as well as the ſtrongeſt. The weakeſt Faith hath communion with the Merits and Blood of Chriſt, as well as the ſtrongeſt: hath communion with the Spirit of Chriſt, the Graces of Chriſt, as well as the ſtrongeſt.

Though thou art weak, Christ is ſtrong. His ſtrength is thine, as well as the ſtrongeſt. Thou art impure, Chriſt is pure. His Purity is thine as well as others. Thou art ignorant, Chriſt is wiſe. His wiſdome is thine. Thus the ſoul hath a communion with Chriſt, in all his Graces.

The leaſt Faith marries the ſoul to Chriſt. And where there is this union, there is a communion alſo with all of Chriſt.

The leaſt Faith ingrafts into Chriſt; and being once ingrafted, the ſoul draws ſappe and ſpiritual life, ſenſe and motion from Chriſt.

5.Aequè licet non aequaliter. The weakeſt Faith hath as equal ſhare in Gods Love as the ſtrongeſt. Wee are beloved in Chriſt. And the leaſt meaſure of Faith makes us members of Chriſt. The leaſt Faith hath equal right to the Promiſes, as the ſtrongeſt. And therefore let not our ſouls bee troubled, diſcouraged for weakneſs.

There is difference betwixt Want, and Weakneſs; canſt thou clear this to thy ſoul, That thou haſt Faith, though it bee a weak Faith? Yet therein rejoyce and bee comforted.

The leaſt Faith ſets as wide a difference between thee and unbeleevers, p. 148as is between Heaven and Hell. And therefore ſtudy to bee thankful for the leaſt degree of Faith; if it bee true Faith. Do not ſo much look, as to over-look. So look for more, as to over-look what thou haſt received. Neglect not that Comfort your preſent Faith affords, by reaching after more.

Now having thus laid down the Evidences of a weak Faith, wee ſhall now proceed to lay down the Evidences of a ſtrong Faith. Now where there is a ſtrong Faith, there is

1. An high prizing of Chriſt (which yet a weak Faith partakes of,) 1 Pet. 2.7. — Unto you that beleeve, hee is precious. The ſoul doth rate and value Chriſt above all the Comforts and contentments, Riches, and Happineſs in Heaven, and Earth. Thus you ſee David, Pſal. 73. — Whom have I in Heaven but thee? and there is none in the Earth that I eſteem in compariſon of thee. Though hee eſteemed of other things, yet Chriſt was the firſt figure. The eſtimate which his ſoul ſet on Chriſt, did infinitly exceed the rate which hee ſet upon any thing beſides Chriſt. As Paul ſaid — They were all but droſſe and dung, in compariſon with Chriſt. The moſt excellent things were loſs and vile in reſpect of Chriſt.

There are two things which make Chriſt precious to a man.

1. The Knowledge of Chriſt.

2. The Apprehenſion of our Intereſt in him.

1. The Knowledge of Chriſt, and that

1. Of the Want of Chriſt.

2. Of the Worth of Chriſt.

1. The Want of Chriſt. When the ſoul apprehends the Neceſſity of Chriſt, in reſpect of Pardon, Purging, Grace, Glory. When the ſoul ſees hee is under the guilt of ſin, and ſtands in need of Chriſt for Juſtification: Hee is under the filth of ſin, and ſtands in need of Chriſt for Sanctification. Hee is under the power of ſin, and ſtands in need of Chriſt, for the ſubduing and mortification of ſin. His perſon and performances are unclean and filthy, and ſtands in need of Chriſt, to waſh and ſprinkle him: This makes Chriſt precious; ſets a rate upon Chriſt.

2. The Knowledge of the Worth of Chriſt. It is not the worth of things, that makes things precious to us: but our Knowledge of the worth of them.

What is it that doth commend the Jewel to the Lapidary: but his knowledge of the worth of it. By others, that know it not, it is not valued nor eſteemed. So that which doth commend Chriſt, the worth and preciouſneſs of Chriſt to the ſoul, it is this, our Knowledge of the Worth of Chriſt. By others, who know him not, hee is a diſallowed ſtone, not worth the owning, 1 Pet. 2.8.

2. The ſecond thing which doth commend Chriſt to a ſoul, is The Apprehenſion of the ſouls Intereſt in him. When the ſoul can look upon Chriſt, as his own, then hee eſteems him; when hee knows hee hath a Propriety in Chriſt, a part in Chriſt.

p. 149Now a ſtrong Belee…r, hee

1. Knows the Want of Ch…iſt. Hee ſees hee cannot live without Chriſt. The more Faith, the more apprehenſion and ſenſe of our wants.

2. Knows and ſees the worth of Chriſt. Hee ſees thoſe excellencies and beauties in him, which to others lye hid, and are not diſcovered. To others hee is an Orient Pearl in an heap of Sand: a Mine of Gold covered over with rubbiſh and earth. They are not able to behold his beauties.

2. Hee ſees and apprehends his own intereſt in him. And this makes the ſoul to prize him. Hee can ſay, Chriſt is mine. His Righteouſneſs mine, to juſtifie mee: His Holineſs mine, to Sanctifie mee: His Sufferings mine, to ſave mee. And upon this there ariſeth an high prizing of Christ.

Queſt. But you will ſay. Doth not every man prize Chriſt? who doth not value and eſteem of Chriſt?

Anſ. You may ſay, you do ſo. But there's no ſuch matter. If Chriſt were precious in thy eyes, then

1. Thou wouldſt not care what pains thou tookeſt for the compaſſing of Chriſt. You ſee a worldly man, to whom the World is precious, what pains hee takes for the attaining of the things of the World, Eccleſ. 4.8. the like and greater pains wouldeſt thou take for the things of Christ, if hee were to thee alike precious.

2. Thou wouldeſt not care what thou parteſt withall for the compaſſing of Chriſt. Thou wouldeſt count Chriſt thy greateſt gain, and all loſs in compariſon of him, Phil. 3.7, 8. Hee is not valued at all, it hee bee not valued above all.

3. Were Chriſt precious to thee, thou wouldeſt never think thy ſelf to have enough of Chriſt. Drink, yea drink abundantly, O Beloved! Cant. 5. the more the ſoul taſtes and drinks, the more it thirſts, till it drink it new in the Kingdome of Heaven.

Thus, where Chriſt is precious, there would bee actions ſutable to that rate and eſteem, the ſoul ſets on him.

Now, when you will take no pains for the getting of Chriſt; when you will part with nothing for the keeping of Chriſt; when you will not heap up in moſt abundance whatever Chriſt is to others, write upon it, to you it is not precious.

4. Where Christ is precious indeed, all of Chriſt is precious. Hee is not only precious in his Perſon, in his Natures, in his Benefits: but all of Chriſt is precious.

Chriſt in his Holineſs, Chriſt in his Lawes, Chriſt in his Government, Chriſt in his Truth. The ſoul looks upon all theſe as prizes of Chriſt. Hee who prizeth of Chriſt, doth prize of all theſe.

As wee ſay of Faith; It doth not eligere Objectum; it doth not chuſe its Object; ſingle out what it will beleeve, and what it will p. 150not beleeve; but beleeves all, that God ſaith: So I may ſay of this prizing of Chriſt. True prizing of Chriſt doth not ſingle out its Object. Thus much of Chriſt I will prize, and thus much not: But there is a full prizing of all Chriſt. Chriſt in his Holineſs, Lawes, Government, Truth, All.

All which are parts of Chriſt; and are all to bee prized, if ever you would clear this, that you prize of Chriſt truly.

And without queſtion, Gods people have ſeen ſo much Beauty in the Laws, Government and Holineſs of Chriſt, that they have loſt all, rather than they would loſe their Obedience. And it was ſaid of Chriſt. Vitam perdidit, ne Obedientiam perderet: Hee loſt his Life, rather than hee would loſe his Obedience: ſo may it bee ſaid of them, They have taken up naked Obedience with the loſſe of all. They have ſeen ſo much beauty in a Truth, that they have hazarded and loſt all, rather than they would loſe a Truth. They have made this brave adventure, to loſe themſelves, to ſave a Truth; as you ſee in Queen Maries dayes, in point of Tranſubſtantiation.

In theſe particulars a weak Faith ſhareth ſtakes with a ſtrong: But for what is more peculiar to a ſtrong Faith.

1. Strong in Faith, and ſtrong in Grace. According to the proportion of Faith, ſuch is the meaſure of all Gods Graces in us. As weak in Faith, weak in Grace. So ſtrong in Faith, ſtrong in Grace. So much Faith, ſo much Love, ſo much Hope, ſo much Patience; ſo much Humility. Wee will ſingle out ſome.

1. Strong in Faith, and ſtrong in Affection and Love to Chriſt.

There are two things which make the ſoul to love Chriſt.

1. The diſcovery of the Beauties, and excellencies of Christ.

2. The Apprehenſion the ſoul hath in the intereſt it hath in this Chriſt.

Now both theſe are in a ſtrong Faith.

1. There is a full diſcovery of the Beauties and Excellencies of Chriſt. The Beauties of his Perſon, the Beauties of his Nature, &c. And that in a larger meaſure, than is made known to a weak Beleever.

A weak Faith ſees the Excellencies of Chriſt in puncto: in a narrow room: as wee ſee the World in a Map: But a ſtrong Faith it ſees all the Excellencies of Chriſt, in circumferentiâ: Hee ſees a larger, and fuller draught, hath a fuller diſcovery of it to his ſoul.

And who can ſee it, but hee muſt needs love him, who is all lovely; who hath all Beauties?

That Eye of Faith, which beholds the Beauties and Excellencies of Chriſt, will bee a Burning-Glaſs to the heart, to ſet the heart on fire, and kindle ſtrong affections there.

2. There is (in a ſtrong Faith) a ſtrong apprehenſion of the p. 151ſouls intereſt in Chriſt. That Chriſt is his, and hee is Chriſts: His Blood and Merits his, for Pardon, for Juſtification: His Grace and Holineſſe his, for Sanctification: His Wiſdome▪ his, for Direction; And therefore the ſoul muſt needs love him.

Propriety wee ſee in things makes us love them. Wee love our own Husbands, our own Wives, our own Children. The ground is this; the propriety wee have in them.

So when the ſoul once ſees Chriſt made over to him; that hee hath a propriety in him, an intereſt in him; needs muſt the ſoul love him.

So you ſee then; where there is a ſtrong Faith, there is a ſtrong Affection to Chriſt, ſtrong Love to Chriſt: Such a love as no duty is too hard to undertake for Chriſt, no task too great to poſe his love to Christ.

It was ſaid of Jacob, that hee indured many years ſervitude for Rachel: yet hee thought the time ſhort, all was nothing, becauſe hee loved her. So all wee can do for Chriſt, all will bee nothing, if wee once love him.

Nay; not only all wee can do; but all wee can ſuffer will bee nothing to the ſoul that loves him. — Love is as ſtrong as Death. You ſee it in the Apoſtles, They counted not their lives too dear to give to death, for the Love of Chriſt.

It is not the Bloud which is in the veins, the ſpirits, which are in the arteries, the Life, in the Body, which will be too dear.

There is a kinde of unquenchableneſſe in Love, like the ſtone in Thracia, which burns in the Water. — Much Water cannot quench Love.

1. Much Afflictions from God cannot quench our Affections to God. As all our dealings to God doth not alter Gods affections to us: ſo all Gods dealings to us, will not alter our affections to God — Si diligis, Domine, fac quicquid vis, was the ſpeech of Calvin: Lord, if thou love mee, do what thou wilt. And Jobs — Though thou kill mee; yet I will ſtill truſt in thee. And the Church profeſſeth the like, Pſal. 44.17, 18, 19.— All this is come upon us, yet do wee not forget thee, nor have wee dealt falſely in thy Covenant. Our heart is not turned back; nor have our ſteps gone out of thy paths: Though thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death, &c.

2. Much afflictions for God ſhall not cool our affections to God. Wee ſhall bee ready to go through a Sea, through a Wilderneſſe, through the ſharpeſt incounters for Chriſt. Nothing ſhall poſe a ſtrong Beleever.

When once the ſoul is perſwaded of the Love of God by Faith, then there follows abundance of love to God again, 1 John 4. from 15. to 19.— Whoſoever confeſſeth that Jeſus is the Son of God, in him dwelleth God, and hee in God. And wee have known and beleeved the Love that God hath to us. God is Love; and hee that dwelleth p. 152in love, dwelleth in God, and God in him. &c. wee love him, becauſe hee loved us firſt. And that of Mary. — Much was forgiven her, and therefore ſhee loved much.

Whiles a man looks upon God as an enemy, who hates him; hee can never love him; But, when once the ſoul by Faith doth apprehend Gods love to him; then doth the ſoul love God again. The love of God begets love in the ſoul to God. Amor Dei amorem animae parit.No mans heart is warmed with the ſenſe of Gods love, but it is inflamed with love to God again.

As the Sun beams ſhining upon a Glaſſe, begets a reflection of the Beams upon the Wall: So the Love of God ſhed abroad in our hearts, breeds a reflection of love back again to God.

2. Strong in Faith, and ſtrong in Hope, and expectations of the thing beleeved: which is that which holds up our head, and keeps the ſoul from ſinking, in the midſt of all theſe worldly troubles.

3. Strong Faith, and ſtrong Patience. A ſtrong Faith will bear ſtrong Afflictions, with ſtrong Patience. Faith doth ſtrengthen a mans ſhoulders to bear evils and troubles with Patience.

A weak Tree is blown down with that which moves not a ſtronger Tree. Weak ſhoulders ſink under that burden, which a ſtrong one will bear away. So a weak Faith would ſink with that tryal, which a ſtrong Faith is able to undergo, with ſtrength of Patience. And therefore it is Gods goodneſſe ſtill to proportion the Tryal to the ſtrength.

A ſtrong Faith can receive a mercy and bee thankful; and can render a mercy, and bee patient.

A ſtrong Faith can injoy a bleſſing, and bee chearful; and can loſe it, and bee contented.

Hence ſaith Paul. — I have learned in all eſtates, therewith to bee content. I know how to abound, and how to ſuffer want, &c. Hee was a man ſtrong in Faith.

And the ground of all is this, becauſe a ſtrong Faith having dear evidence and apprehenſions that God is a Father, doth conclude that all his dealings are for good. — All things ſhall work together for good, to them that love God. And hee hath ſaid, — Hee will never depart from us, from doing us good.

Faith, like the Philoſophers ſtone, turns all into Gold; ſees all Gods dealings to bee for good.

If God then afflict a man; why, will Faith ſay, It's for good. I have need of ſuch Afflictions, to work out ſuch a ſtrong corruption.

Are the Afflictions many? why, will Faith ſay, I have need of many Afflictions, becauſe I have many corruptions.

Are they long? why, I have need of that too: becauſe ſin and I are ſo hardly parted: It is ſo hard to make a divorce betwixt ſin and my ſoul; and therefore the afflictions had need to continue long.

p. 153Faith ſees that God aims at this, to wean us from the World, to win us cloſer to him, to exerciſe and increaſe our Graces, to weaken ſin and corruption, to make us more fruitful. Therefore doth hee prune us, that wee might grow more. If a man lop Trees at ſometimes, they will wither and dye: but if at other times, they will be made more fruitful. God uſeth to afflict the wicked at ſuch time. But the Saints, when they may grow the more. Therefore God winnows us, fannes us, to blow away the chaff: Therefore hee puts us as Gold into the fire, that wee may come out much more pure.

Strong Faith, and ſtrong Obedience. Obedience is proportionable to our Faith. The greater the Faith, the more the Obedience. A little Tree, a young Tree may bring forth good fruit, as well as a greater: but not in equal quantity to the greater: ſo hee that hath the leaſt degree of true Faith, lives a godly life, brings forth ſome fruits of Obedience: but they are not ſo plentiful in good works, as thoſe, whoſe Faith is come to an higher degree.

Weak Faith doth obey; and this Obedience is a willing, a chearful, a fruitful, a conſtant, an univerſal Obedience, both,

1. In reſpect of the Subject; The whole Man; and

2. In reſpect of the Object; The whole Law.

There is a willing yeelding of the ſoul up to God, to walk in every way of God. As David, Lord, I am thine; or as the Prophet Iſaiah. — One ſhall ſay, I am the Lords. Otherwiſe it were not true Obedience.

But they are not able to act ſo much as the ſtronger. They are as large in deſires, in affections to obey: but not in expreſſions of Obedience.

But the ſtronger the Faith, the ſtronger is the Obedience, the ſtronger the Will, the ſtronger the Affections, and the ſpirit in his Obedience.

A Child may do actions as well as a Man; but not with that ſtrength, as a man doth them: hee cannot do them ſo ſtrongly, ſo vigorouſly.

A weak Beleever may pray, hear, &c. but not pray ſo ſtrongly, ſo powerfully; as others, who have more Faith.

So that you ſee, where there is ſtrong Faith, there is ſtrong Obedience. A ſtrong Faith will follow God fully in every way. In loſing waies, as well as in gaining waies: In ſuffering waies, as well as in doing waies: In diſcountenanced waies, as well as in ſuch as the World doth countenance: In ſtrait waies, as well as in broad waies: in rugged waies, as well as in plain ſmooth waies: In difficult, as well as in eaſie waies.

You ſee this in Abraham concerning the ſacrificing of his ſon: In which act hee might ſeem to diſobey in his Obedience: And the dutiful yeelding to it, might ſeem to contradict duty.

There ſeemed not only Nature and reaſon to cry down this act p. 154of Obedience: but even the word too.

The yeelding of Obedience did ſeem to juſtle againſt the Precept of Obedience. Yet you ſee, hee obeyed God. It is ſaid — By Faith Abraham obeyed God. By Faith indeed. It was a ſtrong Faith.

That ſtrong Faith that beleeved hee ſhould have a Son, did now obey God, in offering of his Son. Strong Obedience proceeded from his ſtrong Faith. Strong Faith produceth ſtrong Obedience.

1. Strong for Active,

2. Strong for Paſſive Obedience.

The ſame Faith doth ſupply the ſoul with Active ſtrength, for doing duties: and with Paſſive ſtrength for ſuffering duties.

1. A ſtrong Faith is ſtrong to bear Reproaches for Chriſt. As Moſes, Hee eſteemed the Reproach of Chriſt greater riches than the Treaſures of Egypt, Heb. 11.26. And Paul — Therefore wee labour, and ſuffer Reproach, becauſe wee truſt in the living God, 1 Tim. 4.10.

2. A ſtrong Faith is ſtrong to bear loſſes for Chriſt. As they, Heb. 10.34. Who took joyfully the ſpoiling of their goods: as if the enemy had done them a great courteſie.

A ſtrong Faith is ſtrong to bear Perſecutions, Scourges, Death it ſelf for Chriſt. You ſee what the Apoſtles indured, what Stephen indured. Why, ſaith the Text — Hee was a man full of Faith, Act. 5.8. Strong Faith did inable them to ſuffer, and bear, and to go through difficulties, priſons, perſecutions, ſcourgings, &c. for Chriſt.

A ſtrong Beleever doth rejoyce if hee can hold up God (as it were) though himſelf bee down: if hee can raiſe up Gods Glory, though it bee by the ruine of himſelf: ſave his honour, by loſſe of himſelf.

What Epaminondas ſaid: (who having reſolved concerning his Buckler, either to defend it, or to dye for it; being wounded to death, brake forth into theſe words — Num ſalvus eſt Clypeus meus? Is my Buckler ſafe? If that bee ſafe, I am well.) So the Beleever, in the midſt of all his ſufferings; if hee can keep his Buckler ſafe, hold up God, and his Glory: All is well.

3. A ſtrong Faith will beleeve nothing contrary to his belief. All the temptations of Satan, all the arguments of men ſhall never bee able to reaſon him out of his Faith.

A weak Faith is quickly brought to deny his concluſion, to yeeld up the cauſe: Satan may make a man unſay, what formerly hee hath ſaid. But a ſtrong Faith will hold the concluſion againſt all Satans ſophiſtry. His Faith hath been gotten up by many invincible experiences; from Gods behaviour to him, as a Father; from the ſouls behaviour to him, as a Child. And all that Satan can do, ſhall not out-reaſon his Faith. What a man ſaith by feeling; a temptation may make him unſay: but what a man ſaith by p. 155Faith, nothing can make him unſay.

If Satan do aſſault ſuch a man, and tell him, God doth not love him; God is not his Father: yet will the ſoul binde it ſelf to this Maſt, and hold his concluſion againſt all, with the Church, Iſa. 63.16. — Doubtleſs thou art our Father: thou Lord art our Father, our Redeemer.

Say, Satan takes up arguments from Gods,

1. Inward, Or

2. Outward dealings with us.

1. From his Inward dealings. May bee, a man is in ſome preſent Deſertion, and wants the clear Evidences, which formerly hee had; and Satan from thence doth argue, That God is not our God; hee is not our Father: yet will not a ſtrong Faith bee reaſoned out of his Faith.

The ſoul will yet conclude it, though it cannot clear it, and beleeve it, when it cannot ſee it. The ſtrong Chriſtian lives by Faith, not by feeling; and knows God may bee His God, though by ſenſe it bee not diſcerned, but that God is not his God. You ſee this, in Pſal. 22.1. — My God! My God! There's Faith. Why haſt thou forſaken mee! There's ſenſe. Faith held the concluſion againſt ſenſe. That God was his God: though ſenſe could not apprehend, but that hee was forſaken of God.

And therefore, when the eye of Senſe and Evidence is put out; yet hee hath the eyes of Faith, to ſee and beleeve. And — Bleſſed is the man (ſaith our Saviour to Thomas) who beleeves, and ſees not, Joh. 20.29. A ſtrong Faith will truſt God further than hee ſees him. Faith is the Evidence of things not ſeen, Heb. 11.1. Faith will truſt upon the Promiſe of Mercy, in the want of Senſe of Mercy. Our Faith is not begotten by ſenſe and feelings: but by the Promiſe: and therefore in the want of ſenſe and feelings, the ſoul may beleeve, Iſa. 50.10. Though a man walk in darkneſs, and ſees no light, yet may hee truſt in the Lord, and lean upon his God.

A weak Faith if it want feeling, it is gone, but the ſtrong Faith will — Hope against Hope; Beleeve againſt Senſe, Reaſon, and preſent Evidence, and can ſay, God is mine; though it want the preſent Senſe and Evidence of it. It will truſt in God a Father, when his dealings ſeem to argue him an Enemy. Faith will read Love in his angry looks; and look through the miſt of Deſertion, and ſee the affections of a Father, under the expreſſions of an Enemy. Thus did Job by Faith — Though thou kill mee: yet will I truſt in thee. Full well it knows, Though God hide his face, yet hee cannot deny himſelf.

2. Say hee takes an argument from Gods outward dealings in chaſtiſing and afflicting of us, and ſay; If God loved thee, hee would not ſo afflict thee: If God were thy Father, hee would not ſo chaſtiſe thee. However the weak Faith may bee born down with ſuch a temptation as this; yet the ſtrong Faith is not moved with ſuch a p. 156temptation: it is able to retort on Satan; becauſe God loves mee, therefore hee ſcourgeth mee, that I might not bee condemned with the World. That I might not love the World, therefore hee ſuffers the World to frown on mee. That I might bee crucified to the World; therefore hee ſuffers mee to bee crucified in the World. Becauſe I am a Child, therefore hee afflicts mee. — Hee ſcourgeth every Son, whom hee receiveth, Rom. 12.6, 7, 8.9, &c.

God takes liberty to chaſtiſe our bodies, to ſave our ſouls. And God loves tenderly, when hee corrects ſeverely, Job 5.17. Pro. 3.11.

Thus doth a ſtrong Faith hold up the concluſion of Faith againſt all the Reaſonings of Satan againſt it. Let him produce never ſo many Evidences to the contrary, yet will hee not bee born down in it. It's a maxime of Faith; hee will hold to againſt all oppoſition whatſoever.

You ſee it was thus in Job. — When God had taken away his goods; when his hand was upon his body, and upon his ſpirit too, not only withdrawing himſelf from him; but poſitively inflicting of his diſpleaſure upon his ſoul: yet all that Satan could do by himſelf, all that hee could do by his friends, who joyned with Satan in the battel, could not make him unſay, what his heart and the Spirit of God had ſo often ſaid; nothing ſhall make him to eat his own words. Nothing ſhall cauſe him to deny his integrity. The root of the matter was ſtill in him: and hee will live and dye with this in his heart; with this in his mouth; that notwithſtanding all this; God is his God, God is his Father: his heart hath been ſincere before him. And this was a ſtrong Faith that would bee thus reſolute in beleeving, when hee had ſo much reaſon on the other ſide to bear him down.

4. A ſtrong Faith will truſt in God in difficulties; in difficult caſes; in exigents. Here is the tryal of Truſt. It will truſt in God,

1. With ſmall means.

2. Without means.

3. Against means.

1. With ſmall means. Strong Beleevers know full well, bee the means never ſo ſmall; if God bid them to bee effectual, they ſhall do the work. As Jeremy was drawn out of the Dungeon with old rotten Raggs: ſo God can make uſe of weak and contemptible means, to effect his own purpoſes, to draw thee out of the Dungeon of affliction.

Faith knows God can help with few, as well as with many; with a ſmall hand, as well as with a great; all is one to him. It was that that Aſa ſaid to God, when Zera the Ethyopian came againſt him, with ſuch a great hoaſt, that hee ſeemed to bee but a Centry in the midſt of a large circumference, 2 Chron. 14.11. — Lord, it is nothing with thee to help with many, or with few. Help us, Lord; p. 157for wee truſt upon thee; and in thy name wee go out againſt this great multitude, And the day was theirs. But in another hee was overthrown, when the difficulty was leſs; becauſe hee truſted not on the Lord. The like wee read of Jehoſhaphat, 2 Chron. 20.1, 2, 3, 4. and many others.

2. Strong Faith will truſt in God without means.

Zeph. 3.12. — I will leave in the midſt of thee, an afflicted and poor people (a people ſtripped of all means) and they ſhall truſt in the name of the Lord. So 2 Cor. 1.10, 11.— Wee had the ſentence of death in our ſelves: wee ſaw no help, no means, and all this was— That wee ſhould not truſt in our ſelves, but in God, which raiſeth the dead, 1 Tim. 5.5.— Shee that is a Widdow in deed, and deſolate, Truſts in God, &c.

Thus you ſee ſtrong Faith will truſt in God, in the abſence of means, when all means are wanting. It knows, God is able to do his purpoſe without, as well as with means. A ſtrong Faith makes God all its confidence. And therefore when all means fail, when all props are taken away: yet confidence is not.

Unbelief will truſt God no further than it ſees means to bring about the thing it deſires.

You ſee the unbeleeving Noble Man, when the Prophet Eliſha told him in that great famine, that the next day there ſhould bee ſuch great plenty. What! ſaith hee, If God could open the windows of Heaven, how could this bee? Though there were a famine on earth, hee had no reaſon to think there was a dearth in Heaven: God was able to do it; his hand was not ſhortened. But here it was. Hee ſaw no means whereby this might bee effected; and therefore hee could not beleeve it.

God may work wonders, and yet in an ordinary way. You ſee here in this Famine. A wonder it was, that they ſhould have ſuch plenty, in ſo ſhort a time. And it was too big for the noble mans Faith to beleeve. But yet you ſee it was a wonder wrought in an ordinary way.

The like you ſee in the Iſraelites, Pſal. 78.19, 20.— Can God furniſh a Table in the Wilderneſs? Indeed hee ſmote the Rock, and the waters guſhed out. But can hee provide fleſh for his people alſo? One would have thought that the former experience of Gods power ſhould have ſatisfied them in this: that they that granted the one, could not have denyed the other; that God was able to do that alſo. But the former was over, and here was a new ſtrait they were in; and they ſaw no means how it ſhould bee effected; therefore they could not beleeve it.

The like of Ahaz, Iſa. 7.11, 12. God told him that his enemies that were come againſt him, ſhould not prevail againſt him: God would fight for him. And that hee might bee certain of this, hee bids him — Ask a ſign in Heaven, or in the deep, for the confirmation of his Faith. But ſaith Ahaz — I will not tempt God. What's p. 158that? I will provide for my ſelf. I will not truſt in the want of means. I ſhould tempt God in ſo doing.

And many ſuch Ahazes wee have in the World. They think, to truſt in God in the abſence of means, is to tempt God. What, ſay they, doth God work wonders, that hee ſhould do this without means? Why God can do wonders, and yet in an ordinary way.

Thus strong Faith will truſt without means. God is not truſted at all, if not truſted alone. If wee take in any thing with God, in our truſt, wee truſt not God at all, as wee ought.

When men are brought to the loweſt ſtrait, they are neareſt to the higheſt God. And then will Faith work beſt, when it works alone; and then is God neareſt to help, when mans ſtrength is ſmall. Mans extreamity is Gods opportunity.

The ancient Tragedians, when things were brought to that paſs; that they ſaw no poſſibility of humane help, they uſed to bring down ſome of their Gods. Hence that Proverb. foreign. Not much unlike that Proverb among the Jews. — In the Mount of the Lord it ſhall bee ſeen.

3. A ſtrong Faith will truſt againſt means, in the oppoſition of all means. Such know, that hee that can help without means, can help, if hee pleaſe againſt all means, — Is any thing too hard for the Lord?

Thus Moſes truſted in God. when the Red Sea was before them, the Egyptians behinde them, and the Mountains on each ſide of them — Fear not, stand ſtill, behold the ſalvation of the Lord, &c.

Thus David, when the people would have ſtoned him. The Text ſaith. David comforted himſelf in the Lord his God. Thus Daniel, and the Three Children. Abraham alſo both in the receiving and offering of his Son Iſaac.

5. Strong Faith is accompanied

1. With much Peace.

2. With much Joy.

1. VVith much Peace. Strong Faith lives in the upper Region above all ſtorms. There's much variety of weather here below; now calms, now ſtorms: but if a man were above, there's a continual ſerenity, and clearneſs. Strong Faith lives in Heaven above all ſtorms; and therefore there's nothing but calmneſs and quiet, Rom. 5.1. — Being juſtified by Faith, wee have Peace with God, Iſa. 26.3. — Thou wilt preſerve him in perfect Peace, whoſe mind is ſtated on thee, Rom. 15.13. — The God of all Conſolation, fill you with all Joy and Peace in beleeving.

Such a man, hee hath Peace above him. Peace with God. Hee hath Peace within him; a peaceable conſcience; not a dead Peace, a ſleepineſs of Conſcience; like unto the calmneſs of the dead Sea, whoſe calmneſs is not of Nature, but from a curſe: But a ſound Peace, a ſpiritual Peace, a Peace after VVar, a Peace joyned with VVar, and Conflict; the ſureſt Peace of all.

p. 1592. With much Joy. So much Faith, ſo much Joy, Rom. 15.13.— 1 Pet. 1.8. In whom beleeving, yee rejoyce with Joy unſpeakable, and full of Gl…ry. There's attending a ſtrong Faith, a full Joy, an Harveſt-Joy: Such a Joy as will hold out in troubles; Joy that's Perſecution-Proof, Priſon-Proof, Tribulation-Proof, Rom. 5.3. — Wee joy in Tribulations. Other men may joy in Proſperity, in Abundance: But this is a Joy that out-laſts Riches, out-laſts Comforts; a Joy which nothing can quench.

6. Strong Faith will ſubdue ſtrong corruptions; ſtrong ſins, ſtrong lusts; thoſe Sons of Zerviah, that are too hard for us.

Faith makes uſe of Sin-ſubduing Promiſes: of a Sin-ſubduing Chriſt. And the more Faith, the more Strength is conveyed from Chriſt to us.

Faith ſets the Power of Chriſt againſt the power of luſt: the ſtrength of Chriſt againſt the ſtrength of corruption; who is able to ſubdue all things unto himſelf, and to conquer the moſt untamed corruptions.

7. Strong Faith will overcome ſtrong Temptations. Temptations from the World, Temptations from Satan. Strong Faith ſubdues, where weak Faith is blown down with every blaſt of Temptation, not being able to ſtand out againſt the aſſaults of Satan.

Strong Faith overcomes the allurements and threats of the World: it overcomes all. This is our victory, whereby wee overcome the World, even our Faith.

8. Strong Faith overcomes ſtrong doubts; anſwers ſtrong Objections in the ſoul. Such doubts and objections move not them, that are ready to overwhelm a weak Faith. It will flye away with ſuch twigs as will hinder the flight of weaker Chriſtians.

There are doubts in the beſt Beleevers. So long as there is fleſh,Fides non omnem dubitationem expellit, ſed vincet. ſo long there will bee doubts: but ſtrong Beleevers are not overcome with doubts; but will overcome doubts. Though Faith doth not expel, yet it conquers doubts, Rom. 4.20. — Abraham ſtaggered not through unbelief; but being ſtrong in Faith, gave Glory to God. That is, though there might bee ſome doubts, yet they prevailed not to the ſtaggering of his Faith. His Faith overcame his doubtings. A weaker Faith is full of doubts, making the ſoul like a pare of Ballances, the ſcales whereof are wavering ſometimes this way, ſometimes that. The mind hath now its aſſenting, and by and by its diſſenting: Now it ſaith, God is my God. Chriſt is my Chriſt; and anon it fears, Christ is not his. God is not his. Now it hopes its ſins are pardoned, anon it fears; its ſins are not pardoned.

Now the ſoul thruſts out for Comfort; and by and by draws back with diſcouragement. On this ſide it ſees ground why it ſhould beleeve it ſhall bee ſaved: yet on the other ſide ſees ground, whereby to fear it ſhall bee damned.

But a ſtrong Faith overcomes all theſe doubts: having ſtrong perſwaſions of its intereſt in Chriſt. It ſaith, Chriſt is mine: and p. 160nothing ſhall make it unſay, Chriſt is not mine. It is able to anſwer all.

9. Strong Faith, and ſtrong Prayers.

1. Strong to wreſtle with God.

2. Strong to prevail with God.

1. Such are ſtrong to wreſtle with God. Faith doth furniſh a man with a deep ſenſe of his wants; with ſtrong affections, with ſtrong Promiſes to wreſtle with God, to have thoſe wants ſupplied. Jacobs Prayer was called a wreſtling with God. It was a wreſtling-prayer, ſuch an one as proceeded from a ſtrong Faith; as you may read in the ſtory, Gen. 32.24. to the 30. where hee incounters God, with Gods own ſtrength; the ſtrength of his Promiſe, the ſtrength of his Covenant. — O God of my Fathers, Abraham, Iſaac: Thou haſt ſaid, thou wilt bleſs mee; thou badſt mee return into my own Country, and thou wouldeſt deal well with mee. Deliver mee now, then I beſeech thee, from the hand of my Brother, &c.

Moſes Prayer was a wreſtling-Prayer, Exod. 32.10. to the 16. where hee was ſo ſtrong as to ſtop the proceedings of God, againſt a rebellious people: inſomuch that God bids him — let mee alone. It was a Beleeving-Prayer.

So may it bee ſaid of Hezekiahs Prayer, Daniels Prayer: They were wreſtling-Prayers, ſtrong-Prayers.

I will inſtance but in one. The Woman of Canaan, Mat. 15.22. to the 28. where you ſee how ſhee wreſtled with Chriſt. Her caſe was doubtfull for a long time; ſhee went through great temptations: ſhee is reported to bee a Woman great in Faith.

1. There was Tentatio Taciturnitatis. There was the tryal of ſilence. Shee prayes, and Chriſt anſwers her not a word. Here was a great tryal; when God ſhall hide himſelf in a Cloud, and not anſwer her prayers.

2. There was Tentatio Particularitatis: firſt nothing, then worſe than nothing, verſ. 24. — I am not ſent, but to the loſt ſheep of the houſe of Iſrael. As if hee had ſaid, —Thou doſt not belong to the election of Grace: thou art not in Covenant: I came only to mine own; not to thee: therefore I will not help thee.

3. There was Tentatio Indignitatis. The tryal of Indignity, verſ. 26. — It is not meet to take the Childrens bread, and caſt it unto Dogs.

Yet ſee the ſtrength of her Faith, how it inabled her to out-wreſtle theſe temptations; how it inabled her to follow God.— True Lord; but yet the Dogs may eat the crumbs. Bee it, that I am but a Dog; yet thy Dog. And if thou wilt not give mee leave to eat of Childrens morſels: deny mee not Childrens crumbs, ſuch as fall from their Table; ſuch as they have no need of.

Thus you ſee, ſtrong Faith produces ſtrong Prayers; ſtrong to wreſtle with God himſelf.

2. Strong to prevail with God. They are not only wreſtling, but prevailing-Prayers.

p. 161Jacob wreſtled; and Jacob prevailed: Moſes wreſtled; and Moſes prevailed. David wrestled, and hee prevailed: The Woman of Canaan wreſtled; and ſhee prevailed, verſ. 28. — Oh Woman! great is thy Faith: Bee it unto thee, even as thou wilt. So the Church for Peter: and they brake open the Priſon doors, and ſet him free.

They are called availing Prayers, Jam. 5.19.—The effectual fervent Prayer of a Righteous man availeth much. Thus ſtrong Faith hath ſtrong Prayers.

And let mee adde this more.

A ſtrong Faith doth not only make ſtrong Prayers: But a ſtrong Faith can take

1. Long Delaies,

2. Strong Denyals, well at Gods hand.

1. A ſtrong Faith can take long Delaies well at Gods hand. — Hee that beleeves, makes not haſte. Such a man can wait upon Gods time, for the beſtowing of a Mercy. Such a man knows that God hath a fulneſs of time to beſtow mercy in.

And as it was ſaid of the ſending of Chriſt (that univerſal Mercy, that ſummum genus of Mercy) when the fulneſs of time was come, God ſent his Son: So when the fulneſs of time is come, God will ſend us our deſires; beſtow the Mercy. And therefore hee can wait.

A weak Faith is quickly worn out, it cannot wait; if God come not preſently, it is caſt down, and can wait no longer. You ſee this in the Two Diſciples going to Emmaus. — Wee hoped that this ſhould have been hee that ſhould have delivered Iſrael; but hee is dead: and this is the third day. They might have waited a little longer; they were too quick and haſty: what though the third was come, it was not yet expired: great things might have been done yet before night. But weak Faith is impatient of delayes. — This evil proceedeth from the Lord: ſhall I wait on him any longer? was the voice of that wicked King, 2 King. 6.33. — Every viſion faileth, Ezek. 12.22. ſo they, and too often many better than they.

But now a ſtrong Faith will hold out in delaies; yea, and pray more earneſtly. As you ſee David did: who though — his Eyes failed, his Fleſh failed, though his Heart failed, yet hee renewed his ſupplication from day to day. The like in Daniel; in the Woman of Canaan; in Hannah; and in the Blind man, hee was blamed for his importunity; and was yet the more importunate.

Such a man knows, that hee who hath any thing from God muſt continue in Prayer. Jacob, all night. David, day and night. Jonah, three dayes and nights. Daniel, one and twenty dayes and nights. Moſes, forty dayes, and forty nights. God often defers his people, to inhance, and raiſe up the price of mercy, to make them more fit for mercy, more thankfull for mercy. And therefore hee can wait.

2. Strong Faith cannot only take long delaies; But denyals p. 162well. It can ſubmit to denials, as well as to grants. You ſee it in David. Hee had ſtrong deſires for the continuance of the life of his Child. God denyed it. See how calm, how ſubmiſſive hee was, in the denyal; inſomuch that hee was a wonder to all his ſervants.

A weak Faith doth faint and is diſcouraged at the denyals of requeſts. It cannot tell how to take a denyal of God: but a ſtrong Faith can take denyals as well as grants.

A ſtrong Faith is clear in this, that God is a Father, and therefore his denyals are in mercy: all is for good: hee knows, if God hear him not according to his will,Etſi non ad voluntatem, tamen ad ſanitatem. yet according to his good.

A ſtrong Faith ſubmits to Gods wiſdome, and Gods will, who is the only VViſe. Wee may deſire a thing at Gods hand, and in our wiſdome may judge it to bee good: But God in his Wiſdome, who knows the iſſue of things, ſees it will bee for our hurt; and therefore denies it. And Faith ſubmits to his wiſdome, and follows him; as a blinde man his guide.

Wee may ask ſome things too earneſtly, which are more profitably denyed, then granted. As Solomon ſaid of Adonijahs requeſt, ſo I may ſay of many of ours: Wee ask our lives, wee deſire our Bane, ſuch things as would hurt us, and undo us. And are not thoſe things mercifully denyed, which without hurt cannot bee granted? This is to croſs us with a Mercy. A child deſires a knife of the Father, The Child ſees no hurt in it: but the Father doth. And ſhall wee not then ſubmit to the Wiſdome of our Father?

A man may deſire this evil to bee taken away; this croſs, this affliction to bee removed; this temptation, this corruption to bee taken away. God denies it, ſeeing it beſt for a man to bee exerciſed with them. And Faith will ſubmit.

Again, a man deſires this outward mercy; it may bee Riches, may bee Honours, the great things of the World: And thinks (it may bee) if God did raiſe him, hee would raiſe God: if God would make him great, hee would make God great.

But now God denies this. God ſees it is better that thou want them, than injoy them. And Faith ſubmits to Gods Wiſdome,Voluntas Dei optima; & ſi optima, optima vult. and to Gods Will in it. Gods Will is his will: and ſaith, Not my will, but thy will bee done. Gods will is the beſt, and being beſt, wills what is the Beſt both for his own glory, and our good.

Again; thou deſireſt ſome ſpiritual mercy from God. Perhaps thou deſireſt Perfection of Grace in this life: and God ſees it is better that corruptions ſhould dwell in thee, as the Lees among the Wine, to keep the Wine ſweet, to humble thee; or that they might bee as pricks in thy eyes, and goads in thy ſides, to make thee more forward and fervent in holy performances.

Perhaps thou deſireſt a great deal of Knowledge with Saul, to bee higher by the head and ſhoulders, than thy fellow Chriſtians: p. 163Or with David, to bee wiſer than thy Teachers: God denies it; and Faith takes the denyal: knowing all is for the beſt. It may bee, it might beget pride; this would puff up; it would bee too great a ſail for ſo ſmal a Boat; and rather over-turn thee, than ſet thee forward.

Perhaps thou deſireſt to injoy the continual light of Gods countenance; to bee like the Iſland of Rhodes, in perpetuo Sole: in continual Sun-ſhine. But God denies it, thou art ſometimes in the valley of tears, as well as ſometimes in the Mountain of Joy. Thou haſt cloudy and clear dayes, calmy and ſtormy ſeaſons. And Faith ſubmits to this denyal. It ſees all is for the beſt. That wee ſhould not have our Heaven upon Earth. This might occ…ſion ſpiritual Pride, as you ſee in Paul. It might occaſion a common esteem of ſo great a mercy. And therefore ſubmits.

Thus you ſee how a ſtrong Faith is ſtrong in Prayers, can take long delaies, and ſubmit to denyals too from God.

My Brethren; this is the ſtrength of Faith that can bee ſo ſtrong in Deſires, ſo patient in Delayes, ſo ſubmiſſive in Denyals. Here is ſtrong Faith.

10. Strong Faith hath ſtrong deſires to go to Chriſt by death; and that Chriſt ſhould come to him by Judgement.

1. To go to Chriſt by death. A Beleever hath Vitam in Patientiâ, Mortem in Deſiderio: Hee hath Life in Patience, Death in Deſire. Life is his Sea, where hee meets with nothing but ſtorms: Death is his Harbour.

Life is his way, his Inne at the beſt. But Heaven is his Home, There his beſt Friends are: there his chief buſineſſe lies: there is his abiding-place; and thither hee deſires to go.

A weak Faith is loath to dye: is afraid of death: hee hath not yet gotten his Evidence ſealed, his hope in his hand. But when this is done, then with Paul, I deſire to bee diſſolved. Or with Simeon, when hee had once gotten Chriſt into his armes — Lord, Now letteſt thou thy ſervant depart in Peace; for my eyes have ſeen thy ſalvation. You hear how David cryes, Pſal. 42.1, 2. As the Hart panteth for the Water-brooks, ſo panteth my ſoul after thee, O Lord. My ſoul thirſteth for God; when ſhall I come and appear before God!

2. Strong Faith hath ſtrong deſires that Chriſt would come to Judgement. It is not well contented there ſhould bee a diſtance betwixt Chriſt and it. And therefore cryes with the Spouſe, Cant. 8.14. — Make haſte, my Beloved.— VVhy are the Chariots ſo long in comming?

Though in another caſe it bee true, that the Prophet ſaith,— Hee that beleeves makes not haſte: yet in this caſe, Hee that beleeves moſt, makes moſt haſte.

Here are but ſome broken Rings paſſing betwixt Chriſt and us, Here is but the contract and eſpouſals made betwixt Chriſt and the p. 164ſoul. But the day of Judgement is the great ſolemnization of the marriage. As the eſpouſed Bride longs for the marriage day: ſo the ſoul that is eſpouſed to Chriſt, longs for the conſummation of this bleſſed marriage.

Weak Faith deſires the comming of Chriſt; but yet would fain bee fitter and readier for him: as the Wife deſires the preſence of her Husband: but yet would have her houſe in order, before hee come: ſo they.

But a ſtrong Faith hath all in readineſs, and deſires nothing more than a conſummation of theſe daies of ſin, and the eternal fruition and injoyment of her beſt Husband.

Uſe of Exhort.Wee are now fallen (at laſt) upon the laſt uſe; the Uſe of Exhortation, wherin I ſhall exhort you,

1. To get Faith.

2. To exerciſe Faith.

3. To grow in Faith.

1. Let mee exhort you to labour to get Faith. Let the chief of your pains, and choice of your indeavours bee for the getting of Faith. It is a thing to bee lamented, how men do labour and toil for earthly things, and how they neglect Heavenly. Oh! That men ſhould riſe up early, and go to bed late; and eat the bread of carefulneſs, for the compaſſing of earthly things! But in the mean time, the things of Heaven are neglected! no man labours for them. Faith and Grace are the great druggs of the World; they lye upon our hands, they will not off; no man bids mony for them, no man indeavours the compaſſing of them.

Oh! that men ſhould care for the Body, and neglect the Soul! feed the Body, and ſtarve the Soul! cloathe the Body, and the Soul go naked! That men ſhould labour after other things, and never ſet themſelves to the indeavour and compaſſing of this one thing neceſſary! Shall I urge ſome motives?

1. Conſider the greatneſs of this ſin of Unbelief.

2. The Neceſsity of Faith.

3. The Excellency of it.

1. Conſider the greatneſs of the ſin of Unbelief. It is ſuch a ſin as offers injury and wrong to All-God. It wrongs all the attributes of God. As Faith doth honour all Gods attributes: It is ſaid of Abraham, that — Hee gave glory to God by beleeving, Rom. 4.20. Hee honoured his Mercy, his Wiſdome, his Power, &c. So on the contrary, unbeleif is ſuch a ſin, as wrongs all: The Wiſdome, Power, Mercy, Truth and Juſtice of God.

1. You wrong the Wiſdome of God: you ſlight and undervalue the Glorious thoughts of his Wiſdome, — Rejecting the Counſel of God againſt your ſelves, Luk. 7.30.

2. You wrong the Mercy and Love of God; even the moſt precious thoughts of Mercy, that ever his breaſt did conceive towards ſinful men: the moſt glorious expreſſion of love: Angels wonder.

p. 1653. You wrong the Power of God: you ſtraiten and limit his Power, Pſal. 78.41.—They tempted God, and limited the holy one of Iſrael in the wilderneſs, by their Unbelief. So wee read in the Goſpel, Mark 6.5. — Chriſt could not do any miracles in that place, becauſe of their Unbelief.

4. You wrong his Truth. As— Hee that beleeves hath put to his ſeal, that God is true; that his Word is true, his Promiſe true; hee will ſave ſinners: ſo on the contrary, Hee that beleeves not, makes God a Lyar, 1 Joh. 5.10. Indeed God is true; and whether wee beleeve, or beleeve not, God is faithful, as the Apoſtle hath it, 2 Tim. 2.13.

But inaſmuch as in us lies, wee make God untrue, make him a Lyar. Our unbelief doth give God the real lye in all.

And of what a fearful nature then is Unbelief! God hath promiſed the pardon of ſin, and hath annexed his Oath to his Promiſe, and his Seal to his Oath: and if wee beleeve not,Uae nobis, ſi nec juranti Deo credimus. wee make him untrue in his Promiſe, his Oath, his Covenant, &c.

2. Unbelief is a Mother-ſin; it is a Root-ſin; the ſummum genus of ſin; ſuch a ſin as hath all ſins folded up in the bowels of it; a catholick ſin. And therefore the Apoſtle expreſſeth ſinners of all ſorts under this general (Children of Unbelief) which is as much as Children of all ungodlineſs, ſuch as had all ſin in them.

Unbelief is the Womb of ſin. If you could rip up Unbelief, you ſhall finde all ſin in the bowels of it. There is Pride, Prophaneneſs, Rebellion, contempt of God, contempt of his Word, hardneſs of Heart, love of the World, Covetouſneſs; There is all, all ſins lye in the belly of this monſter Unbelief.

An unbeleeving man is a proud Perſon; an unbeleever is an hard-hearted perſon: an unbeleeving perſon is a prophane ſpirited perſon, a rebellious man: hee is all.

Unbelief is both the Entertainer, and Maintainer of ſin. It is not only the Mother, but the Nurſe of ſin. Every ſin doth ſuck the dug of Unbelief. It is a ſin-ſuccouring, a ſin-nouriſhing ſin. Not only the Breeder, but the Feeder of ſin. Not only the Begetter, but the Nouriſher of ſin. It is ſuch a Root as doth nouriſh and ſuccour all the branches of ſin.

There is nothing holds up the Kingdome of ſin, but Unbelief. If men would beleeve, the Kingdome of ſin would totter and come down. But whiles men beleeve not, the hands of ſin are ſtrengthened, the kingdome of ſin is held up in us.

Sin goes to Unbelief for protection, and there it hath it. Unbelief will bee a ſhield to keep off any blow that is given to ſin.

Sin goes to Unbelief for ſecurity; and unbelief ſecures and warrants ſin: ſin dwelleth where unbelief keeps the houſe; ſin ſits down ſecurely under the ſhadow of unbelief. Let curſe and Hell bee threatned againſt ſin, yet unbelief will ſecure it. It makes but childes-play of all the threats of God. Sin keeps the houſe, and unbelief bars the door, and keeps out all that would indanger ſin: It will ſecure it.

p. 166Sin goes to unbelief, not only for defence, but for maintenance: and unbelief will maintain ſin: it will fetch in proviſion for luſt. It is not only the Entertainer, but the Maintainer of ſin. It ſhall want no morſels: unbelief will furniſh it.

3. Unbelief is a ſoul-killing-ſin, a Soul-damning-ſin. It is a controverſy among many, Whether Negative unbelief damn men.

But wee will not enter on the controverſy. For Poſitive unbelief, of which nature ours is now under the light of the Goſpel, It is agreed upon all ſides, that this is damning. — Hee that beleeves ſhall bee ſaved: but hee that beleeves not, ſhall bee damned. Mercy it ſelf ſaith ſo: Hee that you look to bee ſaved by, ſaith it, Mark 16.16.

Nay, not only damned, but the ſoreſt damnation of all; the deepeſt Cellars of Hell, the loweſt Vaults of Hell are reſerved for ſuch, who are Unbeleevers now under the Goſpel. — This is condemnation, (that is, the ſoreſt condemnation) That Light is come into the VVorld: (that a Chriſt is tendred to you, a Chriſt is offered to you) and men love darkneſs rather than light: yet men will not beleeve, John 3.19.

There is no fall into Hell, like ſuch an one as is taken at a ſtumble at Chriſt: No damnation like that, which is pronounced in the Court of Mercy. An Unbeleever is condemned in the Court of Mercy. And when Mercy it ſelf condemns, as it ſhews the offence to bee hainous: ſo it makes the condemnation the more heavy.

As the ſowreſt Vineger comes from the ſweeteſt VVine, ſo out of the ſweetest Mercy, the ſoreſt condemnation. It will bee ten thouſand times eaſier for thoſe, who are condemned under the Law; their torments will not bee ſo heavy, Hell will not bee ſo hot to them, as to ſuch who are now condemned under the Goſpel.

It had been better for you, that you had been born Turks and Heathens, ſuch as never heard of Chriſt, than Chriſtians, if you live and dye in an unbeleeving condition.

Thus you ſee, Unbelief is a remedileſs ſin. Such a ſin as there is no remedy for it, no plaister for it.

All other ſins have a Remedy, and Chriſt is the Remedy: But unbelief denies the Remedy. There is a plaiſter for Drunkenneſs, for Swearing, for Murder, &c. All other ſins have a Plaiſter, and Chriſt is that Plaiſter: But Unbelief denies the Plaiſter.

God gives the Mercy of the Book to all other ſins; if ſinned againſt the Law, and condemned by the Law: yet hee tenders the Mercy of the Book.— Hee that beleeveth ſhall bee ſaved. But Unbelief rejects this Mercy: It will not read.

If the Law condemn us, wee are ſuffered to appeal to the Goſpel: If Juſtice condemn us, wee are ſuffered to appeal to Mercy. As you ſee the Publican, who was arraigned, ſentenced, and condemned by the Law: But hee appeals to the Court of Mercy. — God bee merciful p. 167to mee a ſinner. And you ſee the Sentence took no hold on him.

But now, If Mercy condemn us, if the Goſpel condemn us, whither ſhall wee appeal? whither ſhall wee go? Now it is Mercy that condemns unbeleeving men: they are condemned in the Court of Mercy. Hence one, There is no ſin that doth peremptorily, Non filios Diaboli faciunt quaecun que peccata: Filios Diaboli infidelitas facit.(and Quoad eventum) damn us, but unbeleeving. There is no ſin that doth (de facto) bring death, but unbeleeving. Other ſins do create a merit of death: but unbelief doth actually bring death upon the ſoul. While a man beleeves not, hee is under the Covenant of Works; and there ſin doth de facto bring death: it bindes all ſin upon the conſcience, makes a man to ſtand out, to anſwer for his own guilt, bear his own curſe; and therefore it is ſaid, Joh. 3.18.— Hee that beleeves not, is condemned already: Hee is condemned in all Courts.

1. In the Court of Juſtice. The Law condemns him. — Curſed is every man that continues not in every thing that is written in the Law, to do the ſame, Gal. 3.10.

2. In the Court of Mercy. That condemns him. This is the ſentence there — Hee that beleeveth not, ſhall bee damned, Mark 16.16.

3. In the Court of Conſcience. Hee is ſelf-condemned; and hath a beginning of the execution.

Thus then you ſee of what a fearful nature is this ſin of unbelief. It is the greateſt damning ſin now under the Goſpel.

2 Motives from the neceſſity of Faith.

1. In reſpect of our Perſons.

2. In reſpect of our Performances.

1. Faith is needful, in reſpect of our Perſons. Our Perſons are.

1. Under the guilt of ſin, of many thouſand ſins. And without Faith, there is no Juſtification.

2. Under the power of ſin, of luſt. And without Faith, no ſubduing.

3. Under the pollution and filth of ſin. And wee had need of Faith for the purifying of our hearts.

So that Faith is needful for the juſtifying of our Perſons, the ſubduing of our luſts, the purifying of our hearts.

2. Faith is needful, in reſpect of our Performances. Faith is neceſſary to every work of a Chriſtian: needful to every Ordinance.

Wee muſt pray in Faith; hear in Faith; receive in Faith; do all things in Faith. Faith muſt incorporate it ſelf with every duty. — Whatever is not of Faith, is ſin, Rom. 14.23. Whatever is before Faith is only the iſſue of a corrupt nature, and of a corrupt conſcience; and therefore it cannot pleaſe God, Tit. 1.15. Rom. 10.14.

Faith is the ſalt, which ſeaſons and ſweetens every duty. It is p. 168the life, and ſoul of every performance; without which all are but dead, and ſtinking works; and cannot pleaſe God. Faith is to duty, as the Soul is to the Body.

When you go to Prayer, you had need of Faith, whereby you may — Cry Abba, Father; without which Prayer is but the complaint of Nature; or the cry of a hopeleſs and deſperate heart.

When you go to hear, you had need of Faith, to incorporate it ſelf with the word heard; without which the word will not profit us: nor the word Promiſing, nor the word threatning, the one to humble us, the other to raiſe us, and comfort us.

When you go to receive, you had need of Faith. Hee goes to work without tooles, that goes to any Ordinance without Faith.

You have need of Faith to give you admiſſion into Gods Preſence. — Draw neer with a true heart in aſſurance of Faith, Heb. 10.22.

You have need of Faith to give you acceptance in the work.

You have need of Faith to procure a bleſſing, when all is done.

Faith is the great Grace, that is to bee imployed in all the Ordinances of God. This muſt run through every Ordinance, if you would profit by them. The word muſt bee mingled with Faith, Prayer with Faith, &c.

Unbelief makes every Ordinance of God unprofitable to us. What is the reaſon that men hear the Word, and get no more benefit; but becauſe they beleeve not? Heb. 4.2. The Word preached did not profit them, becauſe it was not mingled with Faith in them that heard it.

Do you think the word of Threatning could bee heard, and you not bee humbled, if you did beleeve the Truth of all? who were able to lift up his head, nay to ſtand under the threats of the great God of Heaven and Earth, if hee did beleeve? It is ſaid — The Devils beleeve and tremble, Jam. 2. And had you but as much Faith as they to beleeve the truth of what God threatens againſt ſin, it would make the ſtouteſt ſinner of you all to tremble.

And do you think the word Promiſing, Beſeeching, Intreating could bee ſo unprofitable, if you had Faith to mingle with it, to apply it to your ſelves?

It is, becauſe you bring no Faith to the Word, that the Word of God is not a raiſing, a quickening, a comforting word to your ſouls: That it is not an inlightening, a convincing, a converting, and a reforming word.

So for the Sacraments. Could theſe bee ſo unprofitable? could you live under them, and get no further victory of luſt? no more increaſe of Grace, if you did bring and exerciſe Faith here, to fetch from this treaſure opened.

It is neceſſary to every Ordinance, neceſſary to your Callings; neceſſary to every condition. Wee had need of Faith to go p. 169through all the conditions of this life: Through Proſperity, Adverſity, Sickneſs, Health: Loſſes and Injoyments. As the Apoſtle ſaid of Patience, the Daughter, ſo I ſay of Faith the Mother. — You have need of Faith, that after yee have ſuffered the Will of God, yee might inherit the Promiſe, Heb. 10.36.

If our condition bee proſperous, wee had need of Faith, to ſee all is for good, and need of Faith, to inable us to make a good uſe of it.

1. You had need of Faith, to ſee the Tenor of your injoyments; That you injoy them, not only out of leave, but out of Love: not only from a general Providence; but from a particular Promiſe.

2. You had need of Faith, to ſee further than your preſent Eſtates: to look upon theſe pence, and farthings as earneſts of better things: as ſomething in hand for thoſe things in hope.

3. You had need of Faith, to ſee the heart of the giver in the gifts; his Affection, in the expreſſion; the God of Mercy, in the injoyment of Mercy; to taſte the fountain in the stream.

An unbeleeving man hee is not able to clear this; Hee may have proſperity in Judgement, and heap up Riches to his own deſtruction; All his Wealth may bee but fuel to that fire, to make Hell hotter; as Oile to kindle the flame of luſt, ſo fuel to increaſe the fire of torment hereafter.

So if our condition bee troubleſome and afflicted, wee had need of Faith to ſee all is for the beſt, and need wee had of Faith, to make the beſt uſe of it, to humble us, wean us, winne us, &c. Faith can ſee good in all; making all good to him, though in themſelves never ſo evil.

3. There are Motives drawn from the excellency of Faith. I ſhall ſay no more of it, but what I have already ſaid, and you may read in theſe ſeveral Royalties of Faith already laid down.

The ſecond branch of the Exhortation is to you that have Faith.

Let mee exhort you to exerciſe your Faith.

1. In matter of Juſtification under the guilt of ſin. Truſt in God for Pardon, for Juſtification. What though thy ſins bee never ſo great, Iniquity, Tranſgreſſion, and ſin? ſins of Nature? ſins of Courſe? ſins of Cuſtome? what though they bee bloody and crimſon ſins? yet hee can pardon, hee can forgive them.

Thy ſins are great: his Mercy is greater. Thy ſins are many: His Mercies are more. Thy ſins have abounded: His Mercy ſuperabounds. As thou haſt been plentiful in ſinning; ſo hee is in Mercy for pardoning ſin, Iſa. 1.18. Though your ſins were as crimſon, they ſhall bee made white as Snow: though as red as Scarlet, they ſhall bee as Wooll, Iſa. 55.7. Let him return to the Lord, and hee will have mercy upon him; and to our God: for hee will multiply pardons.

Though thy ſins have weakened the Law, and made that unable p. 170to ſave thee, or do thee good, Rom. 8 3. yet they have not weakened Chriſt and Grace. — Chriſt is able to ſave to the utmoſt, even to the utmoſt of your ſins, the utmoſt of your doubts and fears.

Non datur ſummum malum.There is neither quality nor quantity of ſins, that can poſe the fulneſs of Chriſt. There is not ſo much evil in ſin, in all thy ſins — as there is Mercy in him.—If thou canst beleeve, — all things are poſſible to the Beleever. They are Chriſts own words, Mark. 9.23. It is poſſible for thy greateſt rebellions to paſs away as a cloud, and to bee diſpelled and ſcattered, as a miſt, if thou canſt beleeve. Hee can drown Mountains, as well as Molehils.

2. Truſt in him for Sanctification. Chriſt is full of all Grace and Truth, Joh. 1.14. hee is able to fill a World of hearts with Grace.

Thou deſireſt more love, brokenneſs of heart, ſincerity, fruitfulneſs. Chriſt is able to afford thee all of all this.

3. Truſt in him for mortification of thy luſts and corruptions. Go over to Chriſt for power to ſubdue your luſts and unruly corruptions. If ever you would make any happy conqueſt of luſt, by Faith, have recourſe to Chriſt: there you ſhall have ſtrength againſt your unruly affections. Chriſt is as able to cleanſe, as to clear, to purge, to ſubdue, and take down the power of ſin, as to take away the guilt of ſin.

1. Wee have his Prayer, to ſubdue and conquer our luſts, to ſanctifie our Natures, John 17.17. — Sanctifie them through thy Truth.

2. Wee have his Promiſe. — I will ſubdue your iniquities, Micah 7.19. — Sin ſhall no more have dominion over you, Rom. 6.14.

3. Wee have his Power, who is able to ſubdue all things to himſelf, Phil. 3.21. Hee will trample Satan under our feet.

4. Wee have his office and fidelity to appeal unto; where wee may complain of our own fleſh. Hee undertook it, as a part of his buſineſs, to purge and cleanſe his people, Tit. 2.14. Hee came not only to bee a Redeemer, but to bee a Refiner, a Purifier. Hee gave himſelf for us, to redeem us from all iniquitie, and to cleanſe and purifie us, to bee his peculiar people, zealous of good works.

5. Wee have his Merits, as a Sanctuary to fly to; as to a Laver, as to a Fountain ſet open to waſh us from all ſin, filthineſs and uncleanneſs, Zach. 13.1.

4. Exerciſe Faith, in caſe of Difficulties.

1. In caſe of Temptation. Thou art it may bee in many Temptations, Exerciſe Trust. Thou knoweſt who hath conquered Death, Hell; who hath overcome Principalities and Powers, all the Powers of Darkneſs; who hath led captivity captive; and triumphed over all, on the Croſs. Truſt therefore in him.

1. For ſupport and strength in the Combat: Hee hath promiſed,— My Grace ſhall bee ſufficient, 2 Cor. 12.9. — God is faithful, who will not ſuffer you to bee tempted above what you are able: But will, p. 171with the Temptation give an iſſue, that wee may bee able to bear it, 1 Cor. 10.13.

2. Truſt in him for deliverance out of it, and victory over it. That hee ſhould conquer the strong man; and ſnatch us as brands out of the fire; and—tread down Satan under our feet, Rom. 16.20. — Deliver us out of Temptations, 2 Pet. 2.9. — The Lord kn…ws how to deliver his out of temptations.

5. Exerciſe Truſt in caſe of Deſertions. When God ſeems to hide himſelf, or withdraw himſelf from our ſouls; withholding either his quickening, or his comforting Spirit: yet truſt ſtill. — You that walk in darkneſſe and ſee no light: Truſt in the Name of the Lord, and reſt upon your God, Iſa. 50.10. Truſt in God in the darkeſt night of Deſertion; caſt anchor there, as the Apoſtle did.

What though the ſoul were as dark as Hell? yet God can make it as light as Heaven. That God that cauſed light to ſhine out of darkneſs, can alſo ſhine into our dark hearts.

What though there bee nothing within thee, nothing without thee, nothing round about thee, to comfort thee? yet there is ſomething above thee. Caſt anchor in Heaven: there's an Almighty God, to ſtay thy ſoul upon. The Name of the Lord is a ſufficient prop, and rock to reſt upon in any condition. — The Name of the Lord is a ſtrong Tower; the Righteous flye to it, and is exalted, Prov. 18.10. or is in ſafety

There's ſafety in the Tower, when all other ſorts and Bulwarks are gone; when Out-works are taken, and Walls are ſcaled, there is yet ſafety in the Tower.

So here: when all Out-works are gone, when all our Evidences ſeem to bee gone, when nothing appears to comfort us; yet the Name of the Lord is a ſtrong Tower to flye to, a rock to reſt on; whereupon being exalted, wee are delivered from danger, and ſet out of gun-ſhot. Hence wee read the Name of the Lord oppoſed to all ſtaies and props, which Faith had to reſt on, Iſa. 50.10. — Hee that walks in darkneſs, and hath no light, let him truſt in the Name of the Lord, and ſtay upon his God.

Here is ſuch a bottom for Faith to reſt upon, that if Faith ſhould fail, All God would fail with it: His Mercy, His Truth, His Wiſdome, His Power, &c.

Let us then caſt anchor here, and wait till the time of refreſhment come; wait till all ſtorms and clouds bee blown over — Light is ſown for the Righteous, and joy for the upright in heart. But wee muſt wait with the Husbandman with patience, till the crop bee throughly ripe. Thou muſt not look for clear day, ſo ſoon as thou haſt taken ſhelter: nor a calm ſo ſoon as thou haſt caſt anchor: but there thou muſt abide, ride at anchor; wait till the time of Refreſhment ſhall come from the Lord.

Godly ſecurity, and apprehenſion of ſafety do not ever attend the act of Faith at the heels. To truſt is the act of Faith; and apprehended p. 172ſecurity is the fruit of beleeving; and therefore comes not till afterwards.

Here is thy comfort as was ſaid before; if thou dieſt whilſt thou lyeſt at anchor, having anchored on this rock, thou dyeſt in the ſhip, not in the Sea; thou dyeſt in the Covenant, and there is ſafety, though the ſtorm never ceaſe. Thy condition is ſafe, and ſecure, though thou do not yet apprehend the ſafety and ſecurity of it.

Never ſoul miſcarried in a truſting way. There is not one example in the Word; no not one in the World, where ever man truſted in God, and was aſhamed, — Pſal. 22.4, 5. Our Fathers truſted in thee. They truſted, and were delivered. God hath ingaged himſelf; hee hath not only ſet the Sun, and the Moon, and Stars to pawn; not only Heaven and Earth, but even himſelf too. Hee hath ingaged his Truth, his Mercy, his Promiſe, his Wiſdome; and Power, to ſave and keep them who truſt in him.

All Heaven would ſink, if that ſoul that truly leans, and truſts in God ſhould miſcarry.

6. In caſe of outward Calamity; not only Perſonal, but National. Other Nations God hath dealt withal, as with Jeruſalem,— Hee turned them upſide down, as a Diſh, and wiped them, 2 King. 21.13. Indeed wee have injoyed Peace and Plenty: Peace with Plenty, and Plenty with Peace. How many ſhips deep laden with Mercy hath the ſtream of the Goſpel brought to our ſhore? But yet our ſins may give us occaſion to ſuſpect the water heating for us, Rods are preparing for us, except wee return.

Would you then bee ſafe in the evil day? Truſt in the Lord. — Hee that truſts in the Lord, Mercy ſhall compaſs him about, Pſal. 32.10. Hee ſhall bee begirt with Mercy; Mercy ſhall imbrace him on every ſide.

As Faith doth compaſs Mercy: ſo Mercy compaſſeth Faith. As the Beleever imbraces Mercy: ſo Mercy imbraces him: Hee ſhall bee begirt with Mercy. And not Mercy only, but all Gods attributes are for him.

As whilſt a man is an Unbeleever, all God is againſt him; All the Power of God, the Wiſdome of God, the Juſtice of God is againſt him: ſo if one bee a Beleever, all is for him. Faith makes all God ours; his Mercy ours, his Power, his Juſtice, &c. As Jehoſhaphat ſaid to Ahab. — I am as thou art, and my people as thy people, 2 Chron. 18.3. So God to a beleeving ſoul, all hee is, or hath, is for its uſe.

Faith doth initiate us into Covenant with God: And there being a Covenant, All God is for us.

Well then, Let this exhort us all to bee reſolute and peremptory in beleeving, as Eſther. — If I periſh, I periſh, in a beleeving way.

3. Let this exhort us to grow up in Truſt, to grow to Perfection.

p. 173There is a Perfection

1. Of Nature.

2. Of Degrees.

All Beleevers have the ſame Perfection of Faith, for kind: but all have not the ſame Perfection of degrees. Well then, You have that Perfection in the kind: labour for this Perfection of degrees alſo. Grow up from truſt of Affiance, to the truſt of Aſſurance. Let us not ever bee ſtaggering and doubting: but come to ſome grounded perſwaſion of Gods Love; labour to bee rooted and grounded in love; labour to work out all doubts and fears, whereby wee diſhonour God, wrong our ſelves.

1. Weakening our Faith.

2. Hindring our growth.

3. Diſabling our ſelves to work.

4. Diſcouraging our ſelves in our Chriſtian way.

5. Gratifying Satan.

And let us labour to grow up to higher meaſures in Beleeving. Many incouragements might bee named.

1. The more thou groweſt in Faith, the more thou groweſt in the love and favour of God; the more thou win'ſt his Love. There is nothing in the World doth ſo much win Gods favour, as a great degree of Faith; Abraham was therefore called the friend of God.

And therefore though thou mayeſt bee ſaved with a leſs degree: yet if thou wouldeſt grow more in Gods favour, grow more in Faith.

2. The more Faith the more Grace: the more love of God, the more Hope, the more Patience, the more Courage, Obedience, Repentance, Humility.

Thou weak Chriſtian, if thou deſireſt more brokenneſs of heart for ſin, more love to God, &c. Why the way is to ſtrengthen thy Faith.

3. The more Faith, the more ſpiritual Comfort; the more Peace, Joy and conſolation. Theſe are the fruits of Faith.

4. The more Faith, the more ſtrength to prevail with God in Prayer.

And therefore let this put you on to labour for the increaſe of Faith. Grow from Faith to Faith.

In Temporals wee are ready to look above us, who is higher, richer, not below us, who is poorer. But in ſpirituals wee look below us, not above us; behind us, not before us; how many come ſhort of our meaſure: not how many do out-ſtrip us. And therefore wee content our ſelves with that wee have. But let us labour to forget all behind, and to preſſe forward to the mark of the Rich calling of God in Chriſt Jeſus, as the Apoſtle did. If thy Faith bee true, it is of a growing Nature.

Now to all this I will adde ſome means.

p. 1741. To get Faith.

2. To increaſe Faith.

1. Means for the begetting of Faith.

1. Labour to keep cloſe to Faith-begetting Ordinances. Theſe are

1. The Word.

2. Prayer.

1. Frequent the powerful and ſincere preaching of the word of God; a Faith-begetting-means. Faith comes by hearing, Rom. 10.17. True Faith is the Daughter of Mercy. For this end God hath ſet up this Ordinance in the Church, that it might bee a means for the begetting Faith in the hearts of unbeleeving men. And God doth often in the opening of Scripture, open our underſtandings, that wee may beleeve, Luk. 24.45. John 20.31.

And in the hearing of the Word, keep thy Ear open, to hear what God ſaith by his Spirit in the Goſpel. Faith comes not by mercy of the Law, but of the Goſpel.

And in the Goſpel, dwell upon Faith-breeding-Promiſes. Indeed, all the Promiſes tend to beget Faith: but eſpecially ſuch, wherein the good Will of God, and the Heart of God is diſcovered: ſuch wherein the freeneſs and richneſs of Gods Promiſes are diſcovered.

Promiſes are of two ſorts.

1. Either ſuch as are conditional; granted upon the performance of ſome duty in us. As ſuch as theſe. — Beleeve, and thou ſhalt bee ſaved. — Repent; and thy ſins ſhall bee forgiven thee.

2. Or ſuch as are made and performed in meer Mercy; ſuch wherein God promiſes to give that condition which hee requires to the Promiſe.

Wee have not only promiſes of giving pardon, and remiſſion to the beleeving ſinner: but wee have promiſes of beſtowing Faith upon the unbeleeving ſinner.

There are ſome Promiſes wherein wee are to bring Faith to the Promiſe. As here — whoever beleeves ſhall bee ſaved, And

There are ſome Promiſes that wee muſt go unto for Faith. Some that wee muſt bring Faith to; and ſome that wee muſt go to for Faith: as thoſe free and abſolute Promiſes — I will take away your ſtony hearts, and give you hearts of fleſh.

And ſuch wherein hee hath ſaid, — Hee will work all our works in us, and for us.

Oh! ſay ſome; If I had but ſo much Repentance; ſo much brokenneſs of heart; if but ſo much love, then I could beleeve. Alas! wee muſt not bring our penny to the Promiſe. We muſt beleeve, and then all the reſt will come in. The way to have a broken heart, is to beleeve, The way to repent, the way to love God.

2. The ſecond Ordinance is Prayer. Though none of this Faith bee in Heaven; yet all Faith comes from Heaven. — It is the gift of God. And therefore wee are to ſeek to him for it.

p. 175Wee may joyn our ſelves to Faith-begetting-means; But it is God that muſt make the means effectual, for the working of Faith.

It is a grace above the power of man; and therefore requires the power of God to work it. I ſay

1. It requires the Power of God. Nay, not only the Power; but

2. It requires the greatneſs of his Power. Nay

3. The exceſs of greatneſs of his Power. Nay

4. The mightineſs of that exceſs. Yea and

5. The working of all this mighty Power. As the Apoſtle ſhews, Epheſ. 1.19. where wee have all thoſe five particulars ſet down.

And therefore there is need of calling in for all the help of God, all the power of God for the working of it.

It is the hardeſt thing in the World to caſt a man out of himſelf: to cut a man off his own ſtock: to throw a man off his own foundation.

And when that is done, it is as hard a work to bring this man over to Chriſt: to make a man to lye full and flat upon the promiſe of Grace, for mercy.

And therefore how much need is there of ſtirring up our hearts? How much need of calling in for the ſtrength of God by prayer?

This is the ſecond. Prayer is a fruit of Faith; and yet prayer is a means for the begetting of Faith. As the Spirit is a fruit of Prayer; ſo prayer is a fruit of the Spirit. As you ſee, Luk. 11.13. compared with Rom. 8.15. In the one place the Spirit is ſaid to bee the fruit of Prayer. — Hee will give his Spirit to them that ask him. In the other, Prayer is the fruit of the Spirit. — You have received the Spirit of adoption, whereby you cry abba, Father.

3. Have much to do with Faith-begetting-Company; Faith-begetting-conference: Where thou ſhalt hear the diſcoveries, how God hath wrought Faith in them; and how God doth work Faith in the hearts of unbeleeving men. — Did not our hearts burn within us, when hee talked with us, by the way? and when hee opened to us the Scriptures? ſaid thoſe two Diſciples after their conference with Chriſt, travelling in company together to Emmaus, Luk. 24.32. The like of Aquilla and Priſcilla with Apollo, Act. 18.26.

4. Dwel much upon, and cheriſh Faith-begetting-conſiderations, which are

1. Thoughts of our ſelves.

2. Thoughts of God.

Thoughts of our emptineſs, and thoughts of Gods fulneſs. Conſiderations of our own miſery, and thoughts of his love and mercy.Omnes poſt te currimus, audientes, quod nullum ſpernis peccatorem. Bernard.

Think how God hath dealt with you, and how God hath dealt with other ſinners, who have come to him. Such were Manaſſes, Mary, Paul,—Wee all run after thee, O Lord, ſeeing thou deſpiſeſt p. 176no ſinners. Thou deſpiſedſt not the weeping Mary, the begging Canaanite,Et ſi his peccatoribus veniam d…diſti, paratus es & nobis, ſi modo impetramur. the intreating Publican, the confeſſing Theef, the Adulterous Woman, the denying Diſciple, the perſecuting Paul. And if thou refuſed'ſt not thoſe, thou wilt not reject mee. If thou pardonedſt them, thou wilt pardon mee, if I beleeve in thee.

But in particular, cheriſh theſe three thoughts.

1. The conſideration of thy own vileneſs, and emptineſs; thy ſin, and miſery by reaſon of ſin. And this will drive thee out of thy ſelf.

2. The conſideration of the fulneſs, riches, and al-ſufficiency of Chriſt: who hath all fulneſs in him; who is able to ſave to the utmoſt: a bottome able to hold up any weight of ſin.

3. The conſideration of the freeneſs of Chriſt, and the Promiſe. God keeps open houſe; invites, intreats; beſeecheth us to beleeve and come in.— Ho! Every one that thirſteth, come yee to the Waters, come buy yee that have no ſilver, and eat. Come buy Wine and Milk without mony, &c. Iſa. 55 1. And — Hee that comes to mee (ſaith Chriſt, Joh. 6.37.) I will by no means cast out.— Let him that will come; whoever hath a mind, let him come. Bee his ſins what they will bee for nature, for number, for continuance: yet come and finde acceptance. — Who is a God like unto thee! That pardoneſt iniquity, and paſſeſt by the tranſgreſsions of the Remnant of thy heritage! Thou reteineſt not anger for ever; for thou delighteſt to ſhew mercy, Mic. 7.18.

There are two things when men are humbled, which keep them off from beleeving, either,

1. A doubt of Gods Power — Lord if thou canſt.

2. A doubt of his Will.— Lord, if thou wilt.

1. Some doubt of his Power. Oh! Is God able to pardon ſuch a ſinner as I have been? Can hee pardon ſo great, ſo bloudy, ſo crimſon ſins? If they were but ſuch, or ſuch, I ſhould not doubt▪ But being ſo great: how can God pardon!

2. Others doubt of his Will. They will bee ready to ſay. They know there is a fulneſs of Power in God: hee is able to forgive my ſins; let them bee what they will bee: hee hath a Sea of Mercy, able to drown Mountains as well as Mole-hills. But alas! I doubt of his Will: whether hee will ſhew mercy to ſuch a ſinner.

And therefore, if ever you would beleeve, you muſt get an heart convinced of the 1. Fulneſs and al-ſufficiency of Chriſt to pardon. 2. And of the freeneſs and willingneſs of Chriſt to ſhew mercy, to ſuch as do beleeve.

Dwell upon ſuch conſiderations as theſe are, being means to beget Faith. When men are once convinced of the fulneſs of God, they will come over to him, if withall they bee fully convinced of their own need.

It is poſſible for a man to beleeve this fulneſs in Chriſt, and yet p. 177not bee able to clear his acceptance. Wee read of the Lepers, who ſeeing nothing but death in their condition, 2 King. 7.3, 4, reſolved not to ſtay there, but to go over to the Camp of the Aſſyrians. — If they ſave us alive (ſay they) wee ſhall live: and if they kill us, wee can but dye. And there were many reaſons, which might cauſe them to expect no better, but death from them.

1. They were Jews, and ſo their enemies.

2. They might bee ſuſpected for Spies.

3. If not: yet they were Lepers, good for no ſervice: ſuch as might infect the whole Camp. Yet ſeeing their Miſery, in want of bread, and knowing that there was bread to bee had: they reſolved to adventure.

So, if there were but a through diſcovery

1. Of our own Miſery, a conviction of that.

2. Of the fulneſs and all-ſufficiency of Chriſt; it were poſſible ſo far to prevail with a man, as to throw himſelf on Chriſt; though hee bee not yet able to clear, whether God will ever accept him.

But when wee take that other conſideration in, and do think of the ſweetneſs, and freeneſs of Gods love and mercy to accept of poor returning ſinners: what ſhould then hinder, but the ſoul ſhould come over, and beleeve in him? And therefore, if ever thou wouldeſt have Faith, cheriſh theſe thoughts, dwell much upon ſuch conſiderations as theſe.

Men ſay, they would beleeve; but in the mean time, they never cheriſh ſuch thoughts and conſiderations as may beget Faith.

If there bee any thing in the Word which makes againſt them; this they will harbor and cheriſh: they will feed upon the Wormwood, and the Gall: but if there bee any thing to nouriſh and cheriſh Faith, this they will ſuppreſs.

They have an ear open to hear what the Law, what ſin, what Satan ſaith: but none to hear what God ſaith in the Promiſe.

They will promote the Devils cauſe, his arguments, ſharpen his weapons againſt themſelves: But they will ſilence the pleadings of Gods Spirit in them.

They will look upon the dark ſide of the Cloud, not the light ſide. The threatnings of the Law, they will apply, and ſet on with all their might: But if Promiſes come they finde no acceptance with them.

They will nouriſh conſiderations of their ſins, their guilt, their miſery, by reaſon of ſin; and aggravate it to the utmoſt: but the thoughts of Gods Love, of the freeneſs of his Mercy, of the promiſes of pardoning ſins, theſe they reject.

My Brethren; This is not the way to get Faith. If ever you would beleeve, you muſt ſtudy the freeneſs of Gods Mercy in Chriſt; his willingneſs to pardon and forgive poor ſinners, if they come over to him.

2. The ſecond means for the ſtrengthening of Faith are theſe.

p. 1781. Make uſe of the Ordinances.

1. The Word.

2. The Sacraments.

3. Prayer.

1. The Word. Wee ſay: The ſame way things are begotten, the ſame way they are nouriſhed. Corpora naturalia, eodem modo, quo generantur, nutriuntur.Faith is begotten by the Word: and Faith is nouriſhed by the Word. It is both the Begetter, and the Nouriſher: both the Breeder and the Feeder of Faith, Rom. 15.4. 1 Joh. 4.

2. The Sacraments, which were inſtituted and ſet up for this end, to increaſe your Faith. God knew hee had to deal with unbeleeving perſons; and therefore hee doth not only give the Promiſe, his Covenant, and Oath, for the confirmation of us: but to all theſe hee annexed his Seal, the Sacraments: Mountains upon Mountains, to confirm us.

A man would not deſire ſo much of any honeſt man, as God hath here condiſcended to, for the confirmation of our Faith.

One would have thought his bare word had been enough, conſidering the Truth, and ſufficiency of the Perſon, that ſpake it.

But hee hath given his Oath. Nay, but hee reſted not there: but his Seal too: The Sacraments. And therefore make uſe of them.

3. Bee much in Prayer; that God would ſtrengthen and increaſe thy Faith. Prayer is the fuel of Faith; the food of Faith.

A man may as well live without meat, as Faith without Prayer. As the ſoul lives by Faith: ſo Faith lives by Prayer. Faith helps Prayer, and Prayer helps Faith again.

As there is a Communion among the Ordinances; every Ordinance doth help another. The Word helps Prayer, and Prayer helps the Word: So there's a Communion between Ordinances and Graces. Faith helps Prayer, and Prayer helps Faith. Prayer cannot ſay of Faith — I have no need of thee: nor Faith of Prayer — What need have I of thee?

As there is a mutual dependence of one Chriſtian on another, a means to nouriſh Communion, as Chriſtians help one another; One may ſay — Help my Zeal, and I will increaſe thy knowledge; ſtrengthen my Faith, and I will inflame or kindle thy affections: ſo here, There is a mutual dependence between Faith and Prayer. Faith ſaith to Prayer, Help mee to beleeve, and I will help thee to pray: And Prayer to Faith, Help mee to pray, and I will help thee to beleeve.

Such a Communion there is. And therefore bee much in prayer for ſtrength.

4. Live much in the Heaven of the Promiſe. Feed upon the freeneſs, and ſweetneſs, and fatneſs of the Promiſe. Delight your ſelves in fatneſs. Let your way lye much above; live much out p. 179of your ſelves. This is your way. A man ſhall never bee able to ſtrengthen Faith, that lives in himſelf.

5. Walk in the Earth of the Law. As Faith ſtrengthens Obedience: ſo Obedience ſtrengthens Faith. As Faith multiplies, ſo let duty multiply. The way to nouriſh the one, is the way to increaſe the other.

6. Make it your chief riches, to bee rich in Faith. And then all your deſigns and indeavours will bee for the increaſe of it. The wordly man labours, toils, ſweats here for the World: And what is the reaſon? but becauſe hee makes this his riches; ſo it is here.

7. Exerciſe Faith much. And this is the way to increaſe it. Men that can imploy a greater meaſure of Faith, ſhall have it. Bee careful that the exerciſes of Faith may bee proportionable to the meaſure of Faith received. It is the way to get it increaſed.

God will not have the ſtock lye dead in our hands. Hee will not give more than wee can imploy. The Talents were according to their ſeveral abilities. Some had two, ſome one, ſome five. When God ſees a man of great layings out, hee laies in mo…e ſtill.

Exerciſe Grace. For within the compaſs of the exerciſe of Grace, lies that which will nouriſh and increaſe Grace.

8. Treaſure up ſound Evidences of Faith. The ſtronger our Evidences, the ſtronger our Faith. And therefore ſtore up ſound Evidences.

One falſhood among thy Evidences ſtaggers thy Faith.

9. Bee thankful for the meaſure thou already haſt. Thankfulneſs is a Grace big with Mercy.

Men are often injurious to the increaſe of Faith by unthankfulneſs, for that meaſure they have. Wee are too much like covetous men, looking after further degrees ſo much, as to overlook that which God hath already beſtowed. Our complaints would bee others contents: others would bee glad of them.

Therefore let us get an heart inlarged for the meaſure wee have. It is the way for God to inlarge his hand, to beſtow more upon us.

10. Maintain Humility; an humble ſpirit. God gives Grace, and hee gives increaſe of Grace to the humble. Humility is the Nurſe of Grace. The empty heart ſhall bee filled. Nature abhors emptineſs, Grace much more.

11. Bee much in acquaintance with God. Know more of his mind, more of his heart. Read him as hee hath diſcovered himſelf in the Word, in his Chriſt.

12. Gather and lay up Faith-ſtrengthening-Experiences. Keep a Catalogue of holy Experiences of Gods Love and goodneſs to thee. All theſe are fuel to nouriſh and ſtrengthen Faith.

And now having done with the Doctrin of Faith, I muſt conclude p. 180with a Doctrin of works. Wherein I ſhall deſire your practice of it;This upon occaſion of a collection for the Poor. as ſoon as I have done the preaching of it.

It is very orderly, that works ſhould follow Faith. Your works of Charity, our Doctrin of Faith.

The Papiſts do charge us that wee cry down works, and preach nothing but Faith, Faith; making it Titulum, ſine Re.

I hope it will bee ſeen at this time, that preaching Faith Formalitèr. I preach works Eminentèr.

And I could not poſſibly have taken up a better ground for works, than to preach the Doctrin of Faith firſt.

Indeed wee preach Faith without works in Juſtificationem, as touching Juſtification. But wee ſay, Faith and works muſt go together in our converſation.

As Faith doth Juſtifie our Perſons: ſo works do juſtifie our Faith. And thus Abraham was juſtified by works: his works declared him to bee juſt.

Good works are the breath of Faith; as the word in James ſignifies.foreign. And as the body without breath is dead: ſo Faith without works is dead alſo.

Good works are the fruit of Faith: the Children and Iſſue of Faith. As Rachel ſaid, — Give mee Children; elſe I dye: ſo Faith. Give mee Children: give mee works; elſe I dye: otherwiſe I have not a living, but a dead Faith.

So you ſee, wee ſet up works too; though wee cry them down in the matter of Juſtification.

Are good works good for nothing; becauſe not good to justifie? The Sun is not good to give light to blind men. Is it therefore good for nothing? Gold is not good to aſſwage hunger. Is it therefore of no uſe?

Wee ſay works are neceſſary,

1. In reſpect of God.

2. In reſpect of our ſelves.

3. In reſpect of others.

1. In reſpect of God.

1. To ſhew our Obedience.

2. To glorifie his Name.

3. To teſtifie our Thankfulneſs.

4. To beautifie his Goſpel.

2. In reſpect of our ſelves.

1. To make our Calling and Election ſure.

2. To declare our Sincerity.

3. To procure Mercy.

3. In reſpect of others.

1. To refreſh the Bowels of the Saints.

2. For example of Vertue.

3. To ſtop the mouthes of wicked men, who would elſe take occaſion to blaſpheme the Goſpel: and ſpeak evil of Profeſſion.

p. 1814. To winne others; to gain enemies to the embracing of the Truth.

And therefore ſeeing good works are thus neceſſary: bee you ſtirred up to ſo concerning a duty. The Apoſtle ſaith — Whiles you have opportunity to do good, do good to all men. Here is now an opportunity: Take it. God honours thee, if hee give thee an heart to do ſuch a good work. Your Bounty is your Honour.

A TREATISE OF THE Slowneſſe of Heart TO BELEEVE.

BY SAMƲEL BOLTON, D. D. And MASTER of C.C.C.

LONDON: Printed by Robert Ibbitſon, for Thomas Parkhurſt, and are to be ſold at his Shop over againſt the Great Conduit in Cheapſide, 1656.