The Good Old Way, Book · Principle 4 · Member 3
MEMBER III. Apprehending and applying Chriſt with all his Merits unto himſelf.
THis is done by faith, and faith alone, as it is in the former Member. So then the Doctrine is this,
Doct. It is faith, and faith alone that apprehends and applies Chriſt and all his merits unto a mans ſelf. See Epheſ. 2.8. By grace ye are ſaved through faith: as though the Apoſtle ſhould ſay, it is of the free favour of God, giving Chriſt unto you, that you are ſaved; and the only Inſtrument that apprehends and applies Chriſt and all his merits unto ſalvation is faith. And Rom. 5, 1. Being juſtified by faith, we have peace with God, through our Lord Jeſus Chriſt: As though faith and faith only were the Inſtrument to lay hold on Chriſt and his merits. But take that place for all, Rom. 3.28. We conclude, that a man is juſtified by faith without the deeds of the Law; faith being the only inſtrument that apprehends and applies Chriſt to Juſtification. So alſo Joh. 3.36. Rom. 9.33. Acts 16.31.
Reaſon. The Ground or Reaſon is, Becauſe there is no other eye nor hand for this purpoſe but this; not that this faith is alone, but ever accompanied with love and other Graces: as the eye in the head is not alone without other ſenſes, yet it only ſeeth, and no other ſenſe beſides it. Love indeed claſpeth Chriſt and cleaveth unto him, but it is for that which faith firſt diſcerneth to be in him, Chriſt being firſt the object of our Faith, and then the object of our Love; and to ſpeak properly, faith is the eye and hand of the ſoul, and love only the hand of faith; for ſo the Apoſtle Paul ſpeaks of theſe Graces, Galat. 5.6. In Chriſt Jeſus Circumciſion availeth nothing, nor uncircumciſion, but faith which worketh by love.
Now for the illuſtrating of this Doctrine, we propound theſe Queſtions. Firſt, Whether Faith or Love be the more excellent Grace? Secondly, Whether Juſtifying faith in the exerciſe of it, be not of a larger extent then aforeſaid? do not as well embrace the whole word of God, as apprehend and apply Chriſt and his merits?
Queſt. 1. Whether Faith or Love be the more excellent Grace?
Anſw. In ſome reſpects the Grace of Love is more excellent then the Grace of Faith. Firſt, It is more conſpicuous and viſible, Faith being ſecret and inward (but yet by Love diſcovering it ſelfe.) Secondly, It is more beneficial and commodious, Faith being the hand whereby a man receives for himſelf; but Love being the hand whereby a man reacheth out to others. Thirdly, It is of longer continuance: 1 Corinth, 13.8. Love never faileth: And in this reſpect the Apoſtle prefers it to Faith and Hope, ver. 13. of the ſame Chapter, Now abideth Faith, Hope, Love, thoſe three, but the greateſt of theſe is Love: The exerciſe of Faith and Hope ceaſing, when Love ſhall be in the greateſt exerciſe.
Now in other reſpects faith doth excel Love: As firſt, It juſtifies a man before God, and ſo doth not Love; I mean, is the inſtrument that way, but ſo is not Love. 2. Faith (if we ſpeak in regard of exerciſe) is the Cauſe, and Love is the Effect; now the Cauſe is more excellent then the Effect. 3. What do we reach forth by Love which we have not received by Faith?
Queſt. 2. Now we come to the ſecond Queſtion, Whether Juſtifying Faith do not as well believe the whole Word of God, as apprehend and apply Chriſt and his Merits? Whether the Office of it be only reſtrained to Juſtifying?
Anſw. Although Chriſt and his Merits be the principal Object of this Faith; why, yet the ſame faith which receiveth Chriſt, and reſteth on him, and ſo juſtifies, believes all the other promiſes made of God in Chriſt unto Believers, whether they concern this life or the life to come; nay, believes the whole Word of God, Acts 24.14. as the precepts, threatnings, &c. This Faith not only yeilding a bare aſſent unto whatſoever is delivered in the Scriptures (as concerning the truth of it) but likewiſe moving and ſtirring the affections according to the nature of the matter believed, whether Promiſes, Precepts, or threatnings. Now we come to the Uſes.
Ʋſe 1. To inform us how excellently they are furniſhed unto whom the Lord hath vouchſafed this qualification, it being the inſtrument, and the only inſtrument that apprehends and applies Chriſt and his Merits. Now we are to know, that as there be very many who think they have this Grace of Faith, and yet have it not; why ſo there be ſome who have it, and yet fear they have it not. The latter of theſe we deſire to encounter with, by anſwering ſome of their Objections.
Obj. 1. We ſhall have ſome Chriſtians to ſay, That it is true indeed, they make a profeſſion of the Faith in a ſpecial manner, and they dearly love Gods Word. Gods Miniſters, and Gods People, and earneſtly deſirous they are in every thing to pleaſe God; but they do not know when, or by whom they were converted, and therefore they queſtion whether they have the grace of true faith, or no.
Anſ. Although ſome of Gods people know and can remember the time and inſtrument this way, why yet this is not required of all Gods people. The Lord converting ſome even byone Sermon, others by degrees, and in a longer time, as he beſt pleaſes. May it not ſuffice to find this Faith by the effects of it, but we muſt trouble our ſelves about unneceſſary circumſtances? See what the man that was born blind ſaith in the like caſe, Joh. 9.25.
Object. 2. But may ſome men ſay, My faith is ſo little, if any, that I know not what to ſay; I have many fears and doubtings.
Anſ. It is true, that a great and ſtrong faith is earneſtly to be laboured for in the uſe of all good means.
1. Becauſe the ſtronger a mans faith is, the more firme and cloſe his union is with Chriſt.
2. The clearer apprehenſion he hath of the pardon of his ſins.
3. The more boldly he goes to the Throne of Grace.
4. The more patiently he endures afflictions.
5. The more conſcionably he walks in his particular Calling.
6. The more manfully he fights with all his Spiritual enemies; upon theſe grounds ſuch as have but a weak and little faith muſt earneſtly labour to have it ſtronger, and greater; but yet in the mean time theſe parties muſt not be too much diſcouraged: Firſt, Becauſe there may be many feares and doubtings where there is true faith. Matth. 8.26. and 14.31. Secondly, It is not the excellency and great meaſure of faith that juſtifies us, but the Object of faith; to wit, Chriſt and his Merits. Thirdly, A weak faith, (if a true faith) doth apprehend this object effectually, and ſavingly, as a little hand may hold a jewel of ineſtimable worth, and a palſie hand a gift of great price: He that did look upon the braſen ſerpent in the wilderneſſe but with one eye; nay but with half an eye, was as well and fully cured of the deadly ſting of the fiery ſerpent as thoſe which beheld it with both eyes.
4. The ſtrongeſt faith in this world is imperfect: Abraham himſelfe, the father of the faithful, had his doubtings, as when he took Hagar and requeſted Sarah to ſay ſhe was his Siſter.
Object 3 I have but a little ſenſe and feeling, but a little aſſurance of Gods favour, and of the pardon of my ſins, and therefore I ſuſpect the truth of my faith.
Anſw. It is true indeed, that this feeling and aſſurance is earneſtly to be endeavored after by every godly perſon. Firſt, Becauſe it is a glimpſe of heaven, a kind of heaven upon earth. Secondly, Becauſe it makes a mam nimble and chearfull in all manner of obedience active and paſſive; as Nehem. 8.10. The joy of the Lord is your ſtrength. and Heb. 10.34. Ye took joyfully the ſpoiling of your goods, knowing that ye have in heaven a better and enduring ſubſtance. But yet we are to know, that this feeling aſſurance is rather an effect of juſtifying faith, then juſtifying faith it ſelf; and that juſtifying faith may be, and is in many in whom this aſſurance is not, as is plain by divers examples. Pſal. 22.1. My God, my God, why haſt thou forſaken me? Here was faith in David, my God, my God; but where was his feeling, when he ſaith, why haſt thou forſaken me? and ſo Heman the Ezrahite, Pſal. 88.14. Lord, why caſteſt thou off my ſoul? why hideſt thou thy face from me? Here was but a little feeling, a little aſſurance; and yet faith to be found in this party, as is plain in the firſt verſe of the ſame Pſalm, O Lord God of my ſalvation, I have cried day and night before thee. And ſo Job. 13.24. Wherefore hideſt thou thy face, and holdeſt me for thine enemy? and 16.9. He teareth me in his wrath, who hateth me; he gnaſheth upon me with his teeth, mine enemy ſharpneth his eyes upon me: What feeling was here, but of Gods anger? yet take notice of the faith that was in this man, chap. 13. ver. 15. Though he ſlay me, yet will I truſt in him. The truth of it is, there is a double certainty, the certainty of adherence, and the certainty of evidence: the certainiy of adherence is the certainty of faith, the certainty of evidence is the certainty of aſſurance. Now there may be the former certainty, adhering and cleaving to Chriſt by faith, where there is not the latter, the certainty of evidence and aſſurance.
Anſw. 2. Thou that art ready to conclude, thou haſt no faith, becauſe thou haſt ſo little feeling of Gods favour; do but for thy faith, examine it by other effects of it, as love to Gods Word, Gods Miniſters, Gods People, thy earneſt deſire to pleaſe God in all things, and thou maieſt find it; which if thou doſt, thou mayeſt perceive Gods ſpeciall love to thee in ſo excellent a qualification.
Object. 4. But I have waited long in the uſe of holy means, and yet have not attained to the bleſſing aforeſaid; and therefore I queſtion whether I have a kindly faith or no.
Anſw. Firſt, We muſt not appoint God the time when to beſtow his bleſſings upon us, but muſt ſtil wait his time in the uſe of means, ſutable to the bleſſings propounded.
Secondly, we do ill to conclude upon this ground, that we have no faith; we ſhould rather conclude hence, that the Lord for the preſent ſees not this bleſſing good for us; I tell you, every one of Gods people at every time cannot weild the ſenſe of his favour, and the feeling of his love, but through corruption are apt to grow proud, or careleſſe in the uſe of the means.
Thirdly, The longer we have waited, and do wait, the more plentful wil the conſolation be when it comes.
Fourthly, It may be the Lord makes us to wait for it, to kindle our affections unto it, and that we might the more prize it when we have it.
Fifthly, It may be to correct our conceit that was in us before our regeneration, in the daies of peace and ſecuritie, before our conſciences were awakened, we thinking it an eaſie thing to obtain the aſſurance of Gods favour and ſins remiſſion; for ſo many a natural man thinks.
Sixthly, Did not the Lord wait long upon us for our contrition and humiliation? and will we murmur at him if we wait long upon him in the uſe of means for comfort and conſolation.
Object. 5. But I cannot find my ſelf to come on in grace, in holy deſires and affections, but corruption to be more and more ſtirring in me; and therefore I fear whether I have a true faith or no?
Anſw. Firſt, it may be thou doſt not enjoy the means in a lively and conſtant way, and it may be this thine own fault, thou being too willing to live under an unprofitable miniſtry.
Secondly, it may be, thou doſt not judge aright of thy own caſe: There be times, when the true Chriſtian is not a competent judg of his own ſpiritual eſtate: as when the humor of melancholly is big and boiſterous in him, or when his brain is crazie through ſome long or violent ſickneſſe, or he is much overgone with trouble of conſcience.
Thirdly, Is it not the daily grief of thy ſoul that thou comeſt on no more in grace, and that corruption is ſo lively in thee? why then ſurely thou groweſt in the root, although not in the bloſsome.
Fourthly, To be ſenſible of corruption, is a ſigne of a living ſoul, which cannot be without a true faith.
Fifthly, The more thou ſeeſt corruption, the leſſe it is; becauſe in ſeeing it, thou hateſt it: it matters not ſo much what is in us, as what good; not what corruptions, as how we ſtand affected to them.
Object. 6. But I obſerve others to outſtrip me, who began profeſſion long after I begun; and therefore I ſuſpect the truth of my faith,
Anſw. Fi…ſt, take heed of envying the growth of others, nay much rejoyce in it, for the more grace any member attains unto (thou rejoycing in it) the better it is for thee.
Secondly, If thou meaneſt by growth, gifts, as memory to carry away a Sermon, ability to confer of the Points of Religion, and to pray in a Methodical and enlarged way: Thou art to know that natural parts and powers, and ſo education, doth much in all external exerciſes of Religion.
3 To have a humble opinion of our ſelves, and a high opinion of other Chriſtians is good, but yet we muſt take heed of wronging the work of Gods grace in our ſelves; ſo highly thinking of others Graces, as to conclude our ſelves to have none.
4. If thou obſerve others indeed to outſtrip thee (beginning profeſſion after thee) take notice of them to be more diligent in the uſe of the Means; thou that ſhouldſt have been an example to them, do not thou diſdain (they having got before thee) now willingly to imitate them.
Object. 7. I cannot pray at all ſometimes, and this makes me fear I have no faith.
Anſ. Thy caſe is ſuch ſometimes, thou meaneſt, as that thou canſt not pray in an orderly and Methodical manner. But
1. Is not this a trouble and grief unto thee? Why then for all this thou mayeſt have a true faith.
2. Is there not at ſuch times an earneſt deſire in thee to pray, and this manifeſted by ſighs and groans? Thou art to know this is a good ſign of the Spirit of Adoption; and further, that the Lord can pick ſenſe out of a confuſed prayer. And for thy comfort, weigh the places following, Rom. 8.26, 27. We know not what we ſhould pray for as we ought, but the Spirit it ſelf maketh interceſſion for us with groanings which cannot be uttered. And he that ſearcheth the hearts knoweth what is the mind of the ſpirit, becauſe he maketh interceſsion for the Saints according to the will of God. And Pſal. 102.19, 20. He hath looked down from the height of his Sanctuary; from Heaven did the Lord behold the earth, to hear the groaning of the Priſoner; And Pſal. 10.17. Lord, thou haſt heard the deſire of the humble. And ſo Pſal. 145.19. He will fulfil the deſire of them that fear him. Nay, Pſal. 77.4. I am ſo troubled that I cannot ſpeak; and yet breathing out prayer as well he could: ſee ver. 1. of the ſame Pſalm, I cryed unto God with my voice, even unto God with my voice, and he gave ear unto me. And ſo Hezekiah, Iſai. 38.14. Like a crane or a ſwallow, ſo did I chatter; but this chattering of his had a gracious effect, as we may ſee in the verſes following.
Object. 8. But I am ſo troubled ſometimes with hideous and blaſphemous thoughts as I much ſuſpect my faith; as that there is no God; that the Scriptures are falſe; that all Religious courſes are in vaine, &c.
Anſ. Thou mayeſt not hence conclude thou haſt no faith. For
1. Suppoſe thou haſt faith, why yet thou haſt an unregenerate part from whence theſe thoughts may come.
2 It may be they come only from Satan, and then further then thou conſenteſt, they are thy affliction, but not thy ſin,
3 Was not our Saviour himſelf moleſted in this kind by Satan? Matth. 4.1. &c.
4 Doſt not thou in grief of ſoul cry to God for pardon of theſe thoughts, and help againſt them?
5 I ſhould rather take this to be an Argument of thy faith, Satan ſeldom moleſting his friends (I mean, natural men and women) this way.
Object. 9. But I have ſo many outward croſſes and afflictions upon me, and I am ſo impatient under them, as I fear I have no faith.
Anſ. For the former part of the Objection, it is ſcarce worth anſwering, afflictions and croſſes being the common lot of Believers in this vaile of tears, as Pſal. 34.19 Many are the afflictions of the Righteous: And Heb. 12.8. If ye be without chaſtiſement, whereof all are partakers, then are ye baſtards and not ſons. Now for the latter part of the objection, impatience under croſſes, that is much to be lamented and bewailed; yet thou muſt not hence conclude, that thou haſt no faith; becauſe we read of divers Believers in holy writ, who, through humane frailty, were impatient in time of great affliction, as Job, David, Jeremiah. Theſe objections we thought fit to anſwer, for the ſupporting of the poor Chriſtian, whoſe faith is ſo much aſſaulted and oppoſed, it being the Divels great project, as to keep men and women from faith, ſo when they have it, to keep them from the comfort of it.
Ʋſe 2. To exhort every man and woman.
1. Such as have not this grace, to labour for it; it being the Inſtrument, and the onelyonly Inſtrument that apprehends and applies Chriſt and all his Merits; nay, that Inſtrument, without which we cannot make uſe of any promiſe made unto the Flect; and get this grace, and get every grace. It is true, Gods Spirit muſt work this grace in us, if it be wrought; yet we muſt uſe the means: But of that in the next Principle, where we have the means of faith laid down.
2. To exhort all ſuch as have even the leaſt meaſure of this grace, to make uſe of it: Is it the Inſtrument whereby we apprehend and apply Chriſt, and all his Merits unto our own ſouls? Oh let us make uſe of it this way, often in the uſe of holy means be applying him, and bringing him near unto our ſouls; reſting upon him for pardon and juſtification, and not onelyonly hold forth our faith to the promiſe of pardon, and forgiveneſs in and through Chriſt, but extend it unto all the precious promiſes made of God in Chriſt Jeſus unto Believers, as we may have occaſion; whether they concern this life, or the life to come; be they general, or particular; abſolute, or conditional; expreſs, or implicite. This ſhould be the wiſdome of the Believer, as to acquaint himſelf with the whole word of God, and to be affected with it alwayes, as it applyes it ſelf unto him, (for this faith doth not onelyonly extend it ſelf to the promiſes, but to the whole word of God, as the Precepts, Threatnings, &c.) ſo eſpecially to acquaint himſelf with the precious promiſes diſperſed here and there in the Sacred Scriptures. Then 2. To have them in memory by frequent mediation. 3. Often to urge them upon God in Prayer. And 4. Ever to reſt upon them as he hath occaſion. This is to live by our faith, and this is that which is ever injoyned us in holy writ, to wit, the act and exerciſe of our faith; the habit of faith being the Covenant on Gods part, and the act and exerciſe of faith, the Covenant on our part; not but that men and women muſt uſe all holy means for the habit, and not that the habit can act without the effectual concurrence of Gods Spirit, exciting, and co-working. Now touching this life of faith, we will not think much (for your better proceeding therein) to give inſtance in ſome particular caſes:
1. As firſt, Art thou at any time oppreſſed with the weight and burden of thy ſins? call to mind the promiſes of pardon, and forgiveneſs made unto ſuch a ſoul; as Iſaiah 1.18. Come now, and let us reaſon together, ſaith the Lord; though your ſins be as Scarlet, they ſhall be as white as Snow; though they be red like Crimſon, they ſhall be as Wool. And the 55 of the ſame Propheſie, verſe 7. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. And ſo Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you reſt. In the caſe aforeſaid, ſuch promiſes as theſe muſt be reviewed, meditated on, urged upon God in Prayer, and then reſted on.
2. The ſecond inſtance. Doſt thou at any time find corruption ſtrong and grace weak in thee? call to mind the promiſes of Sanctification, or of help theſe wayes; as Matth. 1.21. Thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſins (that is, not onelyonly from the guilt, but likewiſe from the power of ſin;) And Rom. 6.14. Sin ſhall not have dominion over you. And ſo Jer. 31.33. This ſhall be the Covenant that I will make with the houſe of Iſrael: After thoſe dayes, ſaith the Lord, I will put my Law in their inward parts, and write it in their hearts. And Iſaiah. 44.2. I will pour water upon him that is thirſty; and floods upon the dry ground: I will pour my Spirit upon thy Seed, and my bleſſing upon thy Offſpring. And ſo Ezek. 36.27. I will put my Spirit within you, and cauſe you to walk in my Statutes, and ye ſhall keep my judgements and do them. Theſe, and ſuch like Promiſes thou muſt review, meditate on, urge upon God in Prayer, and reſt on them.
3. The third inſtance. Doſt thou doubt thy perſeverance, and holding out to the end? ſee John 4.14. Whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt; (that is, ſhall never after be altogether deſtitute of grace) but the water that I ſhall give him, ſhall be in him a Well of water ſpringing up into everlaſting life. And the fifth Chapter of the ſame Goſpel, verſe 24. Verily, verily, I ſay unto you, He that believeth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death unto life. And ſo the tenth Chapter, verſes 27, 28, 29. My ſheep hear my voyce, and I know them, and they follow me; and I give unto them eternal life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand: My Father which gave them me is greater then all, and no man is able to pluck them out of my Fathers hand. Theſe Promiſes, and ſuch like, in the caſe aforeſaid, muſt be called to mind, meditated on, urged upon God in Prayer, & ſo reſted on.
4. The fourth inſtance. Doſt thou at any time fear the ſupply of Temporal things? ſee Pſal. 34.10. The yong Lions do lack and ſuffer hunger; but they that ſeek the Lord ſhall not want any good thing. And Pſ. 84.11. He will give grace, and glory, and no good thing wil he withhold from them that walk uprightly. And ſo Mat. 6.33. Seek ye firſt the Kingdom of God, and his righteouſneſs, and all theſe things ſhall be added unto you. And Heb. 13.5. Let your converſation be without covetouſneſs, and be content with ſuch things as ye have; for he hath ſaid, I will never leave thee nor forſake thee. Theſe Promiſes, and the like, in the caſe aforeſaid, muſt be thought of, urged upon God in Prayer, and reſted on.
The laſt inſtance I lay forth at this time. The times being evil, Doſt thou fear greater afflictions to befal thee, then thou ſhalt be enabled patiently to bear? ſee Pſal. 91.10. There ſhall no evil befal thee. And Rom. 8.28. We know that all things (even afflictions themſelves) work together for good, unto them that love God. Theſe places promiſe that no affliction hurtful ſhall befal thee; nay, that no affliction ſhall befal thee, but for thy good: And ſee further, Pſalm 34.19. Many are the afflictions of the righteous, but the Lord delivereth them out of them all. This place, and ſuch places as this, promiſe unto thee a good iſſue unto thy afflictions; nay, to anſwer thy fear. See Iſaiah 43.2. When thou paſſeſt through the waters, I will be with thee; to wit, ſupporting, and ſuſtaining thee. And 1 Corinthians, 10.13. God is faithful, who will not ſuffer you to be tempted above that you are able. Theſe Promiſes, and ſuch like, in the caſe aforeſaid, muſt be reviewed, meditated on, urged upon God in Prayer, and then reſted on. And ſo in all other caſes, as thou mayeſt have occaſion, thou ſhalt find promiſes in holy Writ to fit thee; acquaint thy ſelf with them, meditate on them, urge them upon God in Prayer, reſt on them, ſerve Gods Providence in the uſe of all lawful means ſutable, and often conſider of Gods Attributes, the props of faith; as his Wiſdome, Power, Mercy and Truth; and this is to make uſe of faith, to live by our faith. And ſo farre touching the third Member of the fourth Principle. Now we come to the fourth Memmer thereof.