The Christian Temper, Discourse 1 · Part 2

The Christian Temper · Discourse 1 · Part 2

p. 22HEB. 10.39.

—But of them that believe to the Saving of the Soul.

SAving Faith is omnium virtutum radix & Fundamentum, as the Foundation in the Spiritual Building, as the root of other Graces. What Glorious things are ſpoken of Faith in Scripture? Where is the Chriſtian that will not acknowledg, that doth not in ſome meaſure underſtand the uſefulneſs, excellency, and the neceſſity of Faith? A Chriſtian could not live without it, nor can he periſh with it.

But the Queſtion is, How Saving-Faith may be known? And wherein it is differenced from other Faith that is not Saving?

Indeed there is an Hiſtorical, or Dogmatical Faith, and there is a practical Faith; there is a dead Faith, and a living Faith; there is a temporary Faith, and a grounded and permanent Faith; there is a counterfeit Faith, and unfeigned Faith. It ought to be our great care, that we take not Leah for Rachel, that we take not up with a Fancy inſtead of Faith.

Here firſt I ſhall ſhew, what it is not.

1. True Faith is not a blind, implicite Aſſent, to p. 23one knows not what. Not a believing as the Church believes.

I grant, as there is a general Repentance, and humiliation; ſo a general Faith. As there is an Humiliation for unknown Sins, when a Man is humbled, and heartily grieved to think, that he is more vile and ſinful, than he ſees himſelf to be; and to think that he is guilty of a multitude of Sins more than he is able to find out, and diſcover in his Heart, and Life; whereby he is diſpoſed to a particular Repentance for any of thoſe unknown Sins, as he cometh to a knowledg of them: ſo there is a general, and implicite Faith, or Aſſent to Divine Truths, contained in God's Word, ſuch as one hath not yet attained to the knowledg of; when a Man believeth that whatſoever God ſaith in his Word is moſt certainly true, and would yeild his Aſſent readily to any Truth, which at preſent he has no knowledg of, as ſoon as he ſees the Scripture for it.

But this general, implicite Faith, and credence of the Word of God, is quite different from that implicite Faith, and credence of the Churches Teſtimony, which ſome Popiſh Doctors ſo much commend. And that this is not true Faith, is very plain and evident. For 1. The Popiſh implicite Faith is but the belief of an humane Teſtimony. And can that be a Divine Faith, which reſteth on an humane Teſtimony?

2. It prepares Men for receiving and drinking in abundance of Errors, contrary to the Word, contrary to Sound Faith. They muſt believe as the Church believeth, and therefore may not queſtion, much leſs deny any thing the Church holdeth, how contrary ſoever to the word of Truth.

p. 243. It foſtereth a Multitude of their poor deluded People in moſt lamentable Ignorance. Yea, indeed it ſeemeth to have been deviſed, to put out Mens Eyes, that ſo they might lead them even which way they pleaſe. Notwithſtanding many of their Writers cannot but grant, that this implicite Faith hath no place about the neceſſary Articles of Faith: but that theſe muſt be explicitely believed. Only they ſay, it is ſufficient for the common People to believe with an implicite Faith thoſe points, which are beſides the neceſſary Articles of Faith; yet it is famouſly known, that the Ruling part of their Church have even denied the common People the uſe of the Holy Scriptures in their own Tongue, where they well could, and have been alſo for impoſing on them Service in an unknown Tongue, whereby People commonly underſtand not either what is ſaid by the Prieſt, or what themſelves ſay. Of which Sr. Europae Speculum (Quarto.) p. 8.Edwyn Sandys ſayes well; Their Service is no other than as a Lamp put out, which bringeth no Light at all to the Underſtanding, nor can bring any due warmth to the Affection. And thus notwithſtanding the fair Comment that ſome of their Doctors, School-men, and Caſuiſts put upon their implicite Faith, their common practice would teach us to take it in a worſe ſenſe, (ſcil.) as an Engine contrived to keep People in Ignorance, and in blind Obedience, and faſt ſubjection to their Prelates.

4. It is a great Abſurdity. Their Implicite Faith is no Faith: but a meer Cloak for Ignorance. As **Arch-Biſhop of … on …. p. 39.One that had been well acquainted p. 25with them, Verily, for any Man to ſay, I believe that which another Man believeth, is as much, as if he ſaid I ſee that which another Man ſeeth, though my own Eyes be ſhut.

What rare learned Doctrine was that of Altenſtaig, That an implicite Faith availeth ſo much, Dictionar. in verbo [credere.]that if any one having it ſhould think falſly (moved with his natural reaſon) that the Father was greater than, or before the Son, or that the three Perſons were locally diſtant from one another, or the like; yet he is not an Heretick, he ſinneth not, whilſt that he doth not pertinaciouſly defend his errour, and believeth this becauſe he believeth the Church doth ſo believe. What a rare device is this, that would keep an Arrian, a Neſtorian, an Audian or Anthropomorphite from being an Heretick? But how abſurd is it, to hold, that a Man believeth, Non tantum qui actu, ut loquuntur, non aſſentit: Panſtr. tom. 3. p. 377. §. 13.ſed etiam qui actu diſſentit, (as learned Chamier notes) who not only doth not actually aſſent, but alſo actually diſſenteth? But enough of that.

(2.) True Saving-Faith is not a bare Hiſtorical, or Dogmatical Faith.

The Papiſts quarrel with the term [Hiſtorical.] But by Hiſtorical Faith our Divines do not mean a Faith confined to the Hiſtorical part of the Scriptures: but ſuch a Faith which (though it taketh in the whole Word of God for its object, yet) aſſenteth no otherwiſe unto it, than as a Man may give credit to an Hiſtory of things, that nothing concerneth him. This Hiſtorical, or Dogmatical p. 26Faith, (which is their Fides informis, formleſs Faith) they hold to be one and the ſame with the Faith which is Juſtifying and Saving. That Faith, whether it be joyned with or ſeparated from Charity, hath all that is eſſential to Faith: only the conjunction of Charity with Faith makes it Living, and Saving. But if Hiſtorical Faith was the ſame with Juſtifying Faith, Theſ. Theol. (in Folio.) p. 3. §. 11. & vid. §. 12.then whoſoever had Hiſtorical Faith, hoc ipſo, he ſhould have Juſtifying Faith, as Le Blanc argues.

And then all that have Hiſtorical Faith, having all that is eſſential to Faith, ſhould be ſaved. For he that believeth, ſhall be ſaved. The Scripture cannot be broken, which hath entailed Salvation upon all true Believers. Either Faith neceſſarily includeth more than a bare Aſſent to the Truth, or all that aſſent to the Truth are ſaved.

Indeed we have ſome, that hold Faith to be only an Aſſent of the underſtanding, a giving credit to the Word of God, as true. As, to believe a thing, is to aſſent to the truth of a Propoſition, for the Authority and Teſtimony of him that ſpeaks it. And this they would confirm by Scripture. As that Text is urged, Joh. 11.26, 27. In which words (ſays one) we ſee, Hobs Philoſoph. Rudiments. c. 18 p. 349.that the Queſtion [Believeſt thou in me?] is expounded by the Anſwer [Thou art the Chriſt.] To believe in Chriſt therefore is nothing elſe, but to believe Jeſus himſelf ſaying, that he is the Chriſt. So Mat. 16.16. and 1 Joh. 4.2. is likewiſe alledged here.

But it is certain, the Scripture doth not take the p. 27words [Faith, and Believing,] in ſo ſtrict a ſenſe, as a Philoſopher would take them: but more largely. And ſo (as others have noted) the expreſſions alledged are not to be taken excluſive, Vid. Ames Medul. c. 3. §. 20. Shepherd Sound Believer. p. 159, 160.but incluſive, not as excluding other Acts of Faith which other Texts of Scripture expreſſively attribute unto it; but as including, and ſuppoſing them. And there was a ſpecial reaſon, why Faith ſhould be deſcribed then, as a believing that Jeſus was the Chriſt, the Son of the Living God, and a believing that Jeſus Chriſt was come in the Fleſh. Becauſe, this was a new Article of Faith neceſſary to be believed, and was in thoſe times a main point in queſtion, and by the Men of the times ſtrongly, (I mean violently) oppoſed. Thus it was a greater matter to believe, and confeſs Jeſus to be the Chriſt at that time, than for us to aſſent to this Truth, when it is generally owned, and profeſſed. As one well noteth: We muſt diſtinguiſh times. Dr. Manton on Jam. 2.19. p. 305.Jas 2:19The Truths of God (then Suffering under ſo many prejudices,) &c. The Wind that bloweth on our Backs, blew in their Faces; and that which draweth on many to aſſent to the Goſpel, was their diſcouragement.

But to prove, that a bare intellectual Aſſent is not true Saving-Faith, we need look no further than that Text, Jam. 2.19. Thou believeſt that there is one God, thou doſt well: the Devils alſo believe and tremble. The Apoſtle inſtanceth in this Article (as Eſtius ſays) becauſe in it eſpecially the Jews differed from Pagans, or becauſe it is the firſt Article of our p. 28Faith. But he might queſtionleſs have added other Articles, which the Devils as well believe, and are convinced to be certain Truths. They believed Jeſus to be the Son of God, Mat. 8.29. And that he was the Chriſt, Luk. 4.41. The Devil that puts others upon queſtioning, whether there be a God? Or, whether the Scriptures be the Word of God? hath no doubt of theſe things himſelf. He that would have Men Atheiſts, or Infidels, is far from being either himſelf. Atheiſm, and Infidelity are Sins which the Devil cannot be guilty of. An Atheiſt, or an Infidel is in that reſpect, worſe than the Devil himſelf.

Now certainly, that Faith which the Devils have, cannot be true Saving-Faith. But the Devils have ſuch a Faith as this, they are clearly convinced, that the Scriptures are the Word of God; and that what God's Word holds forth is certainly true. How abſurd, and irrational is it, to ſuppoſe that the Devils that are Damned, have that ſame Faith for the nature of it, which the Scripture calls precious Faith, and which it maketh the condition of Salvation?

And yet miſtake me not.

I grant, a Dogmatical Faith is included in Saving Faith. As the Vegetative Soul is included in the Senſitive; or as both theſe are included in the Rational Soul: So a believing that there is a Chriſt, that he is come in the Fleſh, and a believing the Word of Chriſt is included in our believing in him. And indeed they that believe not what is ſpoken of him in the Goſpel, that believe not the Son of God, his taking Mans Nature on him, uniting it to his Perſon, that there was ſuch a one as Jeſus Chriſt, that p. 29was born of a Virgin, that ſuffered, was crucified at Jeruſalem, and roſe again from the dead, and aſcended up to Heaven, according to the Scriptures; they that allegorize the true Chriſt out of Doors, and only acknowledg a Chriſt within them, they do not believe in that Jeſus whom Paul preached, whom all the Apoſtles preached, whom the Father ſealed.

I further grant, that to believe with a Dogmatical Faith is part of Man's duty. It is a ſetting to our Seal, that God is true, Joh. 3.33. And he that believeth not God, hath made him a Lyer, 1 Joh. 5.10. Think what an heinous Sin it is, to give God the Lye. If you deny his Truth, you deny him to be God. If he were not the God of Truth, he were not the true God.

And further we muſt grant, that the Word is a great gift of God, that it is a wonderful favour that he is pleaſed thus to reveal his Mind and Will, and make himſelf known to the Sons of Men. And that it is a work of the Spirit (though but a common work, which ſuch may have as ſhall not be ſaved) to bring Men to aſſent to the Truth. All this is granted. But yet though we know the Truth, and cannot but aſſent to it in our Judgments; if we do not embrace it with ſuituble Affections, if we do not heartily cleave to it, and ſincerely ſubmit to it, our ſimple belief of the Truth, is ſo far from being a Saving work, that it will increaſe our Condemnation, as our guilt is increaſed by it.

(3.) True Saving-Faith is not a meer perſwaſion, that my Sins are pardoned, that I ſhall be Saved.

Some have gone this way: Believe that your Sins are pardoned for Chriſt's ſake, and they are p. 30pardoned, and you juſtifyed: Believe that you ſhall be ſaved by Chriſt, and you ſhall be ſaved. A ſhort cut to Heaven. But how little need is there to teach Men Preſumption, or to encourage it? But to ſhew you the Vanity of this conceit;

1. All that hear the Goſpel, are bound to believe in Jeſus Chriſt. But all ſuch are not bound to believe, that they are pardoned juſtifyed, and ſhall be ſaved. 1 Joh. 3.23. This is his Commandment, that we ſhould believe on the Name of his Son Jeſus Chriſt. And what Duty is more preſſed in the Goſpel? But where doth the Goſpel command all to believe, that they ſhall be ſaved? How many, (alas!) that are in their Sins, that are ſuch as the Word of God condemneth? Know ye not that the Ʋnrighteous ſhall not inherit the Kingdom of God? Such as the Apoſtle ſpeaketh of, 1 Cor. 6.9, 10. believe contrary to the Goſpel, if (while ſuch) they believe, that they are pardoned, and ſhall be ſaved. The Goſpel calleth us to repent, that our Sins may be blotted out. And we have no ground to believe, or hope, that our Sins are pardoned, till we repent. When we find unbelief ſpoken of, as the great condemning Sin, we muſt not take it ſo, as if Sinners were condemned, becauſe they would not believe that their Sins were pardoned. Nor is it the ſenſe of that Article in our Creed [I believe the Remiſſion of Sins] that I believe my Sins are remitted. Too many lay down this Concluſion, that yet ſtand condemned by the Sentence of God's Word. All impenitent Sinners are bound to believe, that at preſent they are in a ſtate of Wrath, Heirs apparent of Hell, that except they repent, they ſhall periſh, they cannot be ſaved.

p. 312. Are we not juſtifyed by Faith? Deny that, and you deny plain Scripture. Now we cannot be juſtifyed by Faith, if we are firſt of all to believe that we are pardoned, and juſtified. Le Blanc. Theſ. Theol. p. 212. §. 103.Quomodo enim poſſemus juſtificari per actum, qui juſtificationem jam factam praeſupponit? Muſt we believe, our Sins are pardoned, that they may be pardoned? Muſt we believe, we are Juſtifyed, that we may be Juſtifyed? What can be more abſurd? Then we muſt believe what is not, that it may be, as we believe. If the firſt Act of Faith be, to believe that I am pardoned and juſtifyed; then Remiſſion and Juſtification muſt needs go before Faith. (The Act ſuppoſeth the Object.) In order of Nature Faith is before Juſtification: (otherwiſe we are not juſtified by Faith) and in order of Nature (at leaſt) we muſt be juſtified, before we can truly believe that we are juſtified. Therefore we cannot be juſtified, by believing we are ſo. It is a plain contradiction to ſay, that we believe before we are juſtified, and yet are juſtified before we believe.

3. It cannot be the firſt Act of Faith, to believe I ſhall be ſaved, except inſtead of the Word, ſome ſpecial Revelation beſides the Word, be the Ground of my Faith. This is plain: becauſe it is not at all credible to me, according to the Word, that I ſhall be ſaved, till I know I have Faith, ſuch a Faith as hath Salvation annexed to it by promiſe, ſuch a Faith as purifieth the Heart, worketh by Love, &c. According to the Word, only he that believeth with ſuch a Faith, ſhall be ſaved. That I cannot believe according to the Word, that I ſhall be ſaved, till I find ſuch a Faith p. 32wrought and working in me. Therefore this perſwaſion, that I ſhall be ſaved, cannot be the firſt Act of Faith. If it be a perſwaſion grounded on the Word, true Faith is preſuppoſed to go before. And the Apoſtle hath barred Mens expectation of ſpecial immediate Revelation here; Rom. 10.17. where he concludeth, that Faith cometh by hearing of the Word of God.

4. Many have this confident perſwaſion, that their Sins are pardoned, that they ſhall be ſaved, who have not true juſtifying Saving-Faith: and therefore ſurely, this cannot be the proper formal Act of true juſtifying Saving-Faith. Many Hypocrites, and meer out-ſide Profeſſors, yea, many a wicked Man hath this perſwaſion. How hard a thing is it to take down Sinners confidence? Mr. Baxter.We have need (as one ſays) to lay all our Batteries againſt this Bulwark of Preſumption. How many that will ſay, they hope to be ſaved by Chriſt; yea, they never doubted of their Salvation in all their Lives? They can argue, that Chriſt died to Save Sinners; and they are Sinners: therefore he died to Save them. If this be Faith, the caſe of many a Preſumer is not ſo dangerous, but very happy.

5. Many have true Faith, and are juſtified, and in a State of Salvation; yet have not this perſwaſion, that their Sins are pardoned, dare not conclude, that they are in God's Favour, and ſuch as ſhall be ſaved. Therefore this cannot be the formal Act of Faith. Faith could not be without its formal Act. If you make this the formal Act of Faith, then you muſt ſay, there is no true Believer, but hath it. Then there is no true Believer, that walketh in p. 33Darkneſs. But certainly a Soul may truſt in the name of the Lord, and ſtay upon his God, while yet he walketh in Darkneſs, and can ſee no Light, Iſa. 50.10. Is it not the condition of many a dear Child of God, to be in great doubts, and full of fears about their Spiritual and Eternal Eſtate? Should we not condemn the Generation of his Children, (many, yea the greateſt part of them) as Children that have no Faith; if we define Faith to be a believing that our Sins are pardoned, and that we ſhall be ſaved? Many a holy, humble Chriſtian goes on drooping even to his dying day; and it is well, if he come to this comfortable concluſion at laſt. As one giveth this as part of the Character of a Chriſtian; H. Palmer. Paradoxes. p. 64. §. 73.He thinks ſometimes God hath no Mercy for him; and yet reſolves to die in the purſuit of it. And to tell poor, troubled, afflicted Conſciences, that they cannot have Faith, who do not believe their Sins are pardoned, is not the way to comfort them; but to ſet them more on the Rack. This would make the Hearts of many ſad, even ſuch as God would not have made ſad.

6. Such a particular perſwaſion that my Sins are pardoned, &c. if it be ſound, and well-grounded, is Knowledg, and not Faith. As the Apoſtle John hath it (I think) ſome nine or ten times, [Hereby we know —] Obſerve well, 1 Joh. 5.13. Theſe things have I written unto you that believe on the name of the Son of God, that ye may know that ye have Eternal Life, and that ye may believe on the Name of the Son of God. Where he clearly diſtinguiſheth believing on the Name of the Son of God, from their knowing that they had Eternal Life, or that they ſhould be ſaved. p. 34What follows, [that ye might believe on the Name of the Son of God] is not ſpoken of the firſt Act, or beginning of Faith, but of continuance, and progreſs in it.

And it is plain, that this particular perſwaſion (of which I am ſpeaking) if it be ſound, and have any good bottom, depends on two ſeveral Propoſitions, one of which is laid down in Scripture; as this Propoſition, [He that believeth, ſhall be ſaved.] The other is of a Man's own Conſcience, or from the knowledg a Man has of himſelf, [But I believe:] From whence this Concluſion follows, [therefore I ſhall be ſaved.] So that it is not an Act of Faith properly, but a rational Concluſion, preſuppoſing theſe two things, 1. That all true Believers ſhall be ſaved. 2. That I know my ſelf to be a true Believer. Now can that be a right deſcription of Saving-Faith, which neceſſarily preſuppoſeth a Man to have Saving-Faith before, and to know that he hath it?

Thus I have indeavoured to remove theſe unſound, and falſe Notions of Faith. Now I come to ſhew what it is.

Indeed you may meet with diverſe ſound deſcriptions of Faith, ſomething differing in words, that yet agree in the thing. I would not be one of thoſe, that make differences, where there are none; or make differences wider than they are.

With the Learned Placeus, Faith is tenax atque efficax perſuaſio veritatis eorum, Theſ. Salmur. Par. 1. p. 32. §. 36.&c. An holding and effectual perſwaſion of the truth of thoſe things which are revealed to us in the Word of God, and particularly of the p. 35Goſpel-Promiſe of Remiſſion, and Salvation by Chriſt. And (as he addeth) it is ſo in the Ʋnderſtanding, that it affects and determines the Will.

Le Blanc, that Judicious Writer, deſcribes it to be, Theſ. Theol. (in Folio) p. 210. §. 89.Aſſenſum firmum, practicum, atque fiducialem adhibitum omnibus, &c. A firm, practical, and fiducial Aſſent given unto all things which are revealed of God; but eſpecially to the Promiſes of the Goſpel.

In the late Confeſſion of Faith this account is given of Saving Faith, Chap. 14. §. 2.By this Faith a Chriſtian believeth to be true, whatſoever is revealed in the Word, for the Authority of God himſelf ſpeaking therein; and acteth differently upon that which each particular paſſage thereof containeth, yeilding obedience to the Commands, trembling at the Threatnings, and embracing the Promiſes of God for this Life, and that which is to come. But the principal Acts of Saving-Faith, are accepting, receiving, and reſting upon Chriſt alone for Juſtification, Sanctification, and Eternal Life, by vertue of the Covenant of Grace.

In the ſhorter Catechiſm, Faith in Jeſus Chriſt is a Saving Grace, whereby we receive and reſt upon him alone for Salvation, as he is offered to us in the Goſpel.

Notwithſtanding a difference in Expreſſion, yet here is an agreement in ſenſe.

That I run not out too far, I ſhall only note ſomething of the Object of Faith and of the Acts of Faith.

p. 36The Object of Faith is thus diſtinguiſhed; There is the general and common, or (according to others) the full and adaequate Object of Faith, and that is the whole Word of God, the Word of Truth, ſo Faith aſſenteth to the whole Word of God, as true. Again, there is the ſpecial Object of Faith, and that is the Word of Promiſe; ſo Faith conſenteth to the terms, or condition of the Promiſe, and in this way relyeth on God, and Chriſt for performance. The Promiſe of Remiſſion and Salvation by Chriſt Faith takes ſpecial hold on, by conſent, and affiance.

Or thus, there is the primary and principal Object of Faith: and the ſecondary, and leſs principal Object.

The primary, and principal Object of Faith are the fundamentals, eſſentials, and moſt neceſſary points of the Chriſtian Religion. Such Divine Doctrines, Promiſes, and Precepts, without aſſent and conſent unto which, we cannot believe unto Salvation, or be ſound Chriſtians.

Yet I ſhall not contend with thoſe that make Chriſt, the only Mediator and Saviour, the principal Object of Faith; foraſmuch as I doubt not, but we are agreed, that the belief of all that is neceſſary to be known and believed of Chriſt, doth ſuppoſe and include the belief of all other points, that are abſolutely neceſſary to Salvation. And as he is the Chief and principal Means of bringing us to God, the Scriptures have a chief reference, and reſpect to Chriſt, Luk. 24.44. Joh. 5.39.

The ſecondary, and leſs principal Object of Faith takes in other things contained in the Word, that are of good uſe indeed, Rom. 15.4. 2 Tim. 3.16. But though all Scripture be of uſe, and profitable, p. 37yet all that is there written is not abſolutely neceſſary to be diſtinctly known, and explicitely believed.

And yet you may not hence infer, that if you know, and believe ſo much as is abſolutely neceſſary to Salvation, there needeth no more. None are to ſtand at a ſtay in Religion. All that are in the School of Chriſt, muſt be making proficiency, growin Faith and Knowledg. We ſhould diligently improve the means, that the Word of Chriſt may dwell in us richly, that we may be filled with the knowledg of his Will.

And further (as a late Writer noteth) there are points of Faith ſecondarily fundamental, Fowler. Deſign of Chriſtianity. p. 235.the disbelief of which cannot conſiſt with true Holineſs, in thoſe to whom the Goſpel is ſufficiently made known. And — all ſuch Doctrines as are with indiſputable clearneſs revealed to us, the belief of theſe is abſolutely neceſſary from an external cauſe, though not from the nature of the points themſelves, viz. in regard of their perſpicuity, that nothing can cauſe Men to refuſe to admit them, but that which argueth them to be ſtark naught, and to have ſome unworthy and baſe end in ſo doing (or in the phraſe of Scripture, 2 Tim. 3.8. foreign, reprobate concerning the Faith.)

Note one thing more touching the Object of Faith, ſcil. That more is taken into the neceſſary Object of Faith now under the Goſpel than was neceſſary before. The Myſtery of our Redemption by Chriſt, being more fully unfolded in the Goſpel, a more diſtinct, explicite Faith in Chriſt is required p. 38of us, than was required of thoſe to whom leſs was revealed. Revelatio eſt menſura Fidei. Le Blanc.Though Noah, Abraham, and all the faithful before Chriſt, were juſtified and ſaved by Faith; yet not by that ſpecial kind of Faith, that ſuch as live under the Goſpel are ſaved by. I mean, there are new Articles of Faith, relating to Chriſt, his Office, and Undertaking, as Mediator, eſſential to a Goſpel-Faith, that were not eſſential to Faith before the promulgation of the Goſpel. Nor did the Apoſtles themſelves believe ſome of them, till after Chriſt's Reſurrection, concerning whom (excepting Judas) we have no doubt, but they were true Believers.

Next, to ſhew you the ſpecial and proper Acts of Faith. They ſpeak much in a little, that call Faith a practical Aſſent, and a fiducial Conſent. I cannot exclude any of theſe three Acts, Aſſent, Conſent, and Affiance. The two laſt are plainly expreſſed in the ſhorter Catechiſm: and all three fully in the Confeſſion of Faith forecited. And ſo the learned and holy Biſhop Ʋſher, Body of Divinity. p. 197. Edit. 1648.to the Queſtion, What is true Saving-Faith? Anſwereth, It is ſuch a firm Aſſent of the Mind to the Truth of the Word, as flows into the Heart, and cauſeth the Soul to embrace it as good, and to build its eternal Happineſs on it.

And it ſhould not ſeem ſtrange, that ſo much is taken into the nature of true Faith. As Divines now generally place it, not in the Ʋnderſtanding only, or in the Will only; but in both faculties conjunct, (if they be diſtinct faculties, and not the very eſſence p. 39of the Soul diſpoſed, and acting differently towards the Object, conſidered in a different notion, and reſpect.) And methinks it is plain in Scripture, that the Faith to which Salvation is promiſed, doth not conſiſt in one ſingle Act; for there are theſe diverſe Acts even now mentioned, attributed to it.

1. It is an Aſsent. An Aſſent to the Truth of the Word in general, and particularly to the Promiſe of Salvation by Chriſt. Though I ſhewed before, that Faith conſiſts not barely in Aſſent, that this is not the whole of Faith; yet we cannot deny, but this is part of it. We find Faith thus deſcribed again and again: that we muſt acknowledg it one Act of Faith. It would be ſtrange indeed, if a belief of the Truth be no part of Faith. Then Martha anſwered nothing to the Queſtion, Joh. 11.26, 27. when ſhe ſaid, yea, Lord I believe that thou art the Chriſt. So ſee Rom. 10.9.

But how does Faith aſſent to Divine Truth?

1. Faith aſſenteth really not feignedly. A true Believer doth not only profeſs, or confeſs with his Mouth, but believes in his Heart, as he profeſſeth to believe.

2. Faith aſſents firmly, not waveringly. It riſeth higher than opinion. It is more than a Semi-perſwaſion of the Truth. As they ſaid, [We believe, and are ſure.] Not as Agrippa, almoſt thou perſwadeſt me to be a Chriſtian.

I grant, that as all Chriſtians have not the ſame meaſure of Spiritual-Knowledg, and as there are different degrees of Faith; ſo all Believers have not the ſame degree of firmneſs of Aſſent. And Faith does p. 40not wholly exclude all doubtings, but overcometh them. Indeed ſometimes very horrid thoughts ariſe, or are injected, that would put the Soul upon queſtioning all: but they are not entertained but ordinarily abhorred, and rejected, as they come. As one ſays, Herb. Palmer. Paradoxes, p. 64. §. 72.He is ſometimes ſo troubled, that he thinks nothing is true in Religion; and yet if he did think ſo, he could not be at all troubled. It is true, thus a Believer ſometimes is ſore ſhaken, yet not quite taken off from all: but rather put upon earneſt Prayer, and indeavours to be more rooted, and grounded in Faith. So theſe ſhakings are wont to end in his more firm eſtabliſhment. And take the weakeſt Believer out of ſuch a ſwounding-fit, and he has ordinarily a deeper ſenſe of Divine Truths, and a ſtronger aſſent to them, than others whoſe Faith is unſound; (though theſe may have a far greater meaſure of Notional Knowledg) even ſuch an Aſſent, that he dare venture his Soul, and all his hopes and concerns deliberately upon them.

3. Faith aſſents freely. In this ſenſe it is true, that with the Heart Man believeth. Some are convinced of the Truth, but ſore againſt their Wills. There Aſſent is a forced, not a free Aſſent. As ſome are willingly Ignorant; ſo ſome again are knowing unwillingly. As Light is troubleſome to ſore Eyes; ſo Knowledg and Convictions to unſound Minds. And they put off convictions as long as they can. Though they may take ſome delight in ſpeculative Truths, though they may not be offended at ſome practical Truths; yet thoſe Soul-ſearching, and practical Truths, that would come neareſt, and p. 41that moſt concern them, they are ſtrongly prejudiced againſt. A true Believer would not reſiſt the Truth, would not ſhut it out. He willingly yields to, and takes part with God's Truth, when he knows it, even againſt any Errour, or ſinful practice, he had been for before. And ſo,

4. Faith aſſents impartially. A Believer aſſents to the whole Word of God in general, and to every thing which he ſees held forth in God's Word as true. And we receive no Truth upon the Teſtimony, and Authority of God in his Word, if we receive not every thing for Truth, which we ſee his Word for. A quatenus ad omne valet conſequentia. A partial Aſſent, or yielding to ſome Truths, with a rejection of others, which we ſee as clearly laid down in the Word, will not ſtand with true Faith.

Certainly, I cannot have the Faith of a Chriſtian without believing the Trinity in Unity, the Incarnation, Death, and Reſurrection of Jeſus Chriſt, and the way of Mans Redemption, and Salvation by him. But now when carnal reaſonings are ſubdued, and a Man is come to aſſent to thoſe great Myſteries, and chief Articles of Faith (where the greateſt difficulty lay) he will more eaſily aſſent to other points of leſs difficulty, ſeeing them confirmed by the ſame Divine Teſtimony, upon which he reſts aſſured of the Truth of thoſe higher Myſteries.

Thus though good Men and true Believers may err, and differ in controvertible points, in points not fundamental, or eſſential to true Chriſtianity; yet they are agreed in this common Principle, That whatſoever the Lord ſaith in his Word, is true. And therefore when they ſee the Scripture againſt any p. 42opinion they have held, it immediately puts an end to the Controverſy. They dare not hold any opinion, contrary to known Scripture. As for thoſe that are for bringing Scripture to their opinions, and not for bringing their opinions to Scripture, and ſuch as obſtinately maintain their errours againſt clear evidence of God's Word, which they ſee, and will not ſee; they muſt needs be of corrupt Minds, and reprobate concerning the Faith.

Yet further, to ſhew the impartiality of Faith's aſſent to Divine Truth.

1. Hereby a Believer aſſents to the Truth of any thing he ſees God's Word for, without any other reaſon. As indeed it is moſt unreaſonable not to believe that God, who cannot Lye, who cannot be deceived, or deceive, Heb. 11.1. foreign.Faith is the evidence of things not ſeen. Faith takes it for ſufficient proof, and good demonſtration, that a thing is ſo; becauſe God ſaith it, when it doth not otherwiſe at all appear to a Man's Sence or Reaſon.

2. Where the ſame thing may be proved both by Scripture, and by humane Reaſon (e.g. that the World was created, and had a beginning, as we are taught in the Scripture, we may alſo prove it by Reaſon;) yet a Believer more chearfully acquieſceth in the Teſtimony of God in his Word, is better ſatisfied with that, than with any Arguments a Philoſopher could bring for it. To a Believer there is more weight in one ſingle Scripture-Teſtimony, to ballaſt his Judgment, than in a multitude of Philoſophical Reaſons, beſides the Scripture.

p. 433. A Believer aſſents to the Truth of the Word, in things that are quite above Mans Reaſon. Fides noſtra ſuper ratione quidem eſt, non tamen temerarie & irrationabiliter ad ſumitur. Junilius. Ep. Afri.As that there are three Perſons, yet but one God: that the Son of God took Mans nature; that there are two natures in Chriſt, yet but one Perſon: that there ſhall be a reſurrection of the Body, the ſame numerical Body, though reſolved into Duſt, ſhall be raiſed again, and re-united to the Soul: Such points as quite non-plus humane reaſon, Faith takes for great, and certain Verities. Where natural Reaſon would ſay, How can theſe things be? Faith will readily conclude, they muſt certainly be true, being atteſted by the God of Truth.

And yet (by the way) here is nothing for the Popiſh Monſter of Tranſubſtantiation: for where hath God ſaid, that upon the words of Conſecration, the Bread is turned into Chriſts Body? Or from what Word of God is ſo much neceſſarily inferred?

4. A Believer aſſents to the Word in things, that are purely contrary to the Wiſdom of the Fleſh, and carnal Reaſon. That which was to the Jews a ſtumbling-Block, and to the Greeks fooliſhneſs, a Believer admires, as the Wiſdom of God. It is marvellous in the Eye of Faith. That Godlineſs is great gain, this paſſeth with Believers for currant Truth, and an unqueſtionable principle; though carnal Reaſon judgeth otherwiſe, even that it bids Men loſs. Faith concludes with the Word, that he that walketh uprightly, walketh ſurely; that Integrity is the beſt Policy: when carnal Reaſon ſays, that nothing ſooner, or more ſurely runs Men upon Rocks of p. 44danger. Faith will give us to ſee, that the righteous is more excellent than his neighbour, even when ſuch are commonly eſteemed, as the filth of the World, and off-ſcouring of all things. Thus Faith aſſents to divine Truth impartially.

5. The Aſſent of true Faith is an holding Aſſent. Men have not foreign (as Plato ſaid) a ſtable belief, touching the Idea of Good. The luſts of Mens Hearts are ever and anon ſtreaming up, and caſting a Miſt over their Minds. Thus it is with the moſt. They have a glimpſe of their Truth ſometimes: but they ſoon ſhut it out. There is great fickleneſs and inconſtancy in their aſſent to the Truth. A temporary Faith, and a temporary Aſſent: that comes, and goes, but ſtays not. But Saving-Faith is ſuch a Faith as is never loſt. And ſo its aſſent is holding and abiding. They have damnation that caſt off their firſt Faith.

6. The Aſſent of true Faith is practical and efficacious. It is an operative Aſſent. According to that before-cited, It acteth **Putáſne Filium Dei repurat Jeſum, quisquis ille eſt homo, qui ipſius nec terretur comminationibus, nec. attrahitur promiſſionibus, nec praeceptis obtemperat nec conſiliis acquieſcit? Nonne is, etiam ſi fateatur ſe noſſe Deum, factis tamen negat! Bern. in octav. paſch. Ser. 1.differently upon the belief of the Commands, Threatnings, and Promiſes of the Word. That is, it acteth ſuitably to the nature of each. A belief of the Promiſes working Conſent, and Affiance; a belief of the Threatnings, Fear; a belief of the Commands, Obedience. A dead Man is not a Man; ſo neither is a dead Faith true Faith.

A ſound Aſſent produceth a p. 45real Conſent. And this (As Dr. Of Faith. p. 102, 103.Preſton ſays) Is the leaſt degree of Faith, when there is ſo much weight as will caſt the Ballance the right way; though there be ſomething left in the other end of the Ballance, that is, ſome doubting, ſome fear; yet if I ſo far believe the Promiſes, and the Word of God, that I am willing to take Chriſt for my Husband — and to beſtow my ſelf on him, this is Faith. — If there be ſo much Aſſent, ſo much firmneſs of perſwaſion, as to bring us to take Chriſt for our Lord and Saviour, this is the leaſt degree of Faith.

And though doubtings even of the Truth of the Word, and Goſpel, may ſometimes ariſe; yet the Souls Aſſent to the Truth is certainly predominant, when thus it caſts the Seale. Such doubtings are not predominant, and therefore not inconſiſtent with Faith.

Thus I am led to the ſecond Act of Faith.

II. Faith doth not barely Aſſent, but Conſent. Thus with the Heart Man believeth, Rom. 10.10. And they that ſuppoſe Faith to be ſeated both in the Ʋnderſtanding and Will, cannot make it one ſingle Act. So it is not a bare aſſent to the Truth of the Promiſe: but an hearty conſent to God's terms, a willing acceptance of what God offers upon his terms. And to believe in Chriſt, and to receive him, are made one and the ſame, Joh. 1.12.

If I truly believe the Promiſe, then I no otherwiſe expect, or hope that it ſhould be made good, and performed to me, then upon my conſenting to, and performing the condition. And the ſoundneſs and p. 46firmneſs of ones Aſſent may well be queſtioned here, when this conſent does not follow. Baxter. Direct. to ſound Converſion (edit. 2.) p. 271.As all Men would take another courſe (ſays an excellent Writer) if they did but ſee Heaven and Hell with their Eyes; ſo all Men would preſently throw away their worldly, fleſhly pleaſures, and turn to God, and an holy Life, if they did but as throughly believe the Joys and Torments to come, as if they ſaw them.

And that Saving-Faith does always include in it a conſent to the condition, on which Salvation is promiſed, is plain and evident: becauſe no other Faith is Saving, but that which does thus conſent. The ſtrongeſt aſſent to the Truth, without this, is but the Faith of Devils: ſo likewiſe the moſt confident reliance on God, and Chriſt, and the Promiſe, without this, is meer and groſs Preſumption.

But after what manner does a true Believer conſent, and accept of Gods terms?

1. He conſents fully, not partially. He conſents to the whole New-Covenant, not to a part only. That cannot be Saving-Faith, which conſents not to all, that God hath made of indiſpenſible neceſſity to Salvation, without which God hath declared, that we cannot be ſaved. Therefore the fore-cited Author (as I remember) ſomewhere calleth Faith, The great ſummary Duty of the Goſpel, and the ſummary Condition of the Covenant, implying, including, or inferring all the reſt, and to which they are reducible.

Thus, If the Goſpel require, as neceſſary to Salvation, that we take God for our chief ultimate End and Happineſs; and take Chriſt for our only Redeemer, p. 47as Prophet, Prieſt, and King; and take the Holy Spirit for our Sanctifier; (as certainly it doth, and our Covenant with God in Baptiſm obligeth to all this:) to all this Faith conſents.

If we take that deſcription of Faith in the ſhorter Catechiſm. ſcil. That it is A receiving Jeſus Chriſt, as he is offered to us in the Goſpel: it implieth as much. He is offered, not only as a Prieſt; but as a Prophet, to teach us the Will of God; and as a King, to rule us by his Laws, and by his Grace and Spirit.

This is certain, there can be no receiving of Chriſt but as he is offered. No thinking to have Chriſt, whether he will, or no: whether God will, or no. He that is called, the Gift of God, muſt be received, as God offers him, or we have nothing to do with him, we have no Title to him. And Chriſt was never offered to any, as a Saviour only. Indeed he is held forth in the Word as the only Saviour (there is Salvation in no other) but not as a Saviour only. Him hath God exalted to be a Prince, as well as a Saviour, Act. 5.31. and Chap. 2.36. And to this end Chriſt both died, and roſe, and revived, that he might be Lord, Rom. 14.9. And he is the Author of Salvation only to them that obey him, Heb. 5.9. So we read of Faith in our Lord Jeſus Chriſt, Act. 16.31. and 20.21. So true Faith does not only eye his Croſs; but alſo boweth to his Scepter; acknowledgeth his Sovereignty, as well as his Satisfaction.

As Dr. Preſton well, We muſt take heed of disjoyning thoſe things, Of Faith. p. 42.that God hath joyned together. We muſt take Chriſt as well for a Lord, as a Saviour. — Mark it diligently, If thou wilt take Chriſt as a Saviour only, that will p. 48not ſerve the turn; Chriſt giveth not himſelf to any upon that condition, only to ſave him: but we muſt take him as a Lord too, to be ſubject to him, to obey him.

And as another, (that I have ſomewhere met with) To receive Chriſt only as a Prophet is but a ſpeculative Faith; to receive him only as a King, is but a legal kind of Faith; to receive him only as a Prieſt, is but a carnal Faith: but to receive him in all his Offices together, this is a true Evangelical and Saving-Faith.

Here I am upon a point of grand concern indeed, not to be haſtily paſſed over. As a partial Aſſent, ſo a partial Conſent will prove ones Faith not to be ſound. Saving-Faith willingly accepts of whole Chriſt, accepts of Chriſt in all his Offices, and not only of ſome particular benefit by him. Chriſt will not be divided. We muſt have all, or none. Who would not but be pardoned and ſaved? But we cannot have Remiſſion, and Salvation alone. Chriſt will not be their Prieſt, and Saviour, who will not accept of him for their Prophet and King, their Teacher and Ruler. Indeed we cannot receive Chriſt, as a perfect Saviour, if we receive him not in all his Offices. He is Prophet, Prieſt, and King, that ſo he may be a compleat Redeemer, that he may ſave his People foreign, to the uttermoſt. Heb. 7.25. So he hath his name Jeſus, becauſe he ſaves his People from their Sins (Mar. 1.21.) and not only from miſery, and Wrath to come, 1 Theſ. 1.10.

Therefore if you are not for Chriſt himſelf, but only for ſome of his Benefits: if you are for ſome of his benefits, but not for others: for Remiſſion, p. 49Juſtification, but not for Sanctification: for Salvation in the end, but not for the way leading to it: if you would be ſaved in your Sins, not from your Sins: if you are willing to hear of a Chriſtians Priviledges by Chriſt, but have no ſuch mind to hear of Chriſtian Duties: if you had rather be from under Chriſts Yoak, ſet free from his Laws (might it be at your choice, and after your minds) than live in Obedience and Subjection to him: if it be thus, it is a clear caſe your Faith is unſound, you do not yet conſent to the terms of the Goſpel, or conſent but partially.

You have often heard what a rich and great Match Chriſt is, and how willing he is to beſtow Himſelf, with all his Riches (unſearchable Riches) upon the Children of Men, and hereupon ('tis likely) you wiſh to have the Eſtate. An Eſtate of Happineſs, to be freed from all Miſery, and a Kingdom of Glory, to have and to hold for ever, who would not but be glad of ſuch an Eſtate?

There is ſo much Self-Love in the moſt wicked Man on Earth, (no doubt) that he would be happy, when he dies: he would not be damned; but would chuſe Heaven, before Hell, if he might have Heaven in his own way, and time. But hold! you cannot have the Eſtate, without marrying the Perſon. If you like well of Chriſt, to take him for your Head and Husband, and are willing to give up your ſelves to him, to be guided, and governed by him; then you ſhall be for ever enriched by him, and glorified together with him: otherwiſe not.

If you ſay, We would have Chriſt, we are willing to take him for our Saviour: if that be all, you cannot have him on any ſuch terms. Here is an p. 50Errour of the Perſon. And though it be diſputable in other Marriages, what Errour of the Perſon is nulling; yet there is no queſtion in the caſe before us, but this Errour of the Perſon will make it no Marriage. It is another kind of Perſon, who is offered to you in the Goſpel. The Goſpel knoweth no ſuch Chriſt, as is a Saviour only, and not a Lord as well. What! would you have Chriſt to Crucify him? would you have him to dethrone him? So you do (what in you lyeth) if you are not willing to receive him as Lord, as well as Saviour. Now how can you think, that Chriſt ſhould conſent to be yours on ſuch terms?

But on the other hand: if thou canſt ſay, Lord, I aſſent to the Promiſes of the Goſpel as true, and embrace them as good indeed, and worthy of all acceptation: Lord, I accept of thy terms, I conſent to take thee for my God, to be ruled by thy Laws, and led by thy Spirit; and to take up with Thee for my Portion: I conſent that Chriſt be my Lord, as well as Saviour; I am willing to come under his Yoak, yea, to take up his Croſs too, when called to it: I am ſatisfied, that I cannot have him on too hard terms, nor be a loſer by him. I am willing to be ſaved by him in his own way, willing to be at his Command, and at his diſpoſe: ſurely, this is a Practical Faith, a ſound, and Saving-Faith.

Wouldſt thou know, whether thou haſt true Faith, ſuch as uniteth to Chriſt, and may prove ones Intereſt in him? Then ask thy Soul this Queſtion, Am I willing to have whole Chriſt, willing to receive him as he is offered? Do I accept of him on his own terms? If ſo, then know thy Faith is Sound, and Chriſt is thine. Then indeed the Match p. 51betwixt Chriſt and thy Soul, that happy Match is made up. Chriſt ſays his part in the Goſpel, wherein he freely offereth himſelf to Sinners: and when we come to conſent, and take Chriſt, as he is there offered, then we ſay our part; and thus the Match is made up. If the Match break (as one ſays) it muſt be either becauſe Chriſt is unwilling, Vid. Method for Peace of Conſcience. pag. 58. Aphor. pag. 278.or becauſe thou art unwilling: not becauſe Chriſt is unwilling; for he makes ſuit to Sinners. He freely offers himſelf, and whoſoever will, may have him on his terms. So that if thou art willing to accept of Chriſt on his terms, it is done, Chriſt, and thy Soul are agreed. This is the receiving of him, which the Scripture maketh equivolent to believing on his Name.

In all that I have here ſaid, I do not deny, but we are allowed to look at our own benefit and Salvation in coming to Chriſt, and receiving him by Faith. As one deſcribes it to be perfugium peccatoris poenitentis ad Dei in Chriſto miſericordiam: Jo. Meſtrezar. cit. prim. Le Blanc. p. 193.A penitent Sinners fleeing for ſafety and ſuccour to the mercy of God in Chriſt. According to the common experience of Chriſtians, the obtaining of Pardon and Salvation is the ratio motiva, the firſt inducement drawing them to Chriſt; yet this is not the ratio terminativa, it is not all that Believers look at in cloſing with him. Though that which firſt moves a poor Sinner to accept of Chriſt for his Lord, and to forſake his old Maſters, Sin, and the World, be this, that Chriſt is a Saviour to thoſe who take him for their Lord too; p. 52yet not till the Soul is made willing thus to receive him, that it can be ſaid to have a Goſpel-Faith, Saving Faith. A partial conſent in a Moral, and Law-ſenſe, is no conſent. And God and Souls are not agreed, while they only conſent to one part of the Covenant, refuſing other terms he hath made neceſſary to the Agreement. Such a lame conſent will never bring a Soul to Chriſt or Heaven.

2. A true Believer conſents deliberately. He can give a good account why he thus cloſeth with Chriſt. He ſees himſelf loſt, periſhing, undone for ever without Chriſt: but that he is made for ever, and hath all he can deſire in the Promiſe, and therefore ſhall have it in poſſeſſion too, having Chriſt. He comes not to Chriſt upon ſlighty reaſons, but being fully convinced, and aſſured, that this is the beſt, the only courſe he hath to take.

Here we may take notice, that as the Law of works, given to Man at firſt, was very ſuitable to Man's innocent eſtate; So is the Law of Grace (the remedying Law) ſuited to Man's lapſed nature. And God, in bringing Men to Grace, to Faith in Jeſus Chriſt, worketh upon Men, as Men, as reaſonable Creatures, who have Ʋnderſtanding and Will, and have a natural principle of Self-Love, and deſire of Happineſs, and a natural principle of ſelf-preſervation, dreading the thoughts of Deſtruction and everlaſting Miſery. And God hath ſo framed his Law (ſuitable to Man's nature) that what he promiſeth hath the force of an Argument, Ball of the Covenant. p. 225. Armin. Diſp. priv. Theſ. 43 §. 1.or ſtrong motive to draw Men to what he requires. As Mr. Baxter ſpeaks fully, There are ſome of Chriſts benefits, p. 53that the very natural Man deſires, and ſome that corrupted nature is againſt. Now it is therefore the eſtabliſhed way of Chriſt, to promiſe us thoſe which we can deſire, on condition that we will alſo accept of, and ſubmit to thoſe that we are againſt. Not but that his Grace doth diſpoſe Men to the performance of ſuch conditions: but his Grace worketh by means: and a conditional Promiſe is his ſtabliſhed means to draw Mans Heart to the performance of the Condition (which well conſidered, is a ſufficient anſwer to the Arguments that are commonly urged againſt the conditionality of the Promiſes.) As the Spirit worketh powerfully within, ſo he uſeth that word from without, Direct. to ſound Converſ. p. 289, 290.as his Inſtrument, which worketh ſapientially and powerfully to the ſame work.

And the like obſervation we may take concerning the Threatnings in the Word. Therein ordinarily ſome ſuch evil, as we naturally abhor and dread, is threatned, either to excite us to our duty, which our corrupt hearts and natures are exceeding backward to; or to deter us from Sin, to which we are naturally prone, and ſtrongly inclined.

Now to apply theſe things to the point in hand. The Believer is made ſenſible what a Sinner he has been, and what woe and wrath is due to Sin and Sinners, that indeed he has deſerved Hell for his Portion; yet withal he believes, according to the Word, that God is in Chriſt reconciling Sinners unto himſelf: that he ſo loved the World, as to give his only begotten Son, that whoſoever believeth on him, ſhould not periſh, but have Everlaſting Life: that Jeſus Chriſt is the only, and an all-ſufficient Saviour: that he is p. 54willing, as well as able to ſave thoſe that come to God by him: But withal that there is no coming to him only as a Saviour, ſo as to find welcome; but he muſt come to him alſo, as a Leader and Commander, reſolving ſincerely to obey and follow him: that without taking his Yoak upon us, we cannot find reſt for our Souls. To theſe things a Believer cannot but ſubſcribe. Theſe things are ſet home, and kept cloſe to his Heart: and ſuch Truths as theſe, being mixed with Faith, firmly aſſented to, they work effectually. Thus he deliberately makes choice of Chriſt, as the only meet help for his Soul in all the World.

Now go to Hypocrites, and Unbelievers, and it appears, they have but ſome faint, and weak Aſſent to the foreſaid Truths. Did they really believe Heaven, and Hell; and that without an intereſt in Chriſt there is no hope of Heaven, but to Hell they muſt go, all the World cannot ſave them; how is it poſſible they ſhould make ſo light of Chriſt as they do, preferring a momentary pleaſure, or a little worldly pelf before him, which a true Believer accounts but dung, and traſh? If you tell a Man, there is a Lyon in the way behind him, with open mouth ready to devour him, and he flees not as for his Life; does it not plainly ſhew, that he believes not what you ſay? So, that Sinners do not flee to Chriſt, it ſhews they do not believe their miſery, and danger out of Chriſt. Or, if ſometimes they have ſtrong Convictions, that ſtartle and terrify them, they have Arts, and Devices, to put them off. They will not ſuffer them to ſtay. Their corrupt Wills and Affections call off their thoughts from ſuch things, as moſt nearly concern them. As we read, p. 55Mat. 13.15. Their Eyes they have cloſed, leſt at any time they ſhould ſee with their Eyes, and hear with their Ears, and ſhould underſtand with their Heart, and ſhould be converted, and I ſhould heal them. Their Eyes they have cloſed. Thus poor Sinners wink hard, ſhut the Windows, to keep out the Light, that they may ſtill ſleep on in Sin. Or when they can be no longer quiet, as they are, then they bribe their Conſciences, and deceive themſelves with a ſeeming Faith, a ſeeming Converſion, a ſeeming Reformation, which they take up with as ſufficient: as poor Laodicea thought her ſelf rich. Thus by one means or other they are kept off from a ſerious, and deliberate cloſing with the Lord Jeſus.

But then come to a ſound Believer, and he is as ſure, that the Word of God will prove true, as that there is a God (which is as ſure as that there are any Creatures in the World:) and ſo that Heaven, and Hell are not Fancies, which have a being only in Mens imaginations; but unqueſtionable realities: that all Miſeries, and Sufferings in this life are caſe and pleaſure, compared with the Torments of Hell, and Miſeries of the Damned: and all the Pleaſures and enjoyments of this Life, but pain and loſs, compared with the Joys of Heaven: that if ever he be ſaved, he muſt be ſaved by Chriſt: and that he cannot hope to be ſaved by Chriſt, but in his own way. Thus he ſees it unqueſtionably his grand concern to accept of Chriſt as he is offered. And ſuch Truths being ſet home by the Spirit, with Power and Evidence, they have a mighty force to pull down ſtrong-holds, and carnal reaſonings in the Heart againſt them, to bring into Captivity every Thought to the Obedience of Chriſt. And thus the Will and Affections p. 56are wrought upon. And what ſorrow then, See Dr. Preſton of Effectual Faith. p. 204.to think of ones former natural and ſinful State? and what Fear? O what will become of me, if I get not a Part, and Intereſt in Chriſt! If I fall ſhort of Heaven at laſt, then where am I? how miſerable ſhall I be to Eternity? And what vehement deſire after Chriſt? Give me Chriſt, or I die. And what reſolution in the Will? I will go to Chriſt, and give up my ſelf to him, and caſt my ſelf upon him: If I periſh, I periſh. Lord, whither ſhould I go? Thou haſt the words of Eternal Life. Thus a Believer conſents, and cloſeth with Chriſt deliberately, upon clear conviction, that he has no other way to take.

3. A true Believer conſents unfeignedly, and heartily. True Faith is Faith unfeigned. 1 Tim. 1.5. A Sound Believer does not take up with a profeſſion of Faith in Chriſt, and of ſubjection to him, does not think it enough to ſay, Lord, Lord, to ſpeak honourably of him: but hath his heart opened to receive the King of Glory. The Lord Jeſus Chriſt is his deſire, and choice indeed. And as he had rather have Chriſt alone for his Portion, than the whole World without him; ſo he had rather be ſubject to the Laws of Chriſt, than freed from them. Though the Fleſh is ſtill luſting in him againſt the Spirit, and the Law in his Members rebelling againſt the Law of his Mind; yet he can truly ſay, his Will is more to Chriſt, and to his Service; than to pleaſe and gratify the Fleſh, and to ſerve Sin. And he repents not of any thing he does for Chriſt, but is grieved and aſhamed that he does no more, and that what he hath done, has been done in no p. 57better manner: but he heartily repents of his ſerving Sin heretofore, and of what he hath done diſpleaſing unto Chriſt. And in the ordinary, habitual, and prevailing bent of his will, he is for taking part with Chriſt, and his Laws againſt the luſtings of the Fleſh, againſt the motions and workings of remaining corruption in him. He is ſo willing and deſirous of Chriſt and his Grace, that he would have them above all things, that may ſtand in competition; above all the pleaſures, or advantages of Sin, and the World. Yea, he would have Chriſt, though he was to beg with him, to ſuffer with him. He is willing to deny himſelf for Chriſt. And ſo,

4. He conſents reſolvedly, and firmly. Before Faith, a Man is at [ſhall I, ſhall I?] He may ſometimes have a ſudden motion towards Chriſt: but the Fleſh and the World ſoon draw him quite another way. But Faith quite turns the Scale. Temporary Believers have ſome mind towards Jeſus Chriſt, they are a little in love with him by fits: but their Minds ſoon change; eſpecially when they are threatned with perſecution, they are wont to take offence at the Croſs and draw back, they go not thorow with him. But the true Believer is married unto Chriſt, hath taken him for better for worſe, for richer for poorer, to Love, Honour, and Obey him even until Death. As the Apoſtle, Phil. 3.8. — For whom I have ſuffered the loſs of all things. Have ſuffered: — but did he not hereupon repent his bargain? O no! he had as high an eſteem of Chriſt, as much affection for Chriſt, as ever. After all his Loſſes, after his Sufferings for Chriſt, he was ſtill of the ſame Mind. I have ſuffered the loſs of all things p. 58for him, (ſays he) and (as it follows) I do count them but dung, that I may win Chriſt.

But you may ask here, Who can tell, whether he ſhall hold out, or no? Have not ſome gone a great way, and yet fallen off again?

Anſw. 1. However this note is of uſe ſo far, as to diſcover the unſoundneſs of their Faith, who fall away. As they that draw back, are oppoſed to them that believe. Such did never truly believe, were never truly reſolved for Chriſt. Had they taken Chriſt without any ſinful reſerve, they would have ſtuck to him. A Believer falleth ſometimes; yet does not fall away. He falleth forward, not backward. Still his Heart is towards Chriſt, and his ſettled, habitual, prevailing reſolution for Chriſt; and ſo he riſeth from his falls. And therefore, 2. If indeed we cleave to Chriſt with full purpoſe of Heart, we may thence conclude, that we ſhall keep to him. Then we ſhall be kept by the Power of God through Faith unto Salvation, 1 Pet. 1.5. And ſhall not be tempted above that we are able, 1 Cor. 10.13. Having God's Promiſe here, we ſhould reſt upon, and not diſtruſt his Power, or Faithfulneſs. Indeed to run ordinarily, and wilfully upon Temptations, is a thing contrary to Grace, contrary to ſuch an habitual reſolution for Chriſt. A Sound and Holy reſolution to ſtick to Chriſt armeth the Soul, and ſets it on its watch againſt Temptations, that would draw it from Chriſt, (and which is more) ſets the Soul under a Promiſe of a gracious Divine Protection.

Now let us ſee whether we thus conſent unto Chriſt, and to the terms on which Salvation is offered in and with him. Do we conſent entirely, not partially ſeriouſly and deliberately, p. 59heartily and willingly, firmly and reſolvedly.

So I come to a third Act of Faith, which is

3. Affiance. Faith is a firm Aſſent, it is a practical Aſſent (ſuch as draws the will to conſent) and it is a fiducial Aſſent. Of this I am next to ſpeak.

The word Fiducia, or Truſt, is oft uſed by Divines for confidence, and full perſwaſion, which is ſeparable from true Faith. But it may alſo be taken for reſting, or relying on God, and Jeſus Chriſt; and being ſo taken it is an Act of Faith ordinarily put forth, and however always included in Faith, as to the habit of it. A Believer reſolves to venture, and caſt himſelf upon Chriſt, how much ſoever he be in doubt of the event and iſſue. As it was with Job, Chap. 13.15. Though he ſlay me, yet will I truſt in him. This Affiance, relyance, and recumbency upon Chriſt ſeemeth to be pointed at in the phraſes of believing in, and believing on him. Which ſome would have tranſlated, truſt in, or truſt on him. As (v. g.) Joh. 14.1. Ye do truſt, or, Do ye truſt in God, or on God? truſt alſo in me, or on me. As the word truſt, or hope is uſed, Mat. 12.21. In his Name ſhall the Gentiles **That the word foreign is uſed for to Truſt, or Confide, even in Exotick Authors. Melancthon hath gathered many Inſtances to prove it. In Loc. Com. de vocab. Fidei. Apud Chemnit. loc. Theol. par. 2. p. 256. Vide etiam Chemnit, Ib. p. 262.truſt. And Eph. 1.12. who firſt truſted in Chriſt. Believing, and Truſting are uſed as equivolent, Pſal. 78.22. Becauſe they believed not in God, and truſted not in his Salvation. Pſal. 2.12. Bleſſed are all they that put their truſt in him; qui ſe recipiunt ad eum, that p. 60betake themſelves to him. The word properly ſignifies protectionis cauſâ aliquò confugere, as Mollier, to flee ſome whither for Protection. As Chickens in danger, run to the Hen. Chriſto mirè congruit verbum foreign: Hic enim congregat Filios ſuos inſtar gallinae, Mat. 23.37. Hic eſt umbraculum noſtrum, Iſa. 25.4. (Riv. in Pol. Synop.) There is another word uſed, Pſal. 22.8. He roled (or let him roll himſelf, his concerns, his burthen) on the Lord. Which is rendred, He truſted in God, Mat. 27.43. And Cant. 8.5. The Faith of the Spouſe is expreſſed by her leaning, or recumbing upon her Beloved. Vid. I. de Dieu. vel. M. Pol. Synop.Faith is a relying, and ſtaying on the Lord. 2 Chron. 16.7. Iſa. 50.10. —Let him truſt in the name of the Lord, and ſtay upon his God. Et innitatur, &c. Tanquam fulcro, Calv. & Muſcul. in M. Pol. Synop.nè labatur; omnem curam in illum velut pondus importabile conjiciendo. Faith is a looking to the Lord, Iſa. 45.22. Pſal. 123.2. Like the Iſraelites looking up to the Brazen Serpent, Joh. 3.14, 15. Faith is a committing our Souls, with all that is dear unto us, unto Chriſt to keep, 2 Tim. 1.12. A depoſiting our greateſt Concerns with him. The believing Soul caſts it ſelf upon Chriſt, ventures its All with him.

And no doubt but they that give us this deſcription, or they that put this into the definition of Faith, ſcil. that it is A reſting upon Chriſt alone for Salvation: no doubt I ſay, but they were aware of that great errour, and miſtake formerly ſo common, making Faith a full perſwaſion of the Heart, &c. As if Aſſurance was of the very nature and eſſence of p. 61Faith. And ſo was that French Divine (before cited) that deſcribes it, Jo. Meſtrezar.to be A penitent Sinner's fleeing for ſuccour to the Mercy of God in Chriſt. Indeed it was very needful to correct that errour, which both gave the Papiſts ſuch advantage againſt us, and gave ſuch a wound to weak Believers, who would conclude, they had not Faith, becauſe they had not a full perſwaſion that their Sins were pardoned for Chriſt's ſake. Which is a quite different thing from Faith, as I have before ſhewed.

And yet Alas! how many poor Souls that are ſtill under the ſame miſtake! Many that complain, they cannot believe; when their meaning is, they cannot but fear, that they are not ſuch, unto whom God hath promiſed the benefits of Remiſſion, and Salvation. And yet if they be asked, Do you not believe the truth of whatſoever God hath ſpoken, or promiſed? And are you not willing to have Chriſt, as he is offered, to ſanctify, as well as juſtify you, to rule, as well as redeem and ſave you? And do you not believe both his Power and Willingneſs to ſave all that heartily accept of him on his own terms: and that Salvation can be no other way obtained? And therefore (notwithſtanding all your doubts and fears about the ſincerity of your acceptance of him, yet) do you not reſolve to caſt your ſelves on him? and do you not look to him alone for Salvation? This they could not deny, without bearing falſe Witneſs againſt themſelves. Now this is Faith; though all that have it cannot ſee it in themſelves: and therefore many true Believers doubt, whether they are pardoned, and ſhall be ſaved.

p. 62In Faith there is a believing application of Chriſt and the Promiſes. As thoſe Believers ſpoken of, Heb. 11.13. were perſwaded of the Promiſes, and embraced them. They did not only aſſent to them, as true; but embraced them, as good; not only as good in themſelves, but as good, and proper for them, they clave to them. Indeed the holy Angels aſſent to the truth of the Goſpel fully, and are marvellouſly taken with, admire and delight in the glorious Myſteries of Divine Grace, therein contained: but it is not their duty, and concern, to apply theſe things to themſelves. But Believers apply theſe things, as moſt nearly concerning them. Though there be not always a ſenſible application of Chriſt and the Promiſe with Faith, (which one calleth an Axiomatical Application;) ſo as to ſay, and conclude, that Chriſt is mine, and the Promiſe, or promiſed benefits are mine; yet there is a real application, a willing acceptance of Chriſt, and reſolved adherence, recumbency, and dependance on him.

And yet I grant, that this Affiance, and Recumbency on Chriſt, (though it is certainly in the habit, and in Truth, where Souls truly accept of Chriſt on his own terms:) it is but weak, yea, ſadly clouded with doubts, and fears in many true Believers. As Cruciger on his Death-Bed, Invoco te quanquam languidâ & imbecillâ fide, ſed fide tamen, &c. When a Soul hath let go its hold elſewhere, to take hold on Chriſt, yet many times it takes hold on him but with a trembling hand. That it is with a Believer, as with the four Lepers, 2 King. 7.3, 4. Why ſit we here till we dye? Let us go to the Syrians, if they ſave us, we ſhall live. As with Eſther, Chap. 4.16. I will go to the King. If p. 63I periſh, I periſh. As with the poor Prodigal, Luk. 15.18. I will ariſe, and go to my Father. Though he knew not whether his Father would look on him, and bid him welcome, when he came. As one ſays, There is a Faith that is called a coming to Chriſt, Vines.is a motion, a ſtrugling to the Rock; as well as a Faith reſting, and ſetling upon him. Nec qui Serpentis aenei aſpectu ſanabantur pariter erant perſpicaces. P. Molin.They that were cured with looking up to the Brazen Serpent, were not all alike quick-ſighted. Aliud eſt luctarifiduciam cum dubitatione, Chamier. Panſtrat. tom. 3. l. 13. c. 8. §. 11. p. 416.aliud nullam eſſe fiduciam. True Faith may be with many doubtings.

And when one doubteth not of the truth of God's Word, and Promiſes; but only whether he be ſuch an one, to whom the promiſed benefits belong; this is not the Sin of unbelief. And commonly the doubtings of Believers are of this ſort, viz. not a diſtruſt of God; but a miſtruſting themſelves, a ſuſpition of themſelves, a jealouſy of their own hearts, that they are not right. Surely, moſt Believers are troubled with doubtings of this kind. And indeed they have great cauſe to doubt of the truth of their Faith, that (as they ſay) never doubted of their Salvation in all their Lives.

Yet further to lay down a few notes, whereby you may judg of your Affiance, and truſt in Chriſt, whether it be ſound, or no.

1. A Sound Affiance in Chriſt is not without a ſelf-diſtruſt, and ſelf-deſpair. Haec vera hominis fiducia à p. 64ſe deficientis & innitentis Domino ſuo. Bern. Have we received the Sentence of Death in our ſelves, not to truſt in our ſelves? Do we let go all broken Reeds, and forſake all falſe props? are we taken off our own bottoms, that we put no confidence in the Fleſh? Indeed Sinners are not ſo well inclined towards Chriſt, as to come to him, before a ſenſe of their neceſſity drive them. They come not, till they ſee they have none elſe to go unto, that all other refuge fails them. And ſo long as any are for eſtabliſhing their own Righteouſneſs, they are (it's true) like Paul, while he was a Phariſee (as the Phariſees were Men that truſted in themſelves, that they were Righteous, Luk. 18.9.) but contrary to Paul, after he was a Convert, a Chriſtian, who then would be found in Chriſt, not having his own Righteouſneſs, &c. Phil. 3.9. In Hab. 2.4. A Soul that is lifted up, is oppoſed to one that lives by Faith. And I remember, One obſerves a more direct oppoſition betwixt ſelf and Chriſt, than betwixt Sin and Chriſt: for (ſays he) Sin does accidentally drive us unto Chriſt, but Self does altogether draw us from Chriſt. It is indeed a fatal miſtake, for Men to aſcribe, and attribute that to their own works, or to any thing in themſelves, which is proper to God's Grace, or to Chriſt's Righteouſneſs, Satisfaction, and Merits. If ever we be ſaved, we muſt ſee our ſelves loſt, and undone in our ſelves; and that we cannot be ſaved, but by Grace, in and through Jeſus Chriſt: that there is Salvation in no other.

It is true, moſt certain, and unqueſtionable, that without Holineſs no Man ſhall ſee the Lord, Heb. 12.14. The unrighteous ſhall not inherit the Kingdom of God, 1 Cor. 6.9. So we cannot be ſaved without p. 65an inherent Righteouſneſs; yet we are not ſaved for it. This is a neceſſary qualification unto, not the procuring cauſe of Salvation.

It was the carnal Jews overthrow (as we ſee, Rom. 10.3.) that they ſet up their own Righteouſneſs, confronting God's free Grace, and Chriſt's Merits.

Mr. A. Diſc. of the two Covenants. p. 124, 125, 126.gives a threefold account, why it might be called their own Righteouſneſs in oppoſition to the Righteouſneſs of God. 1. Becauſe they ſought the pardon of their Sins by that only which was their own; their own Sacrifices. — 2. Becauſe they did not think Regeneration or ſupernatural Grace neceſſary to the obtaining of it; but a literal obſervation of the Law and Circumciſion, ſuch as paſſed for a Righteouſneſs among Men. — 3. Becauſe it was a way of ſeeking to be juſtified of their own deviſing, and not of God's appointing.

And Mr. B. At the end of his Aphor. before the Appendix.diſtinguiſheth (which we muſt attend to, and well obſerve) "Betwixt works of the Goſpel, i. e. in Subordination to Chriſt, as conditions of our full Juſtification and Salvation by him: 2. And works commanded in the Goſpel uſed as works of the Law, Vid. Cathol. Theol. l. 1. part. 2. p. 72. §. 170 p. 75. §. 188. p. 81. §. 196.or to legal ends, viz. to make up in whole or in part our proper legal Righteouſneſs; and ſo in oppoſition to Chriſt's Righteouſneſs, or in co-ordination with it. In the firſt ſenſe (as he ſays) they are neceſſary to Salvation: in the ſecond, damnable.

p. 662. A Sound Affiance in Chriſt is ever joyned with an hearty acceptance of him, and ſincere ſubjection to him. We cannot truly rely on Chriſt, as a Saviour, while we refuſe and reject him, as Lord and King. He will not ſave any upon ſuch terms. But as Jeptha ſaid, If I deliver you, ſhall I be your Head? Non eſt hoc ingenium fidei (as Camero) this is not the diſpoſition and property of true Faith, to ſeparate Salvation from the means of Salvation. It will not ſeparate the end from the means, or the Benefit promiſed from the Condition upon which it is promiſed.

They have very diſhonourable thoughts of God, that hope he will pardon them in a way of Tranſgreſſion. In Exod. 34.6, 7. where the Lord moſt amply ſets forth his abundant Grace and Mercy; yet this is added, that he will by no means clear the guilty, that is, acquit the wicked (as Nah. 1.2.) Tom. 2. l. 4. c. 1. §. 1. Col. 340.And as Zanchy obſerves, this is part of his goodneſs, from Exod. 33.19. I will make all my goodneſs paſs before thee, and I will proclaim the name of the Lord. So the goodneſs of God will not ſuffer the clearing of the guilty. Should he have favour towards wicked, impenitent ones in their Sins, he ſhould not be ſo good a God, as indeed he is. And what unworthy thoughts have they of Jeſus Chriſt, that would make him the Miniſter of Sin, or a Patron, and encourager of Men in their Sins?

As they were reproved, Mic. 3.11. for leaning on the Lord, when their doings were againſt the Lord: it is a great Sin, for any Man to rely on Chriſt to ſave him, who yet is in League with Sin, who p. 67does not truly reſign up himſelf unto Chriſt. There is no peace, ſaith the Lord, unto the wicked, Iſa. 48.22. Salvation is far from the Wicked (ſays the Pſalmiſt) for they ſeek not thy Statutes. What can be more plain than this, that it is not a right truſt, Quanquam nec…ſiducia illa dicenda ſit ſed inſenſibilitas quaedam, & diſſimulatio pernicioſa. Bern. In Annunc. Dom. Ser. 3.but very groſs Preſumption, to expect Salvation by Chriſt without a willing and hearty ſubjection to him? For this is not only to believe without a Promiſe (which is enough to ſhew the groundleſsneſs of it:) but alſo to believe contrary to the expreſs word of Chriſt (which further ſhews the great impudence of it.) He has declared the contrary. Luk. 19.27. But thoſe mine Enemies which would not that I ſhould reign over them, bring hither, and ſlay them before me. 2 Theſ. 1.7, 8, 9. The Lord Jeſus ſhall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt: who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the Glory of his Power. That all ſuch as love and live in Sin, and will not be ruled by the Laws of Chriſt, ſhould know, the Word aſſures them, that if they ſo continue, Chriſt will not ſave, but condemn them.

3. A Sound Affiance in God and Jeſus Chriſt for Salvation is uſually accompanied with a truſt, and dependance on the Lord, for temporal Mercies too, for what he ſees good for us here. As we may allude to that, Joh. 3.12. If I have told you earthly things, and ye believe not; how ſhall ye believe, if I p. 68tell you of heavenly things? If we have no Faith in the Promiſes concerning Temporals; how can we pretend Faith in thoſe of an higher Nature? Can we truſt the Lord for our Souls, and yet fear to truſt him for our Bodies? Do we truſt him to give us the everlaſting heavenly Inheritance; and yet dare we not truſt him for preſent maintenance? Do we depend on him, to raiſe our Bodies out of the Duſt at the laſt day, to a Life of Glory and Immortality; and yet have we no dependance on him, to ſupport us under, or deliver us out of our troubles here? How ſtrange a thing were this?

It is the ſame principle of Faith, that applies both Temporal, and Spiritual Promiſes: as the Iſraelites with the ſame Eyes beheld the Brazen Serpent, and other common Objects.

It is true, as Faith is not perfect in the ſtrongeſt Chriſtians, there are remainders of diſtruſt, which they cannot but oft diſcover in themſelves, and which they are aſhamed of and humbled for. Even Abraham himſelf, the Father of the Faithful, he that was ſo ſtrong in Faith, that having God's Promiſe, could believe ſeeming impoſſibilities; yet was he ſometimes ſtaggering, through fear and diſtruſt, Gen. 12.12, 13. and Chap. 20.2. But what ſhould ſuch think of themſelves, in whom diſtruſt is predominant? ſuch as are given up to diſtracting fears and cares concerning this Life? ſuch as yeild up themſelves to baſe, ſinful diſtruſt, without any reſiſtance? ſuch as are continually limiting God, and dare not take his Word, his Bond alone, but muſt have others bound with him, muſt always ſee a probability of the thing from ſecond cauſes? Such as whenever they are in any ſtrait, or trouble, cannot p. 69wait upon God, but are for making haſte, preſently betake themſelves to any ſinful ſhift, indirect courſes, unlawful means to help and extricate themſelves? Such whoſe expectation is not from the Lord, nor their dependance on him concerning the things of this Life, how can it be thought, that they depend on him about their greateſt, and everlaſting Concerns?

Indeed if we are come to this, we ſhall not look ſo much at the things that are ſeen, as at the things that are not ſeen: We ſhall be chiefly taken up about our Spiritual, and Eternal State, and leſs regard Temporal things. Faith would ſhew us greater things than theſe. But how many (alas!) that venture their Souls, and while they care not what becomes of their Souls, or on what grounds they venture them, they fondly conceit, that they truſt God, and Chriſt with their Souls; while yet they have no truſt in God ſo much as for their outward Man: but are ſtill ſhifting for themſelves, without eying God's Will and Word, or Providence; or if they know not how to help themſelves, are preſently ſinking in deſpondency, and quite ſwallowed up with diſtruſtful fears, cares, and grief.

Thus far of the ſeveral Acts of Faith: Its proper, Elicit Acts.

I ſhall further add a few Scripture-notes, whereby Saving-Faith may be known.

(1.) Where Faith is, Chriſt is precious. 1 Pet. 2.7. Ʋnto you which believe he is precious. That which is called precious Faith, will teach us to account Jeſus Chriſt precious, and all of Chriſt precious.

p. 70Thus to Believers the Perſon of Chriſt is precious. 1 Pet. 1.8. Whom having not ſeen, ye love. Believers that never ſaw him with their Eyes, yet believing him to be ſuch an one indeed, as he is ſet forth in the Word, they are exceedingly taken with him, they cannot but admire him. As the Spouſe in Canticles was at a loſs for expreſſions, high enough, to ſhew the lovelineſs, and excellency of her Beloved. After all that ſhe had ſaid in her deſcription of him, Cant. 5. ſhe thinks her ſelf very ſhort: and therefore concludes, ver. 16. Yea, he is altogether lovely. There is no true Believer, but has high admiring thoughts of Chriſt, ſees him to be the chiefeſt of ten thouſands.

To ſuch his benefits are precious. The Blood of Chriſt, how precious! 1 Pet. 1.18, 19. And how precious are the benefits purchaſed by his Blood! How do Believers prize a pardon! How do ſuch prize an Intereſt in Chriſt, counting all things but loſs and dung to that! The Graces, the Fruits of the Spirit, how do they prize theſe above Riches, above the moſt precious Fruits of the Earth!

The Love and Favour of Chriſt, how do ſuch prize it, far above the Favour and Friendſhip of the World. Lord, do thou ſmile, (will ſuch a Soul ſay;) and I can then be content, though the World do frown. Thy love is better than Wine, Cant. 1.2. Nothing in the World would ſo chear the Hearts of the Faithful. The preſence of Chriſt, Communion and Fellowſhip with Chriſt is highly prized of every believing Soul.

The Name of Chriſt is precious unto ſuch, and thoſe things that bear his Name. His Day, the Lords Day, accounted of above all other Days. p. 71His Ordinances are prized. The Doctrine of Chriſt as precious Ointment poured forth, Cant. 1.3. His Word more precious than Gold. His Promiſes exceeding precious, 2 Pet. 1.4. And Prayer is accounted a precious Priviledg; even that we may ask the Father in his Name. Believers would not for a World be without this Priviledg. Thus Chiſt is precious to Believers, and all of Chriſt, his Perſon, his Offices, his Benefits, his Ordinances, all are precious.

But further, that you may not be miſtaken here, thinking that you prize Chriſt, when it may be, the Lord ſees, you are yet ſuch as diſpiſe him, take theſe two or three notes, to try your ſelves by.

1. If now Chriſt be precious to us, as he is to them that believe; then certainly, we are come to ſee our former vileneſs, when we had baſe, low, unworthy thoughts of him, and when our carriage was nothing leſs, than a contempt of him. How oft was Chriſt, with all his precious benefits, graciouſly offered to us in the Goſpel, while we did moſt unreaſonably, and ungratefully reject him? we would none of him. How long did we prefer the World, and our baſe Luſts before him? when we were called on to follow Chriſt, how ſhy, how backward have we been; as aſhamed of him, or having better thoughts of our old Maſters, the Luſts and Pleaſures we have ſerved, which we were loth to forſake for him? Oh, our Sin, and Folly, that ever we deſpiſed ſuch a precious Saviour! What a ſhame is this, that ever any of the Sons of Men ſhould be aſhamed of Chriſt? And what horrible vileneſs is this, for any of us to have baſe thoughts p. 72of Chriſt? And have not they baſe thoughts of Chriſt indeed, who prefer ſome baſe Luſt before him? Hath he deſerved to be ſo ſlighted, and ſet at nought? As he ſaid to the Jews, when they were ready to ſtone him, Many good works have I ſhewed you from my Father, for which of thoſe works do ye ſtone me? What? After ſuch unparallel'd Love and Compaſſion as he hath ſhewn towards us poor, loſt Sinners, even when we were Enemies, ſhewed in ſuch a coſtly way, as that of his moſt wonderful humiliation, even to his dying a moſt painful, ſhameful, and accurſed Death for us, to purchaſe Pardon and Salvation for all that will accept him; ſhould we requite him ſo, even reject him, preferring his and our moſt deadly Enemies before him? Was ſo great folly, baſeneſs, and ingratitude ever heard of? Surely, if now we are come to ſee the worth of a Saviour, and to prize him indeed, we cannot but be greatly aſhamed to think how we, for traſh and dung, have ſometimes trampled on that Pearl of greateſt price. Our former Sin, of making light of Chriſt, will now lye heavy; and we ſhall be deeply humbled for it.

2. If now Chriſt be precious to us, as he is to them that believe, then we have learnt to prize him above all things in the World. Pray obſerve this, we prize not Chriſt at all, till we prize him above all. You may perſwade your ſelves, Sirs, that you have very good thoughts, high thoughts of Chriſt, as you can ſpeak honourably of him: but if you do not really prize him above your Profits, your Pleaſures, your Credit, or Honour, or any thing you can have, or expect in the World, I muſt tell you, you do ſhamefully undervalue him. What low p. 73thoughts had Judas of the Lord Jeſus, who ſold him for thirty peices of Silver (the price of a Slave; as ſome have noted from Exod. 21.32. the loweſt price, that the vileſt of Men were rated at)? So do not they prize Chriſt at a goodly price, that prefer worldly things before him? Yea, ſuppoſe one to have an equal love, and eſtimation of Chriſt, to that he hath of worldly things (though indeed the Scales here are never even, never at an aequipoiſe, but the one or the other will weigh down; yet if that were ſo) it would not do. Chriſt is ſet too low, while any thing in the World is equalized to him, and ſuffered to ſtand in competition with him. Luk. 14.26. If any Man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Siſters, yea and his own Life alſo, he cannot be my Diſciple. [Hate not] comparatively. Loving in a leſs degree is ſometimes termed hating in Scripture. As Jacob is ſaid to have hated Leah, loving Rachel much more, Gen. 29.30, 31, 33. But it would not have agreed with Jacob's Piety, to have hated Leah, taking the word ſtrictly. And to hate natural Parents is unnatural, and impious; and to hate ones ſelf is againſt Nature, and impoſſible. That we muſt there underſtand a leſs degree of loving. And as Chriſt will be advanced above all the World in our Affection; ſo will he be preferred in our account, and eſtimation. Indeed how can we love him above all, if we do not prize him above all?

3. If Chriſt be precious to us, then certainly we cannot endure to ſee, or hear Chriſt vilified, and diſhonoured. It will grieve us at Heart, to ſee this Pearl trodden under Foot. We could be more content p. 74to be vilified for him, than to ſee him contemned. How would it move us, to hear and ſee a ſpecial Friend, (whom we moſt highly eſteem) reproached and abuſed? As Jonathan was grieved for David, becauſe his Father had done him ſhame, 1 Sam. 20.34. That Chriſt is generally ſo lightly eſteemed, yea, ſo much diſhonoured in the World, and that many of ours make light of him, this will be very greivous to us, if indeed Chriſt be precious to us. And as Jonathan took David's part there, we ſhall be ready to plead for Chriſt. We would not have him deſpiſed of any, if we can help it. We would be commending him to others, and eſpecially to ours.

4. If Chriſt be precious in our account, we ſhall be reſtleſs, and unſatisfied, till we have in ſome good meaſure cleared up our Intereſt, and propriety in him. As the Apoſtle, Phil. 3.8. I count all things but loſs for the excellency of the Knowledg of Chriſt Jeſus my Lord. One that ſees how precious Chriſt is, cannot but earneſtly deſire to know further, that he is his Jeſus, and his Lord. A Believer who ſees his All bound up in Chriſt, (loſe Chriſt, and loſe all) how will he pray, ſearch, uſe diligence to have his Intereſt in Chriſt evidenced, and made ſure? As if a Man's title to Houſe and Land, and all he had in the World be in queſtion, he would not reſt, till he had got his title cleared.

(2.) Saving Faith is Sanctifying. Act. 26.18. Sanctified by Faith. Act. 15.9. Purifying their Hearts by Faith. No Salvation without Sanctification. 2 Theſ. 2.13. God hath from the beginning choſen you to Salvation, through Sanctification of the Spirit, p. 75and belief of the Truth. Saving-Faith, and Sanctification are linked together. The one neceſſarily inferreth, and draweth on the other. Rolloc. in loc. pag. 295.Spiritus nos Sanctificans emanat quaſi ex Chriſti ſanguine fide apprehenſo, nobiſque applicato. Faith is nor only a part of Sanctification as it is a Grace, and as other Graces are: but (as ſome call it) a Mother-Grace, and a Root-Grace, from whence other Graces ſpring, it is introductive of Sanctification, and of other habitual Saving Grace. As upon our firſt believing in Chriſt, and accepting of him, we are thereby intereſted in him, and united to him, not only to be juſtified by his merit, but alſo to be ſanctified by his Spirit. As we are ſaid to receive the promiſe of the Spirit through Faith: Gal. 3.14. And Eph. 1.13. In whom alſo after that ye believed, ye were ſealed with the Holy Spirit of Promiſe. Indeed it is by the ſpecial influx, or operation of the Spirit, that a Man puts forth the Act of Faith at firſt; and upon this, the Spirit is further given, to dwell in him, or a principle of Grace, renewing, ſanctifying habits are wrought in him, ſeated in his Soul, ſtill diſpoſing and inclining unto gracious Acts, to a life of Holineſs and Obedience. Chriſt is ſaid to dwell in the Heart by Faith, Eph. 3.17. He dwelleth in us by his Spirit. And it is Faith, that letteth in Chriſt, and the Holy Spirit into the Heart, to dwell there. Thus Faith uſhereth in the Spirit of Sanctification. And ſo, if any Man be in Chriſt (by Faith) he is a new Creature, 2 Cor. 5.17. Compare Gal. 5.6. with 6.15. In the former you have Faith; in the latter a new Creature. Thou art not a true Believer, if thou art not a new Creature.

p. 76And as we enter into a ſtate of Sanctification by Faith; So by Faith we make progreſs in it. As the Life, which the Apoſtle lived, after he came in to Chriſt, was by the Faith of the Son of God, Gal. 2.20. He was ſtill drawing vertue from Chriſt, and receiving of his fulneſs, even Grace for Grace. As Faith hath reſpect to the ſeveral parts of the Word, not only Doctrines and Promiſes, but Commands, and Threatnings too. So it hath an influence on all other Graces, and hath an hand in all acts of Obedience, that a Believer performs, as we ſee in Heb. 11.

Therefore if you would know, whether you have Saving-Faith, enquire ſeriouſly whether you are Sanctified by Faith. And to give you ſome help here.

1. Where Sanctifying Faith is, there is not only an outward, but an inward change.

Sanctifying-Grace is properly and immediately ſeated in the Soul, (as its Subject) and the Soul is really changed by it; though not as to its ſubſtance, yet as to its qualities. The Heart is new-moulded. There are new diſpoſitions, inclinations, and affections in the Soul. It acteth from a new Principle, and aimeth at other ends. The Body is not changed by Grace, either in ſubſtance, or quality, immediately: but being under the government of a Soul, that is ſanctified, and being a part of one, that is by Grace truly reſolved for God, and his Service, it will certainly be engaged, and uſed for God too, according to Rom. 6.19.

Indeed ſuch cannot be ſanctified, who are not ſo much as outwardly reformed. Such as were known to be common Swearers, Sabbath-breakers, p. 77Drunkards, &c. and are ſo ſtill, one may pronounce them, Ʋnclean, Ʋnclean, 1 Cor. 6.11. Such were ſome of you: but ye are waſhed, but ye are ſanctified. To be ſanctified, and to live, and continue in groſs known Sin, are eſtates directly oppoſite.

Yet there may be an outward reformation without true Sanctification. Sanctification connotates a change of Heart, and Life both. Not a bare abſtinence from the outward act of Sin; but a mortifying of it, and a dying to it. Not a leaving it in practiſe only; but a forſaking it in affection too. That the Heart, which was ſet upon its Luſts, is now turned, and ſet againſt them: it now loaths what it was formerly in love with.

Now is thy heart purified. Jer. 4.14. O Jeruſalem, waſh thine Heart from wickedneſs, that thou mayſt be ſaved. It is not enough to have hands waſhed; but our Hearts muſt be cleanſed, if we would be ſaved. Pſal. 24.3, 4. Who ſhall aſcend into the Hill of the Lord? He that hath clean hands, and a pure Heart. What is it to live free from groſs Sins, to be no Extortioner, Oppreſſor, Swearer, Drunkard, Adulterer, &c. but to be like a whited Sepulchre, which appears beautiful outward, but within is full of all uncleanneſs? as the Phariſees that outwardly appeared righteous unto Men; but within were full of Hypocriſy and Iniquity? What is it for one to change his Life and Courſe; while his Heart and Mind is not changed? Though he that was given to Stealing, ſhould ſteal no more: and he that was given to Lying, Curſing, Swearing, ſhould no more Lye, or Curſe, or Swear: and he that was given to Tipling and Drinking, ſhould no more be intemperate; this will not prove a Man p. 78Sanctified. You may be civilized, and yet not ſanctified. For a Man to argue thus, I am not guilty of open profaneneſs, therefore I am a Saints; is no better arguing, than to reaſon thus, I have not the Plague, or Leproſy; therefore I am a Sound Man. But who knoweth not, that a Man may be Sick of diverſe other Diſeaſes, who is free from theſe? And may not one die of a Feaver, or Conſumption, though he have not the Plague?

2. If we are ſanctified by Faith, there is not only a negative, but a poſitive change wrought in us. One that is Sanctified, hath put off the old Man, and put on the new. He may ſay, by the Grace of God I am not what I was ſometimes: and by the Grace of God I am what I am. He is not now what he was before: he is now what he was not before. Once he was Proud, Self-conceited: but now humble, ſelf-abhorring. Once very vain, and (it may be) profane: but now ſtrict, and ſerious. Once altogether ſelfiſh: but now ſelf-denying. Once he was (at leaſt in his Heart) an Enemy to the Power of Godlineſs, and perhaps a ſcoffer at Holineſs: but now a lover, and follower of what before he had ſo great a Prejudice and Antipathy againſt. Once he was very backward to Religious Duties, to the ſtrict obſervation of the Sabbath, to the reading of the Word, to Family-Prayer, and ſecret Prayer, &c. but now his delight is in Holy Duties, and he could not live without them. Once his Heart was wholly ſet upon Sin, and the World: but now in a good meaſure weaned from the World, now reſolved and ſet againſt Sin, now ſet upon God, and Chriſt, ſet upon Holineſs, and Heaven and heavenly things.

p. 793. If we are ſanctified by Faith, then there is a thorow change wrought in us. As the Apoſtle prayeth, 1 Theſ. 5.23. The very God of Peace ſanctify you wholly — your whole Spirit, and Soul, and Body. 2 Cor. 5.17. If any Man be in Chriſt, he is a new Creature: old things are paſt away, behold, all things are become new. [Behold] q. d. this is a thing to be well obſerved. Sanctifying grace makes a great change indeed: Mark it. [Behold all things are become new.] The new Creature hath a new Heart, a new Tongue, a new Life. The new Creature walks by a new Rule, is for new Deſigns, new Employment, new Company, new Delights.

Sanctification is a renewing of the whole Man. As in our natural ſtate, corruption overſpreads the whole Man (for which reaſon it may be called the old Man;) So if we are ſanctified, Grace makes a change on the whole Man (for which cauſe it may be called the new Man;) though it makes not a perfect change here in this Life. The new Creature is renewed in every part, though he be renewed but in part, while here. He has a perfection of Parts, though not of Degrees. As a Child hath all the Parts of a Man, though not a… Mans Proportion. As when Day breaketh, the whole Air is immediately enlightned, though not in that degree, as when the Sun is up, and ſhineth in its Strength. As Fire quickly enters all the Pores of the Iron, put into it; though it is not preſently red hot. Sanctifying Grace worketh upon the Judgment, Will, Affections, upon the whole Soul, all its Powers and Faculties.

And hence ariſeth a main difference betwixt the Conflicts of the Regenerate, and thoſe Conteſts p. 80which are in the Unregenerate. There is oft a great Conteſt in an Unregenerate Man betwixt his Conſcience convinced, and awakened, and his corrupt Will, and vile Affections. Conſcience calleth him one way; while his Will, and Affections draw him a contrary way. But in the Regenerate there is warring in the ſame Faculties. As all the Faculties are renewed, though but imperfectly: Hence as the Twins (Jacob and Eſau) ſtrove in Rebeckah's Womb; ſo there is Fleſh and Spirit, the remainders of Corruption, and a Principle of Grace ſtriving in every Faculty. Not only an enlightned Conſcience againſt Sin, but the habitual bent of the Will and Affections againſt it too. The renewed part of the Will and Affections, or to ſpeak more properly, that new gracious quality in the Will and Affections, againſt the Unregenerate part, or what remains of the old Man in them. And though that better Principle is ſometimes born down, through the impetuouſneſs of Temptation, &c. yet hence it is, that a Regenerate Man ſinneth not with full Will and Conſent, as he did, before he was Regenerate.

Again, Sanctifying Grace maketh a thorow change, turning the Soul from all Sin, to hate every falſe way. So that no Iniquity is regarded in the Heart. One that is Sanctified, is for cleanſing himſelf from all filthineſs, both of Fleſh and Spirit.

Again, It makes a thorow change, inclining the Soul to Obedience unto the Will of God in all things; To have a reſpect to all God's Commands. An holy Rule, and an holy Heart do well agree. As the Apoſtle ſaith, Rom. 7.22. I delight in the Law of God, after the inner Man.

p. 814. If we are Sanctified by Faith, we are for making progreſs in Holineſs, till we come to Perfection. As we may ſee natural things growing up to Perfection in their kind, the Seed growing up to a flouriſhing Plant, the Set growing to a Tree, the Child growing till he becomes a Man: So Sanctifying Grace is of a growing nature. And though all that are Sanctified, are not of the ſame pitch and ſtature in Grace, yet all are endeavouring and breathing after Perfection. The leaſt Saint would be perfectly Holy, and the higheſt Saint cannot but ſee great imperfection in himſelf, and ſo is grieved, that he is no more Holy. Such never think they have Grace enough, while they may have more. But as for ſuch as cry up a mean in Religion, and conceit they need be no better than they are, and deſire to be no better, they that like to ſtand at a ſtay, are not right. Certainly there is no good Man, but deſires to be better than he is.

3. Mors fidei eſt ſeparatio charitatis. Bern.True Saving-Faith worketh by Love. Gal. 5.6. It worketh, it begets Love, and it works by Love. Indeed Faith, and Love are two moſt active Principles that will ſet the Soul on work.

How doth Faith beget Love?

Why thus: As it perſwades the Soul of the love of God to us miſerable loſt ſinners, in giving his Son, his only begotten Son; and the love of Chriſt, in giving himſelf for us, for our Redemption. As it perſwades the Soul of the rich and free Grace of God, in offering his Son; and of Jeſus Chriſt, in offering himſelf to us, together with the greateſt benefits we can think of, or deſire, to make us for ever p. 82happy. That ſuch things ſhould be done for, and offered unto ſuch undeſerving, and illdeſerving Creatures, that Chriſt, the Beloved, and only begotten Son of God, ſhould die for us Sinners, for Enemies, to reconcile us to God; and not only offer us a Pardon, written in his Blood; but a Kingdom, an heavenly Inheritance, purchaſed by his Blood, how admirably taking are ſuch expreſſions of Divine Grace and Love! Shall not ſuch love conſtrain us? 1 Joh. 4.10. Herein is love, not that we loved God: but that he loved us, and ſent his Son to be the propitiation for our Sins. And ver. 16. with ver. 19. We have known and believed the love that God hath to us. We love him, becauſe he firſt loved us. Suppoſe a condemned Traitor, that could have expected nothing but the ſtroke of Juſtice, and a ſhameful Death, ſhould yet have a Pardon offered him, under his Princes Hand and Seal, with a Promiſe of the greateſt Dignity and Promotion in the Court and Kingdom, that a Subject was capable of; if he would heartily acknowledg his offence, and faithfully promiſe Loyalty for the future: how would his Heart melt, as overcome of ſuch kindneſs, and Clemency! But we may well ſay here, Is this the manner of Man, O Lord God? Is there any parallel to be found, or thought of, to the love of God, and Jeſus Chriſt, towards poor loſt Sinners? When David had ſpared Saul's Life, (1 Sam. 26.) how it wrought upon him? Is this thy Voice, my Son David? I will no more do thee harm, becauſe my Soul was precious in thine Eyes this day. But Faith will give us to ſee, that our Souls were much more precious in the ſight of Chriſt, who gave himſelf a ranſome for them.

p. 83Again, As Faith ſhews the Soul the wonderful, and matchleſs love of God and Chriſt to Sinners; ſo likewiſe it preſents God in Chriſt to the Soul, as the moſt deſirable Object in all the World, and the moſt worthy of Mans Love. By Faith Moſes indured, as ſeeing him who is inviſible: and by Faith Souls fall in love. 1 Pet. 1.8. A ſight of God and Chriſt by Faith, will work love to him. Faith diſcovers the greateſt amiableneſs to be in him.

And thus indeed there is ſome degree of love in the very firſt act of Faith, as ſaving. It is impoſſible to conceive, that a Man ſhould accept of Chriſt without a deſire of him, without affecting and embracing him, as a moſt ſutable Good. Though the Act of Aſſent be before the Love of Deſire; yet this Love ever goes along with the Act of Conſent and Acceptance. As one ſayes, We do not accept, Mr. Baxter,or marry Chriſt firſt, and only love after: but lovingly accept him. When we give up our ſelves to God, and Jeſus Chriſt to be ſaved by him in his appointed way, ſurely we have a liking of him, to whom we give up, and make over our ſelves. We muſt needs prefer him in our Judgment, and Will, in our deſire, and choice before all other.

Therefore our Faith is not Saving, if it worketh not love; yea, if it doth not cauſe us to love God, and Jeſus Chriſt above all; ſo that we could forſake all for God, and Chriſt. And the predominant love of God and Holineſs (as Mr. Cathol. Theol. Book, 1. Part. 2. §. 17. p. 91.B. hath it) is the very Heart of the new Creature. And as Chriſt (as Mediator) p. 84is the ſummary means and way to the Father, to bring Man home to his Creator; So Faith in Chriſt is a mediating Grace, to work in us the love of God.

And then Faith worketh by Love. Indeed when this Love is kindled in the Heart, (it is a moſt powerful, a leading, and commanding Affection) it will work upon all the Affections. Then there will be grief, and ſorrow for having offended God, there will be fear of diſpleaſing him, an hatred of what is offenſive to him, a deſire to pleaſe, and enjoy him, delight in his Service, and in ways of communion with him.

So Love will put a Man upon Action. This would make us active for God, to promote his Honour, and Intereſt. And his Commands would not be grievous to us. Yea, this would make us ready not only to do, but alſo to ſuffer for him. This would help us to hold out in a way of Obedience, and patient Suffering. If we love the Lord, we ſhall cleave to him with full purpoſe of Heart. But of the Grace of Love ſee more afterwards.

4. True Faith overcometh the World. 1 Joh. 5.4, 5. This is the Victory that overcometh the World, even our Faith. Who is he that overcōmeth the World, but he that believeth? Faith is a victorious Grace, and every true Believer is a Conqueror. He is a greater Conqueror then Alexander the Great. He obtaineth a better Victory, a more gainful, and glorious Conqueſt of the World.

It is true, that Believers do not here obtain a full, and abſolute Conqueſt of the World. And p. 85where Faith is but low and weak, this Victory is leſs diſcernable. But as the more a Chriſtian is raiſed above the World, the more doth the Truth, and ſoundneſs of his Faith appear; ſo while a Man is at the Worlds command, and plainly captiv'd by it, he may know, that his Faith is not ſound, and ſaving. That Faith will never bring a Man to Heaven, that cannot raiſe him any degree above the **Nee ſane mirum videri poteſt ſi nequaquam vincit, quae nec vivit quidem, Bern.World.

1. True Faith will overcome a ſmilling, flattering, enticing World.

The World indeed, as it is God's Creature, is to be loved, and uſed for him: But as Man's Corruption hath made an Idol of the World; as it is that wherein Men commonly place their Happineſs, as it is ſet in Competition with God and Chriſt, or ſet in Oppoſition; thus it is to be deſpiſed, renounced and crucified. Thus the World is an Enemy indeed; an Enemy that we did vow and covenant againſt in our Baptiſm, when we were ſolemnly liſted into Chriſt's ſervice. It is a deadly Enemy; if we do not overcome it, it moſt certainly overcometh us; and a we ſhall fall and periſh by, and with the World. The Apoſtle hath told us plainly, That their End is Deſtruction, whoſe God is their Belly, and who mind earthly things, Phil. 3.9. And ſuch as are Lovers of Pleaſures, more than Lovers of God, have no more than an empty Form of Godlineſs, denying the Power thereof, 2 Tim. 3.4, 5. When Man fell from God, he fell to the Creature, he fell down to the World; and he cannot return to God, without being looſened from the Creature, and raiſed above the World. While a Man reſts in the p. 86World, he ſtayeth at a broken Ciſtern, he neglects and forſakes God, the Fountain of living Waters. And how can ye believe which receive Honour one of another, and ſeek not the Honour that cometh from God only? Joh. 5.44. So ſuch cannot be ſound Believers, that are more for the World's favour, than for the favour of God. Such cannot be ſound Believers, that are more for carnal Pleaſures, than for ſpiritual, than for thoſe everlaſting Pleaſures at God's right-Hand; or are more for worldly Riches, than for Treaſure in Heaven.

True Faith would lay the World, and worldly Things, low in our eſteem, low in our thoughts. Faith judgeth of them by the Word; it weighteth them in the Ballance of the Sanctuary; it compares earthly and ſpiritual things, worldly and heavenly things, things temporal and things eternal together. Thus the World appears a vain, empty, worthleſs, baſe and contemptible thing indeed to a Believer, not fit for him to ſet his heart upon, but to get under his feet. **Non incurvet terrenum opus, quem ſ…des coeleſtium erigi…. Bern.And when worldly things come to ſtand in competition with God, and Chriſt, and Heaven, a Believer cannot but account them Loſs and Dung.

An Unbeliever for want of Faith makes light of Chriſt, and his Benefits; makes light of a Crown of Glory, of Heavens Happineſs, revealed and offered in the Goſpel. He looks on them but as pleaſant Fancies. and golden Dreams; but things of Senſe, even momentary Pleaſures, and periſhing Riches, are more taking with him: Theſe he looks upon as real, the other he accounts but imaginary or uncertain.

p. 87But a true Believer (on the contrary) has a ſight of thoſe things within the Vail, by Fai…h. Faith is the Evidence of things not ſeen. Thus he hath found the hidden Treaſure, he has found the Pearl of great price, he has made a diſcovery of the good Land, that flows with Milk and Hony.

Faith is that Spy, that gives him certain intelligence of the heavenly Canaan. He is put out of doubt of the infinite Treaſures that are in Chriſt, of that fulneſs of Joy, and the everlaſting Pleaſures that are in God's Preſence in Heaven. Though Eye hath not ſeen, nor Ear heard, neither have entred into the Heart of Man, the things which God hath prepared for them that love him; yet God hath revealed them to ſuch by his Spirit, 1 Cor. 2.9, 10. The Spirit working Faith, gives the Soul a view of them. And hence it is, that worldly things appear to be but empty Bubbles, and meer Trifles, compared with ſpiritual things, with things above. Thus the World's Markets are marred with a Believer. He can no more value earthly things at the rate that Worldlings do. He is clearly convinced, that he ſhould be an infinite Loſer, if he ſhould throw away his Soul, and forgo all Intereſt in God, and Chriſt, and Heaven, for ſuch poor Commodities as theſe are. He knows where to beſtow his beſt and moſt ſerious Thoughts, his Heart and Affections better than on the World. He ſees worldly things to be valuable, only ſo far as they may help him forward in God's ſervice, and in Heavens way; but when they would be a hindrance, and pull-back, would be tempting him from Chriſt, would take him off from his Duty, from his main work and buſineſs of ſerving and glorifying of God, and working out his own Salvation; p. 88he looks upon them not only as vain Shadows, but as deadly Snares.

Well Sirs, Apply theſe things to your Hearts. While the World, either worldly Pleaſures, or Profits, &c. bear greateſt ſway; while our Hearts and Affections are captivated by them, and our Lives ruled and governed by them, we do but vainly pretend to Faith. The World loſeth its commanding Power, the World is in ſome meaſure conquered, and ſubdued, it is brought low, where Faith cometh.

You have heard before, that a true Believer accounts Chriſt precious; and here you ſee that he contemns the World. Indeed it cannot be otherwiſe; but look how much Chriſt is raiſed in a Man's eſteem, ſo much the World and worldly things go down.

2. True Faith overcomes a threatning, frowning, raging, ſtorming World. A ſound Believer will not forſake Chriſt, his Truth and Ways for any thing the World can do, or threaten, Rev. 2.7, 8. He that overcometh ſhall inherit all things; and I will be his God, and he ſhall be my Son. But the Fearful and Ʋnbelieving — ſhall have their part in the Lake, which burneth with Fire and Brimſtone; which is the ſecond Death. Obſerve here, the fearful and unbelieving are oppoſed to him that overcometh. And the fearful and unbelieving are coupled together; predominant carnal Fear and true Faith are inconſiſtent. Such as are offended when Tribulation and Perſecution ariſe, ſuch as in time of Temptation fall away, were never ſound Believers.

It is true, Sometimes in an hour of Temptation, a Believer is ſore ſhaken; but though he fall, he ſhall p. 89ariſe, and recover himſelf; as Peter did, and Cranmer, and others. He may fall, but does not fall away. Again, it is true he may have many fears, that he ſhall not be able to hold out in the time of Trial; but he is ſafer for thoſe Fears that cauſe a godly jealouſy over himſelf, that quicken unto Prayer, that keep him on his Watch. Self-ſuſpicion is a means to preſerve and ſecure the Soul, which Selfconfidence would betray and overthrow. But tormenting Fears (I grant) would ſhew Faith to be but weak; yet notwithſtanding a true Believer may have ſuch Fears, they are not predominant; ſtill he is kept by the Power of God, and kept through Faith.

As by Faith Moſes refuſed the Honour of being called the Son of Pharaoh's Daughter, and refuſed the Pleaſures of Sin, with the greateſt Treaſures in Aegypt, as he thus overcame a flattering World; ſo likewiſe by Faith he choſe to ſuffer Affliction with the People of God, and choſe Reproaches for Chriſt, and forſook Aegypt, not fearing the wrath of the King. Thus he alſo overcame a frowning and a raging World by Faith. And all true Believers have the ſame Spirit of Faith, though not in that heroical degree.

And Faith will teach a Man to account upon Sufferings. All that will live godly in Chriſt Jeſus ſhall ſuffer, muſt look to ſuffer in and from the World, 2 Tim. 3.12. A Man cannot follow Chriſt therefore, except he deny himſelf, and take up his Croſs.

Again, Faith concludes, that Sin is far worſe than Suffering. That it is the greateſt Folly in the World, to run upon Divine Diſpleaſure, to avoid p. 90Man's Diſpleaſure. That the World cannot afflict any Torments on the faithful, like thoſe which God hath threatned, and will moſt certainly inflict on the faithleſs Apoſtates. Fire and Faggot is a light matter to that Fire and Brimſtone, which God hath prepared to be the portion of the fearful and unbelieving.

And further; Faith concludes, that all the Sufferings of this preſent time are not worthy to be compared with the Glory that is to be revealed. That our light Afflictions which are but for a moment, ſhall work for us a far more exceeding and eternal weight of Glory. Thus true Faith will help us to overcome the World. If we have this Faith, then we are not of them who draw back unto Perdition; but of them that believe (and perſevere) to the ſaving of the Soul.