The Use and Practice of Faith, Question 7 · Part 2 · Branch 7

The Use and Practice of Faith · Question 7 · Part 2 · Branch 7

p. 278BRANCH VII. IN THE LIFE of FAITH IN SANCTIFICATION; VIZ. CONSOLATION.

VVE come now to the laſt, which is the Life of Conſolation; which God makes the ſweet cloſure of all the reſt: and indeed, Chriſt reſerves the beſt wine till laſt. Ioh. 2.John 2The Devil feeds his followers with ſweet Comfits at firſt, but he gives them a deadly Pill at laſt: But Chriſt gives the bitter at firſt, and the ſweet at laſt. At the laſt, the juſt lives by Faith the Life of Conſolation. You have heard how the juſt lives by Faith the Life of Juſtification, in laying hold on the righteouſneſs of Chriſt, and making p. 279it his own. You have heard alſo how he lives by Faith the Life of Sanctification, whereby the believing Soul draws vertue from Chriſt; and that either

Renewing

Fructifying

Mortifying

Quickning

Increaſing

Confirming

Comforting

Vertue: So he lives the Life of

Renovation.

Fructification.

Mortification.

Vivification.

Augmentation.

Conſervation, or

Perſeverance.

Conſolation.

So that we are come to the laſt, to the higheſt Stair on this ſide Heaven. The juſt goes on ſo far from ſtrength to ſtrength, and from faith to faith, and from life to life, till at the laſt, with great delight, he ſits down under the ſhadow of Jeſus Chriſt, and his fruit is ſweet unto his taſte, Cant. 2.2. He lives by Faith the Life of Conſolation; he is a true Diſciple of his heavenly Maſter; he hath taken all his Degrees in the School of Chriſt; his Grace hath paſt from the Life of Juſtification, to the Life of Sanctification; and herein from the Life of Renovation, to the Life of Fructification; from the Life of Fructification, to the Life of Mortification; from the Life of Mortification, to the Life of Vivification; from the Life of Vivification, to the Life of Augmentation; from the Life of Augmentation, to the Life of Conſervation; from the Life of Conſervation, to the Life of Conſolation: and now he is as high as he can go, till he enter into Heaven it ſelf. Yea, the Life of Conſolation is a piece of Heaven, like the the ſheet in Peters Viſion, let down to the earth: and ſo the juſt in believing, is transformed from glory to glory, 2 Cor. 3.2 Cor 3as by the Spirit of our God. He lives by Faith the Life of Conſolation. And indeed, this is the proper uſe and effect of Faith, to rejoyce the heart; though not always an immediate p. 280effect, eſpecially to our ſenſe and feeling; yet we may ſafely ſay, The ſeed of Peace, and the ſeed of Joy, is ſown in the heart, ſo ſoon as ever a man believeth. Pſal. 97.11. Light is ſown for the righteous, and joyful gladneſs for the upright in heart; though it may be he reaps the full Harveſt many a year after. There is firſt the ſprouting, and then the blade, and then the ear, and after that the full Corn in the ear, Mar. 4.28. And look as it is in the riſing of the Sun, though there be light at the firſt in ſome meaſure, yet there is but a little light, and leſs heat, in compariſon of that which follows: So in the firſt manifeſtations of the Sun of Righteouſneſs to the Soul, there is ſome light of knowledge, and ſome heat of comfort at the very firſt, but little in compariſon of that which ſhall be: And therefore the juſt lives by Faith, in expectation of a glorious Noon-tide of Peace and joy to follow after; and in the mean time, the more he increaſeth his Faith, the more he increaſeth his Joy. You may eaſily ſee it in your ſelves and others. It is poſſible a perſon may be both juſtified and ſanctified; he may live both theſe lives, and yet for the preſent he may be much to ſeek in his comfort, in his own ſenſe and apprehenſion; he may be in ſad, and as it were in a dead condition, for want of comfort; and therefore in due time, by the exerciſe of Faith, God addes to both the former, the Life of Conſolation, which is more properly called Life. Indeed it is the very Life of our lives: for what is life without comfort, but a living death? When Adam had taſted of the forbidden fruit, he did not die preſently, if we take it in a ſtrict ſenſe; but he was made ſubject to all diſeaſes, and all kinde of miſeries, which is all one as if he had been dead: it is a dying daily, 1 Cor. 15.31. Whereas on the other ſide comfort and joy, is called Life in Scripture phraſe; they are uſed promiſcuouſly, ſometimes Life is put for Joy, and Joy is put for Life, as if they were all one: Pſal. 30.5. In thy favour is life; heavineſs may endure for a night, but p. 281joy cometh in the morning. All one, as if he had ſaid, Life comes in the morning, according to the former expreſſion, In thy favour is life. The Philoſophers have a Poſition; Nec voluptas ſine vitâ, nec vita ſine voluptate: Pleaſure cannot be without life, nor life without ſome kinde of pleaſure. And it is true in Divinity, he onelyonly deſerves the name of a living man, who injoys ſome comfort in his life. And indeed, Eternal Life is nothing elſe but Eternal Joy: For otherwiſe, the wicked ſhall live eternally, if we take the word in the largeſt ſenſe; but their Eternal Life, is called Eternal Death, becauſe they live not in Joy, but Miſery. So that it's clear, to live, moſt properly, is to live comfortably: 1 Theſſ. 1.3 Now we live, if ye ſtand faſt in the Lord. We live, how is that? Did not the Apoſtle live both the life of Nature and the life of Grace, whether the Theſſalonians ſhould ſtand or fall? Without all queſtion he did: but his meaning is, Now we live comfortably, if ye ſtand faſt in the Lord: which life, is onelyonly worth the name of a life. So that when it is ſaid, The juſt ſhall live by Faith; the meaning is, he ſhall live a ſweet and comfortable life, whatever his outward troubles may be; he ſhall not want ſweet ſupports and comforts within; he ſhall, even then, live by his Faith. And that this is the ſenſe of the Text in the latitude of it, ſeems to be clear by the oppoſite member; as the Life of Gods People is oppoſed to the Life of the Caldeans (their enemies) and ſo the Joy of the one to the Joy of the other. Their enemies have a kinde of ſuperficial flaſhing joy, ariſing from the immoderate uſe or abuſe of the Creature; and this joy tickles them, or puffs them up for the preſent. In which reſpect, the Caldean is compared to a drunken man, who, you know, thinks himſelf the onelyonly merry man in the world; he is merry as Cup and Cann: while the ſpirit of the Wine is in him, and his heart is lifted up, he thinks there is none ſo merry as himſelf: But behold his heart that is thus lifted p. 282up, is not right in him; or, as ſome expound it, it is not quiet in him; he hath no true peace, or ſolid joy, but even as it is with a drunken man, it may be the next morning, when the ſpirit of Wine is gone, his heart ſinks down, as Nabals did, as heavy and as dead as a ſtone; and therefore his heart that is thus lifted up with carnal joy, is not quiet, it is not right But the Juſt ſhall live by his faith; that is to ſay, He ſhall live comfortably, as the ſtrength of the oppoſition doth neceſſitate the ſenſe; he ſhall live comfortably in the midſt of troubles, as the other lives troubleſomely in the midſt of comforts. For as an unbeliever hath inward troubles, and unquietneſs of ſpirit in the midſt of all outward comforts; ſo a believer hath inward comforts, in the midſt of all outward troubles. Be his condition what it will be, or what it can be in other reſpects, yet the juſt ſhall rejoyce:2 Cor. 6.9.2 Cor 6:9 As ſorrowing, ſaith the Apoſtle, yet always rejoycing. And what reſolves this Riddle, but the Myſtery of Faith? For the juſt lives by Faith the Life of Conſolation.

For Method, we ſhall firſt prove it, That the juſt doth live by Faith the Life of Conſolation, and give Reaſons for it.

Two Propoſitions.Firſt, why God will have the juſt to live the Life of Conſolation: and

Secondly, why he is ſaid to live this Life by Faith, and then we ſhall endevour to apply it.

Propoſ. 1. That the juſt lives the Life of Conſolation.1. The juſt doth live the Life of Conſolation. Comfort is the proper Portion of Gods People: Iſa. 40. Comfort ye, comfort ye me people, ſaith your God; ſpeak ye comfortably to Jeruſalem. God commands his people to ſpeak comfortably to his own People. But he never commands his People to preach comfort to the wicked, whilſt they remain ſo:Iſa. 57. ult.Isa 57 no, There is no peace to the wicked, ſaith my God. And God complains of ſuch Miniſters, as make ſad the heart of the righteous, and ſtrengthen the hands of the wicked, by Preaching Peace and Comfort to them, p. 283whilſt they continue in their ſins, Ezek 13.22. becauſe with lies ye have made the hearts of the righteous ſad, whom I have not made ſad; and ſtrengthned the hands of the wicked, that he ſhould not return from his wicked ways, by promiſing him life: for, True joy is the Portion of the juſt; The juſt lives the Life of Conſolation

2. He lives this Life by Faith:Propoſ. 2. The juſt lives the Life of Conſolation by his Faith. As his Faith doth Juſtifie, ſo his Faith doth Comfort him; not originally, but inſtrumentally: It is the Conduit-pipe of Comfort, as well as of Grace. The juſt live by Faith the Life of Conſolation: God gives faithful men leave to be chearful; Pſal. 5.11. Let all thoſe that put their truſt in God, rejoyce; yea, let them ſhout for joy. Nay, he commands them to be chearful, Luk. 8.48. And he ſaid unto her, Daughter, be of good comfort, thy faith hath made thee whole; go in peace. Mark, he commands her to be of good comfort; and why? not ſo much becauſe ſhe was whole, as becauſe Faith had healed her; and ſo ſhe had inward peace, as well as outward healing. Thence it is, that Joy and Faith are uſually coupled together in Scripture, Phil. 1.25. [and joy of faith] It is called, The Joy of faith, as if all true Joy did come from Faith: 1 Pet. 1.8. In whom believing, ſaith the Apoſtle, ye rejoyce with joy unſpeakable, and full of glory. Mark, when they were full of afflictions, and full of temptations, as appears by the connexion, yet they were full of glorious joy: And how came that to paſs, but by vertue of their Faith? In whom believing, ye rejoyce, &c. That's the reaſon, why the Apoſtle would pray for the increaſe of the Peoples joy, when he prays for the increaſe of their Faith. Rom. 13.13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghoſt. As if there were no joy without faith, and the more faith the more joy. No ſooner did the Eunuch believe, Act. 8 39. but the Text ſays, he went on his way rejoycing, as if he felt not the p. 284ground he went upon; his joy was a pleaſant companion by the way, who is as good as a Chariot. No ſooner did the trembling Jaylor believe, but it was ſaid, Act. 16.34. He ſet meat before the Apoſtles, and rejoyced, believing in God with all his houſhold. It was the merrieſt meals meat that he made in all his life. I do not ſay, that all believers have the ſame degree of joy, much leſs that they have the ſame joy at the firſt, 'tis enough that they have the ſeed of joy. Suppoſe it were a wet and troubleſome Seed-time, it may be they ſow in tears, yet this is ſufficient ſecurity, God hath given us his Word for it, in due time thou ſhalt reap, and reap in joy, if they faint not. Therefore let all thoſe that put their truſt in God, rejoyce.

But we come to the Reaſons.

1Reaſons.Firſt, Why God will have the juſt to live the Life of Conſolation.

2Secondly, Why he is ſaid to live this Life by Faith.

1. Why God will have the juſt live comfortably.For the firſt, God will have the juſt live by Faith the Life of Conſolation, becauſe it makes much for the Glory of God; he delights in the ſervice we perform to him, when we our ſelves delight in it alſo.1. For his honor. As God loves a chearful giver, ſo he loves a chearful worſhipper: Pſal. 100.2. Serve the Lord with gladneſs, and come before his Preſence with a ſong. The chearfulneſs of the ſervice, commends the Maſters ſervice. You may well think there is the wine of Conſolation in the heart, where you ſee the oyl of Gladneſs in the countenance. Therefore God glads the hearts of his Servants by the grace of Faith, that their very countenance and carriage may commend his ſervice to all the world. 'Tis true indeed, the ſervice of Chriſt is called a burthen, Mat. 11.Matt 11and a yoke, and 'tis ſo for our corrupt nature; but ſo far as we are ſpiritual, although the yoke is rough (you ſee nothing at the firſt, but Afflictions, and Perſecutions, and Self-denial) yet the inſide is ſmooth, p. 285and eaſie, 'tis tied on with the ſilken ſtring of Love, and ſtuft with nothing but Peace and Joy in the Holy Ghoſt. It's better to feel; than to ſee: for many have boggled at the yoke, that have but look'd upon it afar off; but never any that took it up and wore it, but highly commended it to be the ſweeteſt and eaſieſt yoke in the world, they have found ſuch comfort in it. And this, I ſay, makes much for the honour of the Maſter.

2 Reaſon.2. For their own ſupport. God will have the juſt live the Life of Conſolation, that the comforts of God may Support their Spirits in the midſt of many Troubles, Afflictions, and Temptations they meet withall in their Chriſtian courſe. You know it is a Statute-Law of Heaven, We muſt through tribulation enter into the Kingdom of God, Act. 14.22. Therefore God, in much Wiſdom and Faithfulneſs, proportions the comforts of his Servants to their ſufferings, leſt they ſhould faint in their minds, and be weary. Pſal. 94.19. In the multitude of my thoughts within me, thy comforts delight my ſoul: and ſo the more ſuffering for Chriſt, the more comfort in Chriſt. 2 Cor. 1.5. For as the ſufferings of Chriſt abound in us, ſo our conſolations alſo abound by Chriſt. As Chriſt himſelf had greateſt comfort in his greateſt temptation, (for then it was that Angels came and miniſtred unto him, Mat. 4.11.) ſo Gods People may expect greateſt comforts in their greateſt ſufferings, eſpecially if it be in a good cauſe. 1 Pet. 3.14. and 4.13. If ye ſuffer for righteouſneſs, if ye be reproached for the name of Chriſt, happy are ye; for the Spirit of glory and of God reſteth upon you. So that, as it was ſaid of him that knew not how to pray, Let him go to Sea; ſo we may ſay of the Chriſtian that knows not how to rejoyce, Let him take up the Croſs that lie; in the way of his calling, let him be willing to go to the Priſon, or to the Stake, if God call him thither. Etiam hîc eris mecum, bone Jeſu, ſaid the good Martyr; Even here, Lord Jeſus, I finde and I feel, thou wilt be preſent with me: So he that p. 286would meet God, and enjoy moſt of God on this ſide heaven, let him not look for it in Princes Courts, but let him look for it in the Dungeon of Adverſity: There God met with Joſeph, and there he met with Jeremiah, and there he met with Peter, and there he met with Paul and Silas, Act. 16.25. They were ſo full of comfort, they could not hold, they muſt needs ſing at mid-night. Their hearts were never more at liberty, than when their feet were faſt in the ſtocks.Simile. Wicked men, like other ordinary Birds, can ſing in a Sun-ſhine day of Proſperity; but Gods People are Nightingals, they ſing beſt in the mid-night of adverſity. And were it not thus, Gods People would not be ſo ready to ſuffer in the cauſe of God, they would be ready to ſay, Oh! there is a Lion in the way, Pro. 22 13. I ſhall be ſlain in the ſtreets. But when they remember God can bring Honey out of the Carcaſe of the Lion; he can bring Meat out of the Eater, as he did, Judg. 14.14. he can bring ſtrength and nouriſhment to the Soul, out of ſharp deſtruction, and devouring affliction, they are not ſo much afraid of the Croſs. And that's the ſecond Reaſon, why God will have his People live the Life of inward Conſolation, that they may the better live the Life of outward Affliction.

3. To cauſe longing for heaven3. God will have them live the Life of Spiritual Conſolation in ſome meaſure upon earth, that they may long the more to be in heaven. Indeed, the beſt eſtate of Gods People here below, is but a mixt eſtate in reſpect of comfort. Here is Night as well as Day, Winter as well as Summer: but there is Day and no Night, Summer and no Winter. It is true indeed, he gives them ſome light, ſome firſt-fruits of comfort here: but to what end? certainly, that they may the more earneſtly long for the Harveſt. When Paul was but a little while caught up into the third heaven, he was never well till he came there again:Phil. 1.Phil 1 I deſire to be diſſolved, and to be with Chriſt, which is beſt of all. God gives his People a taſte, to ſet the p. 287mouth of their Souls on water after heaven. Taſte of my Hidden Manna, ſaith God, and as you like that, take more. Now, when they have once taſted, they long to be at the Kings Banquetting-houſe, where is fulneſs of joy, Cant. 2. Pſal. 16.Song 2Ps 16and pleaſures for evermore. The Martyrs had but a taſte, and they were ready to run through fire and water to get to a full draught. And were it not thus, did not God ſometimes give to his People the firſt-fruits of his Spirit, & of heavens joys, they would be ready either to be deter'd in their journey to Canaan by the perils of the Wilderneſs, or elſe to be allured back again by the fleſh-pots of Egypt, or at beſt, to take up their reſt with the two Tribes and a half, on this ſide Jordan. Therefore, God gives his People ſomething of the very comfort of Heaven, whilſt they are in the way thither, (like the Bunch of Grapes that was brought out of Canaan before-hand) that they may long to be in Heaven, and ſo to enter into that joy there, that doth but enter into them here.

4. Here,4. To be able to comfort others God will have his People live the Life of Conſolation themſelves, that they may the better miniſter comfort to others. A Scholar that knows the World by Map, can give ſome direction to a Traveller, but nothing ſo exact, as he that hath travelled the ſame way himſelf. A man that never taſted of Honey, may diſcourſe of the ſweetneſs of it, but nothing ſo feelingly, as he that hath ſuck'd the Honey-comb: So a man that never taſted of the comfort of the Holy Ghoſt, or peace of Conſcience, may diſcourſe of it at random to others, but nothing ſo effectually, as he that feels the powerful working of it effectually in his own breſt; he will ſay, Come,Pſal. 34.Ps 34 and I will tell you what the Lord hath done for my Soul. Whereas a man that never felt that comfort himſelf, but is a meer ſtranger to the joy of Gods choſen, he is very unfit to comfort others. One ſorrowful man is a miſerable comforter to another: Like the ſad reflections of ſome doleful Echo, that doubles and trebles the complaint; and ſo, one woe p. 288returns many: Or like the anſwer of an evil Conſcience, that always prophecies evil, and not good, to him that inquires of it. But ſuch a one as hath felt the comforts of God himſelf, is able to ſpeak more feelingly to others. Now that they may do ſo, God reacheth forth the Cup of Salvation, and the Cup of Conſolation to ſome of his children, that they may commend it to others upon their own experience; that they may ſay, O how ſweet is the Cup of Gods Conſolation! will you not pledge me? will you not drink of the ſame cup? O taſte, and ſee that the Lord is good. O how ſweet is he in the forgiveneſs of ſins? how ſweet in the comforts of his Spirit? how ſweet in ſupporting and chearing the hearts of his People in time of afflictions? God comforts his People in this manner, that they may comfort others by their own experience; Like Birds, that having found a heap of Corn, never leave their chirping, till they have called in their fellows to partake of their Banquet: 2 Cor. 1.14. Bleſſed be God, who comforteth us in all our tribulations, that we may be able to comfort them that are in any trouble, by the ſelf-ſame comforts whereby we our ſelves are comforted of God. As if God ſhould ſay to his afflicted fainting Servants, Lo, here is a Cordial from Heaven, drink of it your ſelves, and when you have done, write upon it Probatum eſt, and ſo commend it to your Chriſtian friends: Thou being converted, and comforted, ſtrengthen thy brethren. And theſe be the Reaſons why God will have the juſt live the Life of Conſolation.

2. Why Conſolations come by Faith.2. But then why are they ſaid to live this Life by Faith? There are many weighty Reaſons of this alſo: as, Becauſe Faith, the hand that takes hold of this Cup, it takes hold of the right object of Conſolation: or if you will,

Reaſ. 1 Firſt of all, becauſe Faith is a powerful hand to keep off all ſuch things as are comfortable, and ſo to arm us againſt all diſcomforts: For that muſt needs be a great comfort, that doth arm the Soul againſt all diſcomforts; and ſo doth p. 289Faith: for it is a ſupporting hand to our burthened Souls. Faith is Omnipotent in the ſtrength of God: Nothing is impoſſible to him that believes, Mark 9.23. An eſtabliſhing hand to the wavering Soul; it is a protecting hand to the weak Soul.

'Tis a Supporting Hand to the overburthened Soul.1. Faith is a ſupporting hand. It is Faith that teacheth a man to caſt the burthen of his care upon God, Pſal. 37.5. And what a hearts eaſe and what a comfort is this? They muſt needs have a light heart, that are eaſed of ſuch burthens. Faith is like the Cup of Conſolation, which the Jews gave to the friends of the deceaſed, that they may drink and forſake ſorrow, Jer. 16.7. Neither ſhall men give them the Cup of Conſolation for their father: Prov. 31.6. Give wine to thoſe of heavy hearts.

'Tis an Eſtabliſhing Hand to the wavering Soul:2. Faith is an eſtabliſhing hand. It cures the Soul of the Spiritual Palſie, when it quakes and quivers up and down, is full of fears and doubts, and knows not where to fix or ſtay it ſelf. Fix thy ſelf here, ſaith Faith, fix thy ſelf upon God, fix thy ſelf upon his Word, this will ſtay the wavering Soul, as a Ship at Anchor in the midſt of the winds and waves of Temptation: Heb. 6.19. Which hope we have as an anchor of the Soul ſtedfaſt and ſure, which entreth into that within the veile. I appeal to ſuch as have been toſt at Sea, to tell you, what a comfort it is to have a ſure Anchor in a Storm; and ſuch is the comfort of a Chriſtian, by the Anchor-hold of his Faith: Pſal. 112.6, 7. Surely he ſhall not be moved for ever, he ſhall not be afraid of evil tidings: Why? His heart is fixed, truſting in the Lord. His heart is eſtabliſhed, he ſhall not be afraid. So Faith is an eſtabliſhing hand to a wavering Soul.

'Tis a Protecting Hand to the weak Soul:3. Faith is a protecting hand. It is ſuch a Hand as not onelyonly holds a childe, but it is a Shield it ſelf, to bear off all blows. Now is it not a comfort to have ſuch a Shield? and ſuch a Shield is Faith, Eph. 6.16. It p. 290doth not onelyonly bear off all blows from wicked men. Pſal. 56.4. In God have I put my truſt; there is the Shield: What follows? I will not fear what fleſh can do unto me: but it bears off all blows from wicked Spirits: Eph. 6.16. Above all taking the ſhield of faith, whereby ye ſhall be able to quench the fiery darts of the wicked one. It is a ſafe guard from all evil: Pſal. 99.9. Becauſe thou haſt made the Lord thy refuge, even the moſt High thy habitation, there ſhall no evil befal thee, nor any plague come near thy dwelling. Yea, it bears off all blows from God; it hath ſuch a piercing eye, it can ſee a Fathers heart, under a ſeeming Enemies hand: Though he kill me, yet will I truſt in him, Job 13.15. And ſo the ſhield of Faith is not onelyonly uſeful all our life; but 'tis Armour of Proof againſt the ſtroke of death. And ſo, it is a Protecting Hand to the weak Soul. It is every way a powerful hand, to arm againſt all diſcomforts, and ſo an argument of no ſmall comfort to a true believer.

Reaſ. 2 The ſecond general Reaſon, why the juſt lives the Life of Conſolation by his Faith,Why Conſolation comes by Faith. is, Becauſe Faith is a Powerful Hand, to draw into the Soul all neceſſary Comforts. Faith lays hold on the right Object of Conſolation; it lays hold on that God, who is the Fountain of all light and life: Pſal. 36.9. With thee is the fountain of life, and in thy light ſhall we ſee light.

1. Faith lays hold on God the Father.1. Faith lays hold on God the Father, who is called the Father of Mercies, and the God of all comfort and conſolation, the Beginning of all Divine Operations. As all Rivers come from the Sea; ſo all ſtreams of Comfort come from God the Father.

2. Faith lays hold on God the Son.2. Faith lays hold on God the Son, as the Conduit-pipe or Channel, through whom all comfort is derived from God the Father, to the Souls of his People: For it pleaſed the Father, that in him ſhould all fulneſs dwell, that of his fulneſs we might receive, as grace for grace, ſo comfort for comfort: for he was anointed with the oyl of p. 291gladneſs, as well as with the oyl of grace, above his fellows, that he might appoint to them that mourn in Sion, to give unto them beauty for aſhes, the oyl of joy for mourning, and the garment of praiſes for the spirit of heavineſs, Iſa. 61.3. And hence it is, that Chriſt is called, The Conſolation of Iſrael, Luk. 2.25. becauſe all Gods People receive their comfort from him. As all Stars borrow their light from the Sun; ſo all the Saints borrow their light from him, who is called, The Sun of Righteouſneſs, Mal. 4.2. But unto you that fear my name, ſhall the Sun of Righteouſneſs ariſe, with healing under his wings. But how do they receive this comfort from Chriſt? it is by Faith: for, Chriſt dwells in their hearts by faith, Epheſ. 3.17. As he is a comfortable gueſt; ſo 'tis Faith that receives him, and bids him welcome when he is come.

3. Faith lays hold on God the Holy Ghoſt: Gal. 3.2.3. Faith lays hold on God the Holy Ghoſt. Received ye the Spirit by the works of the Law, or by the hearing of faith? As if he ſhould ſay, Surely by the hearing of the Word mixed with Faith. Faith receives the Spirit of God, which is called The Comforter, becauſe it is the ſpecial office of the Spirit, to comfort the hearts of Gods people, and to witneſs to their Spirits, that God is now their reconciled Father in Jeſus Chriſt, and ſo it is called a Seal; and this comes after Faith, Eph. 1.13. In whom after ye believed, ye were ſealed by that Holy Spirit of Promiſe. And this muſt needs be matter of unſpeakable joy: for the love of God is better than the love of all Creatures; nay, it brings along with it the love of all good Creatures; and by this love, the hatred of evil Creatures ſhall do us no hurt. The love of God,Job 5.23.Job 5:23 is the life of the Soul, as the Soul is the life of the Body; nay, 'tis better than life, Pſal. 63.3. Thy loving kindneſs is better than life. Note.Now Faith lays hold on the God of Love and on the love of this God, and therefore muſt needs afford matter of ſtrong Conſolation.Conſolation, what properly. For what is Conſolation, to speak properly, but a certain Reaſoning of the p. 292Soul, whereby we oppoſe ſome certain good, to ſome oppreſſing evil? whereby we mitigate our ſorrow, and bear the evil with more eaſe. Now the greater and ſorer the evil is, the greater and ſurer good is required to weigh againſt it. Now then, foraſmuch as a Chriſtian ſeeks comfort againſt the greateſt of all evils, which is ſin, and eternal damnation for ſin; therefore, it is not every good, nor indeed any good, but onelyonly the Summum Bonum, the chiefeſt good, which is God, that can be a ſufficient remedy and cordial againſt this, the greateſt of all evils.

So then,

1. How Faith comforts.Faith lays hold upon this God, reconciled to us in Jeſus Chriſt, forgiving all our ſins, becauſe of his ſufferings; and

Forgiving them

Freely,

Frankly,

Fully,

Affectionately,

Moſt Advantagiouſly, and

In reſpect of us.

For it (viz. Faith inſtrumentally) redeems from Sin as a Debt; then from the Priſon of Hell; then from the Jaylor, Satan, and re-inſtates in all the good forfeited by ſin. Believers ſhall have all things work for their good in this life, and of Heaven at laſt. And this is a Plaiſter broad enough to cover all our ſores; If God ſpeak peace, who can make trouble? Job 34.29. Here is an object of unſpeakable comfort, God reconciled in Chriſt; and this Reconciliation witneſſed by the Spirit of Truth. Again,

2. Second way, wherein Faith comforts.Faith lays hold on the Ordinances, which are as Conduit-pipes from the Breſt of Jeſus Chriſt, as Chriſt is a Conduit-pipe from the Father. And Faith, as the mouth of the Soul, lies ſucking at this Breſt, and ſo draws in abundance of Spiritual ſtrength and comfort. Chriſt hath p. 293intruſted his Spouſe, the Church, with theſe Breſts, for the nouriſhing up of all his children. Oh how ſweet it is, to …ie in the Lap of ſuch a Nurſe! Iſa. 60.10, 11. Rejoyce with Jeruſalem, and be glad with her, all ye that love her; rejoyce for joy with her, all ye that mourn for her, that ye may ſuck and be ſatisfied with the breſts of her conſolation, that ye may milk out, and be delighted with the abundance of her glory. For thus ſaith the Lord, I will extend peace to her like a river, and the glory of the Gentiles like a flowing ſtream: Then ſhall ye ſuck, and be born upon her ſides, and be dandled upon her knees. As one whom his mother comforteth, ſo will I comfort you, and ye ſhall be comforted in Jeruſalem. Lo, here are the ſweet breſts of the Church. Now the Word is one of theſe Breſts, the Seal of the Word is the other.

Firſt, the Word: 1 Pet. 2.2.1. The Word is one of Chriſts Breſts. As new born babes deſire the ſincere milk of the Word, that ye may grow thereby, if ye have taſted that the Lord is gracious. There is much ſweetneſs in this Breſt. Pſal. 19.10. The ſtatutes of the Lord are right, rejoycing the heart; more to be deſired are they than gold, ſweeter are they than the honey and the honey-comb. Oh this is a ſweet Breſt, eſpecially the Word of Promiſe: for that is, as it were, the very Head and Nipple of this Breſt; Put this into the mouth of the moſt diſtreſſed Soul, and it will ſtill it, when it cries out by reaſon of affliction. Pſa. 119.49, 50. Remember thy Word unto thy ſervant, upon which thou haſt cauſed me to hope. And that muſt needs be the Word of Promiſe. For what follows? This is my comfort in my affliction, for thy Word hath quickned me. But how doth this Breſt quicken and comfort the children of God? Surely, not unleſs they draw and ſuck out this Milk of Conſolation by the mouth of Faith. Heb. 4.2. The Word preached did not profit them, not being mixed with faith in them that heard it. The moſt comfortable Promiſe in all the Word, if it be not applied by Faith, it hath no manner of ſweetneſs in p. 294it: But if thou canſt receive it, and apply it to thy ſelf in believing,Jer. 15.16.Jer 15:16 it will be the very joy and rejoycing of thy heart.

Second Breſt of ConſolationThe ſecond Breſt of Conſolation, is the Seal of the Word, the Sacrament. Oh, there is much ſweetneſs in this; there is much ſweetneſs indeed in the Word of Promiſe, as you have heard. Yea, but is this true, ſays the Soul, that begins to believe, but is weak in Faith? Or does all this belong to me? Will God give Chriſt to me, and the Spirit to me, and Heaven to me? Will God indeed love ſuch a vile wretch as I am? I am half afraid it is too good to be true! O that I had ſome further aſſurance of it! O that God would ſet to his Seal that this is true, that I might ſet to my Seal that God is true! O that he would ſet me as a Seal upon his heart, that I might ſet him as a Seal upon my heart! I can and will, ſays God to the believing, and yet weakly believing Soul. Art thou ſo deſirous of aſſurance? I'll give thee a Seal in the Sacrament. Lo, that's a Seal of my love, and all the fruits of it: As ſure as thou receiveſt the outward elements, ſo ſure ſhalt thou receive what is ſignified and ſealed thereby, my Chriſt, my Spirit, my Comforter. And therefore this muſt needs be a ſweet Breſt, where God does ſo ſenſibly put comfort into the mouth of the Soul.

Note. A great neglect of the Sacrament of the Lords Supper.And if ſo, ſurely we have the greateſt cauſe to lay it to heart, and to cry to our heavenly Father, That one of our Mothers Breſts is in a manner dried up, or that ſome of his children do frowardly wean themſelves from this Breſt, and therefore God may juſtly take away the other alſo. And doubtleſs we finde the leſs comfort in the Word, becauſe we neglect the Seal of the Word. It may be in a Womans Breſts, if one be dried up, the other may be the fuller; becauſe that nouriſhment which ſhould run into two, doth now run into one veſſel- But it is not ſo here, for the neglect of one Ordinance, makes the other more unprofitable, becauſe God never appointed any Ordinance p. 295in vain, and will not indure the contempt of any. Well then, poor Soul, doſt thou complain for want of comfort, thou canſt not finde that comfortable aſſurance of Gods love active or paſſive, thou wert wont to finde? It may be there is more eſtrangedneſs every way. I anſwer, If it be ſo, blame thy ſelf, and not God: thou doſt neglect a comfortable Ordinance, thou ſuffereſt one of thy Mothers Breſts to be dried up for want of ſucking; in which, thou mightſt otherwiſe finde abundance of comfort. You read in 2 Chron. 30.21, 26. Gods people kept the Paſſover with great gladneſs; there was ſuch exceeding great joy in Jeruſalem, that there had not been the like many years before, in thoſe times when the Sacrament was neglected. And you know the Sacrament of the Paſſover, and the Sacrament of the Lords Supper, are all one for ſubſtance. And ſo you read Act 2.46. They continued in breaking of bread from houſe to houſe, with gladneſs of heart. Well then, doſt thou want this gladneſs of heart, this Life of Conſolation? Conſider, whether this be not the cauſe, thou haſt not for a long time laid thy mouth to this Breſt: No wonder then, if thou complaineſt for want of comfort.

I would not be miſtaken:Caution. for I ſpeak to none but true children; as Chriſt ſays of his Bread, ſo I ſay of his Breſt, It is not meet to take the childrens bread, and give it to whelps. For we muſt know, though this Breſt be ſweet, it is ſo onelyonly to the believing Soul: The unbeliever ſucks poiſon out of it; he eats and drinks his own damnation. Therefore, ſaith the Apoſtle, Let a man examine himſelf, and ſo let him eat. And what muſt he examine? Surely his faith above all the reſt. 2 Cor. 13.5. Examine your own ſelves, whether ye be in the faith. The Word and Sacraments are the two Breſts, and Faith is the Mouth; and ſo the juſt by Faith ſucking at theſe two Breſts, he lives the Life of Conſolation.

And that's the ſecond Reaſon.

p. 296Reaſ. 3 3 Reaſon, Becauſe by Faith a Chriſtian lives the Life of Juſtification, VVhy conſolation comes by Faith.as we have heard at large; and therefore by conſequence, by the ſame Faith alſo, he lives the Life of Conſolation. For, as ſorrow is more properly the conſequent of ſin, than ſufferings: (For ſuppoſe ſuffering without ſin, and they are more truly the occaſions of joy, than ſorrow) So on the other ſide, comfort is more properly the conſequence of Righteouſneſs, than of all outward Bleſſings whatſoever: Rom. 5.1, 2, 3. Therefore being juſtified by faith, we have peace with God through our Lord Jeſus Chriſt, and we rejoyce in hope of the glory of God; and not onelyonly ſo, but we rejoyce in tribulations. And ſo tribulations cannot hinder the glorious rejoycing of a juſtified perſon.

The golden Chain & Order of Righteouſneſs, Peace, and Joy in the holy Ghoſt.Therefore in that Golden Chain, Rom. 14.17. The Kingdom of God is Righteouſneſs, Peace, Joy in the Holy Ghoſt: Obſerve the order; Firſt, Righteouſneſs, when a a perſon is juſtified through the Merits of Chriſt; then Peace, when we underſtand God and we are friends: for what ſtrikes terror but this, Oh! I have ſinned, ſays the Soul, and God is mine enemy? And what ſpeaks peace but this, I am juſtified from my ſins, and now God is my friend? And then thirdly, comes in Joy in the holy Ghoſt; for as nothing wounds the Soul, more than to look at God under the notion of an enemy, ſo nothing comforts the Soul more, than to look at God under the notion of a friend, and reconciled Father. Therefore as Peace is the fruit of Righteouſneſs, ſo Joy is the fruit of Peace; and then both Joy, Peace, and Righteouſneſs, the fruit of Faith: Therefore a Chriſtian lives by Faith the Life of Conſolation. As you cannot ſeparate the heat of the Sun from the light of it; no more can you ſeparate the comfort of Juſtification, from the life and aſſurance of it; and the ſtronger the aſſurance, the ſtronger is the comfort.

p. 297Reaſ. 4 4 Reaſon, Becauſe by Faith a Chriſtian lives the Life of Sanctification, Why Conſolation comes by Faith.both in purifying the heart from ſinful corruption, and in quickning of it to all holy duties, as we have already proved.

Now howſoever it is true,Caution. the forſaking of ſin on the one hand, and the practiſing of holy duties on the other hand, doth not deſerve the leaſt comfort or incouragement from God; and in this ſenſe we do not ground our comfort upon our duties: Yet this we ſay, from good Warrant from the Scripture, God of his free grace doth uſually make holy ways comfortable ways, and ſinful ways uncomfortable ways, even to his own children. Hereupon David ſays on the other ſide, Pſal. 38. There is no reſt in my bones, by reaſon of my ſin. And Solomon ſays on the other ſide, Pro. 3.17. All her ways are ways of pleaſantneſs, and all her paths are peace. Hear what S. Luke ſaith,Acts 9.31.Acts 9:31 Walking in the fear of the Lord, they walked alſo in the comfort of the holy Ghoſt. God deals with his children, as we do with ours, though we intend not to diſinherit them for every fault, yet we will diſcourage them by correction when they do ill, and incourage them by rewarding them when they do well. It is not all one in point of comfort, whether we ſin or ſin not. God is a wiſe, as well as a loving Father; he will ſhew no countenance to his own children, if they regard iniquity in their heart, Pſal. 66 18. If I regard iniquity in my heart, God will not hear my Prayer: But bleſſed are the pure in heart; Why? they ſhall ſee God, Mat. 5.8. What of that? why, here's the comfort, here's the happineſs, here's the very heaven of a Chriſtian, to ſee God, 1 Joh 3 2. For, Viſion of God, works Transformation into the Image of God, Satisfaction; and Satisfaction, even abundance of Soul-raviſhing Conſolation. Now this Wiſdom, Transformation, Satisfaction, and Conſolation, God onelyonly diſpoſeth to the pure in heart. And yet I do not mean ſuch as are pure in heart from all acts of ſin, (for we ſin in our beſt duties) but ſuch as are pure from p. 298the approbation and allowance of any ſin, from the regarding of any iniquity in their heart. If a juſtified perſon do not act his Faith to the purifying of his heart and life, (In that ſenſe we ſpeak of) God will certainly ſuſpend his comfort for a time: The Sun of Righteouſneſs will not ſhine upon a Dunghil heart but upon the Garden; for the Spirit of God is grieved by the ſins of his own people, or elſe that Exhortation were needleſs, Eph. 4.30. And grieve not the holy Spirit of God, whereby ye are ſealed unto the day of Redemption. And if we grieve the Spirit of God, be ſure it will grieve our ſpirits; it will make us glad to cry, Reſtore unto me the joy of thy Salvation, Pſal 51.12. And if we rejoyce the Spirit of Ged, it will rejoyce ours, Prov. 8.17. I love them that love me, ſaith Wiſdom; ſo, I rejoyce them that rejoyce me: and what rejoyces Gods Spirit, but purity of heart and life? Prov. 11.20. The upright in the way are his delight. So God diſpenſes peace to ſuch, Pſal. 85.8. It is God who will speak peace to his Saints, to his ſanctified ones. 'Tis true indeed, a man cannot be ſanctified before he be juſtified; and ſo ſoon as he is juſtified, he hath the ground-work of peace. But the Word doth ſtrongly infer, That no man is juſtified, but he is alſo ſanctified at the ſame time: And God is pleaſed to ſpeak peace to none, but ſuch as he is pleaſed to ſanctifie at the ſame inſtant, when he firſt begins to ſpeak peace unto them. Well, but what ſhall we ſay for after times? May they then live as they liſt, when God hath once ſpoken peace to their Souls? No, as ever they deſire to keep it when they have it, as they love their peace, let them not again return to folly. As much as to ſay, If they be ſo fooliſh to turn again to their former ſins, God will turn again to his former diſpleaſure, of which he had ſpoken in the former verſes: Not that God will hate them, or look at them as his enemies, but they ſhall know for all that, though God continues to be their Father, yet a Father knows how to frown upon his children, and how to p. 299come with a Rod in his hand, if they once wax wanton under the expreſſion of his love and favour. Rev. 3.19. As many as I love, I rebuke and chaſten; be zealous therefore, and repent. Well then, as ever thou deſireſt to live the Life of Conſolation, be ſure to live the Life of Sanctification: Though God do not diſpenſe comfort for thy Sanctification, yet he will never diſpenſe it without Sanctification. The water of Conſolation muſt run in a clear channel. Bleſſed are the pure in heart; for they ſhall ſee God to their comfort. Therefore, as Faith purifies the heart, Act. 15.9. ſo it comforts the heart. And ſo the juſt lives by Faith the Life of Conſolation.

Queſt. Yea, but how ſhall I know I am ſanctified, that I may have the comfort of it?

Anſ. I anſwered to this, in that precedent Chapter, viz. Life of Faith in Sanctification. Vid. ſupra.

Reaſ. 5 5 Reaſon, why the juſt lives by Faith the Life of Conſolation; it is,Why Conſolation comes by Faith. Becauſe by Faith a man reflects upon his own Sanctity and Sincerity; he proves it, and brings it to the touchſtone, and when he knows it is right, he hath the comfort of it. For as Faith purifies the heart and conſcience, ſo the conſcience thus purified, doth the office of a faithful examined Witneſs and Judge; who, upon examination, gives in this Judgement, Thou art ſincere, ſaith Conſcience to the believing Soul, thou art in the Faith; Chriſt is thine, and therefore thou haſt cauſe to rejoyce: 2 Cor. 1.12. For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, and more abundant to you-wards. (Mark) the ground of Paul's rejoycing was, the reflect act of Faith, in the teſtimony of his renewed conſcience. And leſt any man ſhould ſay, This was a ſingular caſe, 'tis poſſible Paul might have ground of rejoycing, upon the thorow examination of his own condition, but ordinarily Chriſtians cannot have the like: Therefore the Apoſtle p. 300makes it a general caſe to all believers, either they do, or they ought to do ſo. Gal. 6.4. But let every man prove his own work, and then ſhall he have rejoycing in himſelf, and not in another. (Mark) this is the duty of every man that deſires comfort, of every man that is in the Faith. Wouldſt thou have comfort? Then make uſe of thy Faith to the proving of thy ſelf, and the proving of thy work. It may be thou thinkst thy Joy and Conſolation muſt evidence thy good eſtate; but the Word ſaith, The evidence of thy good eſtate upon Proof and Trial, muſt bring ſound comfort, if ever thou haſt it upon good grounds. Thy comfort muſt not be thy evidence, Note.but thy evidence muſt be thy comfort. Now this is the proper act and evidence of Faith: And ſo by Faith the juſt lives the Life of Conſolation. As for example, the Word ſaith, Bleſſed is every one that feareth the Lord; Bleſſed are they that hunger and thirſt after righteouſneſs; Even by this we know we are tranſlated from death to life, if we love the brethren, 1 Joh. 3.4. But ſaith the conſcience renewed by Faith, I fear the Lord, &c. therefore I have cauſe to rejoyce.

Obj. Oh, but theſe Marks and Evidences may fail you.

Anſ. Heaven and Earth ſhall paſs, but not one tittle of the Word ſhall fall.

Obj. But you may think you have theſe, when you have them not.

Anſ. Therefore they are firſt to be tried by the Rule, for their Principle and Exiſtence.

Obj. If it be ſaid, You may think you have the witneſs and comfort of the Spirit, when you have not: Is there not a joy of the ſtony ground, and of an hypocrite, as well as the joy of a true Chriſtian? And is there not a peace from Satan in the heart, as well as the peace of God? Luk. 11.21. When the ſtrong man armed keepeth the palace, his goods are in peace.

Anſ. Oh, but he that hath the true peace and joy in p. 301the holy Ghoſt, cannot be deceived; ſo he that hath the true fear of God, and hunger, &c. cannot be deceived.

But of the two,Note. it is eaſier to be deceived in our Comforts, than in our Graces. Therefore the Scripture commands us to try our comforts by our graces, but never to try our graces by our comforts, as in the place before-alledged, Gal. 4.6. And becauſe ye are Sons, God hath ſent the Spirit of his Son into your hearts, crying, Abba Father.

It is true, the firſt evidence of a Chriſtians Juſtification in order of nature, is a pure ſimple act of Faith, laying hold on Gods free grace in a Promiſe indefinite, made not to righteous perſons, but to ſinners, ungodlly perſons, and to enemies, and to ſuch as are ſimply ſo: For God will ſtrip a man of all conceits of his own Righteouſneſs, before he clothe him with the Righteouſneſs of Chriſt.

But then the ſecond evidence of Juſtification in order of nature, (though it be at the ſame inſtant in order of time, if we could perceive it) is a heart renewed and ſanctified, and in ſome meaſure indowed with a love of that God, who hath begotten us to a lively hope, 1 Pet. 1.3.1 Pet 1:3and with a love of our fellow-brethren, who are begotten of the ſame incorruptible ſeed, and born of the ſame womb;1 Ioh. 5 2.1 John 5:2 who hang upon the ſame Breſts, and are heirs of the ſame inheritance with our ſelves. Now when we ſee theſe things in our ſelves by a reflect act of Faith, the teſtimony of a renewed Conſcience; this evidence muſt needs bring abundance of comfort to the Soul. This reflect act of Faith, it is like the Rainbow, which is nothing elſe but the reflection of the Sun in a watry Cloud; which though it be no Cauſe why the earth ſhall no more be drowned with waters, yet it is made a ſure Sign thereof by the Ordinance of God, Gen. 2.10, 11, 12. So we ſay of this reflect act of Faith, in the looking upon the work of Love, and other ſanctified Graces in the Soul; though they are no cauſes why the p. 302believing Soul ſhall be no more overflowed with the deluge of Gods wrath, yet they are a ſure ſign and token thereof by Gods appointment, as the Rainbow was. And indeed, the way of grace in Gods ſanctified ones, is nothing elſe, but the reflection of the Sun of Righteouſneſs in a watry cloudy Soul, warming and melting it into tears, becauſe it can love Jeſus Chriſt no more, or can get no more aſſurance of his love. Well, ſaith Chriſt to ſuch a Soul, I will eſtabliſh my Covenant with thee, and this ſhall be the ſign of it, Iſa. 54.9, 10. For this is as the waters of Noah unto me, as ſure as the Covenant made with Noah concerning the waters. For as I have ſworn, that the waters of Noah ſhould no more go over the earth; ſo have I ſworn, that I would not be wroth with thee, nor rebuke thee: For the Mountains ſhall depart, and the Hills be moved, but my kindneſs ſhall not depart from thee, neither ſhall the Covenant of my peace be removed, ſaith the Lord, that hath mercy on thee. Therefore examine thy Grace.

Objections againſt trial of our comforts by our graces, rather than of our graces by our comforts.Obj. Oh, but he that hath but common graces, may go very far; ſo that it is hard to diſcern the one from the other, if we try our ſelves by our Graces, and not by our Comforts.

Anſ. As there are common Graces, ſo common Comforts; ſuch comforts as are common to Hypocrites, as well as true Believers. There is the joy of an Hypocrite, of the ſtony ground, of Herod, who heard John gladly.

Obj. How then can we diſcern the one from the other, the joy of Gods People, from the joy of an Hypocrite?

Anſ. Though an Hypocrite may rejoyce in ſome part of the word, as to hear of a Chriſt, of a Saviour, of Heaven, and Glory; yet he cannot indure to hear of Affliction, and Self-denial. But a true Believer rejoyceth in every part of the Word, even in that which holds forth Chriſt as a King, a Commander, a Crucifier of the Body p. 303of Sin, as well as of his own Body for ſin. Oh how glad is he, when the Word ſtrikes at the Maſter-root of his corruption! Oh, more of that, ſaith he; let the righteous ſmite me again and again: Good is the word which the Lord hath spoken. But an Hypocrite is ſo far from rejoycing in ſuch a Word, that he flies in the face of the Reprover, as Herod did,Note, that the ſame difficulty of trial, and proneneſs to miſtake, is as incident to that prepoſterous way of judging our ſelves by our comforts, as by our graces. when John came once to touch him to the quick But that is the firſt anſwer; viz. There are common comforts, as there are common graces; Ergo, The trial of our ſelves by our graces, is as eaſie as by our comforts.

2. We anſwer, when we ſpeak of the Touchſtone of Trial, from which a Chriſtian receives his comfort; our meaning is this. That we receive it onelyonly in ſuch graces as accompany Salvation; as, the true fear of God, the true deſire after God, in hungring and thirſting after his Righteouſneſs, and a true love to the People of God.

Obj. Oh, but there may be in an Hypocrite or Unregenerate man, all theſe; A fear of God, a deſire after God, a love to his People.

1. A fear of God, yea, ſuch a fear, as to depart from evil: Jonah. 1.16. Then the men feared the Lord exceedingly, and offered ſacrifices to the Lord, and made vows: Gen. 26.6. Abimelech was with-holden from Adultery, by the light of natural conſcience.

2. A deſire after God, and after grace, as the five fooliſh Virgins deſired oyl, Mat. 25.8.

3. A love to Gods People, with great reſpect; ſuch as was the reſpect of the Egyptians to the Iſraelites, that they would lend them not ordinary houſhold-ſtuff onelyonly, but that which was moſt dear and precious to them, Jewels of Silver and Gold; and this was generally throughout all the Land of Egypt: And what favours did Pharaoh ſhew to Joſeph; Nebuchadnezzar to Daniel; Ahaſuerus to Eſther and Mordecai? Therefore theſe graces may be in unregenerate men.

p. 304Difference of regenerating grace from common.Anſ. And though there may be a kinde of fear of God, and deſire after God, and love to his People, which unregenerate men may have, yet not the true and ſaving fear of God, &c.

Q. But how ſhall we know the difference?

Anſ. Why, the Word doth clearly hold forth a difference:

1. In the fear of God.As for the firſt, An unregenerate man may have ſuch a fear of God, as to endevour to depart from ſome evil, but not from all; like the Samaritans, of whom it is ſaid, after the Lord ſent Lions amongſt them, They feared the Lord, and yet feared their own gods too; and therefore the Lord accounted it as no fear at all, 2 King. 17.33, 34. But he that truly feareth God, makes conſcience to depart from every evil way: Prov 8.13. The fear of the Lord is to hate evil, if not in action, yet in affection and ſerious endevours.

2. In deſire of grace.2. An ungenerate man; though he may have a kind of deſires after grace, yet he deſires not grace as it is grace: Firſt, he deſires not grace for the love of grace, but for the love of happineſs. As the Virgins deſired oyl when they were ready to die, not becauſe they loved the oyl or the light, but becauſe without that oyl and light, they could not go in with Chriſt, but muſt be ſhut out, to have their portion with the Devil and his Angels for ever. But the oyl of grace is truly lovely to a gracious heart: They have ſpiritual ſenſe, to ſmell the ſweet favour of the oyntment, Cant. 1.2 and they love the light, Joh 3.21. He that doth truth, cometh to the light.

3. In love to Gods people.3. Though an unregenerate man may love Gods People after a ſort, yet not in a ſanctified manner; that is to ſay, neither all the People of God, nor all their graces, at all times.

Firſt, Not all the People of God; they hate ſome, as they ſeem to love others. They are guilty of ſinful partiality,Jam. 2.Jas 2 having the faith of our Lord Jeſus Chriſt in reſpect p. 305of perſons. They ſeem to love the rich, and deſpiſe the poor.

Secondly, Not all their graces. They may admire their common gifts, as Pharaoh admired the wiſdom of Joſeph, and Nebuchadnezzar the wiſdom of Daniel, but not their ſaving graces: Every one that doth evil, hateth the light, Joh. 3.20. Even that light of good works.

Thirdly, Not at all times. God ſometimes indeed overrules their ſpirits ſtrongly, as he over-ruled the ſpirits of Lions, to preſerve Daniel; and of the Ravens, to feed Elijah: but ſo ſoon as that over-ruling Providence is over, they are as they were before God, for a time, gave the Iſraelites favour in the eyes of the Egyptians; but before and after, they were their utter enemies: but he that hath truth of grace, he loves;

1. All the Saints, poor as well as rich: Phil. 1.15. and love unto all the Saints.

2. All their graces, ſaving as well as common; and more than common, becauſe the Image of God is moſt in thoſe.

3. At all times, becauſe his love ſprings from an inward principle, from likeneſs of nature, and therefore it is unchangeable. Now this upon trial is ground of ſingular comfort; and this trial is made by Faith. Therefore by Faith the Juſt lives the Life of Conſolation, becauſe by Faith a man reflects upon that Sanctity and Sincerity which God hath wrought in the believing Soul.

Reaſ. 6 6 Reaſon, Becauſe Faith makes a thing abſent,Why Conſola- flows in, by Faith. to be as it were preſent: For joy is properly the delight we take in ſome preſent good. God, who ſeemed before to be abſent, is preſent: things promiſed, are preſent; Heaven it ſelf is preſent: He hath made us through faith to ſit together in heavenly places, Eph. 2 6. As it is ſaid of the deſtruction of enemies, Revel. 18.2. Babylon is fallen. Now what a comfort is this, it is even Heaven oppoſed p. 306to earth? What a comfort and content is it to a man, when he looks through a Proſpective glaſs, and ſees a friend coming towards him many Furlongs off: It may be he looked before in the glaſs, and either he ſaw him not at all, or elſe he doubted whether it was his friend or no; but the glaſs draws him ſo near, that it puts all out of doubt, he ſees the very colour of his clothes, of the hair of his face, and the proportion of his parts, ſo perfectly, as if he were preſent with him; and therefore he ſmileth to himſelf, and ſalute him at a diſtance, Oh my dear friend, I am glad to ſee you. Faith is ſuch a Proſpective glaſs, that looking upon God, and Heaven, and things promiſed, at a great diſtance, even as far as Heaven is from Earth, yet it draws theſe good things ſo near, and makes them ſo preſent, ſo ſure to the Soul, that it cannot but rejoyce with joy unspeakable, and full of glory; as Abraham ſaw Chriſts day afar off, and rejoyced to ſee it; and ſo the reſt of the Patriarchs, Heb. 11.18. though they received not the things promiſed, yet having ſeen them afar off, through the glaſs of Faith, they made them ſo near to their apprehenſions,Heb. 11.13.Heb 11:13 that they even fell upon the neck of the Promiſes, and ſaluted them, as dear friends ſalute and embrace one another at their meeting. And in this reſpect, Faith is ſaid to be the ſubſtance of things hoped for, and the evidence of things not ſeen, Heb. 11.1. It puts a man, as it were, into a poſſeſſion of good things to come; or at leaſt it makes them as ſure, as if they were preſent. What comfort is this? We ſay, It is good to be ſure: we do not onelyonly rejoyce in the excellency of a thing promiſed, but in the certainty of it; Yea, but is this true, ſaith the poor Soul? Yea, ſaith Faith, thou maiſt be as ſure of it; as if thou hadſt it already in poſſeſſion; for thou haſt the Word of God, the Promiſe of God, the Oath of God, the Seal of God: And why ſo many ties and engagements one upon another? but that by theſe immutable things, Heb. 6.18.Heb 6:18in which it is impoſſible for God to lie, p. 307we might have ſtrong conſolation, who have fled for refuge, to lay hold upon the hope ſet before us. Faith lays hold upon all theſe ingagements; and ſo the juſt lives by Faith the Life of Conſolation.