The Tempestuous Soul Calmed by Jesus Christ, Observation 4
Doct. 4.True faith may be conſiſtent with many fears and weakneſſes, and yet may engage the heart of Chriſt to ſuccour.
By what hath been opened, we may give forth this deſcription of faith; 'Tis a coming to Chriſt in a periſhing condition for ſalvation; which Divines uſually ſtile faith of recumbency, relying and rowling upon Chriſt, which is not alwaies accompanied with aſſurance, this being but the height and excellency of faith, not of the abſolute being of it, that is, that without which faith cannot be; So aſſurance is not of the nature of faith.
That which I am to clear, is, That this Faith may be conſiſtent and mixt with many fears, and that yet it may engage the heart of Chriſt to ſuccour.
1. From example, Mar. 9.22,24. Lord, I beleeve, help thou my unbelief; Faith ſo weak, that he knew not whether he might venture to call it faith or not; I beleeve, but ſtraight takes himſelf off, as if he were afraid to ſtile it faith, Lord, help mine unbeleef; or if I do not beleeve, Lord help me to beleeve, In ſuch a ſuſpenſe the words imply him to be, and yet 'twas a faith that ſped in its errand; So Mat. 8.2. In the caſe of the Leper, Lord, if thou wilt thou canſt make me clean; I beleeve thou haſt power enough, but whether thou wilt receive and help ſuch a miſerable creature, that's a hard queſtion, He only viewed the power of Chriſt, but much doubted what his heart might be toward him; In the commended faith of the Centurion, v. 6. he only ſpreads the poor creature before him, comes to him, and 'twas enough, v. 13. As thou haſt beleeved, ſo be it unto thee, and he was healed the ſame hour; So Mat. 9.20, &c. in the caſe of the diſeaſed woman; firſt, ſhe came behinde him from her ſelf-unworthineſſe, and ſo doubting and fearing to come before his face, ſhe ſaid within her ſelf, ſhe had many parlies and reaſonings within her ſelf, whether ſhe ſhould go to him or not, but at laſt reſolved on it, and to do it by ſtealth; ſee the ſame laid down by Mark 5.33. 'tis there expreſſed, ſhe came fearing and trembling, no queſtion, as doubting of her acceptance, fell down before him in acknowledgement how unworthy a creature ſhe was for his notice, and told him all the truth, what a deſpicable creature ſhe was, how ſhe had ſpent all ſhe had, and now muſt be helped by him, or periſh, and ſo miſery had made her bold, and ſhe ventured to come to him, hearing what a mercifull man he was; The very poſture of a poor humbled ſoul in its need, a poor open-hearted ſinner coming to him; and then obſerve, how ready the Lords anſwer was, no accuſing her and reaſoning the matter with her, to tax her of her unworthineſſe, but beſpeaks her kindely, Daughter, be of good comfort, thy faith hath made thee whole, go in peace, and be whole; The very errand a poor ſoul comes to Chriſt for: And 'tis very remarkable what Chriſt anſwered to the two blinde men coming to him, Mat. 9.28. Beleeve ye that I am able to do this? Only if he was able, not whether he was willing; If it be objected, all theſe were for temporall bleſſings, I anſwer, That under theſe, ſpiritual mercies and ſalvation are couched, or if not there's the ſame reaſon of both; yea, further to clear this, if you will look into the hiſtories of thoſe eminent beleevers and Saints, Heb. 11. do but mark what weakneſſes you may finde in their faith, Sarah her ſelf, if you look to Gen. 18. ſhe laughed within her ſelf, and ſaid, Shall it be ſo? a high queſtioning of the word of the Lord, and that upon which ſhe reſted, was the power of God only, which the Angels gave forth in that confirming word, Is there any thing too hard for the Lord? and ſo of Abraham himſelf, that God was able to preſerve, Concerning his heart and willingneſſe, of that no mention.
Reaſons.We ſhall enquire into the Reaſons of this, Why Faith is mixt with ſuch fears?
1. Becauſe fleſh and bloud is againſt beleeving, the wiſedom of the fleſh is highly againſt it; for a ſoul to go out of it ſelf to another for righteouſneſſe; the wiſedom of fleſh and bloud is full of theſe foreign, 2 Cor. 10.5. imaginations, reaſonings, and diſputings againſt it; 'tis againſt the pride of fleſh and bloud to be beholden to another for righteouſneſs againſt all thoſe iſſues of pride, ſelf-love, ſelf-ſufficiency, and ſelf-confidence; Now fleſh and bloud being thus ſet againſt beleeving in the Lord Jeſus, 'tis diſputing and reaſoning againſt it, as Joh. 1.12,13. which were born, not of bloud, nor of the fleſh, nor of the will of man, but of God; So when Peter Mat. 16. had confeſſed his faith, ſaith Chriſt, Fleſh and Bloud hath not revealed this unto thee, but my Father which is in heaven.
2. Man is naturally under a power of unbelief, Rom. 11.31. concluded under unbelief; not only a heart unapt to beleeve, but under a power of the contrary, Heb. 3. ult. They could not enter in becauſe of their unbelief, a foreign, an impoſſibility from unbelief, while remaining ſo; Now this power is not wholly vanquiſhed, and ſubdued, but will ſtill be mixing and riſing up, and oppoſing more or leſs in all beleevers, &c.
3. A Soul findes nothing in himſelf to encourage him to beleeve, as in the caſe of Peter at his converſion, Luk. 5.8. Depart from me Lord, for I am a ſinfull man; ſo when the voice of the Lord is heard in the ſoul, it fears before him, and begins to ſee to purpoſe, that he is a ſinfull creature, it is ready to depart from the Lord, and to bid the Lord depart from him; that which indeed ſhould have been Peters ground of going to Chriſt, or to have beſought him to come to him, his being a ſinfull man, he uſeth as a reaſon to bid the Lord depart from him; Lord canſt thou endure to look upon ſuch a ſinfull worm, ſuch a filthy wretch as my ſelf; Oh 'twill offend thy pure eyes but to glance upon me: So the Centurion, Maſter, I am not worthy thou ſhouldſt come under my roof; Senſe of unworthineſſe cauſeth a Soul to put up hard pleas againſt it ſelf, and ſo the heart being taken up and overwhelmed, and abaſed in the ſenſe of ſelf-vileneſſe and unworthineſſe, forgets and dares not ſo heartily pleade Chriſts free grace and tenderneſſe to receive it.
4. The accuſations of conſcience being awakened as before, muſtering up ſinne upon ſin, joyned with the aggravations of Satan, like a cunning diſputer, who muſters up all his forces, to make ſin as horrible as ever he argued it pleaſant and commodious, yea, his chief darts lie at the faith of a beleever, to be reaſoning againſt the grounds of beleeving, queſtioning their election, ſevering the promiſes out of their ſight, mudding and darkening their ſight of Chriſt, accuſing them for unſound and hypocrites, tempting them from means which make for ſtrengthening of faith; Peter (ſaith Chriſt) Satan hath deſired to winnow thee, but I have prayed that thy faith fail not, implying, Satans deſign lay moſt againſt his faith; through the malice and ſubtlety of Satan faith is put hard to it, till the Lord rebuke him.
5. Faith is wrought forth gradually in the ſoul by degrees, at firſt ſown as a grain of muſtard-ſeed, a ſmall ſeed; corruptions and reaſonings like overſpreading tares ready to choak it, therefore being ſown, as I may ſo ſpeak, in weakneſſe, at firſt, 'tis thus put to it for comfort; therefore Paul tels the Theſſalonians, 1 Theſ. 3.10,13. that there was ſomething lacking in their faith, and the eſtabliſhment of their faith is much praied for by him.
6. The Lord ſuffers it to be ſo, that his power in the ſupporting of a weak ſoul may the more appear: Faith is called the operation of the Son of God, 1 Theſſ. 2. and that your faith might ſtand in the power of God; when a ſoul is full of fears and miſ-givings, and ready to ſink under them, theu the hand of the Lord is more viſible in ſuſtaining, then we ſee by his power alone we ſtand; Had we a ſtrong ſetled faith preſently, we ſhould rather be lifted up in our ſelves, or reſt upon grace received, and ſo not glorifie the Lord Jeſus, and live upon him for ſtrength as he requires; Therefore the Lord ſuffers theſe fightings and reaſonings within, that we might have continuall recourſe to him for ſupport, and that we might ſee that the beginnings, life, and growth of faith, it is all in and from Jeſus Chriſt as the Authour and Finiſher of it.
For theſe Reaſons, viz. the wiſedom and pride of fleſh and bloud, the natural power of Unbelief not being wholly ſubdued, ſenſe of unworthineſſe, the depth of guilt, accuſations of conſcience, and the diſputings of Satan, faith ſown in weakneſſe at firſt, and all this ſuffered to ends of glory to the Lord Jeſus Chriſt, that his power and grace may be the more magnified, therefore true faith is mixt with many reaſonings, doubtings, miſgivings, diſputings, fears, which do annoy it.
I will firſt endeavour to apply this before I prove further that ſuch a faith may engage Chriſt to ſuccour.
1. If true faith be thus mixt with fears and reaſonings; It meets firſt with the eaſie faith that the moſt of people pleaſe themſelves in, as I thank God I alwaies beleeved, God forbid but I ſhould beleeve in Jeſus Chriſt; 'Tis eaſie, very eaſie indeed, to preſume away a precious ſoul, 'tis eaſie to flatter a mans ſelf with an opinion of beleeving, and indeed 'tis nothing elſe but a cuſtomary opinion of Chriſt; But to beleeve in Chriſt Jeſus, and ſavingly and effectually to apply his bloud by his Spirit enabling, this is hard, ah hard indeed to a poor convinced ſoul, that hath deep thoughts of heart about the pardon of ſins; Lord, help my unbelief, and Lord, if thou wilt, and the like; This eaſie beleeving is the dead ſleep of ſin upon the conſcience, and a generall opinion in the brain, that Chriſt died for ſinners, even for all ſinners to whom he is preached, heightned by the ſtrong deluſion of the devil, whoſe work it is to perſwade ſouls that have nothing but a dead, generall faith, that they beleeve well, and on the contrary to diſpute againſt the faith of true beleevers, that they do not truly believe. And this among others may be a diſcovery of true faith, unbelief is ſtill mixing, and Satan diſputing againſt it, as in the reaſons ſhew'd. If ſo much faith againſt beleeving pardon of ſinne in the Lord Jeſus, how can it chooſe but be ſo, but it muſt be a hard thing to a poor ſoul to faſten upon Chriſt in a promiſe for remiſſion of ſins, when ſo much oppoſition to it; Therefore this is an infallible note, true beleevers deeply feel and are humbled for unbelief; Oh 'tis the deep evil of their hearts, and that they moſt tremble at; but take a carnall, formall, dead-hearted Proteſtant, and no ſuch matter with him; He could beleeve a thouſand years together, and if he have any ſcruples, they be as nothing, a little praier or the like will quickly hekl it.
And herein alſo is another great ſnare; Naturall conſcience, that is, a conſcience not ſavingly enlightned and ſanctified, may give ſome checks before, in, or after the commiſſion of a ſin, and then unregenerate perſons do moſt uſually gather, that they have truth of grace, becauſe they have ſome little conflicts within, which they faſten upon, from Rom. 7. the thing that I would not, that do I, but that former (I) is meant of the regenerate nature, diſtinct to, and warring againſt the fleſhly part, and not a little conflicting of the naturall conſcience from common enlightenings of the word; So alſo as to doubting and ſome ſmall miſ-givings, theſe argue not a truth of ſaith, unleſſe theſe are only allayed by the going out of the ſoul to Jeſus Chriſt, and the evidence of the work of ſaith, with power wrought forth in us; If thy doubtings be ſuch, that do not ſettle again till thou haſt made a true entire cloſe with Jeſus Chriſt in ſelf-renouncing, then they are of the ſpirit, ſubduing ſin and unbelief in thee; Therefore look narrowly to unbelief, as true faith intereſts the ſoul in Chriſt, and all his grace and promiſes, ſo unbelief excludes while unſubdued, from all of Chriſt: It ſins againſt totum dei, every attribute of God; So then they could not enter in becauſe of unbelief; An utter impoſſibility upon it. And this may reign through deluded miſ-perſwaſion of true faith, though the converſation in the eye of men civil and regular. I deſire to acknowledge to the praiſe of the rich grace of God, that the opening of the power of unbelief by a holy Preacher of the Goſpel, was the firſt time of the Lords ſpeaking to me in powerfull convincement that I was in the ſtate of unbelief, though before full of confidence of the ſafety of my condition. Oh therefore Soul, whoever thou art, be jealous of thy own heart in this particular, unbelief is a cloſe, ſpirituall, undiſcerned evil, till the Lord come in and ſhew thee what the ſtrength of it is, by caſting in a grain of faith to grapple with it, which without the continuall ſupply of his Spirit, will be overwhelmed by it. Therefore let me preſſe thee with a ſerious triall of thy ſelf this way, that this is a dangerous ſnare, eaſineſſe to beleeve pardon of ſin and peace with God; So that unleſſe thou canſt make out a work of faith with power by the word and ſpirit; Queſtion all, and ſo in the ſight of thy meer naked condition, make out for Chriſt, as hath been before directed, as if thou wert before a ſtranger to him.
2. If true Faith may conſiſt with ſo many fears and reaſonings; why then a word yet more to the convinced poor ſoul in its periſhing condition in it ſelf, that hath got a view of Chriſt, and is preſſing after him, but fears, ah ſad fears and miſ-givings ariſe. Why conſider this well, If it were not ſo thou mightſt juſtly queſtion all indeed, whether any thing ſaving in thee; Tell me Soul, wouldeſt thou be again in the ſuppoſed ſafety thou waſt once in, when no ſuch conflicts in thee; No, thou wilt ſay, not fot a thouſand worlds, for then I was as a dead worm in ſin and unbelief; But thou wilt ſay yet I fear, Ah finde it hard to beleeve and faſten upon and apply one promiſe, ſo thou ſeeſt do all Gods children; Reade of and ask of any the holieſt and graciouſeſt, they will tell thee many a ſerious experience of this, what travels the poor ſoul hath had through doubtings, fears, ſinkings, cloudings, and yet all calmed, ſweetly calmed again, as hath been ſhewed, and am yet further to declare, the ſtaies and the props of a poor ſoul in this caſe have been opened. But a word more, Is it no further with thee then this, then queſtioning of faith, with the Lord, help my unbelief; know, 'tis impoſſile to cry after Chriſt with complaints of Unbelief, without ſome truth of faith; Canſt thou reach but unto the power of Chriſt, to give him the glory of being able to ſuccour thee, but doubteſt of his willingneſſe what his heart may be unto thee; Ah, thou ſadly doubteſt; Is it with thee, Lord, if thou wilt? ſtill an If, know Faith on the power of Chriſt, as in the examples ſhewed, may be ſaving; Remember alſo Chriſts melting anſwers, I will, be thou clean; Be it unto thee as thou wilt, Go in peace; And this to ſuch ſouls who came beleeving in his power to ſave, though trembling what his heart might be towards them; I am now further to ſhew, that ſuch a weak purſuing Faith may engage Jeſus Chriſt to ſuccour, which hath received ſome demonſtration already; but 'tis further clear'd from theſe reaſons.
1. Faith though never ſo weak, be it faith (that is, ſuch that reſolves the ſoul to venture all with Chriſt, and purſue after him) is a beam from Chriſt himſelf, ſhed by his own ſpirit; 'Tis the ſpirit ſo enabling the ſoul to chooſe and follow Chriſt, therefore Chriſt will own ſuch a faith, and 'twill engage his whole heart to more.
2. 'Tis that grace by divine appointment which engageth all the priviledges and bleſſings of Chriſt to a ſoul; Not from any worthineſſe in it, but by Gods own Ordination; So that a Soul is not ſo much to reaſon thus, Can ſuch a poor, weak faith engage Chriſt? but he is to look to Gods Ordination and promiſe that it ſhall. In a word, Not to be poring upon the weakneſſe of faith, but to be eying and conſidering the free promiſe, and ſo not to make an eſtimate of thy faith by preſent ſenſible enjoyment and feelings of comfort, but by thy going out to Chriſt in the indefinite free invitement and promiſe to all humble comers for life and ſalvation; and then ſay and reaſon within thy ſelf; The Soul that according to Chriſts own invitement, command, and promiſe, renounceth all other, and comes and follows him for life, ſhall have and finde life in him; But ſo doth this poor trembling ſoul of mine (if I know any thing of my own heart) renounce all other, and flies to a powerfull, free-hearted Jeſus, mighty to ſave; Therefore I ſhall finde him, yea, I have him; And this a true Scripturall ſpiritual reaſoning, grounded upon Chriſts own words, Iſa. 55.1. Joh. 5.40. Joh. 6.37. Rev. 22.17. 1 Tim. 1.15.
But now, if thou yet feareſt and art jealous whether thy ſelf-renouncing and coming to and cloſing with Chtiſt be full and entire; The next and every time thou goeſt to him and pleadeſt with him (and do it often) proteſt againſt all other helps, and now there is no witneſſe but God and thy own conſcience, that thou doſt periſh in all opinion of thy ſelf or any other, all the ſtrength and righteouſneſſe that thy ſelf and all the world to help thee hath, being but as dead water to thee, and that thou doſt proteſt againſt them, and ſo make an entire cloſe with the Lord Jeſus alone, that he may be thine and thou maiſt be his, in Goſpel terms, and that thou art willing to take up his yoke and follow him; Know alſo that ſuch jealouſies of thy ſelf are a good argument of ſomething ſound within thee.
3. Further, If through thine unacquaintance with the Scriptures thou runſt upon a miſtake, and conceiveſt that true faith conſiſts in a full perſwaſion and aſſurance of ſalvation; Thou muſt underſtand that it is not ſo; for aſſurance is the height and excellency of faith, ſuch a degree that many gracious ſouls are long ere they attain to it, yea, have only ſome ſhort glimpſes of in this life; And though ſome arrive to a greater meaſure of joy and aſſurance in the holy Ghoſt, yet not enjoy'd by any in a conſtant renour, while a bitter root of unbelief remains in us.
I do not here intend to give forth the conſequent evidences and fruits of faith, only a word or two, as to the management of a weak faith, while thou art thus in thy doubtings, or if faith lie as it were dead, and doth not act lively upon Chriſt; Though in ſuch a caſe thou art to be ſtirring up every grace, yet do not ſtand poring upon ſuch a heavy frame of heart, nor do thou think to lift up the hand of faith by thy own power, but go and lie before Chriſt, go forth from thy own heart to him, to requicken the habit of faith, that thou maiſt draw new life from him, and this follow him for: And then though faith be even as a withered hand (as ſometimes it is) Chriſt will ſpeak to thy ſoul, as to the man with a withered hand in the Goſpel, Mat. 12.10. Stretch forth thy hand, and thou ſhalt do ſo, and embrace Chriſt in thy arms, and thine affections run forth lively upon him. It may be objected, Is it ſafe then to let doubtings and fears lie and be careleſſe of them, ſeeing thus mixing they do evidence truth of faith; No, but labour to get them ſuppreſt and ſubdued by the power and ſpirit of Chriſt; Though it be not abſolutely thy duty to have aſſurance, yet 'tis thy duty to labour and give all diligence to gain it, 2 Pet. 1.10. But eſpecially beware of ſuch things which do deaden and ſtagger faith, and ſome of thoſe I will point out to thee, as to the caſe of a young convert.
1. After conviction, enlightening, and in ſome meaſure a ſelf-emptying and renouncing, as hath been ſhewed, and ſo a ſight of free-grace and Chriſt to juſtifie from ſin, and a rowling the ſoul upon it, and alſo ſome delightfull ſavour of it; Then the main temptation is to become negligent in duty: As to neglect humble, awfull, diligent, waiting upon God in prayer, and other Ordinances: This reaſoning being upon a young convert, becauſe our duty and obedience doth not juſtifie us before God, therefore for no other purpoſe; But this is a dangerons ſnare, and too many poor ſouls endangered with it; Neglect of duty begets a vain and a wanton ſpirit, and cauſeth the Lord to withdraw from us, and will ſtagger faith, and cauſe thee to queſtion any work upon thy ſpirit.
2. Sleightneſſe of Humiliation for former ſins in our unregenerate ſtate begets a dead and ſlight ſpirit; Though they are not to be remembred after effectuall calling, as now able to condemn us, and God declares in his Covenant of grace to forget them alſo, to remember them no more againſt us, yet they are not to be forgotten to other conſiderations, viz. that we may be the more humbled and abaſed before the Lord, that we may loathe our ſelves in our former deteſtable waies, and the ſenſe of the pardon of them may the more melt our hearts; Eze. 36.31. Zech. 12.10. Therefore after grace received 'tis good to be frequent in the renewing of ſerious and through, and as particular as may be, humiliation for ſins of unregeneracy though pardoned to us and changed from them.
3. Too familiar converſe with carnall company, haply ſuch which before our calling we did moſt frequently converſe with, this will deaden our ſpirits, and beget diſcomfort, when a convert will not own and acknowledge to the praiſe of the rich and free grace of God, the change and work the Lord hath wrought upon him; And ſo the want of that ſerious, compoſed, reſerved, wary carriage and demeanour anſwerable to a change upon the inward man, which will alſo quickly beget deadneſſe, ſtaggering, diſcomfort.
4. Either a neglectfull, or a curious, criticall hearing the Goſpel preached, as to judge of the gifts and parts of Preachers, which will at laſt grow to a matter of fancy, rather then to a trembling at the word, that it may puriſie and aſſure the heart; This joyned with a negiect of reading the Scriptures, or reading them out of a curious enquiry to be able to ſpeak diſcerningly before others, to have praiſe of men; This will alſo quickly cauſe a ſtaggering.
5. As conſequentiall of this latter, a ſelf-conceit of knowledge and parts, growing to an over-weaned conceit of our ſelves; This ſelf-conceit is the main bait of Satan in young converts, and the cauſe of many after-trials, till a through diſcovery of it, and ſo a mortifying of it, uſually by afflictions, temptations, or deſertions, or all; No evil more natural then to be lifted up in our ſelves, to have an itch to appear to be ſome body, and to excell others, and to ſeek for gifts and graces, not ſo much to honour God with, as to pleaſe others, and to gain a repute with men; This to be lookt to with a godly jealouſie, as that which will cauſe a ſtaggering upon thy ſpirit at laſt.
9. The want of diligent ſearching our own hearts, from whence the former and other evils get ſtrength, and lie cloſe, ſpecially as to pride and hypocriſie, and ſo not attending to that main grace, which is the ſoul of all, ſincerity and ſimpliciy of heart, to aim at God and not at our ſelves; A ſlight practiſe of ſearching the more cloſe and ſpiritual corruptions begets an unſafe temper, and when they appear and the Lord gives a deeper diſcovery of them, will ſtagger thy faith, and bring all afreſh into queſtion, whether any ſoundneſſe at all in thee.
7. Not attending to growth in mortification, ſincerity, zeal, and holineſſe, but to content our ſelves we are (we truſt) converted, therefore ſafe enough, much carnall joy mixing with that of the ſpirit; This growth upon a young convert is apt for a time to be neglected, whereby faith is overgrown ere they are aware, and begin to be at a loſſe, till the Lord have a way to awaken them to it.
8. Inordinate enjoyment of any creature-mercy, be it what it will, either by too affectionate purſuit, or delight in it, ſtaying upon and feeding upon the creature, and not carried up to Gods goodneſſe by it, and ſo not uſing it with a looſe heart; This is apt to bring many ſnares upon our ſpirits and waies, and at laſt to cauſe us to looſe the favour of God.
9. Want of a holy fellowſhip with ſuch who are godly, either by frequent conference, and communicating their experiences of God, ſpecially in a more holy Church-fellowſhip then the mixt Congregations are yet reduced into, which will abundantly quicken and ſtrengthen faith, and every gift and grace of beleevers, and maketh much for the retaining and encreaſe of comfort.
10. In a word, a ſlight frame of ſpirit, the heart not being daily awed with a holy fear of God, whereby lightneſſe and vanity, and diſcompoſure ariſeth; As alſo negligence in a mans calling, or in ſome duty to ſome relations.
Theſe are the ſpeciall things which are apt to ſtagger and deaden Faith, to cauſe the Lord to withhold or withdraw comfort, that we are brought to queſtion all again, whether any true ſaving work upon us, to cauſe the Lord to let out ſore temptations upon us; or to lay his hand upon us, very uſually ſickneſſe, or croſſes in our eſtates or friends; And indeed, by theſe, a ſounder and deeper humiliation is wrought forth, even a ſecond converſion, when a narrower ſearch is ſet up in our hearts, and ſincerity, watchfulneſſe, and other graces come more in view.
Now as all thoſe evils, negligences, and defects do thus ſtartle, weaken faith, and hinder comfort, ſo a diligent care, oppoſite to all thoſe, as thou maiſt particularly review them, or means bleſſed of God to ſtrengthen faith and comfort, which I ſhall only mention, viz. Diligence in praier and every other duty, renewing of humiliation, avoiding much converſe with carnall men, carefull attending upon the Word preached, not with curioſity but humility; Not to be pufft up with ſelf-conceit of parts, ſearch for hypocriſie, attending to growth, enjoying the creatures with a looſe and mortified heart, the fellowſhip of the Saints, a ſerious frame of ſpirit, joyned with wiſedome and care as to all relations towards God or man, theſe are the waies wherin God uſually ſheddeth comfort upon his people.
It may further be enquired, Whether faith will ever caſt out all fear? I anſwer.
It may in good meaſure keep under ſervile, baſe, disheartening fear; But there is a fear which is vigil animae, the watchman of the ſoul, a Servant to faith, which makes the heart not over-deſpondent, and bears off ſecurity, and keeps all awake as the Centinell of the heart, Heb. 4.1. Let us therefore fear, &c. And when the bleſſed intervals of joy and aſſurance come, then let this fear be ſtirring, and 'twill preſerve thee from wantoning with thy joy, that it mix not nor break out into carnall joy; And indeed, when ſuch a holy fear doth ariſe and mingle it ſelf with our joy, then it is moſt ſpirituall and doth beſt diſtinguiſh a fleſhly joy from a ſpirituall.
And now having thus farre ſtated the caſe of a poor, willing, hardly-beleeving ſoul, as coming in a periſhing condition to Chriſt, with ſuch conſiderations, which may be for a ſtay unto it, till Chriſt ſpeak as in the Text, Why art thou fearfull? We will now ſet the tempeſtuous Soul in this periſhing condition, in weakneſſe of faith before Jeſus Chriſt, and ſo briefly conſider what this rebuking voice of Chriſt is able to do; Only I will firſt queſtion with this fearfull ſoul, in Chriſts words, Soul, why art thou fearfull? thou wilt anſwer readily, From thy ſins and unbelief.
1. Hath Jeſus Chriſt power enough to ſubdue them? Sure he hath, I will ſubdue them, and Iſa. 43.13. I will work, and who ſhall let it, or turn it back? When he will work in any buſineſſe his Father hath committed to him, whereof this is one of the chief, even to receive and comſort weak ſouls that come unto him, Iſa. 40.10,11. Behold, the Lord God will come with ſtrong hand, and his arm ſhall rule for him, behold his reward is with him, and his work before him; What work is this he owns with ſo much power, and puts ſuch a Behold upon? See in the next verſe, He ſhall feed his Flock like a Shepherd, He ſhall gather the Lambs with his arm, and carry them with his boſome, and ſhall gently leade them that are with young: Now, mark Soul, Here's his power to work, and none, none ſhall turn it back, and the work thou haſt for him to do is his own work and buſineſſe, therefore with encouragement ſpread it before him, commit it to him, and neither ſins nor unbelief ſhall ſtand before him.
2. Is't his will and purpoſe to receive ſuch a weakling? This hath been opened in part before; But conſider, Soul, 'twas his very purpoſe in coming down from heaven, 1 Joh. 3.8. and having wrought forth his purpoſe in order to it here below, Now he is paſſed into the Heavens to make it good to poor ſouls; to whom? to ſuch who come on ſet purpoſe for it; Therefore when 'tis Chriſts great purpoſe, that which his heart is full on, and alſo thou goeſt and ſeekeſt to him on purpoſe for it, what needſt thou ſtagger and be fearfull?
Now that this is the work that is ſtill before Chriſt to do, and his purpoſe not changed, is left upon record in his laſt words to John, Rev. 22.17. Let him which is athirſt Come, which was ſpoken after his aſcenſion into glory.
But ſtill it may be thy minde runs upon this, This power and purpoſe of Chriſt towards my ſelf, I beleeve in the general to be true of the Lord Jeſus Chriſt, but whether I am one of thoſe to whom it is meant. Mark, whoſoever will, anſwers that, as I have reaſoned before; Shew me how thou canſt exclude thy ſelf from that generall invitement, or thou muſt grant it takes in thee alſo, that deſireſt to come to him; And if thou ſtill reaſoneſt, as to thy particular caſe, as receiving ſuch aggravations which every ordinary ſinner doth not; I anſwer, There is no ſtating of caſes, but Whoſoever will, and whoſoever is athirſt, know in a word, That 'tis written as with a beam of the Sun for clearneſſe, that the Goſpel excludes no ſoul from ſalvation, becauſe he is ſuch or ſuch a ſinner, but for not coming, in the ſenſe of it, to Chriſt, that he might have life in him; If thou ſhouldeſt catch at that, and ſay, Thou feareſt thou art not ſenſible enough; know that is a meaſure of ſenſibility of ſin, and ſuch as may upon a true account ſend to Chriſt; And therefore Soul, ſay what thou wilt within thy ſelf, and reaſon from thy ſelf, and ſo maiſt put in theſe demurres, do but eye Jeſus Chriſt in his power, purpoſe, free and generall invitement, and thou haſt no ground to be fearful: And therefore why art thou fearfull? Thou haſt no reaſon, if thou eyeſt Chriſt, to be ſo; ſpecially if thou conſider what is next to be opened.