Of Effectual Faith — Sermon 3

_1. THESS. 1:3._Remembring your effectuall Faith, &c.

IN the fifth place; If nothing please GOD, if he accepts of nothing but what comes from effectuall faith; then we should learne hence to judge aright of our workes: for what workes soeuer we doe, they please GOD no further then he sees and findeth some faith in them. The Vse before showed us how to judge aright of our faith; this teaches you how to judge aright of all the workes you doe, that you doe not mistake in them. For men are very apt to judge amisse of what they doe in this case.

There be many workes that have a specious and faire show in the view of men, and perhaps in your own opinion: But if there be not faith in those workes, GOD regards them not: as, James 2:22. when Abraham did that great worke, in offering his sonne, (which was the greatest worke that euer he did, and the greatest worke that is recorded in all the Booke of GOD) yet, says the Apostle there, Do you not observe how faith wrought with his workes? That is to say, If faith had not set him on worke to doe this, if faith had not beene the Spring to set this wheele on going, GOD had not accepted this. So, doe whatsoeuer you will, further then faith works with you in all that you doe, GOD regards it not.

Therefore you shall observe in Christs answer to the Woman of Canaan, in her earnest prayer, in her comming to Christ, her fighting and striuing against the Diuell, her tendernesse to her Daughter, her holding out so long as she did; all this Christ lookes ouer: But when he comes to give his censure of her worke, of her carriage, Oh Woman, great is your faith, says he. That was it that set a great price upon her worke: Matth. 15:26, 27. So, take the most excellent, the greatest worke that can be performed, GOD sets them at no higher a price then he findes faith in them; he weighes them by that: so much faith as is in them, so farre he accepts them, so farre he regards them. Looke in Heb. 11. you shall finde many glorious workes set downe. All the great workes that Sampson did, all the workes that Dauid did, the works that Gedeon did, the workes that Baruc did, the workes that Moses did, and so along, you shall see there, that there was nothing in all these workes that was regarded, but their faith: all is imputed to faith. And therefore, when you goe about any thing, labour to see faith set you aworke; and know, that as much faith as there is in any worke, so much GOD regards it, and no further. Jacob had done many good things, that pleased GOD, yet GOD, when he would put a marke of his fauour upon him, when he would call him Israel, when he would change his name, it was for that great worke of faith, when he prayed all night, when he would not give ouer, when he would not let him goe, when he preuailed with God by faith; now, says God, your name shall be called Israel. (As if he should say) Now I will put a name of honor upon you. Why so? Not because there was more in that worke, simply considered, as it was a worke: but because there was more faith in it. And it must needes be so: for GOD does not as men doe, who accept the giuer for the gift. (If a man come to you with a great gift, you will accept his person for it.) But GOD accepts the gift for the giuers sake: though the gift be neuer so small, if the giuer be such as beleeues in him; if his affections be right, if he doe it out of a right ground; that is, if he doe it out of a ground of faith, he is accepted, whatsoeuer it be. Indeed, otherwise, whatsoeuer we doe, we may call it by our own name; we may say, he is a patient man, or he is a temperate man, or these are workes of Justice, or workes of temperance: But we can neuer call it godlinesse, except it rise from faith, except it come from this ground; because indeed it is not done to God. (Marke it) I say, further then a man does a thing out of faith, he does it not to GOD. For, to doe a thing out of faith, is nothing else, but when out of persuasion of GODS love to me, I doe this thing: meerely for his sake whom I have chosen, to whom I give my selfe; one that I know loues me; and therefore, though there were no reward for it, I would serve him. This is a worke of faith. Now, I say, this is properly godlines. And therfore, in 2 Pet. 1. when the Apostle had named Patience and Temperance, lest we should mistake, (as if he should say, There be many Vertues of this nature among men that belong not to GOD.) Therefore, says he, Adde Godlinesse; that is, Let it be such as becomes a godly man to doe. Godlinesse is that which is done to GOD; such things and such qualities as have an eye and respect to him, such things please him. What if a man should doe neuer so much, if it please not GOD, it is lost labour. It is said, Heb. 11:6. that Henoch pleased God. Marke how the Apostle reasons: (says he) without faith it is impossible to please God: therefore, in that he is said to please GOD, it must needes be through faith. You know, it is said, Rom. 13.whatsoeuer a man does, if it be not of faith, and love, GOD lookes not to it; you know there can be no love without faith.

Consider but how it is with your selues; If a man should doe any thing for you, you know, he may have many other ends, he may doe you many a great good turne; yet, if you be persuaded this comes not out of love to me, nor of true respect to me, you regard it not, whatsoeuer it bee. If it bee but a small thing, if it be done out of love, you respect it. So it is with GOD; workes that come from faith and love, (for those I reckon to be all one) those he respects wondrously. Therefore we should learne to judge aright of our workes; it will helpe us against that position of the Papists, and also against the common opinion of men.

Every man thinkes that Almes-deeds, doing good to the poore, and doing glorious things, &c. that these are good workes, when as common actions they exclude, as if they were not good workes: But it is not so; we may doe the greatest workes of this nature, and yet they may have no excellency in them at all.

Againe, the very ordinary workes of our Calling, ordinary things to men, ordinary service from day to day, if it come from faith, if it be done as to the Lord, he accepts them, and they are good workes indeed. This vse we ought to make of it: If GOD regard not any thing but faith, we should not be deceiued in our workes which we doe.

Againe, if faith be such a thing, that no workes are accepted without it, that no branch will grow except it come from this roote; if there be no salvation without it, if it be a thing that is most profitable for us; If you sayest now, How may I know whether I have faith or no? I may be deceiued in it. When we hang so much upon this peg, we had neede be sure that it be strong, and that it will hold us. I will therefore make this present Vse, in showing what the signes of this faith, and what the characters of it are, that you may learne to judge aright, whether that faith that sets all the price upon your workes, be a right faith, or no: You may know it by this:

Where there is a true faith, there is a secret persuasion wrought in the heart, by which GOD assures you that he is yours, and you are his; as you have it, Reu. 2:17.To him that ouercommeth, will I give that hidden Mannah, and a white stone with a new name written in it, that he onely knowes that receives it: (That is) That is one thing by which you shall know whether you have true faith or no: Have you euer had any of that hidden Mannah? (that is) Have you had such a secret persuasion, which has beene as sweet as Mannah to you, which you have fed on, as they fed on Mannah, which gives you life, as Mannah gave life to them? Onely he sayes it is a hidden Mannah, it lyes not abroad, others see it not, but it is Mannah that your hearts secretly feede on. So that, wouldst you know whether you have faith? Has GOD given you such a stone with a new name written in it, that is the stone of absolution? As the manner was among the Athenians, among the old Grecians; that the sentence of absolution was given by white stones, as the sentence of condemnation was blacke stones: So (says he) GOD will give him such a secret testimony that he is acquitted, that when he is called in question, (as they were, that they knew not whether they should dye or live; in that case, if they had the white stone, such a man was absolued: So, I say) Has GOD given you such a stone, with your name upon it? Has he given you such a stone, as you know in the secret of your heart, such as none knowes, but God and your selfe? (that is) Has he euer opened the clouds? has he euer showed himself to you? has he cast a good looke upon you? has he made your hearts glad with the light of his countenance in his Beloved? (for such a secret worke there is of the Spirit, by which GOD cheereth and comforteth the heart of a man: that is his manner in working faith. After the Law has beene a Schoolemaster to a man, after there has beene such an inditement, that he has beene brought in question of his life, when there has beene a great storme, then he comes into the heart, as he did into the Ship, and all is quiet. I say, that is his manner, he comes into the heart after such a manner, and speakes peace to a man.) Have you euer found this worke in your selues, that after much trouble and disquiet within, GOD has spoken peace to you, that he has said to your souls, I am your salvation? Not that that is absolutely required, that there should be such a trouble going before, For, although it be true, that he neuer speaks peace, but when there has gone some trouble, but when there has gone some conuincing of the spirit before, which conuinceth a man of sinne; yet this you must know, that still the promise is made to the comming, and not to the preparation. And therefore, if a man be at his journies end, it is no matter how he came there. If a man finde that he be in CHRIST, and has had such a testimonie from his Spirit, though he have not had such a worke of humiliation as perhaps he expects, yet know, that the promise is made to that. And if you have that which the promise is made to, is not that sufficient? It is true, as I said, you must have it really, you must have it in good earnest, there must goe alwayes a worke of humiliation before the testimony of the Spirit. But mistake not: that turbulent sorrow, that violent disquiet of the minde goes not alwaies before. For example; Take two men, the one is arrested, and condemned & brought to the poynt of death, he makes account of nothing else; A pardon comes to this man, and he is saved; there was great trouble went before, and he was wondrously affected when the pardon came: But now there is another man that is guilty of the same offense, and he knowes certainly that he shall be called in question, and he is sure to lose his life, vnlesse his peace be made. Now before this be acted, before that indeed he be put in prison, before that indeed he be condemned, and before his head be brought to the blocke, he is certified that a Pardon is come out for him. This man knowes his estate as well as the other, and he knowes that he had perished without a Pardon, as well as the other; and he makes as much account of his Pardon as the other, and will not let it goe for his life as well as the other.

Now, both these are pardoned, both are sure of life: but there is a different manner of doing it. The one man was affected and much stirred before, he was put into a wondrous afright before: The other man is convinced of the danger, he is in as well as he, although he be not put to that extremity of sorrow, though he be not brought to so neere an exigent as the other: So, if a man be convinced of sinne, if a man know in good earnest, throughly, what the danger is, that he must perish, if he have not this Pardon. Now, I say, if you have such a testimony, build upon it: For it is true, that GOD, before he comes in the soft voice, he sends a Wind before, that rends the Rocks downe, that brings downe the Mountaines there, so much as makes the way plaine, before he can come within the soft voice. I say, if the Mountaines be broken downe, (after what manner soeuer it be) that is enough; doe not stand on that; Be sure of this, that if there come a soft voice, you have reason to believe that, whatsoeuer preparations were before, which are diuers: for GOD workes sometimes after one manner, sometimes after another.

But now, what is this soft voice? that I may a little further come to explaine that: for certainely, if he come in the soft voice, that is, the voice of the Gospel, you are sure. But what is it?

I take it to be this. One thing is, when there is a clearing of the promise, (for the voice is the very Gospel it selfe:) Now, when we preach the Gospel to men, and open the promises of salvation, and of life, if God doe not joyne with us now, and cleare them to you, by kindling a light within, that you see the meaning of them; except he, I say, doe thus joyne with us, you shall not be able to build upon these promises. Therefore that is one thing that God must doe: For, though it bee true, the Word is neere you, that you neede not goe vp to heaven, nor downe to hell to fetch it, (for says Moses, the Word is neere you, the promises are neere, in your mouthes, in the midst of you) yet, except God doe show them, as cleare as they be, you cānot see them. As when Jesus stood by Mary Magdalene, he was neere enough, but till her eyes were opened, she saw him not. So Hagar, the Well was neere enough to her, but till her eies were opened, she could not see it. So, when we preach these promises, when we lay them open as neere as we can, as neere as may be, yet it must be the worke of the Spirit to see the promises, to see them so as to believe them, and to rest on them. Therefore that is one part of this soft voice, to open the Gospel to you. There is another, which is the immediate testimony of the Spirit, spoken of in Rom. 8. This Spirit beareth witnesse with our spirits: when God comes, and by a secret testimony of the Spirit, works such a persuasion in the heart, that he is a Father, that he is a friend, that he is reconciled to us.

But, you will say, this may be a delusion?

Therefore you must have both together: know that they are neuer disjoyned: GOD neuer gives the secret witnesse of his Spirit, he neuer workes such a persuasion, such an immediate testimony, but it has alwaies the testimony of the Word going with it; bee sure to joyne them, be sure you doe not seuer them one from the other. So that, if you would know now whether you have faith or no, consider whether euer GOD has spoken this to you, or no; whether euer he has wrought this worke in you. For faith, you must know, is wrought in this manner: The Spirit comes, and shows CHRIST to you, and not onely shows you his merits, not only tells you that he will be a Sauiour, not only tells you of a Kingdom that you shall have by him; but shows you the beauty and excellencie of CHRIST; it shows you what grace is, and makes you love it, and then he shows you mercy: Out of this you come to long after CHRIST, and to say, I would I had him; a man comes to love him as the Spouse loues her Husband.

Now to this worke he addes a second: CHRIST comes and tells a man, I will have you, he comes and shows himself; he discouers himself to a man, and speakes plainly, (as in that place we have often mentioned, John 19.) and says to him, I am willing to marry you. When this is done on the Holy Ghosts part, and we on our part come to resolue to take him, now the match is made betweene us, and this is faith indeed; when this worke is done, a man may truely say, This day is salvation come to me. Now you are sure that all your sinnes are forgiuen; now faith is wrought in your heart. Therefore if you wouldest know whether you have faith or no, looke backe, reflect upon your own heart, consider what actions have passed thorow there: for that is the next way to know what faith is, to looke what actions have passed thorow a mans heart: a man may know what the actions of his soul are, for that is the benefit of a reasonable soul, that it is able to returne upon it selfe, to see what it has done, which the soul of a beast cannot doe.

Now let a man consider whether such a thing have passed or no; that is, (marke it) whether on Christs part there has beene such a cleering of the promise, that you are so built, that, if an Angell from Heaven should come and preach another Gospel, if Paul himself should be living on the earth, and should preach the contrary, you wouldest not believe him. Dost you see the Word so cleerely, art you so set upon the Rock (as it were) that you canst say in good earnest, as the Apostle said in Rom. 8.I know that neither principalities, nor powers, nor things present, nor things to come, nor any thing in the world, shall euer seperate me from the love of God in Christ, and that because I have his sure Word?

Againe, when you have such a secret impression of assurance from his Spirit, which will not faile you, when you findest this, on GODS part, and againe when you findest this act on your own part; when you sayest, I have resolued to take him, (for a man may know what he has done) I have resolued to take him for my husband, I have resolued to prefer him before all things in the world, to be diuorsed from all things in the world, and to cleaue to him: This I know, these acts have passed on Gods part, and this I have done on my part; when you findest this wrought in your selfe, be assured there is faith wrought in you: when the Law has beene a Schoolemaster to you, and when CHRIST has spoken peace, and when you are built upon him againe; consider if this has beene wrought.

This is the first meanes to try your faith: but, because this may bee an ambiguous meanes, a man may be deceiued in it; therefore faith does show it selfe by many other effects. And therefore we will adde to this, (which is the very thing in which faith consists) other signes; and they are fiue in number.

First, a man must know that there may be many delusions in this kinde: many Hypocrites may have great raptures, they may have great joy, as if they were lift vp into the third heaven, they may have a great and strong persuasion that their estate is good. Satan is very apt to delude us in this kinde, to put a counterfeit upon us in stead of true faith; Therefore we will not content our selues with this, but give other markes, that will not deceiue. At this time you are to consider, you that come to the Sacrament, Is it not a maine thing to consider whether you have faith or no? What do you here else, you have nothing to doe with Christ, you have no interest in him; and if you have no interest in him, what doe you with the Elements which represent his body and his blood? And therefore you have cause to attend to it. First, therfore, if you find such a worke in your heart, (for if you conclude that there is no such worke, you needest not examine further, you maist be sure that you have not faith, but if you have such a worke) if you wouldst know whether it be really and truly, or whether it be a fancie or delusion, consider:

First, if it be true, it purifies the heart: in Acts 15:9. says the Apostle Peter there, God has put no difference betweene us and them,after that by faith he had purified their hearts. So in Acts 26:18.And you shalt preach forgiuenesse of sinnes to those that are sanctified by faith. So that this you must take as a sure rule: If your faith bee true, it purifies your heart, it sanctifies you. And therefore you see, faith and repentance are alwaies put together. Repent and believe: for they are neuer disjoyned. If you find the worke of repentāce be not wrought throughly & soundly in you, if you finde your heart not purified, if you be not sanctified, if there be not a sanctified disposition in you, be sure it is a delusion, it is not faith: or, if faith be (as you heard heretofore) a taking of CHRIST, not as a Sauiour onely, but as a Priest; and not as a Priest onely, but as a King too, it must needes be that there must be reall obedience, or else it is not faith, you have not taken him: If there be nothing but a meere assent, as the Papists affirme in another case; For faith is a taking of Christ, and a giving of our selues to him againe; so that there is a match, there is a bargaine, a Couenant betweene us, as he says in Heb. 8:8.I will make a New Couenant with them. Now a Couenant has two parts: If GOD doe this for you, you must doe somewhat on your part, you must love him, and obey him. As in a Marriage, the Husband does not onely take the Wife, but the Wife also takes the Husband. If faith bee such a thing as this, there must needes be a generall reformation of the life, or else it is certaine you have not taken him.

Therefore know, that as there is a liuely hope, so there is a liuely faith: And when it is said to be a liuely faith, it intimates that there is another, that is a dead faith; that is, There is a kinde of believing, a kinde of taking Christ, a kinde of giving a mans selfe to him: but yet, (marke it) says he, it is such a one as breeds no life in you. Marke, if your faith be such a faith as has brought Christ to dwell in your heart, so as the soul dwels in the body, if it be such a dwelling in your heart that there be life in you: for Christ, when he dwels in us, he acts the soul, as the soul acts the body: As the body now, when the soul is there, is able to move, is able to stirre, is able to doe any thing: So the soul of a man, it fals to the duties of godlinesse, and new obedience, to all good workes; it is ready (as the Apostle says) to every good worke; it is nimble, and ready to goe about them, you are aliue to righteousnesse. Has faith so brought Christ into your heart, that he lives in you, as he did in Paul, that you canst finde and say truely, I am dead to sinne, and live to righteousnesse? That you have mortified the deedes of the body by the Spirit, that you findest another life working in you; except you canst finde this, it is not true faith: for true faith is such as brings Christ to dwell in your heart, and he dwels there when he reviues your spirit; as it is, Isay 57:13.14.I dwell in the high Heavens, and with him also that is of a contrite spirit, to reviue the Spirit of the humble; that is, he neuer dwels, but he gives life. And, if you finde not such a life in your selfe, conclude that your faith is not good. And this you ought the more to marke, because many thousands seeme to take CHRIST, and to doe much, and yet for all this, they have not life all the while.

Take two grafts, it may be there is incision made in both, both may be planted, as you often see in Plants, after they bee planted, if you would know whether the grafting bee true or no, if you come a while after, and see one of the grafts dead and withered, you say this grafting was not good, or the stocke was not good, somewhat was amisse: and if you finde it to bud, and that there be life in it, then you say it was grafted indeed, the grafting was good and right. So when a man comes and takes CHRIST, if you see you be grafted, if you find your life to be the same, if you finde you are no more able to pray, nor no more able to doe any duty then you wast before, that you liuest in your lusts as much as euer you didst, you have not that new heart, that new spirit, and that new affection which the Scriptures speake of; bee sure then, that you are not grafted: for if you wert grafted aright by faith, (for it is that which grafteth) there would bee life.

When as the graft is taken out of the former Tree, it beares no more that fruit, but it lives, and beares another fruite; Therefore consider if this be so or no: and that is the reason of that answer of Philip to the Eunuch, in the 8. of the Acts, Vers. 37. The Eunuch professed to believe, and would have beene baptized. Says Philip, you mayest, if you believe with all your heart. you mayest think it is nothing; but it is a resoluing from time to time to give vp your selfe to be Christs servant, to take his yoake, to weare his Liuery and his Badge. Now Baptisme is but a seale to confirme and testifie this to your selfe, and to the World, that you have given your selfe to CHRIST: says Philip, take heede to your selfe: if it bee a false taking, you maist not have him, but if you believe with all your heart, you mayest be baptized. So I say to men, there is a kinde of taking Christ, when a man takes him with some part of his heart, when he resolueth, I confesse it is good, I have a present disposition to it, it will serve me for such a turne; I am afraid of Hell, it will deliver me from that; in such an exigent, in such a crosse, in such a trouble, that will come upon me, it will free me from that: but this is not enough; but, if you believe with all your heart, that is, when you have summed and reckoned all together, all reasons, and all objections to and fro, you resoluest altogether to take him in all respects.

Againe, when all your heart shall come in, that is, when the understanding of a man is fully persuaded of these promises, that they are true, and that it is best for him to take CHRIST, if the persuasion be good, and the will follow: for that you may take for a sure rule, there is no man that is fully persuaded, and convinced every way that such a thing is best, but the will will follow. If the mind be right, the will will follow, and if the will follow, be sure the affections will follow. For, if a man wils a thing in good earnest, and resolue, I would have it indeed, then his desires will come and be earnest; and if he be in doubt, fear will come; and if any thing hinder, anger will come and thrust away the impediments: and if he get the thing, there will be rejoicing; and so all the affections will follow; and then certainely, action and endeuour will follow. There is no man that desires a thing earnestly, but where the affections are strong and busie, action and endeuour will be answerable. Now, if you take CHRIST with all your heart, that there is no reseruation, that it is not done by halues, then you mayest have him, and the fruites, and all the priuiledges by him, so as you shalt be saved by him. Consider whether this be done, or no.

When we preach faith, you may see what it is in Acts 26:17, 18. Marke what the message was that CHRIST sends to Paul, nothing but to preach faith; but what was that? Says he, to turne men from the power of Satan, to God, to turne men from darknesse to light. That is, to cause them to forsake their former wayes of darknesse, that they have beene ledde into by the Deuill, and to turne them to GOD, to seek him. So that then a man is said truely to believe, when his heart is turned to GOD; that is, when a man before was given to this pleasure or to that pleasure and commodity, his heart was wedded to it, he would have an estate in this world, and he would have credit in the world, and he would have place with men, and he would be some-body in the flesh; his heart was set on these things, he would follow them.

Now faith is nothing but this, we come and tell you that Christ is offered; if you will be content to let all these things goe, and to turne your hearts to him that the whole bent of a mans minde is turned the contrary way, and set upon Christ, this is faith indeed, when there is this generall turning of a mans minde from these things. Therefore know, that faith in CHRIST, and couetousnesse, cannot stand together. When your mind goes a whoring after your wealth, what hast you to doe with CHRIST? That is not to take CHRIST. For, to take CHRIST, is to turne the minde from these things to seek him.

Againe, if you wilt have praise with men, you canst not believe and have that too; it is impossible. And so for any pleasure, for any lust: dost you think to follow your pleasure, to seek that, to satisfie your flesh, and to have CHRIST? No, it is another kinde of taking; and this is not done with that sleightnesse as they did, Ieremy 3.You turned to me (says the LORD) feignedly, and not with all your hearts: but it is to turne in good earnest, to turne to GOD upon sound ground. therefore now let us come to the examination of this.

Now, if we were not mistaken in it, there would be no question of this: we think that faith is nothing but a persuasion that our sinnes are forgiuen, a persuasion that the promises are true, a persuasion that the Scripture is true, a persuasion that CHRIST dyed for my sinnes: And from there it is, that men are apt to be deceiued in it: If they tooke faith as it is in it selfe, a marrying of our selues to CHRIST, with all our heart and affections, when he has given himself to us, as in marriage, and we are given to him, in doing this we should neuer bee deceiued.

If you wouldest know now if your faith bee right, examine it as you wouldest examine another thing.

If you take Wine, if you would know whether it be good Wine, if you finde it flat and dead, if you drinke it, and it heates you not, it warmes you not at the heart, it quickens you not, it reviues not your spirits; you will say, it is naught, if it were good Wine, it would doe this.

If you come to looke on Plants, if you find there no fruite, nor no leaues, you say, this Plant is dead.

So take a Iewell, and when it comes to the Touch-stone, or any way that you try it; you say, it is faire, but it is a counterfeit Iewell, it is a false Diamond, or whatsoeuer it be.

If you come to take a dramme of Physicke, if you take a Drugge, if it doe not worke: Take Leauen and put it into your Dough, if it sower not the lumpe, you say, it is dead Leauen, it is a counterfeit thing:

So I say, If you finde not in faith this effect, this operation upon your heart, that it workes not this generall change in you, that it fires not your soul with love to CHRIST, if you finde not life in it, and that it bring forth such fruites, if you finde it not grow, that it put another taste upon the whole soul, that it leauens it throughout; know that you are deceiued, rest not in it, cast it away, get a right faith, such as will not deceiue you. But I cannot stand upon this. This is the first signe of effectuall faith.

Before I come to the second thing, know this, (by the way) you that receive the Sacrament, That, if you be vnworthy receiuers, you cannot doe your selues a worse turne, then to offer to come to the Sacrament without faith, to prouoke GOD more, to eate and drinke your own damnation. Now examine your selues by such rules as this: If you have changed your life; If you have received it heretofore, and continue still in your sinnes; If you say, it is true, I have done it, I have returned againe to my gaming, I have returned againe to my swearing, to my loosenesse, to my company-keeping; but yet I had a good meaning, I intended it at that time, well, that is not enough. If you hadst faith, you wouldest doe it indeed; doe not say, I had a good meaning: for, if you hadst faith, it would not onely worke a good meaning in you, but it would worke power in you to doe this, that you wouldest be able to mortifie these affections, it would worke a reall and an effectuall change in you. Consider, how faith does it: faith takes CHRIST; when you have taken CHRIST, as soone as euer you have him, he sends his Spirit into your hearts, and the Spirit is able to doe all this, and does as Saint Paul says, when he had CHRIST once,I am able to doe all things, through Christ that strengthens me. So certainely, when you have CHRIST, as you commest to take the elements of Bread and Wine, if you hadst taken him indeed, you wouldst be strengthned to doe all things, you wouldst finde your heart able to doe this, you shouldest finde a change in your heart, that you wouldst doe it without difficulty, you wouldest finde your selfe turned and changed, you wouldst have new affections, and a new life. And if you doe not finde this, know that you have nothing to doe with the Sacrament, know it before-hand, and know that you have had warning given you, that you receiuest vnworthily, and art guilty of the body and blood of CHRIST; that is, you committest such a sinne as those did that killed CHRIST.

What was their sinne that killed him?

They despised him, they mocked him, they knew him not to be CHRIST, they made no account of him; their greatest worke in killing him, was, they despised him, they mocked him: So you commest and art bold with him here, it is a despising of CHRIST: If you didst reuerence him, if you didst fear him, if you didst tremble at him, if you didst know him to be such a one as he is, you wouldst not be bold to doe it. And therfore, if you wilt venture upon small grounds to goe on in sinne, and yet come and receive the Sacrament, the Apostle says, you are guilty of the body and blood of Christ: that is, you committest a sinne of that nature, and therefore looke to it.

Secondly, if you wouldst know whether your faith be true or no, consider whether you have this consequent of it, the Spirit of Prayer: for wheresoeuer there is a Spirit of faith, there is also a Spirit of prayer: that is, (marke it, and you shall see the reason why I deliver this to be a signe of faith.) Faith, you know, is wrought in us by the Spirit of Adoption. Now what is the Spirit of Adoption, but the Spirit that tells you that you are sonnes? as in Gal. 4:6.So many as are sonnes, receive the Spirit of sonnes. Now whensoeuer the Spirit tells a man he is a sonne; that is, workes faith in his heart, the second thing that the Spirit does, it teaches him to pray: and therefore those words are added, that you cry Abba Father: that is, the Spirit neuer does the one, but it does the other; if it be the testimony of the Spirit. And therefore this is the second signe: If you have such a persuasion that the Spirit have spoken to you, if you wouldest know whether this be a delusion or no, you shalt know it by this: If you have the Spirit, it will make you able to cry Abba Father, it will make you able to doe two things.

First, it will make you able to cry; that they shall be earnest prayers which you makest; your prayers shall be feruent; they were cold before, you camest to performe lip-labour, you camest to doe the duty, to performe it, perhaps every day; but alas, what prayer was it? This shall make you cry.

But againe, which is the maine, not onely so, but you shalt speake to him, as to a Father: that is, you shalt goe to GOD, and looke upon him as one does upon a Father, as one lookes upon one whose love he is sure of, of whose fauour he doubts not, one that he knowes is readie to hear his requests. It may bee you have prayed before, but not to him as to a Father all the while, that is the worke of the Spirit; if it euer give you testimony of your sonneship, it will make you pray feruently, and it will make you pray to God as to a Father: that is to be made able to pray.

But, you will say, every body can pray: Is that such a signe, is that such a distinguishing marke and character, to bee able to pray?

My brethren, be not deceiued in it: you must know, that prayer is not a worke of the memory, or a worke of the wit. A man that has a good wit, or a ready invention, or a voluble tongue, may make an excellent praier, in his own esteeme, and in the esteeme of others, but this is not to pray. Prayer is the worke of a sanctified heart, it it the worke of GODS Spirit: There is a double prayer,Rom. 8. there is one praier, which is the voice of our own spirit; there is a second praier, which is the voice of Gods Spirit in us: that is, when the Holy Ghost has so sanctified the heart, when he has put it into such a wholeframe of grace, that the heart comes to speake as it is quickned, as it is acted and moved from GODS Spirit. Now, says the Text there, God knows the voice of his own Spirit: for that makes requests according to his will, he heares that prayer: But now the prayers which are made by the voice of our own spirit, he knowes not the meaning of them: that is, he heares them not, he hearkens not to them. Consider whether your prayer be such or no; consider whether your prayer bee the voyce of Gods Spirit in you.

But you wilt say, How should I know that?

you shalt know it by this, as I said before, Dost you come to him as to a Father? Another man prayes to GOD, it may be, all his life, but he comes to him as to a stranger; indeed, sometimes he may be very earnest, when it is no prayer, but when he is put to an exigent, he may be earnest, as a Thiefe is earnest with the Judge to spare him: there may be much earnestnesse, although this may bee farre off from prayer. But canst you come to GOD as to a friend? Canst you come to him as to one whose fauour you are assured of? Canst you come to him as to a Father? Except you canst doe this, know that he regardeth not your prayers.

And this, me thinkes now, when we consider, we should not deferre our repentance, and think with our selues, I will repent when I am sicke, I will goe to GOD in the time of extremity. Well, it may be you maist doe it; but alas, canst you come to speake to God now as to a friend, when as you have beene a stranger to him, and he to you, all your life? Certainely you canst not. And when you commest and prayest earnestly, when some great crosse is on you, in some great exigent, in the day of death, in the time of your sicknesse; know, that though you pray neuer so feruently, although you adde fasting to quicken it, yet it is doubtful whether it bee acceptable prayer at all in that exigent. The Scripture gives it another terme, in Hosea 7:14. Says he, You prayed not to me with your hearts, but you howled upon your beds: it came not out of any love to me, nor from any change of heart, it came not out of a holy disposition in you. Therefore you praied not to me, when you howled upon your beds: that is, as if he should say, they were no more but howlings. Will not a dogge, or a beast, or any other vnreasonable creature, when they are pinched, when they are in extreamity, will they not cry, will they not moane for helpe? Your prayers were no more, they were but howlings upon your beds. And what were they for? They were to bee delivered from the present affliction, they were to have Wine and Oyle in that great dearth that was upon them: And so in those cases, your earnest prayers are but howlings upon your bed. And therefore think not that this is prayer, be not deceiued in it. And therfore it is the manner of the Saints, if you would know it, when they come to pray, they come boldly to GOD, they come boldly to the Throne of Grace, as the Apostle says, Eph. 3 7.By faith we have boldnesse, and entrance with confidence. Another man he prayes earnestly, but examine his heart, and he must needes say, Indeed, GOD is a stranger to me, I cannot be confident; it may be he heares me, it may be he heares me not. Whereas we are required to lift vp pure hands in every place, without wrath or doubting; we are required to come with boldnesse: And know this, that if otherwise you pray morning and night, if you make neuer so many prayers, from day to day, if you be neuer so constant in them, GOD regards them not, he takes them by weight, and not by number, not by labour, not by earnestnesse, which is a thing that may come from the flesh. If your prayer come from his Spirit, he accepts of it; if not, be sure it is no prayer, and if there be no prayer, there is no faith.

Thirdly, if you wouldest know whether you have faith or no, consider whether you have peace: for faith pacifies the heart aswell as purifies it, as the Apostle says, Rom. 5:1.Being justified by faith, we have peace with God. Now, if you wouldest know whether your faith which you have be right or no, consider if there be peace there: Hast you that peace that passeth al understanding? You know now, if a man were in debt, and were ready to bee cast into prison, and saw not how he should escape, and one should promise him an hundred pounds, which would deliver him; if he believe this friend, he is full of peace and quiet: if you believe your pardon to be good, there will be peace.

But, you will say to me, there is many a man has peace, who has no faith.

It is true: But I would aske this Question concerning this peace: Is it a peace that comes after Warre? Hast you knowledge of that enmity betweene GOD and you? Hast you had the sense of it, and after this hast you beene reconciled againe? Is it such a calme that followed after a storme going before? As I said before, when it has beene alwaies so with you, when you have had peace, and there has beene no difference with you, certainely this is not peace, this is a blinde peace, when a man is at peace, not because he has escaped the danger, but because he neuer saw the danger, because he saw not what danger there was. Hence it is, that many men, indeed many thousands of men, live peaceably all their lives, and dye peaceably. Alas, the reason is, because they were neuer acquainted with the Doctrine of Justification, and of Sanctification, they are strangers to it; and hence it is that they die with as much confidence as the best Christians, they have no more trouble then holy men: for this is all one, to be sure that I am free from a danger, and not to know it; both breed alike confidence.

Againe, know that there may bee peace built on fancy, such contentments as a man may find in a pleasant dreame, he is as strongly persuaded as the waking man: So many hypocrites, that have had some trouble before, and come to have some peace after, they think it sure, when it is built upon a false ground, and not upon the sure Word. Therefore consider whether it be such a peace as is well built, whether it be such a Peace indeed that casts out Satan, and you findest some assaults made by him againe. For, be you assured, if it be true peace, if Satan bee cast out, he will not let you alone, you shalt bee sure to have your peace troubled, he will make many rebellions against you by the flesh and the world: And therefore if you finde all quiet, that there are no such assaults in you, that there are no troubles or attempts made on you, be you assured it is counterfeited peace: But still keepe this, that if there bee faith, there will be peace; that is, the heart will be at rest, it will be quiet, there will be a certaine security in GOD.

See it in other things. Take faith in any thing else, and you shall see, so much faith, so much quiet in you. For example, Hannah, in 1 Sam. 1:18. when her petition was granted, that she beleeued it, says the Text, she went away, and tooke meate, and looked no more sad. That was an argument that she beleeued, she tooke meate, and looked no more sad. Take Mose[•] at the Red Sea, Exod. 14. you shall finde that the people were all troubled and disquieted, and that they knew not what to doe: But (marke how Mos[•]s carrieth himself) Moses was quiet, and stood still, he was not troubled: And why? Because he beleeued, and they did not; if they had beleeued as well as he, they would have beene at rest as well as he: (Marke what he says) Stand still, and see the sal[•]ation of the Lord: and the Lord will fight for you; and therfore fear not: As if he should say, If you did but believe, you would be at quiet, you would stand sti[•]l, you would not fear, you would not have your souls troubled. So, I say, so much faith, so much quiet. Looke upon Dauid, in Psal. 3. when he fled before Absolon, says he, you are my Buckler, &c. And therefore I laid me downe to rest and sleepe: that is, I was as a man that sleepes quietly. One would think that that was a matter that would breake a mans sleepe, when he lay in that danger, that if Achitophel's councell had taken effect, he had beene destroyed: and yet now, says he, I laid me downe and slept: as if he should say, This is an argument of my faith, my heart is at rest and quiet, so that I can sleepe quietly without stirring. And [•]o Paul, see how he accompts it, how he behaued himself, when God told him that he should appeare at Rome before Cae[••]r he knew that he should be delivered from Ship-wracke: and though forty men had bound themselves with a curse, that they would destroy him, and he was told of it, yet he made no great matter of it, but said, Goe and carry this young man to the Captaine. So, consider whether your heart be quiet, and rest upon God or no: for so much faith, so much peace: as in particular, so in generall, for matter of assurance; know, that there is a double peace or assurance: One peace that ariseth from the confidence in the creature, when a man thinkes he is strong in his wealth, when he thinkes he is at rest. The other is from assurance in GOD; I know that he will be as good as his word; I know whom I have trusted: Let security be built on this ground, and the more security, the more faith. Therfore examine your faith by peace. I should adde somewhat more in this, and some other signes, which I must reserue until the next time.

FINIS.