The Christians daily walke in holy securitie and peace Being an answer to these questions, 1. How a man may doe each present dayes worke, with Christian chearefulnesse? 2. How to beare each present dayes crosse with Christian patience? Containing familiar directions; shewing 1. How to walke with God in the whole course of a mans life. 2. How to be upright in the said walking. 3. How to liue without taking care or thought any thing. 4. How to get and keepe true peace with God; wherein are manifold helpes to prevent and remove damnable presumption: also to quiet and to ease distressed consciences. First intended for private use; now (through importunity) published for the common good. By Henry Scudder, preacher of the word.

SECTION 5. A removall of false feares, rising from doubtings whether they have faith and are Iustified.

ALL men will grant, that if they were sure that they

had faith, they should not doubt of their iustification, nor of Gods love to them in Christ. But ma∣ny doubt that they have no faith, or if they have any, it is so little, that it cannot be sufficient to car∣ry them through all oppositions to the end, unto salvation.

First, if you have any faith,* 1.1 though no more then as a n 1.2 graine of Mustard-seed, you should not feare your finall estate, nor yet doubt of Gods love, for it is not the great quantitie and measure of faith that saveth; but the ex∣cellent property and use of faith, if it be true, though never so small: For a man is not saved by the worth of his faith, by which he beleeveth, but by the worth of Christ, the person on whom hee be∣leeveth. Now the least true faith doth apprehend whole Christ, as a little hand may hold a Iewel of infinite worth as well though not so strongly as a bigger. The least infant is as truly a man, as

soone as ever it is endued with a reasonable soule, as afterward, when it is able to shew forth the operations of it, though not so strong a man: even so it is in the state of Regeneration. Now you should consider that God hath l 1.3 Babes in Christ, as well as ••ld men, m 1.4 feeble minded as well as strong, sicke children as well as whole in his familie. And those that have least strength and are weakest, of whom the holy Ghost saith, they have a n 1.5 little strength in comparison, yet they have so much as (through God) will en∣able them in the time of greatest trials, to keepe Gods Word, and that they shall not deny Christs Name. Also know, God like a tender father, doth not cast off such as are little, feeble, and weake, but hath given speciall charge concerning the o 1.6 cheri∣shing, supporting, and comforting of these, rather than others. And p 1.7 Christ Iesus, hee will blow up,

and not quench the least sparke of faith.

This which I have said in* 1.8 commendation of little faith, is onely to keepe him that hath no more, from despaire. Let none herby please or content himselfe with his little faith, not striving to grow, and be strong in faith. If he do, it is to be feared that he hath none at all; or if he have, yet he must know that hee will have much to doe to live, when he hath no more than can keepe life and soule together, and his life will be very unprofitable, and uncomfortable, in comparison of him that hath a strong faith.

But you will say, you are (1) so* 1.9 full of feares and doubtings, (2) you are so fearefull to dye, and to heare of our comming to iudgement, and (3) you cannot feele that you have faith, you cannot feele joy and comfort in beleeving, wherefore you feare you have no faith.

First, if you (having so sure a word and promise) doe yet doubt and feare so much as you say, it is your great sinne, and I must blame you now, in our Sa∣viours name, as he did his Disci∣ples then, saying, q 1.10 Why are you fearefull, r 1.11 why are yee doubtfull, O yee of little faith? But (to your reformation and comfort) ob∣serve it, he doth not argue them to be of no faith, but onely of lit∣tle faith, saying, O yee of little faith. Thus you see that some feares and doubtings doe not argue no faith.

Secondly, Touching feare of* 1.12 death and judgement, some feare doth not exclude all faith. Ma∣ny out of their naturall constitu∣tion are more fearefull of death than others. Yea, pure nature will startle and shrink to think of the separation of two so neare, and so ancient, and such deare friends as the soule and body have been. Good men, such as David and

Hezekiah have shewed their un∣willingnesse to die. And many upon a mistaking, conceiving the pangs and paines of death in the parting of the soule out of the body to be most torterous, and unsufferable, are afraid to dye. Whereas unto many, the neerer they are to their end, the lesse is their extremitie of paine; and very many goe away in a quiet swoone without paine.

And as for being moved with some feare at the thought of the day of Iudgement; who can thinke of that great appearance before so glorious a Maiesty, (such as s 1.13 Christ shall appeare in) t 1.14 to answer for all the things he hath done in his body, without trem∣bling? The Apostle calleth the thoughts thereof the terror of the Lord. Indeede to bee perplexed with the thoughts of the one or other, argueth imperfection of faith and hope, but not an utter absence of either.

You have other and better things to doe in this case, than to make such dangerous conclusi∣ons, viz. that you have no faith, &c. upon such weake grounds. You should rather when you feele this over-fearefulnesse to die and come to Iudgement, la∣bour to finde out the ground of your error, and study and inde∣vour to reforme it.

Vnwillingnesse to dye may come from these causes.

First, From too high an estima∣tion,* 1.15 and from too great a love to earthly things of some kinde or other, which maketh you afraid and too loath to part with them.

Secondly, You may bee un∣willing to die, because of igno∣rance of the super abundant and in∣conceivable excellencies of the hap∣pinesse of Saints departed, which if you knew, you would bee willing.

Thirdly, Feare of death and

comming to Iudgement, doth (for the most part) rise from a conscience guilty of the sentence of condemnation, being without as∣surance, that, when you dye, you shall goe to heaven.

Wherefore if you would be* 1.16 free from troublesome feare of death and Iudgement, Learne (1) to thinke meanely and basely of the world, in comparison of those better things provided for them that love God, and use all things of the world accordingly, without a 1.17 setting your heart upon them, b 1.18 as if you used them not. (2) While you live here on earth, take your selves aside oft times in your thoughts, and enter into heaven, and contemplate deep∣ly the ioyes thereof. (3) c 1.19 Give all diligence to make your calling, and election, and right unto heaven, sure unto your selves; But let me give you this needfull Item, that you be willing and ready to judge it to be sure, when it is sure, and

when you have cause so to judge. Let your care bee onely to live well, joyning unto faith vertue,* 1.20 &c. and you cannot but dye well. Death at first appearance like a Serpent seemeth terrible, but by faith you may see this Serpents sting taken out, which when you consider, you may for your re∣freshing receive it into your bo∣some. The sting of death is sinne, the strength of sinne is the Law,* 1.21 but the Law of the spirit of life in Christ hath freed you from the law of sinne and of death. I confesse that when you see this pale horse, death approaching, it may cause nature to shrinke, but when you consider that his errant is to car∣ry you with speede unto your desired home, unto a state of glo∣ry, how can you but desire he should carry you away out of this vale of misery, that morta∣lity* 1.22 might be swallowed up of life.

If you would doe all this in earnest, you would be so farre

from feare of death, that you would, if you were put to your choice, with the d 1.23 Apostle, choose to hee dissolved, and to bee with Christ, which is best of all, and so farre from fearing the day of Iudgement, that you would love and n 1.24 long for Christs appearing; waiting with patience and chear∣fulnesse, o 1.25 when your change shall be. Indevour to follow these di∣rections; then, suppose that you cannot keepe downe these fears, and conquer them as you would, yet be not discouraged, for fears and doubts in this kinde, doe flow many times from strength of temptation, rather than from weakenesse of Faith.

Moreover, what if you cannot* 1.26 attaine to so high a pitch in your Faith, as S. Paul had, are you so ambitious, that no other degrees of Faith shall satisfie you? Orare you so foolish, as thence to con∣clude, that you have no Faith.

Thirdly, Whereas you say,

you are without feeling, there∣fore you feare you have no faith. I acknowledge that want of fee∣ling, and want of sense of Gods fa∣vour, is that which doth more trouble GODS tender-hearted Children, and make them more doubt of Gods love, and of their iustification, than any thing else, whereas I know nothing that giveth them losse cause.

For first, What meane you by feeling? If you meane the enioy∣ment of the things promised, and hoped for, by inward sense; This is to overthrow the nature, and to put an end to the use of faith and hope. For p 1.27 Faith is the ground of things hoped for, and the evidence of things not seene. And the Apostle faith, q 1.28 Hope that is seene is not hope. Indeede faith giveth a present being of the thing promised to the beleever, but it is a being, not in sense, but in hope, and assured expectation of the thing promised: Where∣fore

the Apostle speaking of our spirituall conversation on earth, saith, We r 1.29 walke by faith, not by sight. These two; faith and fee∣ling, are opposite one to the other in this sense; For when wee shall live by sight, and feeling, then, we shall cease to live by faith.

Secondly, If by feeling you meane a ioyous and comfortable assurance that you are in Gods sa∣vour, and that you shall be saved, and therefore because you want this joyous assurance, you think you have no Faith, you must know this conclusion will not follow.

For Faith, whereby you are saved and set into state of grace, and this comfortable assurance that you are in state of grace and shall be saved, doe differ, and are not the same. It is true, Assurance is an effect of faith in al that have this assurance, yet it is not such a proper and necessary effect, which is inseparable from the very being

of faith in man at all times. For you may have saving Faith, yet at sometime be without the com∣fortable assurance of Salvation.

To beleeve in Christ to Salva∣tion is one thing, and to know as∣suredly that you shall be saved, is another. For Faith is a direct act of the reasonable soule, receiving Christ, and Salvation offered by God with him. Assurance riseth from a reflect act of the soule, namely, when the soule by dis∣course returneth upon it selfe, and can witnesse that it hath the afore-mentioned grace of faith, whereby a man can say, I know that I beleeve that Christ Iesus is mine, and I know that I beleeve, that the promises of the Gospell be∣long unto mee. The holy Scrip∣tures are written for both these ends, that first Faith, and then as∣surance of faith and hope should be wrought in men. s 1.30 These things are written, saith S. Iohn in his Gospell, that you may beleeve,

that Iesus is the Christ the Sonne of God, and that beleeving you might have life through his name. Againe, these things have I writ∣ten (saith the same t 1.31 Apostle in his Epistles) to you that beleeve on the name of the Sonne of GOD; that yee may know that you have eternall life, and that you may be∣leeve, that is, continue to be∣leeve, and increase in beleeving on the name of the Sonne of God.

A man is saved by faith, but hath comfort in hope of Salvati∣on by Assurance; So that the be∣ing of spirituall life, in respect of us, doth subsist in Faith, not in Assurance & Feeling. And that is the strongest and most approved faith, which cleaveth to Christ and to his promises, and which holdeth his owne, without the helpe of feeling. For, albeit As∣surance giveth unto us a more e∣vident certainety of our good e∣state, yet faith, even without this will hold us certaine in this good

estate, whether we be assured or not.

Wherefore some Divines have well conceived of a double cer∣taintie of things apprehended by mans judgment. The first is Cer∣taintie of Adherence, and cleaving fast to the thing it beleeveth, causing a man (from the bare as∣sent and consent to the truth and goodnesse of the promise, and from the Commandement of God in his Word, which bids him beleeve and rest on his pro∣mise) for to cleave to the promise and to relie on it, and to obey that Commandement, which com∣mādeth him to beleeve in Christ Iesus; yea, though this truth bee not otherwise so evident and cleare to the understanding, as to satisfie mans natural reason. For though Faith in its minority, cannot al∣wayes comprehend to the full, how, and by what meanes, or why in reason, the thing promi∣sed should be fulfilled; yet, be∣cause

it conceiveth thus much, that the things of God are not fully comprehended by humane reason, and that the truths of God are in∣fallible, whether it comprehend them or not; will first beleeve and rest on the promise, and then after∣ward consider how it may be, so farre as is fit to be understood by reason. Hence it is that albeit reason, as it is now corrupt, will still be * 1.32 obiecting, and will be sa∣tisfied with nothing, but what it may know by sense, and by de∣monstration from Artificiall Ar∣guments; yet a 1.33 Faith, even above and against sense, and all naturall rea∣soning, will give credit unto, and rest upon the bare naked divine wit∣nesse of the Word of truth, for his sake that doth speake it.

Secondly, there is a certaintie of Evidence, namely, when the thing beleeved is not onely said to be true and good, but a man doth finde it so to be by sense and experience, and is so evident to

mans reason convincing it by force of Argument, taken from the Causes, Effects, Properties, Signes▪ Contraries, and the like, that it hath nothing to object a∣gainst the thing propounded to be beleeved. The certaintie of Adherence, is the certaintie of Faith. The certaintie of Evi∣dence, is the certaintie of Assu∣rance.

The certainty of Assurance and evidence is of excellent use, for it maketh a man b 1.34 fruitfull in good workes, and doth fill him ful of joy and comfort: therefore it must by all meanes be gotten, yet, it is not of it selfe so strong, nor so constant, nor so infallible as the certainty of Faith and Ad∣herence is. For sense and reason since the fall (even in the regene∣rate, though they will lay some foundation in the Rules of Faith to proceed by, yet erring in, or misapplying the rule) are weake, variable, and their conclusions are

not so certaine, as those of pure Faith: Because Faith buildeth onely upon Diuine Testimonie, * 1.35 concluding without reasoning or disputing, yea, many times a∣gainst reasoning.

So that notwithstanding the excellent, and needfull use of Assurance, and certainty of Evi∣dence; it is Faith and the certain∣ty of Adherence, whereby even in feares and doubts a man clea∣veth fast to the promises, and is that which we must trust unto, and is the Cable wee must hold by, lest we make ship wracke of all, when wee are assaulted with our greatest temptatiōs, for then many times our Assurance lea∣veth us to the mercy of the winds and Seas, as Marriners speake. If you have Faith, though you have little or no feeling, you are yet sure enough of Salvation, in∣deede, though not in your owne apprehension. When both can be had, it is best, for then you

have most strength, and most comfort, giving you cheareful∣nesse in all your troubles, but that certainty of Faith, and clea∣ving to the naked word and pro∣mise, is that to which you must trust.

See this in the examples of most faithfull men, for when they have beene put to it, it was this that upheld them, and in this was their faith commended. A∣braham against all present sense and reason, even against hope, be∣leeved in hope, both in the mat∣ter of receiving a sonne, and in going about to offer him againe unto God in Sacrifice. He deny∣ed sense and reason, he c 1.36 conside∣red not the unlikelihoods, and seeming impossibilities in the iudge∣ment of reason, that ever he should have a seed, hee being old, and Sarah being old and barren, or having a seed, that he should be saved by that seed, sith hee was to kill him in Sacrifice. He onely

d 1.37 considered the Almighty power, faithfulnesse and soveraigntie of him that had promised, he knew it was his dutie to obey and to waite, and so let all the businesse thereabout to rest on Gods promise, For this, his faith is commended, and hee is said to be e 1.38 strong in faith.

Iob, and David, or Asaph, shewed most strength of Faith, when they had little or no feeling of Gods favour, but the contra∣ry rather. Iob had little feeling of Gods favour, when for paine of body hee said, f 1.39 wherefore doe I take my flesh in my teeth: and in anguish of soule he said, Where∣fore hidest thou thy face, and takest me for thine enemie: Yet then this certainty of faith, which made him cleave unto GOD, made him to hold fast, and say in the same Chapter, g 1.40 Though hee slay mee, yet I will trust in him. When David said to GOD, h 1.41 Why hast thou forgotten mee? His As∣surance

was weake; yet even then his Faith discovered it selfe, when he saith to his soule, i 1.42 Why art thou disquieted within mee, Hope in God, who is the health of my countenance, and my God. You see then that the excellencie of Faith lyeth not in your feeling, but, as the Psalmist speaketh by experience, in k 1.43 cleaving close unto the promise, and relying on God for it, upon his bare word. For he saith, It is good for mee to draw neere to God, I have put my trust in the Lord God, this was it which secretly upheld him, and kept him in possession, when, as you may see in that Psalme, his Evi∣dences, and Assurance was to seek.

Wherefore, Beleeve Gods pro∣mises made to you in Christ, and ••est on him; even when you want ••oy, and feeling comfort. For ••aving Faith, you are sure of hea∣ven, though you be not so fully ••ssured of it as you desire. It will ••e your greatest commendation,

when you will be dutifull ser∣vants and children at GODS Commandement, though you have not present wages, when you wil take Gods word for that. Those are bad servants and chil∣dren, which cannot go on chear∣fully, in doing their Master or Fathers will, except they may re∣ceive the promised wages, 〈◊〉〈◊〉 least in good part aforehand, O•• e∣very day; or except they may have atleast a good part of the pro∣mised inheritance presently, and in hand. Feeling of comfort is part of a Christians wages and inheri∣tance (to be received at the good pleasure of God, that freely gi∣veth it) rather than a Christian duty. To comfort and stay our∣selves on God in distresse, is a duty, but this joyous sense and feeling of Gods favour, is a gra∣cious favour of God towards us, not a duty of ours toward God. It is from too much distrust in God, and too much self-respect, when

wee have no heart to goe about his worke, except we be full of feeling of his favour. Hee is the best child or servant, that will o∣bey out of love, duty, and consci∣ence, and will trust on God, and wait on him for his wages and recompence. Though want of apprehension of Gods favour, and of feeling of comfort may be ac∣counted a great misery; yet it is not to be judged a proofe, of no grace, or of no true Faith.

Thirdly, when you say, you cannot feele, that you have faith or hope, you meane, as in deede many good soules doe, you can∣not finde and perceive, that these graces bee in you in truth, which, if you did, you would not doubt of your salvation: My answer is,* 1.44 If faith and hope be in you, then if you would judiciously enquire into your selves, and feele for them, you may finde and feele them, and know that you have them; For as certainly, as he that

seeth bodily, may know that he seeth; so he that hath the spiritu∣all sight of Faith, may know that he hath Faith. Wherfore try and feele for your Faith, and you shall finde whether it be in you yea or no.

For this cause, (1) Try whe∣ther you ever had the necessary Antecedents and Preparatives, which ordinarily make way for the seed of Faith to take deepe root. (2) Consider the nature of saving Faith, and whether it hath wrought in you according∣ly. (3) Consider some conse∣quents and certaine effects there∣of.

First, hath the Law shut you up, in your owne apprehension, under the curse, so that you have beene afraid of Hell. And hath the Spirit also convinced you of sin by the Gospell, to the woun∣ding of your conscience, and to the working of true humiliation causing the heart to relent, and

to desire to know how to be sa∣ved; and if after this you have denied your selfe, and received and rested on Christ, according to the nature of true Faith, as fol∣loweth, then you have Faith.

If you doubt, you were never sufficiently humbled, then reade Chap. 16. Sect. 6.

Secondly, Consider rightly the nature and proper acts of Faith, lest you conceive that to be faith which is not, and that to be no faith, which is.

You may know wherein true saving Faith consists, by this which followeth. Wheras (man being fallen into state of condem∣nation by reason of sinne, thereby breaking the Covenant of workes,) it pleased God to ordaine a new Covenant, the Covenant of Grace, establishing it in his onely Sonne Christ Iesus made man, expres∣sing the full tenour of this his Covenant in the Gospell, wherein hee maketh a gracious and free

offer of Christ, in whom this Covenant is established, & with him the Covenant it selfe, unto man; now when a man burdened with his sinne, understanding this offer, giveth credit unto it, and as∣senteth thereunto because it is true, and approveth it, and consenteth to it, both because it is good for him to embraceit, and because it is the will and Commandement of God, and is one condition in the Cove∣nant that hee should consent for his part, and trust to it; when there∣fore a man receiveth Christ thus offered, together with the whole Covenant in every branch of it, so* 1.45 farre as hee doth understand it, re∣solving to rest on that part of the Ca∣venant made and promised on Gods part, and to stand to every branch of the Covenant, to be performed on his part; Thus to embrace the Cove∣nant of grace, and to receive Christ, in whom it is confirmed, is to beleeve.

This offer of Christ, and the

receiving him by faith, may clear∣ly bee expressed by an offer of peace, and favour, made by a King unto a woman that is a rebellious subiect; by making offer of a marriage betweene her and his onely sonne, the heire apparant to the Crowne, who, to make way to this match, undertakes, by his Fathers appointmēt, to make full satisfaction to his Fathers iustice in her behalfe, and to make her every way fit to be daughter to a King. And for effecting this match betweene them, the Son with the consent and appoint∣ment of his Father, sendeth his chiefe servants a wooing to this unworthy woman; making of∣fer of marriage in their Masters behalfe, with the clearest proofs of their Masters good wi•• to her and with the greatest earnestnes & intreaties, to obtaine her good will, that may be. This woman at first being a Ward, or bond-wo∣man unto this Kings sonnes mor∣tall

enemy, and being in love with base slaves like her selfe, companions in her rebellion, may happily set light by this of∣fer; or if she consider well of it, shee may doubt of the truth of this offer, the match being so unequall and so unlikely on her part, shee being so base and so unworthy, she may thinke the motion to bee too good to bee true; yet if upon more advised thoughts, she doth take notice of the peril she is in while she stan∣deth out against so puissāt a King in her rebellion, and doth also see and beleeve, that there is such a one as the Kings Sonne, and be∣leeveth that he is in earnest in his offer to reconcile her to his Fa∣ther, and that hee would indeed match with her; wherupon she considereth also that it shall bee good for her, to forsake all o∣thers and take him; and that e∣specially because his person is so lovely & every way worthy of

her love. Now when shee can bring her selfe to beleeve this, and resolve thus, though shee commeth to it with some diffi∣culty, and when with all she giveth a true and hearty consent to have him, and to forsake all other, and to take him as he is, to obey him as her Lord, and to take part with him in all conditions, better or worse, though she come to this resoluti∣on with much adoe, then the match is as good as made▪ be∣tweene them; for hereupon fol∣loweth the mutuall plighting▪ of their troaths each to other.

The application is easie through∣out▪ I will onely apply so much as is for my purpose, to shew the nature of justifying Faith.

God offers his onely begotten Sonne Iesus Christ, yea, Christ Iesus by his a 1.46 Ministers, offers himselfe in the Gospell unto re∣bellious man, to match with him, onely on this condition, that b 1.47 forsaking his kindred and fathers

house, forsaking all that he is in himselfe, hee will receive him as his c 1.48 head, husband, Lord, and Sa∣viour; Now when any man un∣derstandeth this motion, so farre as to assent and consent to it, and d 1.49 to receive Christ, and cleave to him; then hee beleeveth to Salva∣tion, then the match is made be∣tween Christ and that man, then they are hand-fasted and betro∣thed, nay married, and are no longer two, e 1.50 but are become one spirit.

By all this you may see, that in saving faith there are these two acts.

First, An assent to the truth of the Gospell, and that not onely* 1.51 beleeving in generall, that there is a Christ, beleeving also what manner of person he is, and up∣on what condition hee offereth himselfe to man to save him; but also beleeving that this Christ graciously offereth his love and himselfe, to a mans selfe in particu∣lar.

The second act is, an approba∣tion and liking well of this offer of Christ, with consenting, and hear∣tie saying, I will, to the said offer, resolving to take him wholly, and fully as hee is, accepting of him according to the full te∣nour of the marriage covenant, not onely as a mans Saviour, for to defend and shelter him from evill, and to save him and bring him to glory; but as his head to be ruled by him, and as his f 1.52 Lord and King to worship and obey him, beleeving in him, not onely as his Priest to satisfie, and to make intercession for him, but also as his Prophet to teach, and as his King to governe him, cleaving to him in all e∣states, taking part with him in gall the evils that accompany the * 1.53 profession of Christs Name, as well as in the good.

The first act is not enough to save any. The second act cannot be without the former, where

both these are, there is a right receiving of the Gospell, there is true faith.

The principall matter lyeth in* 1.54 the consent and determination of the w••ll in receiving of Christ; Which that it may be without exception, know with what manner of will you must consent, and receive Christ.

First, it must be with an ad∣vised and considerate will, it must* 1.55 not be rash, and on a sudden, in your ignorance, before you well know what you doe. You must be well advised, and consi∣der well of the person to whom you give your consent, that you know him, and that you know the nature of this spirituall mar∣riage and what you are bound unto by vertue of it, and what it will h 1.56 cost you, if you give your selfe to Christ.

Secondly, Your consent must be with a determinate and com∣pleat will, touching present recei∣ving

him, i 1.57even with all the heart. It must not be a faint consent, in an indifferency whether you consent or no, it must not be in a purpose, that you will receive him hereafter; but you must give your hand and heart to him for the present, else, yet it is no match.

Thirdly, Your consent must be with a free and ready will; it must not be, as it were with a forced wil and constrained, yeel∣ding against the will; but (how∣soever, it may be with much op∣position and conflict, yet you must so beat downe the oppo∣sition, that when you give con∣sent, you bring your will to doe it) readily and freely, with thank∣full acknowledging your selves much bound to CHRIST all the dayes of your life, for that he wil vouchsafe to make you such an offer.

When consent is rash, faint, and not free, this will not hold for

good any long time; but when your consent is advised, com∣pleate, and free, out of true love to CHRIST, as well as for your owne benefit, the knot of marri∣age betwixt Christ and you, is knit so fast, that all the lusts of the flesh all the allurements of the world, and all the powers of Hell, shall not be able to breake it.

By this which hath beene said* 1.58 touching the nature of Faith, many, who thought they had faith, may see that yet they have none.

For they onely beleeve in ge∣nerall that there is a Christ, and a Saviour, who offereth grace and salvation to mankinde, and here∣upon they presume. This gene∣rall faith is needfull, but that is not enough, it must be a perswa∣sion of Gods offer of Christ to a man in particular, that the will in particular may be induced to consent. There must likewise be

that particular consent of will, and accepting of CHRIST up∣on such tearmes as he is offered. They that receive Christ aright, enter into the marriage covenant, resolving to forsake all other, and obey him, and to take up his crosse, and to indure all hardnesse with him, and for him, as, shame disgrace, povertie, hatred, and spite in the world, and all man∣ner of misusages; this they con∣sent to, and resolve upon for the present, and from this time for∣ward, for the whole time of their life, which things many nei∣ther did, nor intended to doe, when they gave their names to Christ; they onely received him as their Iesus, one by whom they did looke to be saved, and hono∣red, looking that he should endow them with a faire ioynture of hea∣ven, but they did not receive him as their Lord. In doing thus, they erred in the essentials of marri∣age. For they erred in the Per∣son,

taking an Idoll Christ for the true Christ. They erred in the forme of marriage; they tooke him not for the present, nor abso∣lutely, for better, for worse (as we speake) in sicknesse and health, in good report, and ill report, in persecution and in peace, forsa∣king all other, never to part, no not at death. Wherefore Christ doth not owne these foolish Vir∣gins, when they would enter the * 1.59 Bride-chamber, but saith, I know you not; For because there was no true consent on their part, they had no faith, and their contract or marriage with Christ was only but in speech, but was never Legall, nor consummate.

By this which hath beene said, others who have Faith indeed, may know they have it, namely, if they so beleeve the Covenant of Grace established in Christ, that with all their harts they ac∣cept of him, and it, so that they will stand to it on their parts, as

they are able, and rest on it so farre as it concernes Christ to fulfill it. For this is Faith.

Vnto this, some fearefull soules* 1.60 will reply; If we have not Faith, except unto assent to the truth, we doe also receive Christ offe∣red, with a deliberate, entire, and free consent, to rest on him, to be ruled by him, and to take part with him in all conditions; then we doubt that we have no Faith; because wee have so hardly brought our selves to consent, and finde our selves so weake in our consent, and have beene so unfaithfull in keeping promise with Christ.

Truth, fulnesse, and firmenesse* 1.61 of consent of will to receive Christ, may stand with many doubtings, and with much weakenesse, and sense of difficultie, in bringing the heart to consent. For so long as there is m 1.62 a law in your members warring against the law of your minde, you can never doe as you

would. If you can bring your hearts to n 1.63 will to consent, and o∣bey, in spite of all oppositions, this argueth heartie and full con∣sent, and a true Faith. Nay, if you can bring the heart, but to desire to receive Christ, and to enter in∣to Covenant with GOD, made mutually betweene God and you in Christ, and that it may stand according to the offer which he maketh unto you in his Word, even this argueth a true and firme consent, and maketh up the match betweene Christ and you. Even as when Iacob related the particu∣lars of an earthly Covenant, into which he would have Laban en∣ter with him, Labans saying o 1.64 I would it might be according to thy word, gave proofe of his consent, and did ratifie the Covenant be∣twixt them. If you can therefore, when God tenders unto you the Covenant of Grace, willing you to receive Christ, in whom it is established, & to enter into this

Covenant. If (I say) you can with all your heart, say to GOD, I would it might be according to thy word: The Covenant is mutu∣ally entred into, and the match is made betwixt CHRIST and you.

And whereas it doth trouble you, that you cannot be so faith∣full to Christ, as your Covenant doth binde you, it is well you are troubled, if you did not with all make it an argument, that you have no Faith, for in that it hear∣tily grieveth you, that you cannot beleeve, nor performe all faith∣fulnesse to Christ, it is an evident signe that you have faith. You must not think, that after you are truly married to Christ, you shall be free from evil solicitati∣ons by your old lovers; Nay, sometimes a kinde of violence may be offered, by spirituall wic∣kednesses, unto you, so that you are forced to many evils indeede* 1.65 against your will, as it may befall

a faithfull wife, to be forced by one stronger then she; yet if you give not full consent unto them, and give not your hart to follow them, your husband CHRIST will not impute these rapes unto you.

Yet, let none by this take liber∣ty* 1.66 to oftend Christ in the least thing, for though Christ love you more tenderly, and more mercifully, than any husband can love his wife, yet know ye, he doth not do••e on you; he can see the smallest faults, and sharp∣ly (though kindly) rebuke and correct you for them, if you doe them presumptuously. But he e∣steemeth none to breake spirituall wedlocke, so as to dissolve marri∣age: but those whose * 1.67 hearts are wholy departed from him, and are set upon, and given to something else. If you thus looke into the nature of faith, (I speake to a soule troubled for sinne) you may know and feele that you have it.

3. You may know a lively faith likewise, by most certaine* 1.68 consequents and effects. I meane not comfort and joy, which are sometimes felt, and through your fault sometimes not; but by such effects, which are more constant, and more certaine, and may be no lesse felt than joy and com∣fort, if you would feele for them: Amongst many I will reckon these.

First, you may know you have Faith by your feeling and oppo∣sing of the contrary, if you feele a fight and conflict betweene be∣leeving and doubting, fear••, and distrust; and in that combat you take part with beleeving, hope, and confidence, or at least desire heartily that these should pre∣vaile, and are grieved at heart, when the other get the better. If you feele this, doe not say, you haue no feeling. Doe not say, you have no faith.

This conflict, and desire to have faith, gaue proofe, that the man in the Gospel who came to Christ to cure his child, had faith, p 1.69 I be∣leeve Lord, saith hee, Lord helpe my unbeliefe. Doe not say (as I have heard many) this man could say I beleeve; but we cannot say so. I tell you, if you can heartily say, Lord helpe my unbeliefe, I am sure, any of you may say, I be∣leeve. For, whence is this feeling of unbeliefe and desire to beleeve, but from Faith?

Secondly, You may know you have Faith (I speake still to an afflicted soule which dareth not sinne wittingly) for that you wil not part with that Faith which you have, upon any termes. I will aske you (that have given hope to others, that you doe be∣leeve, & that yet doubt you have not truth of faith & hope in God) only these questions, and as your heart can answer them, so you may judge. Will you part with

that faith, and hope, which you call none, for any price? Would you change present states with those that presume they have a strong Faith, whose consciences do not trouble them, but are at quiet, though they live in all manner of wickednesse? Or at best are meerely civilly honest? Nay, would you (if it were possible) forgoe all that faith, and hope, and other graces of the Spirit, which you call none at all, and returne to that former state, wherein you were in the dayes of your vanity, before you did indevor to leave sinne, and to will to indevour to settle to Religion in earnest? Would you lay any other foun∣dation to build upon, then what you have already layd? Or is there any person or thing, wher∣on you desire to rest for Salvati∣on and direction, besides Christ Iesus? If you can answer, no; but can say with q 1.70 Peter; To whom shall wee goe, Christ onely

hath the words of eternall life; you know no other foundation ••o lay, then what you have laid, and have willed, and desired to lay it right; you resolve never to pull downe what you have built, thogh it be but a little. It is your griefe that you build no faster upon it. By this answer you may see, that your conscience, before you are aware, doth witnesse for you, and will make you confesse, that you have some true faith and hope in GOD, or at least hope that you have. For (let men say what they will to the conttary) they alwaies thinke they have those things, which by no meanes they can be brought to part with.

Thirdly, If you would have feeling and proofe of your faith and Iustification; feele for it in the most certaine effect, which is the exercise of your Sanctificati∣on. Doe you feele your selves loa∣den and burthened with sinne? Doe you feele your hearts ••ke

with sorrow for sinne? And with all, do you feele your selves to be altered from what you were? Doe you now beare good will to Gods Word and Ordi∣nances? And doe you desire the pure word of God, that you may r 1.71 grow in grace by it? Doe you affect s 1.72 Gods people therefore, be∣cause you thinke they feare God? Is it your desire to approve your selves to God, in holy obedience? And is it your trouble, that you cannot doe it? Then certainly you have Faith, you have an ef∣fectuall Faith. For what are all these but the very Pulse, t 1.73 breath, and motions of faith? If you feele grace to be in you, it is a better feeling, then feeling of comfort; for grace (in men of understan∣ding) is never severed from ef∣fectuall Faith but comfort many times is; for that may rise from Presumption, and false Faith. Grace onely from the Spirit, and from true Faith.

Notes

• * 1.1

  Answ.
• n 1.2

  Luk 17. 6
• l 1.3

  1 Ioh. 2. 12
• m 1.4

  1 Thes. 5 14 Rom. 14. 1 Rom. 15. 1
• n 1.5

  Rev. 3. 8.
• o 1.6

  1 Thes. 5. 14
• p 1.7

  Mat. 12. 2
• * 1.8

  Caution.
• * 1.9

  Reasons why many think they have no faith, but without cause.
• q 1.10

  Mat. 8. 26
• r 1.11

  Mat. 14. 31.
• * 1.12

  Reasons, why some are more feareful to die than o∣thers, and why al na∣turally are unwilling to dye.
• s 1.13

  Mat. 16. 27
• t 1.14

  2 Cor. 5. 10, 11
• * 1.15

  Causes why Chri∣stians are too unwil∣ling to die
• * 1.16

  Helpes a∣gainst fear of death.
• a 1.17

  Psa. 62. 10
• b 1.18

  1 Cor. 7. 29, 30, 31.
• c 1.19

  2 Pet. 1. 10, 11.
• * 1.20

  2 Pet. 1. 5.
• * 1.21

  1 Cor. 15. 55, 56. Rom. 8. 2.
• * 1.22

  2 Cor. 5. 4
• d 1.23

  Phil. 1. 23
• n 1.24

  2 Tim 4. 8
• o 1.25

  Iob 14. 14
• * 1.26

  An answer to those which que∣stion their faith, for want of feeling.
• p 1.27

  Heb. 11. 1
• q 1.28

  Rom. 8 24
• r 1.29

  2 Cor. 5▪ 7
• s 1.30

  Ioh. 20. 31.
• t 1.31

  1 Ioh. 5. 15.
• * 1.32

  Ioh. 3. 4.
• a 1.33

  Rom 4. 19, 20. Heb 11 8. 11
• b 1.34

  2 Pet. 1. 8 10
• * 1.35

  Rom. 4. 18. Heb. 11. 11
• c 1.36

  Heb 11. 17, 18, 19.
• d 1.37

  Rom. 4. 18 19, 20, 21.
• e 1.38

  Rom 4. 20
• f 1.39

  Iob. 13. 14. 24.
• g 1.40

  Iob 13. 15.
• h 1.41

  Psa. 42. 9.
• i 1.42

  Ps. 42. 11
• k 1.43

  Ps. 73. 28.
• * 1.44

  Many doe not feele that they have faith, because they doe not feele for it▪
• * 1.45

  What it is to beleeve
• a 1.46

  2 Cor. 1•• ••▪
• b 1.47

  Ps. 45 〈…〉〈…〉
• c 1.48

  Rom. 7▪ 4
• d 1.49

  Ioh. 1. 12.
• e 1.50

  1 Cor. 6. 17.
• * 1.51

  Two speci∣all acts in saving Faith.
• f 1.52

  Ps 45. 1••
• * 1.53

  § Luk. 9. 2••
• * 1.54

  With what manner of will and consent, a man recei∣veth Christ by faith.
• * 1.55

  Luk. 14. 28 31
• h 1.56

  Luk. 14. 28.
• i 1.57

  Act. 8. 37
• * 1.58

  Many pre∣sume that they have faith, which have none
• * 1.59

  Mat. 25. 12
• * 1.60

  Reply.
• * 1.61

  Answ.
• m 1.62

  Rom. 7. 23
• n 1.63

  Isa. 1. 19.
• o 1.64

  Gen. 30. 34
• * 1.65

  Rom. 7. 19
• * 1.66

  Caution that none abuse Christs le∣nity.
• * 1.67

  Heb. 3. 12▪
• * 1.68

  Faith known by the effects thereof.
• p 1.69

  Mar. 9. 34
• q 1.70

  Ioh. 6 68
• r 1.71

  1 Pet. 2. 2
• s 1.72

  1 Ioh. 3. 14
• t 1.73

  Iam 2. 22 26.