The Humbled Sinner, Chapter 17

The Humbled Sinner · Chapter 17

p. 216CHAP. XVII. Of living by faith.

HAving formerly ſhewed unto you what it is to beleeve in the Lord Jeſus Chriſt, and earneſtly preſſed upon you to get faith in him. I now proceed to another Uſe, which (ſuppoſing that Ʋſe 5 by this time you have attained unto faith) ſhall be to excite and perſwade you then to live by that faith in the Lord Jeſus Chriſt.

Beloved, there be two offices of faith.

One is to breed conjunction and acceptance, and this is done when the heart is upon good, and choiſe, and deliberated grounds effectually inclined to content and take whole Chriſt upon his own terms.

Another is to breed dependance, and this is done when the beleeving ſoul makes continued uſe of that fulneſſe and vertue which is in Chriſt touching the continued exigencies of its ſtate and condition in this life. As it is with a woman, ſhe firſt gives her conſent, and becomes a wife, and then being a wife, ſhe looks upon her husband as the onelyonly perſon to ſupply her, direct her, comfort her, provide for her and hers.

So is it with faith, firſt it doth eſpouſe the ſoule to Chriſt, it takes him as Lord and husband, and then it caſts all the proviſions of the ſoule upon him, all the ſupplies and helps, it truſts on him for righteouſneſſe, on him for pardon of ſinnes, on him for grace, one him for p. 217ſtrength, on him for comfort, on him for eternal life, &c.

Now becauſe this is a point of ſingular conſequence, give me leave therefore (and it matters not, if now and then I make a little digreſſion) to unfold theſe particulars, that you may the better underſtand and be aſſiſted, how to uſe that faith in Chriſt, which you have to live upon him by it.

1. What it is (in the general) to live by faith.

2. To what ſtates the life of faith may extend.

3. What it is more particularly to live by faith on Chriſt.

4. What arguments and enducements I have to preſſe, not only the getting of faith, but alſo the living by faith on Chriſt.

5. In what particulars the Beleevers ſhould live by faith on Chriſt.

6. What things oppoſe the life of faith.

7. Tryals, if ſo that we live by faith.

8. What good helps may be found out to aſſiſt, and more and more to encline and enable the beleeving heart ſtill to live by faith.

If any other profitable and pertinent enquiry may hereafter fall in for the better information and direction, beſides thoſe particular heads which I have now propounded unto you, you ſhall have a view of them likewiſe, but for the preſent I can think of no more: Now the God of mercy, and Father of all conſolations, direct and bleſſe their deliveries ſo unto you, that you may not only have that precious faith, but live by faith, nay, and die in faith, and ſo receive the end of your faith, even the ſalvation of your ſoules.

p. 218SECT. I.

Queſt. 1. VVHat it is (in the general) to live by faith.

Sol. I will not now ſtand on the ſeveral kindes and ſorts of life, viz. That there is a life of vegitation which the trees and plants do live, and a life of ſenſe, which the beaſts and cattel do live; and that there is a life of reaſon and knowledge which man doth live; and that there is a life of faith which the Chriſtian either doth, or ſhould live.

Neither will I ſtand upon the oppoſition 'twixt the living by faith, and living by works, one being a legal life, and upon our ſelves; the other being an evangelical life, and upon Chriſt.

Nor now of that oppoſition 'twixt the life of faith and the life of ſenſe, the one being a life in hand, the other in promiſes; That depending upon our eye, this upon our eare, (that is) ſenſe dwelling on what it can ſee, and faith on that good word which it doth hear.

Theſe things being paſſed over, I conjecture, that to live by faith may be thus deſcribed.

It is an heavenly and dutiful committing of our whole perſons, To live by faith, what.and of our whole estates unto God, with a pious depending upon his faithful and good promiſes in Chriſt, for ſutable and ſeaſonable ſupplies in all our exigences occurrences, and changes whatſoever.

Here are divers things obſervable.

Firſt, to live by faith, is to commit all to God: It is as it were to intruſt him with our ſelves and ours. I know (ſaith Paul) whom I have beleeved, and I am perſwaded that he is able to keep that which I have committed unto him, 2 Tim. 1. 12. As if he ſhould ſay, I have put my very ſoul and life into the hands of Chriſt, who I know will look to it, take care of it for ever. David makes this to be the putting of our ſelves under God, as our Shepherd, Pſal. 23. 1. and as our Keeper, Pſalm. 121. 5. Mark this, a man lives not by faith when he undertakes to be himſelf, the Lord of himſelf, or a God to himſelf, when p. 219he truſts to his own heart, or will ſubſiſt by his own arme, or when he puts his confidence in any arme of fleſh. O no, faith gives God the honour of our beings and ſafeties, and reſignes up all to be, and to be diſpoſed as the Lord pleaſeth; If he will have me to enjoy, well; if to want, well; if to abound, well; if to be abaſed, well; I would be as he would have me to be, and I would be eſtated as he would have me to be eſtated; If he thinks good to beſtow a faire eſtate upon me, I deſire to be humble and thankful; If he thinks good to limit me to a meane eſtate, I deſire to be humble and contented; If he keeps me in a free condition, I deſire to love him; if in a perplexed condition, I yet deſire to fear and ſerve him: though I would be careful and diligent, yet I would not be anxious and vexing; I dare to truſt him with my ſoul, to preſerve, ſanctifie, uphold, comfort, ſave it; I truſt him with my body, to preſerve, enable, change, and diſpoſe it; I truſt him with my whole eſtate, to give it, alte… it, increaſe it, leſſen it, keep it, bleſſe it, as may make moſt for his glory and my good.

Secondly, To live by faith, is to depend upon God for all. You all conjecture, That

Firſt, God is an alſufficient goodneſſe, he is goodneſſe it ſelfe; And whatſoever good the creature is capable of, or doth actually participate, he is the ſole cauſe thereof; meanes which be next at hand and neare our eyes, are but pipes and ſtewards, but God he is the fountaine and Lord.

Secondly, he hath put all Covenant good for his ſervants into promiſes. The promiſes are nothing elſe but a deed of gift, ſealed with the truth of God: There hath God freely undertaken whatſoever belongs to grace or glory; to this life, or to that which is to come; doeſt thou want this or that, Why, whatſoever is fit for thee to have, that I promiſe in the Name of my Sonne to give unto thee, ſaith God.

Now to live by faith, is to caſt anchor at heaven gates, it is to caſt the ſoul upon Gods promiſes in Chriſt, to rely on God for any good which God hath promiſed, and undertaken; this I want, and this God hath promiſed; he hath undertaken p. 220the ſupply, and I will truſt upon him for it.

Though I feel no ſuch thing; nay, though I feel the contrary, yet I do not caſt away my confidence: Though figtrees bloſſome not, though olives faile, and hindes are gone, yet if my ſupply appears in any word of promiſe, I take heart and ſay, yet my condition is good, all is well and ſure; My God hath undertaken it for me, and in his Word will I truſt, which is good and true, he will not faile me, I ſhall have whatſoever is good, and that too in a good time: This only in general.

SECT. II.

Queſt. 2. Sol. TO what ſtates the life of faith may extend. You know that there are two eminent ſtates of our life.

1. One is ſpiritual, which reſpects all the exigencies, varieties, windings, turnings, changes, defections, eclipſes, tryals, and hardſhips of the ſoul: Whatſoever accidents may befall an holy ſoul about the heavenly condition, that appertaines to the ſpiritual ſtate; all the ſupplies of grace, of ſtrength, of comfort, of aſſurance, of aſſiſtance againſt temptations, corrections, troubles, all enlivements and quicknings of the Spirit about all ſorts of duties and ſervices, active or paſſive.

2. Another is temporal, which is not onelyonly the terme of our natural breathings, but alſo the ſundry and manifold occurrences which befal us in the employments of our life; all the accidents, and interruptions, croſſings, checkings; contrarieties, either in our bodies, or calling, or wealth, or perſons, or children, or ſervants, or good name.

Briefly, the temporal ſtate comprehends all whatſoever may weaken; or waſt, or diſtract: All or any of our temporal contentments, delights, deſires, ends; as alſo all our temporal ſupplements for the being, or well-being of this poore and ſhort life of ours, as health, ſtrength, friends, food, p. 221liberty, eſtate, peace, and quietneſſe, &c.

Now then living by faith extends to both: The juſt ſhall live by his faith, ſaid the Prophet, Hab. 2. 4. of the Jews in the temporal ſtate; and, I live by the faith of the Sonne of God, ſaid Paul in Gal. 2. 2. ſpeaking of his ſpiritual ſtate.

So that faith bears up ſoul and body, and is both for heaven and earth: It ſerves to fetch in the blood of Chriſt, the redemption by Chriſt, pardon of ſinne, Gods favour, all grace and comfort to the ſoul: And it ſerves to fetch in alſo health to the body, riches to the eſtate, plenty, peace, friends, what not? When I am ſick, I yet truſt in God for health, when poor, I yet truſt on God for ſufficiency, when under reproach, I yet truſt on God to clear my innocency, when under diſcomforts and forſakements, I yet truſt on God for favor and countenance: In all my diſtreſſes and reproaches, I have yet his Word for my ſupplies and helps, upon which I reſt, and thus I live by faith: ſo far as the promiſes extend, ſo far doth living by faith extend.

SECT. III.

Queſt. 3. NOw more particularly what it is to live by faith on Chriſt.

Sol. I will tell you what I think of it, It is an holy work and courſe of a beleeving perſon, wherein he doth depend on Chriſt, and To live by faith in Chriſt.make uſe of h…m for all the conditions and exigencies of the ſoul about its ſp…ritual ſtate.

For the opening of this deſcription, I will touch upon three things.

1. The particular conditions and exigencies of the ſoul, by reaſon Three things.of which it hath need to live by faith.

2. The fulneſſe and fitneſſe and fidelity of Chriſt, for the ſupply and help of a beleeving ſoul.

3. The conjunction of both theſe together, which is the very living by fai…h on Chriſt.

Fi…ſt, the particular conditions and exigencies of the ſoul: you muſt know this, That to live by faith preſuppoſeth two things on our part, defect and inſufficiency:

p. 222There is ſomething lyes upon us which ſhould not, and we cannot help our ſelves, and therefore we go abroad by faith; this is to live upon the market.

Now there are many things which ly upon our ſouls.

1. The ſenſe of guilt; this is a great matter, it makes the very heart oft-times to tremble; it is an heavy burden when a man ſinnes againſt an holy and juſt God, the leaſt of them provoking and damnable: This is a time of trouble, for a man ſees much in debt, and nothing in ſtock, he is not able to pay a… far…hing, all that he is or can do, can never anſwer divine Juſtice. This is one exigence now which makes a man capable to live by faith, to look out to Chriſt, and to try what he will do for him a miſerable ſinner, as you ſhall heare anon.

2. The ſenſe of unrighteouſneſſe: Why, God requ…res an holy conformity to his divine will, in heart, and in life, that our nature ſhould be as he requires, and our wayes as he commands, but when the ſoul is able actively to reflect on it ſelfe, and look on God, and then to compare what it is and hath done, with what it ſhould be, and ſhould have done; It is amazed at its own unrighteouſneſſe, and this is much increaſed, for it knows that no unrighteous perſon ſhall go to heaven; It knows that God will not pronounce unrighteous judgement; He will not acquit a man as righteous who hath not righteouſneſſe, nor ſhall he ever ſtand in judgement before him. Now this is another exigence which puts the ſoul upon the life of faith.

3. The times of deſertion, when all the comfortable evidences of the Chriſtian ſtate are drawn off, as it were, when the Lord confines himſelfe and all to his promiſe: The poor ſoul hath no ſpark of comfort, it hath no glimpſe of divine favour, if it can finde God to be his God, and Chriſt to be its Chriſt in the promiſes, well and good, but there is no feeling, nor handling any ſenſible tokens. This is another exigence.

4. The times of contrariety: when the Sunne ſeemes to be darkened, and when mercy ſeems to be angry, and when fidelity ſeems to caſt off, when mindfulneſſe ſeemes forgetful, God ſeemes not to regard us, but to fight againſt us, and Chriſt who did call to us to come unto him, doth ſeem to go away from us: p. 223O this is a ſtrong exigence of the ſoule, and if ever, now muſt it live by faith.

5. The time of weakneſſe: when a man ſees that his work is great, and his ſtrength is ſmall duties many, power little, affections dull, not able to do for Chriſt, not able to ſuffer for Chriſt, cannot pray, hear, receive, obey as he ſhould, as he would. This is alſo an exigence of the ſoul wherein it needs to live by faith on Chriſt.

6. The times of corruption: when a man feels ſinne afreſh, he had thought ſinne had been dead long ago, and all conflicts had been paſt, but now he perceives ſinne to riſe like an armed man, and like a flood, even ready to beare down the ſoule with that hideous inſolency, and violence of wicked thoughts and inclinations; yea, ſo great is this ſtorme, that as they ſaid to Chriſt in another caſe, ſo here, Maſter help, or elſe we periſh.

7. The times of temptation, which like a croſſe winde, beares the ſhip almoſt under water: The gates of hell ſeems to open themſelves againſt the ſoul, and the powers of darkneſſe fall in upon it with all the cunning of unbelief, and excitation to blaſphemy; To deny God, to ſlight his Word, to let go our confidence in Chriſt, ſo that the poore ſoul is almoſt brought to duſt and death by reaſon of them. This is alſo another exigence for the ſoul to make uſe of Chriſt, and to live by faith.

8. The times of contradiction: when the mouths of wicked and fooliſh men, like ſharp raſors, wound and cut off a mans good Name, when their hands, like claws of Lyons, teare away the prey, they take away the innocency of the upright, and the eſtates, liberties, friends, all the earthly encouragements of the righteous; I ſay, this may alſo be an exigence, for the ſoul to live by faith in Chriſt, and to make up all in him alone.

2. Now, as he who lives by faith, is (in the acting of that life) ſtill ſenſible of ſome one of theſe exigencies or ſtraits of his ſoule; ſo in the ſecond place he muſt be able to Behold a ſutable fulneſſe in Chriſt; He muſt know two things.

Firſt, that Christ hath enough in him to anſwer all theſe.

p. 224Secondly, that Chriſt is appointed of God, and willing to do it; therefore I pray you remember.

Firſt, that Chriſt hath enough in him to anſwer all the exigencies of the ſoule: Thy ſoule cannot be caſt on any ſea, but he is there as a ſure ſhip and harbour; It cannot be caſt upon any ſtreight or trouble whatſoever, but Chriſt is able to relieve it.

1. For the ſenſe of guilt: Why, in this there is that in Chriſt which can take it off: His blood is good payment, and it was ſhed for the remiſſion of ſins; He can make perfect peace, and ſatisfie to the utmoſt: As the leaſt ſinne needs his me it, ſo the greateſt doth not exceed it: If Chriſt would but offer up his ſoul for thine, his merits for thy treſpaſſes, his precious blood for thy bloody crimes; Why, God will be pacified, for his blood is the blood of atonement of reconciliation, of blotting out, of peace, &c.

2. So for unrighteouſneſſe; Why, there is that in Chriſt which can preſent the righteous unſpotted, unblameable; which can preſent thee glorious without ſpot or wrinkle, as the Apoſtle ſpeaks Eph. 5.

He can finde an ample garment without any rent, an obedience which was perfect, which God will accept, for which he will juſtifie thee; Though thine own righteouſneſſe (for matter of judicial Juſtification) be as filthy rags.

3. The like may be ſaid in a proportion to all the other exigencies. Though thou be weak in grace, feeble in duty, yet he can make all grace to abound, and he can ſtrengthen the feeble knees, and he can comfort the mourning ſpirit, and he can open heaven againe: He can open thy eyes that thou ſhalt ſee thy God again; yea, and as thou haſt done formerly, as thy God, yea, he can conquer the buſieſt corruption, and put by thy ſtrongeſt temptation, and ſtand by thee in the bittereſt oppoſition.

2. Nay, and Chriſt is both appointed of God to be, and do all this for the beleever, and is very willing. He is made unto us of God, (ſaith the Apoſtle, 1 Cor. 1. 30.) wiſdome, righteouſneſſe, ſanctification and redemption: therefore is he called the horn of ſalvation, the Juſtifier of his people, the Standard to which we ſhould repaire, the ſtrength of them that truſt in him, in a p. 225word, he was inveſted a Mediator with his triple office, of Prieſt, and Prophet, and King, to be, and to do all this for ſuch as are believers.

Thou doeſt not miſtake thy ſelf, nor miſconceive of God or Chriſt, when thou goeſt to the Lord Jeſus in any of thy ſtreits, then to be a Prieſt for thee, or to be a Prophet for thee, or to be a King unto thee. O no, God hath appointed him to be the Saviour of his body, to be the head of his Church, and Chriſt, who was thus ably inveſted, is as willing and faithful to diſcharge and performe.

3. Theſe things being to be known and granted, there followes in the third place the conjunction of theſe two together, which indeed is the very living by faith upon Chriſt.

When the ſoul is in any ex…gence, and comes to Chriſt, and puts it ſelf upon him, and truſts to him for help, this is to live by faith on Chriſt. Suppo…e a perſon ſenſible of much guilt, many ſinful commiſſions, or …omiſſions lay heavy and ſore upon him; he is grieved at heart that he hath ſo diſhonoured God, take them off he is not able, and therefore he renounceth all in himſelf, to Chriſt he goes and ſaith thus, O bleſſed Lord Jeſus, thou didſt ſhed thy precious blood for the remiſſion of ſinnes, thou haſt offered me thy ſelf, and all thy precious purchaſes and benefits; I have by faith accepted of thee, of thee alone, with all my ſoul to be my Lord and Saviour; Now none in heaven or earth can procure me the pardon of theſe ſins, but thy ſelf, and thou canſt do it; I beſeech thee that thy blood may be mine atonement to thy father; yea, I will, and do caſt my ſoul upon thee, thee alone, for the pardon, and I will truſt unto thee for the diſcharge, of my many, of all my tranſgreſſions; Thy blood is the price that I will truſt to, and reſt upon. This is to l…ve by faith in Chriſt in that particular; yea, though the ſenſe of guilt be great, and the truth of it undeniable, yet to believe the pardon in Chriſt, and to offer his ſatisfactions; yea, to adventure, and to roll the ſoul upon him for it, for Chriſt hath called me, and he hath ſaid that he will eaſe me, &c.

So againe, ſuppoſe that thou feeleſt corruptions ſtrongly working, and temptations grievouſly aſſaulting, now to live by faith on Chriſt is to come unto him, (knowing the Kingly power of his grace) and to beſeech him to ſubdue iniquities for p. 226thee; and to ſend forth the rod of his Scepter, the power of his gracious Spirit, to mortifie thy luſts yet more, and to truſt upon him, that he will do this for thee, and therefore thou wilt apply thy ſelf, with patience and confidence to the uſe of all conſecrated wayes and meanes, through which Chriſt will manifeſt that power unto thy ſoul. I thank God through Jeſus Chriſt▪ ſaid Paul, Rom. 7. As if he ſhould ſay, I am not able for my life to root out, to beat down theſe vile motions, but I caſt my ſelf upon Jeſus Chriſt, I truſt unto him, and verily beleeve he will deliver me; the like may be ſaid of all the other exigences, but I cannot repeat all.

Conſider that the habit or quality of faith is one thing, and the uſe or exerciſe of faith is another thing; the ſoul then lives by faith on Chriſt, when it improves its intereſt in Chriſt, when it can truſt to him to ſupply all its wants; a man is ſaid to live by bread, not when he hath it in his Cupboard, but when he takes and eates it; and a man is ſaid to live upon his money, not when he lets it to lie dead in his cheſt, but when he turnes and windes it for his benefit and ſupport. So here, to live by faith on Chriſt, is to put faith to work, my works are in my ſelf, but the ſupplies of my ſoul are in Chriſt; as I go to divine providence, and put my ſelf on its faithful powerful goodneſſe for my body, ſo I muſt go to the Lord Jeſus, and put my ſelf on his gracious and certaine fulneſſe for my ſoul.

Yet obſerve a few things, for the clearer opening of 4. Things.this.

1. To live by faith on Chriſt, it is more then a meere complaining of our wants, or an acknowledging of his fulneſſe. To ſee ſcarſity in the houſe, and plenty in the Market, this may be, and it may be vaine, unleſſe we go forth to fetch in the promiſes.

Whiles the ſoul keeps home, it lives not by faith: The life of faith lies abroad: a man may have grace to ſee his wants, and yet he lives not by faith, till he can get out unto Chriſt. I will go to the Prophet, to the man of God, ſaid the woman who had a troubled ſpirit for her dead child: Yea, this recovered her child againe: If I can but touch the …hem of his garment I ſhall be whole, ſaid ſhe in the Goſpel; you muſt bring the pitcher to the well, if you will have water; and the childes mouth muſt be applied to p. 227the breaſt, if it would have milk; and the ſoul muſt go unto Chriſt, it muſt approach unto him, or elſe it is but a fruitleſſe trouble, it is not a living by faith on him.

2. To live by faith on Chriſt, it is more then a meer going to Chriſt, though the motion of the ſoul out of it ſelf be required, yet that alone is not ſufficient. If I go to a man for to lend me an hundred pound, if either I will not ſpeak to him, or truſt him, this is labour loft; ſo, though we do addreſſe our ſelves to Chriſt for help, but will not truſt upon him for ſupply, this is not yet to live by faith. For,

The life of faith on Chriſt is raiſed by three things.

Firſt, his fulneſſe.

Secondly, his goodneſſe.

Thirdly, his faithfulneſſe, and all theſe enduce the ſoul to truſt unto him: he is able enough; Ergo, I will truſt him; he is ready enough, therefore I will truſt him; he is faithful, and will certainly do me good, therefore I will truſt him. So that to live by faith, it is to live by truſt; one is ſaid to live by truſt, when he hath nothing from another, but his word, or his bond, I think him honeſt, or I have him faſt bound, therefore I will truſt him. Thou haſt the Word of Chriſt, and the Promiſe of Chriſt, which is a ſure truth, to which, if thou doeſt truſt, thou doeſt live by faith. If I feel and do not complaine, if I complaine and do not pray, if I pray and do not truſt, this is not yet to live by faith; ſo farre as I can truſt upon Chriſt, that he will ſupply and help my ſoul, ſo farre I do live by faith.

3. Nay, Thirdly, to live by faith, is not onelyonly to trust upon Chriſt for ſupply, but it is to expect the performance.

There is a great difference 'twixt the life of ſenſe, and the life of faith: Senſe is oppoſite to expectation; it is only for the preſent, what it hath, that makes it up, it lives upon no ſtock but that in hand, but faith reckons its eſtate more from what lies in bonds, then what the perſon findes in the purſe: It findes the greateſt part of the ſouls eſtate, yet in the promiſes, and yet in Chriſt, and in both graciouſly, and aſſuredly undertaken; whereupon it doth make the ſoul not only to go to Chriſt, but to truſt him, and not only ſo, but to expect and waite patiently; he doth hear me, he will do me good, he will not ſuffer ſin to have dominion, p. 228he will ſend forth the rod of his power, he will make all grace to abound, he will not leave nor forſake me, he will ſatisfie for me, his interceſſion ſhall be effectual, I ſhall yet feel the power of his death, the vertue of his reſurrection.

As to pray and not to truſt, ſo to truſt and not to expect, to truſt and then to murmur, to truſt and to untruſt, whiles we are ſpeaking, to get the ſoul to put it ſelfe upon Chriſt, and before we have done ſpeaking, to pluck of the ſoul againe, to deface our own fealing, to caſt away our confidence, this is ill, very ill.

It is true that the acts of faith are capable of weakneſſe, and alſo of oppoſition, one man may more confidently truſt and expect, and another leſſe; ſometimes the ſame man is more pure and high in the act of truſting, and ſometimes he hath much ado with his heart, to get it to roll it ſelf on Chriſt; but yet he doth do it againſt many feares, and againſt many corrupt reaſonings; now he lives by faith, but then know it is an ill buſineſſe inſtantly to reverſe the acts of faith, faint in it, or but to ſuſpect Jeſus Chriſt himſelf, either in his power, or goodneſſe, or truth.

Fourthly, to live by faith on Chriſt, it is an extenſive work, it is to truſt on him, not for one thing only, but for every thing, which concerns the ſtate of the ſoul. The ſoul is a needy thing, naturally it is ſo, and ſo it is ſpiritually; either it needs grace, or more grace, or ſtrength, or comfort, or peace, or mercy, and pardon, ſomething or other it wants; now Chriſt is an adequate ſupply to the ſoul, he hath grace enough, and righteouſneſſe enough, and power enough, and peace, and plenteous redemption: Now then as our wants appear, or as they multiply, ſo muſt faith appear and abound in its acts, if we will be ſaid to live by faith.

I will be righteouſneſſe to thee ſaith Chriſt, and I will truſt upon thee for it ſaith faith; I will be ſanctification to thee ſaith Chriſt, and I will truſt upon thee for it ſaith faith; I will be redemption to thee ſaith Chriſt, and I will truſt unto thee for that too, ſaith faith; yea, I will truſt upon thee to be my continual propitiation, continual interceſſion, to be my continual ſufficiency and ſtrength, for more grace, for quickning, for comfort, for ſalvation, for all.

p. 229Doth corruption work againe? and I will to Chriſt againe to ſubdue it, he will do it for me; doth Satan renew his temptations? and I will renew my addreſſes to Chriſt, who will againe (I truſt) bruiſe him under my feet; my comforts are gone, but I will to Chriſt, I will live upon him, he will come again and then my joy ſhall be full.

And indeed the life of faith, as it is a multiplied work, (for it makes the ſoul to live upon Chriſt for its manifold grace,) ſo it is a repeated work, it leads on the ſoul often and often even for the ſame kinds of ſupplies.

Obj. O ſaith the ſoul, I did go to Chriſt, and did beſeech him to rebuke Satan, and I truſted on him, and followed my ſuit, and found it ſo; but now Satan tempts again, now ſin works again, now my heart is down again, dull, and dead, and feeble again.

Anſ. I ſay to ſuch an one, to live by faith, is to keep houſe with Chriſt, it is to be a daily gueſt; it is to relie upon him, it is ſo often to come as we have need, it is to draw water often from the ſame fountain: As if Chriſt did ſay to a perſon, whatſoever thy ſoul needs, come to me for it, and whenſoever, yet come I will do it for thee, and the heart goes confidently to the Lord of its life, and hope of its ſalvation.

SECT. IV.

Queſt. 4. WHat Arguments to move us, not onelyonly to get faith in Chriſt, but alſo to live by it?

Sol. They are ſo many, that I know not well where to begin.

Firſt, If we conſider our own condition, this might put us upon the life of faith.

Firſt, the life of faith is congruous to our condition: for what is our condition, but a depending being, ſuch a being as ſubſiſts upon, and by another?

Take us as creatures, and ſo we are but beames of light, which the ſunne lets forth, ſupports, contracts, drawes in; We are p. 230like a glaſſe which God doth frame, and hold in his own hand, or elſe we cannot ſtand; or like the flowers, they muſt be ſet in the ground, and then watered, and fenced, or elſe they live not: our whole being, and working, and maintenance is from him that made us; In him we live, and move, and have our being.

And, take us as new creatures, ſo ſhall we find that not only our natural breath, but our ſpiritual being, not only life, but grace too, depends not on him who hath it, but on God who gave it; Grace is a ſweet ſtreame, but that flowes and runnes ſtill, becauſe ſtill fed by a living ſpring. It is a fruitful branch, but that branch doth ſtand and bear, becauſe upheld and ſupplied by a more fruitful root: Hence is it that Chriſt is called the head, and we the members; he is called the root, a…d we the branches; he the foundation-ſtone, we the build… ▪ he is called the rock, we the houſe built on that rock; h… … husband, we the wife and ſpouſe; he the Lord, and we th… ſ…r…ants; he the Shepheard, and we the ſheep; he the nurſe, and we the babes; All which do evidence this much, that our life is in him, upon him, for we are dependants, from him we live, therefore upon him we ſhould live.

Secondly, the neceſſity of our condition: our condition here below doth ſo ſhift, and vary, and faile, go and come, that if we do not live by faith, we cannot (honeſtly) live at all: Helpe failed me on every ſide ſaid David, all men forſook me, ſaid Paul: We know not what to do ſaid Jehoſaphat: God is pleaſed to call off all our comforts, to gather up into his own hands of promiſes all our ſupports. It is with us many times as with a Ship laden, but on a ſudden broken to pieces, now the perſons of neceſſity muſt ſwim towards the ſhore, and to the rocks: So God doth daſh in pieces our lower confidences: he cracks a full eſtate, he ſeparates very friends; he gives not a heart to people to ſhew us compaſſions: and ſorrowes on all ſides poure in themſelves, a man hath nothing in all the world left him, but Gods bond, is word of promiſe.

So for the eſtate of the ſoul, it is frequently ſo clouded, ſo darkned, ſo checked, ſo diſtreſſed, ſo aſſaulted, that all the meanes under heaven do not relieve it, if the Lord doth not help, if Chriſt be not the rock, it cannot be delivered or ſupported.

p. 231Now in ſuch caſes, where the condition is wholly reduced to the promiſes, or unto Chriſt, there can be no living but by faith: The heart of a man is either broken with deſpaire and griefe, or will break into the wayes of wickedneſſe, if it lives not by faith in the caſes of all ſenſibe ſequeſtrations: For,

1. It is only faith which can eſpy ſomething for the ſoul now: Who is he that ſits in darkneſſe and ſees no light, let him truſt in the Name of the Lord, and ſtay upon his God? Iſa. 50. 10. Faith can ſee the ſtars in the thickeſt night of darkneſſe; there is nothing but faith, which can tell the ſoul of rich mercy in the times of greateſt ſenſe of exceeding guilt; and there is nothing but faith which can finde out fulneſſe of grace in Chriſt for a ſoul which is bitterly ſenſible of its wonderful and continual emptineſſe. Till the Angel came and opened Hagars eyes to ſee the fountaine, ſhe gave up her child for dead, ſo unleſſe we have faith to open our eyes to ſee the fountain of grace and mercy in God and Chriſt, I tell you that in many of our exigencies we ſhall throw away all, all as dead, and loſt, and hopeleſſe.

2. Againe, It is nothing but faith which gives ſpirit unto us from a bare promiſe: one word of God is ſecurity enough to faith. If a Marriner can get to the top of the Maſt, and deſcry but a point of land, he is now glad, all is well; faith is ſaid to ſee the promiſes afar of, Heb. 11. well ſaith faith to the ſoul now, as Paul to them which ſayled with him, be of good cheer, thou ſhalt yet do well, grace, and mercy, and help will come, God hath promiſed it, and Chriſt will make all the promiſes, Yea and Amen; and now the ſoul lives becauſe of that good and faithful word, &c.

Secondly, If we conſider God himſelf, there is ſufficient reaſon why we ſhould live by faith.

There be ſix arguments which we may behold in God, to envite 6. Things.and perſwade us to live by faith.

Firſt, his Alſufficiency, I am God alſufficient, ſaid he to Abraham, What's that? That is, I am an abſolute and independent eſſence in reſpect of my ſelf, infinitely perfect and enough, and have enough and enough to ſatisfie all the world. Take all the particular creatures in the world and view into p. 232their natures and conditions, you ſhall finde every one of them to be imperfect, to be depending, to be repleniſhed with wants: even one man for his own particular is covered over with innumerable wants, the wants of his ſoul are many, ſo of his body, ſo of his eſtate, what then, and how many are the neceſſities of every man? But now God is alſufficient (that is) he hath enough to ſupply every man; He can open his hand, fill every living thing. Thou openeſt thy hand (ſaid David, Pſ. 145. 15.) and ſatisfieſt the deſire of every living thing, and he is able to make all grace abound, ſaith the Apoſtle, 2 Cor. 9. 8. He is rich to all that call upon, Rom. 10. 12. He is able to do (Eph. 3. 20.) exceeding abundantly above all we can ask or think. My God ſhall ſupply all your need according to his riches in glory by Jeſus Chriſt, Phil. 4. 19. The Sunne you ſee hath light enough for a whole world, and a fountaine hath water enough for a whole countrey; Why, all good is in God, both originally, and eminently, and cauſally, (that is) he is goodneſſe it ſelf, and all goodneſſe, fulneſſe, without want, ſtrength, without weakneſſe, holineſſe, without blemiſh, yea, and the univerſal cauſe of goodneſſe, and therefore infinitely able to ſupply, and help, and do good: there is no one neceſſity, but he is able infinitely to ſuccour it, and many, yea, all neceſſities are not to be compared to the unfathomed greatneſſe, and exceedingneſſe of his fulneſſe and alſufficiency.

2. His Command: As God is an abſolute and full good, (all our helps do center in him as in their compleat cauſe) ſo he hath commanded us to live upon his alſufficiency by faith. How often do you read thoſe charges, Truſt upon the Lord, commit thy way to the Lord, reſt upon him, ſtay upon the God of Jacob, caſt thy care on him. As if God ſhould ſay unto the ſons of men, I am he, and there is none elſe beſides me who can do you good; there is not any good in all the world which you want but I am able to ſupply it, I am alſufficient for wiſdom, for holineſſe, for mercy, for power, for grace, for comfort, for peace. If you want water, you would go to the Spring, and if you want light, you would look up to the Sunne, and if you want any good, why will you not look up to me who am goodneſſe it ſelf? I tell you, that I am a God, and have the greatneſſe and the fulneſſe of a God; Nay, and I charge and p. 233require you, when you need any thing, come to me for it: I am the Maſter of all the families of the earth, and the Lord of all good; It is my expreſſe will, that you come unto me, and that you put your truſt on me, that you beleeve on my alſufficiency, that you live upon that ſtock which is in my fulneſſe: Nay, I ſhall take it exceeding ill, if you reſt your ſelves, or live on any other.

3. His Promiſes: Conſider this two wayes.

1. Generally, his promiſes of good, wherein is ground to truſt.

2. Particularly, His promiſes to them that will and do truſt, Pſal. 37. 3. Truſt in the Lord, and verily, &c. Iſa. 26. 3. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe he truſteth in thee: So, Iſa. 57. 13. This puts life to all the reſt, for though God were never ſo able to do good, and though his commands were never ſo urgent to live on him for all our good; yet if he had not made over this good unto us, we might maintain ſecret feares and diſcouragements. But now God hath promiſed all good unto us, (that is) he hath firmly and graciouſly made it over; As if he ſhould ſay, all the good that I can do, I will do it for thee; all the ample fulneſſe in me, is to repleniſh thee, it is to ſupply thy wants and neceſſities; and I aſſure thee in the Word of a God it is ſo. Pſalme 84. 11. The Lord is a Sunne and ſhield, the Lord will give grace and glory, no good thing will he with-hold from them that walk uprightly. Ver. 12. O Lord of Hoſts, bleſſed is the man that trusteth in thee. There is not any one particular want (which is fit to be ſtiled a want, and fit to be ſupplied in this life, for ſoul) but God hath by promiſes particularly engaged all his ſufficiency to help and ſupply it. Doeſt thou want an holy heart, a returning heart, an heart to hate ſinne, to mourn for ſinne, a beleeving heart, an upright heart, a meek and patient heart, a joyful heart? doeſt thou want any grace, more grace, pardon of ſin, aſſurance of pardon, ſtrength againſt ſin, ſtrength for any duty, active, or paſſive? wanteſt thou any convenient and fit good for thy body, for thy name, for thy eſtate, for thy children, for thy family? any good for life, at death, after death? Not any one of theſe which God hath not diſtinctly promiſed. If you knew a man to be ſufficient, p. 234to have an eſtate worth ten thouſand pounds, and all free, you will preſently truſt him for an hundred pounds, or if ſuch an one ſhould command any in his need to come to him, and borrow, this would draw many to him; but if he ſhould take a man out particularly, and ſay to him, Friend, my eſtate is thus great, I have a great eſtate, and I pray thee if thou needeſt any thing at any time, repaire to me, I give thee my word, and if that be not enough, thou ſhalt have bond and ſeale that I will help thee; it were enough, he needed not to ſay more, he will to him I warrant you. Thus ſaith the Lord to a beleever, to one who hath accepted of his Sonne Jeſus Chriſt, ſaith God to him, I tell thee by my Word, (which is truth it ſelf and cannot lie, nor deceive) that I am a great God, alſufficiency, goodneſſe is in me in infinite perfection, and I am able to do thee any good; now my will is, that thou ſhouldeſt come unto me at any time, in any of thy diſtreſſes, and I do promiſe thee, that I will not with-hold any good thing from thee; As true as I am God, I wil not leave thee nor forſake thee; ſhould not this encourage us to live by faith?

4. His power and ability; as we want much good, ſo God doth undertake all good: And this is another encouragement, that God never over engageth himſelf; he is able to make good all his underſtandings: Many a man is undone by ſuretiſhip, he ſuffers himſelf to be bound beyond his ability; it is not ſo with God.

This is granted, that at the leaſt a proportionable power is neceſſary to give being to all promiſes and undertakings, goodneſſe and kindneſſe are enough to make a promiſe but ability is alſo required to make good that promiſe. If a ſubject promiſeth to releaſe, or pardon a Malefactor, why, this is nothing, he is not to be truſted; why? becauſe he hath not power of life or death; if a poore man promiſe to diſcharge a debt of four hundred thouſand pounds; why; no man will truſt to his undertakings: why? becauſe he hath no ability, he hath not an eſtate anſwerable, he is not able to pay twenty ſhillings; ſo that power gives ground to truſting, becauſe power is a neceſſary ingredient to all.

Now then, God hath ability enough to make good all or any of his promiſes.

p. 235Obj. You will ſay, his promiſes are many.

Sol. I anſwer, as our needs are many, ſo his promiſes are many; But then, as his promiſes are many, ſo his goodneſſe is great, and his power infinite; now an infinite goodneſſe, and an infinite power, are able to make good, not only many, but infinite promiſes.

Object. You will ſay; that the things promiſed are great.

Sol. I confeſſe they are, God hath undertaken great matters to pardon great ſinnes, to convert great ſinners, to conquer great temptations, to convey great conſolations, But is he not a great God? Is any thing too hard for him? nothing is impoſſible with God.

Obj. But you will ſay, that particular wants ſtill increaſe, and renue themſelves.

Sol. So they do, as the veſſels which we fill to day, require a new filling to morrow, and the ſtomacks which we ſeem to ſatisfie now, within few houres they are empty and craving: But then, though the veſſel may be dry, yet the fountaine is not, though the veſſel may be empty, yet the fountaine is full and ſtill ſtreaming. As Gods goodneſſe is a living fountain, ſo his promiſes are a perpetual bond; They are continued undertakings, and depend upon an unexhauſted and infinite depth of goodneſſe, Iſa. 46. 3. O houſe of Jacob, which art borne by me from the belly, and carried from the womb. Ver. 4. Even to the old age I am he, and even to hoary haires, I will carry you.

Obj. But yet you will ſay, yea, but God is engaged to ſo many, there is not a beleever, but God hath bound himſelf by many promiſes to him.

Sol. I confeſſe, with man often-times this is ſomething; He hath but a particular ability, and therefore may overſhoot himſelf by general engagements; But with God it is not ſo, in whom power and ability to make good what he undertakes, is not contracted, broken limitted, depending, but ample, illimitted, and alſufficient from himſelf. Therefore he is ſaid to reſerve mercy for thouſands, and his promiſes runne to Abraham and to all his ſeed. Why, the power of God, by which he is able to make good all his promiſes; It is a creating power, p. 236ſuch a power as can (upon the pleaſure of his will) command things into being; and it is an over-topping power, God alone can command our helps, he needeth not the aſſiſtance of any to make good his undertakings; and it is an enduring power, it abides for ever, His hand is never ſhortned, that it cannot ſave. Is the Lords hand waxed ſhort (ſaid God himſelf to Moſes? Numb. 11. 23.) thou ſhalt ſee now whether my word ſhall come to paſſe or not. So then, as God hath engaged himſelfe to do us good, ſo he is able enough to make that good.

5. His fidelity and truth: As the promiſes, ſo the matter of them are full of goodneſſe: ſo for the forme of them, they are ſealed with truth: God who cannot lie hath promiſed, ſaid the Apoſtle, Titus 1. 2. and it is impoſſible for him to lie, Heb. 6. 18.

Truth and fidelity may be conjectured to conſiſt in three things, I ſpeake now of them as applied to promiſes.

1. In reality of intention: where the declaration is a faire letter, and the intention is a blur, when that is large and this is nothing; this may be a complemental lie, but it is not truth; the expreſſion muſt be but the intention, cloathed in words; It muſt be the purpoſe of the heart tranſcribed, if we will ſtile it truth and fidelity. Now when God promiſeth any good to a beleever, this is not vex & praeteria nihil: a meer ſhowre of eloquent and comfortable words; O no, it is his will, and intention, and very purpoſe made known: He doth indeed intend that good which he undertakes, and ſpeaks of in his promiſes.

2. In a conſtancy of reſolution: As falſhood is placed, not only in preſent incongruities, (when heart and tongue are at variance) but alſo in ſubſequent inconſtancies: As when, though my preſent intention and expreſſion were parallel, yet afterward, like a rotten bottome which ſlips aſide from the houſe, ſo my heart breaks away from it ſelf, it becomes an heart, and an heart, as in Sauls promiſe to David, which changed preſently, &c. On the contrary is it with truth, and in particular with Gods truth about his promiſes to beleevers; His word of promiſe doth anſwer his purpoſe at firſt (for as he thought and intended, p. 237ſo did he ſpeak) and that purpoſe ſtill anſwers it ſelf, and therefore he hath ſworn by himſelf, that he will not alter the thing that is gone forth of his lips: My Covenant ſhall ſtand faſt, Pſ. 89. 34 28.

3. In a certainty of execution: As when a perſon hath promiſed to lend, or give an hundred pounds, he being free to take his own time; comes and layes it down, and ſaith, Lo here is the money which I promiſed to lend or give, take it; this is fidelity or truth. Such a truth is there in Gods promiſes: This is not all the truth of them, that for certain God hath ſpoken ſuch good things, but further, that he will aſſuredly performe them: Behold the dayes come, ſaith the Lord, that I will perform that good thing which I have promiſed unto the houſe of Iſrael, and to the houſe of Jacob, Jer. 33. 14.

6. His performance of them to them that have lived by faith. When perſons have committed themſelves and their conditions unto him; when they have truſted upon his word, he hath not failed them, he hath made it good. Abraham, he did live by faith, when God promiſed him a Son, the text ſaith, that he did beleeve, he did not conſider his own body, but gave glory to God, n…reſting upon the ſole goodneſſe, fidelity, and ſtrength of his promiſe, and God did indeed perform the ſame unto him. Not any of the Kings of Iſrael and Judah, but expreſſely ſped well, when in their exigencies they did truſt unto God. Our fathers trusted in thee, and thou didſt deliver them, they truſted in thee, and were not confounded. Pſal. 22 4, 5. The Lord is my strength and my ſhield, my heart truſted in him and I was helped, ſaith David. Pſal. 28. 7. The Lord ſhall help them, and deliver them, (ſpeaking of the righteous) and ſave them, becauſe they truſt in him, Pſal. 37. 40. Now put all together, ſhould we not live by faith, truſt upon God in Chriſt (and through, and for Chriſt) for all our helps of ſoul, who is, 1. An alſufficient fountaine. 2. Who commands us in unto himſelf for our helps. 3. Who hath promiſed all good unto us if we will but truſt him. 4. Who is able enough to make good whatſoever he promiſeth. 5. Who cannot, and will not lie, deceive or faile us▪ 6. Who hath given teſtimony of his truth in all ages, Who hath performed his oath to Jacob, and remembred his mercy to Abraham, who hath been ever in all ages mindful of his Covenant to ſuch p. 238as durſt by ſaith live upon him and truſt in him.

Thirdly, conſider the qualities of this life of faith, and theſe may much prevaile with us to labour to live upon God in Chriſt by faith.

There be foure ingredients in this kinde of life, all which are admirable, and indeed they are peculiar priviledges of it.

1. It is the only Chriſtian life.

2. It is the only comfortable life.

3. It is the only getting and thriving life.Four excellencies of this life.

4. It is the only certain and ſtedfaſt life.

1. The life of faith, it is the only Christian life. The Chriſtian hath a life common with many creatures, his life of eating and drinking, of nouriſhing and growth; it is ſuch a life, as the beaſts live as well as he: his life of reaſon and labour, that alſo is ſuch a life which all men live as well as he; but thee life of faith, that is ſingular and proper to the beleever; for no man hath that faith which the true beleever hath; and no man hath his eſtate ſo in heaven, ſo in Gods hands, ſo incloſed and treaſured in the Covenant of promiſes, as he. What Chriſt ſpake to his Diſciples about this very matter, Mat. 6. 31. Take no thought, ſaying, what ſhall we eat? or what ſhall we drink? or wherewith ſhall we be cloathed? Ver. 32. For after all theſe things do the Gentiles ſeek: As if he ſhould ſay, it is enough for meer ſinners, for ſuch as have not God to be their God, who cannot in Chriſt call him Father, it is enough for them to lead ſuch a vexing and diſtruſtful life. That I ſay here, Why, it is enough for men of this life, the men of this world, for them who have their onelyonly portion here, to live the life of ſenſe, to be ſcraping, to be plodding, to be vexing their thoughts and hearts, how to compaſſe, how to fetch in, how to lengthen an eſtate; To have a God, and yet to live without him, a Chriſt, and not to live upon him, as if either were nothing in this Chriſtian; But for the beleever, who hath a God, and a Chriſt, and all good undertaken for him by a full and faithful Covenant; It is his life now to truſt upon his God, to rely upon his Saviour, to quiet himſelf in Gods Word of promiſe. As Chriſt ſpake in another caſe, If you love them that love you, and if ye do good to them that do good unto you, what ſingular p. 239thing do you? do not even the Publicans and ſinners the ſame? That I ſay in this caſe, if ye will make up your own eſtate, if ye will live upon what you ſee, and what you taſte, and what you handle, and go not above, and beyond theſe and your ſelves; do not ſinners, do not the worſt of ſinners do the ſame? If the vileſt perſon can rejoyce when his table is full, and hang down his head when ſenſibles go off; wherein doth the beleever exceed him, who is merry and cheerful only in a ſenſible plenty, and his heart is ready to break in the ebbe and ſubſtraction of that, by the dayes or years of ſcarſity and ſenſible diſtreſſe? If thou didſt look upon God as thy Father, and Chriſt as thy plentiful redemption, and the promiſes as a goodly portion, and thine inheritance; then the dayes of tears to others, would be houres of thankfulneſſe unto thee; and the nights of fears to others, would be times of ſweet repoſe and contentment unto thee: When the ſpiders web was ſwept away, yet thou couldeſt ſee the houſe ſtanding and ſure; even in all ſenſible abſtractions of the olive, and vine, and ſtalles, thou couldeſt yet rejoyce in the God of thy ſalvation. For the place of thy defence is the munition of rocks, bread ſhall be given unto thee, and thy waters ſhall be ſure, Iſaiah 33 16.

I obſerve a threefold difference 'twixt an unbeleever and a beleever.

One is in the very estate: for the beleever hath a far better portion then the unbeleever; he hath a portion ſet out for this life, and a portion alſo for a better, he hath food for his body and grace for his ſoul.

Another is in the manner of ſettling the eſtate: for general providence relieves the one, and ſpecial affections provides for the other.

The one is helped by common goodneſſe of univerſal kindneſſe, and the other is undertaken for, and ſecured by a ſingular bond of Covenant. God hath made over himſelf and all his goodneſſe unto him in his Sonne Jeſus Chriſt: He hath taken upon himſelf all the care, and all the good, and only wills the beleever to be upright, and diligent, and ſo to truſt upon him; he hath ſettled all his grace, and ſtrength, and comfort in Chriſt, &c.

p. 240A third is in the manner of managing: The unbeleever, he will, like the prodigal, have all the eſtate into his own hands, he will truſt upon himſelf, he dares not ſettle on God, for he feares him, he ſuſpects him, he thinks verily God will not do him good, but he will faile: But the beleever knows whom he hath truſted, God is his God; and hath undertaken for him, and he who hath promiſed is faithful who will alſo do it: Now Paul.though I have not in hand▪ yet I have in promiſe, though I have not in the coffer, yet I have in the bonds; my eſtate is even all that is good for me, and it lies in a ſure hand, in the hand of my good God who will not faile; Hereupon I live, to this I truſt, though others vex, and fret, and curſe, yet I ſit down quietly; Why? becauſe faith goes about what we ſee, and it is able to ſee the eſtate large enough, though lying in divine promiſes; and this is to live like a Chriſtian, for this is to acknowledge a God, and a Chriſt to ſome purpoſe.

2. The life of faith, it is the only comfortable life.

It is with our life, as it is with fire, which if it burnes faire and clear, then is it pleaſant and delightful, but if it be dull and ſmoking, it makes us weary both of it, and the roome. Whiles faith doth guide our lives, (by ſettling our thoughts and deſires on God and Chriſt) then the lamp is cleare, life feels like life, we can pray with joy, and hear with delight, and follow our callings with cheerfulneſſe, and lie down in peace; But if you ſever faith from the life, that we dare not to truſt on God, nor reſt on Chriſt; we muſt poſſeſſe, or elſe we cannot truſt nor live; Now the chimney ſmoaks, the ſoul becomes diſpleaſing to it ſelf; the ſoul craves help from the body, and the body from the ſoul, but neither is able to help either, and therefore that is wanting, and this is vexing. The waves now get over the ſhip, and ſinks it with a load and deluge of worldly, endleſſe, fruitleſſe, anxious, vexing cares, and feares; And in ſober-ſadneſſe tell me, what you think of ſuch a life, wherein the head is diſturbed and curiouſly tortured with variety of manifold, and exquiſite ſuſpitions, and thoughts, and the heart is deeply racked with the continual breakings of trembling ſighes and griefes? That a man is not able to get, nor yet patient to want, he can neither give himſelf help, nor will he truſt him who can; That his eſtate is burdened, with p. 241many wants, and all this is made unſpeakably grievous by another worſe burden of unbeleeving thoughts; that a man ſees he cannot beare, and yet will not eaſe his ſhoulder by truſting. That a man cannot begin to think, but his thoughts throw him into a way of what ifs? What if the Lord will not do me good? what if I cannot have that? what if ſuch an one faile? or, what if it comes not on ſuch a day? &c. So that he cannot think without tumults; nor ſpeak without diſcontents, nor eat without diſlike, nor walk without ſlaviſhneſſe, nor work without diſtruſt…ulneſſe, nor ſleep without terrours, nor awake without bitterneſſe, nor riſe without carefulneſſe; and amidſt all this, he hath no heart to duty, nor no God, nor to heaven, nor earth, nor to Chriſt, nor to himſelf, nor his; for either he hath no faith, or elſe will not live by it: He dares not truſt God, or Chriſt.

There be three things which concur to make the life uncomfortable;

1. One is a ſenſe of want: A man hath an extreame feeling of need, no ſ…n…e, or ſlight ſenſe, availe not to break our ſpirits.

2. Another is a ſtrong deſire, the heart pants and reacheth after the ſupply, and this multiplies thoughts and cares.

3. A third is palpable inſufficiency; that a man cannot for his life compaſſe his deſires and ſupplies, and therefore like Ahab, who was impeached for Naboths vineya…d, he is dejected and grieved; all which fall ordinarily into the life of unbeliefe.

But now to wheel about on the contray, the life of faith is ſweet and comfortable.

Foure things would make a mans life very comfortable.4. Things.

1. One is if he were eaſed of all burdens.

2. Another: If he were ſecured from all prejudices.

3. A third: If what he had were very good and enough.

4. A fourth: If he were aſſured that whatſoever good he ſhould need, of that he ſhould be without fail ſupplied in a fit time.

Now then the life of faith produceth all theſe.

p. 2421. It eaſeth a man of all burdens: There be but two burdens which we can well think of, 1. One is the ſinful burden. 2. The other is the earthly burden: The burden of guilt, and the burden of cares: But ſaith (if a man could live by it) takes them both off: It lives upon Chriſt for the one, and upon Gods providence for the other: It ſees a ſufficiency and an accepted price in his blood to remit our guilt, and it ſees an alſufficient, careful, faithful providence to remove our care: And I tell you, that the ſoule comes to great eaſe which is releaſed of both theſe: Sonne, be of good comfort, thy ſinnes be forgiven thee. Sinne ſhall be diſcharged, therefore I am comfortable; cares are gone, therefore I am cheerful.

2. It ſecures againſt all prejudices, and why? becauſe it ſtates the perſon in goodneſſe it ſelfe, in him who is nothing but goodneſſe, (that is) who is in reſpect of himſelfe good, and who will order all things for good to the Beleever, nay, and in his hands who is an abſolute Lord.

'Tis true, that one change in our eſtate may be contrary to another, and becauſe we eſteeme one of them to be good, therefore we judge the other to be evil: but then, though changes be oppoſite in ſenſe, yet they are concordant in iſſue, in the event all falls out for good: As ſickneſſe, though oppoſite to health, yet it may fall out for the further preſervation of life; ſometimes the Chriſtian is high, ſometimes low, ſometimes he is in a freed ſtate, ſometimes in a clouded ſtate; ſometimes he is in conqueſt, ſometimes he is in conflict; ſometimes he is oyled in the mouths of men, and ſometimes traduced and torne in pieces, as if the tongues of Chriſtians were the teeth of Lions: (Paul gives a Catalogue of his changes in theſe and the like caſes;) yet in all and after all, the Chriſtians condition is not prejudiced, God ſtill owns the perſon, watching over his ſafeties; Keeps all poyſon from the heart, and like a ſhip (ſometimes by a fair winde, ſometime by a rough ſtorm) he ſtill brings him ſafe to harbour. As Paul ſpake even of his bonds, that they fell out to the furtherance of the Goſpel; So I ſay of the calamitous occurrences, the ſenſe ſees nothing but miſery, yet faith can ſee the good end which God p. 243made with Job, and therefore to rejoyce in troubles.

3. It makes the preſent condition good, and enough. I will tell you one reaſon why the life of ſenſe is uncomfortable; namely, becauſe it is grounded on a ſhort and empty good; that which a man can ſee with his eye, and hold in his hand, is not halfe of that which he can deſire with his heart, no worldly thing can ever be enough to an unbelieving heart. But faith makes the ſoul well pleaſed, becauſe it preſents the ſoul with ſuch a good, as cannot only ſatisfie, but alſo exceed it. God is an infinite goodneſſe; he, who can ſatisfie more then a world, may well content one mans heart; and Gods favour is a ſatisfying good, (I ſhall be ſatisfied with thy favour, ſaid David;) and to this doth faith entitle, yea, this it doth reveale to the ſoul; And I will tell you one thing, that he who cannot be contented with a God, and his favour; with a Chriſt, and his blood; with a Covenant, and its fulneſſe; he will never be content with any thing: if alſufficiency be not enough to thee, when can emptineſſe and vanity pleaſe and ſatisfie thee. What if a man hath but a little Garden, yet if he hath a large Parke, and ten thouſand Acres of Arables, and the Kings royal favour to grace all this? I tell you this would ſparkle his ſpirit, it would breath a well-pleaſedneſſe in him. Thou complaineſt that thou haſt but little of earthly things, I grant it, and a little may be enough: (enough depends more on quality, then quantity) but then, though the Garden be but ſmall, yet the Park is large; though thy portion in externals be not ſo great, yet this with a great and all ſufficient God, and a bleſſed Saviour, and a heaven to boot, is enough, and enough. If the wife ſaith ſhe hath but a ſmall joynture, yet if ſhe hath a rich and tender husband, ſhe is to be blamed if ſhe ſaith ſhe hath not enough: Faith viewes the Chriſtians eſtate, not as it is in its hand, but as in her husbands hand, in Chriſts, and then all is well enough.

4. It aſſures of univerſal and reaſonable ſupplies: The Lord is my Shepheard, I ſhall not want, ſo David Pſal. 23. 1. follow him a little in that Pſalme, and you ſhall ſee what God hath done Time paſt.for him; he made his paſtures green, and his waters ſtill, verſ. 2. O, what a freſhneſſe, and what a calmneſſe doth faith make in the ſtate! His ſoul is taken care for, and at the worſt; when he was in the valley of the ſhadow of death, yet he was quieted from p. 244fear, becauſe his faith ſaw God there; yea, and found him there to uphold and comfort: That for what was paſt; Then for his preſent condition▪ See ver. 5. His table is prepared for him, as if he took no care (no anxious care) he needed not to trouble himſelf, Preſent.(thou prepareſt a table for me) and not a mean table neither (my cup runneth over) nor yet a dull and uncheerful table, (thou anointeſt my head with oyle;) ſo that faith for the preſent findes food, and cheer enough too; But then for the future condition, will this hold out? See what faith findes in reverſion, ver. 6. Surely goodneſſe and mercy ſhall follow me all the dayes of Future.my life; (Goodneſſe!) perhaps that reſpected his temporal eſtate, (Mercy!) perhaps that reſpected his ſpiritual, 1. One his body. 2. Another his ſoul, and both theſe (ſhall follow him) as the ſhadow that followes the body, they ſhould be ſtill at hand; but how long? not for a day only, but (all his dayes) not all the dayes of his dignities, abilities, health, but all the dayes of his life.

Nay, yet againe, (ſurely) they ſhall follow me: It was not a ſpeech of fancy, but of certainty, it was out of all doubt, and peradventure, ſurely mercy and goodneſſe ſhall, &c. So Pſal 84. 11. The Lord God is a Sun, and a ſhield; the ſun is the parent of light, ſo is God of all good; The Sun is the cauſe of all fruitfulneſſe and cheerfulneſſe, ſo is God of all bleſſings: and he is a ſhield to a Sunne for the doing of good, and a ſhield to ſecure and protect from evil. The Lord will give grace and glory: Grace is the beſt thing which a man can nave on earth, and Glory is the higheſt thing which a man can have in heaven: But theſe he will give, they ſhall not be bought, but freely beſtowed. No good thing will he withhold, &c. As it he ſhould ſay, if grace be not enough for earth, if glory be n…t enough for heaven; think then of any other good thing, there is not any other good thing, which ſhall be withheld (that is) which ſhall not, like the rain, (which ceaſeth to be withheld) poure down upon you.

Will you heare the Prophet ſay a word to this▪ to this future ſupplies for them who live by faith: then read Jer. 17. 7. Bleſſed is the man that truſteth in the Lord, whoſe hope the Lord is: Here we finde the beleever at his work of truſting, or living by faith, and at his wages too: Bleſſed is the man that truſteth, &c. p. 245Indeed the Prophet ſpeaks a great word, he is bleſſed; more cannot be ſaid; but let's ſee how he proves that? ver. 8. For he ſhall be as a tree planted by the waters, and that ſpreadeth out her roots by the river; and ſhall not ſee when heat cometh, but his leaſe ſhall be green, and ſhall not be careful in the year of drought, neither ſhall ceaſe from yielding fruit. If faith plants the tree in a ſpringing ſoyl, if it beholds the tree to ſpread, and grow, and bear in all weathers, though heat cometh in al times, though drought cometh, yet the leafe is green and fruitful and ceaſeth not to yield; doth it not then aſſure us of ſupply for the fu…ure? hath it not a good Store-houſe, an ample treaſury for the beleever?

What ſhould I ſay more! may not faith ſay that to the ſoul, which God hath ſaid to faith? if ſo, then we may well rejoyce for the preſent, and be void of care for the future; for God hath ſaid I will never leave thee, nor forſake thee, H…b. 13. 5. Thou haſt mercy, and ſhalt ſtill have mercy; Thou haſt grace, and ſhalt ſtill have grace; Thy part in Chriſt, and ſtill ſhalt have it, ſupplies of all good, and ſtill ſhalt have them.

3. The life of faith is the only getting and thriving life. What the Apoſtle ſp…ke of godlineſſe, that we may ſay of Faith; It is great gaine, for it hath the promiſes of this life; and of the life which is to come.

Profit is that which moſt men look upon, it is the cry of moſt, who will ſhew us any good? and faith hath a ſingular art of getting. I obſerve that the g…od of a Chriſtian, in ſome reſpect, hangs in the promiſes, as water doth in the clouds; and look as the boyſterous windes rather drive away the clouds and rain, (though a few drops may ſl…p down) but it is the ſweet heat of the Sunne which makes the cloudes to open themſelves, and give out their ſtore.

So the only way to drive away the promiſes, (as it were) to remove them with their bleſſings, is not to believe, not to truſt, and the only way to make them to yield out their precious treaſures, is to believe, to live by faith: Take a place for either, Ier. 17. 5. Thus ſaith the Lord, curſed be the man that truſteth in man, and maketh fleſh his arme, and whoſe heart departeth from the Lord. As the Lord of Samaria. ver. 6. For he ſhall be like the p. 246heath in the deſart, and ſhall not ſee when good cometh, but ſhall inhabit the parched places, in the wilderneſſe, in a ſalt land, and not inhabited. Pſal. 37. 39. The ſalvation of the righteous is of the Lord, he is their ſtrength in the time of trouble. ver. 40. And the Lord ſhall keep them and deliver them, &c. and ſave them becauſe they truſt in him.

The ſoul oft-times bitterly complaines, that as yet it hath not that good thing, it ſticks yet in the hands of God, Chriſt can do it if he will. Why; but if ever thou wouldeſt ſpeed, thou muſt truſt; I dare not truſt though, ſaith the ſoul, how then canſt thou ſpeed? Why then doeſt thou complaine; God and Chriſt undertakes thy good; but then he requires this of thee, do but truſt me for it and thou ſhalt ſpeed, I will not fail thee, I have ſworne by my ſelf that I will not alter, nor repent. The poor man comes to Chriſt and cries out for help, Mark 9. O Lord, ſaith he, if thou canſt do any thing, &c. Why; ſaith Chriſt, I can do any thing, I am able enough, and willing enough, that's not the thing, this is it which will make thee to ſpeed; canſt thou believe, dareſt thou to truſt upon me? he anſwered Lord I believe, I do truſt, and you know that his ſon was preſently healed. The childe comes to the father, father ſupply me, I will ſaith the father; but I will have it inſtantly; if he had asked and truſted his father, he might have ſped, but becauſe he doth ask and murmur with his father, he is therefore juſtly denyed.

There are two things which mightily oblige a perſon to the doing of a kindneſſe; one is his own promiſe, another is his friends confidence, who hath upon the ſecurity of his word adventured; ſo here, beſides the very inclination of the divine goodneſſe to make good its own undertakings, this alſo adds not a little to our ſpeed, and furtherance, that we rely onelyonly on God. It is a common complaint, that we cannot be anſwered: I reply, it is a common fault, that God nor Chriſt can be truſted. It is not how many wants thou feeleſt, nor how many promiſes thou readeſt, nor how many prayers thou makeſt; If with all this thou doeſt not ask in faith, think not (O man) to receive any thing from the Lord.

I will give you three reaſons why the life of faith is the only way to thrive.

p. 247Firſt, becauſe it puts a man upon the only way of bleſſings. As none can bleſſe but God, and he can bleſſe; ſo the bleſſings of God are to be expected only in the wayes of God, and nothing ſo skilful in Gods wayes as faith.

Secondly, it makes all the promiſes to yield: It is true, as God is infinitely above all, and his power is grea…; ſo faith (in a qualified ſenſe) is above God himſelf; he is not able to ſtand againſt it: Be it to thee as thou wilt, ſaid Chriſt to the believing woman: Thou ſhalt have the deſires of thine heart, ſaid David, Pſal. 37. 3. 4.

Thirdly, God himſelfe, and Christ, and all, become ours, If we dare to truſt and live by faith: Thou wants outward ſupplies, I require no more of thee ſaith God, but to walk uprightly and diligently, and to truſt on me, and thou ſhalt have it: Thou wants ſpiritual ſupplies for thy ſoul; I require no more of thee but to come to me, to truſt to me, and go to my Ordinances; ſtand in my wayes and thou ſhalt have them.

Fourthly, it is the only ſtedfaſt and abiding life; when other lives are broken and cruſhed, they are gone down, yet this life by faith (like the Starres which ſhine in the night) remaines firme, I will clear it by Argument; The ſtability of all ſorts of lives is according to their principles and motives. The life which depends upon a failing cauſe, it is a fadeing life, and the life which depends upon a conſtant cauſe, is a conſtant life.

Now the life of faith is bred by a living principle, and is fed by conſtant and abiding motives; you know that the grounds of this life of faith, are in God and Chriſt, and the promiſe; now all changes reach not to them, our changes are below in other things, but they are not in the promiſes, nor in God above; as changes are not in the heavens, but in the aire. Look upon things at hand, and ſo they appeare with variety, and with much unlikeneſſe, but eye them in the Covenant, in the Promiſes, there you have the ſame faithful God ſtill, tender father ſtill, all ſufficient Saviour ſtill, the Promiſes are yea and Amen, Chriſt is the everlaſting father, the Covenant of God, an everlaſting Covenant, Gods love and immutable love, he is as able ſtill, as willing ſtill, his how abides in ſtrength, and underneath are his everlaſting armes.

p. 248Though Davids father and mother forſake him, yet the Lord will take him up; and though all forſook Paul, yet God ſtood by him: ſo true is it that faith can caſt a ſure Anchor in all ſtates and in all changes, it can look upon the ſame God, and the ſame Chriſt, and the ſame promiſes, Though the Marriners, when they put to ſea, quickly loſe ſight of Land, yet they never looſe ſight of heaven; how far ſoever they ſaile, and in what tempeſt ſoever, yet ſtill they may look upon the heaven, the ſame heaven.

Faith never loſeth ſight of its rock, of its ſalvation, of its helpes; that which it eyes, it may eye for ever; and that upon which it truſts, it may truſt upon for ever; thou haſt friends, and this ſprings up thy ſpirit; thy friends dye, and now thy ſpirits ſink; thou haſt parents; and children; in theſe thou rejoyceſt, and ſettleſt thy confidence: both the one and the other embrace the duſt, and thy heart is utterly broken for help and comfort, O Lord what have I more. E contra, thou haſt a God, and he is the ſame for ever, a Chriſt, and he yeſterday, to day, and the ſame for ever: Promiſes, and they are a word ſetled forever in heaven; But when all ſenſibles flie off, yet if we live by faith we are at no degree of loſſe; what can he lack; who hath him, who is all in all, and what can he loſe, who hath him that knows no change at all?

Fourthly, let us conſider Jeſus Chriſt himſelf; There are diverſe things which ſhould perſwade us to live by faith upon him.

There are nine things in him which may move us.

1. The exceeding plentifulneſſe of our ſupplies in him: Thou art not approaching to a dry Ciſterne, but to a full fountain; what may do thee good, he hath, and he hath that in a moſt eminent fulneſſe.

Is it the good and vertue of his redemption, which thou needeſt. Why; in him is plenteous redemption, and in him is st…ong ſalvation, and therefore his blood is called a precious blood, Pet. 1. 19. His blood had not been able to have diſcharged the leaſt ſinne, unleſſe it had exceeded the merit of the greateſt; yea, it is as able to croſſe many debts, as any; ſins may be diſtinguiſhed into great, and little; into many, and few; but the blood of p. 249Chriſt, the vertue of that is ſingular and infinite in the price and value of it.

Is it the good and vertue of his holineſſe which thou needeſt? Sanctification.Why; Joh. 1. 16. There is a fulneſſe of grace in him. 3. 34. He hath the Spirit without meaſure. Therefore the holy vertues of Christ are ſtiled unſearchable riches, Eph. 3. 8. You cannot comprehend the depth of them; when you can eaſily come to the bottome of a thing, then it is not unſearchable; but where you ſound and fatham, and yet can feel no bottome; ſo here, &c. yea, and the treaſures of wiſdome and knowledge, Col. 2. 3. The Col. 2. 3. Interceſſion. Heb. 7. 25.Col 2:3Heb 7:25Apoſtle hath ſaid all that need to be ſaid, Heb. 7. 25. He is able to ſave them to the utmoſt which come unto God by him, (that is) if you need his interceſſion to implead acceptance of your perſons, or of your requeſts; Why; there is none like him, come unto God by him, he is able to diſpatch the greateſt requeſt.

Or is it ſufficiency for duty which thou needeſt? Why; herein Obedience.is Chriſt moſt able to ſupply thee. If the duty be active he can enable thee to abundant fruitfulneſſe, Ioh. 15. 5. He that abideth in me, and I in him, the ſame bringeth forth much fruit. If the duty be Paſſive, I can do all things through Chriſt which ſtrengthneth me, ſaid Paul, Phil. 4. 13. Be it that thou of thy ſelf art weak, yet Chriſt is ſtrong, and he hath ſaid my Grace is ſufficient for thee, my ſtrength is made perfect in weakneſſe, 2 Cor. 12. 9.

2. The ordination of Chriſt to this very thing, viz. to ſupply the state of a believer.

God did purpoſe him, and intend him, and ſent him, and he came for this very end to do us good, and to help us in time of need, Eph. 1. 22. He gave him to be the head over all things to the Church. ver. 2. Which is his body, the fulneſſe of him that filleth all in all

The Head (you know) is a thing for office, and the offices of it is both dominion and influence; for theſe was Chriſt given to the Church to rule the Church, and to ſupply the Church. 1 Cor. 1. 30. He is made unto us of God, wiſdome, and righteouſneſs, and Sanctification, and redemption. Heb. 7. 22. He was made a ſurety of a better teſtament. Joh. 6. 27. Him hath God the father ſealed. Iſai. 61. 1. The Lord hath anointed me to preach good tidings p. 250unto the meek. He hath ſent me to binde up the broken hearted to proclaime liberty to the captives, and the opening of the priſon to them that are bound, &c. Chriſt, you will grant that he is an able Prieſt, and an able Prophet, and an able King, he is ſufficient enough to pacifie by his Blood, to purifie by his Spirit, to conquer by his Word; yea, but then conſider yet further, that he is ordained of God to be this, and to do this for the believer. If the King commits a mighty ſtock to a mans hands, and ſets him in the place of a treaſurer, and confirmes him by ſeal, and all for this very end, that he ſhould ſupply ſuch and ſuch perſons, would they not come unto him for their ſupplies?

Thou art never able to be righteouſneſſe to thy ſelf, thou art never able to give grace unto thy ſelf, thou art never able to give ſtrength to thy ſelf; but Chriſt is, and God is, even that God to whom thou doeſt ſo earneſtly cry, he hath ordeined his own Son for thy help, even for thy help. As if the King ſhould ſay to a poor man petitioning; Why; Go to my Treaſurer, I have given him order for thee; ſo the Lord to the beleever, Go to my ſonne, I have ordained him to give thee grace, I have ordained him to plead thy ſuits, to rule thy heart, to conquer thy ſinnes; and thy temptations, I ſent him into the world for that very end and purpoſe, that he might be all in all unto thee, I purpoſed his blood for thee, and his righteouſneſs, and his fulneſs, and his interceſſion, all for thee.

3. His ſervices, what he hath done in the behalf of a believer.

Give me leave in this a little, and you ſhall ſee what reaſon we have then to truſt upon Chriſt.

Firſt, though he was equall with God, yet made he himſelf of no reputation, and took upon him the forme of a ſervant and was made in the likeneſs of men, Phil 2. 6, 7. he laid aſide his glory as it were, and ſtooped down infinitely below himſelf into our nature, to do ſervice for us.

Secondly, he was made under the Law, (obedient thereto in fulfilling all righteouſneſs,) to redeem them that were under the Law, that they might receive the adoption of ſons, Gal. 4. 4▪ 6. he did in our ſtead, and as our ſurety, perfectly ſatisfie the whole Law in all its commands for us.

Thirdly, he did lay down his life for us, he humbled himſelfe, p. 251and became obedient unto death, even the death of the croſſe, Phil. 2. 8. he did ſhed his heart blood to make our peace, and to reconcile us unto his Father; and have we not then reaſon to truſt him, and to beleeve that he will do us good? Why; ſingle out a perſon who profeſſeth ſincerity unto us, that he would lay out half his eſtate to do us good, we would repoſe ſome confidence on him; but if we knew that he did ſo heartily affect us, that he would die for our good, O ſay we, you may truſt on him, you need not fear to go to him, to requeſt him for this or that courteſie. Now then, Chriſt hath not nakedly profeſſed, but hath really a…ed this; he entred into bond, as it were, to ſatisfie for us; he did ſhed his very blood, and offered up his very life and ſoul for the beleever, and yet wilt not thou, (for whom he hath done and endured all this) yet wilt thou not truſt in him for merit, for righteouſneſſe, for grace, for ſtrength, &c?

4. His diſpoſition. Though a perſon were very able to do us good, yet if he hated us, we ſhould (I confeſſe) have ſmall encouragement to build our hopes upon him; for two perſons are not to be truſted, viz. the profeſſed enemy, and the falſe friend. But far be the thought of theſe things in us, touching Jeſus Chriſt; He is graciouſly and lovingly affected towards beleevers. Eph. 5. 2. Walk in love as Chriſt alſo hath loved us, and hath given himſelf for us an offering, and a ſacrifice to God for a ſweet ſmelling ſavour. Epheſ. 3. 19. To know the love of Chriſt which paſſeth knowledge, that ye might be filled with all the fulneſſe of God. Yea, Paul himſelf doth ſuggeſt unto us this love of Chriſt unto him, as the ſingular ground, why he did by faith live upon him, Gal. 2. 20. The life which …now live, I live by the faith of the Sonne of God, who loved me and gave himſelfe for me.

Though I dare not truſt an enemy, yet I dare to truſt my friend; though I will not depend on him for help, yet on my friend I will: Why, a friend loves at all times, and love is the principle of bounty and of kindneſſe: He that loves much will do much, beneficence and readineſſe to help, they grow in love as the branches in the root, and therefore Chriſt is ready to help, becauſe exceeding in love to his members. Obſerve the Apoſtle to this very thing in another place. Heb. 4. 16. Let p. 252us come boldly unto the throne of grace, that we may obtaine mercy, and finde grace to help in time of need.

There is need in us of mercy, (for we ſinne dayly) and need in us of grace, (for we are ſtill weak) but in heaven there is a throne of grace, there is mercy enough, and grace enough to help.

Obj. I confeſſe there is ſo, ſaith the beleeving perſon; but I am afraid to approach thereunto.

Sol. No, be not afraid, but come boldly unto the throne of grace, ſaith the Apoſtle. There is a twofold boldneſſe; There is a boldneſſe of ignorance, of this the Apoſtle ſpeaks not: There is a boldneſſe of holy affiance, of this he ſpeaks: Thus he comes boldly, who preſents all his needs and requeſts in the Name of Jeſus Chriſt, and confidently relies upon him for ſupply and acceptance.

Obj. But, may the ſoul reply, what encouragement have I to raiſe this confident affiance?

Sol. See the Apoſtle, ver. 15. For we have not an high Prieſt which cannot be touched with the feeling of our infirmities: As if he ſhould ſay, I beſeech you but to remember what your Chriſt is, and then you may boldly come; you are ſenſible; why; he is much more ſenſible of your infirmities, he knows your wants, yea, he feels them; feels them, how? there is a feeling by way of paſſion and change, ſo indeed he does not feel them; and there is a feeling by way of compaſſion, ſo he feels them (that is) he is tenderly ſenſible of them, he is very compaſſionately ready to help them: As a mother, ſhe feels the want of bread, of heat, of cloaths, of liberty, in her child, ſhe is infinitely ready to relieve him; ſuch a kinde of feeling is there in Chriſt to his members in their need; Ergo, come boldly to him, crave of him, truſt and rely on him for help.

Why elſe is he called a merciful High Prieſt? What is mercifulneſſe? If you look upon it in man, it is the ſounding of his bowels, it is a compaſſionate ſympathy joyned with a ſingular readineſſe to releeve. And if you look upon it in God or Chriſt, it is a moſt tender ſenſe of mans infirmities and neceſſities, accompanied with an exceeding propenſion or readineſſe to forgive the repenting ſoule, and to help and ſuccor and comfort the Beleever.

p. 253Obj. Thou art truly grieved and humbled for thy ſinnes, and yet dareſt not to live by faith upon Chriſt, that he will get thee the pardon.

Sol. Why O man; Chriſt is a merciful high Prieſt, Here am I ſaith Chriſt, I am very ready to offer up the vertue of my blood for thee.

So, thou art much diſtreſſed about the want of grace, and the inſolency of ſin and Satan; why, ſaith Chriſt, loe here I am, I am very willing, very ready to do thee good, to give thee more grace to conquer thy ſins for thee, and Satan for thee, I am a merciful high Prieſt, my bowels are troubled for thee, I love thee earneſtly, I remember thee ſtill.

5. His conjunction and relation. I pray you conſider of this, How ſtands it 'twixt Chriſt and a beleever? what union is there? what relation? hath Chriſt no reference unto him? or hath he none unto Chriſt, that he afraid to live upon him? To truſt, to depend on him for his ſupplies,

Two things I will briefly touch, 1. The neerneſſe of their relations. Two things I will briefly touch, 2. The ground from them to live by faith.

Firſt, there is a neer relation, 'twixt Chriſt and a beleever, ſee Cantiles 6. 3. I am my beloveds, and my beloved is mine. Why; this is a neer relation indeed, a relation of mutual propriety that Chriſt doth ſay of a Beleever, Thou art mine, and the beleever can reciprocally affirm of Chriſt, thou art mine; As Adam ſaid of his wife, Gen. 2. 23. Thou art bone of my bone, and fleſh of fleſh, that ſame doth the Apoſtle apply back from the Church to Chriſt, Eph. 5. 30. we are members of his body, of his fleſh, and of his bones. Of all rational relations, none ſo neare, ſo dear, ſo tender as that of a man and his wife, yet in ſuch a relation doth Chriſt and a beleever ſtand.

Again, he is the head of his body the Church, Epheſ. 1. 22. the whole Church is his body; every Beleever a member, Chriſt the Head. I ſpare the citation of more, as of the tree and the branches, the foundation and the building.

Secondly, Now this relation is the ground of affiance, p. 254a direct reaſon why we ſhould live upon Chriſt by faith, For,

Firſt, doth not ſpecial relation give ſpecial title: If a man becomes an husband, hath not the wife hereupon a title to the benefits and comforts of his eſtate? his riches are for her good, and his houſes are for her good, and his land for her good; It holds juſt ſo here; faith eſpouſeth a man to Chriſt, now Chriſt is mine, and I am his, and then the Apoſtle infers the title preſently, 1 Cor. 3. 21. All things are yours. Ver. 22. Whither Paul, or Apollo, or Cephas, or the world, or life, or death, or things preſent, or things to come, all are yours. Ver. 23. For ye are Chriſts, and Chriſt is Gods.

Secondly, hath not ſpecial relation a ſpecial obligation? Why, though a man be not bound but in a bond of charity to relieve and help a woman before he is married; yet when once he is married, then by vertue of that relation, there lies upon him the bond of plaine and particular duty; he is bond to love his wife as himſelf, Eph. 5. 28. and to nouriſh and cheriſh her, v. 29. Ma…k now how the Apoſtle ſtates our matter, even here too; (Even as the Lord the Church) as if Chriſt were the very pattern of this love, of this cheriſhing, and of this nouriſhing, of th…s ſupplying and helping.

Thirdly, hath not ſpecial relation a ſpecial affection? I will do much for my ſervant; I will do more for my childe, but I will do moſt of all for my wife: Why? becauſe ſhe is neerer then all, ſhe is my very ſelfe: Chriſt doth much for profeſſed enemies; he leaves not himſelf without ſome teſtimonies of much kindneſſe even to them; What; will he do much for ſtrangers, much for enemies, and nothing for beleevers, for his own members, for his own ſpouſe? Will he heal the eare of one who came to take away his life, and will he not (think you) heale the heart of him who hath accepted of him unto life? would he pray for them that nailed his hands, and pierced his heart, (Father forgive them) and will he not do much more for thee, who grieveſt for thy ſins, prizeſt him in thy judgement, embraceſt him with all thy heart, wouldeſt ſerve him with all thy might? For thee, who art bone of his bone, will he not pray for thee? Father forgive him, Father ſupply him, Father comfort him, Father ſanctifie him, Father ſtrengthen and preſerve him.

p. 2556. His invitation. This addes to all the reſt: Behold he calls thee, Rev. 3. 18. Buy of me gold tried in the fire, that thou mayeſt be rich, and white rayment, that thou mayeſt be cloathed; and anoint thine eyes with eye-ſalve, that thou mayeſt ſee. Rev. 22. 17. Let him that is a thirſt come, and whoſoever will, let him take the waters of life freely. Heb. 10. 22. Draw neer in full aſſurance of faith.

But this I have touched heretofore, therefore I ſpare to inſiſt, propoſing onelyonly one thing; that the invitation of Chriſt is not onelyonly to faith, but to the life of faith; not only to acceptance, but to dependance alſo: not only to take his perſon, but to truſt, and reſt upon his merit, and to ſerve our ſelves of his fulneſſe. As if Chriſt ſhould ſay unto a beleever, I am thine, and all that I have is thine; now I pray thee in all thy neceſſities, come unto me, live upon my ſtock, draw from my fountaine; when guilt is upon thee, make uſe of my blood; when wants are upon thee, make uſe of my treaſure; when temptations are upon thee, make uſe of my power: when infirmities are upon thee, make uſe of my interceſſion, &c.

7. His aſſurances. What is that will you ſay? Why; this it is, he doth aſſure the beleever, thar if he will make uſe of him, he will not faile him, but will be effectual unto him.

See a place or two for this. Mark 11. 24. What things ſoever ye deſire when ye pray, beleeve that ye receive them, and ye ſhall have them. Joh 14. 13. Whatſoever ye ſhall ask in my Name, that will I do, that your Father may be glorified in the ſame.

There be foure things by which we may be perſwaded that Chriſt will do us good, if that we will live upon him by faith.

Firſt his expreſſe promiſe, which you ſee in that place alledged, John 14. 13. Whatſoever ye ask in my Name, that I will do: Obſerve it well, he ſaith not, ask one particular onelyonly, but whatſ…ever ye ask in my Name, be it mercy, or be it juſtification, or be it holineſſe, &c. again, I will do it, as if he ſhould ſay, ye ſhall not need to trouble your ſelves; and do not you fear, by reaſon of your unworthineſſe; I will take the matter p. 256upon my ſelf, I will ſee it done; now brethren, when he that can help ſaith, I will help; when he that can do all things, promiſeth us that he will do any thing for us, have we not cauſe to truſt?

Secondly, his ſealing of the promiſes: The promiſes (you know) do plentifully undertake all the latitude of the ſoules eſtate, and of the bodies too: There is mercy for tranſgreſſions, grace for ſinfulneſſe, comfort for teares: peace for trouble, ſtreng…h for weakneſſe, victory for aſſault, &c. All which promiſes Chriſt hath ſealed and ratified by his blood, and therefore his blood is ſtiled the blood of the Covenant. See Heb. 9. 15, 17. 13. 20. The principal reaſon whereof is, to ſettle the hearts of beleevers, and to encourage their ſouls to live upon him for the performances of them, they being all in him. Yea and Amen, 2 Cor. 1. 20.

3. His actual impetration of all that good which now we do enjoy. Why O Chriſtian, art thou afraid to live upon thy Saviour for more good? who was it that procured unto thee that ſame heavenly condition which now thou doeſt enjoy? haſt thou any relation to God as thy God? Chriſt did procure it: Is any one ſinne ſubdued? Chriſt hath done it: Is any one ſinne got off and pardoned? Chriſt did procure it: Is there any melting in thy breaſt, any hatred of corruption, any deſires of grace, any endeavour, any ſtrength? Chriſt wrought them, Thou doeſt ſeek them, but Chriſt did work them.

Now this is to be learned, that what ſpecial thing Chriſt hath done, that is a pledge and an aſſurance that Chriſt is willing to do more: Every gracious fruit and work points us to him the fountaine and cauſe upon whom we are to truſt, not only for the entrance, but alſo for the progreſſe and compleatment of our ſpiritual eſtate.

4. His perſonal donation: He hath given himſelfe unto thee, and will he not do other things for thee which is greater.

5. His offices: All of them call upon us to live upon Chriſt by faith. To what end was he Prieſt? was it to ſatisfie for himſelf? He needed not to ſatisfie for his own ſinnes who was without all ſinne: Nor doth he make his own peace, whom p. 257the father did, and doth ever love: Verily his ſatisfactions were for tranſgreſſors, and if there be any ſcope and intention of the vertues of that ſatisfaction, aſſuredly they look directly upon penitentiall beleevers: ſo likewiſe his interceſſion (which is another part of that office;) why? is it, think you, for himſelf? nay, in that he is a Mediator, and a Mediator is an Agent 'twixt two perſons, he hath no wants to be ſupplied, he needs not to ingratiate himſelf, aſſuredly brethren, he ever lives to make interceſſion for us, for us, ſaith the Scripture, and He ever lives to do that work; He is continually offering and preſenting the efficacy of his merit, which, as a ſweet incenſe perfumes our continual Sacrifices, ſo making them acceptable, &c.

The like may be ſaid of his Prophetical and Kingly offices: he was inveſted with them as our Mediator, and therefore for our good.

Now ſay, what a blaſphemous abſurdity were it to conceive of Jeſus Chriſt as of an Idol, which hath eyes, but ſees not; which hath eares, but heares not; which hath hands, but handles not; which hath feet, but walks not. That he ſhould he a Prieſt to offer for ſinne, and yet we will not truſt upon him for the pardon of the leaſt; that he ſhould live to make interceſſion, and yet we will not deliver any one requeſt into his hands, or relie on him to obtaine us any one good thing which we need or crave: That he is a King, able to ſubdue all his enemies; a Prophet, and able to teach any mans heart; but we will not credit our ſouls upon him, we will not repoſe the victories of our corruptions upon his mighty arme, nor the reforming and beautifying of our ſpirits upon his ſingular wiſdom and holineſſe. Why? what didſt thou think or mean, when thou didſt accept of him to be thy Mediator? didſt thou conjecture that if once thou gaveſt thy conſent to take him, that never after thou ſhouldſt need him? or if ſo, wouldeſt never make uſe of him? Well, no more; what the Apoſtle ſaid in another caſe, that I ſay in this, if we will not live by faith upon Chriſt, we do what in us lies make void the Redemption of Chriſt, the interceſſion of Chriſt, the holineſſe of Chriſt, the glory and power of all the offices of Christ.

p. 2589. If all this will not move us to live by faith in Chriſt, (that is) to truſt upon him for the help and ſupply of our ſpiritual eſtate; then take one thing more, there is an impoſſibility of ſupplies for thy ſoul any other way; go and think, and act any other courſe to do thy ſoul good, beſides this, and it ſhall be fruitleſſe, after many years induſtry; as thou art, ſo ſtill ſhalt thou be.

Obj. Thou wilt ſay, I will never leave complaining of this nature till it be bettered.

Sol. Thy nature is not bettered by complaint, but by grace, and that is in Chriſt, and never had, till we can truſt.

Object. Thou wilt ſay, I will never leave grieving, nor praying, nor hearing, nor reading, nor faſting, nor conferring, till, &c.

Sol. 'Tis true, theſe are meanes, but where is the cauſe? What if a man ſhould ſay, I will ſtay here all my life at theſe conduit pipes, but I will have water, whiles in the meane time the fountaine yields not forth. I confeſſe the Chriſtian muſt apply himſelf to the Ordinances, but then it is Chriſt who ſends forth the help, and then do the Ordinances deliver us our helps from Chriſt, not preſently when one hears, but when effectually they have enabled us to beleeve. If thou canſt heare and beleeve, pray and beleeve, mourne and beleeve, faſt and beleeve, &c. Then good ſhall come unto thy ſoul.

Draw a thouſand bonds, yet if they be none of them ſealed, nothing is yet legally and forcibly made over and conveyed: many prayers availe little or nothing till they are ſealed with faith, and now God will acknowledge our demands as authentick, and Chriſt will deliver unto us our hearts deſire.

I had thought to have handled the oppoſites of the life of faith, with the evidence of a true living by faith, and alſo the meanes which might aſſiſt us to the life of faith: But I recal my ſelf, I may not expatiate ſo farre, ſufficient hath been touched for this Uſe, perhaps the ſubject may be more amply treatiſed, if ever I ſhould come to ſet down before that theame directly and intentionally: I therefore proceed to another Uſe.