The Humbled Sinner, Chapter 15

The Humbled Sinner · Chapter 15

p. 117CHAP. XV. The Agreement and difference of ſtrong and weak faith.

BUt now ſome may reply, Theſe are ſweet comforts Obj. to beleevers, but as the Eunuch to Philip, of whom ſpeaks the Prophet this, of himſelfe or of ſome other? So here, why? to whom are theſe comforts, to all, or to ſome choice beleevers? are they common comforts to every beleever, or peculiar to the eminent and ſtrong only?

This ſcruple hath made way for a ſingular point; I will ſatisfie it by opening four particulars. Sol.

1. The common unity of all true faith, in reſpect of the habit, yet the intenſive diverſity in reſpect of acts and degrees.

2. The proofs of a ſtrong faith, with the inſtances of a weak faith in truth.

3. The concordance of faith in all fundamental Comforts.

p. 1184. The inequality of ſtrong and weak faith in many true, yet not eſſential conſequences and conſolations.

Concerning the firſt, which reſpects the common unity of faith in reſpect of the habit, and the diverſity of it, in reſpect of the acts and degrees.

Obſerve theſe things for the unity of faith.

SECT. I.

FIrſt, that all true faith, though in a compariſon of faith with 1faith in ſeveral ſubjects, it may admit of ſeveral diverſities and differences, yet they conſent and agree in theſe things viz.

Firſt, in the immediate and ſpecial cauſe: weak faith, as faith, comes not from one cauſe, and ſtrong faith from another cauſe, but both the one and the other from one and the ſame cauſe, viz. the bleſſed Spirit of God. Not onelyonly the flames, but the ſparks of fire are kindled by that Spirit which blows where it liſts. As in the Orchard, the tree which ſtands ſtrong, and the tender plant which ſtands trembling, both of them were at firſt ſet by one and the ſame hand, ſo the faith which is now well grown, and that faith which is as yet tender, and full of doubtings, both of them are the peculiar fruits of Gods ſanctifying Spirit.

Though this childe in the cradle cannot runne and move as well as that in the field at work, yet the father begat the one as well as the other, and owns them both by vertue of one equal relation. The day of ſmall things are not deſpiſed by God, who ſees weakneſſe in the strongeſt Faith, and Truth in the weakeſt, and is the Parent both of this and that.

2. In the remote and ſingular cauſe. You know that Gods free grace and love is the firſt wheele of all ſingular good unto men; out of it came that great gift of Chriſt, and that great work of Election, from whence doth flow all the graces which ſanctifie and bring to glory. As many as were ordained to eternal life beleeved. Now all faith is a drop out of this fountaine, the weak faith is a fruit of that great love of God p. 119Acts 13. 48.Acts 13:48electing us in Chriſt, as well as the ſtrong, and is, though not ſo ſenſibly evident, yet as really a true teſtimony of our election: The reaſon whereof is this, not grace reſtrictively conſidered, but grace in the whole latitude of it is the fruit of Gods election: my meaning is this, not only Graces as eminent, as raiſed and elevated to ſome more perfect quality and pitch, but grace in the whole compaſſe of it, from the conception of it to the perfection of it, from the dawning to the full day, from the nature to the act; from the acts to the degrees; all of it in nature, in parts, in totum & ſolidum, all of it whether more or leſſe, ſtrong or weak, all is out of the ſame grace of Election.

It was not one love which elected him, who is therefore now ſtrong in beleeving with Abraham, and another love which elected him, who is now weak in beleeving with the father of the childe; No, but it was one and the ſelf-ſame love which produced this, and that faith; yea, that electing love was intenſively one in producing of both. It was as equally high towards this perſon as towards that, and was as equally cauſative of the faith that is weak, as of the faith which is ſtrong, being habitually conſidered, and alſo in relation to the grace of Gods love in election.

3. In the ordinary and uſual inſtrumental cauſe: the ſame womb of the word brought them both forth, being efficaciouſly aſſiſted by that Almighty Spirit. That word which diſcovered miſery, and impotency, and neceſſity to the one, did ſo to the other. That word which revealed the Covenant of grace and mercy in Chriſt to the one, did ſo to the other beleever alſo. That word which did aſſure the one, that if he would come in and accept of Chriſt, be ſhould be ſaved, did alſo of this aſſure the other. That word which did encline the heart of the one to truſt upon Gods promiſe, and ſo to accept of Chriſt, did likewiſe (being quickened with the ſame Spirit) draw, and perſwade the other.

4. In the lively nature of beleeving: look as the ſtrong and weak man, though they do differ in the meaſure of power, yet they do agree in the nature of man; though they differ in reſpect of working, yet they agree in reſpect of being. And as the ſick man, and the healthy man, though p. 120they vary in their temper, yet they agree in their nature; though they differ in livelihood, yet not in life. So, though the ſtrong and weak faith differ exceedingly in reſpect of particular abilities and exerciſes, yet there is a true nature of faith in the weakeſt as well as in the ſtrongeſt. There is as true a knowledge of the ſinful and miſerable condition in our ſelves, and of the bleſſed condition in Chriſt, in the one as well as in the other. There is as true an aſſent to the word of grace, the Goſpel of ſalvation, revealed in the one as well as in the other, I ſay, as true, though, perhaps not equal and full. There is as true accepting and embracing of Chriſt, to be Lord and Saviour; the will doth as truly receive Chriſt offered, though perhaps there be not ſuch a ſtrength of adherence at the firſt. There is ſo much in the weakeſt faith as makes up the match 'twixt Chriſt and the ſoul, nay, there is not any thing in the ſtrongeſt faith, which is an effectual ingredient to eſpouſe the ſoul with Chriſt but the ſame alſo is in the weakeſt faith. Doth ſtrong faith take Chriſt? ſo doth the weakeſt; doth it acknowledge him the only Saviour? ſo doth the weakeſt, doth it embrace him as its Lord? ſo doth the weakeſt; doth it breed union? ſo doth the weakeſt; doth it make a man a member of Chriſt, and heire of promiſes? ſo doth the weakeſt.

Thus you briefly perceive the habitual unity of all true faith.

SECT. II.

SEcondly, now a word of the intenſive diverſities of faith. How faith differs from faith, I do not mean a true faith 2from a falſe, but a true faith from true faith. As one man truly living may differ from another truly living, notwithſtanding they agree in the common nature of man, and life; Or to uſe the Apoſtles Simile, as one ſtar may differ from another ſtar in glory, though all be in the heavens. The rounds in Jacobs ladder are not all at the top, yet are they every one of them ſteps to heaven; ſo of faith, every faith is not triumphing, yet every faith is mounting up to the Lord of life and King of glory.

p. 121The ſeverall and particular habits of faith, though they conſent in one truth of nature, yet they differ in many things.

Firſt, in the strength of the parts and acts: As in the eyes of men, though the viſive faculty be equal in all, yet viſion, or the act of ſeeing, is diverſe, one ſees the colours more clearly then another.

So is it in faith, (which is the eye of the ſoul,) Though the nature be common, and equall, yet the act of beleeving is different.

There are three acts of faith, and in reſpect of all of them, there Three acts.may be a diverſity among believers.

1. Knowledge and apprehenſion, this is as it were the ground work of faith; for believing is not rooted in ignorance, but in light. Now every believer hath not ſo full and diſtinct a knowledge as another. Divine revelations (which are the generall objects of faith) are not claſped alike by all: No, nor yet the promiſes, (which are the ſpecial objects of faith) they are not ſo equally apprehended. There are ſeverall promiſes, and in them ſeverall parts, and degrees of goodneſſe and truth; now, it is poſſible for ſome believers, not to be acquainted with all their treaſuries; they have not been ſo long acquainted with the word as to know all the good which doth concerne them; And that ſpecial good which they do apprehend, one believer reacheth the large compaſſe of it more then another: All (even in Chriſt) is not equally known by all, who believe in Chriſt. Hence it is, that age, and time, and communion, and ſtudy, and uſe of meanes, and experience do raiſe the apprehenſion and knowledge to farre more degrees and ſtrength then at the firſt; and the believing ſoul, which at firſt ſaw things (as the man whoſe eyes were touched by Chriſt) dimly, at length riſeth by degrees to a more perfect light of the ſame truthes, and to a more full and enlarged apprehenſion of other truths, which he was ignorant of before.

2. Aſſent, even in this alſo may one beleever differ from another: I confeſſe, the uſual and palpable diverſities of faith be moſt in things as good, rather then in things as true.

Nevertheleſſe, every believer, as ſo, aſſents to all revelations, p. 122as in particular to thoſe of Chriſt, as true, yet the aſſents in believers may very much, not only in the circumſtances of the aſſent, but alſo in the immediate workings of the aſſent. The Judgement is not equally captivated in all, or elſe why do ſome believers queſtion and ſcruple more then others? yea, and why elſe needs there a farther evidence and demonſtration, to eſtabliſh ſome in doctrinall truths, if all believers were equally grounded, and rooted in the word?

Yea, and why are ſome good people more apt to errors then others? no plauſible error can be taught, or ſpread with the ſpeciouſneſſe of taking reaſon, but preſently they are queſtioning their old truths, for new opinions, which ſhews, that all aſſents to divine truths are not alike in all believers.

Nay, and this appeares to be ſo by the ſeverall inſtances of diabolicall temptations, which in ſome are of that great force, as to make them not only question their particular intereſts in God and Chriſt, (which may befall the higheſt believer) but alſo to queſtion the firſt principles of Religion, whether there be a God, and whether the Scriptures are his Word, and whether true or falſe.

3. Reception, embracing or conſent: though it be hearty and ſincere in all, yet one believer cannot ſo reſt on Chriſt as another, nor doth every one take Chriſt by the hand alike. Like a child who gives out a trembling hand with ſome ſhruggings, Simile.even to his Father; ſo the believer may put forth his hand of faith, even to Chriſt, with many feares and ſhakings; O that I may have him, that I might receive him, that he would be mine, that I could lay hold on him; O that God would pardon my ſinnes, ſaith one; yet another raiſeth up the ſoul, I will reſt on his promiſe in Chriſt to pardon all.

In the meaſure of degrees: Hence you read of that by Chriſt, 2I have not found ſo great faith, no not in Iſrael, and, O woman great is thy faith, Abraham ſtrong in faith, Paul perſwaded, &c. and Job I know that my, &c. In a comparative oppoſition to which, you read thoſe phraſes, O ye of little faith. And why didſt thou doubt, O thou of little faith; and of the weak in faith.

The degrees of faith are many (viz.) the habitual inclination of the heart toward Chriſt, the actual laying hold on him, the p. 123ſtrong embracing of him; reflection of the act, that I know I take him, as Lord and Saviour; reflection of the object, I know that he is my Lord and Saviour; then, a fulneſſe of this reflexive aſſurance, I doubt it not; then the reaſons of this full aſſurance (which whether it meane the great continuance, or the great abundance of the meaſure of aſſurance, is diſputable) Againe the longer duration of this full and great aſſurance. Now in all theſe reſpects (except the firſt) faith in one may differ from faith in another: How many hearts are ſet only towards Chriſt; O that I could apprehend him, but I cannot believe: How many ſouls do apprehend him? yet, O that we were apprehended by him; how many are apprehended by him, (that is) know him to be theirs, by ſome gracious and firme evidence? yet by and by with Mary weeping, they have taken away my Lord.

Yet ſome others riſe high and ſtay long in reſtings, in perſwaſions in affirmings, that it is heaven with them many dayes together.

You may ſee one Chriſtian look up to heaven with teares of joy, (as Job, I know that my redeemer liveth.) Another looking Job. Pub…ican. Paul the fa…aul.up with teares of grief, (Lord be mercifull to me a ſinner) You may ſee one ſitting down with thanks, (who gave himſelfe for me.) Another falling down in Prayer (I believe Lord help my unbelief.) You may ſee one triumphing above all feares and David.ſcruples, (I am perſwaded that nothing ſhall ſeparate me from the love of God in Chriſt) and yet another combating with many feares, (but will the Lord be favourable unto me?) One bleſſeth God for aſſurings, another cries unto God againſt doubtings: one is like Mary rejoycing in God my Saviour, another like Heſter, in ventring towards the Scepter, and, if I periſh I periſh. One ſaith, thou art my rock, my fortreſſe, my ſtrong tower, my portion for ever, and the horne of my ſalvation, another ſighes and breakes out, O that ſalvation were come out of Sion, O that I could believe, O that I were once perſwaded. Thus it is with ſeverall believers as with ſeverall children: one lies in the cradle, another is led by the nurſe, another is going by the chaires, and another can run. Or as it is with a flock of ſheep, ſome are ſtrong and bearing, others are young, and muſt be gently led or carried; Or as with an Orchard, ſome trees are able and well limbed, others are tender plants, and are weakly riſing.

p. 124Reaſons of which diverſity may be either the different ages of Cauſes of it. Ages. Helps external.faith. In ſome it hath had a longer time of ſtrengthening; in others it is but ſeed newly ſowen, or elſe different externall helps; ſome believers are brought up in a more fertill ſoyle, under powerfull miniſtries, which are experimentally acquainted with inward conflicts, and therefore are more ſuited to weak conſciences to underſtand and remove their feares and doubts, and to anſwer objections, either ariſing from natural unbelief, or from Satans ſubtilties; others live upon a more hard hand, and want thoſe directions and counſells.

Or elſe different aſſiſtances of Gods Spirit; for as that Spirit Inward aſſiſtances.breaths where he liſts, ſo he blowes where he liſts; ſome he is pleaſed to aſſiſt more in a way of combate, others more in a way of conqueſt; though he be the Spirit of life to all that believe, yet he is the Spirit of aſſurance, to ſome of thoſe more then to others.

Or elſe the different employments and ſervices; all believers Services.meet not with equall conflicts, either within or without, they are not put upon the ſame trialls, the ſame croſſes, the ſame difficult duties; Now the Lord is wiſe as well as good, and therefore proportions different meaſures of faith, according to the diverſe degrees of exigencies: A man can do and ſuffer much after a day of gracious aſſurance, whoſe heart perhaps would have trembled, if his doubts and fears had been yet to be anſwered.

Yea, and ſome hearts are more apt to Pride and forgetfulneſs, Pride.which are therefore kept ſhorter, leſt they ſhould ſwell by multitude of revelations.

To all which if we adde, that ſometimes former ſinnings Former ſinnings.may juſtly make the ſoul to tugge long for aſſurance, becauſe the Lord will not give eaſie and ſweet anſwer, before we know that it is an evil and bitter thing to ſin againſt him.

p. 125SECT. III.

NOw I proceed to the ſecond general, viz. the proofes of a ſtrong faith, with the instances of a weak faith in truth.

Three queries, how to know, 1. Whether our faith be great, 2. or little, 3. and yet true.

You ſee there are two parts of this, I will begin with the firſt, which reſpects the diſcoveries of faith in ſtrength.

Concerning which take theſe things briefly. Signes of a great Signes of a great and ſtrong faith.and ſtrong faith.

1. Confidence of eaſie anſwers for great matters is an argument of a ſtrong and great faith. As in the Centurion, who came to Chriſt for the healing of his ſervant, who was ſick of a palſey and grievouſly tormented, ſpeak the word only and my ſervant ſhall be healed, (that is) Though he be very weak, yet I am confident that thy power is very ſtrong, thou needeſt not to trouble thy perſon, one word from thy pleaſure will heal him, Matth. 8. 6, 7, 8. What ſaith Chriſt now of this faith? See v. 10. Ʋerily, I have not found ſo great faith, no not in Iſrael. The more difficult we eſteem things to be in God or Chriſt, the weaker is our faith: If we impoſe a different readineſſe of help, or mercy, or pardon, on God, according to the different matter which we are putting up unto him, this argues want of ſtrength: For it is all one with God to pardon abundantly, as to pardon ſingly; and his power, is as able for the greateſt difficulty, as for the leaſt trouble. But when the ſoul draws neer unto him, and can beleeve great matters, as well as ſmall things; that he will be merciful to great transgreſſions, as well as compaſſionate to ordinary infirmities; that he will ſubdue ſtrong temptations, as well as weak glancings; that he will in time conquer the buſieſt inclination to ſin, &c. this ſhews that faith is come to ſome ſtrength.

2. Againe, a repetition of adherence and a ſtedfaſt following of Christ, notwithſtanding the diſcouragements, which the ſoule may be apt to take from Chriſts behaviour towards it, argues their faith to be ſtrong, and great, 2 Sam. 23. 16. They were the p. 126three mighty men that brake through the Hoſt, and drew water out of the well of Bethlehem, Matth. 15. 22. As in that woman of Canaan, who came to Chriſt to heal her daughter; Have mercy on me O Lord, thou ſonne of David; how did Chriſt entertaine her? (the text ſaith, he anſwered her not a word) yet in the ſame verſe it is ſaid, ſhe cryeth after thee; (Chriſts ſilence raiſed her voice the higher) Againe, ſhe came and worſhipped him, ſaying, Lord, help me, how is ſhe now anſwered? (It is not meet to take the childrens bread and to caſt it to dogs;) ſuch an anſwer to ſome ſpirits, had been far worſe then ſilence; But mark it, her faith followed Chriſt ſtill, and that very word which would diſcourage another, encouraged her; (O, that faith is ſtrong which can urge Chriſt from a ſmall hint) Truth Lord, ſaid ſhe, yea, the dogs eat of the crumbs which fall from their Maſters Table. As if ſhe might ſay, Be it ſo Lord Jeſus, I am no better then a dogge, an unworthy creature, yet let me have the compaſſions to a dogge, though not plenty, yet the crumbs. Now, what ſaith Chriſt of her? Then Jeſus anſwered, and ſaid unto her, O woman, great is thy faith. Remember it, that the faith which can bring up the ſoul which can lead it up to heaven againſt diſcouragements. Though God doth not anſwer, yet I will ſeek; though he kill me, yet I will truſt in him: I ſay, ſuch a faith is ſtrong; an expoſtulating faith, a faith which will make the ſoul to preſſe on after denials, Job.after ſuſpenſions; it is come to a great meaſure of faith, which will not be anſwered, or will not be gone; a faith that will not let God go, or Chriſt until it ſpeed. Jacob was as a wreſtler, he would not let God go except he bleſſed him. A faith that can diſpute it much with God, which will in a holy reaſoning, take and urge God with God, and will ſo enforce the promiſes on him (which he hath made) that God is even faine to yeild, Be it unto thee as thou wilt, this is faith ripened.

3. The more entirely the ſoul is carried to expectation from the ſole ſtrength of a Divine promiſe, the greater and the ſtronger is that faith. As in Abrahams caſe; He wanted a ſonne, and God promiſed him an Iſaac; Abraham did not now ſtagger through unbelief, he did not conſult the truth of it from his own natural abilities; How unable he was, that p. 127he neglected, but how able God was to perform his own word, upon this his faith did pitch. And for this the text ſaith, that he was ſtrong in faith, Rom. 4. 20. Remember this, that the more ſenſible helps the ſoul needs to draw out the act of beleeving, the weaker is the faith; as the man is judged to be very weak, who cannot go without many crutches and holdings; But the more ſtrength a naked promiſe hath with the ſoule, when it alone puts life and quietneſſe into us, now faith is grown; As David ſaid, The Lord is on my ſide, I will not fear what man can do unto me. So when we can quaſh all our troubles with the ſight of a promiſe, I have Gods word for my pardon, his word for my help, his Word for my comfort, I deſire no better pay-maſter then God, no better ſecurity then his own promiſe; though all things ſtand contrary in ſenſe and feeling, yet all is ſure in Gods promiſe, and there I will ſettle, this argues a great faith.

4. The more ability a man hath to deny himſelf in neare and great occurrences, the greater is his faith: Abraham in leaving of his countrey, parting with Iſaac: The more eaſily we can beleeve great things, and part with great things, the ſtronger is our faith. There is nothing more hard then to give up a mans ſelf.

There is a threefold ſelf.

Firſt, his ſinful ſelf in reſpect of old and dear ſins.

Secondly, his natural ſelf, in reſpect of the ſeparation of ſoul and body.

Thirdly, his temporal ſelf in reſpect of the comforts of this life. And it muſt be a ſtrong faith which muſt enable to ſtrong denials of our ſelves, when a thing comes nearer to the quick, either when God denies a man a ſpecial comfort, or draws off from him a ſpecial comfort; now to ſubmit, now to be quiet, I can do all things through Chriſt that ſtrengthens me, ſaid Paul; I know how to want, and how to abound, to be exalted and to be abaſed, I have learned in whatſoever ſtate I am therewith to be contented.

To have the heart pleaſed with Chriſt alone, and ſatisfied with his preſence, mark it, the more entirely that the ſoul makes up its ſtate in Chriſt, and the leſſe power that the world imprints upon the heart in its changes, this imports the faith is p. 128come to ſtrength. Strong faith is like a ſtrong tree, which holds its body unmovable againſt great tempeſts, but weak faith is like a plant which every winde makes almoſt to touch the ground.

Fifthly, the weaker the arguments of diſtruſt grow in the heart; this is a ſigne that the faith is got to a ſtrength. This I conjecture, that the ſtrength or weakneſſe of faith is not to be judged by the multiplicity of diſtruſtful arguments, but by the force and efficacy of them; It is poſſible that manifold arguments of feare, and doubts may preſent themſelves to the minde of a ſtrong beleever, as well as unto the judgement of a weak beleever, but then, if faith be ſtrong, it doth weigh them down, it doth prevaile over them, (that is) it brings the ſoul to Chriſt; it cleaves ſtill unto him. The ſoul maintaines its title to Chriſt, and owns God in his promiſes, it will not caſt away its hope, nor its ſtrength, wherein the ſoul can habitually foyle the reaſonings which croſſe its way, and can cleare up and vindicate its ſtate, what God is to it, and Chriſt is to it, and what it hath received from them, this is an argument, that it is not weak but ſtrong.

Sixthly, the more eaſie compliance with change of a mans condition is an evidence of a faith which is more ſtrong. There are ſeveral changes incident to mans temporal life, the Moon ſometimes is ful, and anon it is in the Eclipſe; our ſea doth ebb and flow; ſometimes proſperity (like the candle of the Lord) ſhines upon us; by and by adverſity (like the winde) blows out the candle; ſometimes we abound and our mountaine ſeemes ſtrong; anon we are ſtript and our mountaine is ſhaked; one while health and preſence of friends; another while ſickneſſe and loſſe of all. Now in theſe changes, not to be changed, like the ſhip right up in a calme, but toſſing and reeling in a ſtorme, but to be as the rock fixed and ſetled, holding up, and rejoycing in the God of our ſalvation, and encouraging our ſelves in the Lord our God, and willing to be any thing; in any condition, yea, to bleſſe God for all as Job did. If I die, I ſhall go to God; If I live, I will ſerve my God; If I enjoy, I will be fruitful; If I want, I will be thankful; The more Paſſive the heart is, the more active and ſtrong the faith is. Paul had been learning that leſſon; In every ſtate, therewith to be content. p. 129O when a Chriſtian can comply with contrary ſtates, not through an inſenſibleneſſe of Spirit, but from an apprehenſion and approbation of divine wiſdome, goodneſſe, love and authority, his faith is ſingularly cleared and well improved.

7. The more ſatisfaction and quieſcence that the ſoul hath in Chriſt alone, the greater is the faith; when a naked Chriſt, is the centre and loadſtone, and the All in all, As the Sunne to make day, I deſire to know nothing but Chriſt crucified, ſaid Paul, 1 Cor. 2. 2. Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee, ſaid Aſaph, Pſalme 73. 25. I count all things but loſſe for the excellency of the knowledge of Chriſt Jeſus my Lord, ſaith Paul again, Phil. 3. 8. Lord, let thy ſervant now depart in peace, for mine eyes have ſeen thy ſalvation, ſaid Simeon, Luke 2. 29, 30. As when we come to heaven, we ſhall be ſo heavenly, that heaven alone will be enough to us, and this ſhews perfection; ſo whiles we live on earth, if Chriſt alone be heaven and earth to us; if he can fill our hearts, and ſatisfie them. O Lord Jeſus, thou art righteouſneſſe enough, ſatisfaction enough, wiſdome enough, peace, and comfort, and pleaſure enough to my ſoul: O this comes from great ſtrength.

8. The more that the body of ſinne decayes in strength, the leſſer prevalency of it, this ſhewes that faith is ſtrong. When ſinne becomes more dead in its actions, or more ineffectual in its temptations; When a man can walk and not ſtumble, and reele and fall; he is now out-grown his former weakneſſe; It ſhews weakneſſe, when every ſtone makes thee apt to fall; It is a ſigne the army is ſtrong, when the enemy many of them are ſlaine, and the reſt are eaſily diſcomfited. Sinne is our enemy, and Chriſt is our general, and faith is our champion, and the more that ſinnes fall, it is an argument that faith is become ſtronger. The victorious faith is much more then the combating faith: Sinnes go down by believing; the more that any grace is in victory the more it is in ſtrength. Indeed it argues truth of faith to reſiſt, but to conquer ſinnes, this ſhewes ſtrength, to wreſtle is ſomething, but to overthrow is more; to oppoſe ſin, is not ſo much as to vanquiſh it.

p. 13010. The more fruitful a Chriſtian is in his graces and exerciſes of them, the ſtronger is his faith. You know that the extenſion of the branches ariſeth from the intenſion of the ſap; if the branches grow big, and yeild more fruit, it is becauſe the root is more full and filled. Faith is (well ſtiled) the radical grace; though the habits of other graces grow not out of it, yet the meaſures and exerciſes do exceedingly depend upon it: And, according to the latitude of faith is the latitude of other graces; as the dayes receive ſhortneſſe or length from the Sunne. A weak faith is attended but with a weak love, and a weak patience, and a weak hope, and a weak joy. But if the faith becomes ſtrong, now it is ſpring with our graces, they revive and ſhoot out themſelves, there will be much love, and much labour of love, and ſtrong hope, and the better heart and life.

11. The more able a perſon is to live upon Chriſt, or Gods promiſes in the times of deſertions and contrarieties, the faith is certainly the greater. The more uſe any can make of God or Chriſt at all, his faith is greater; for the more that any ſoule beleeves, the more is his faith enabled thereby.

But then this is yet more ſtrength, even againſt hope, to believe in hope, to look up for that God that hides himſelf; to venture on an angry God, one who ſeemes to ſhut out our prayers, one that ſpeaks bitter things unto us, like Levi, not to obſerve our own children, but to keep the Word and Covenant of God, Deut. 33 9.

12. The more able the ſoul is to wait on God; to pray and wait, the ſtronger is the Faith. A waiting faith meets with more difficulties, and contrarieties, and is upheld by the ſtrength of a meer promiſe. That man not only hath faith, but lives by faith, if he can wait Gods time, &c.

13. When you can glorifie many promiſes at once by beleeving; yea, when every promiſe can be truſted on upon gracious termes, the more fully you can glorifie them by truſting for pardon of great ſinnes, ſubduing of ſtrong corruptions, deliverance out of great diſtreſſes, the ſtronger is your faith. The leſſe difficulty you conceive in God to perform his Word; when you can come for great matters, with great confidence, p. 131leſſe doubts, exceptions, feare, the leſſe power diſcouragements have. If you can beleeve againſt ſenſe, reaſon, Though he kill me, yet will I truſt in him. Theſe are diſcoveries of faith in ſtrength.

SECT. IV.

THe ſecond part of the ſecond general point at the inſtances of weak faith in truth. Here are two things which I will touch.

One is, ſome demonſtrations that faith is weak.

Another is, ſome directions of truth with that weakneſſe.

Concerning the firſt, obſerve theſe things.Signes of a weak faith.

1. The more that doubtings ſtagger the heart, its is a ſign that the faith is weak. As the more ſmoak goes up with the fire, it is an argument that the fire is little, or as the more a perſon halts and reels in his motion, it diſcovers the impotency of his ſtrength and joynts. You reade in Rom. 4. 20. That ſtaggering at the promiſe by unbelief, is oppoſed to a ſtrong faith: obſerve that word (ſtaggering) It is ſuch a temper of the ſoul, wherein it doth ſuddenly and eaſily change its thoughts, and acts: As a man who is ſtaggering, his foot checks (as it were) it ſelf, and alters its pace and place, ſo when a mans heart is giving on, and then falling off, may I take? may I not? I will lay hold, I will not; God will be good to me, he will not; I ſhall have mercy, yet I ſhall not; this is ſtaggering.

The ſoul lets go its hold, doubtings prevaile againſt actual beleeving; the beleeving ſoul ſees ſtrong arguments to draw it to faſten on Chriſt, and on mercy, and then it is putting forth the hand; but then unbelief thruſts forth contrary arguments of ſuſpition, and feares, ſo that the ſoul is in doubts; may I indeed lay hold, but will the Lord be merciful to me? Why diddeſt thou doubt, O thou of little faith, ſaid Chriſt to Peter? and this ſtands with reaſon, for the ſtronger that quality p. 132is which is contrary to faith, the weaker is that faith which is contrary to that quality, as the ſtronger ſickneſs is, the weaker health is, &c.

2. The more eaſily a man can ſuſpect Gods favour and Chriſts love; this is a ſign that faith is weak. See Pſalme 77. 7, 8, 9. and then v. 10. They ſay of love, that the more pure love hath least feare. 1 John 4. 18 and multitude of jealouſies is an argument of mixture in the affections. So it is of faith, the more ſtedfaſtly it can hold up the immutability of Gods love and kindneſſe, and his ancient grants of favour, the ſtronger is the faith: But the more apt it is to queſtion the loving kindneſſe which hath been ever of old; now it is the weaker, Luke 24. 21. We had truſted that it had been he which ſhould have redeemed Iſrael, and beſides all this to day is the third day.

There be two things which a weak faith is very apt to challenge.

One in God for kindneſſe.

Another in its own eſtate for ſoundneſſe. As Gideon ſaid in another caſe, If the Lord be with us, why is all this evil befallen us? ſo where the faith is weak, the ſoul is often in ſuit with God; yea, but if God were my God; had I an intereſt in Chriſt, were my eſtate good, could it be with me thus, could it be thus within me, thus without me, thus upon me? &c.

3. The more quick and haſtening that the ſoul is for anſwer and ſatisfactions, the more impatient of Gods delayings, this is a ſigne that it is now weak in faith. For did it throughly beleeve, it would not make haſte, were it perſwaded fully of Gods goodneſſe, which makes the promiſe of his wiſdom, which will take the fitteſt time for the grant, it would now quietly wait and expect: But an over-haſtening, when the ſoul will ſcarce allow any time 'twixt the petition and the ſpeeding of it, but I muſt preſently have it, or elſe God is not my God, or elſe my ſtate is bad. I ſay, haſty eagerneſſe to be anſwered, and quick concluſions from Gods ſilence, do ſhew much weakneſſe of faith in the ſoul; There is an importunity which may come from faith, and this is a holy preſſing of a promiſe, yet with ſubmiſſion and patience; And there is an haſtineſſe which comes p. 133from feare: As if God would not alwayes be in a good mind towards us, as if the preſent teſtimonies muſt be the only arguments of his love and intentions.

Theſe two things will uſually meet in a man whoſe faith is weak.

One is, he will be haſty to be anſwered.

Another is, he will be faint if delayed.

4. The more inclining the heart is to the life of ſenſe, the weaker is the faith: like Thomas, unleſſe he ſeeth the print of the nails, &c. he will not beleeve, John 20. 25. So unleſſe Chriſtians have promiſes budding, they will hardly beleeve that there is fruit growing on them; unleſſe I feele the ſenſible favour of God, I will not beleeve that he loves me; unleſſe I reade my pardon, I will not beleeve mercy; unleſſe I diſcerne ſenſible meanes, I will not beleeve helps; unleſſe I feele ſin ſlaine in me, I will not beleeve that God will ſubdue it; All theſe in promiſes affect not, and ſupport not the heart. It is a ſigne of a weak childe, that muſt ſtill be carried in the armes. When a mans perſwaſions cannot be wrought by the naked word of promiſe, without ſome ſenſible pledges and pawne, he is very weak. When he is puzling his heart in an endleſſe maze of diſorder, viz. he would have the things of the promiſe, and then beleeve the fidelity of the promiſe, this argues weakneſs. The abſtractions of things from ſenſe, when God gathers up all a mans eſtate, or any particular good, only into his promiſe, into his own hand, and ſaith, now canſt thou beleeve that I will be good unto thee? I promiſe thee to be thus and thus; wilt thou now truſt me, wilt thou adventure thy ſoule now upon my word of pardon and mercy, upon my word of gra…e and help? ſo to do would evidence much ſtrength.

Now you may obſerve a manifeſt difference 'twixt ſtrong and weak faith; If ſtrong faith ſeeth its eſtate in the promiſe, it hath enough, it goes away rejoycing; if weak faith hath not ſome of the eſtate in its own hand, as well as in Gods hand, it is troubled and afraid.

5. The more hardly a beleever comes to be perſwaded and aſſured of Gods undertakings in Covenant, his faith is weak. When one word of God is not enough, but God muſt ſay it once and twice, and yet againe more clearly: As Gideon would have one p. 134ſigne, the fleece muſt be wet, and the earth dry; and then another ſigne, the fleece muſt be dry, and dew lie upon all the earth, Judges 6. 37, 39. This ſhewed weakneſſe in his faith; ſo doth it in a Chriſtian, when not one or two promiſes, and ſcarce all of them, with all the arguments in God and in Chriſt, can perſwade him that God will be merciful to him, or that Chriſt belongs to him.

6. The more eaſie the ſoule is to let go that aſſurance, the weaker is faith in it; when a ſoul is like a weak hand claſping a ſtaff, and the ſtaffe is eaſily wriſted out; ſo the ſoul lets go that promiſe, which did revive it, and that Chriſt, which ſeemed to embrace it, this argues weakneſſe; as in Peter, when he beleeved that it was Chriſt on the ſea, upon Chriſts Word he ventures out, but when the waves met him, he begins to ſink, his faith was weak, Why didſt thou doubt, O thou of little faith, ſaid Chriſt to him? Though Chriſts Word drew him out of the ſhip, yet it did not hold him up all alone; And the Diſciples, We truſted it had been he who ſhould have redeemed Iſrael. So when a temptation comes upon a ſoul, and the ſoul is ready to be led by it, to credit it againſt Gods promiſe, and Gods teſtimony in the conſcience, this aptneſſe to let go our hold argues much feare, and much feare argues weak faith.

7. The more apt the ſoul is to inſiſt on perſonal and inherent qualities and abilities, as media fiduciae, meanes of perſwaſion, this ſhews that the faith is weak: when ſomething in us makes us the more confident, as when it is unapt to beleeve, unleſſe it can diſcerne ſuch an inherent ſtrength of graces, to mourne, and to pray, or to keep down ſinne, or keep off temptation.

Object. It is true, theſe abilities are teſtimonies, but yet they are not Media.

Sol. They are evidences of a ſolid faith, but they are not meanes or cauſes of beleeving. The means or cauſes are Gods promiſes, which ought (alone) to be our foundations and encouragements. Now when a perſon is unapt to beleeve that God will do theſe things for him, unleſſe theſe things be done, this is weakneſſe. Good things, when they are done, they are matters of thankfulneſſe, and when they are promiſed, they p. 135are matters of faith. They ſay in Logick, that demonſtratio à poſteriori, is the weaker demonſtration, that à priori is much ſtronger: for this depends on the cauſe, and that on the effect. So is it in beleeving. A beleeving, à priori, from the perſwaſion of what God ſaith, (from his goodneſſe and truth) is more ſtrong then a beleeving à poſteriori (that is) from a fruition or apprehenſion of what God doth.

8. The more dull and uncheerful the heart is, this ſhews the faith to be weak: A ſad Spirit and a weak faith, uſually are companions: for a ſtrong faith breeds much peace in the conſcience, Rom. 5. 1, 2. and rejoycing, 1 Pet. 1. 8. In whom (though now ye ſee him not) yet beleeving ye rejoyce with joy unſpeakable and full of glory: ſuch a faith as this hath got to much aſſurance, but uncheerfulneſſe of heart argues either, as yet the want of all aſſurance, or aſſurance very weak.

9. The more anxious and careful the ſoule is, it is a ſigne of a weak faith. What ſhall we eate, and what ſhall we drink, and what ſhall we put on? This our Saviour ſaith in Matthew 6. ſhewes little faith. For the leſſer the things are for which we are to truſt, the more weakneſſe is there if we do diſtruſt, eſpecially where the helper is ſufficient and willing, and hath paſt his promiſe; Now, God is willing to do for Beleevers more then all the earth is worth, and hath done greater matters for them; And therfore a ſuſpition of him for ſmall matters, ſhews but a ſmall perſwaſion.

10. The more apt the heart is to be offended at the eſtate of Chriſt, it is a ſigne that faith is weak. This is evident in the Diſciples who being weak in faith, Chriſt was forced to keep many things in, becauſe they were not able to bear them; and when he ſpake of his ſufferings, and departing from them, they were much amazed and troubled.

p. 136SECT. V.

THus for the diſcoveries of faith in weakneſſe: Now follow the demonſtrations of the truth in faith though weak.

The truth of faith hath a great latitude, it is not confined to ſuch an height, to ſuch a point of eminency, as ſome conceive: Look as heat hath ſeverall degrees, and as health hath many ſpecies, and as life hath many ſteps within which the true nature of them may be ſeated, ſo is it with faith, the true nature of it may be in a great meaſure, and yet in a leſſer meaſure, and though weak faith be not ſtrong, yet it is faith: weakneſſe is not like death, which is oppoſed to life, but like infirmity, which is oppoſed to ſtrength. Strong faith is weak faith more perfected, and weak faith is ſtrong faith in diſpoſition, in tendancy; it is within the compaſſe. Negation is one thing, imperfection is another thing; no faith is quite oppoſite to faith, but weak faith if it be oppoſed to ſtrength, yet it is not oppoſed to truth.

Now the truth of weak faith may appeare in theſe 5. Demonſtrations of the truth of weak faith.things.

Firſt, though weak faith be not ſure that Chriſt is its Saviour yet weak faith will honour Chriſt as its Lord: though it cannot ſee Chriſt, beſtowing it ſelf on the ſoul, yet it will make the ſoul to reſigne up it ſelf to Chriſt: Though it cannot finde comfort, yet it will oppoſe ſin: though it cannot comprehend Chriſt, yet it would not willingly offend Chriſt. Faith in ſtrength can put out it ſelfe in perſwaſion, I know that my redeemer liveth, Job 19. Yet faith in weakneſſe, (as was that of Thomas) can put forth it ſelf in ſubjection, My Lord, and My God; I will have no Lord but Chriſt, Io. 20.

The vitall act of faith is not reflexive but direct. It is not this Chriſt is mine, but this I receive, and embrace Chriſt, now the weak faith cannot ſetle its title to Chriſt, ſo as ſtrong faith can do, yet it can vindicate the title that Chriſt hath to the ſoul, though it cannot ſee its own propriety in Chriſt, yet it can maintaine Chriſts propriety to it, it doth acknowledge, it doth yield unto no Law, or power, or right, over the ſoul but Chriſts: it p. 137looks on ſinne as an enemy, though it cannot ſee Chriſt as a friend.

2. What weak faith doth want in the breadth of perſwaſion, that it makes up in the depth of humility. A weak believer, though he cannot ſee himſelf great in Gods eyes, yet he doth appeare low in his own eyes: it will not quarrell with God, becauſe he opens himſelf no more, but abaſeth it-ſelf, becauſe it is moſt unworthy of the leaſt of truth and goodneſſe.

There be two things which all true faith will work.

One is to value Chriſt.

Another is to under value our ſelves; It can put glory on Chriſt, and take ſhame to it ſelfe; He is the ſweeteſt Saviour, and I am the greateſt ſinner.

Faith uſually acts in one of theſe, either in receiving or in abaſing: For either it makes the ſoul to ſee its happineſſe in Chriſt, which breeds joyfulneſſe, or to ſee its own unworthy vileneſſe, becauſe of ſin, and ſo it cauſeth lowlineſſe of ſpirit. Strong faith (like John) can be in Chriſts boſome but weak faith, (like Peter) will fall down at Chriſts feet; ſtrong faith may be ſeen by the eye, and weak faith by the knee, that ſtands up and bleſſed God for Chriſt, this falls down and begs of God for Chriſt. And this, not for my ſake O Lord, (for to me belongs nothing but ſhame and confuſion,) but for thy goodneſſe ſake, O Lord, (for to thee belong mercies and forgiveneſſes.)

3. Weak faith, though it hath but tender confidences of its interest in Chriſt, yet it hath ſtrong diſlikes, and combates with that unbelief which hinders his perſwaſion. Though weak faith cannot ſee Chriſt as its eaſe, &c. yet it can feel unbelief as its burden and trouble.

There are two things (if I miſtake not) which accompanie all true faith, and the weakeſt.

One is to magnifie the state in Chriſt.

Another is to diſlike the ſtate out of Chriſt: O happy is that man, who can comprehend, as he is comprehended, ſaith weak faith, and what ſhall I do with this unbelieving heart, this doubting, ſuſpecting, fearful heart? ſhall I alwaies queſtion, ſhall I alwaies find theſe diſputings, carnal reaſonings, reelings, ſtaggerings? Lord help this unbelief, Lord perſwade this heart of mine, p. 138cauſe it to truſt in thy ſalvation in Chriſt, ſay unto my ſoul, that thou art my ſalvation.

The weak beleever hath many prayers in his heart, many tears in his eyes, and many conflicts in his minde; he believes and doubts, he prayes and doubteth, he mornes and doubteth, yet though he doubts he will believe, and though he doubts he will pray, and becauſe he ſtill doubts he will therefore ſtill morne. He looks often towards Chriſt, O that I could believe, he looks often on his own heart, why wilt thou not yet believe, he looks up to God; O make me to believe, ſometimes he ſpends his time in prayer for more faith, ſomtimes in diſpute with his weak faith, one maine difference 'twixt him and the ſtrong believer is this, that the ſtrong believer hath got into Chriſts armes; and this weak beleever is fighting for the way unto him.

Weakfaith, will not reſt in weakneſſe, if truth be in it. In a 4weak child, well and living, there are two qualifications of life, one is this, that it is Active; another is this, that it is Progreſſive, it will be doing, and it will be encreaſing. So it is with al true faith, though weak: it is a drawing of the ſoul unto Chriſt, yea it is a drawing of ſomething more from Chriſt unto the ſoul; what hinders it, that grieves it, and what it wants, after that it longs, and craves. No grace is right which is idle, or labours not to exceed it ſelf. Lord help my unbelief, ſaid that weak believer. O Luke 9.Luke 9Lord encreaſe our faith, ſaid they of little faith. The weak criple, he would be lying at the Pool, and ſo will weak faith, it will be at the meanes of ſtrength: It loves to be doing about Chriſt, and to be where the ſtrength of Chriſt is revealed.

It is wiſe to obſerve the grounds of its fears and doubtings, and carefull to remove them. O how earneſt is the weak believer to heare what God will ſpeak unto him, and if at any time the ſoul can get by the aſſiſtance of the Word, to cloſe with mercy and Chriſt, it is revived with joy of tears, and falls down with thanks, Lord what is thy ſervant!

Nay, if it hath apprehended but a hint, but a creviſe, if it be enabled but a little to ſtep above its dark doubtings, to apprehend but a darting beame, any perſwaſion that all is well or will be ſo, it is refreſhed, and ſaith that God is good. I obſerve that the weak childe will be much after the breaſts, and the weak man p. 139will handle his ſtaffe much, and the weak believer will be much at the places and ordinances, and wayes of more ſtrength.

It is with faith, as it is with a blade of corn, at the firſt the eare of graine is quite skinned over, yet it breaks open aſide and at length is the very top of the ſtalk. So faith at firſt is ſwathed over with doubtings, (none but a tender and merciful God can ſee that little muſtard-ſeed) but at length, it opens to more adherence on God and Chriſt, and promiſes, and in time it can triumph againſt its former feares and ſuſpitions. Or it is like a weak man recovering: if he can but ſtand, its well, then if he can ſet on in a few paces with his ſtaff, then if his motion can be ſingle, then if longer, then if ſtronger; ſo is it with faith, if it can make the ſoul to look upon Chriſt, then if it could look on him as mine, then if ſo without fear, then if ſo with joy, then if ſo with ſtrength, and ſtedfaſtneſſe.

It will not rest in weakneſs, though it begins in weakneſs, but like the weak Ivie which is winding up the tree, ſo will faith be winding up the ſoul higher and higher into Chriſt by the help of his Spirit, of his Promiſes, of his Word, and of his Sacraments.

5. Weak faith will yet venture the ſoul upon Chriſt, though it cannot cleare its title, nor anſwer its feares, nor (to its own ſenſe) rely on Chriſt; yet if the ſoul be put and determined to one of theſe, either to renounce all hope in Chriſt, and ſo to be loſt, or to put it ſelf upon Chriſt, though it hath no inward encouragement from it ſelf: I ſay at ſuch a time, even weak faith will diſcover it ſelf, it will not renounce its hidden intereſt in Chriſt, but will roule the ſoul on him; If I periſh, I periſh, yet I will cleave to Chriſt, yet I will caſt my ſoul on him and on his blood, and righteouſneſſe.

SECT. VI.

THe third general which we obſerved to the former ſcruple 6. The concordance of all faith in foure things.was the concordance of all faith which is true (whether ſtrong or weak) in fundamentall comforts.

p. 140Firſt, every believer hath a ſure intereſt in Chriſt; It is with the members of Chriſt, as with the members of the body, though they are not all of equall ſtrength, in a compariſon one with the other, yet they are of equall conjunction in a relation of all of them to the head.

So one believer exceeds another in a ſpecial meaſure of faith, yet every believer is a member firmly and ſurly knit to Chriſt, the head of all believers. Chriſt is not the Saviour and Lord only of the ſtrong, but alſo of the weak, not only the old man, nor only the young man, but alſo the children, the little children, (to whom Saint John wrote) they are all in Chriſt: 1 Joh. 2.

There is a wide difference 'twixt reflexive certainty, and 'twixt real certainty of intereſt, ſtrong faith hath the pre-eminence of weak faith, in reſpect of a reflexive and ſenſible certainty, but not in reſpect of a reall certainty, this is univocal, the union 'twixt Chriſt and the ſoul, doth not depend upon the ſtrength, but upon the truth of faith; If my will conſents unto Chriſt, if my heart accepts of him upon his own tearmes, if I take his whole perſon and his whole condition, the match is truly made 'twixt Chriſt and me, he is ſurely mine, and I am ſurely his. Although I am not in an aſſured condition, yet I am in a ſure union, Chriſt doth certainly own that ſoul, which by faith doth truly embrace him: All mine are thine, and thine are mine, ſaith Chriſt, Joh. 17. 10. He ſpeaks of the Diſciples, and of all the Elect, who were the fathers in reſpect of a gracious election, and gift, and Chriſts in reſpect of a tender affection and union. So that here is one concordance of all faith in reſpect of fundamentall comfort, viz. that the objective unity is one and common, the weak and the ſtrong eye meet in the ſame colours as the object, and weak and ſtrong faith, are two different hands, yet both of them upon one and the ſame Chriſt.

Secondly, every believer hath a beneficial intereſt in Chriſt: (that i…) weak faith hath an intereſt in the benefits of Chriſt, as well as the ſtrong faith.

I will inſtance in ſome ſpecial and choiſe benefits.

Firſt, Redemption from the Malediction of the Law, Chriſt took that off, He was made a curſe for all that believe on him: He p. 141did not ſtand in the room only of eminent, but of every believer, and endured the wrath to the utmoſt for every one who doth believe on him.

Thou art freed from a curſed eſtate by the leaſt faith; every degree of true faith makes the condition to be a ſtate of life, and paſſeth us from death and condemnation. There is no condemnation to them that are in Chriſt Jeſus, Rom. 8. 1.

Secondly, Remiſſion of ſinnes, what Chriſt ſaid to that impotent perſon, Sonne be of good cheer, thy ſinnes are forgiven thee, that is true of every beleever, Chriſt hath purchaſed a pardon for him, Acts 13. 38. Be it known unto you, men and brethren, that through this man is preached unto you the forgiveneſſe of ſinnes. Ver. 39. And by him all that beleeve are juſtified, &c.

If any believer went without his diſcharge, then probable it is that the weakeſt ſhould be he, but the Scripture ſpeaking of the weakeſt faith, makes it an hand holding a pardon in it. 1 John 2. 12. I write unto you little children, becauſe your ſins are forgiven you for his names ſake; though children, though little children, yet pardoned children, and mark it, the cauſe of that pardon was common to them with the ſtronger men (viz. for his Names ſake) a man is not pardoned for the ſtrength of his faith, nor debarred of it for the weakneſſe of his faith, but both th'one and the other enjoys it for his Names ſake (that is) for Chriſts ſake.

Nay, obſerve it, that though weak and ſtrong faith may vary much in the manner and degree of the apprehenſion, or perſwaſion, or reading of the pardon, yet they both agree in the ſtrength, and in the latitude of pardon. The weak believer hath as an effectual, and as ample, and full remiſſion as the ſtrongeſt believer; for Chriſt did not become an unequal ſurety, or an uneven Sacrifice for ſinne; my meaning is this, that he did not only undertake the debts of ſome believers, but of every one; nor did he undertake ſome debts only of ſome beleevers, but all the debts of all beleevers. Therefore it is ſaid, Eſay 53. 6 The Lord hath laid on him the iniquity of us all; and Jer. 32. 8. I will pardon all their iniquities whereby they have ſinned, which words extend to all beleevers, becauſe to all that are covenanted.

p. 142Thirdly, Juſtification by imputed righteouſneſſe. There is a common equal intereſt in this by all beleevers: It is but one garment for every beleever, it is an entire thing. One believer hath not one righteouſneſſe to juſtifie him, and another believer another, but all are juſtified by the ſame righteouſneſſe of Chriſt; neither is the imputation of this righteouſneſſe partial, or unequal, but alike to all that believe. Rom. 3. 21. The righteouſneſſe of God without the Law is manifeſted, being witneſſed by the Law and the Prophets. Ver. 22. Even the righteouſneſſe of God, which is by faith of Jeſus Chriſt unto all, and upon all them that beleeve, for there is no difference. Therefore God is ſaid (in v. 26) the Juſtifier of him that beleeveth in Jeſus, if any man doth truely believe in Chriſt, God juſtifies that man, and Chriſt is made righteouſneſſe unto him, (that is) the Lord will reckon unto him the righteouſneſſe of Chriſt, he will in Chriſt pronounce him juſt and acquit him.

The moſt elevated beleever cannot be preſented in a judicial way before Gods juſtice ſafely, in the ſtrength of his own perfections, and therefore hath no reaſon to glory or boaſt, and the moſt weak beleever is not excluded, but adorned with the robe of Christs compleat righteouſneſſe, notwithſtanding his own manifold imperfections, and therefore hath no reaſon to be diſcouraged or diſmayed, for as much as Chriſt is the end of the Law for righteouſneſſe to every one that believes, Rom. 10. 4.

Fourthly, the inheritance of glory, even thoſe weak Diſciples 4who were oft rebuked for their fears and doubtings, were commanded by Chriſt to rejoyce; becauſe their names were written in the book of life.

If we be Believers, we are ſonnes, and if ſonnes, then heirs; heires of life, and co-heires with Chriſt in glory, Rom. 8. 16, 17. Gal. 4. 26. Ye are all the children of God by faith in Chriſt Jeſus. Verſ. 29. And if ye be Chriſts, then are ye Abrahams ſeed, and heirs according to the promiſe. John 3. 16. Whoſoever believeth in him ſhall not periſh, but have everlaſting life, for eternal life is founded in Chriſt, God hath put all life in him, from him we draw our life of grace, and by him we poſſeſſe our life of glory. 1 John 5. 11. God hath given unto us eternal life, and this life p. 143is in his Sonne. Verſe 12. He that hath the Sonne hath life.

Obj. Yea, but who are they who have the Son?

Sol. See ver 13. Theſe things I have written unto you, that believe on the Name of the Sonne of God, that ye may know that ye have eternal life, as if he ſhould ſay, every believer is he who hath the Sonne, and by him that eternal life.

3. Every beleever hath vertual intereſt in Chriſt (that is) he ſhall partake of the vertues, and graces, and ſtrength of Chriſt.

The vertues of Chriſt are many; I will touch at ſome, viz.

1. A crucifying vertue which ſubdues the love and dominion of ſinne, now every beleever ſhares in this, though one beleever be more troubled with the inſolent motions of ſinne, then another, yet no believer ſhall lie under the dominion of ſinne, Rom. 6. 14. Sinne ſhall not have dominion over you, for you are not under the Law, but under grace. Gal. 5. 24. And they that are Chriſts have crucified the fleſh with the affections and luſts. Every beleever is gathered under the rod and Scepter of Chriſt, and is made alive to Chriſt, and dead to ſinne, yea, and Chriſt will more and more mortifie his corrupt heart; He will be made death to the ſtrongeſt luſt in the weakeſt believer.

2. An aſſiſting vertue, which aides the ſoul in matter of duty and ſervice; now Chriſt will not only guide the ſtrong, but alſo lead the weak believer: He will ſend forth his enabling strength for all the ſervices which he requires, 2 Cor. 12. 9. He ſaid unto me, my grace is ſufficient for thee, for my ſtrength is made perfect in weakneſſe; moſt gladly therefore will I glory in mine infirmities, that the power of Chriſt may reſt upon me. As if he ſhould ſay, there was weakneſſe and infirmity on Pauls part. but there was ſtrength and power on Chriſts part, and this ſtrength would Chriſt make to appear in Pauls weakneſſe (that is) though Paul ſaw and felt his own ſtrength inſufficient, yet he ſhould find Chriſt ſufficient, ſufficiently inabling him in that particular. Rom. 8. 26. Likewiſe, the Spirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we ought, but the Spirit it ſelfe maketh interceſſion for p. 144us with groanings which cannot be uttered. Mark that place, though we are very infirme, very weak to any holy duty, to prayer and the reſt, yet Chriſt will help, he will come in with his Spirit which ſhall enable us with ſupplications, ſo that even very weak believers may take comfort in this, that Chriſt will ſtrengthen and aide them by his Spirit in duties as well as the ſtrongeſt.

The greateſt believer cannot performe ſervice by his own ſtrength, and the weakeſt ſhall be inabled by Chriſts.

There be three things which Chriſt will communicate to every believer, even to the weakeſt, about duty.

One is, an affection and heart.

Another is, ſtrength and aſſiſtance.

The laſt is, pardon and acceptance; what is amiſſe, and wanting, ſhall be pardoned, and what is imperfectly, and weakly good, ſhall yet through his interceſſion be accepted.

His Father (for his merits) will not deſpiſe the day of ſmall things.

3. Perſevering vertue, by which the ſoul comes at length to caſt Anchor and to be ſafely landed. Now the ſtrong faith hath (in a ſort) heaven already, yet weak faith ſhall alſo make a ſaving voyage: as it was with them in Pauls ſhipwrack, ſome of them could ſwim, and quickly, and better get to ſhore, others were more unskilful, and therefore laid hold and made uſe of broken boards, yet the text ſaith, That they all came ſafe to land: That I ſay of ſtrong and weak faith, though the ſtrong believer can better cut through the manifold oppoſitions of the world, though he can riſe more eaſily above the waves of Satans temptations then the weak believer, yet both of them ſhall hold out to the end, and meet at heaven. You ſee ſeveral bottoms at ſea, one makes more ſpeed then another, and perhaps is better ordered; but thoſe duller and ſlower bottoms follow after, and at length they come to the ſame Haven, and ſo caſt Anchor together. So, &c.

That Chriſt, who is the Author, will alſo be the finiſher of all true faith, and though faith may be very weak, yet the weakeſt faith is invincible: The gates (no not) of hell (and they p. 145import the ſtrongeſt oppoſition) ſhall not prevaile againſt it. It is confeſſed, that Satan may much aſſault and batter, and the world may oppoſe and totter, and ſinne may weaken, interrupt and ſtagger even the foundations of the trueſt faith; but to be oppreſſed is one thing, and to be ſuppreſſed is another thing; to be wounded is one thing, to be killed is another; For faith to fall in its ſtrength is one thing, for faith to faile in its being, is another; Simon, Simon (ſaid Chriſt to Peter) Satan hath deſired to winnow thee as wheat, but I have prayed for thee that thy faith faile not: O malicious devil, who hath ſtrong temptations to weaken faith! O gracious Saviour, who hath ſtronger interceſſions to preſerve faith! even the weakeſt faith is wrought by a divine band, and is kept by an almighty guard; See 1 Pet. 1. 5. Who are kept by the power of God through faith unto ſalvation; Anſwering the prayer of Chriſt, John 17. 11. Holy Father keep them through thy own Name, thoſe whom thou haſt given me. Verſe 20. Neither pray I for theſe onelyonly, but for them alſo which ſhall beleeve on me through their word. Whoſoever beleeves on me ſhall not periſh, ſaid Chriſt.

Againe, this is a ſweet comfort, that the weak believer ſhall hold out as well as the ſtrong, and that Chriſt is the Guardian of both; verily, that muſt needs be good which God gives, and that muſt needs be ſure which Chriſt keeps; the weakeſt beleever is held by a ſtrong hand, and is ſecured by an inſeparable arme.

4. Every beleever is in the ſame fundamental league with God, he is reconciled unto him, and hath a true (nay for ought I yet underſtand) an equal intereſt in his ſpecial love and tenderneſſe: It is freely confeſſed, that the ſtrong believer hath more Love.ſenſible diſcoveries of the ſtreames, yet the weak believer is as deep in the fountaine. They ſay in Logick. that ſubſtantial relations do not admit of degrees of more and leſſe, as the Father is an equal Father to every child, his paternity, and their filiation are indiviſible things; So is it I am ſure in this buſineſſe, God is one and the ſame Father to all that beleeve; his radical love is alike, his fundamental gifts (which teſtifie that love) are all alike one and the ſame Word, one and the ſame Chriſt, one and the ſame Sacraments, one and the ſame Spirit. And for his p. 146tenderneſſe, why? If any childe findes the gentle voice and eaſie Tenderneſs.hand, it is the weak childe; If any believer findes ſoft and encouraging expreſſions from God, it is the weak beleever. God would have them comforted, yea he hath prepared the breſts of conſolation for ſuch ſucklings; yea, and the knees to dandle Iſa. 66. 11, 12, 13. Iſa. 40. 11.Isa 66:11Isa 66:12Isa 66:13Isa 40:11them; yea, the hands to lead them; yea, the armes to carry them; And Chriſt will not quench the ſmoking flax, nor bruiſe the broken reed. How often doth God call upon the weak ones, to look up and behold their King, and their ſalvation, and to truſt upon him, and not to fear, nor to be diſmayed; nay, for his ſake doth he often double and treble the promiſe; yea, he confirmes the promiſe, I will ſurely have mercy on him; yea, he takes his oath, he ſweares by himſelf, that he will not lie unto them, nor faile them; yea, he ratifies and ſeales his word with blood and truth.

O how doth God condeſcend in his nature, in his Word, in his wayes, in his dealings, in his forbearances towards weak beleevers? how hath he prevented and anſwered all objections to their hands? all which ſhews his ſingular love and tenderneſſe unto them.

SECT. VII.

NOw I proceed to the fourth and laſt diſcovery, viz.

The inequality of strong and weak faith in reſpect of circumſtantial comforts and ſome other conſequences; thus they differ exceedingly, though both be in a ſure and ſaving condition.

1. The weak beleever falls ſhort of that joy which the ſtrong beleever poſſeſſeth.

Joy may be conſidered three wayes, either in its cauſe, which Joy three ways conſidered.is the love of God and the blood of Chriſt; or in its title and claim, which belongs to faith receiving Chriſt; or in its actual preſence and feeling, which depends upon a beleeving apprehenſion and perſwaſion. Now, though the weakeſt beleever hath p. 147cauſe of great joy, for as the Angel ſpake to the ſhepherds, that may be ſaid to him, Fear not, for behold I bring you good tydings of great joy, for unto you is borne this day in the City of of David, a Saviour, which is Chriſt the Lord, Luke 2. 9, 10.

And though he hath a true title to the ſweeteſt joy, for faith doth unite him to Chriſt, and Chriſt entitles him to joy, yet he hath, not ſuch an actual preſence of joy as the ſtrong beleever. Every faith is an hand, holding, but the ſtrong faith is the mouth, taſting that ſweet wine. He hath not ſuch full apprehenſions of his own ſtate, he doth not yet ſo clearly conceive of that great love and goodneſſe which God hath put in Chriſt for him; He hath not ſuch an evident view of his own particular intereſts in God or Chriſt, but is infinitely toſſed with doubtings and ſuſpitions, whether he may yet take Chriſt as his, whether he may own the promiſes of mercy, and appropriate the great loving kindneſſe of a Father. Now ignorance is apt to breed ſuſpitions, and doubts are apt to raiſe fears, both of which keeps off or under, actual joy: No man can well joy in a concealed good, or joy much in a queſtioned title: All the good which God hath firmly and largely made over unto me in his Sonne; it doth not affect my heart with gladneſſe and rejoycing, whiles I am in diſpute with it, and am rather apt to conclude, it is not for me, then that it is my portion. The ſtrong believer therefore hath this advantage of the weak, he is more acquainted in particular about his good, and ſo his heart rejoyceth with joy unſpeakable and glorious, his ſoul doth rejoyce in God his Saviour, but the weak believer cannot yet ſee his pardon, yea often ſuſpects whether it ſhall be drawn or no: one is in a faire day, the other in a wet; It is day to both.

The matter is cleare to the ſtrong believer, and therefore his heart goes away rejoycing, the matter is doubtful to the weak beleever, and therefore his ſoule goes away weeping. One of them hath a good Chriſt, and a glad heart too, the other hath a good Chriſt, but yet a very heavy heart: His poſſeſſion is doubtful, and therefore his heart is ſorrowful.

2. The weak beleever hath not that ſweet peace that the ſtrong believer hath: where faith is weak there the conſcience is not throughly ſetled.

p. 148Peace in the conſcience is, as it were, the harmonious tuning of Peace, wh…t.the ſoul, it is a heavenly tranquility, a ſerenity, a gracious quieting and pacifying of the ſpirit of man, ſpringing from a perſwaſion of Gods love in Chriſt: Now, the weak faith hath ſtrong ſcruples, it hath many troubles, it is not ſure that all is right, and all is cleare. It may be, that God is my God, and it may be he is not; it may be Chriſt is mine, and perhaps not; it may be my ſins are pardoned, and it may be they are not; it may be that God is my friend, and reconciled, and it may be he is not. You know that the peace of a Chriſtian muſt be ſeen ratified in a double Court, or elſe the ſoul will not be quiet; One is in the Court of heaven, another is in the Court of conſcience; Nay, and the peace in this lower Court is not cleare til it comes from the higher Court; conſcience cannot be quiet till God be quiet, it cannot give teſtimony and diſcharge, untill God hath begun: If God hath not yet diſmiſſed the ſoul, if he holds up the caſe of a ſinful ſoul without releaſe, conſcience cannot acquit and free that ſoul: But weak faith ſees its ſuit and tryal yet depending in the high Court of heaven; a weak believer doth not yet ſee or know that God will aſſuredly pardon him, that God is reconciled to him, that God will indeed do good unto him, here are his doubts and fears, and therefore here are his troubles and perplexities.

The ſtrong believer is like David in Pſal. 4. 8. I will both lay me down, and ſleep, for thou Lord only makeſt me dwell in ſafety.

The weak believer is like David in Pſal. 42. 11. Why art thou caſt down, O my ſoul, and why art thou thus diſquietted within me.

The one is like the Mother which hath the child in her armes, or at her breaſts, with many ſmiling delights and ſatieties; the other is like the mother now in labor, and travaile with the child which hath many bitter throwes and panges one ſucceeding the other: The one is like a man ſtanding upon a rock, where his foot ſtands unmoved and ſteady; but the o…her is like a man in a ſafe ſhip, upon unquiet waters, toſſed up and down: Weak faith is in a ſafe ſhip, (which is Chriſt) but toſſed upon variety of waves (which are our doubtings;) ſometimes faith and hope, anon faith and feare; ſometimes I may have confidence, anon I am caſt out of his ſight; now I will look up to God as p. 149mine in Chriſt, by and by, ſurely this is preſumption, God will not accept of me.

Such a ſtorme, and ſuch a calme is there in the weak believer, ſuch an unſetled ſetling: The day of his ſmall comforts doth eaſily ſit, and the night of many troubles abide long upon him. You ſhall ſeldome ſee a weak believer without a teare at his eye, a ſigh in his breaſt, and a fear in his heart, yet I fear all is not ſure, O that God would once aſſure me that he is my God! I know not what to do, or what to ſay, or what to think, I cannot ſee the hand writing yet blotted out, nor the heavens opening, and do you think there is any hope for me? Thus the weak believer. But ſtrong faith can anſwer many arguments, and uphold its evidence againſt many temptations: It can more eaſily place and ſtay the ſoul upon its reſt, it hath ſeen and taſted more then weak faith, it knows whom it hath truſted, and that he will be its God and guide for ever; that he hath pardoned tranſgreſſions, and will remember iniquity no more; where faith is great, there the war is ſtrong with ſin, and the love high to God, and the peace more large and ſetled in the conſcience.

The weak believer hath not that ſweetneſſe in communion with God as the ſtrong believer hath. Take him in the way of Ordinances, 3or in the way of Duties; in both, his converſings with God, are more brackiſh and flat. When any threatning is opened and applyed, his heart preſently miſgives him, may not this concerne me? and, I fear this is my portion. When any precepts and graces are revealed and differenced, he is uſually apt to charge want of them, or hypocriſie under them, upon himſelf, either I am not thus as God requires, or if ſo, yet not in truth.

When the Box of ointment is opened, I mean the blood of Chriſt, and the tender of rich mercy, and ſpacious promiſes of God, yet the ſavour of them is mixt to his ſoul, he doth more diſpute his right, then can cloſe with their goodneſſe; yea, but how know I that I am intended? and anſwers, I am not ripe for ſuch conſolations, my wounds, have not bled ſufficiently, I am not fitted, I doubt I ſhould preſume, if I ſhould apply.

Againe, in matter of duty, here he hath not a ſweet communion For duties.with God neither. Sometimes ſo over-borne, that he thinks p. 150it in vaine for him to pray or look up, and therefore is ready (in a fit of temptation) to lay aſide the work, yet he cannot but pray, but then the knee is bended with ſuch ſuſpitions and concluſions, perhaps this ſhall be but to harden me more, and God will not heare me; or if the ſoul can gather any degrees of better confidence, that it ſhall finde ſome grace, and acceptance, then inſtantly it queſtions all this, and ſuſpects even the very grants, and anſwers, as well as its own heart and petitions; conjecturing them to be rather, the deluding fancies of a deceitful heart, wiſhing well to it ſelf, then the ſincere reſolutions and ſatisfactions of a good and gracious God, who heareth prayer.

And thus is the weak believer (for a long time) kept in bitterneſſe, he cannot taſte the goodneſſe of God, which he deſires to embrace, nor reliſh thoſe promiſes which he deſires to apply; but in all communions with God, either dis-heartens his way before, or diſplaceth his comforts afterwards, either he is not fit to pray or elſe not fit to enjoy, either he cannot deſire what is good, or elſe ſtill he is queſtioning what is true. So that oft-times, even the wayes of his own comfort, are uncomfortable to him, and the very method of peace, is his uſual trouble and vexation.

The reaſons of all which may be,

Not only the nature of unbelief, which is an uncomforting ingredient, and diſquieting impedient to the ſoul in all holy communion; But alſo the properties of this unbelief, cauſing the ſoul to look more on it ſelf then God, and raiſing more feares for preſent want, then hopes for aſſured and promiſed helpes, beſides the limittings of God to preſent ſatisfaction, or elſe concluding, no intereſt in his favour and gracious intentions; beſides, forgetting uſually the mediation and interceſſion of Chriſt, in whom alone the ſoule and petitions are worthy.

4. The weak believer hath not that ſuccesfulneſſe in communion with God as the ſtrong believer hath.

For all doubtings do prejudice our ſuits: There is not a more ſure and compendious way to non-ſuit our ſuits, then by delivering them out of an unbelieving heart: No faith may be ſure of denial, and he who delivers up his requeſts to God with an hand, and an hand, with an hand of faith, and a hand of doubting; either he hath a longer or elſe a ſhorteranſwer. According to thy p. 151faith be it unto thee, ſaid Chriſt; ſtrong faith brings God much glory, and doth fetch in much good to the ſoul, but the leſſer faith, the leſſer good; as according to the largeneſſe of the veſſel or ſtrength of the hand, &c. The higher the Sun is, the more light is in the Horizon, ſo the greater the faith is in our requeſts, the ſooner and the larger ſhall be our promiſed anſwers. You remember what Eliſha ſaid unto Joaſh King of Iſrael, take the arrowes and he took them, and he ſaid, ſmite upon the ground, and he ſmote thrice, and ſtayed. And the man of God was wrath with him, and ſaid, thou ſhouldſt have ſmitten five or ſix times, then hadſt 1 King. 13. 18, 19.1 Kgs 13:181 Kgs 13:19thou ſmitten Syria till thou hadst conſumed it, whereas now thou ſhalt ſmite Syria but thrice. Prayer is the arrow of the ſoul, it is the ſwift meſſenger ſent up to heaven, and faith is the hand which diſpatcheth it, now according to the ſtrength of faith is the greatneſſe of prayer in ſucceſſe. Thou didſt pray (though) with much weakneſſe of faith, and haſt got a little comfort, why didſt thou not ſmite the ground ſix times? why didſt thou not double thy ſtrength in believing thou ſhouldſt then have had comfort? like a river, whereas now thou haſt only the ſmaller drops. Thou haſt prayed, (though) with much weakneſſe of faith, and haſt got a little power over thy ſinful and rebellious heart, why didſt not thou ſmite the ground ſix times? why didſt thou not abound in more believing? for then thou ſhouldſt have had a fuller victory over thy corrupt luſts and inclinations. Herein hath ſtrong faith the preeminence of weak that the one hath not that full ſpeed at heaven as the other; not that God will not anſwer the faith that is weak, but that its anſwers are not ſo full, becauſe it is accompanied with doubtings. This we finde experimentally, that our helpes (much of them) yet ſtick behinde in heaven, and our corruptions (much of them) yet inſult below in our hearts, not that we do not hate them, not that we do not pray againſt them, but becauſe our faith is new or weak, we rather think that God will not help, then that he will indeed anſwer or do us good.

5. The weak believer is more under the power of the creature then the ſtrong. My meaning is this, that his heart is more apt to ſink, and faile, and perplex, and diſquiet him in the changes of outward things; a croſſe cannot come but he ſtartles, and if the affliction be cloſe, he can hardly hold up: if he p. 152hath not ſome friends to ſmooth and cheriſh him, ſome calme eſtate to maintaine and uphold him: If the tyde comes not in, if the winde doth not blow, if the fig-tree doth not bloſſome, if God puts him upon an unuſual way, if he toucheth him in his Name, eaſe, advantage, any neer outward ſupport, if the croſſe be long▪ now I am caſt off, I ſhall periſh, what ſhall I eate, what ſhall I drink, what ſhall I put on? we and ours are undone, there's none cares for my body, as David ſpake for his ſoule. The heart gathers into many agonies, many prognoſtications, many challenges of God, many impatient vexations, perhaps murmurings, repinings, and diſcontents, and diſtempers; yea, and hath ſometimes vile and inglorious thoughts of the fruitleſſeneſs of ſerving God, &c. I think there is ſcarce any one of theſe, which the weak believer doth not ſenſibly feel in the times of his ſtraits and exigences, (which may exceedingly humble and abaſe his ſoul therefore:) But the ſtrong beleever is a better Sea-man, his ſoul is more quiet in the abſence, becauſe more looſened by faith in the preſence of the creature. In a faire day God was much better; though others break with joy in the fruition of wine and oyle; yet Lord, ſaith David, lift thou up the light of thy countenance upon me. As if he ſhould ſay; I prize and joy in that more then in any thing elſe.

In a Faſt day God is enough, Pſal. 23. 1. The Lord is my Shepherd, I ſhall not want. Verſe 4. Though I walk through the valley of the ſhaddow of death I will feare none evil, for thou art with me, thy rod and thy ſtaff, they comfort me. Verſe 6. Surely goodneſſe and mercy ſhall follow me all the dayes of my life. So Pſalm. 93. 3. The floods have lifted up O Lord, the floods have lifted up their voice, the floods lift up their waves. Pſalm. 93. 4. The Lord on high is mightier then the noiſe of many waters, yea then the mighty waves of the Sea. So Pſalme 118. 6. The Lord is on my ſide, I will not fear what man can do unto me. Ver. 10. A…l Nations compaſſed me about, but in the Name of the Lord will I deſtroy them. Ver. 11. They compaſſed me about, yea they compaſſed me about, but, &c. Ver. 12. They compaſſed me about like Bees they are quenched as the fire of thornes, for in the Name of the Lord, &c. So Pſal. 48. 14. This God is our God for ever and e-ever, he will be our guide even unto death.

p. 153(Sin is a greater trouble, and the world is a greater burden to the weak, then to the ſtrong believer.)

6. The weak beleever cannot bring God ſo much glory as the ſtrong beleever.

God hath Glory from us many wayes.Glory to God three wayes.

By acquitting his fidelity, and truth, and power, and other attributes, Rom. 4. 20.

By a bearing, and fruitful heart and life, John 15. 8.

By thankful praiſes and acknowledgements, Pſal. 50. 23.

Now the weak believer he doth not acquit God ſo in his Attributes; It is often with him, Will the Lord caſt off for ever? will he be gracious, or will he be favourable no more? or if thou wilt thou canſt do this for me: It doth not ſo clearly juſtifie God in the greatneſſe of his power, in the readineſſe of his mercy, in the immutability of his truth.

He is not ſo fruitful: for where the root is weak, there the branches are not ſo ſtrong, or full; the fruitfulneſſe of the heart conſiſts in the rich increaſe of all graces, and in the enlarged heavenlineſſe of the affections, and the fruitfulneſſe of the life depends upon the inward inriching of the heart, as the ſtreames on the Spring, or the beames on the Sun, and the fruitfulneſſe of both depends upon the richneſſe of faith.

Though the habits of grace depends immediately on Gods Spirit, and not on faith, yet the meaſures of grace depend (inſtrumentally) very much on faith, it being the Conduit pipe, that which draws grace for grace from Chriſt. A weak believer cannot have ſuch a ſtrength of affection, nor vigor of actions as the ſtrong.

He is not ſo thankful; you ſhall for ever finde this to be true, that what is a weakening to faith, that is a leſſening to thanks. No mans tongue is more in praiſe then he whoſe heart is filled with perſwaſion: God hath but cold thanks from him, who is yet diſputing and queſtioning his receipts; where the mercy is fully cleared, there the heart is exceedingly enlarged: But till the ſoul ſees it ſelf indeed a debter, it will prove but an ill and ſlow pay-maſter; How can I fully thank God, that he hath expreſſed that Mirandum of love, to p. 154give Chriſt to me, when yet I do in my ſoul ſuſpect and queſtion whether this be ſo or no?

How can I fully bleſſe and praiſe God for his rich mercy in the pardon of my ſinnes, whiles my ſoul doth yet ſuſpect that the book is uncroſſed, and the controverſie of guilt is not yet taken up 'twixt God and me? But where faith is ſtrong, there praiſe is great; when the Moon is fulleſt of light, then the tydes are higher in their returnes; ſo the more clear apprehenſions of Gods love to us in Chriſt even raiſeth affections to a greater flow of thankful retributions. Pſal. 103. 1. Bleſſe the Lord O my ſoul, and all that is within me bleſſe his holy Name. Ver. 2. Bleſſe the Lord O my ſoul, and forget not all his benefits; See how he chargeth and rechargeth his ſoul to praiſe; but why? Ver. 3. Who forgiveth all thine iniquities. Ver. 4. Who crowneth thee with loving kindneſſe and mercies.

7. The weak Beleever will be more puzled to die then the ſtrong believer. It is with the ſtrong believer as with Simeon, who held Chriſt in his armes, Now (ſaid he) letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation: He may eaſily deſire death to let him out of a miſerable world, who hath aſſuredly got, and hath Chriſt, the Authour of a better life. Or as with Paul, having a deſire to depart and to be with Chriſt, which is far better, 2 Cor. 5. 1. We know if our earthly houſe, &c. we have a building of God. For the ſtrong believer knows, that Chriſt is to him in life and death advantage; By him we ſhall go to the God of all mercies, and to the Father of all conſolations. He ſhall go to that manſion which his Saviour hath provided, and there have a glorious union with God, and ſociety with Saints for ever. But the weak beleever will perhaps ſtagger, and his heart will divide it ſelf; I would not yet die, if I muſt, what ſhall I do? Chriſt is he whom I have loved and ſerved, but I am not ſure that he is mine; Heavenly glory is the wages for our ſervice, but I am not ſure that I ſhall go into it, matters are yet doubtful, and my heart is yet fearful, I know not whether ſuch ſinnes are yet taken off, and how will God look upon me if I die, of whoſe loving favour I have not been aſſured, whiles I have lived? I hope the beſt, and yet I ſee cauſe to fear; death may do me good, yet I had rather live to clear accounts 'twixt God and my ſoul, that ſo then I might give up, &c.

p. 1558. The weak beleever hath not ſuch cheerful expectations, nor quiet ſubmiſſions as the ſtrong believer.

The ſtrong believer is at it as the Church in Micah, My God will hear me, and if he denies a particular good, yet he can ſit down and ſing; when he is going to prayer he chears up his heart with a confidence on God, and when he findes God determining and revealing his will, there he bleſſeth God, and follows his calling. But the weak believer is apt to foreſtal a mercy, he cannot ſee a plain way for his grant, nor an eaſily quiet heart after his denial.

9. The efficacy of temptations doth more intangle the weak beleever then the ſtrong, like the weaker veſſel at ſea amidſt the greater waves; Satan doth couſen his ſoul with eaſe, and ever and anon diſrobes him of his comforts like a lewd ſubtile enemy, he forceth the weak believer often to try and clear his title, and increaſeth miſtakes in all paſſages 'twixt God and the ſoul.

1. If he doth caſt himſelf on mercy, then it is preſumption; If he holds off, then it is infidelity and rejecting of Chriſt.

2. If he doubts, then it is deſpaire and a forſaking of God.

3. If he ſinnes, then it is unpardonable, becauſe ſince knowledge and mercy.

4. If he findes distractions in dutie, then this is hypocriſie in the heart.

5. If he meets with helliſh ſuggestions (of which Satan is only the Author) O then, who could be in Chriſt and have ſuch abominable thoughts!

6. If the Ordinances do not preſently comfort, O then, they are ſealed up, and there is no faith, elſe the Word would profit.

7. If every corruption be not ſubdued in every degree and motion and act, O then, vertue is not gone from Chriſt, the heart is ſtill nought, and the faith unſound.

8. If not the ſame constant tenor of ſmart affections, why then, there was never any true love of God, no reverence of him now, nor fear, nor duties, but the ſoul is dead, utterly hardened, and God hath no pleaſure in it.

p. 1569. If God doth anſwer the ſoul, yea, but that is but an imagination. If he doth not anſwer, why? then it is cleare that God neither doth, nor will ever regard you.

10. If I do not go to the Sacrament, why? then thou ſlighteſt Chriſt, and his blood: If I go and come away with tears, O then thou waſt unbeleeving, or elſe thou hadſt been ſent away with joy and increaſe.

11. If I do not put on for grace, then thou art wicked: If I do put on for grace, then thou art ſo wicked that God will not beſtow it on thee. Thus doth Satan involve, and diſtreſſe, and ſet the ſoul of a weak Believer (like a man at cheſſe) forward and backward; he makes him to ſuſpect every mercy; and every grace, and every affection, and every duty, and every promiſe, and every Ordinance; ſo violently doth he toſſe, though he cannot totally ſink the heart of a weak believer.

SECT. VIII. Motives to ſtrive to greaten thy faith.

1. THis is a ſigne of truth. True grace is riſing, dead things do moulder, and artificial things remaine the ſame, but the living childe is growing to a full ſtature. Phil. 3. Not as though we had already attained the graine of muſtard-ſeed grows, and the ſmoaking flax will flame. Preſumption hath all its perfections at firſt.

2. This is a right anſwer of great means. To whom much is given, of them much is required. Pharaohs leane kine are called ill-favoured, becauſe in a great and large pasture. All is not right when the breaſts are full, and the child is ſtill weak. The Goſpel ſhould be revealed from faith to faith, Rom. 1.

3. The greater faith is, the greater perfection: every degree of farther grace is like a ſtar of greater magnitude, which differ in glory from another, an addition of faith to faith is an adding to the treaſury, an enriching of the ſoul, a farther clarifying of it. The leſſe of grace, the more of corruption, and the more of corruption the more of imperfection.

p. 1574. The greater faith, the greater comfort; the Minde will have fewer doubts, Will hath fewer fears, Conſcience more ſettledneſs, the ſoul more ſights of God, and taſtes of Chriſt. Experiences in life, and confidence in death.

5. The greater faith will be the greater help in times of deſertion, in times of tryal, in times of temptation, in times of affliction, and greater help to all active duty, and paſſive changes. Thou knoweſt not what may befall thee in evil times, then thou wouldeſt be able to commit, to ſubmit, to conquer, to ſuffer, to do much better, if thy faith were much greater.