The Humbled Sinner, Chapter 13
CHAP. XIII. Rules for the diſcovery of faith.
FIrſt, ſome Rules of Direction, for the manner of …vidence and teſtifying of faith, that you may neither be deceived by preſumption, nor perplexed by error and doubting.Two things.
Secondly, ſome lively inſtance of true faith, as the Word of God doth clearly repreſent them.
The Rules of diſcovery and finding out faith, which are theſe.
SECT. I.
THere are ſome things without which faith cannot be in the heart, and yet they do not neceſſarily and infallibly conclude that a man hath faith.
They do well diſtinguiſh in the Schools 'twixt an Antecedent, and a Cauſe, a Cauſe is ſuch a thing as is before the effect, and which bei…g put, the effect alſo is put, one will not go without the other; But an Antecedent is that which muſt go before another thing; yet it is not neceſſary that if it be, that the other thing ſhould follow. The riſing of the Sunne is a cauſe of day, and therefore this will alwayes hold; If the Sunne be up, it is day; But this now; Learning, is (or ſhould Simile.be) an Antecedent to preferment, it ſhould go before it, yet it is not an infallible truth, that every one who gaines learning, ſhould enjoy preferment: Thus is it in the nature of faith. There are ſome Antecedents, there are ſome things which muſt of neceſſity go before faith, yet they alone do not formally and aſſuredly conclude that a man hath faith, as for inſtance;
A man cannot beleeve in Chriſt, he cannot receive Jeſus Chriſt with all his heart, he hath ſome hiſtorical evidence of Chriſt, he muſt have ſome knowledge of Chriſt, what he is, and what he hath done, or elſe he cannot take him to be his Lord and Saviour; Yet this knowledge doth not infallibly conclude justifying and ſaving faith; for as much as the Devils and Hypocrites may ſee much of Chriſt, they may have a high degree of intellectual apprehenſion.
Again, a man cannot by faith take Chriſt to be his Lord and Saviour, unleſſe he hath ſome ſenſibleneſſe of his ſinful condition; our heart will not look towards Chriſt, it cannot conceive of his excellencies, nor of his own neceſſity, until we feel our ſinfulneſſe, and loſtneſſe, and vileneſſe; The whole neither need, nor look for a Phyſician, yet a perſon may be ſenſible of his ſinful condition; he may not only by the light of natural conſcience apprehend ſome broader and ſtirring enormities, but he may by a ſmart and quick light let in by the Miniſtry of the Word, diſcern heaps of wickedneſſe in his life and heart, for which his conſcience may ſting him with wonderfully bitter accuſations, and yet ſuch a perſon (poſſibly) may not riſe from trouble to faith, as is evident in Cain and Judas. So then remember this, that in the ſearchings and trials for faith, you do not conclude the preſence of the habit from the common antecedent of faith, for as much as faith is but a contingent conſequent of them, ſometimes it doth follow, ſometimes it doth not. As in Marriage, ſometimes it doth follow the motion which is made, and ſometimes it doth not; ſo the eſpouſing of our ſoules to Chriſt by faith, ſometimes it doth follow knowledge, ſometimes it doth not, ſometimes it doth follow the preaching of the Word, and yet ſometimes it doth not; for all have heard, yet who hath beleeved, ſaid the Apoſtle? Rom. 10. ſometimes it doth follow the motions, and inward excitations of the Spirit, and ſometimes it doth not.
2. There are ſome things which faith only doth produce, yet becauſe it doth not produce them alwayes, a man therefore muſt not negatively conclude from the abſence of them, the abſence of faith.
You know that holy and ſpiritual joy, it is the ſole fruit of faith, therefore faith the Apoſtle, 1 Pet. 1. 8. Beleeving, ye rejoyce with joy unſpeakable and glorious. There is nothing which can preſent to the heart of a Chriſtian, ſuch full cauſe of joy as faith, ſuch a God, ſuch a Chriſt, ſuch a love, ſuch a blood, ſuch a mercy, ſuch happineſſe, ſuch unmixt, and proper, and ſutable good. There is a carnal joy which ſparkles from the cup of pleaſure, and there is a gliſtering joy which the raies of gold may produce, and there is a beaſtly joy, which the fulfilling of ſinful luſts may ſend forth, and there is a flaſhing and tranſient joy, which the pride of hypocrites may dart out, but ſound, and weighty, and holy, and pure, and ſpiritual joy, which is a well grounded, and not to be repented, affecting of the heart, that comes only from faith: Yet it comes from faith as a ſeparable effect; look as trouble and ſorrow is a Contingent antecedent, ſo even in actu imperato, true joy is a ſeparable fruit of faith. Though the branches and green leaves do ſprout out of the living root only, yet this color doth not appeare at all times; Though the blade comes only from the graines caſt into the earth, yet you cannot alwayes obſerve the blade. Though the fleſh and natural complexion flows only from health, yet there may be ſad occaſions, which though they do not extinguiſh health, may yet fowle and blubber the complexion. So even the beleeving perſon may ſometimes have a tear in his eye, an handkercheif in his hand, a ſigh in his breaſt, and yet have faith in his heart. He may ſit down in aſhes, and feed on tears, as David did, and for all this he may be a true beleever: He is not alwayes able to ſee the cauſes of his joy, nor to break through the contrarieties to his faith, nor to remove the quaſhings of his comforts. Therefore when you are to try your ſelves about your faith, do not make a negative inference from ſeparable evidences.
3. There are ſome things which faith only doth produce, not as eſſential properties, but as magnificent testimonies.
The moral Phyloſophers diſtinguiſh 'twixt the effects and acts of liberality, as it is abſolutely conſidered, and as it is eminently conſidered, being raiſed to magnificence. To give a farthing according to the rules and circumſtances of morality, even this is an act of liberality, but to build a Colledge, this is now an act of liberality grown into the greatneſſe of magnificence. So is it in the matter of faith, there are ſome fruits of faith which come from it, abſolutely conſidered according to the vital conſtitution of it: And there be other fruits which come from it eminently conſidered; faith is come to an height, to a ſtrength, when it ſends them forth. Though a child cannot bear a burden of an hundred pound weight, yet he can deſire the breaſt and ſuck; the bearing of ſuch a burden belongs to ſtrength, and yet the very ſucking ſhews that he hath life. Though a Chriſtian be not able in all reſpects, at all times, with all moderation and ſilence, to paſſe preſently through every heavy occurrence, which ſhews ſtrength of faith, yet his heart may moſt affectionately cling about Chriſt which ſhews the truth of faith.
Aſſurance is a fruit of an eminent faith, and ſo is a more habitual 3. Eminent fruits.ſtedfaſtneſſe of quiet ſubmiſſion, and confidence in all eſtates & conditions, and ſo is that maintenance of the heart upon Gods promiſes in the times of ſtrong contrarieties. Now as Divines ſhould warily open their lips, ſo ſhould you wiſely diſtinguiſh of the evidences of a true faith, ſome being (if I may ſo terme them) eſſential, and others being eminent, ſome there are which diſcover the truth, others which teſtifie the ſtrength of faith: It is one thing to ſhew unto you the properties of a man, another thing to ſhew unto you the properties of a ſtrong man. Many a poore Chriſtian hath been deeply gravell'd … others, and extreamly afflicted by his own ſpirit for want of this diſtinction of the properties of faith. Becauſe he reades, and hath heard what admirable and ſingular fruits, and effects faith hath ſent out as Aſſurance, and full aſſurance, and with theſe ſome glorious acts of ſelf-denial, as in Abraham and his unſtaggering embracing of a promiſe againſt which both reaſon and ſenſe, and nature might have diſputed and urged. O ſay they, we have no faith, Abrahams faith wrought full aſſurance, removed all ſtaggerings, our hearts are ſtill doubting, we can hardly be perſwaded, we reel and ſtagger like the waves now on the ſhore, and then inſtantly off; now we beleeve, anon we let go our hold, and doubt: And hence they uncomfortably conclude againſt their own ſouls, the utter abſence of faith from the defect of ſome particular and eminent expreſſions of faith, not abſolutely as faith, but of faith as strong and exceedingly ripened: we muſt not conclude negatively, from the degrees to the habit:
As if one ſhould conclude that he hath no ſilver in his purſe, becauſe another hath a bank of many thouſands; or that he hath no legges to go, becauſe he is not ſo ſwift as Aſahel; or that the Sparrow flies not, becauſe he cannot mount up to the Sunne with the Eagle; or that a child is no man, becauſe he cannot expreſſe the acts of a ſtrong man.
4. There are and will be many inward contrarieties to the intrinſecal acts and fruits of faith, notwithſtanding faith be truly in the ſoul, and works there. Faith, though it hath the preheminence of other graces in reſpect of its office, being the only Embaſſador (as it were) of the ſoul to Chriſt, yet it hath no priviledge above them in reſpect of the ſubject, (that is) in reſpect of the act and workings of it there; but look as every other Grace hath ſome or other particular corruption oppoſite to its particular nature, and its particular actings; So even faith it ſelf hath infidelity, and unbelief oppoſing it, both in the quality, and in the ſeveral exerciſings or actings of it. There may be flame of the ſmoak, and a hand with ſhaking, and a tree trembling and a faith of doubting.
Yea, if any grace hath the hardneſſe of a more general and … oppoſition, then faith is it, it being a grace of general … and uſe to fetch in more grace and more ſtrength againſt a…l ſinne. Now in our trials for faith, it will be with us as with the Artificer, in his ſearch for the little raies of gold; It's true, he ſha…l finde much droſſe here and there, and yet if he can finde a very little peece of gold, (though amidſt an heap of droſſe) he will ſay this is gold, and will preciouſly eſteeme of it and lay it up. So when we are ſearching our hearts by the light of Gods Word for true faith, without all doubt we ſhall meet with many doubtings, much unbelief, yet if we can finde any one degree of true faith (which is more precious then gold) we may not caſt it away, becauſe it is found amongſt its contraries, but we muſt cheriſh and embrace it, becauſe the touchſtone of the Word hath approved it to be a precious faith. For (and mark this) we are not able to give you any evidences of faith, or any other grace by way of abſtraction, but by way of exiſtence, (that is) not what may diſcover faith in a notional and the moſt ſingularly conceivable profeſſion of it; but ſuch teſtimonies you have to diſcover faith, as faith is now abiding in ſinful perſons, who though they may have true faith, yet as long as they live in earth, will have many things in them contrary to faith.
There is a double contrariety to faith.A double contrariety.
One is natural, and this more or leſſe will be in the ſoul of any beleeving perſon, tell you can utterly raiſe the heart, and eject ſinne by the alteration of glory: So long as we have fleſh and ſpirit, there will be a confl…cting 'twixt faith and unbelief. As there was a mixtu…e of joy and ſorrow at the erecting of the Temple.
Another is approved when a man neither doth, nor will beleeve, he neither doth accept of Chriſt, nor will he have Chriſt to reigne over him, and he likes his unbeleeving condition, this is a fearful eſtate: But though the contraries to faith do ariſe, yet if they be not approved, yet if they be reſiſted, we muſt not conclude that we have no faith, becauſe of the oppoſition, but rather aſſure our ſelves that we have it, becauſe of the reſiſtance of that oppoſition. We muſt not conclude againſt faith, becauſe of oppoſition inward or outward.
This inequality of acts conclude not an abſence of the habit of faith. Diſtinguiſh of,
1. Radical habits.
2. Actual exerciſings, which are, ſometimes more, ſometimes leſſe, ſometimes clear, ſometimes interrupted, ſometimes the ſoul is free, ſometimes oppreſſed, and violently carried by temptation to misjudge the condition.
The cenſure of our faith muſt not be allowed, as is given in the time of our temptation and paſſion, &c. I ſaid in my haste, Pſalme 116.
Obj. But you will ſay, we grant all this; But how may a man know that his faith in Jeſus Chriſt is a true and lively faith.
Sol. I anſwer.
SECT. II.
FIrſt, A true love of Chriſt is an infallible and eſſential evidence of a true faith in Chriſt.
There are foure things which will clear this as a lively teſtimony 4. Things.of true faith: If we can prove,
Firſt, that love is not ſeparated from faith.
Secondly, that there is no beleever in any degrees of faith, but he hath a love of Chriſt.
Thirdly, That there is no time, or circumſtance into which the beleeving ſoul is caſt, but ſtill he loves Chriſt.
Fourthly, that no unbeleeving heart can, and doth love Chriſt; I ſay, if we can prove theſe foure concluſions, then it will be moſt evident and certaine, that the love of Chriſt is an infallible Argument or Teſtimony of a true faith in Chriſt: Thus then,
1. Love is not ſeparated from faith, If you peruſe the Scripture, you ſhall finde them go hand in hand. Gal. 5. 6. For in Jeſus Chriſt neither circumciſſion availeth any thing, nor uncircumciſion, but faith which works by love, (that is) Chriſt is not mine, becauſe I am a Jew; nor is he mine, becauſe I am a Gentile: but he is mine, becauſe I am a Beleever, and if my Faith in him be true, it will expreſſe it ſelf by love. I Theſ. 1. 3. Your work of faith, and labour of love in our Lord Jeſus Chriſt; Faith and love are like a warm hand; faith is the hand, and love is the warmth in it; faith cannot be the hand to take Chriſt, but love will be the warmth to heat our affections unto Chriſt. 1 Tim. 1. 14. The grace of our Lord was exceeding abundant, with faith and love which is in Ghriſt Jeſus. Faith and love are like the husband and the wife, and faith and love are like the mother and the daughter; See 2 Tim. 1. 13. and Phil. 5. And indeed it ſtands with unanſwerable reaſon, that faith and love cannot be divided; for as much as faith in Chriſt,
Firſt, repreſents the abſolute and effectual cauſe of love to Chriſt. It doth ſee ſuch a meaſure of goodneſſe and mercy from God through Chriſt, and ſuch a height, and depth, and breadth of love to us in Chriſt, and ſuch an excellency of holy perfections, and amiableneſſe in Chriſt, which drawes the ſoul with ſtrong affections of love to Chriſt againe.
Secondly, if faith might be without love, then a perſon in Chriſt might be Anathema-maranatha. foraſmuch as he who loves not the Lord Jeſus Chriſt, is, &c. but it is a monſtrous wickedneſſe to conceive that a beleever in Chriſt ſhould be ſo.
Secondly, there is no believer in any degree of faith, but he hath a love of Chriſt. The weak Chriſtian as well as the ſtrong, the plant as well as the cedar. The Father of a child who cryed out, I believe, help my unbelief; as well as Abraham the father of the faithful. Though one Chriſtian may produce ſome teſtimonies, which another cannot: though every one cannot ſay with Paul I am fully perſwaded, yet every one can ſay with Peter when Chriſt demanded of him, Simon ſon of Jonas, loveſt thou me? Joh. 21. 17.He ſaid unto him, Lord thou Knoweſt all things, thou knoweſt that I love thee.
Yea, thirdly, whatſoever ſtraits the believing ſoul is caſt into when it is in death, in flames for Chriſt, yet it can love Chriſt when it is under the crowd of temptations, when it is in the bitter dayes of deſertion. When the Skirmiſh of reaſonings do prevaile upon the ſoul ſo highly and ſtrongly, that the heart is ready to conclude againſt it ſelf, that God looks not on it, Chriſt will not be mine, yet even then however, I love the Lord Jeſus Chriſt, I love him, though I can ſee no ſenſible teſtimony of love from him, my heart is ſtill towards him, he is my Center and Loadſtone.
No meerly unbelieving perſon can love the Lord Jeſus Chriſt. For, what is love? Love (you know) it is the ſetling and tranſplanting of the heart: It is ſuch an affection as knits the ſoule to Chriſt, but it is impoſſible that this ſhould be whiles the heart hath no faith. So then love of Chriſt is an infallible teſtimony of faith in Chriſt.
But you will ſay this is ſtrange, that love of Chriſt ſhould be ſo Obj. lively and ſo diſtinguiſhing a teſtimony of true faith, why doth not many a man; yea, every man profeſſe that he loves Chriſt?
Beloved; What men profeſſe is one thing, and what they Sol. affect and love may be another thing; the ſemblance of love is a thing diſtinct from the ſincere affection of love. If your love be true and ſincere, never queſtion the matter any further, aſſuredly thy faith is right.
But this is the doubt, this is it we queſtion as much as the former, Obj. whether we truly love Chriſt or no.
A word to it, and ſo an end of that triall. If the love be true Sol. which is to Chriſt. Then
It will beſtow our hearts on Chriſt only: Nothing is too good for him, whom we heartily love: in true love the heart is in him who is loved, and not in him who loves. Anima eſt ubi amat, non ubi animat, and which way the heart goes, all ſhall go that way.
It pitches on the perſon of Chriſt. Love is baſe, if it be 'twixt perſon and eſtate, but pure love is 'twixt perſon and perſon: I confeſſe that a wicked man, an unbelieving perſon may have a tooth at the portion of Chriſt, he may marvelouſly deſire the merits of Chriſt, pardon of ſin, exemption from hell, but faith is it which drawes out ſuch a love, as makes the ſoul to admire it, and to cleave unto the perſon of Chriſt.
It is ſincere and conjugall: It is not an adulterous love, which is divided amongſt ſeveral Paramours; O no; True love of Chriſt knowes no husband but Chriſt, and no Lord but Chriſt, he is the covering of our eyes.
SECT. III.
A Second trial of our true faith in Chriſt Jeſus is this inward change and ſanctity of the heart, is an infallible teſtimony of a living faith. Divines diſtinguiſh of a common faith and of a ſpecial faith, and according to their nature ſo are their effects; a common faith may elevate the minde to ſingular apprehenſions, notable expreſſions, outward conformities, in matters either not difficult or dangerous. But ſpecial faith hath a diſtinguiſhing operation, it works that which no falſe or pretenſive faith can; What's that? This is it, it doth change the heart, and is ever a companion with inward holineſſe.
There be three things which I will ſhew you about 3. Things.this.
Firſt, that true faith doth produce a change, there is a twofold change, 1. One of the condition, which is, when a man once in the ſtate of death, is now paſſed over to the ſtate of life, once in the termes of condemnation, is now tranſlated to the ſtate of abſolution, and this change faith findes for us in Ieſus Chriſt, the imputation of whoſe righteouſneſſe in juſtification changeth the ſtate, ſo that our guilty debts are taken off, and we are reconciled:
Secondly, which is of the perſon, and this change is the alteration of a mans nature, for faith is not only a juſtifying grace, but it is alſo a ſanctifying grace: Hence theſe phraſes, Acts. 15. 9. purifying their hearts by faith, Acts 26. 18. that they may receive forgiveneſſe of ſinnes and inheritance among them which are ſanctified by faith that is in Christ. As the blood of Chriſt is a pure blood as well as a precious blood, and as it is a clenſing blood, as well as an expiating blood; ſo faith is a grace, not only to acquit, but alſo to purge and renew; It is not onelyonly an entitleing grace, (that is) that grace which doth intereſt us into Chriſt and his benefits, but it is alſo a conforming grace, (that is) ſuch a grace as works into us the vertues and holy qualities of Chriſt. And therefore you read that it doth engraffe us into the ſimilitude of his death, Ro. 8. and into the fellowſhip of his ſufferings and reſurrection, Phil. 3. 10.
Secondly, obſerve, that every believer hath a changed and a holy heart, 2 Cor. 5. 17. If any man be in Chriſt (and you know that it is faith which unites to Chriſt, and plants us into him,) he is a new creature, (that is) that a man is altered in his inward frame, in his faculties, in his inclinations, all over.
There is a change, either in the ceſſation of ſome particular actions which an unbeliever may attaine; and there is a change in the newneſſe of nature when the ſoul is turned, and biaſſed, and enclined quite another way. I confeſſe, the Apoſtle doth not ſay, if any man be in Chriſt he is a ſtrong creature, yet he ſaith he is a new creature, for though every believer hath not that maturity, and ripeneſſe, and ſtrength, yet he hath a newneſſe in his nature, an holy change wrought in him throughout. Look as the firſt Adam derived guilt and corruption to his poſterity; ſo the ſecond Adam derives pardon and holineſſe, therefore he is called a quickning ſpirit, 1 Cor. 15. It is not 'twixt Chriſt and believers, as 'twixt a root and a dead limb, which hangs on, but hath no life, nor ſap: Chriſt hath really no ſuch members in his body, he is not like Nebuchadnezzars image, whoſe head is of gold, and the feet of clay; for a man to boaſt much of his head, of Chriſt, of gold, and yet he to remaine a piece of clay; he to have a nature utterly heterogeneous unto Chriſt, this man deceives himſelf. For every plant, every graff that is inſerted into Chriſt hath the aliquality of his nature. Hence thoſe who in John 1. 12. are ſtiled Beleevers, they are ſaid in the next ver. 13. to be borne of the Will of God; Now as in the natural birth there is a new forme, ſo in the heavenly there is a ſupernatural and holy frame of grace ingenerated.
Thirdly, No man hath a changed nature but a Beleever. Why? Becauſe no man hath grace but from Christ, and none have Chriſt but Beleevers: Again, it is impoſſible for a man to be lovely in the eyes of God without faith, but if any man might have a changed and ſanctified heart, and yet want faith, then one might be lovely in Gods eyes wanting faith, for as much as God loves and delights in an holy heart. So then this is moſt evident, that if faith goes not without a change, and if every Beleever hath a change, and no unbeleever hath it, I ſay this will follow, Therefore if a man can finde a change of his heart, he then hath the truth of faith.
Now then enquire; is there vertue gone from Chriſt to make thy dark minde ſeeing, thy ſtubborn judgement yeilding and prizing thy proud heart, humbling thy filthy heart, cleanſing thy hard hard, relenting and mourning, thy carnal affections to be heavenly, thy ſinful ſoul to be holy; be confident of this that it is ſound faith. Though there be yet remainders of corruption, yet if the inclination of the ſoul be ch…nged by grace, doubt it not, thou haſt faith: But for ſuch as talk of a faith which ſtands in oppoſition to ho…ineſſe, and pleaſe themſelves in a graceleſſe faith, in ſuch a faith as hath no ſociety or compan… of graces in the ſoule; O farre be ſuch a faith from any one of us. An unholy beleever is as proper a phraſe as an holy devil. Preſumption is a moſt confident work, but it is a very looſe quality, 1 Cor. 6. 9. Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankinde, verſe 10. Nor theeves, nor covetous, nor drunkarks, nor revilers, nor extortioners ſhall inherit the Kingdom of God. Ver. 11. And ſuch were ſome of you, but you are waſhed, but ye are ſanctified, but ye are juſtified in the Name of the Lord Jeſus, and by the Spirit of our God. Do not abuſe thy ſoul with a conceit of faith and juſtification, if thou haſt no change of heart by ſanctification.
SECT. IV.
THirdly, a third tryal of true faith in Chriſt Jeſus is this, It will ſtoop to Chriſt as well as riſe to him; It enters the ſoul into a new ſervice, it takes Chriſt and him only to be its Lord. You read that there was a Marriage feaſt, to which ſome did come, and there was the Kings ſon ſent out to rule and reigne, but few yeilded unto him. Many men will come to Christ to finde a feaſt, but few come to Chriſt to bear his Scepter; they would come under the ſafe-guard of his blood, who flie the Authority and dominion of his ſword; they like Chriſt the Priest, but not Chriſt the Lord.
I will briefly ſhew you two things to clear this tryal.2. Things.
Firſt, no unbeliever will accept of Chriſt to be his Lord only; becauſe,
1. His heart hath another Lord; It hath ſet up ſome ſinne or other, or ſome part of the world or other, to which it gives ſervice as to his Lord. He is our Lord to whom we give ſervice, and his ſervants we are whom we do obey; Now the unbeleeving heart either ſerves the world, or obeys ſinne in the luſts thereof. Let the commands of ſinne and Chriſt come into an ordinary and uſual competition; let the commands of profit, or pleaſure, and Chriſt come into competition: Now you ſhall ſee, that the unbelieving heart will go after its Lord, it will not hearken to Chriſt, it prefers ſin before him, it will eaſily adventure Chriſts diſpleaſure to fulfil its own luſts.
2. Againe, his heart cannot chooſe Chriſt, it cannot like him for a Lord, Why? becauſe the dominion of Chriſt is holy and heavenly, and directly oppoſite to the fordid principles and affections and wayes of an unbeleeving heart: It is a burden, yea, a very vexation to ſuch a heart, to heare but the report of the holy Laws of Chriſt, and of their power and authority to oblige the inward man, and the outward converſation, Pſal. 2. 2. They take counſel againſt the Lord, and againſt his anointed, ſaying, ver. 3. Let us break their bands aſunder, and caſt away their cords from us.
'Tis true, whether wicked men will ſtoop or no, Chriſt is a Lord in reſpect of deſignation, but he is not their Lord in reſpect of approbation; They will not have this man to rule over them.
Secondly, Every Beleever admits of Chriſt to be his Lord; as Thomas ſaid, My Lord and My God, John 20. 28. ſee &c. and ſo
1. Faith ſets up the Scepter of Chriſt, and ſweetly frames the ſoul to a willing ſubjection.
2. Again, faith takes whole Chriſt, and therefore Chriſt is the only King and Lord to faith.
3. Again, faith knows that the whole perſon is Chriſts purchaſe, his blood hath bought us, and ſo paſſed us into the entire dominion of Chriſt; ye are bought with a price, ye are not your own, ſaid the Apoſtle, 1 Cor. 6. 19, 20.
Now then try your ſelves in this, who is your Lord? why brethren? Thus it is, faith gives the propriety, and title, and diſpoſition of our hearts and wayes to Chriſt.
Obj. 'Tis true, before we were called to faith in Chriſt, we were diſobedient, we ſerved divers luſts, we ſet up our ſins and the world.
Sol. But now being made partakers of rich mercy and grace in Chriſt, we ſhall ſurely rebel againſt other Lords but Chriſt, (that is) againſt all other Lords whoſe commands are contrary to Jeſus Chriſt; Our hearts are his, and our affections his, and our ſtrength his, and our ſervice and ſubmiſſion his.
Obj. I deny not but ſinne will be ſtirring, even in a beleeving heart, it will be aſſaulting, it will now and then uſurp upon the ſoul, and vex, and captivate.
Sol. But the rebellion of a ſinful nature is one thing, and the dominion of it is another thing: Sinne will ſtir as an enemy where Chriſt doth reign as a Lord: But it is one thing for thee to be a combitant with ſinne, another thing for thee to be a ſervant of ſin. Not who aſſaults me, but whom I love and ſerve, he is my Lord. When the heart goes off from Chriſt to the approbation, and love, and habitual obedience of ſin; now ſin is thy Lord: But if by faith thou haſt ſworne fealty to Chriſt, then though all temptations begirt thee, though the inſolencies of corrupt nature break in upon thee, to captivate, or to alienate thy heart from ſervice to Chriſt, yet amidſt all oppreſſions, yea under all the knocks and buffettings, and interruptions by ſinne, the heart cries out, I acknowledge no Lord but Chriſt, him I would obey, him I honour, I love, his I am, and I yet hate thoſe ſins which yet I cannot conquer.
SECT. V.
FOurthly, a fourth tryal of true faith is this, It makes the heart humble and lowly. Every unbeleeving heart is proud, and hath high imaginations, and ſtands upon its own bottom; It hath no ſound experience, either of God or of it ſelf. But true faith caſts a man quite out of himſelfe, it ſees no ground of confidence and excellency from any thing in our ſelves.
Faith hath a double aſpect, 1. One is upon us. 2. Another A double aſpect of faith.is upon God and Chriſt: When faith looks down upon us, alas it findes no matter of boaſting in the world, for either it findes ſinnes, which ſhould abaſe our hearts, or elſe imperfections, which ſhould curb our pride, or wants, which ſhould ſhew unto us our indigence and dependance. The Evil which it findes may confound us, and the good which it findes may make us aſhamed; not only becauſe it is ſo ſhort, and defective in what we ought to have, but alſo becauſe we have not anſwered the giving of that good with juſt thanks, or we have not improved that good to the advantage as we might have done.
When faith looks upward to God and Chriſt, there it ſees all the cauſes of all our mercy, and of all our happineſſe; have we pardon of ſinnes? why, ſaith Faith, the cauſe of this is in Gods love. Have we righteouſneſſe? why, ſaith Faith, the cauſe of this is in Chriſts merits. Have we any gifts, any acceptance, any remembrance from heaven? why, ſaith faith, the cauſe of this is only in Chriſts blood. All that I have is given me, and the cauſe of all that giving, is utterly out of my ſelf, ſo that the ſoul ſits down now and ſayes, O Lord in my ſelfe I am nothing; nay, of my ſelf worſe then nothing; but what I am, I am that by thy grace. All I have is thine, my bread, my health, my life, my body, my ſoul, all thine; If any love, if any mercy, if any Chriſt, if any grace, if any comfort, if any ſtrength, if any ſtedfaſtneſſe, if any performances, if a good work, if a good word, if a good affection, if a good thought, why, all is thine, thou only art the cauſe, I am leſſe then the leaſt of thy mercies, and what is thy ſervant that thou ſhouldeſt look on ſuch a one as I am? Thou madeſt me, and thou boughteſt me, and thou calledſt me, and thou juſtifieſt me, and thou ſaveſt me. Though faith makes thy condition high, yet it makes thy perſon low: Thou ſhouldſt by faith, be not high minded, but feare, Rom. 11. 20. why, not high minded, becauſe ſtanding by faith: Becauſe this ſtanding of faith is not of our ſelves, but in God, but in Chriſt, Faith is the foot of the ſoul, but heaven, the grace of heaven, the ſtrength of heaven is the ground upon which the foot doth ſtand.
SECT. VI.
FIfthly, true faith is fruitful, James 2. 18. I will ſhew thee my faith by my works, ver. 21. Was not our father Abraham juſtified by works? verſe 22. ſeeſt thou how faith wrought by his works and by works was faith made perfect? The Apoſtle in that Chapter ſpeaks of a double faith.A double faith.
One was a counterfeit faith, a ſhadow as it were, which had the looks, but not the ſubſtance; it was a dead faith, which hath the limbs, but not the ſoul and life.
But how did it appeare that this faith was dead? did it not ſpeak many good words? yes, ſaith Saint James; It gave g…od words, & praeteria nihil, no good works; It could ſay to the poore, be ye cloathed, and be ye warme, but gave nothing to cloath or to feed, why? ſaith he, this mans faith is vaine (…hat is) he hath not the true quality of faith, and it will ſtand him in no ſtead.
Another was a lively and juſtifying faith, It had in it the true nature and property of faith, but how did that appear?
The Apoſtle anſwers, by Works. You know that there is a great difference 'twixt theſe two, viz. the juſtifying of a mans perſon before God, and the juſtifying of a mans faith before the world: That which juſtifies my perſon before God, is only faith in Jeſus Chriſt; and that which Juſtifies (as one particular) my faith before men not to be a dead, but a living faith, is the acting of good works. Hence that of Paul, Tit. 3 8. This is a faithful ſaying, and thoſe things I will that thou affirme conſtantly, that they which have beleeved in God might be careful to maintain good works, theſe things are good and profitable unto men. Right is the ſpeech of Saint Auguſtine, ſequuntur juſtificatum though non precedunt juſtificandum. As in a clock, the finger makes not the clock to Auſtin.go, but the clock it, and yet the motion of the finger without, ſhews whether the clock goes within.
So although works do not cauſe or infuſe juſtifying faith, nor yet cauſe our Juſtification, yet they do cleerly manifeſt, whether we have ſuch a faith as doth indeed juſtifie, or not.
Obj. You will ſay the work of Faith is to look up, and to come and to deal with God only; and therefore to breath out good works which reſpect men, ſeems not to be any teſtimony of faith.
Sol. I anſwer.
1. The Apoſtle there expreſſely diſtinguiſheth the lively and the dead faith by works (as if he ſaid) it is ſo.
2. There is (if you will let me diſtinguiſh ſo) as it were a double act of faith.
One is proper and perſonal, and this is circumſcribed to that Heavenly employment of receiving or preſenting in and through Chriſt.
Another is Grateful, and this is extended to the ſending forth of good works. Not as if it were a work of ſuperarogation; for faith findes the doing of good works under many commands, and alſo the rewards of them under many promiſes, but becauſe faith ſees alſo a ſweet and reaſonable equity, that if God be good to me in Chriſt, I ſhould be good to ſome for Chriſts ſake. And verily, as the workleſſe perſon doth not now own Chriſt by faith, ſo hereafter Chriſt will not own him by mercy, depart from me.
Obj. But yet you will reply, good works cannot be a ſure teſtimony of faith, becauſe many evil men may performe them, and ſome beleevers have not wherewithal to do them.
Sol. I anſwer.
1. Good works may be ſo ſtiled, either, Firſt, materially, becauſe they are ſuch things as may do good. Secondly, formally, being ſealed with all the circumſtances which are required to make them good, both for ſpiritual compoſition, and Divine acceptation. Now though wicked men may performe works good materially, yel formally they do not, for to make a work formally good, there muſt be the concurrence of all circumſtances, the perſon muſt have a good heart, and a good ground, and a good end, and a good Chriſt, &c.
2. Though every Beleever cannot actually do every good work, yet ſome good works or other he can do: though he cannot give mony, yet he can give prayer, &c. Now think on this ye who have riches and wealth, and profeſſe faith on Chriſt, and yet ſcarce a perſon, a poor diſtreſſed perſon can bleſſe God for your fruitful faith; nay, the very doing of a ſmall good work, ſometimes doth even try all the faith in the ſoul; a man doth many times beleeve he ſhall ſurely want, and impoveriſh his eſtate if he ſhould be rich in good works.
SECT. VII.
SIxthly, true faith doth deſire and endeavour after increaſe: Help my unbelif, ſaid the unbeleeving father, O Lord increaſe our faith ſaid the Diſciples. I pray obſerve a few things.
1. That true faith begins in weakneſſe. Like a childe at the firſt, very tender; o… like the light, at the firſt very broken. Preſumption being a work of fancy, and borne with its ſtrength and perfection, it is fully aſſured and utterly confident at firſt. But Jacobs ladder hath many ſteps.
2. That though it hath weakneſſe, yet it hath life: as the ſpark of fire, though it be little, yet it is hot, and though the childe be weak, yet it can ſuck; even the weakeſt faith in Chriſt will be much about Chriſt, it will be weeping at his grave, or waſhing of his feet, or looking on his perſon.
3. There are yet many degrees wanting to faith, either thou canſt not be perſwaded, or not fully perſwaded, or not conſtantly p…rſwaded.
4. If the faith be true and living, it will bend after a riſing; and that,
Firſt, in reſpect of its acts, of receiving, truſting, perſwading.
Secondly, in reſpect of its object., It would yet apprehend more, and feel more of the communion and vertues of Chriſt. All the preaching in the world doth not increaſe a falſe and preſumptuous faith, nor doth the adminiſtration of the Sacraments adde thereto. But the living, they grow, and he muſt have more faith, who hath any; Paul would apprehend even as he is apprehended. The ſoule which hath true faith, would have yet more victorious …ieldings, more ſtedfaſt embracings, more confident reſtings, &c. like the childe which ſucks and thrives.
SECT. VIII.
SEventhly, true faith in Christ and a mournful heart for ſinne go together, Zach. 12. 10. They ſhall look upon me whom they have pierced, and ſhall mourne for him as one mourneth for his only ſonne.
There are two things which faith will fetch up in the ſoule, one is love to Chriſt. another is ſorrow for ſinne. There may be a terror without faith, the conſcience may be crackt and wounded, but till faith comes, there is no ſorrow, the ſoul is not altered nor melted; that which melts the ſoul is kindneſſe and mercy, and that which … them is faith; if thou doeſt caſt an eye of Faith on Chriſ…, that eye will have ſome tears for forced ſinning againſt Chriſt. You ſhall finde in Scripture, that true beleevers are characterized by this, That they be mourners in Sion, and they return with weepings and ſupplications, and they poure out waters before the Lord: and unbeleeving perſons are deſcribed by hearts of Adamant, of rocks of ſtone, by hardned, by unſenſible by irrelenting hearts; The text ſaith, that when Chriſt looked on Peter, he went out and wept bitterly; there is a piercing vertue in a gracious look from Christ. The ſoule which hath been long humbling it ſelfe, and much in ſeeking for mercy, and a good look from heaven, It is (when any gracious manifeſtation of favour darts down) even reſolved into tears: never did the child weep more ſoberly upon his reconciliation to his loving father, then the beleeving Chriſtian doth mourn in ſober ſadneſſe, when his faith gets to ſee God reconciled to him in Chriſt, he reades his pardon with teares of joy.
There are two parts of ſorrow.
One is eſſential, which conſiſts in a ſtrong diſpleaſure of the will againſt the ſoul, for ſinning againſt a good God.
Another is contingent, which conſiſts in thoſe dreary te…res flowing into the eyes; now this is contingent, for when the heart is many times filled with teares, like Davids bottle, yet it may ſo fall out, that the eyes may be ſilent in ſuch expreſſions, &c.