The Way of Life, Treatises 4 · Treatise 3 (1 of 3)

The Way of Life · Treatises 4 · Treatise 3 (1 of 3)

p. 283GAL. 2.20.

The life which I now live in the flesh, I live by the faith of the Son of God.

IN these words hee shews you the Instrument, by which he lives this life of God, and that is, faith in the Son of God. The life I now live in the flesh; he meanes not the life of corrupt nature, though sometimes living in the flesh, be so taken in Scripture, as chap. 5.17. But a man lives not the life of corruption, by faith in the Son of God, but that life he lives by his owne sinfull lusts; and in the Apostles language, he lives not that life at all; but he meanes the life he lives in his mortall body, so long as he lives in this world, whether it be a naturall or a spirituall life, hee lives by the faith of the Son of God.

Doct. The life of a Christian, is a life of faith in Christ Iesus.

A point which the Holy Ghost often speakes expresly, Hab. 2.4. The just man shall live by his owne faith, according to this, I live by the faith of the Sonne of God; and that he there speakes of faith in the Son of God, is evident from the verse before; When they were afflicted by the Babylonians, p. 284the Prophet stirs them up to wait for deliverance; but how shall they doe in the meane time? why, if a man cannot stay and wait, his heart is not right in him, but the just shall live by his faith; this is a maine principle of our Christian faith; so Rom. 1.17. The righteousnesse of God is revealed from faith to faith, as it is written, The just shall live by his faith, Gal. 3.11. Heb. 10.37. 2 Cor. 5.7. For further opening of this point, let me shew you that this is true, and then the reason and application of it. It is a double life which we live in this world, setting aside the life of lust, and corrupt nature, which a man crucified with Christ is wholly dead to, but now the life a Christian doth live, is partly a spirituall, and partly a naturall life.

Now spirituall life is threefold, the life of justification, the life of sanctification, and the life of comfort and consolation, for all these are called life in Scripture.

First, for justification, Rom. 5.18. Col. 2.13. Forgivenesse of sin and justification, in Scripture phrase, is all one; as a Judge in acquiting a malefactor, he gives him his life; so justification, and Gods pardon of sin is all one; and that is the life of every poore condemned soule, that is borne in sin, and hath been under the bondage of the curse of Gods law; he hath quickned us in forgiving us all our sins.

Now whence comes it, that we are thus justified, and that our sins are forgiven us? is it not by the faith of the Son of God? Rom. 3.28. he concludes, p. 285(which shewes you it is no occasionall speech) but he speakes of a principall point; We conclude that a man is justified by faith, so that when the conscience is struck with remorse for sin, and the heart deeply distressed, and thereupon he looks at himselfe as an undone man, then by this, (faith helping to draw a poore soule neare to Christ, to seek peace and pardon from him) hee findes that indeed God hath discharged him of all his sinnes, and this is the life of our Justification.

For the life of Sanctification, Eph. 4.18. He principally meanes, they were estranged from the life of sanctification, by the ignorance that is in them, and the blindnesse of their mindes. Now it is by faith that we live the life of holinesse, and purity of heart, therefore Acts 15.9. Faith purifies and sanctifies the heart. But how?

First, by deriving holinesse and purity from Christ, who is made to us of God our sanctification as well as our justification, 1 Cor. 1.30. Waiting upon God is an act of faith, which acts it selfe by hope, whereby we renue our strength, Esay 40.30, 31. 2 Cor. 3.5. We trusting upon Christ for the righteousnesse of justification, that conveighs a spirit of grace into our hearts, by which we come to be purified from sin, and so live the life of holinesse.

Secondly, Faith helps us to live a life of holiness, by giving us to lead our whole life by warrant from the word of God, Rom. 14.23. Faith will not step one foot forward further then the word directs p. 286it, Psal. 119.9. How is it that we come to take such heed to our wayes? why, onelyonly by faith, by which we look at all our actions, as warranted by the word, and from thence we turne not aside any way.

Thirdly, There is in faith a power to incite, and encourage us to doe all that we doe, to walk in such good wayes, to encourage us to be speaking and meditating on good things, Psal. 116.9, 10. I will walk before the Lord in the Land of the living; I beleeved, and therefore I spake it; I spake how I would live for aftertime, that I would walk before God in the Land of the living; and what encouraged him so to speake? Why, I beleeved, and therefore I spake it; And the Apostle quoting that place, saith, We beleeve, and therefore speake.

How doth faith come thus to encourage a man? two wayes:

First, There is an act of faith, that breeds boldnesse in Christians; when faith sets them a worke, it emboldens them, so as to see his way plaine before him, and so to goe about with courage, Eph. 3.12. wee have accesse with boldnesse through faith; an unbeleeving heart is ever scrupulous and doubtfull, and uncertaine, and goes about every work faintly and deadly, but let but a Christian see, that this is the revealed will of God, there is your way, and that will put life into his businesse.

Secondly, There is this also in faith, it doth present our work to God in the name of Jesus p. 287Christ, & it makes us to beleeve that it shall be accepted, Col. 3.17. Faith doth all in his name, & that encourageth us to beleeve it is accepted, though done never so poorely on our parts, yet because we distrust our selves, and doe all in the name of Christ, faith imboldens us much in the acceptance of it.

Thirdly, The life of Consolation; a Christian man may have his sin pardoned, and lead an holy life, and yet a wonder to see, even his life of justification and sanctification may be but a dead life to his sense; For did you never see such a Christian live a sad and uncomfortable life? had you never any experience of it, that your best life was but a living death? though sin be pardoned, yet you have no comfort in it; and though you live a blamelesse and a fruitfull life, yet you finde no life in it. Therefore it pleased God to provide, that when he gives life of justification and sanctification, he also bestowes the life of consolation, which puts life into the two former, as they put life into it, and this is also called life, 1 Thess. 3.8. Now we live if you stand fast in the Lord; why, did his justification and sanctification depend upon their standing? No, let them stand or fall, his justification and sanctification stands firme; But the life he speaks of, is the life of consolation, his heart was inwardly comforted and refreshed to see them stand fast in the grace of Christ; so Chap. 2. latter end, This is his crown and joy, if you stand fast.

The favour of God is the life of a Christian, p. 288Psal. 30.5. Yea thy favour is better then life, Psal. 63.3. God forbid the life of a Christians justification or sanctification, should stand upon other mens obedience, but the life of his consolation stands in the sight of Gods favour to us and other men, so that all these three lives are all lived and had by faith.

Now faith hath sundry acts by which it works joy and consolation.

First, it refresheth our hearts with Gods peace, upon the experience of our justification, Rom. 5.1. and peace is the life and comfort of the soul, Phil. 4.7. It passeth understanding, and keeps our hearts and mindes in Christ Iesus.

Secondly, Faith in all our businesses casts all our care upon God, 1 Pet. 5.7. Trust and roll thy wayes upon him, trust on him, and leane not to thine owne wisdome.

Thirdly, There is another act of faith, that keeps consolation alive in the heart, and that is, faith enters into that which is within the vaile, and shewes us the light of Gods countenance in the midst of all our troubles, Heb. 6.19. it layes hold on Christ, and gives us to see, that all the trialls and temptations we meet with, come out of the Fatherly love of God for our best good, and out of his very faithfulnesse, Psal. 119.75. I know that in very faithfulnesse thou hast afflicted me; and that keeps comfort alive in the heart; we see by faith that God knowes we have need of all our sufferings, Rom. 5.1, 3. And not onelyonly so, but we rejoyce in tribulations, though it come to threshings, (as the p. 299word signifies) though it leave us naked and bare, yet faith can help us to rejoyce in it.

Fourthly, Faith keeps consolation alive in our hearts, by quieting our hearts to wait upon Gods leisure for seasonable deliverance, Esay 28.16. He that beleeves makes not haste.

Secondly, We live as a spirituall life, so a naturall life also by faith; that life which we live in the flesh, in which we eate, and drink, and sleep and goe about the businesse of our callings.

First, it helps us to live a naturall life, by restoring us from sicknesses and diseases that else would extinguish naturall life in us; Goe thy way, saith our Saviour to the Woman, Mat. 9.22. Thy faith hath made thee whole; there is a power in faith to put life into decaied nature; So for deliverance out of danger; Prepare me lodging, saith Paul, for I trust I shall be delivered to you againe, Philem. 22.

Secondly, we live a naturall life by faith, in that it is onelyonly faith, that acknowledgeth our naturall life to be received from Christ; In him wee live, move, and have our beeing, is a voice of faith, Acts 17.18. Iohn 1.3.

Thirdly, we live a naturall life by faith; in that wee goe not about any worke of our labours, wherein we shew reason, but In the name of the Lord Iesus, Col. 3.17. we trust unto God for his blessing upon all, and so we live this naturall life by faith in the Lord Jesus.

Reas. Is taken from the power which God hath given unto faith to receive Christ, and to act the p. 300life of Christ, for Christ is said to dwell in our hearts by faith, Ephes. 3.17. and we receive Christ by beleeving on him.

Now you know the Lord Jesus wheresoever he dwels, he is a quickning Spirit, 1 Cor. 15.40. Do but give way for the Lord Jesus to dwell in us, and then wee receive a mighty power of a quickning spirit from him, quickning us with assurance of pardon of sin, and power of grace and consolation: and hence it is that in Scripture you may observe, faith is applied to all the activity, and dexterity, and livelihood that is found in the most stirring members of the body; faith is said to doe the office of the eye, of the mouth, of the hand and foote, and tongue, and eares. Of the eye; by faith Abraham saw Christs day, Ioh. 8.56. Sometimes you reade of hungring and thirsting after Christ, Ioh. 6.35. and wee feed on Christ by faith, as the body feeds by the mouth, and by faith we are said to receive Christ as by the hand, Ioh. 1.12. and Henoch is said to walke with God, and that was by faith, Heb. 11.4, 5, 6. Sometimes some profit not by the word, because it is not mixed with faith, Heb. 4.2. so, Heare and your soules shall live, Esay 55.2. and Acts 16.14. and it is the prayer of faith that finds hearing with God, Iam. 5.15. So that faith is lively and mighty through God, to cast downe strong holds; and unlesse faith be active and stirring in all, the whole man is but a dead trunck, all is but dead, unlesse faith put activity and dexterity in all.

Vse 1 It is first a reproofe to all the sons of men, that p. 301have not yet attained to this grace of faith; let a man be never so lively in the life of sense, that he can relish his meate and drinke, and sleepe, and walke, and talke, &c. yet all the actions of his life, without the life of faith, is but a dead life; when a man is most lively in the life of sense, it is but the action of a dying man; let a man live the life of reason, and so as that he can discourse never so wisely and judiciously, and that he can converse with all sorts of men, and transact businesses in great dexterity, yet it is but a dead life. If a man be lively in whoredome, drunkennesse, pride, &c. this is the life of lust, and is but a dead life; A woman that lives in pleasure, is dead while she liveth, 1 Tim. 5.6. This is no life of Christ, Is it any other life then a Turke, or an Infidel may live? What, is there no difference betweene men that have been baptized into the name of the Lord Jesus, and the life of a Jew, or a Barbarian? Am I called a Christian, and live not the life of a Christian? A Jew or a Turke may live the life of sense as well as I; or is there no use of reason among the Romans and Grecians, before they heard of Christ? were they not the fountaines of all the liberall Sciences? and shall the life of a Christian bee no more then the life of a Pagan to this day? yea, and which is worse, Shall a Christian live the life of pride, and wantonnesse, and covetousnesse, and distempered passions? Shall men pretend to be Christians, and yet not at all to live the life of faith? Now what a dead life is all this? what a pity is it to see men and women so active at the life of sense and reason, p. 302and lust, and so dead-hearted to the life of faith? and yet this is all the life men live, till God put a principle of life by faith into the heart; in the meane time, if God should cut the thred of our life, we should have dropt into hell without recovery: what a poore life is it, that men should be active about sense and reason, and lust, and gaine, and yet sin unpardoned, and the life of holinesse not so much as sought after to this day? What pity is it to see so much life of nature working the death of our soules?

Vse 2 To exhort us all, as ever we desire to be living soules in Gods sight, and to live like Christ, (and can we live as Christians without faith?) to learne to live by faith; and the better to stir you up to this, consider that not onelyonly our life is dead, but without this, the life of Satan workes mightily in us, Ephes. 2.2. without faith wee have our conversation after the spirit that ruleth in the ayre, it works energetically, and what a poore life is it, to worke the life of Satan? yet consider that without faith, everything in this life is uncleane, 1 Tit. 15.16. the very meat and drink we receive into our bodies is uncleane, because we receive it not by faith, 1 Tim. 4.3. it is the want of faith that keepeth good things from us; Christ could not doe many things among them, because of their unbeliefe, Mar. 6.5. Unbeliefe kept Moses and Aaron out of the promised Land, Numb. 20.12. and the Prince from tasting of the plenty, 2 King. 7.ult. All the distempers and disquietnesse you meet with in this world, springs from unbeliefe; looke p. 273but back to all the murmurings of thy soule, and tell me if it be not all an act of unbelief, Numb. 14.2, 11. How long will this people murmure and not beleeve? if God have promised to give them the Land, what need they to murmure, how great soever the people be? is it not an easie matter for God to blow down their Cities? If therefore you see any discontentment or murmuring, know it is want of beliefe; and therefore as ever you desire to live a quiet life, as ever you would see comfortable dayes, and would see your sinne pardoned, so learne to live the life of the Lord Jesus, learne to attend as for your lives, to the word of the living God, which is able to beget the life of faith in you, Rom. 10.17. Live not under drie nurses: In the feare of the Lord, delight in such a Ministery, as wherein the tongue of faith may speak a word in due season, Esay 50.4. And so, bee carefull to pray for a spirit of faith; You say, how can you pray for faith, without faith? Why, if a man bee importunate for a spirit of grace, he shall have it, Luke 11.9, to 13. though hee bee not heard as a friend, yet he shall be heard for his importunity; if you have but learned to pray for grace, God will give you it at length, and wrastle with God for a blessing; And by all meanes take heed you live not a life of lust, nor content yourselves in a life of sense, for either of these will choake faith; so long as wee are lively at our lusts, there is no roome for faith: Religion loves to lye cleane and sweet, Christ will not dwell in an house of drunkennesse, and prophanenesse, &c. therefore abandon p. 304all uncleane lusts, Cease to doe evill, and learne to doe well, Esay 1.16. and take heed of the world, or else it will choake the life of faith.

Vse 3 It may serve to teach Christians that have received this life of faith, to learne to live by their faith; Many a poore Christian hath received it, yet the Lord be mercifull to us, such bunglers are we, we cannot live the life we have received; what a shame is it, that we should know we have received Christ, and yet live no more like him? as you may see in the manifold failings of men, contrary to the forenamed lives.

Vse 4 Of comfort to any Christian man, that either desires, or doth live this life of faith: Many a poore man is willing to become a Christian, but that he thinks he shall live an uncomfortable life, that he shall now bid adieu to all his old acquaintance, and live like a mope in the world; but be not deceived, there is no feare of such discouragements in the life of faith; the life of grace and of faith, is farre beyond the life of sense and reason; for a man to live such a life, as to see all his sins pardoned, and to doe all his actions by the rule of the word, and to wait upon Christ for acceptance, let me tell you, the Angels in Heaven live no better a life then this, and therefore let no man be discouraged, for there is no life like to a Christian life; notwithstanding all other lives you may lye downe in sorrow, Esay 50.11. And for you that have already learned to live this life, let me tell you, the more faithfully you live, the more lively you will be.

p. 305Vse 5 An use of tryall to know whether we live this life of faith or no, if not a life of faith, thou dost not live the life of a Christian, either thou wantest faith, or the exercise of faith; but of this see more as followeth.

VVEE come now to a sixt use of the point, because it containes in it the whole life of a Christian; Let it therefore be the use of instruction to all Christians, to learne how to live this life of faith, both of justification, and sanctification, and consolation, which is our spirituall life; and also how to live a naturall life in this world, and all by faith.

Now first to open to you the life of faith in matter of justification, which is the first foundation of our Christian and comfortable life in this world.

Justification you heard consists in pardon of sin, through the applying of the righteousnesse of Christ to the soule, Col. 2.13. He hath quickned us, forgiving us all our trespasses, and sinnes; Our soules are dead, untill the pardon of sin hath put quickning into them, We conclude that a man is justified by faith, without the works of the Law, Rom. 3.20. Now then that you may bee instructed in the practise of faith, to the obtaining of the pardon of your sinnes, upon which depends all our comfort in this life and in another; Let me shew you, how faith doth justifie us, that we may the better learne to live by faith in Christ Jesus, for the pardon of our sins.

p. 276There be 4. principal acts & works of faith, w^ch it doth exercise in the heart of a man unto his justification. And there be some others which faith doth exercise in a mans heart after his justification, and in all these he doth live the life of faith.

First, to our justification, faith hath this worke in the heart, it convinces the heart of a man, convinces him of two things; First, of sin, and consequently of the danger by reason of sin, not beleeving in the Lord Jesus Christ to salvation all this while: when the Holy Ghost is come, he will convince the world of sin, Of sin, because they beleeve not in me, John 16.8. that is the first worke of faith, as it prepares us, and leads us to justification, and makes way for it, though not that act which doth justifie us; faith in the truth of Gods word, revealed to us in the ministery thereof, it convinces us of our sin, and especially our sin of unbeliefe; wee finde our selves convinced of infidelity, and of our dangerous condition by reason of that sin. A man may heare a thousand Sermons, and yet they never worke kindly upon him, till they be mixed with faith, Heb. 4.2. that is, not with so much faith as to convince him, that the word of God is true, which he hath not beleeved hitherto. It is true indeed, by the preaching of the Law, and the application thereof to the conscience, a mans heart may be made sensible of sin, and of his dangerous estate, but that may, and many times doth, end in utter despaire; and so may this faith that convinces us of sin, in regard of not beleeving, end in despaire, if it here rest; but p. 285this faith when God gives it a convincing power in the soule, and intends to lead to justification, it doth not onelyonly convince of sin and danger, but it convinces us also of the truth and goodnesse of all the promises offered to us in the Gospel, and satisfies the soule that there is pardon with God, Psal. 130.4. there the spirit of God breathes in an humble Christian out of deepe distresses both of inward and outward estate: but what doth faith in this case? it convinces such a soule, that yet neverthelesse there is pardon to bee found with God, and there is plenteous redemption wrought by Christ: and there are many gracious promises revealed in the word, and faith convinces us of the truth and goodnesse of them, could we but get our part in them. And as it possesseth us, that there is mercy with God, so it convinces us of a possibility that mercy is to be had, Who knowes (saith the King of Nineve) but that God may have mercy, &c. Jonah 3.9. Joel 2.13, 14. This is the first worke of faith as it sets us forward, and leads us on to justification. There is an opinion that many a man hath of the possibility of the pardon of his sins, which springs not from the conviction of faith, in respect of the riches of Gods grace, or the plenteous redemption of Christ, or the truth and goodnesse of Gods promises, but it conceives a possibility of pardon from the hope he hath, that hee hath not lived so wickedly, but God may have mercy on him, as well as on another man; Now when faith convinces a man of sin, and withall of a possibility of pardon, yet it convinces him not upon that ground, because he hath not sinned so desperately, p. 308for he thinks himselfe of all others the chiefe of sinners, Tim. 1.13, 14, 15. so that if a man can but see the work of faith in his heart, he may conceive he hath had the first work of faith upon him, as it leads on to justification.

2A second worke of faith is, that it subdues the heart, and that word reacheth farre, it subdues it to sundry exercises.

First it subdues the heart to lay downe all opposition against God, all weapons of hostility, it strikes them all out of his hand, it subdues us to lay down all confidence of our owne worth and goodnesse: even as a Rebell that hath taken up Armes against his Prince, and if a gracious pardon be proclaimed, that if he will lay downe his weapons and come in, if you should now see him submit and throw down his weapons, and forsake his strong holds, and yeeld himselfe up to his Prince, is it not an evident signe, such a man beleeves the truth of his pardon? for if he did not, he would stand still upon his guard, and maintaine hostility against his Prince; if but once he lay aside these, you may be sure he beleeves his pardon; and so may you speak of your owne soules, if you can submit to God, and lay downe all confidence in your selves and your own worth, you may know it is faith in confidence of the pardon that hath subdued your hearts thus far; this is that which the holy Prophet holds forth, Esay 55.7. Let the wicked forsake his way, and God will abundantly pardon; it is an evident signe that we draw neere unto God, for pardon of our sin, when we forsake our former imaginations; p. 309Ephraim shall say, what have I to doe any more with Idols? Hosea 14.8. In thee the fatherlesse find mercy, ver. 3. When they renounce running to Idolaters, and cast aside their Idols themselves, then they beleeve there is mercy to bee found with God for fatherlesse creatures, and therefore they will have no more to doe with any sin. This is another worke of faith, and tends to, and leads on the soule to justification.

Secondly, as faith subdues the heart to lay aside enmity against God, so it subdues us to a reverent esteeme and affection to the meanes of grace, and to the Instruments that convince us of our sins; and though a rebellious heart kicks against them, yet faith will subdue the heart to a reverent and amiable respect to those persons that have thus convinced them, Acts 2.37.

Thirdly, Faith subdues us to a serious consideration of our owne estates, and to consider what wee should do, and likewise to a consulting with others about it; A naturall man minds not the things of God, he will finde himselfe any thing to doe, rather then that, but faith brings the heart to a serious consideration of its estate; Luke 15.17. it is said hee came to himselfe, and growes solicitous what hee should doe, and if a soule cannot helpe it selfe, it cryes to others, as they did, Acts 2.37.

Fourthly, Faith subdues the heart of a Christian to a readinesse to doe any thing according to what his own heart sees by the word is to bee done: Sirs, what shall I doe to be saved, Acts 13.16. & Acts 9. p. 3105, 6. Lord, what wilt thou have me to doe? say but what, and I will doe it; as the rich Merchant man, he would goe sell all for the pearle, Mat. 13.45, 46. This is the work of faith, to do or suffer any thing, so he may but finde Christ.

Fiftly, faith subdues the heart in the end to an humble confession of sins against God, that though before we never knew what it was to pray, at least not humbly, now we can confesse our great wickednesse; and that which before we thought but little, we now see to be out of measure sinfull; we now look at our selves as chiefe of sinners, now we largely lay open our vilenesse and basenesse, the carriage of the matter seemes to bee worse then our sinnes themselves; I have sinned against heaven, and before thee, and am not worthy to be called thy son; It were, he thought, a shame to such a Father, to have such an unthrift to be his son, he had not the temper of a son in him, and now he would be content to be as an hired servant; now our uncircumcised heart is humbled, Levit. 26.41. So the King of Nineveh in this case, he rises from his throne, and puts on sack-cloth, they debase themselves to the dust, as unworthy of any mercy.

Thirdly, Faith, when it leads us to justification, it opens the heart, and that both to speak to God in prayer, to long after him with sighs and groanes, and unutterable expressions, and also it opens the heart diligently to attend to the word of eternall life, Acts 16.14. to see what great need we have of listening to the word, Psal. 85.8. I will p. 311hearken what God saith, for he will speak to his people peace. And as it opens our hearts to listen, so it opens our hearts to an earnest calling upon God for peace and pardon; every thing sinks deeply, now that faith opens the heart. Now, saith the King of Nineve, let man and beast cry mightily to the Lord, Ionah 3.7, 8. That is the nature of the work of faith, it opens the heart to cry for renewall of justification, Psal. 55.1, 2. Now a man can tell what he stands in need of, now he doth not onelyonly confesse his wickednesse, but declare his iniquity, and is sorry for his sinne, Psal. 38.8. Lord be mercifull to my soule, for I have sinned against thee, Psal. 41.4.

4. A fourth act of faith as it leads to justification, is, that it hath a power to establish and fixe the heart upon Christ, so as the heart relies on Christ for pardon, and upon him alone. This is that act which doth justifie us; it fixes the heart upon Christ, to look to him, and to wait upon him, and depend on him, to cast my selfe upon him, though I doe not yet know what he will doe for me, there I look for it, and never give over till I finde it: This is properly called beleeving on Christ, rolling my selfe upon him; and to this the promise of justification, and pardon of sin is made; as a childe that had been scared by some terrible sight, turns away from it, and claspes about the Father, not because he is unsafe, but that hee may be safe; such is the case of a poore Christian, that hath been convinced of his sin, and scared at the sight of it, he is discouraged from confidence of his p. 312owne goodnesse, and being sensible of his danger, he clasps hold upon Christ, and looks for salvation from him, and therefore cleaves and hangs about him for it, and waits upon him, though he be not certaine what Christ will doe for him; this soule is now properly in an estate of justification, like as it is with a man, that hath plunged himselfe into desperate debts, and many Serjants pursuing him to lay him up, which if once he be taken and laid up, he knowes he must never thence depart till he have paid all, which he knowes his estate will never reach unto, and of a sudden he spies out a man, of all others the most likely to take up the businesse for him, and he hath no hopes but in him, yea none can doe it but he, and he hath done it for many, and now he will not let him goe, but wearies him with suits till he become bound for him; so is this case, when once the soule of a Christian is brought to this passe, it lookes at Christ, and neither rich nor poore, young nor old, but at him; then indeed our soules put forth that act, by which we are justified: in the sight of God from all our sins. This act of faith doth intersert it selfe into all the former; when a man is convinced of the danger of his sinne, he beleeves a possibility of pardon, and so of the rest. In all these is this act of faith interwoven, to rely upon Christ for grace and peace and pardon, and not to look from him. Esay 45.22. Look unto me all yee ends of the earth, and beye saved; this is to come unto Christ that we may be saved, Iohn 6.35. To this, healing and pardon and peace is promised, p. 313Mat. 11.28. This is the formall act of faith, by which we beleeve on Christ for justification, not that act by which we beleeve our sins are pardoned; we doe not say (as the Papists conceive we say) That faith by which we are justified, doth justifie us, by putting forth this act, to beleeve that our sins are pardoned, and that the promise of grace is ours; but we say we beleeve on Christ, and rely and wait upon him, that all the promises may be ours, that speciall grace and mercy may through him be conveyed unto us: so that this is the very point, when a Christian mans heart is brought to this, being humbled with sight of sin, the heart opened to confesse the sinne, to looke after Christ, and no whither but after him, now is the soule brought on to justification; and now faith having thus brought the soule to justification, it hath a further act about our justification.

That is, by the gracious and mighty power of Christ, and the vertue of the promise, it perswades us that all the promises are ours, that pardon of sin, and speciall grace is ours. This is an act of faith, that flowes from our justification, and followes it, and is conversant about it; it applies Gods speciall love to me, as well as to any other. Thou hast in love to my soule delivered mee from the pit of corruption, Esay 38.17. This is not that act of faith which doth justifie him, but that which declares and manifests his justification, faith having justified us, it then puts forth this act to make us beleeve that we are justified, and that our sins are p. 314pardoned, and to quiet our hearts therein, Psal. 32.5. I said, I will confesse my sins, and thou forgavest me; When he could come to God, and look after God, for the putting away of his iniquity, this is not that act of faith by which his sinne was forgiven him, but it was forgiven him before, and faith now comes and shews that it is forgiven. And from this act of faith, flow three notable fruits.

First, Peace of conscience, Rom. 5.1.

Secondly, Boldnesse of accesse to God, Rom. 5.2. Eph. 3.12.

And thirdly, Ioy in the holy Ghost, Rom. 5.3, 4. 1 Pet. 1.8. This is the worke of faith after justification.

But besides this, there is another act of faith which renewes our justification, and continues it, and establisheth us theerin, it renews the sense and sight of the pardon of our sins; for consider, it is the failing of many Christians who are truly justified, and have made use of their faith to cast themselves upon Christ, and yet after that time, they detaine this grace of faith in much unthankfulnesse and unrighteousnesse, and use not their faith to renue and continue their justification untill they come to fall into some grosse sinne, and then they clasp about Christ againe, and thence comes all that deadnesse of heart, that is in many of the best of Gods servants, by not putting their faith to exercise in this kinde; their conscience growes dull and cold, and the sweetnesse of the pardon of their sin is vanished and departed, and p. 315hence it is that ye have many an old experienced Christian as much to seeke, as many a soule that never yet knew what assurance meant; he wil pray with more life, his heart more subdued to the will of God, and more convinced of his corruption, then many an experienced Christian that in time past bad more sense of his justification. And hence it is, that an ancient Christian will take more carnall liberty to sin against God, then many a poore soule dare doe, that never yet knew what it is to be assured of pardon of sin; but hee follows hard after Christ, he is more savoury, and more feelingly goes about any Christian duty, then many a man that hath had much assurance: Not, but the truth is there still, but it is very dead and dulled; justification is there, but the life of it is much decayed: This is therefore a life of faith, and a work of faith, as it is conversant about our justification. Consider here Abraham and Davids example; David when he had fallen into a soule sinne, he sought for mercy; but Abrahams fall was not like this, yet even Abraham when he was holy, was justified in the sight of God, yea even then it is said, he was justified in the sight of God, and that by faith, Rom. 4.3, 4, 5. Now saith the Apostle, To him that worketh, wages is due, not of grace, but of debt; but to him that worketh not, but beleeveth in him that justifieth the ungodly: And speaking of Abraham, his faith is counted for righteousnesse, even Abraham beleeves in him that justifies the ungodly: What doe you thinke Abraham looked at himselfe as an ungodly man, p. 316when he was justified in the sight of God? yet so saith the Apostle, though a man lived as graciously as Abraham or David, yet blessed is the man to whom the Lord imputeth no sinne, and in whose spirit there is no guile; Let a man keep his spirit without guile, yet he must not beleeve in the sincerity of his owne heart, but in God; Enter not into judgement with thy servant, O Lord, for in thy sight shall no man living bee justified, Psal. 143.2. Faith not onelyonly helps us to clasp about Christ, but it assures us, that we are justified, and daily puts us in minde of our ungodlinesse, and unworthinesse of any mercy, it still puts us in minde, that of sinners we are the chiefe, 1 Tim. 1.15. This is a true, and lively work of faith, it makes us sensible of our daily ungodlinesse.

If indeed that faith which justifies us were but a transient act, and no more, our justification would lie dead, but that faith that justifies us, makes us daily carry in our hearts a sense of all daily ungodlinesse, and of our need of the grace of Christ, for daily peace and pardon, and therefore causeth us daily to seek to Christ, as if we had never knowne what assurance of justification had meant.

Vse. Now to apply this first to all those who have sought for peace and pardon of sin, and have not found it to this very day. The truth is, you wrong your soules, because you seek for justification in that wherein it stands not; many a poore soule never thinks himselfe justified, nor his sin pardoned, till he can beleeve it; such a soul lives a very p. 317wearisome life, and without ground, for such a misconstruction of the truth of God doth much disquiet a poore soule.

Object. You say; May I beleeve that I am justified, and that my sinnes are pardoned, before I bee assured of it?

Answ. I answer, Yes, for the assurance of your justification is not that which justifies you, but that which comforts you; as soone as ever God gives you an heart to rest upon Christ, and to roll your selves upon him for justification, and to wait upon him, and to look no other way but to him, thou art justified in Gods sight. And therefore to help thee herein, take this counsell.

First, look not so much at the hainousnesse of thy sin, though never so great, for they are not so great, but God hath pardoned as great and greater, this is a burden insupportable, thou takest thy sinnes more to heart then God would have thee.

Secondly, apply thy heart to bewaile thy unbeleefe before God, bee ashamed of it, that having had so many experiences, thou shouldest be no more confident of Gods mercy to thee.

Thirdly, pray for a spirit of faith.

Fourthly, meditate upon the abundant grace of God in Christ; with him is plenteous Redemption, rich, and precious, and free promises; looke wishly at them, and there is a secret power in them to perswade the heart of a man to beleeve.

Fiftly, meditate of the many sinfull creatures p. 318God hath shewed rich grace and mercy to; Our Fathers trusted in thee, Psal. 22. God hath shewed mercy to Mary Magdalen, to Peter, to David, and all these grosse sinners. And this may bee a meanes, through Gods grace, to quiet thy heart, though yet thou hast found no assurance.

Vse 2 Let this be applied to you that have found all these works of saving and quickning faith in your souls; if you have found faith convincing you of sin, subduing your lusts, opening your heart, and hath assured you of the pardon of your sinne, let me say to you, as you have begun to learne to live by faith, so live for ever daily by the same faith, say not, that faith that justified you is dead; time was when you were in trouble, you sought, God and he quieted you, but it is not so now, and therefore you think there is an end of your justification. Nay, but Abraham lives by his faith, as long as he lived in this world; many a poore Christian wonders hee should bee so dead-hearted, and so little power of grace in him; why, but hast thou not forgot thy justification? hast thou not left off to stir up thy selfe to lay hold on Christ? Esay 64.5, 7. We have not taken paines with our soules to clasp about Christ for new supply of justification; wonder not then if our best righteousnesse be like a menstrous cloth: and therefore as thou desirest to maintain a lively spirit in thee, so daily walke in the sense of thy ungodlinesse, and daily clasp about Christ, that pardon of sin may be as new a mercy to thee as ever it was.

p. 319WEE now come to speake of the second worke of faith, concerning our justification, by which it doth assure us of our justification; for the life of faith doth not onelyonly bring us on to the justification, but in time it brings us to the assurance of it; It is a point of speciall use, and very necessary for all that have not attained this assurance, and expedient for such to consider as have already attained it; It is by faith that the Apostle here saith, Christ hath loved him, and given himselfe for him; it doth not onelyonly procure us pardon of sin, but it tels us and assures us of it.

Now, how doth faith prevaile with our hearts, to assure us of our justification?

Answer. Faith works this by foure principall Acts of the life of faith, which are these. First, by applying generall promises to our particular estates, generall promises of generall mercies; I put them both together; mercies, whether of Gods free love, and mercy in himselfe; or whether mercifull great works that he hath wrought for us, or gracious promises he hath made to us: though they bee generall and common to all the people of God, yet faith assumes them and singles them out, and applies them particularly to a mans selfe; faith claimes a propriety in all that good, which God is in himselfe, which hee hath wrought for his people, and hath given to his servants; as is evident in the text, Who hath loved me; You? what you Paul, more then Peter? Why, he hinders no man from claiming his part in the common salvation, p. 320but what ever they do, he challenges his part; I live by the faith of the Son of God, who hath loved me, and given himselfe for me; and Peter lives by the same faith, not by Pauls faith, but by the same faith of the Son of God, who hath loved him; and so doth every Christian man, he lives by applying Gods free grace and love, which rests in God himselfe, and by applying that great redemption God hath wrought for us in Christ, which is the common meanes of salvation, to all that beleeve in him, and we live by those promises he hath given us. This is the proper worke of faith, it applies the mercy and grace of God, the redemption of Christ, the promises of the Gospel, and makes them all a mans owne particular, and by that we live, and faith it is, that so applies them. But somewhat more plainly, because it so neerely concernes our salvation: see how faith is said to apply these generall promises of generall blessings to our owne particular estates.

It is the property of faith to apply, not onelyonly promises, but the whole word of God, as well as the attributes and benefits of God; as see in particular, faith applies the Commandements, and threatnings, as also the promises; and by applying one of these, it applyes them all.

How doth faith apply the Commands of God? why, Psal. 119.66. I have beleeved thy Commandements; The meaning is, I do beleeve it is my duty, to perform every one of the Commandements, as much as any mans duty else, it is my case, to mee is the Commandement given, he doth not name p. 321me, when he saith, Remember to keepe holy the Sabbath day; but whosoever thou art, remember that thou keepe the Sabbath day holy; Now faith saith, this is particularly spoken to men, whatever my name be, to me is the Commandement spoken, and I am bound in conscience to yeeld obedience to it, to make it mine owne duty, though I be not named, yet faith tels me, it is given to me; Another man that is of an unbeleeving heart, hee applies it not to himselfe; did he beleeve it, he durst not allow himselfe to doe any evill in Gods sight, or any that belongs to him; So when it is said, Thou shalt not commit adultery; the Commandment names not Ioseph, yet faith makes him say, How shall I commit this great wickednesse, and so sin against God? The Commandement takes hold of his heart, and he dares not breake it; Psal. 119.11. I have hid thy word in my heart, that I might not sin against thee; And so for the threatnings, when God threatned Nineve should bee destroyed, Ionah 3.45. The people beleeved God, and every one turned from his evill way, and cried mightily to God; Now faith beleeves a threatning, as well as a promise, because it applies it, as spoken to it selfe, it makes it mine owne case, and therefore it takes some serious course to prevent the judgement threatned. This is the property of a lively faith, and so it is with the promises, faith beleeves and applies them, I have claimed thy testimonies as mine heritage for ever, Psal. 119.111. They are the very joy of my heart: Faith and patience inherit the promises, Heb. 10.36.

p. 322Now consider, there is a great deale of difference betweene a Commandement, a threatning, and a promise, in respect of faiths ability to apply them. Where God hath bestowed a lively faith upon a man, so as he is able to make a Commandement his owne, and a threatning his owne, and is therefore struck in conscience with obedience to the one, and feare of the other, yet, it is an harder matter to apply the promises; Why? because the promises are of a more spirituall and heavenly nature, then either the Commandements or threatnings be; no Christian but beleeves a Commandement or a threatning, long before hee can beleeve a promise; and the reason is, because the Commandement, and threatnings are written in mens hearts by nature, but the promises are meerly Euangelicall, and the Gospel is farre above the naturall frame of mens hearts, and thence it is that faith is very backward, after it is once true, to apply promises; indeed a dead faith would faine be medling with promises, but true faith that bowes the heart to apply, Commandements and threatnings may yet fall short of applying promises. Tell a man of the Commandement, of keeping the Sabbath holy; I should have kept it, saith the soule, but I have broken it, and therefore the threatning is due to me, The wages of sin is death, I am therefore a poore damned soule; this faith can very readily apply, but then come on with a promise, that Christ came to seeke and to save such as found themselves lost, and that Hee came to call sinners to repentance; and You hath he quickned, p. 323that were dead in trespasses and in sins; the soule hath much adoe to beleeve this, he will say, This promise belongs to any rather then to me; to such as are able to pray, &c. but I am a faithlesse, dead-hearted creature, to me these promises belong not; yet notwithstanding, the same faith that learned mee to apply Commandements and threatnings, will bring me on to apply promises too; it is but the same grace that puts forth it self a little stronger, and so applies the promises; and so in time it will come to this, If the promise say, Christ came to seeke and to save that which was lost, and I see my selfe a lost creature, then faith tels me, the promise is given to any that find themselves thus and thus qualified; Doth the promise say, Come to me all ye that are weary and heavy laden? I see my selfe so, and therefore the promise belongs to me; so that though my name be written in the promise, no more then in the Commandement, yet faith lets me see it, in such a condition as upon which the Commandement is made; I therefore claime the promise for my comfort, as well as the Commandement for my duty: this is the first worke of faith that assures me of my justification; If therefore such a soule should now finde it selfe willing to beleeve the commands and threatnings for its portion, why then conceive, the same faith that makes the Commandements and threatnings thine, makes the promise thine also; Take one, and take all. It is the Command, thou shouldst beleeve in the name of the Son of God, as well as to keepe holy p. 324the Sabbath day; notable is the Scripture to this purpose, Esay 1.18, 19. It is as full and gracious a promise, as any the land of promise flowes with, that If a mans sinnes were as scarlet, they shall bee as wooll; But how shall I know that this is my portion, that God will wash away my bloody and continued sins? why, If you be willing and obedient, you shall eat the good things of the land, but if you be disobedient, you shall perish. How shall I know then that the promise is mine? why, God hath commanded that you should beleeve on the name of the Son of God, 1 Ioh. 3.21. and it is my duty to beleeve, that though my sins were as scarlet, they shall be white as wooll; How shall I know that? because God hath given me an heart willing to obey, not out of horror of conscience, and feare of wrath, for that may faile a man, but if my heart yeeld to it, that the Commandement is holy, just and good, then I have as much right to the promise, as to the Commandement. The same David that saith, Psal. 119.24. I have made thy Commandements my delight, and Counsellers, saith verse 111. I have claimed them as mine heritage: If I can make the Command my counsell, I may claime the promise as my inheritance for ever; so that faith works this: to whom the command is given, and received with willing obedience, to them belongs the promises; and thus faith assures me of my justification.

Secondly, Faith brings a soule to assurance of justification, by putting life into our prayers, for it is the prayer of faith, that both saves the sick and p. 325the sinfull soule, Iam. 5.15. To shew you, that it is faith that helps a man to pray, and by praying for pardon of sin, God answers the desire of a mans soule, and seales up to him the pardon of it, for, The Lord will fulfill the desires of them that feare him, Psal. 145.18. when God bowes our hearts to obey his Commandements, and then gives us hearts to pray, he answers our prayers, and makes it appeare, hee hath not turned his eare from us, Psal. 66.18, 19, 20. If I regard iniquity in my heart, God will not heare me; but he hath heard me, &c. God gives a man faith to apply Commandements, so that he regards no iniquity in his heart; why, then blessed be God that hath heard my prayer, and given me to find his mercy; faith puts life into my soule, in regard of the Commandement, and that puts life into my prayer, I regard his word, and trust hee will regard mine; thus faith sets a man to work in prayer, and thereby find, that God hath regard unto his prayers, so you reade, 1 Iohn 3.22. Hereby we know that Hee heareth us, because wee keepe his Commandements, and doe the things that are pleasing in his sight; faith sets us upon a course of obedience, and quickens our hearts to earnest prayer, and so makes our hearts beleeve it shall be granted.

Thirdly, Faith brings on a soule to assurance of justification, by preparing his heart to receive the Spirit of grace; it is the Spirit of grace, that seales us to the day of redemption, Rom. 8.16. Ephes. 1.14. Sealed with the holy Spirit; The Spirit of God doth seale it up to my heart, with some lively p. 326experience of Gods mercy, that my sin is pardoned and washed in the blood of Christ.

Now how come I by this spirit? Faith prepares my heart to receive this sealing spirit, Ephes. 1.13, 14. In whom after yee beleeved, yet were sealed; If God give us the earnest of eternall glory, we are sealed with the holy Spirit of promise, which Spirit speakes evidently and certainly, 1 Ioh. 2.27. Now faith makes roome for the Spirit of grace to come into the heart; and that it doth, by purifying the heart, Acts 15.9. Now faith purifies our hearts, by applying all the Commandements of God to our soules, so as that we dare commit no iniquity, and so are cleane and marvellous innocent, ashamed, and dare not medle with any sin. Now the soule stands in awe of Gods word, and now faith having purified the heart, to make conscience of sin, it makes roome for the Spirit, for the Spirit will not lodge in an uncleane heart: as in particular, Iohn was sent to prepare the way for Christ to come; and he comes by his Spirit into our soules, as well as by his humane nature in the flesh, Luke 3.4, 5, 6. That all flesh may see the salvation of our God; How doth he this? By bringing downe high mountains, and lifting up low valleys, making rough spirits plaine, and crooked spirits straight; and it is the worke of faith that doth all this, faith makes a man see himselfe, of all sinners the chiefe and most miserable, and of all creatures the most unworthy of mercy; and lifts up low hearts, that were sunke downe like valleys, to beleeve there is hope in Christ; and so p. 327faith in time by this meanes brings on a soule to see the salvation of God, and so come to lively assurance of the precious promises of God to become ours.

Lastly, Faith assures us of our justification, by scattering all the doubts, mists, and clouds of all that darknesse, that obscures our assurance of justification. It is the nature of faith to work out doubting and distrust. Now there are foure doubts which doe most bemist, and overcloud the eyes of Gods people that are justified, and yet cannot see it, nor be assured of it.

Doubt 1 The first doubt that troubles the minde of a justified person, is the abundance and store of sin, he sees such a world of filthinesse in him, that he never saw before, as that he thinks, it is scarce possible that ever God should be mercifull to such an unprofitable creature as hee hath beene; and it works more strongly, when God afflicts the body with sicknesse, as well as the conscience with sense of sin; this wearies him, and makes him to think, that salvation is far from him.

But now faith by applying the promises makes out that doubt, that it is not store of sin, that can hinder the favour of God to my soule, Ier. 51.5. Israel hath not beene forsaken, nor Iudah of his God, though their land was filled with sin, against the holy One of Israel; It spies some or other such word, that I shall not be forsaken for my sinne, though I be brim full, though filled with sinne; where there is fulnesse of sin, there is emptinesse of grace; and yet faith scatters this, by spying out p. 329some such promise as this; God never loved me at the first for my goodnesse, and he will not hate me now for my wickednesse; Israel was not forsaken, no more shall I, though I be full of sinne; Childhood, and youth, and riper yeares, all full; and the same faith applies such a promise as that: Though my sins were as Scarlet of a double dye, committed over and over againe, though crying sins, and such like scarlet, that will never be washed out; though notable notorious sinnes, though eminent and seene afar off, yet there is a power in the blood of Christ, to make them white as snow: Now faith will stumble upon some such promise or other, and so assures us by removing this doubt; And as it removes this doubt, of store of sin, by applying the promises, so also by applying the plenteousnesse of Christs redemption, Psal. 130.2, 3, 4. With the Lord there is mercy, and plenteous redemption, ver.7, 8. And also, by applying the plentifull mercy of God, Psal. 51.1. so as though my sins were never so many and great, yet Gods mercy is infinitely more. And thus faith hath scattered the first doubt, that hinders the assurance of my justification.

Doubt 2 Another doubt is, These promises of rich mercy and plenteous redemption, indeed might be mine, could I be but truly humbled; but I want thorough humiliation, my heart is not humbled enough, and these promises are made to humble soules.

Answer. This is a sore objection, but faith will not rest until it hath scattered this, as well as the p. 328former, and faith helps us against this, by spying out three or foure passages of humiliation, which argues it to bee sufficient in Gods acceptance.

First, Faith will helpe the soule to looke upon Christ, and to grieve as much for crucifying him, as for mine owne wofull estate, Zach. 12.10. We looke upon him by an eye of faith, and so it helps us to mourne bitterly, that we have sinned against him, and that is humiliation enough to find mercy; If I can mourne for my sins against Christ, and the meanes of grace, as well as for mine owne miserable estate, I have humiliation enough, and faith will perswade me so.

Secondly, If I be so farre humbled, as to come off with self-loathing, that my heart is broken, because I have broken Gods heart; this is humiliation enough to find pardon. It is a notable place, that of Ezek. 6.9. these are they to whom God will shew mercy, They shall loath themselves, because they have broken my heart; When wee first mourne for our piercing of Christ, and then loath our selves for so doing, this is humiliation enough, and it is a signe God remembers us, else we could never have remembred him.

Thirdly, Wee have beene humbled enough, when we have found sin an evill and a bitter thing in it selfe, Ier. 2.19. Faith applies this to us; to looke at sin as a base unworthy carriage, that such wretches as we should stand in no feare of God to this day, this casts bitternesse and shame upon a man, and when it is so, then is a man kindly humbled, Eccles. 7.26.

p. 330Fourthly, A man is fit for mercy when the heart is humbled, so far as to stoope to the yoake of all Gods Commandements; when wee looke at our selves as not too good, nor too great, to take up Gods yoake of chastisements, or Commandements, willing to doe or suffer any thing, Mat. 11.29. when his heart is set to do it, as well as he can, and it grieves him that he can do it no better, then is he humbled enough, and faith will assure him, that he is so.

Doubt 3 Thirdly, Another doubt that faith cleares, is this; The heart is troubled because it wants faith: These promises are very comfortable to them that have faith to beleeve, but I want faith; and, Hee that beleeveth, shall be saved, but hee that beleeveth not, is damned already; I want faith, and that keepes mee from comfort: Now faith in the heart will not rest till it hath cleared it self, as

First, It will bee very unquiet, till it come to discerne it selfe, and that is an undoubted testimony that faith is there; it so boyles and wrastles against these unquiet doubtings, Psal. 132.4, 5. it wil not rest till it have found out, either assurance, or sense of want of assurance; the more life is in a man, the more hee struggles against his disease.

Secondly, Faith makes a man diligent in seeking to, and using all meanes for the quieting of his heart; he seekes to the word, and Sacraments, and conference of Gods servants, duties of humiliation and the like, where Christ is likely to be found, Cant. 3.1, 2, 3.

p. 331Thirdly; Faith in the meane time doth not charge God foolishly, but subdues the heart to a reverent feare of God, and an amiable respect unto him, in the midst of all his doubtings, but an unbeleeving heart murmurs that God should single out him from so many others, but faith blames its owne heart, it is not lift up. There is nothing wanting in God, nor in his Ordinances, saith faith, but the want is in my selfe.

Fourthly, Faith the lesse it can cleave to the promises, the more it layes hold on the Commandements and threatnings, and so it subdues a man to tendernesse of conscience, and so is made more watchfull against all the occasions of sinne.

Fifthly, In the end faith comes to see, that it may have strong faith, without assurance; he can see he cleaves to Christ, and yet wants assurance; then he comes to see, that it is not want of faith, that hee wants assurance, and this helpes him much.

Doubt 4 The fourth and last doubt, is from want of feeling. Many a soule thinks, he either never attained true justification, or if he had, he hath lost it, and he doubts all his former hopes were but delusions, because he wants feeling.

Now here faith, First, will assure us, that notwithstanding we may doe well enough, though we have no feeling, for 2 Cor. 5.7. the soule hath learned to live by faith, and not by sense; so did Abraham, Rom. 4.19. 1 Pet. 1.8.

Secondly, Faith will bow our hearts to waite p. 332upon him, that hides his face from the house of Israel, in case of want of feeling, Esay 8.17. Lam. 3.26, 27.

Thirdly, Faith will out-wrastle want of feeling, by observing Gods manner of dealing, either with himselfe in former times, or with other Christians in like case; as it was with David, Psal. 22.1. Feeling was gone, and how doth he then help himselfe? why, our Fathers trusted in thee, and thou deliveredst them, ver. 4, 5.

Vse 1 Is first to all those that are yet in an estate of nature, and yet say, you are sure you are justified; Whence came that? you say, your faith in Christ wrought it, How? if you would not be deceived, I beseech you wrong not your owne soules, yours is a dead faith, and hath not applied the promises; yea, but it applies the Commandements and threatnings; if you can walk without obedience, your assurance is naught; Learne you therefore to seek purity of heart and life, if ever you would have true peace.

Vse 2 It is to exhort those that desire to be assured of the pardon of their sinnes; say not in the pride of your spirits as Haman did, To whom should the Lord be gracious rather then to me? No, no, proud creature, if thou wouldest have mercy from God to save thy soule, learn to live by faith, apply the Commandements and threatnings, and pray for grace to apply them aright, rest not till thou seest just cause to doubt, and yet rest not till those doubts be expelled and scattered.

Vse 3 Of comfort to every poore soule, that findes p. 333this work of faith in their hearts; If thou findest this kinde of working, thou mayest be assured of thy justification, give all diligence to make this sure; if you can apply Commandements and threatnings as well as promises, and art diligent in prayer for assurance, and seest many doubts for multitudes of sins, and feare thou wantest faith and the like, and hast found faith overcomming these; then thou mayest comfort thy selfe in this, thy justification is certain, and thou maist be assured that it is so.

VVEE are come to speak of the third respect, in regard of which wee live by faith, the life of justification, and that is in regard that by faith we continue the life of justification, and by the same faith do renue the sense and assurance of justification from time to time, not onelyonly at the first justified, nor onelyonly afterward assured, but we continue and renue both these from day to day; so that this is now the point to be opened as before: That a Christian man, as long as he lives in this world, lives by faith.

Now a man lives by such a principle of life as doth not onelyonly put forth a living act, but a continued act, so that a godly man doth not onelyonly receive life from the dead, by his faith in Christ, but he continues to live by the same faith to this very day; By faith you stand, 2 Cor. 1.24. implying that a man doth not onelyonly come on to live in Gods sight by faith, but to stand and continue so; faith layes hold of justification and pardon of sin p. 334in such sort as that it continues it to us. David did acknowledge the blessednesse of those to whom the Lord imputeth no sinne, (which is justification) in whose spirit there is no guile; he doth acknowledge them blessed in the forgivenesse of their sin, that is justification, which stands in not imputing sin to us, and in imputing Christ his righteousnesse to us, now this is our happinesse; not only when we are sinfull and rebellious, and fallen off from God in a fearfull manner, it is not onelyonly needfull that God should then not impute sinne to us, nor onelyonly after our apostasies into grosse evils, but blessed is the man to whom the Lord imputeth to sin; when in his spirit there is no guile, when there is nothing but innocency of life, as much as godly sincerity can reach unto, even then doth he live by Gods not imputing sin to him; I know nothing by my selfe, yet am I not thereby justified, 1 Cor. 4.3, 4. even then when he could say, It was the rejoycing of his conscience, that hee had walked in simplicity and godly purity, 2 Cor. 1.12. yet then hee professes he was not justified thereby, that is not it, that quiets his heart, nor yeelds peace to his conscience, he knowes not any sin allowed of in himselfe, nor any duty, but he had set himselfe to it: so that a Christian man continues his life of justification, not by his obedience, not by his singlenesse of heart, nor fruitfulnesse of his life, but he is still justified by his faith in the Son of God, by challenging his righteousnesse to us; nor is it the habit of faith, that justifies us so much, as chiefly the act of faith, it is not the having the p. 335grace of faith in our hearts, that makes us live the life of justification, but the act of faith put forth in a daily beleeving on the name of Christ for daily pardon, for so the holy Ghost usually discribes our justification; he applies it to the act of beleeving, Acts 13.39. By him, all that beleeve in him, shall be justified from all those things, from which you could not be justified by the law of Moses; he doth not say, all that have faith are justified, but all that beleeve and act it: This is the formall act of faith, so that God requires of a Christian, not the having of faith to his justification, but the acting of it, a kind of continued act, there must be some worke of faith still to apply justification to us, Acts 10.43. To him give all the Prophets witnesse, that whosoever beleeveth in him shall have remission of sins, not whosoever hath faith, but such as do beleeve; for though it be true, that when a man hath once put forth an act of the grace of justifying faith, his sins are for ever pardoned; Their sin and iniquity will I remember no more, Jer. 31.34. And though it be true, that once justified, for ever justified, once blessed, for ever blessed, Gen. 27.33. and though after that time we should immediatly fall frantick, not able to put forth an act of reason, much lesse an act of faith, yet wee are blessed; yet neverthelesse it will be a sin unto us, if we doe not againe and againe upon all occasions make use of our faith in this maine point of our salvation; yea, and as it will be a sin to us, so it will be our misery, for the want of this will make the life of our justificatiō more dead & dulled, p. 336it will be a very livelesse life, we shall have little enlargement by it, little power of godlinesse from it; whereas, were the life of our justification stirring in us, it would put much life into all the waies of grace.

Now because this is a waighty point, & neerly concernes the spirituall life of all Christians, see some grounds of the truth, that presupposing a man is come into an estate of justification, and to assurance of it, that there is yet more worke for faith, that the experience of it may be maintained and continued to us from day to day.

Three grounds there bee, upon which this is established.

First, taken from that frame of heart, which is found in the best of Gods servants. There are three or foure things very considerable in this case. First, in Gods justified ones, there is an ungodly frame of heart still in them, in regard whereof, we had need continue to act our faith, and to renew it; It is expressed in the example of Abraham, who had not committed Adultery and murder, yet he had not whereon to boast; he was not justified by workes, Rom. 4.1, to 5. But to him that worketh not, but beleeveth on him that justifies the ungodly, his faith is counted for righteousnesse; even as David accounts him a blessed man, in whose spirit there is no guile, speaking of David in his best times; There is then in David and in Abraham, an ungodly frame of heart, though the simplicity of their hearts doe not allow themselves therein; therefore Abraham beleeves in p. 337him that justifies the ungodly: It is a word you would thinke were too harsh to apply to such faithfull men as either of them were; it is commonly applyed to wicked men, 1 Pet. 4.18. Where shall the ungodly and sinner appeare? yet the Apostle would confesse it of Abraham, and he is as ready to say it of himselfe, Of sinners I am chiefe, 1 Tim. 1.15. of whom even now I am chiefe. Abraham even then accounts himselfe an ungodly man, when in his heart and spirit there is no guile; so that Abraham stands not justified by the first act of his faith, his calling, but by his acting this faith; As long as we have flesh in us, there is an ungodly frame of heart in us, Gal. 5.17. a frame that doth not acknowledge God in all our waies, not feares, and obeyes God so as becomes us. Notable is that expression of Iob. 16.4. when his friends had reproached him fearefully and shamefully, so as his spirit was much kindled against them, but saith he, I could speake as you doe, and were your soule in my soules stead, I could heape up words against you, and devise words to vexe your soules; meaning he had the same frame of spirit in him that they had, he had that frame of distemper in his soule, that if hee would but let loose his spirit, he could make them appeare to be no better then hypocrites, and he could undermine all the signes and markes which they had of their integrity; hee could say any thing against them, as well as they could against him; a signe there was an ungodly and uncharitable frame of spirit in him, if he would let goe his spirit a while. p. 338To shew you, that such eminent professors, as Abraham, and David, and Paul, and Iob, turne me out foure such of all that are borne of women, and yet they will all tell you, there is an ungodly frame in all their hearts; and Abraham beleeves in him that justifies the ungodly, and saith David, Blessed is the man to whom the Lord imputeth no sin, and in whose spirit there is no guile; And therefore it will be sin to us, if wee be not daily sensible of grace from Christ, daily to justifie such ungodly wretches as we are.

Secondly, There is such a frame of heart in us, as is not onelyonly full of all ungodlinesse, but this frame is apt, and will shew forth it selfe in us many times above what we can imagine, which requires this continued act of faith. Mat. 18.1, 2, 3. An ill distemper arose among the Disciples, who should bee the greatest; a curious and vaine question, and full of pride of heart; and discerning that distemper brake out, our Saviour tels them, Except ye be converted and become as a child, ye cannot enter into Heaven: to shew you that they had need of a new conversion, which is by applying justification on our part: unlesse you set your hearts anew about this worke, that this may bee healed and mortified, you shall not see the kingdome of God, and if a man bee excluded Gods kingdome, it is a signe his sin wanted pardon, not but that sinne once pardoned is for ever pardoned; and though it is impossible, but that a man truly converted should enter into the kingdome of Heaven; yet he must againe bee converted, and p. 339seeke for renewed grace from Christ, or else sinne will lie in the way, which God hath promised it shall not: but God that hath ordained the one, hath ordained the other; hee that ordained that the sin of his servants shall not exclude them from the kingdome of Heaven, he hath ordained they should often renew the sense of their justification.

Thirdly, Another part of the ill frame of our hearts is, that even our best duties, that proceed from our best regenerate part, are imperfect, even our most gracious part, that helpes us to preach and heare, to receive Sacraments, and the very graces of God in us are imperfect, and the fruits of those graces are imperfect, that we stand in need of Christs righteousnesse daily to be applyed to us to cover these imperfections in us. Nehem. 13.22. when he had beene most faithfull in his place, and had set all in good order, Yet spare me O God, according to thy rich mercies: to shew you, that though the good man saw no guile in his heart, he sought the reformation of all things, yet spare me for the defects of my best duties, then he casts himselfe on God for mercy, for sparing and pardon in his best performances. So Esay 64.6. Our best righteousnesse is as a menstruous rag: so the Priest was to beare holinesse in his forehead, to take away the iniquity of their holy offerings, Exod. 28.36, 37, 38. And though all other examples should faile, as none of them can faile, that is evident, Iohn 21.18. Simon, when thou art old, another man shall bind thee, and leade thee whither p. 340thou wouldst not, signifying what death he should dye, meaning hee should glorifie God by being crucified, and was not this a glorious and comfortable thing, that he should dye the same death that Christ did? Yes, it was; but saith our Saviour, they shall lead thee whither thou wouldst not; as if Peter could be content to be shut of his matyrdome: though doubtlesse he was willing to professe Christ to the death, willing rather to dye for him, then any more to denie him; yet he puts him in mind, that he should carry weaknesse and backwardnesse with him, even to the Crosse. So that even our best works, even martyrdome it selfe stands in need of pardoning and justifying grace, and God his not imputing the sin of them to us.

Fourthly, Another ungodly frame in the best of Gods servants, is a readinesse in our hearts when we are at the best, to sit loose from Christ, and to fall off from God; of our selves I meane. What the covenant of God intercepts, that is no thanke to us, but there is an evill heart of unbeleefe in us, ready to depart from the living God, Heb. 3.12. hypocrites will certainly depart, and ver. 13. Gods people must take heed, lest they come to be hardened through the deceitfulnesse of sinne; sin is too subtile for you, and will draw you away, and harden your hearts from Gods feare, Esay 63.17, 18. and not onelyonly every carnall man, but every good man in his best estate is altogether vanity, Psal. 39.6.12. Such a streame of corruption is there in our hearts, that if a man doe not looke well to his p. 341standing, and hold fast to the Lord daily, he will be carried away; it is fitly expressed, Esay 64.6, 7. We fade away like a leafe, and our iniquities like the winde carrie us away; and the reason is the same in the point now in hand, There is none that stirs up himselfe to take hold of thee; though wee have taken hold of God long agoe, at our first justification, yet because we do not stir up our selves to lay hold on him againe and againe, it comes to passe that we are blasted like leaves: therefore know, that the more pardon of sin is applyed to us, the more the strength of sinne is subdued in us, and therefore we had need to lay hold on Christ for a daily renewed pardon; and this is the first ground.

A second ground is taken from the necessity that lyes upon us, for the performance of sundry Christian duties daily, without which they cannot be done.

As first, we are daily to pray for pardon of sin, Mat. 6.11, 12. Marke 11.2, 4. and if every day we be to pray for pardon of sin, then we are every day to put forth an act of faith, to apply the pardon of our sin.

Secondly, We are every day to turne to God, for conversion is a continued act Zach. 1.3. Iam. 4.8. Now we cannot draw neere God daily, but wee must turne to him for pardon as well as for healing.

Thirdly, We are daily to doe all our duties in the name of Christ, Col. 3.17. and that is, that through Christ it might be accepted, and the failings of it pardoned, and so to goe about it, not in p. 342our owne strength, to looke up to God to spare and pardon us, when we have done our best endeavours.

Wee are daily to keepe life in the whole man; Faith puts life into us, and into all our graces; love, zeale, patience, &c. no further live, then they work from faith: and now faith is not kept alive unlesse it be exercised, for though it ever live, it will be smothered, unlesse exercised; faith in Christ will be decaying, unlesse it bee daily set a worke to beleeve in Jesus Christ for daily pardon of our daily transgressions, and therefore build up your selves in your most holy faith.

Thirdly, another ground is taken from the many daily meanes and helpes, that God yeelds to us in the exercise of our faith, toward the pardon of our sin. God daily supplies us with occasions that way, and therefore we must take what God offers us in this kind; as for example, thou beleevest in Christ for pardon of sin; upon what promise dost thou beleeve? for every child of God is a child of promise: thou sayest, thou art weary of sin, and hast come to Christ, and blessed are they that seeke God, their hearts shall live for ever, &c. It is well; these promises will beare thee out, for there is no day thou readest the Scripture, as daily thou art to reade it, Deut. 17.19. Psal. 1.2. but thou findest alwaies some fresh matter to exercise thy faith upon; looke how many such promises thou readest, so often art thou called upon to beleeve thy sins are pardoned. And observe again in the gracious providence of God, doth he not p. 343beare witnesse to thee that thy sins are pardoned, and art not thou then to strengthen thy faith in the assurance of that mercy? Iudges 13.23. If we should die, God would not have accepted our sacrifice; which shews you that so often as we see God accept our prayers, our conferences, the diligence in our callings, what is it for, but to strengthen our faith?

Fourthly, There is seldome a day, but God gives us occasion to know more of God, & of our Lord Jesus Christ, to know more of his gracious acts, and of his gracious redemption then ever before; I heare it in such and such a Christians discourse, how gracious God hath been to him, and here is a new argument to live by faith, that sure I have more cause to trust upon God in Christ, and this will mightily carry Gods work an-end in me; so the Apostle prayes that the Colossians might be enriched with the knowledge of God, Col. 2.2. The more we know what God and Christ is, the better will we trust them, Psal. 9.9. Know, that God and Christ is a mysterie, and so those great works of Election, Vocation, and Redemption are mysteries, the Attributes of God are mysteries, and therefore the more we grow in the knowledge of these mysteries, the more occasion have we to take hold of God, and to renue our resting upon him from day to day.

Now to apply this two or three wayes.

Vse 1 First, by 2 word of strong reproofe to all the people of God, that content themselves with repentance from dead works. Time was when they repented, and clave to Christ for mercy, and this p. 344were they glad to doe, when their hearts were in thraldome by reason of sinne, then were we glad of any good book, glad of any Christian conference to help us; It was then a Land flowing with milk and honey; but sinfull is the neglect of Gods people, the Lord be mercifull unto us in this behalfe; when God hath spoken peace and pardon to us, and given us some measure of strength of grace, God shall heare of us so long as we stand in need of pardon, but when wee have got such strength of grace, as that the loynes that heare us, blesse us, then, as the Moone, when it is full, it is furthest off from the Sun, so when we grow full of our selves, we little know what it is to stand in need of pardon of sinne; you shall finde this to be true.

This is the case of most of Gods servants, that they are much to blame in this sin; a sin against the greatest grace that ever God gave them, which is justification: for you stirre not up your hearts to lay hold upon it, but after some great fall, or after some great doubts, or some grievous affliction, as David; Then have mercy upon me, O Lord, according to the multitude of thy mercies, Psal. 51.1. This is faith, not working justification, but comming to Christ for justification. God shall hear of him, when his bones are broken, and his conscience wounded, so when full of doubts, as Psal. 73.13. when he doubts he had washed his hands in innocency in vaine, then he runs to the sanctuary; and then, Whom have I in heaven but thee, or in earth in comparison of thee? ver. 25. Psal. p. 345143.2. And enter not into judgement with thy servant, O Lord; and why? what is the matter? why, the enemy had pursued his soule, and his spirit was like to quail within him; and so in some deep afflictions, then, Is the Lord amongst us or no? Exod. 17.7. When plagued more then other men, then we seek to God right early; and when we come to good duties, and much is expected from us, and we doe but little, then can we seek God right earnestly. It is well God may heare of us now, and we may blesse God that we are put to such plunges, for were it not for that, we should tread under foot the blood of Christ. Take wee heed therefore that the blood of Christ grow not cold in us, so that an universall deadnesse fall upon us; Let us remember the ungodly frame of our hearts when we are best assisted, as well as when least; you have a frame of heart in you, that could sin as grosly as any of your brethren, and you have an heart at the best empty, were you put to triall; consider you have daily occasion to renue your faith, else it will be but a sluggish faith, and then will faith, and patience, and humility, and every grace of God be dead in you; you will then lose your selves in your daily callings, you will finde your Families neglected, and Christian duties sleighted, unlesse you seeke to God for a daily renuall of your faith in sense of your justification.

Vse 2 Of direction. You say, I am to live by faith daily; how shall I do it? Why, first labour for justification; You say you have that; Why, then get assurance; You say, so you have; It is well, blesse p. 346God for that: but you have more work to doe in this particular; To continue and renue the sense and sight of your justification; How should I doe that? Why, apply that you heard in the reasons of the point, consider daily what an ungodly frame of heart thou hast in thee, remember God calls thee daily to pray for pardon of sin, and to doe all that thou doest in the name of the Lord Jesus; and dost thou not every day reade something in the promises that addes fuell to the fire of thy faith? Consider, is there not more to be known of God then ever yet thou discernedst? and let me tell thee what ever thy businesse be, thou hast more need to minde this, then any thing in the world besides, what ever it be.

Vse 3 Of comfort to all the people of God that would live a comfortable life, for many a soule thinks thus: True it is, I blesse God, I have some life of justification, but I shall never be able to hold on this life: it is too good a life for such an unprofitable wretch, I shall quench it presently.

But comfort thy selfe against that feare, for here is a remedy against it: Labour daily to see what need you have of the blood of Christ, and see what a base frame of heart you have, set faith awork in your daily duties, and exercise it upon the promises of God, and the gracious providences of God, set your heart about this, and this will comfortably follow, you shall hold your comfort day after day, and you will be more fruitfull in your age then ever heretofore.

p. 347VVEE come now to speake of the life of our Sanctification, how that is led and lived by faith. The truth whereof will appeare by opening to you foure principall grounds thereof, which may be not onelyonly so many reasons of the point, but likewise a declaration of so many meanes which faith useth to bring us on, to live this life of our sanctification.

First it is by faith, that we doe receive to our selves, the Authors, and Fountaines, and Roots of our sanctification; Christ is made unto us of God our sanctification, 1 Cor. 1.30. The holy Ghost also, the holy Spirit of God works holinesse in all the people of God that have fellowship with Christ, and both these we receive by our faith in Christ; Christ dwels in our hearts by faith, Eph. 3.17. To as many as beleeve in him, God gave power to be called the sons of God, Iohn 1.12. To receive him, and to beleeve in his name, is all one; and the meaning is, that as soone as once the soule of a Christian is beaten out of confidence in its owne good parts of nature, and is humbled at the fight of its owne manifold transgressions, as soone as thereupon it casts it selfe upon Christ, though the soule know not as yet, what Christ will doe with it, yet so soone are wee married to Christ, and filled with the holy Spirit. And so by faith we receive the promise of the spirit, Gal. 3.14. so that by the same faith whereby we receive Christ to dwell in us, we receive the holy Spirit also, to work from Christ and through Christ, all that power of godlinesse which a Christian p. 348life holds forth, and from that day forward; and from this cause it is that both the persons, and the duties, and the works of a Christian man are accepted; Gen. 4.4. To the person first, which by faith was justified, and then to his offering God had respect, Heb. 11.4. So that this is the point: That the faith of a Christian doth convey Christ to my heart to be mine, and the promised spirit to be mine; and hence it comes to passe, that both my person and my work comes to be accepted, from whence doth spring forth a ground of much and strong supportance to the servants of God in their weakest performances, for hereby not onelyonly our persons, and poore Christian duties are accepted but (which is wonderfull) our very sinfull infirmities; which may seeme a paradoxe, and doth so to Christians themselves, that are sensible of their owne insufficiencies to good, and readidinesse to fall into soule sin. It seemes to them an unlikely thing beyond all sense and faith, that their infirmities should not break this league, yet faith, when it is lively, can see that though the action be sinfull, yet the person is accepted. You reade 1 Kings 15.5. that David did that which was right in the sight of the Lord, and turned not aside from following after the Lord in any thing that hee commanded him, save onelyonly in the matter of Vriah; But why onelyonly that? doe you think it was not a sin in David to number the people? would God have killed seventy thousand with the plague for doing that which was right in the sight of the Lord? and did he not complain, Psal. 119. That p. 349he was subject to a way of lying? and did he not sometime wrong Mephibosheth, his faithfull and good Subject, by hearkning to the sycophancy of a wretched Ziba? And is all this right in the sight of the Lord? why the Text saith, He turned not aside from any Commandement of the Lord, save onelyonly in the matter of Vriah: Now understand what I say; In all other the passages of Davids life, though David did sin, yet notwithstanding his faith wrought against his corruption, and his faith did guide him many times according to the light he had; if hee did any thing that was not right, his faith wrastled against it, and would not leave till it had got the victory, as faith ever doth, 1 Iohn 5.4. and thence it is that God ever ascribes the victory to faith; but now, if faith lie sleeping, or in a swoune, and not stirring and active, then corruption makes foule waste on the soule. Sin triumphs desperately in a mans heart, and carries a man to much wickednesse in the sight of God; so David doth now in this case of Vriah, his faith was lulled asleep, and sin was mounted upon the stage, now here was nothing but sin, onelyonly faith was then in the heart of David, abiding, but not stirring, not exercising it selfe, and so thereby did he onelyonly evill in the sight of the Lord: so that when faith is active and stirring, God takes part with a soule, and gives sentence with the whole man according to his faith, that he doth not turn aside, even then when he doth turne aside. And you see the ground of this is, because by faith we receive Christ, and the spirit of Christ to dwell p. 350in us, and this spirit lusts aginst the flesh; and where there is such a lusting, God accepts it for the work of the whole man, because God looks at what he would doe; and the spirit hath so sanctified the will and judgement, that he allowes not himselfe in that which is evill, and then it is not he, but sinne that doth it, Rom. 7. But on the contrary, as to the pure all things are pure, Titus 1.15. so to the impure nothing is pure; No Christ to purifie with his blood, no spirit to purifie with his grace, then to him every thing is uncleane, not onelyonly when it comes to grosse sins, but even his best duties, his hearing, receiving of Sacraments, &c. To the impure and unbeleeving all things are uncleane, yea even their very mindes and consciences are defiled; and it is a strong word he useth, Reprobate to every good work; It is refused and rejected of God, he doth not accept, nor will he reward it with any spirituall or eternall blessing; he may reward some civill works, with some civill blessing, but not with an eternall: though Iehu be forward in reformation, Herod respective of Iohn, yet if the heart be not purged by faith to receive Christ, and the spirit of grace, his person is not accepted, and so not his work, his best actions are but splendida peccata, glittering abominations in the sight of God. Now though every man know this, yet he doth not think of it many times when he hath most need; for it is no new thing, that a man may have a good habit and gift, and yet not work, for the habit may be so bedrid and raked up in the ashes, that he acts not the very strongest p. 351grace sometimes in him, and so a man is much turned aside, and recovers not himselfe without some help him; as it is observed by Divines, had not Nathan come, (though hee inferiour to David) and blown up that spark of faith that lay in him, he had lien in that condition to his death, but God afterward put him to act his faith and repentance afresh, and so made new worke of it, Psal. 51.10.

Now a second ground of this truth is taken from the power that faith onelyonly hath to mortifie our corruptions. For sanctification stands chiefly in two things; In the mortification of corruption, and quickning our spirits to holy duties, and faith doth both these; what ever sinfull corruption it be, that is in me, whether pride or wantonnesse, or what ever distemper it be, faith mortifies it, faith keepes us standing that wee fall not, 2 Cor. 1.24. Heb. 11.30. By faith the walls of Iericho fell downe, when they had been compassed about seven dayes; and it was by the blowing of Rams horns. These strong walls of Iericho are but our strong holding corruptions, the high walls of our sinfull lusts, which we are not able to scale, and we come and traile our weapons after us, call upon God for strength against them, but this is but the blowing of Rams hornes; but now it is faith that roots out these corruptions effectually; faith put forth in these Ordinances, throwes downe these high Towers; And would you know how? why by these meanes:

First, it puts forth a mighty power to blast all p. 352the objects upon which our corruptions are beat and set; while the object continues in the lustre, they abide strong, but faith hath a power to take fewell from that fire, Heb. 11.24. to 27. where the Apostle describes the mighty power of a lively faith; these are the three objects of sin, the pleasures, the credits, and the profits of sinne; Now faith blasted the honour of Pharaohs Court, so as he esteemed it not to be called the son of Pharaohs daughter, and faith made him looke at the pleasures of sin, as a more unworthy condition, then the rebukes of Gods children, hee would rather bee called a captive slave with Gods people; it is more honourable to him to bee scorned among Gods people, then to be counted a Favourite in Pharaohs Court; and though in such a place, hee might easily have feathered his nest with treasures, yet faith makes him see fellowship with Gods people in their worst condition, is greater riches then all the treasures of the land of Egypt; though he might have many discouragements and feares of great men, yet by faith he feared not the fiercenesse of the King. Thus faith opens a mans eyes to see the happinesse of Gods children, and then the pairing of the nailes, the rebukes and slaveries of Gods people is greatly esteemed; Faith blasts all the strong objects of our sinfull lusts, and therefore a man by faith escapes the pollution of the world, 2 Pet. 1.4. so that if a man be strong in his lusts, it is because either he hath no faith, or his faith not active; and this is the reason why faith doth so wonderfull sanctifie, because it p. 353doth so strongly mortifie.

Againe secondly, Faith doth mortifie our corruptions, by applying Gods promises to our soules, for faith doth meditate upon the promises, and beleeves therein, and waits upon God for the accomplishment thereof; and thereby faith wonderfully kils corruption, and quickens the life of our sanctification, Deut. 30.6. God hath promised to circumcise our hearts, and hath said, there is no God like unto him, that subdues the iniquity of his people, Micah 7.18, 19. Hee hath promised to powre cleane water upon them, and to cleanse them from all their Idols, Ezek. 36.25, 26. Now I pray you consider, doth God promise to a soule, faith begins to say, True, I have an heart of stone, but God hath said he will take it away; I have an uncleane heart, but God hath said, hee will cleanse it; my sins are too mighty for me, but hath not God said, there is none like unto him to subdue them? and so faith finds God making good his word, in all it beleeves on him for.

Thirdly, Yea many times faith works when wee have no promise that wee can thinke on to worke upon, as was the case of the Syrophenician woman, though struck off from promises, yet she could lay hold of something, Mat. 15.25. and can then say, Lord help me; this is the nature of faith, when promises faile, then it can looke for help from the mighty power of the Lord Jesus, for the subduing and mortifying of the strongest corruptions in us. But now whereas in morall vertues, one vertue as it growes in p. 354strength, so it will mortifie the contrary vice, as liberality covetousnesse, &c. but it is not so in grace, it is not the strongest grace in a Christian man that can mortifie the weakest corruption in him, if faith be asleepe; there is not the weakest corruption in a Christian, but it will overturne the strongest grace, unlesse faith sets it aworke, for constant experience shewes, the people of God are commonly overcome in their strongest graces, by their weakest corruptions. Peter was most bold, and boldnesse is opposite to shame and feare, and yet this weake corruption being but a little provoked by a weake girle, downe fals the strong boldnesse and courage of Peter, into a fearfull deniall of his Master. Moses the meekest man upon the face of the earth, and yet what kept him out of Canaan, but that he once spake unadvisedly with his lips? to shew you that the strongest Christian will be foyled in his strongest grace, by his weakest corruption, unlesse faith keepe life in it, for in our strongest graces, we are most apt to rest upon our selves, but faith ever makes us rest most in Christ: Iob the most patient man, yet foyled with impatiency, but hee that had but so much faith as to see his unbeliefe, and to cry for help against it, he prospered mightily, Mat. 9.22, to 25. If faith be stirring, it will make the wals of Jericho to fall down, not the strongest devill in a man, but it will be subdued and over-mastered.

Thirdly, By faith we live the life of sanctification, because by faith we doe lively performe all the holy duties wee have in hand, it is faith that p. 355puts life into them all, and they are not holy unlesse faith put life into them, though otherwise they be the acts of saving graces; it is holinesse that gives God his due, as righteousnesse gives man his due, so far as we give God his due, it is an holy action, and it is not our wisdome, and zeale, and humility, but it is onelyonly the faith of a Christian that makes him give God his due.

Now faith doth three things in this particular.

First, Faith depends upon God for assistance to doe his dutie, Esay 40.ult. Ioh. 15.5. 2 Cor. 3.5. Phil. 4.13. Faith makes us depend and wait upon Christ, for assistance and strength to doe every Christian dutie, and faith acknowledgeth, that from him is our fruit found.

Secondly, It is by faith that wee depend upon Gods word for guidance, faith will see a warrant from the word for what it doth, Rom. 14.ult. Whatever is not of faith is sin; faith will have the word for a Lanthorne and guide to its way, Psal. 119.105.

Thirdly, Faith depends upon the mercy of God in Christ, for acceptance of its best dutie: Nehem. 13.22. when hee had taken most paines in reforming of evill, yet Remember me O my God for this, and spare me in thy great mercies. Col. 3.17. Beleeving in his name, it is accepted. Now thus to give God his due, is the very true nature and definition of holinesse; now then since faith it is that alone makes us depend upon Gods grace for assistance, and upon his word for guidance, and upon his mercy for acceptance; then know that p. 356without this, though in an holy dutie all other graces are working, yet there will be no life in our best duties for want of faith: as to put one instance of difference betweene two Christian men, one man prayes with much strength of zeale and humility, and is much enlarged, finds much assistance, and can presse God with many gracious promises, and experiences of Gods former dealing, and doe it with such enlargement of heart, as it yeelds much comfort to all that heare him, and he is satisfied; Surely God hath accepted me, in regard of his assistance and enlargement. Take another man, and he wrastles much, but cannot get his heart broken, and what he doth, is cold and flat, and he goes away much discouraged, onelyonly it may be God helps him thus far, as to smite his brest, and to cry out, Now Lord be mercifull to me a sinner. Now what faith God, how judgeth he in this case? Why, this man and his prayer, goes home more sanctified then the other; whence it will come to passe, that a man that is thus straitned, when he comes to pray againe, he will bee more inlarged, and the other man more straitned and foyled; and here is the onelyonly difference, the man that was straitned, by faith hee lookes up to Christ for help, but it may bee, found it not in that measure he desired, and if God now give him an heart to cry to him for mercy, and to accept his weake performances, that is true life of faith: but the other man going about a duty in strength of grace received, and is comforted therein, his faith is not so active in looking up to p. 357Christ for pardoning and healing, and God hath not his due, the grace and blood of Christ not their due; so that here was a worke of sanctifying grace, but there wanted the life of faith in it, without which it is but a dead worke.