The humbled sinner resolved what he should do to be saved. Or Faith in the Lord Jesus Christ the only way of salvation for sensible sinners.: Discovering the quality, object, acts, seat, subject, inseparable concomitants and degrees of justifying faith. The agreement and difference of a strong and weak faith; the difficulty of beleeving, the facility of mistake about it, and the misery of unbelief. The nature of living by faith, and the improvement of it to a full assurance. Wherein several cases are resolved, and objections answered. / By Obadiah Sedgwick, Batchelour in Divinity and late minister of the Gospel in Covent Garden.

CHAP. XVII. Of living by faith.

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

Beloved, there be two offices of faith.

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

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

So is it with faith, first it doth espouse the soule to Christ, it takes him as Lord and husband, and then it casts all the provisions of the soule upon him, all the supplies and helps, it trusts on him for righteousnesse, on him for pardon of sinnes, on him for grace, one him for

strength, on him for comfort, on him for eternal life, &c.

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

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

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

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

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

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

6. What things oppose the life of faith.

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

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

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

SECT. I.

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

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

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

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

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

It is an heavenly and dutiful committing of our whole per∣sons, and of our whole estates unto God, with a pious de∣pending upon his faithful and good promises in Christ, for sutable and seasonable supplies in all our exigences occurrences, and changes whatsoever.

Here are divers things observable.

First, to live by faith, is to commit all to God: It is as it were to intrust him with our selves and ours. I know (saith Paul) whom I have beleeved, and I am perswaded that he is able to keep that which I have committed unto him, 2 Tim. 1. 12. As if he should say, I have put my very soul and life into the hands of Christ, who I know will look to it, take care of it for ever. David makes this to be the putting of our selves under God, as our Shepherd, Psal. 23. 1. and as our Keeper, Psalm. 121. 5. Mark this, a man lives not by faith when he undertakes to be himself, the Lord of himself, or a God to himself, when

he trusts to his own heart, or will subsist by his own arme, or when he puts his confidence in any arme of flesh. O no, faith gives God the honour of our beings and safeties, and resignes up all to be, and to be disposed as the Lord pleaseth; If he will have me to enjoy, well; if to want, well; if to abound, well; if to be abased, well; I would be as he would have me to be, and I would be estated as he would have me to be estated; If he thinks good to bestow a faire estate upon me, I desire to be humble and thankful; If he thinks good to limit me to a meane estate, I desire to be humble and contented; If he keeps me in a free condition, I desire to love him; if in a perplexed condition, I yet desire to fear and serve him: though I would be careful and diligent, yet I would not be anxi∣ous and vexing; I dare to trust him with my soul, to preserve, sanctifie, uphold, comfort, save it; I trust him with my body, to preserve, enable, change, and dispose it; I trust him with my whole estate, to give it, alte•• it, increase it, lessen it, keep it, blesse it, as may make most for his glory and my good.

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

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

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

Now to live by faith, is to cast anchor at heaven gates, it is to cast the soul upon Gods promises in Christ, to rely on God for any good which God hath promised, and undertaken; this I want, and this God hath promised; he hath under∣taken

the supply, and I will trust upon him for it.

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

SECT. II.

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

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

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

Briefly, the temporal state comprehends all whatsoever may weaken; or wast, or distract: All or any of our temporal con∣tentments, delights, desires, ends; as also all our temporal supplements for the being, or well-being of this poore and short life of ours, as health, strength, friends, food,

liberty, estate, peace, and quietnesse, &c.

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

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

SECT. III.

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

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

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

1. The particular conditions and exigencies of the soul, by rea∣son of which it hath need to live by faith.

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

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

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

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

Now there are many things which ly upon our souls.

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

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

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

4. The times of contrariety: when the Sunne seemes to be darkened, and when mercy seems to be angry, and when fide∣lity seems to cast off, when mindfulnesse seemes forgetful, God seemes not to regard us, but to fight against us, and Christ who did call to us to come unto him, doth seem to go away from us:

O this is a strong exigence of the soule, and if ever, now must it live by faith.

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

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

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

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

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

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

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

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

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

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

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

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

2. Nay, and Christ is both appointed of God to be, and do all this for the beleever, and is very willing. He is made unto us of God, (saith the Apostle, 1 Cor. 1. 30.) wisdome, righteousnesse, sanctification and redemption: therefore is he called the horn of salvation, the Justifier of his people, the Standard to which we should repaire, the strength of them that trust in him, in a

word, he was invested a Mediator with his triple office, of Priest, and Prophet, and King, to be, and to do all this for such as are believers.

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

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

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

So againe, suppose that thou feelest corruptions strongly working, and temptations grievously assaulting, now to live by faith on Christ is to come unto him, (knowing the Kingly power of his grace) and to beseech him to subdue iniquities for

thee; and to send forth the rod of his Scepter, the power of his gracious Spirit, to mortifie thy lusts yet more, and to trust upon him, that he will do this for thee, and therefore thou wilt apply thy self, with patience and confidence to the use of all consecra∣ted wayes and meanes, through which Christ will manifest that power unto thy soul. I thank God through Jesus Christ▪ said Paul, Rom. 7. As if he should say, I am not able for my life to root out, to beat down these vile motions, but I cast my self upon Jesus Christ, I trust unto him, and verily beleeve he will deliver me; the like may be said of all the other exigences, but I cannot repeat all.

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

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

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

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

the breast, if it would have milk; and the soul must go unto Christ, it must approach unto him, or else it is but a fruitlesse trouble, it is not a living by faith on him.

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

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

First, his fulnesse.

Secondly, his goodnesse.

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

3. Nay, Thirdly, to live by faith, is not onely to trust upon Christ for supply, but it is to expect the perfor∣mance.

There is a great difference 'twixt the life of sense, and the life of faith: Sense is opposite to expectation; it is only for the pre∣sent, what it hath, that makes it up, it lives upon no stock but that in hand, but faith reckons its estate more from what lies in bonds, then what the person findes in the purse: It findes the greatest part of the souls estate, yet in the promises, and yet in Christ, and in both graciously, and assuredly undertaken; where∣upon it doth make the soul not only to go to Christ, but to trust him, and not only so, but to expect and waite patiently; he doth hear me, he will do me good, he will not suffer sin to have dominion,

he will send forth the rod of his power, he will make all grace to a∣bound, he will not leave nor forsake me, he will satisfie for me, his intercession shall be effectual, I shall yet feel the power of his death, the vertue of his resurrection.

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

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

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

I will be righteousnesse to thee saith Christ, and I will trust upon thee for it saith faith; I will be sanctification to thee saith Christ, and I will trust upon thee for it saith faith; I will be re∣demption to thee saith Christ, and I will trust unto thee for that too, saith faith; yea, I will trust upon thee to be my continu∣al propitiation, continual intercession, to be my continual suf∣ficiency and strength, for more grace, for quickning, for comfort, for salvation, for all.

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

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

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

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

SECT. IV.

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

Sol. They are so many, that I know not well where to be∣gin.

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

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

Take us as creatures, and so we are but beames of light, which the sunne lets forth, supports, contracts, drawes in; We are

like a glasse which God doth frame, and hold in his own hand, or else we cannot stand; or like the flowers, they must be set in the ground, and then watered, and fenced, or else they live not: our whole being, and working, and maintenance is from him that made us; In him we live, and move, and have our be∣ing.

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

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

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

Now in such cases, where the condition is wholly reduced to the promises, or unto Christ, there can be no living but by faith: The heart of a man is either broken with de∣spaire and griefe, or will break into the wayes of wicked∣nesse, if it lives not by faith in the cases of all sensibe sequestra∣tions: For,

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

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

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

There be six arguments which we may behold in God, to en∣vite and perswade us to live by faith.

First, his Alsufficiency, I am God alsufficient, said he to A∣braham, What's that? That is, I am an absolute and indepen∣dent essence in respect of my self, infinitely perfect and e∣nough, and have enough and enough to satisfie all the world. Take all the particular creatures in the world and view into

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

2. His Command: As God is an absolute and full good, (all our helps do center in him as in their compleat cause) so he hath commanded us to live upon his alsufficiency by faith. How often do you read those charges, Trust upon the Lord, commit thy way to the Lord, rest upon him, stay upon the God of Jacob, cast thy care on him. As if God should say unto the sons of men, I am he, and there is none else besides me who can do you good; there is not any good in all the world which you want but I am able to supply it, I am alsufficient for wis∣dom, for holinesse, for mercy, for power, for grace, for com∣fort, for peace. If you want water, you would go to the Spring, and if you want light, you would look up to the Sunne, and if you want any good, why will you not look up to me who am goodnesse it self? I tell you, that I am a God, and have the greatnesse and the fulnesse of a God; Nay, and I charge and

require you, when you need any thing, come to me for it: I am the Master of all the families of the earth, and the Lord of all good; It is my expresse will, that you come unto me, and that you put your trust on me, that you beleeve on my alsufficiency, that you live upon that stock which is in my ful∣nesse: Nay, I shall take it exceeding ill, if you rest your selves, or live on any other.

3. His Promises: Consider this two wayes.

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

2. Particularly, His promises to them that will and do trust, Psal. 37. 3. Trust in the Lord, and verily, &c. Isa. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee: So, Isa. 57. 13. This puts life to all the rest, for though God were never so able to do good, and though his commands were never so urgent to live on him for all our good; yet if he had not made over this good unto us, we might maintain secret feares and discouragements. But now God hath promised all good unto us, (that is) he hath firm∣ly and graciously made it over; As if he should say, all the good that I can do, I will do it for thee; all the ample ful∣nesse in me, is to replenish thee, it is to supply thy wants and necessities; and I assure thee in the Word of a God it is so. Psalme 84. 11. The Lord is a Sunne and shield, the Lord will give grace and glory, no good thing will he with-hold from them that walk uprightly. Ver. 12. O Lord of Hosts, blessed is the man that trusteth in thee. There is not any one particular want (which is fit to be stiled a want, and fit to be supplied in this life, for soul) but God hath by promises particularly en∣gaged all his sufficiency to help and supply it. Doest thou want an holy heart, a returning heart, an heart to hate sinne, to mourn for sinne, a beleeving heart, an upright heart, a meek and patient heart, a joyful heart? doest thou want any grace, more grace, pardon of sin, assurance of pardon, strength against sin, strength for any duty, active, or passive? wantest thou any convenient and fit good for thy body, for thy name, for thy estate, for thy children, for thy family? any good for life, at death, after death? Not any one of these which God hath not distinctly promised. If you knew a man to be sufficient,

to have an estate worth ten thousand pounds, and all free, you will presently trust him for an hundred pounds, or if such an one should command any in his need to come to him, and borrow, this would draw many to him; but if he should take a man out particularly, and say to him, Friend, my estate is thus great, I have a great estate, and I pray thee if thou need∣est any thing at any time, repaire to me, I give thee my word, and if that be not enough, thou shalt have bond and seale that I will help thee; it were enough, he needed not to say more, he will to him I warrant you. Thus saith the Lord to a beleever, to one who hath accepted of his Sonne Jesus Christ, saith God to him, I tell thee by my Word, (which is truth it self and can∣not lie, nor deceive) that I am a great God, alsufficiency, good∣nesse is in me in infinite perfection, and I am able to do thee any good; now my will is, that thou shouldest come unto me at any time, in any of thy distresses, and I do promise thee, that I will not with-hold any good thing from thee; As true as I am God, I wil not leave thee nor forsake thee; should not this en∣courage us to live by faith?

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

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

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

Obj. You will say, his promises are many.

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

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

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

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

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

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

Sol. I confesse, with man often-times this is something; He hath but a particular ability, and therefore may overshoot himself by general engagements; But with God it is not so, in whom power and ability to make good what he under∣takes, is not contracted, broken limitted, depending, but ample, illimitted, and alsufficient from himself. Therefore he is said to reserve mercy for thousands, and his promises runne to A∣braham and to all his seed. Why, the power of God, by which he is able to make good all his promises; It is a creating power,

such a power as can (upon the pleasure of his will) command things into being; and it is an over-topping power, God alone can command our helps, he needeth not the assistance of a∣ny to make good his undertakings; and it is an enduring power, it abides for ever, His hand is never shortned, that it cannot save. Is the Lords hand waxed short (said God himself to Moses? Numb. 11. 23.) thou shalt see now whether my word shall come to passe or not. So then, as God hath enga∣ged himselfe to do us good, so he is able enough to make that good.

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

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

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

2. In a constancy of resolution: As falshood is placed, not on∣ly in present incongruities, (when heart and tongue are at vari∣ance) but also in subsequent inconstancies: As when, though my present intention and expression were parallel, yet after∣ward, like a rotten bottome which slips aside from the house, so my heart breaks away from it self, it becomes an heart, and an heart, as in Sauls promise to David, which changed present∣ly, &c. On the contrary is it with truth, and in particular with Gods truth about his promises to beleevers; His word of pro∣mise doth answer his purpose at first (for as he thought and in∣tended,

so did he speak) and that purpose still answers it self, and therefore he hath sworn by himself, that he will not alter the thing that is gone forth of his lips: My Covenant shall stand fast, Ps. 89. 34 28.

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

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

as durst by saith live upon him and trust in him.

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

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

• 1. It is the only Christian life.
• 2. It is the only comfortable life.
• 3. It is the only getting and thriving life.
• 4. It is the only certain and stedfast life.

1. The life of faith, it is the only Christian life. The Christian hath a life common with many creatures, his life of eating and drinking, of nourishing and growth; it is such a life, as the beasts live as well as he: his life of reason and labour, that also is such a life which all men live as well as he; but thee life of faith, that is singular and proper to the beleever; for no man hath that faith which the true beleever hath; and no man hath his estate so in heaven, so in Gods hands, so inclo∣sed and treasured in the Covenant of promises, as he. What Christ spake to his Disciples about this very matter, Mat. 6. 31. Take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be cloathed? Ver. 32. For after all these things do the Gentiles seek: As if he should say, it is enough for meer sinners, for such as have not God to be their God, who cannot in Christ call him Father, it is enough for them to lead such a vexing and distrustful life. That I say here, Why, it is enough for men of this life, the men of this world, for them who have their onely portion here, to live the life of sense, to be scraping, to be plodding, to be vexing their thoughts and hearts, how to compasse, how to fetch in, how to lengthen an estate; To have a God, and yet to live with∣out him, a Christ, and not to live upon him, as if either were nothing in this Christian; But for the beleever, who hath a God, and a Christ, and all good undertaken for him by a full and faithful Covenant; It is his life now to trust upon his God, to rely upon his Saviour, to quiet himself in Gods Word of pro∣mise. As Christ spake in another case, If you love them that love you, and if ye do good to them that do good unto you, what singular

thing do you? do not even the Publicans and sinners the same? That I say in this case, if ye will make up your own estate, if ye will live upon what you see, and what you taste, and what you handle, and go not above, and beyond these and your selves; do not sinners, do not the worst of sinners do the same? If the vilest person can rejoyce when his table is full, and hang down his head when sensibles go off; wherein doth the be∣leever exceed him, who is merry and cheerful only in a sensible plenty, and his heart is ready to break in the ebbe and sub∣straction of that, by the dayes or years of scarsity and sensible distresse? If thou didst look upon God as thy Father, and Christ as thy plentiful redemption, and the promises as a good∣ly portion, and thine inheritance; then the dayes of tears to o∣thers, would be houres of thankfulnesse unto thee; and the nights of fears to others, would be times of sweet repose and contentment unto thee: When the spiders web was swept a∣way, yet thou couldest see the house standing and sure; even in all sensible abstractions of the olive, and vine, and stalles, thou couldest yet rejoyce in the God of thy salvation. For the place of thy defence is the munition of rocks, bread shall be given unto thee, and thy waters shall be sure, Isaiah 33 16.

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

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

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

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

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

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

It is with our life, as it is with fire, which if it burnes faire and clear, then is it pleasant and delightful, but if it be dull and smoking, it makes us weary both of it, and the roome. Whiles faith doth guide our lives, (by settling our thoughts and desires on God and Christ) then the lamp is cleare, life feels like life, we can pray with joy, and hear with delight, and follow our callings with cheerfulnesse, and lie down in peace; But if you sever faith from the life, that we dare not to trust on God, nor rest on Christ; we must possesse, or else we can∣not trust nor live; Now the chimney smoaks, the soul becomes displeasing to it self; the soul craves help from the body, and the body from the soul, but neither is able to help either, and therefore that is wanting, and this is vexing. The waves now get over the ship, and sinks it with a load and deluge of worldly, endlesse, fruitlesse, anxious, vexing cares, and feares; And in sober-sadnesse tell me, what you think of such a life, wherein the head is disturbed and curiously tortured with va∣riety of manifold, and exquisite suspitions, and thoughts, and the heart is deeply racked with the continual breakings of trembling sighes and griefes? That a man is not able to get, nor yet patient to want, he can neither give himself help, nor will he trust him who can; That his estate is burdened, with

many wants, and all this is made unspeakably grievous by another worse burden of unbeleeving thoughts; that a man sees he cannot beare, and yet will not ease his shoulder by trusting. That a man cannot begin to think, but his thoughts throw him into a way of what ifs? What if the Lord will not do me good? what if I cannot have that? what if such an one faile? or, what if it comes not on such a day? &c. So that he cannot think without tumults; nor speak without discontents, nor eat with∣out dislike, nor walk without slavishnesse, nor work without distrust••ulnesse, nor sleep without terrours, nor awake without bitternesse, nor rise without carefulnesse; and amidst all this, he hath no heart to duty, nor no God, nor to heaven, nor earth, nor to Christ, nor to himself, nor his; for either he hath no faith, or else will not live by it: He dares not trust God, or Christ.

There be three things which concur to make the life un∣comfortable;

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

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

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

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

Foure things would make a mans life very comfortable.

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

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

3. A third: If what he had were very good and e∣nough.

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

Now then the life of faith produceth all these.

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

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

'Tis true, that one change in our estate may be contrary to another, and because we esteeme one of them to be good, therefore we judge the other to be evil: but then, though changes be opposite in sense, yet they are concordant in issue, in the event all falls out for good: As sicknesse, though op∣posite to health, yet it may fall out for the further preservati∣on of life; sometimes the Christian is high, sometimes low, sometimes he is in a freed state, sometimes in a clouded state; sometimes he is in conquest, sometimes he is in conflict; some∣times he is oyled in the mouths of men, and sometimes tra∣duced and torne in pieces, as if the tongues of Christians were the teeth of Lions: (Paul gives a Catalogue of his changes in these and the like cases;) yet in all and after all, the Christians condition is not prejudiced, God still owns the person, watch∣ing over his safeties; Keeps all poyson from the heart, and like a ship (sometimes by a fair winde, sometime by a rough storm) he still brings him safe to harbour. As Paul spake even of his bonds, that they fell out to the furtherance of the Gospel; So I say of the calamitous occurrences, the sense sees no∣thing but misery, yet faith can see the good end which God

made with Job, and therefore to rejoyce in troubles.

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

4. It assures of universal and reasonable supplies: The Lord is my Shepheard, I shall not want, so David Psal. 23. 1. follow him a little in that Psalme, and you shall see what God hath done for him; he made his pastures green, and his waters still, vers. 2. O, what a freshnesse, and what a calmnesse doth faith make in the state! His soul is taken care for, and at the worst; when he was in the valley of the shadow of death, yet he was quieted from

fear, because his faith saw God there; yea, and found him there to uphold and comfort: That for what was past; Then for his pre∣sent condition▪ See ver. 5. His table is prepared for him, as if he took no care (no anxious care) he needed not to trouble him∣self, (thou preparest a table for me) and not a mean table nei∣ther (my cup runneth over) nor yet a dull and uncheerful table, (thou anointest my head with oyle;) so that faith for the present findes food, and cheer enough too; But then for the future con∣dition, will this hold out? See what faith findes in reversion, ver. 6. Surely goodnesse and mercy shall follow me all the dayes of my life; (Goodnesse!) perhaps that respected his temporal estate, (Mercy!) perhaps that respected his spiritual, 1. One his body. 2. Another his soul, and both these (shall follow him) as the sha∣dow that followes the body, they should be still at hand; but how long? not for a day only, but (all his dayes) not all the dayes of his dignities, abilities, health, but all the dayes of his life.

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

Will you heare the Prophet say a word to this▪ to this future supplies for them who live by faith: then read Jer. 17. 7. Bles∣sed is the man that trusteth in the Lord, whose hope the Lord is: Here we finde the beleever at his work of trusting, or living by faith, and at his wages too: Blessed is the man that trusteth, &c.

Indeed the Prophet speaks a great word, he is blessed; more can∣not be said; but let's see how he proves that? ver. 8. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river; and shall not see when heat cometh, but his lease shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. If faith plants the tree in a springing soyl, if it beholds the tree to spread, and grow, and bear in all weathers, though heat cometh in al times, though drought cometh, yet the leafe is green and fruitful and ceaseth not to yield; doth it not then assure us of supply for the fu••ure? hath it not a good Store-house, an ample treasury for the belee∣ver?

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

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

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

So the only way to drive away the promises, (as it were) to remove them with their blessings, is not to believe, not to trust, and the only way to make them to yield out their precious trea∣sures, is to believe, to live by faith: Take a place for either, Ier. 17. 5. Thus saith the Lord, cursed be the man that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord. As the Lord of Samaria. ver. 6. For he shall be like the

heath in the desart, and shall not see when good cometh, but shall in∣habit the parched places, in the wildernesse, in a salt land, and not in∣habited. Psal. 37. 39. The salvation of the righteous is of the Lord, he is their strength in the time of trouble. ver. 40. And the Lord shall keep them and deliver them, &c. and save them because they trust in him.

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

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

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

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

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

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

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

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

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

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

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

There are nine things in him which may move us.

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

Is it the good and vertue of his redemption, which thou need∣est. Why; in him is plenteous redemption, and in him is st••ong salvation, and therefore his blood is called a precious blood, Pet. 1. 19. His blood had not been able to have discharged the least sinne, unlesse it had exceeded the merit of the greatest; yea, it is as able to crosse many debts, as any; sins may be distinguish∣ed into great, and little; into many, and few; but the blood of

Christ, the vertue of that is singular and infinite in the price and value of it.

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

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

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

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

The Head (you know) is a thing for office, and the offices of it is both dominion and influence; for these was Christ given to the Church to rule the Church, and to supply the Church. 1 Cor. 1. 30. He is made unto us of God, wisdome, and righteousness, and Sanctification, and redemption. Heb. 7. 22. He was made a surety of a better testament. Joh. 6. 27. Him hath God the father sealed. Isai. 61. 1. The Lord hath anointed me to preach good ti∣dings

unto the meek. He hath sent me to binde up the broken hear∣ted to proclaime liberty to the captives, and the opening of the prison to them that are bound, &c. Christ, you will grant that he is an able Priest, and an able Prophet, and an able King, he is sufficient enough to pacifie by his Blood, to purifie by his Spirit, to conquer by his Word; yea, but then consider yet further, that he is ordain∣ed of God to be this, and to do this for the believer. If the King commits a mighty stock to a mans hands, and sets him in the place of a treasurer, and confirmes him by seal, and all for this very end, that he should supply such and such persons, would they not come unto him for their supplies?

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

3. His services, what he hath done in the behalf of a belie∣ver.

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

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

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

Thirdly, he did lay down his life for us, he humbled himselfe,

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

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

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

us come boldly unto the throne of grace, that we may obtaine mercy, and finde grace to help in time of need.

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

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

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

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

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

Why else is he called a merciful High Priest? What is mer∣cifulnesse? If you look upon it in man, it is the sounding of his bowels, it is a compassionate sympathy joyned with a singular rea∣dinesse to releeve. And if you look upon it in God or Christ, it is a most tender sense of mans infirmities and necessities, accompa∣nied with an exceeding propension or readinesse to forgive the re∣penting soule, and to help and succor and comfort the Belee∣ver.

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

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

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

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

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

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

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

Secondly, Now this relation is the ground of affiance,

a direct reason why we should live upon Christ by faith, For,

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

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

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

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

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

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

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

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

First his expresse promise, which you see in that place alledg∣ed, John 14. 13. Whatsoever ye ask in my Name, that I will do: Observe it well, he saith not, ask one particular onely, but whats••ever ye ask in my Name, be it mercy, or be it justificati∣on, or be it holinesse, &c. again, I will do it, as if he should say, ye shall not need to trouble your selves; and do not you fear, by reason of your unworthinesse; I will take the matter

upon my self, I will see it done; now brethren, when he that can help saith, I will help; when he that can do all things, pro∣miseth us that he will do any thing for us, have we not cause to trust?

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

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

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

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

5. His offices: All of them call upon us to live upon Christ by faith. To what end was he Priest? was it to satisfie for himself? He needed not to satisfie for his own sinnes who was without all sinne: Nor doth he make his own peace, whom

the father did, and doth ever love: Verily his satisfactions were for transgressors, and if there be any scope and intention of the vertues of that satisfaction, assuredly they look direct∣ly upon penitentiall beleevers: so likewise his intercession (which is another part of that office;) why? is it, think you, for himself? nay, in that he is a Mediator, and a Mediator is an Agent 'twixt two persons, he hath no wants to be supplied, he needs not to ingratiate himself, assuredly brethren, he ever lives to make intercession for us, for us, saith the Scripture, and He ever lives to do that work; He is continually offering and present∣ing the efficacy of his merit, which, as a sweet incense per∣fumes our continual Sacrifices, so making them accepta∣ble, &c.

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

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

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

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

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

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

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

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

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

Notes

• To live by faith, what.
• To live by faith in Christ.
• Three things.
• 4. Things.
• 6. Things.
• Four excellen∣cies of this life.
• Paul.
• 4. Things.
• Time past.
• Present.
• Future.
• Sanctification.
• Col. 2. 3. Intercession. Heb. 7. 25.
• Obedience.