The Continuation of Christs Alarm to Drowsy Saints, Treatises · Treatise 1 · Part 10

The Continuation of Christs Alarm to Drowsy Saints · Treatises · Treatise 1 · Part 10

p. 67JOHN. 6. 35.

He that cometh unto me ſhall never hunger, and he that believeth in me ſhall never thirſt.

WE have finiſhed the firſt part of Effectual Calling, and now we come to the ſecond; Namely, the anſwer to this Call; for this is the difference between effectual calling, and that which is not effectual; the one makes a man come, and the other doth not; now this coming is by faith, and this we have here in the text, He that cometh unto me, &c. Now before I come to handle this point, I muſt premiſe ſomething concerning faith; Namely, that it is not only a bare aſſent of the minde that all good things are in Chriſt, but it is a confidence for the having of all the good things that are in him, it is not only the firſt act of faith: Namely, an aſſent to the truths of the Goſpel, that God hath put all treaſures of eternal life in his Son; this I will not ſpeak of, becauſe all, both Papiſts and Proteſtants agree in this, that faith is an aſſent of the minde, this is a controverſie on neither ſide, therefore I will omit it But it is the ſecond part or act of faith, which is the believing that in the Lord Jeſus Chriſt he ſhall have eternal life; which is an act of the heart, and this is that which I will ſtand upon, it is a confidence in God and Chriſt for all good things, when a man doth not only believe that all the promiſes of God are yea and amen in Chriſt, but when a man doth fiducially and confidencially bear himſelf, and reſt upon Chriſt for all theſe things, he comes to Chriſt for all good he looks for, this I will prove to be an act of a juſtifying faith, and that I may not be miſtaken, I will diſtinguiſh;3. Confidence, in natural man. 1. In the power of God.

There is a confidence in the power of God, a natural man may believe the power of God, and yet not have a juſtifying faith, all that had miraculous faith did believe the power of God, but the Apoſtle ſaith, 1 Cor. 13. 2. If I had all faith, that is all miraculous faith, even to the removing of mountaines without charity it were nothing.

Secondly, there is an unrooted confidence of the will, which may be in a natural2. Unrooted in the will. man; as a natural man may believe that Chriſt is the only hope of Glory, the only way, the Truth and the Life, the only one, for whoſe ſake he ſhall be accepted; as he may aſſent to this ſo he may have a kinde of unrooted confidence in theſe things, which may procure a great deal of peace to his conſcience; this is that which Divines call a temporary faith, Mat. 13. for a time they do believe, &c. A natural man may not only believe Chriſt, but believe in Chriſt in ſome ſenſe truly he cannot, but in an unrooted manner, there may be ſuch an act put forth, though it be not rooted in the heart, this you may ſee, John 2. 23, 24. Many believed on Chriſt, ſaith the text▪ yet he would not commit himſelf unto them; he would not truſt them with mercy, and grace, and favour▪ he would not truſt them in regard of his own body and ſafety, they were not right for all that; and yet they did not only believe Chriſt, but in ſome ſenſe, and in an unrooted manner they believed on Chriſt; therefore there is not only a firme aſſent to the truth which may be in a natural man, but alſo ſome kind of confidence.

p. 68Thirdly, there is a preſumptuous confidence in God and Chriſt for ſalvation3. Preſumptuous. which the workers of iniquity may have; they may not only believe the general truths of the Goſpel, but have ſome kind of confidence in Chriſt, though not ſo good as the former, for that reformes a man, and makes him follow Chriſt till perſecution come, and may be in perſecution too, till he be weary; but this is not ſo good, you ſhall have a drunkard, a prophane perſon, he hath confidence in Chriſt that God heares his prayers, accepts his duties, and will provide for him, our Saviour Chriſt ſpeaks of ſuch, Matth. 7. 22. He tells us of many that ſhall be confident in him, how they have done wonderful works in his Name, and eate and drank in his preſence, and have heard him preach in their ſtreets, and yet are but workers of iniquity; I do not mean this neither, theſe are but falſe confidences.

Now there are two godly conſidences, gracious ones ſuch as are only in Gods2. Confidence in the godly. 1. Special perſwaſion of Gods love▪ Elect, and not in all Gods Elect neither; but only in ſuch as are effectually called, and yet come not within this definition of faith: The firſt is that full ſpecial perſwaſion of the heart; a man may have true juſtifying faith though he never attaine to this, for juſtifying faith is a confidence in Chriſt for juſtification; now this ſpecial and full perſwaſion of the heart, is not only an affiance in Chriſt for juſtification, it doth not only apprehend Chriſt for juſtification, but it apprehends juſtification it ſelf; now this muſt needs be after juſtifying, a man muſt needs be juſtified before he can confidently apprehend juſtification, he muſt firſt be juſtified before he can ſay he is juſtified, the object muſt be before the act. Thus it goeth, juſtifying faith muſt needs be before juſtification; and juſtification muſt be before the ſenſe and feeling of juſtification; before a man can feel and apprehend he is juſtified; the cauſe goeth before the effect in order of nature, for a man is juſtified by faith; Now if a man know he is juſtified, then the thing muſt be true before he knows it is ſo; now here they differ, that faith is a confident apprehending of Chriſt for juſtification, and this full ſpecial perſwaſion of the heart is not only a confident apprehending of Chriſt for juſtification, but an apprehending of juſtification it ſelf: Now true juſtifying faith may be without this, Job. 13. 15. Though he kill me yet I will truſt in him; That is, ſuppoſe that I were at an utter loſſe, that I knew not whether God will ſlay me; yet ſlay me, or not ſlay me; periſh, or not periſh; I will truſt in him; Imagine God deliver me up, and will none of me; yet though he kill me, I will truſt in him; I do not ſay I am at this loſſe that he will kill me, bleſſed be God I am not in this caſe; but if I were at this loſſe, that he would kill me for ought I knew, yet I would truſt in him, ſo that we ſee this confidence may be without this full perſwaſion of heart.

Secondly, there is another good confidence that comes not within this definition2. A conſtant expectation. of faith, and that is a conſtant expectation, and this is the daughter of faith, Epheſ. 3. 12. This confidence whereby the ſoul hopes in God, differs from the confidence of faith, for this confidence is an effect of faith▪ it is by faith; Now theſe two differ thus, the confidence of hope is that which a man hath for the future having of thoſe things that for the preſent a man believes; now the confidence of faith is the confident apprehending of Chriſt for the having of them, John 3. 36. He that believeth in Chriſt hath eternal life, he that believes in Chriſt hath a preſent poſſeſſion of that he believes in Chriſt for, eternalConfidence in Chriſt for life and ſalvation is true juſtifying faith. Arg. 1. From the ſeveral expreſſions of faith in Scripture. …. Truſting life is his for the preſent, he hath preſent juſtification and acceptance with God, and hath a title to all good and all the mercies of the Covenant of grace.

Now we come to prove this, that this confidence is a true juſtifying faith; and the Arguments to prove it are theſe, and the firſt is taken from the ſeveral expreſſions of faith in Scripture, Pſal. 78. 22. it is called a truſting, they believed not in God; Why? They truſted not in his ſalvation; ſo that faith is a truſting in God, when a man hath confidence in God, and can fiducially leane p. 69upon God for all good things. As Alexander truſted his Phyſician, when his Phyſician gave him a Potion▪ before he took it, a friend of his wrote unto him, do not take the Potion, the man is ſet to poyſon you; if you take it you are a dead man; he read the letter, and then took the Potion, and then gave the letter to the Phyſician, and ſaid, I have truſted to your faithfulneſs, and caſt my ſelf upon you, if you have given me poyſon you have killed me; you ſee by the letter I have witneſs of it, but I truſt you▪ and ſuppoſe you have not done it. So faith is a truſting upon God, when the ſoul reſolves to follow God in all wayes, and when the world and the fleſh come in and object, if you be ſo ſtrict and follow theſe courſes, you will undo your ſelf, and be laughed at, and looſe your friends, your very living depends upon ſuch a courſe, and you will be a begger, and will never have any delight, you are given to pleaſure and laughter, but all theſe muſt be gone, farewell all carnal pleaſure; Well, but the ſoul now believes in God, God bids him come to him for comfort, for friends, for delight, for pleaſure, for the ſatisfaction of all his deſires, and he ſhall want no manner of good, he truſts upon this, and he will never leave God, never leave his wayes, this is rooted in him, and now he can go to God and ſay, the Devil told me I ſhould looſe my friends, and I ſhould never have comfort, never be able to live, my fleſh and my own heart ſaid ſo, but I have truſted thee, and if friends go, ſo, farewell friends; if means go, ſo, farewell them; I am told ſo, fleſh and blood ſay ſo, but I believe in thee is eternal life, and in thee is all peace, and happineſſe, and comfort, and this is that which drawes me to thee; and keeps me to thee, and I reſt upon thee for all good; thus you ſee that faith muſt be an affiance in God, becauſe it is a truſting in God.

Secondly, it is called a relying upon God, as Aſa, when the Aethiopians and 2. Relying on God.Lubims came againſt him, the Scriptures ſhewes that he believed in God, now mark how the Scripture expreſſeth his faith, 2 Chro. 16. 8. Becauſe thou didſt relie upon the Lord, therefore he delivered them into their hands; May be the world might tell him, what do you think to overcome theſe enemies, with ſtrictneſs and faſting, and praying.

You had more need make a league with the King of Syria, and take ſome other courſe, but he relied upon God, and if he failed him, he failed him, he would relie upon him, and therefore faith muſt needs be an affiance in God.

Thirdly, faith is called a ſtaying upon God, when a man ſtayes himſelf upon God, Iſa. 50. 10. there faith is expreſſed by ſtaying a mans ſelf upon 3. Staying upon God.God, He that ſitteth in darkneſs and ſeeth no light, let him truſt in the Lord and ſtay himſelf upon his God. It is a ſimilitude taken from a ſtaffe, and old man that dares not truſt to his own legs, but thinks I ſhall fall and get ſome miſchiefe, he takes a ſtaffe and ſtayes himſelf upon it, now is this all that he looks upon, that he conceives the ſtaffe is able to bear him? ſo a man that hath no ſtaffe knows that ſuch a ſtaffe is able to beare him, that is not the thing, but this man doth not only believe the ſtaffe is able to beare him, but he commits himſelf unto it, and leanes upon it, and if he falls he is content, he laies the bulk of his body upon the ſtaffe, and dares leane upon it; ſo it is with faith, it is not only an aſſent to this, that God is wiſe and omnipotent, and gracious, and an hearer of prayers, and that he comforts them that mourne for ſinne, and ſatisfies them that hunger for righteouſneſſe, he not only believes there is a Chriſt, and ſalvation in him he not only aſſents to theſe things, but he ſtaies upon them, and commits himſelf to them.

Fourthly, it is expreſſed by a mans rolling himſelf upon God, Pſal▪ 37. 5. 4. Rolling ones …el… on God.We tranſlate the words, Commit thy way unto the Lord; but in the Originall, it ſignifieth to roll a mans way upon God, ſo Pſal. 22. 8. He truſted God would deliver him, it is the ſame word is uſed here, he rolled himſelf upon p. 70God; this is a ſimilitude taken from a Cart-wheele, that rolls it ſelf about the Axeltree, and ſtaies it ſelf upon it, and helps it ſelf in its motion, it could not move, but for that, and by vertue of that it moves to and fro. So this is true faith, not only when a man aſſents to the promiſes of God, but rolls himſelf upon God, moves his ſoul upon Chriſt, and commits himſelf unto Chriſt in all his wayes.

Fifthly, faith is expreſſed by adherence and ſticking unto God, Pſal. 119. 31. I have ſtuck unto thy Commandements, Lord put me not unto confuſion; as who 5. Adhering unto God.ſhould ſay; Lord, here I hang, here I hold, here I will ſtick faſt; I will ever fear thee, I will ever obey thee, here I hang, and hold, and will keep my hold; Lord put me not to confuſion; that is, Lord I hope thou wilt do as thou haſt ſpoken; Lord let me not be confounded, let me not be ſcoffed at in the world; if I be put to ſhame I am confounded, doth this man now only believe the promiſes in general? No, but he relieth upon theſe promiſes, he dares go and take this Bear by the tooth, and dares venter upon thoſe harſh duties that are croſſe to a mans will, and ſeeme to have no good in them; What, becauſe he aſſents to the promiſes that they are true? No, but becauſe he is confident that the promiſes ſhall be performed. So Deut. 4. 4. there ſaith Moſes to the Iſraelites, You that did cleave to the Lord your God, you are all alive at this day; as who ſhould ſay, though your brethren went away from God, ſome to ſatisfie their luſts, as in the matter of quailes and fleſh-pots, and others to humour their fancies, as in the matter of the calf, and others to fulfill their filthy delights, as in the matter of Baal-Peor, your brethren went away from God as if they might have comfort, and delight, and good elſewhere, they went from God, but you cleave to God, and are all alive to this day; that is, as you did look for good in God you had it; your brethren looked for good elſewhere, and they are diſappointed, where are their profits and pleaſures? They went away from God and are dead, but you followed God, and are alive to this day. So 2 King. 18. 6. it is ſaid of Hezekiah that he clave to God, &c. that is, he did not only conceive that the chief good was in God, but he did ſtick to God in all his wayes, he did cleave to God and would not go away.

Laſtly, a true juſtifying faith is expreſſed in Scripture by believing on God, 6. Beleeving on God.or believing in God; a phraſe that is not uſed in any Greek Authour, but only in the Scripture, and thoſe that have been acquainted with the Scripture; now why doth God pick out a new phraſe, but to imply a new work? What, is it only to aſſent to the truth? Then the old phraſe would have ſerved the turne, but when a man believes on God, or in God, this is the expreſſion of a juſtifying faith, as you may ſee, 1 Pet. 2. 5. So John 3. 16. God ſo loved the world that he gave his only begotten Sonne, that whoſoever believeth on him ſhould not p… riſh, &c. So Rom. 4. 5. and Rom. 3. 26. What do all theſe phraſes import, onelyonly a naked conſent and belief, that all the things in the Goſpel are true? No, but when a man can believe on theſe things, when a man can ſubmit to all the Ordinances of God, and embrace Chriſt in all his wayes, and believe that all the good things ſpoken of in the Goſpel are to be had in him.

I confeſſe ſometimes ſimple believing Chriſt, without on, or in, is put for a juſtifying faith, as Ro. 4. 3. it is ſaid that, Abraham believed God, and it was counted Arg. 2. From the offer of Chriſt.to him for righteouſnes; he doth not ſay he believed in God, but that is the meaning of it, and if you look into Gen. 15. you ſhall find through the ſtory that he beleived in God; he did not only believe that God was good, but he committed himſelf to God in all his wayes, and did relie upon him; that God was Almighty, and that made him walk before God in uprightneſſe, and that made him live a different life from all the reſt of the Countrey, this ſhews that it was a confidence and affiance in God, that was accounted to him for righteouſneſs.

p. 71The ſecond Argument is taken from the offer of Chriſt, which is the giving Arg. 2. From the off…r of Chriſt.of Chriſt to be a propitiation for ſin, and to be a Mediatour between God and man, to be the only means of eternal life; this is the offer of Jeſus Chriſt in the Goſpel, Chriſt is given to be a redeemer to them that do believe; now what can anſwer this giving? Can only an act of the mind anſwer this gift? 'Tis true indeed, he is the only Mediatour, the only Meſſias, the only way, the truth and the life; and he is freely offered and given in the Goſpel, I believe this and aſſent unto it; is this taking? No, this is only believing he may take him, therefore true faith muſt be a taking of Chriſt; that only anſwers to the giving of Chriſt; giving is a relative which anſwers to taking, a gift is no gif… èxcept it be taken; the nature of the gift returns back again to the giver if it be not taken; ſo it is here, God ſo loved the world, that he gave his only begotten Sonne, that whoſoever believed in him ſhould not periſh but have everlaſting life; He gave his only begotten Sonne; that hath a relation to taking of him, he gave him, that whoſoever believeth on him might not periſh; that is, God gave him that whoſoever takes him might not periſh but have eternal life; though a man offer himſelf to a woman, yet if the woman do not take him, he is not her husband, the match is made up by taking: ſo though Chriſt be given to the world in the Goſpel, yet Chriſt is not ours but by taking of him; when you take Chriſt, then you are in the number of thoſe that ſhall not p…riſh, but have everlaſting life; when you take Chriſt, that is, when you take him to be your chiefe good, when you take his promiſes to be your ſtay and propp, to be the the life and comfort of your hearts, when you take his Commandements to do them, when you take his ordinances to walk in them, when you take his people to have ſociety with them, when you take Chriſt, and all Chriſt, now you ſhall have everlaſting life, this is to take Chriſt, though the woman aſſent firmly that the man is a proper man, and a goodly man, and a godly man, and a rich man, this makes not up the …atch; but when ſhe takes him to be her husband, then ſhe hath intereſt in his perſon, and all that he hath; ſo when a man takes Chriſt, then he hath title to Chriſt and all the good things, that are in him.

It is ſaid of the faithfull, that they did not only ſee the Promiſes afar off, but they did embrace them, Heb. 11. 13. the word ſignifieth they hugged them, they kiſt them; many ſee the Promiſes afar off, but embrace them not; they embrace the things of this preſent world, they hugg them, but never take the promiſes of God home to there ſoules; true faith therefore is ſuch a faith as takes Chriſt, and then it followes, that it cannot be an act of the mind, but an act of the heart in relying and taking the thing to himſelf, to hang upon it; and live by it.

The third argument is this, Faith is an act of coming unto Chriſt, Chriſt you Arg. 3. Becauſe faith is a coming to Chriſt.know is the righteouſneſſe of God, now when a man is come to it, he hath it; now what motion of coming is this? is it only a motion of the mind, a Contemplation of the mind, when a man ſeeth Chriſt afar off? I may ſee a goodly man, a goodly thing afarr of, my eye ſight may go to it, but if my whole man do not come to it, I am not come to it, this cannot be only the Contemplation of the mind, when the eye of a mans underſtanding diſcovers Chriſt, for this makes him the more foole and the more inexcuſable, if he comes not to him; no this motion of coming unto Chriſt, it is a ſpirituall motion of all the whole man, a mans minde goeth to Chriſt and a mans heart, and a mans affections, and all the ſtrength of a mans ſoule goeth to Chriſt, this is coming to Chriſt, Mat. 11. 28, Come unto me all ye that are weary and heavy laden; that is beleive in me; he puts it into that phraſe, this true faith makes the ſoul come to Chriſt, ſo 1 Pet. 2. 4. to whome coming, as to a chiefe corner ſtone: There are two tearmes in this coming to Chriſt, the one from whence a man comes, from all his owne wayes, from all his owne deſires, from all his owne ends and aimes, p. 72and the other tearme is, to what a man comes, and that is to Chriſt, to …as promiſes, to his Commandements, to live and dy with him, this is coming unto Chriſt, as you may ſee Acts 26. 18. there both theſe tearmes are ſet downe▪ to open their eyes ſaith the Text, and to turne them from darkneſſe to light, that they might receive forgiveneſſe of ſinnes; It is this coming that receives forgiveneſſe, not only an act of the mind, when that goeth to Chriſt, but an act of the heart, when that goeth to Chriſt, when a man comes from darkneſſe to light, from pride to humility, from the world to God, when a man paſſeth from the one tearme to the other tearme, and ſo cometh to this righteouſneſſe of God in Jeſus Chriſt; now he is come to Chriſt, and now he ſhall receive forgiveneſſe of ſinnes, ſo that you ſee faith is not only an aſſent of the mind, but an a… of the heart, both theſe together make up this coming of the ſoule to Chriſt.

Fourthly, true juſtifying faith, the proper object of it, is no ſentence, no Arg. 4. Becauſe the object of juſtifying faith is no propoſition, but Chriſt himſelf.propoſition in the Word, I mean the act of a juſtifying faith, in that act whereby it juſtifieth the proper object of it, is no ſentence or propoſition in the Word, no complext truth in the Word, but it is Chriſt himſelf; tis true, a man muſt beleive that the Word of God is true, and the promies true, and Yea and Amen; but that act doth not juſtifie, it may be in a reprobate, or in a … vill, therefore it cannot be an aſſent of the mind, for that ſuppoſeth that the object muſt be a propoſition; neither can it be a ſure and certain perſw…on, that God hath elected me, and intended Chriſt to me, this may be the … an after faith, but not the act that juſtifies; but Chriſt himſelf i… the object o… a juſtifying faith, I am the way, the truth, and the life, I my ſelf, it is …, … God by Chriſt, when a man beleives in Chriſt, or by Chriſt beleives in Go…; this is the object of a juſtifying faith, it is no propoſition or text of Scripture that is the object of a juſtifying faith; that is, the thing that is a juſtifying faith, as it juſtifyes, doth aſſent unto; but the object of a true juſtifying …aith, as it juſtifies, is Chriſt himſelf the cauſe of forgiveneſſe of ſinnes, the cauſe of eternall life, the cauſe of the derivation of all theſe bleſſings to us, it lookes for all in Chriſts own perſon; 'tis true, the propoſitions of the Scripture about Chriſt, are the ground of a juſtifying faith, as he that believes in Chriſt ſhall be ſaved; that is the ground of a juſtifying faith, but theſe propoſitions, though they muſt be acknowledged at the time by faith, yet theſe propoſitions do not juſtifie a man, for a wretch may do this, but when a man believes in Chriſt, that is propounded and tendered in the Word, when a man hath a…iance in him, and commits himſelf to him, faith ſeekes for all good in Chriſts own perſon; firſt, it layes hold on the perſon of Chriſt, and taking him, it takes all good things with him, indeed it takes the propoſitions of the Word for its ground, becauſe the Word ſaith thus, and thus, that eternall life is in him, and he openeth the Kingdom of heaven to all believers, and he is a ſufficient Saviour, this is the ground of faith; but the object of a juſtifying faith, is Chriſts owne perſon, ſo that believing cannot be an act of the mind, but when a man believes in Chriſt, and is rooted and built upon him, it is the perſon of Chriſt, I will make this appeare to you, you know God doth count it Idolatry for a man to believe in any creature, when a man believes in the Son of man, God forbids this, as an Idolatrous thing, for a man to believe and put his confidence and affiance in any creature, now what is the meaning of this? what, is this Idolatry, to aſſent to ſuch a creature? to believe that ſuch a man is his friend and tenders him, and is faithfull unto him, this is a truth about a friend, is this Idolatry? No, but when a man makes a friend his ſtaffe, a creature his ſtaffe, when a man makes riches his Idol, is this onelyonly to aſſent that riches can do much in the world, can buy meate, and cloathes, and lands, and inheritances, is it the knowing theſe things are ſo? No, but when a man makes riches his prop and ſtay, and believes in them, and that is the ſtay that he hath; It is not p. 73the beleiving theſe things about riches, for ſo a man that believes only in God may know theſe things about riches and a friend, Jer. 17. 5. Curſed is he that maketh fl…ſh his arme, he doth not ſay, curſed is he that apprehends that a man is his friend and willing to releive him; but curſed is he that maketh fleſh his arme, that l…ans upon this man, that truſts unto him, that is the thing; ſo what is the meaning that we muſt not truſt in Chariots and in horſes? doth the Scripture mean that we may not aſſent and affirme theſe truths about them, that they are many, and ſtrong, and potent, that they are admirable horſes? is this it? No, but, woe be to them that go down to Egypt for help, and put their truſt in Chari…ts and Horſes, Iſa. 31. 1. When a man rides a journey and makes his Horſe his ſtay; when a man goeth about a buſineſſe, and makes his purſe his prop; when a man walks from day to day, and the creature is the thing he hangs upon; he doth not ſee God, and draw near to God; he doth not ſet his heart upon God; he doth not relie upon him, to have God with him in his journey, and what he goeth about; No, he hath an Horſe with him, and means, and maintenance with him; and God ſhall have a prayer may be now and then, but he makes not God his arme, and this is idolatry; ſo our believing, it is not the believing the propoſitions about a thing, but when a man believes in the thing it ſelf, and makes the thing his ſtay, his buckler, his aide, his help and comfort.

Laſtly, the maine Argument is this; true juſtifying faith is a faith of union, it is ſuch a faith as unites a man to God and Chriſt, and in him to God; the Arg. 5 Becauſe true faith is a faith of union.Apoſtle ſaith, 1 John 5. 20. We know that we are in him that is true; his meaning is, we are in him by faith, that is, we have ſuch a kinde of faith, whereby we do not only aſſent to him, that he is the Sonne of God, and all things are true that are ſpoken of him; but we are in him, we are in him that is true; that is, we are united to him, and 2 Cor. 17. 5. Whoſoever is in Christ is a new creature; and Paul ſaith of Andronicus and Junia, they were in Chriſt before him, Rom. 16 7. So Chriſt is ſaid to be in them, Know ye not that Chriſt Jeſus is in you, except you be reprobates? it is the faith of union, He that hath the Sonne, hath life, 1 John 5. 12. That is, he that believes in the Sonne of God; that is, ſo believes that he hath him, and is united to him, that man hath life, and none elſe; ſo that it is a faith of union that juſtifies a man; not as though faith of it ſelf doth this for its own worthineſſe, as though it were able to unite a man to Chriſt, it is only by vertue of Gods Ordinance that faith unites a man to Chriſt; God of his infinite mercy and goodneſſe hath appointed faith to be ſuch a thing, that upon putting forth of that act, he ſhall preſently have relation to Chriſt, and Communion with him; by grace are we ſaved through faith, ſaith the Apoſtle; we are ſaved through faith, but not for any worthineſſe of faith, but by grace; this is the thing, the Lord hath appointed ſuch a kinde of faith ſhall juſtifie as ſhall unite a man to Jeſus Chriſt; Nay, if faith did not do this, faith could not juſtifie, and ſanctifie, and purifie, and intitle a man to Heaven, for it doth all theſe by vertue of union; firſt, it unites a man to Chriſt, and makes Chriſt one with him, and him one with Chriſt, and ſo he comes to have right and title to all the merits, and all the good things that come by Chriſt; ſo then, if thou haſt not this faith of union, though thou haſt all faiths beſides hiſtorical faith, temporary faith, and if it were poſſible miraculous faith; Nay, if thou hadſt ten thouſand thouſand faiths more, if it were poſſible; yet if thou haſt not ſuch a faith as to be united to Chriſt, thou art in thy ſins, and art under the law, and under the curſe of the law, and under Gods juſtice; if thou ſhouldeſt pray never ſo much, and give thy body to be burned, yet if thou do not dwell in Chriſt, and Chriſt in thee; if thou be not one with Chriſt, and Chriſt one with thee, thou art nothing but as …ounding Braſſe, and as a tinkling Cymball; though thou haſt been a profeſſor theſe twenty yeares together, and haſt been taken for a godly p. 74man through Town and Countrey; yet if thou art not in Chriſt, thou ar… ſtill in thy ſins, faith doth unite a man to Chriſt through the Ordinance o… God; by the Grace of God it doth unite a man to Chriſt, 1 John 4 15 wha… confeſſion doth the Apoſtle meane there? Only a confeſſion of hiſtori…, faith: when a man believes that God is ſo and ſo, and confeſſeth him; No the Apoſtle expounds himſelf, 1 John 3. 24. as who ſhould ſay, it is ſuch a faith as wholly reſignes a man unto God, to be ruled and guided by him as well as ſaved by him; it is ſuch a faith as makes a man with minde, and heart, and will, and all that is in a man, to caſt himſelf upon Chriſt, ſo that all obedience, and all conformity to the Sonne of God will follow; he that hath this faith to keep his Commandements, dwelleth in God, and God in him. Now what kinde of faith can this be? can it be only the act of the minde whereby a man believes all the truths concerning Chriſt? doth this unite a man to Chriſt? It were blaſphemy to ſay ſo, for by this Argument, the union between Chriſt and a true believer, were no better then the union between a true believer and the Devil, becauſe a true believer believes all the truths and aſſents unto them that God hath ſpoken concerning the Devil, as well as concerning Chriſt, this doth not unite a man; there is a kinde of union indeed in the minde, but that union is only notional, and intentional, and rational; as for example, when I think of an horſe, or a tree, there is an union of the tree with my minde, for the tree is in my minde in the notion of it, but this is a bare intentional and ſimple union; the maine union of all is in the heart, when the heart is united to a thing; an heavenly minded man, he may have an union of his underſtanding with the things of this world; he may underſtand carnal men, underſtand their courſes and wayes; and there is a notional, intentional union with theſe things in his underſtanding, but he is not truly united to thoſe courſes except his heart be ſet upon thoſe courſes, then he takes them up; ſo untill the heart is ſet upon Chriſt, a man is never heavenly, never godly, never a true Chriſtian, till he is thus united into Chriſt. Nay, I will tell you more, and I will prove it, and it is a thing to be conſidered, that were it poſſible; Suppoſe God ſhould reveal, (he might if he would) to any man; that he is elected before he is converted; Suppoſe this, I do not ſay God doth thus to any of his Elect; but ſuppoſe an Elect man that is yet unconverted, and yet out of Chriſt, he is a natural man, and yet an elected man; …uppoſe I ſay, God ſhould reveal to this man, thou art elected to eternal life, I have intended from all eternity to give my Son to thee, all his merits, and death; and paſſion; I have intended them to thee, and I have intended thou ſhalt have fellowſhip with him; God reveales this, and the man firmly aſſents to the authority of the ſpeaker, that he is elected to eternal life; doth this faith juſtifie a man? A man is in his ſins, yet for all this, though he knoweth, and God hath revealed ſuch a thing to him, that he hath intended Chriſt to him, (as long as he hath not revealed that he is in Chriſt) this doth not put him into Chriſt, this ſheweth him that he ſhall be in Chriſt; but this act of believing doth not put him into Chriſt; therefore the children of God that are converted, and are believers, and can believe that God hath elected them, and eternally intended Chriſt to them, this act of their faith doth not juſtifie them, this only is an act to know that they are juſtified already, and converted already.

I will ſhew you an excellent place for this, 2 Tim. 1. 12. For which cauſe, ſaith the Apoſtle, I alſo ſuffer theſe things, for I know in whom I have believed, and that he is able to keep that which I have committed unto him againſt that day. Mark here, I know in whom I have believed, there is the act of faith, I have believed in him, he expounds himſelf there, he means I have committed my ſelf to him, all I have, all I am, this was the act of juſtification, and intitling him unto him; but now ſaith he, I know this, this is an act of aſſurance whereby he reflects p. 75upon himſelf, that God was his God, and intended to ſave him; but this was not the thing that juſtified him: No, I believe on him, and committed myſelf unto him; and I know this, this act is but the knowledge of a …hans juſtifying faith, and not the thing it ſelf.

For the uſe of the point, here, Firſt, we ſ…e that it is no abſurdity to ſay that Uſe 1. Then …ab …dity to ſay faith is … the heart as well as in the mindetrue juſtifying faith is in the heart as well as in the minde; many good Divines (as Maſter Perkins) ſay, that faith is only in the minde; and this is the opinion of the Papiſts alſo; the reaſon why good Divines ſay ſo, is becauſe they do make faith to be the full perſwaſion of a man that God hath intended Chriſt to him particularly; but this is not an act of a juſtifying faith, but comes after it, it is a conſequent of it. The reaſon why the Papiſts ſay ſo, is this, becauſe they hold that a juſtifying faith is nothing elſe but a fir…e aſſent o… the minde, to the general promiſes of the Goſpel, and in particular the promiſe of the forgiveneſſe of ſinnes in and through the Lord Jeſus Chriſt, generally taken they ſay, this is a true faith; now, when we ſay this may be a read faith; 'tis true, ſay they, therefore a man is quickened and enlivened by charity and good works, ſo that this faith and good works will juſtifie a man; but this is Antichriſtian leaven; but I ſay that true juſtifying faith is not in the mind only, but in the heart alſo.

Object. But you will ſay, is it not abſur'd that one grace ſhould be in two Object. powers of the ſoul, that it ſhould ſtand ſtradling like a coloſſe, with one foot in the minde, and another in the heart?

Anſw. 1. I anſwer, it is but a conceit for ought we know, we can have no Anſw. 1 firme ground for it, that the underſtanding and will are two ſeveral powers of the ſoul really and diſtinct; many good …ivines, both Pro…teſtants and Papiſts …eny it, as Scaliger and others: But they are two ſeveral offices of one and the ſelf-ſame ſoul; the ſelf-ſame ſoul able to underſtand, is called the underſtanding; and the ſelf-ſame ſoul able to will, is called the will; the ſelf-ſame ſoul i… able to underſtand and will.

2. But ſuppoſe that the underſtanding and the will were really different one from another, yet I ſay, it is not properly to be ſaid that faith is either in the underſtanding or in the will, but it is properly in the ſoul of a man; the reaſon is, becauſe faith is an act of the new nature, a believer is born of God, … Joh. 5. 1. and regeneration or the new nature is not in the underſtanding or will only, but the whole ſoul is regenerate, the very ſoul hath a new nature; I do not remember that Aquinas ſpeaks of regeneration, but only in this place, and he ſaith that regeneration is in the ſoul, and the ſoul is regenerated; not is though the ſubſtance of the ſoul were altered; but this new nature is as deeply rooted in the ſoul as the underſtanding and will it ſelf; as it is with the old nature in a man unconverted, this old nature moves the underſtanding to think of worldly things, and ſavour them, and moves the will and affections to love worldly things, and go after them; the old nature moves both minde and will to go this way; the old nature is the inclination of a man to the world, to the creature, to the things of this life; now, when the new nature comes in and a man is renewed, this new nature inclines the minde to minde Jeſus Chriſt, and inclines the will to affect Jeſus Chriſt, and moves all the ſoul to go that way, ſo that the very ſoul is renewed, and faith is as deeply …ooted in the ſoul as any thing elſe; Nay, as low as the very faculties themſelves in ſome ſence, for it reacheth ſo far forth as to move them after Chriſt; and this faith puts forth the mind to aſſent to the truths of the Goſpel, and puts forth the will to relie upon Chriſt.

Thirdly, the Scripture plainly ſeates faith in the heart as well as in the minde, Rom. 10. 10 With the heart a man believeth unto righteouſneſſe, neither may a man ſay that the heart is put for the whole ſoul of a man, it is not put for the will, the text plainly ſhewes he meanes the will, becauſe the Apoſtle p. 76puts the believing with the heart, to diſtinguiſh this ſaith from all other, to exclude hypocriſie and all counterfeit faith▪ for an hypocrite may confeſſe with his tongue, he may have braine faith, and notional ſaith, ſo much as to work upon the outward man; but with the heart a man believeth unto righteouſneſſe; if it be a ſincere cordial-faith, as he notionally believes theſe truths, ſo his heart runnes after them and is ſet upon them, and this is unto righteouſneſſe; ſo when the Eunuch had asked Philip for baptiſme, I am a believer; and what lets but I may be baptized? ſaith he, if thou belie… with all thine heart thou mayeſt; As who ſhould ſay, thou ſai…ſt thou art a believer, but take heed, do not deceive thy ſoul; may be thou …ſt an intellectual faith, but is it an heart faith? Nay, thou maieſt have ſome kinde of cordial faith, a temporary faith; but doeſt thou believe with all thine heart? Doeſt thou place all thine heart, upon Chriſt? Doeſt thou place all thy ends and aimes upon Chriſt? Doeſt thou ſo reach thy ſelf forth to Chriſt, that in all things Chriſt have the preheminence? Doeſt thou wholly reſigne thy ſelf up unto Chriſt, minde, and heart, and all that is in thee? If thou believeſt with all thine heart I dare be bold to baptize thee, and ſeale thee up unto eternal life; ſo that the Scripture makes faith to be not only an aſſent of the mind, but an affiance of the heart in Chriſt.

Fourthly, it is no abſurdity to ſay that faith is in the heart, and in ſeverall powers of the ſoul, becauſe faith is ſuch a thing as muſt purifie the whole man, 4and all the powers of the ſoul, it juſtifies, and ſanctifies the whole man; it is faith that reneweth the whole man, therefore no wonder it is ſuch a thing that the whole man muſt put forth it ſelf in, it is like leaven, Matth. 13. 33. That leaveneth the whole lump; ſo faith is ſuch a thing, that he which hathie purifieth himſelf, himſelf is the agent, all himſelf is the patient; all himſelf is ſet to ſtrive againſt ſin and to pleaſe God, and to draw the whole man to God; his whole ſelf is both the agent and the patient, faith comes in to juſtifie the whole man, and ſanctifie the whole man, and renew the whole man, therefore no wonder it is ſuch an act as the whole man doth put forth, not only the mind by aſſenting, but the heart by relying, and the affections by placing themſelves upon God.

Fifthly, there be abundance of graces beſides faith, that are in all the powers of the ſoul, as livelihood is in the whole, and unblameableneſſe, 1 Theſſ. 5. 23. 5and perſeverance is in the whole man, ſo that the mind muſt not only perſevere in ſaving knowledge, but the heart alſo in ſaving confidence, perſeverance runs through all the ſoul, and why not faith, many graces have a complext and compounded nature; in one regard they may be ſaid to be in the minde, in another in the heart, in another in the memory, in another in the affections, in another in the body; ſo it is with faith, in one regard, in regard of aſſent it is in the mind, in regard of confidence and affiance it is in the will.

Here we ſee that though faith be ſure of ſalvation and juſtification in regard of the event, yet it is not alwayes ſure of it in regard of ſenſe and feeling, Uſe. 2. A believer may not be ſure in regard of ſenſe.for true faith, is not the apprehending of ſalvation it ſelf, but the apprehending of Chriſt for ſalvation; when a man placeth all his affiance in Chriſt, and all the good he looks for, ſpiritual good, temporal good, help, comfort, meanes, and maintenance, and particularly the pardon of his ſinnes, this is juſtifying faith; though for ſenſe and feeling there is much uncertainty, faith is certaine for the event, the man that believes is juſtified, and ſhall be ſanctified, and ſaved; but in regard of ſenſe and feeling, it is not alwayes certaine, Joh. 3. 15. He doth not ſay, whoſoever believes he ſhall have eternal life, hath it, but whoſoever believes in me he ſhall have it, though he be afraid he ſhall not have it, yet if he believes in me he ſhall have it certainly, if with heart, and minde, and ſoul, and all, he reſigne up himſelf to me, to be guided and ruled p. 77by me in all his wayes, if he commit… himſelf to me he ſhall have eternal life… may be he is afraid he ſhall not have it; a man hath that affiance in Chriſt, that is confident in Chriſt for ſalvation, and commits himſelf to Chriſt for all his comfort, and hope, and ſtay, and is …lly reſolved by the Grace of God never it have him, he is inwardly purpoſed never to forſake him, he will ever ſet hi…ſelf to pleaſe him, he will eve… follow his Commandements, and ever ſtriv… … his corruptions; and whereas he may be tempted to be carried from …, he hath an inward principle in his ſoul for a rule which he goeth b…, that he muſt pleaſe God, and not man; there is an inward rule rooted in his …, that thus i… is, and this man commits himſelf to Chriſt, for audience in his prayers, for acceptance in his duties, for the reſiſting of his corruptions, … for the ſalvation of his ſoul when he dieth, and for the comfortable reſurrection of his body at the laſt day; yet notwithſtanding this man would give a world to be aſſured of Gods favour, though he caſts himſelf upon God for it, and commits himſelf, and betruſts himſelf with Jeſus Chriſt; he doth ſo believe in him that he dares follow him in all his wayes, and he dares caſt himſelf upon him; whatſoever it will coſt me I will follow Chriſt; may be it may coſt me the ill will of my friends; may be of my husband; may be it may coſt me the ill will of all the Countrey; yet that way I will walk, thought it coſt me … and faggot; may be I ſhall be perſecuted and impriſoned, it is no matter, her… is eternal life and no where elſ…; here I come for it, and here I truſt that Chriſt will give it to me, it is he only that can help me, he only that can give me audience in prayer, he only can bring me to acceptance in heaven; here I come to him for it, and caſt my ſelf upon him in all my wayes; yet may be this man would give a world for this favour; that he hath committed himſelf to Chriſt, for he would give all the world to the ſhirt upon his back that he had the ſenſe and feeling of it, many times between hope and deſpaire, he even ſtaggers and knows not what to think, yet he will caſt himſelf upon Chriſt, and truſt to him; yet he hath much ado to believe certainly, there is a great deal of feares and doubtings in his faith; the reaſon is, when a man hath truſted in Chriſt, and lookes upon his faith, he ſhall finde may be ſuch ſtrength of worldly allurements, ſuch yieldings to the aſſents of the fleſh, and himſelf ſometimes foiled with a paultry and petty luſt; he ſhall finde ſuch a deal of deadneſſe, and ſo much untowardneſſe, and ſuch a company of cor…ptions marching before him, that he is afraid; 'tis true, I have caſt my ſelf upon Chriſt, but I doubt my faith is not of the right ſtamp; not as though a man can believe in hugger mugger, and a man knows not what he doth, for a man ſees it, and knows it, for the ſpirit of a man knows what is in him; ask the man? Sir, do you not do thus and thus? Yes, have you not theſe and theſe workings in you? he cannot deny it, do you not hate your ſelf for every ſinne you know, and do you not know your own ſinnes, and do you not grieve to ſee what a vile creature you are? do you not labour after more ſincerity in your wayes, and more quickning in good duties? He cannot deny but he hungers after theſe things, and … you not ſtill follow Chriſt, and cleave ſtill to Chriſt, and do you not ſtill labour to deny your ſelfe? He cannot but confeſſe it, why then you have faith; 'tis true, ſaith he, I go out of my ſelf, but it is I know not how, I am at this paſſe, if I periſh I periſh, here I ſtick, and here I wil ad…re, but yet I fear I am not right; the Scripture ſaith true, faith doth thus and thus, and thus; but here I ſee ſuch a corruption ſo ſtrong, and ſuch a luſt ſo mighty; I ſay, true faith may be without ſenſe and feeling of it, there may be much f…re and …rem…ing in regard of aſſurance of ſalvation, though a man do truly and confidently caſt himſelf upon Chriſt; and I will prove this unto you by five Arguments.

Firſt, the event is not the object of a juſtifying faith, that a man ſhall be Arg. 1. The event is not the object of juſtifying faith.…uſtified… ſanctified, and ſaved; this is the event of a juſtifying faith, that he p. 78lookes for; Now the object of a juſtifying faith is not the event, that it ſhall fall out thus with him, he commits this to God, he believes in the general that all that believe ſhall be ſaved; and that a reprobate may believe, but the event that he ſhall be juſtified and ſaved, is the fruit of a juſtifying faith; when a man hath juſtifying faith, this is not the object of it, but he commits himſelf to Chriſt for juſtifycation and ſalvation, he truly believes the event ſhall be, that they which truly believe ſhall be juſtified and ſaved, and God will help their infimities, and pardon their weakneſſes; but now juſtifying faith apprehends not the event that comes afterwards, but faith commits it ſelf to Chriſt for the event, as I will ſhew you by a ſimilitude; a man reſolves to leane upon a ſtaffe, what is in this mans minde? is the object this, that he ſhall not ſlip nor fall? no, he findes by experience that he may fall for all his ſtaffe, but he caſts himſelf upon his ſtaffe, fall or not fall, and though he do fall, he will not fling away his ſtaffe; No, but he will look better to himſelfe afterwards, he knows the fault was not in his ſtaffe, but in his own managing of it, therefore he commits himſelf to his ſtaffe ſtill, and reſolves to leane upon it; he is not ſure he ſhall not fall, but though he do fall, he will up again, and help himſelf with his ſtaffe in his going ſtill; he knows the ſtaffe is not in the fault, but himſelf; may be he doth not leane upon it, or he knows not the right way, but he is ſtill leaning upon his ſtaffe, and venturing upon his ſtaffe; ſo I ſay true ſaving faith doth not truly apprehend he is juſtified, as if a man could not be juſtified unleſſe he did believe it; this is the event, juſtifying faith is the committing himſelf to God for the event, Heb. 11. 23. By faith Abraham being called of God, went out of his owne Countrey, &c. By faith he caſt himſelf upon God; did he belive now whether he ſhould go? He could not tell, …e believed in the general, that God would not faile thoſe that truſted in him; but for his own particular he knew not whether he ſhould go, but he caſts himſelf upon God, whetherſoever God will have me to go, I will go; he commits himſelf to God at all adventures; this is true faith, and yet the event all this while may not be known, but a man may be much troubled about aſſurance.

Secondly, the event; that a man ſhall be juſtified, and ſanctified, and ſaved, is conditional until a man hath believed; Suppoſe a natural man, and yet an 2. The event is conditional till a man believes.Elect man of God; what, muſt this man believe? muſt he beleeve that he ſhall be juſtified, and ſanctified, and ſaved? No, there is no ſuch thing in the Scripture; take any natural man in the world, and look from the beginning of the Bible to the end, there is not one text that ſaith a natural man ſhall be ſaved; but juſtification and ſalvation are conditional till a man believes, but when a man hath beleeved, his juſtification, ſanctification, and ſalvation is certain; but he muſt beleeve before he can be ſaid to be juſtified; now, before a man beleeves juſtification is upon condition, if a man beleeves he ſhall be juſtified and ſaved, ſo may Judas and Simon Magus, Rom. 10. 9. 'Tis true, this is the condition, if thou beleeve in the Son of God, if thou take up his croſſe and follow him, thou ſhalt be ſaved; this is but the conditio… but when a man hath believed, he is juſtified, and ſhall be ſaved; it is abſolute now, but he believed firſt; therefore juſtifying faith doth not beleeve he ſhall be ſaved and juſtified, for he muſt have faith firſt; 'tis true, if a man have ſaving and juſtifying faith, there is the truth of the Word for it, that he ſhall be ſaved; therefore juſtifying faith muſt be the caſting off a mans ſelfe upon Chriſt for ſalvation.

Thirdly, the event, that a man ſhall be juſtified, and ſanctified, and ſaved; this cannot be the thing, that a juſtifying faith in the act of juſtification muſt Argument. 3 apprehend, becauſe then we could not ſay to every man, if thou beleeveſt, thou ſhalt be ſaved, that muſt be the object of a juſtifying faith; that may be applied to any man, for elſe how ſhould we preach the Word? we ſhould expoſe p. 79our ſelves to cavils, and open the mouthes of blaſphemers, we muſt ſay then this is faith; you muſt believe you ſhall be ſaved, and that you are in the favour of God, and then we could not bid every man believe if it were ſo; where the Goſpel comes we are to bid every man to believe, what, to believe that every ſhall be juſtified, and ſanctified, and ſaved? No, that were a lie, God commands no man to believe a lie, but he commands every man to believe in Chriſt for juſtification, and for ſanctification, and for ſalvation; Now, there are two things that God requires of every man where the Goſpel comes.

Firſt, he requires that he beleeves the Word, which ſaith, that whoſoever believes in Chriſt ſhall be ſaved.

Secondly, he commands him to believe in Chriſt for ſalvation, and this is faith; the other comes in afterwards; I will make it plaine; the Lord ſaid to Ahez, Iſa. 7. 9. Believe and thou ſhalt be eſtabliſhed, what muſt Ahaz here believe? Doth God bid him believe that he ſhould be eſtabliſhed? No, for that was a lie, for when all came to all he was not eſtabliſhed, but he muſt beleeve God, and then he ſhould be eſtabliſhed; but he not believing in God, could not be eſtabliſhed; ſo God told Adam, if he believed, he ſhould live; did God now bid Adam beleeve he ſhould live for ever? No, for then it had been a lie; but he biddeth him believe, that if he obeyed his voice, he ſhould live for ever; he was not to believe that he ſhould live for ever; ſo God doth not command men to beleeve they ſhall he ſaved, but to believe in Chriſt for ſalvation.

Fourthly, the event is known another way, and not by a juſtifying faith; Arg. 4. The event is known another way.'tis true, ſome men know the event that God intends to ſave them, and that they ſhall be glorified for evermore, but this is known by another thing, and not by an act of faith; the act of faith is the committing of a mans ſelf to God for this thing. I will ſet it out by a ſimilitude, ſuppoſe I have a great buſineſſe to do at London, I am condemned to be put to death, and except I have a pardon got to morrow, I ſhall be executed; I cannot go my ſelf, for I am in hold; but I have a friend at London, and I truſt to him to go to the Court to procure me a pardon; in the mean time the buſineſſe goeth forward againſt me, and may be I am going to the place of execution; but ſtill I caſt my ſelf upon my friend that he will get me a pardon; now if my friend ſend me a letter, and ſend me a pardon under the Kings Seal, now I know I have a pardon, but my truſting my friend was nothing, but my caſting my ſelf upon him, and ſetling my ſelf upon him, I was confident in him; Now, when he ſends down a token, and a Seal under the Kings Majeſties hand, now I know the event, that I have gotten a pardon. So it is with a poore creature that is under condemnation, and the wrath of God is gone out againſt him, and the juſtice of God is threatned againſt him, which way ſoever he looks he can ſee nothing but hell and damnation, and the Goſpel hath told him of a friend, the Lord Jeſus Chriſt he can help him to a pardon, and he truſts to him, the Law may be proceeds againſt him, and fears, and terrours, and may be he is upon the ladder ready to be turned off; yet he hangs upon Chriſt, a pardon will come, he truſts upon Chriſt, he will not go to the world and to carnal company to pacifie his conſcience, a pardon will come, he caſts himſelf upon this; and yet he is not certaine it will come, he hath affiance in Chriſt that it will come; now, if it be ſo that whereas he believes in Chriſt for forgiveneſſe, ſo Chriſt ſends him a token, there is peace of conſcience for thee, and joy in the Holy Ghoſt for thee; and as he depends upon him for meanes and maintenance, ſo Chriſt ſaith, there is ſomething for thee to live upon, or patience to bear poverty; as he believes he ſhall be accepted of God, ſo here is a token, thy prayers are heard: Now he hath a token, now he may know it, Pſal. 22. 4. They truſted in God and they were delivered; that is, they p. 80truſted in thee, and thou diddeſt ſend them a token; now they knew they were delivered; 'tis true, a man might know this though God ſhould ſend him no token, he might know that he is juſtified, and pardoned, and hath title to all the mercy in Chriſt; he might know it without this, but that for his own weakneſſe, and that by two things. Firſt, by looking into the Word, there he might find, that he which truſts in Chriſt, and commits himſelf to God, ſhall be ſaved; Another thing is, to reflect upon himſelf; there he ſhall find that he truly goeth out of himſelf, and caſts himſelf upon God; then here he may know it, he that believes in Chriſt ſhall be ſaved, but I find that I believe in Chriſt, therefore I ſhall be ſaved, but this is not the act of faith, but the knowing of it.

Fifthly, it is not the truth of faith, but the ſtrength of faith that apprehends the event; let a man believe in Chriſt; and caſt himſelf upon him in all his ways, Arg. 5 Not the truth, but ſtrength of ſaith aprehends the event.and follow him in all his Commandments, this is faith, be it never ſo weak, and this doth intitle to juſtification, and ſanctification, and ſalvation, though it be never ſo weak; yet while it is weak it cannot apprehend the event, it will be much afraid in regard of that; as ſuppoſe a man were learning to ſwimme, he beleeves that if he could but ſpread his armes and legges the water would beare him up; now when he begins to learne, he commits himſelf to the water, and ſpreads his armes and leggs, but this is with much feare and miſgiving, and he ſometimes ſets one leg on the ground, and he hath but little ſenſe and feeling of the waters bearing him, becauſe he commits not himſelf to the water; but the more and more he commits himſelf to the water, the more he finds the water bears him, and now he can fling away his bladders, and ſwimme over the river; he did believe before that the water would beare him, but when he did commit himſelf to the water he had a great deal of feare, and could not ſwim to any purpoſe, but when he had learned the art; then he committed himſelfe to the water, and then he could ſpread his armes, and leggs, and ſwimme; So when a man comes firſt to believe in Chriſt, he thinks I ſhould be the happieſt man in the world, I ſhould be in a better eſtate then Kings and Princes …f I could believe; and withal it makes him to believe in Chriſt, and to deny himſelf, and caſt himſelf upon Chriſt, plucks up both his feet, and commits himſelf to the water, and fling out himſelf upon Chriſt, ſink or ſwim; yet at the firſt this is very weak, and ſometimes he doth it, and ſometimes he doth it not; and ſometimes he is feelling for this, ſometimes for that; and ſomtimes he doth not pray well enough, and is not humble enough, this is nothing but truſting to himſelf; may be a pleaſure comes, he cannot deny it, he cannot commit himſelf to Chriſt, the weakneſs of this is the reaſon why he cannot apprehend the event, for a ſtrong confidence in Chriſt carries all along with it, it will reflect upon it ſelf, and gather all theſe things, and be aſſured he will not only have confidence in Chriſt, but alſo be confident for the having of thoſe good things he believes in him for.