The Life of Faith

Galatians 2:20. I am crucified with Christ, nevertheless I live.

These words (as you have heard) contain a third reason or argument, brought by the Apostle, to prove, that men who are justified by faith in Christ, dare not give up themselves to, nor allow themselves in any known sins.

And it is taken from the fellowship which a justified person has in the death of Christ: Crucified with Christ, and therefore dead to sin.

Now this his crucifying with Christ, because against it, it might be objected, but you live still? therefore he amplifies his crucifying with Christ, by the diversity; I live still; he shows you what kind of life it is:

First, for the root of it, it is a life; I live, yet not I, but Christ in me.

Secondly, In the flesh, in his mortal body.

Thirdly, He shows you the instrument of this his life, Faith in Christ Jesus, which though he live in his mortal body, yet his life is not a carnal and corrupt life, but a life of Christ, Christ lives in him.

So that in these short words of the text; I am crucified with Christ, nevertheless I live; you have set forth, both the life and death of a Christian.

A person justified by Christ is crucified with Christ, for Paul speaks in the name of all that seek for righteousness by Christ, verse 17, the note is evident from the words.

To be crucified with Christ, implies two things. First, to have fellowship with Christ in his death; see it manifest: and we are said to have fellowship with Christ in his death, in three respects:

First, In regard of the value of his death, the merit, price, and ransom of his death, which it made and paid for us; he offered up himself to take away the sins of man (Hebrews 9:28), so that by the propitiation and atonement he made for us, our sins are taken away (Romans 3:24-25), and you know when God speaks to the soul, humbled by the voice of a Messenger, one of a thousand, to declare to man, where his righteousness is to be had; God will say, Deliver him, for I have found a ransom for him (Job 33:23-24), so that there is no poor soul that finds a ransom by Christ, but it is as much as if he had paid it himself. (Matthew 20:28) The son of man came to give his life a ransom.

Secondly, we are said to have fellowship with Christ in his death, in respect of the virtue of it; his death does not only pardon, but in some measure crucify, so that the body of sin in us is crucified by the death of the Lord Jesus Christ, according to that (Romans 6:6). Our old man is crucified with Christ, that the body of death may be destroyed in us, that henceforth we should no longer serve sin; (Galatians 5:24) As many as are Christ's, have crucified the flesh with the affections and lusts; So that now by virtue of the crucifying of the Lord Jesus, all our sinful lusts are mortified, so as that we are in some measure struck off from putting forth such vigor and strength of affection to any worldly comfort, as before we did. In respect of which, it is said (Galatians 6:14), God forbid we should glory in any thing, save in the cross of Christ, whereby the world is crucified to me, and I to the world. These goodly buildings and palaces are not the things he sets his heart upon, there is not here left a stone upon a stone, no more triumphing in such comforts as these be; and this John Baptist was wont to preach; that all flesh was grass, and all the glory thereof but as the flower of the field. This is because of the spirit of bondage and mortification, breathing upon them (Isaiah 40:6-8). Thus we draw virtue from Christ crucifying and mortifying our lusts, so far as they are unsettled and carried inordinately after any worldly comfort: Indeed God has allowed all the comfortable good things of this life to them that obey and love the truth (1 Timothy 4:3-5). But yet so, as that in respect of the strength and vigor of our affections, we say, Whom have I in heaven but you? (Psalm 73:35)

Thirdly, A justified person has fellowship with Christ in the likeness of his death; for that Paul does exceedingly desire and long after (Philippians 3:10). I counted all things loss, not only that I might be found in him as justified by faith in him, but that he might know the power of his Resurrection, and the fellowship of his suffering, and be made conformable to his death, meaning that as Christ did suffer, so he might feel Christ in all his sufferings, and that his own sufferings might be conformable to his death, according to (2 Corinthians 4:10). I bear about in my body the dying of the Lord Jesus; he means that he did continually expose himself to such kind of sufferings, as his calling led him to, that as Christ died for him, so he dies for Christ in this world. All his afflictions were some kind of resemblance of the sufferings of the Lord Jesus; so a man is partaker with Christ in the fellowship of his sufferings (1 Peter 4:12-14). When a man is brought on to fiery trials, or any other affliction in this world, then is he partaker of the sufferings of Christ; for though it be true, a Christian cannot so carry his sufferings as in some things to be like Christ, yet in some others he may.

There be two things in Christ's sufferings, wherein we are not like to him. The one is that he suffered the whole malediction or curse that was due to us for our sins, now the curse of God is removed, and now they come as pledges of God's Fatherly love to heal the corruption of our nature, and to perfect the work of faith in us.

The other is, that Christ in his sufferings made satisfaction to the Father for the sins of all the people of God; he gave his life a ransom.

This is not to be found in our sufferings. But yet three things there be, in which we have fellowship with Christ in all our sufferings, when we suffer as Christians.

First, in respect of the cause of our sufferings; That look as Christ suffered for righteousness sake, so we must not suffer as evil doers; for to suffer as an evil doer, is opposed to the sufferings of Christ, in that place of Peter aforementioned, we must agree in this, both to suffer without cause in respect of man: There is cause why Christ should suffer, as having our sins upon him, and there is reason why we should suffer chastisement for our sins from the hand of God, but in respect of man, it must be without cause.

Secondly, there must be a likeness in the manner of our sufferings: as Christ suffered meekly and patiently (Isaiah 53:7), so ought we patiently without murmuring; indeed and joyfully (Hebrews 12:4). Looking to Jesus, the Author and finisher of our faith.

Thirdly, there must be a likeness in the fruits of our sufferings, look as Christ learned obedience by it, so must we (Hebrews 5:7). They bring forth the quiet fruit of righteousness (Hebrews 12:11). Thus are we said to be crucified with Christ, by having fellowship with him in his death.

Now in the second place, we have such fellowship with Christ in his death, as is a kind of crucifying, which implies three things.

First, crucifying you know was a lingering death, they were many hours a dying, fainting, and pining away; though Christ was soon dead, yet so were not the other; and it implies thus much, that we in our sufferings shall have a lingering work of it, wearing, and wasting, and consuming of us, till in the end we lay down our heads in God's peace. (1 Corinthians 15:31) I die daily; notwithstanding all the comforts I have in Christ, the supportance and consolation I meet with, yet I take them to witness, I die daily: Corruption daily died in him, else he could not so rejoice in his sufferings; the outward man dying daily, and the inward man renewed day by day, he had a lingering death of his lusts, not but that he hastened after a speedy subduing of his lusts, but yet at the best he had but a lingering work of it.

Secondly, crucifying was counted an accursed death; now the curse is removed, but yet because God would have us drink of the cup, we shall taste of the bitterness of it, in the mortification of sin (Isaiah 38:17). God sprinkles our afflictions many times with much bitterness, and all to this end, that sin might be more and more bitter to us, and we more weaned from our lusts, and prepared for a better life; mortification many times puts us to much anguish, no affliction is joyous for the present (Hebrews 12:11).

Thirdly, crucifying was a shameful death, specially among the Romans, which was without the gate, as if they were not worthy to live in the fellowship of any place; so was Christ crucified (Hebrews 13:12-13). And therefore, if we would be partakers with him in his death, we must be content to be thrust out of the gate; and hence it is, that the world reproaches us, and counts Christian profession a disgraceful way, and the more like to Christ it is, the more loathsome it is to the world; let us therefore go forth and bear his reproach.

Now for the reasons of the point.

Reason 1: It is taken from God's acceptance of Christ as of a public person in his death and sufferings; he died not to and for himself, but the Lord has laid upon him the iniquities of us all [reconstructed: (Isaiah 53:5-6)]. He was wounded for our transgressions, and by his stripes we are healed; and God might fitly impute our iniquities to him, and his sufferings to us, in respect that he made him the head of his Church, the Saviour of his body (Ephesians 5:23). Christ is the Saviour of his mystical body, by becoming the head of his Church: so look as the head suffers, all the members suffer; so God making Christ our head, he suffering, we suffer with him.

Reason 2: It is taken from the power of the spirit of Christ, which by his death he has purchased and procured for us from the curse of the Law, that we might find the promise of the spirit through faith in him (Galatians 3:13-14). So that we now receiving the spirit of Christ from the death of Christ, hence it is that we are made conformable to his death; for the same spirit of Christ that raised him up from the dead, does also quicken our mortal bodies (Romans 8:13). And the same spirit by which he died, does mortify sin in us (Romans 6:6). Hence is that speech, The old man is crucified in us, the mighty power of Christ working a spirit of mortification in us, that spirit mortifies the pride of our hearts, the vanity of our minds, the hypocrisy of our spirits, the rebellion of our natures, and crosses the principal of our affections to the profits and pleasures of this world, and all from the power of the spirit of the Lord Jesus, applying the efficacy of the death of Christ to our souls, and thus are we made like to Christ in suffering.

Use: It may first serve to take away a scandal that many times is cast upon the doctrine of justification by faith, imputing to it licentiousness, and opening a door to liberty to all sin; the common objection of Papists against this doctrine, who do object, as the false Apostles did, but the Apostle convinces the falshood of such an objection by many reasons. There is no man seeks righteousness by Christ, but he destroys the body of sin; no man partakes in justification by Christ, but he is crucified with Christ, and if we therefore be justified by faith in Christ Jesus, there is no man weaned from sin, more than such men, no man more weaned from the things of this world, nor so much, as he that is justified by faith in Christ Jesus; no man has fellowship with Christ in his death pardoning his sin, but he has fellowship with him also purging him from sin, so that herein the Apostle puts an answer into the mouth of all justified persons, against that cavil against this doctrine of justification by faith in Christ.

Use 2: It is a sign of trial, to know whether any of us be justified by faith in the Lord Jesus, the main point that concerns the peace of every man's soul; it is that great case of conscience, in which whoever is not resolved, he knows nothing of conscience or of religion as he ought to know, and the Apostle's word herein is very emphatic, Seeking for righteousness. You shall know it by this; so many as seek to be justified by Christ, they are crucified with Christ: Well then, are you alive to all your lusts, the strength of your spirit goes on end with all your lusts further than the Law restrains you, there is no lust but you strongly affect it, whether it be pride, or vain fashions, or worldliness, or whatever else, and so you may try it by all the former things delivered.

Use 3: It may serve to teach Christian men that have found their part in Christ, and have found lusts decaying. Be not troubled with the sufferings you meet with in this world, go on in this work, it is the most happy employment you can follow. You find a lingering work of it, to get a proud heart humbled, to get a wanton and unclean heart made pure in the sight of God. Why, it is enough if they are but dying, though lingering, so you are but doing, and do not please yourself in your lingering, though it be but slow work, yet it is crucifying work, and though a man crucified live a while, yet he lives but a dying life, and though there be bitterness and shame in the work, yet notwithstanding go forth and fight the Lord's battles, and suffer joyfully from God's hand, and from men's. God will bruise you, and make you to have experience of sorrow, as well as Christ had. The world will have an eye to you, you shall not go without some nailing to the cross. Yet fear not for all the evils that shall befall you, you have fellowship with Christ in all your sufferings, and that is enough for you. And therefore suffer constantly, and learn obedience by it, and be sure you grow more fruitful, and more abundant in all the works of righteousness.

Doctrine 2: A crucified Christian yet lives.

Nevertheless I live — what does he mean by that? Why, first I live a natural life in this mortal body, these crucifyings are not such as crush me to death. Yet I live, I thank God, I am lively to go about all the duties God calls me to. And I live also a spiritual life (2 Corinthians 6:9-10): We are as unknown, and yet well known, as dying, and behold we live, crucified with Christ, but yet I live (2 Corinthians 4:8-11). Troubled on every side, always persecuted, and yet not destroyed — even when most crucified, yet still they live.

Reason: Taken from the efficacy of the life of Christ, in the death of Christ, and so from the life of Christ, in the death of Christ's members (2 Corinthians 4:10-11): Always bearing about in my body the dying of the Lord Jesus, that the life of Christ might be made manifest in us. So that when a Christian man is crucified with Christ, here is the fruit of it — the life of Christ is manifested in our dying body of sin, mortifying our corruptions, supporting our spirits, in our weakest and worst times. For when the Lord Jesus was crucified upon the cross, he spoiled principalities, and powers, and trampled upon all our enemies. So in the death of all his members to their lusts, he spoils the powers of darkness, and triumphs over all the enemies of their salvation.

Use 1: To satisfy the minds of such as are afraid of their friends, wives, or children, brethren and sisters, afraid they should be lost, and be men of another world, if once they become crucified and mortified, if once they find them seeking righteousness by Christ, and dead to the law, and weaned from the world. Many a poor soul is apt to think itself undone, and so will our best friends pity us, and say, alas for us, we are utterly undone, so many persecutions and afflictions, as we are now subject to, as men quite cast away. But be not deceived, see what the Apostle here says — he would have all the world know, he is not an undone man. Though I be crucified with Christ, nevertheless I live, I live a bodily life vigorous, and a spiritual life gracious. Therefore let no man be afraid of mortification, and the duties that lead to it. Indeed, let me say to you, look — as you see it is with a man in his carnal estate, when he thinks himself most lively, he is then a most dead creature, dead in trespasses and in sins (Ephesians 2:1-2) and (1 Timothy 5:6). So let me say to you, when you are dead to sin, you are most alive to God, through Jesus Christ. But should you say to a carnal man, I am glad to see you so lively, and so cheerful, and so lively, he may say to you, Alive! alas, I am dead in trespasses and sins. But come to a Christian and say to him, I am sorry to see you so drooping, what, all dispirited, all crushed and crucified — what would he say? Why, Yet I live, and were I a little more dead, I should live a more lively life than ever yet I did. And therefore, be not afraid of being too much weaned from the world, fear not the livelihood of yourselves and yours, for at the worst you shall be able to say, Yet I live.

Use 2: Of comfort to all such Christians, as are indeed mortified and crucified with Christ in this world. Do you so always carry the matter, as when they are most ready to fail you, you may bear up your hearts with this resolution? Nevertheless I live — persecuted, but not forsaken, dying, but behold we live, having nothing, yet possessing all things, poor, and yet making many rich. So that if you find at any time, your spirits dismayed and discouraged with any weakness of body, or distress either of the inward or outward man, yet a man must accustom himself to this speech, Nevertheless I live. What though I be crucified with Christ? why, I live still. What though many things befall me amiss? it matters not, so that I fall but into the arms of Christ. Suppose I fall into the jaws of death, yet though dying, behold I live. Thus must every Christian resolve within himself, when he meets with hard measures, from God's hand, or from man's. God thought it comfort enough for Baruch, and yet he spoke but of a natural life — Behold, I will give you your life for a prey, and that is enough for you. And so Ebedmelech the good Ethiopian, I will not deliver you into the hand of them that seek your life, but you shall have your life for a prey. Though he lose profit and pleasure, yet nevertheless he lives. Though heaven and earth should fall together, and estate all crushed, nevertheless I live. He shows not forth his own dead-heartedness, but the life of Christ. He never suffers but for well-doing, and he learns obedience by it, and he gets his corruptions mortified, and his distempers healed. And is not this a most comfortable condition, when a man may say, I am crucified with Christ, yet nevertheless I live?

Galatians 2:20: Yet not I, but Christ lives in me.

Now he corrects, or indeed rather explains himself, how or what kind of life it is that he lives. Not he — how then? Christ lives in him.

So that in these words, you have a denial of himself, to be the author and root of his own life; he denies himself to live, even then when he does live.

Secondly, you have an acknowledgement of the author and root of his life; Christ lives in his life.

Doctrine. A living Christian lives not himself, but Christ in him.

Or thus:

The life of a Christian is not his own life, but the life of Christ Jesus.

Either of both these express these two parts of the verse; a living Christian lives not himself, not his own life, but Christ lives in him.

First, see how a living Christian lives not his own life, after once he has had part in the death of Christ, and has thereby been initiated into the life and power of Christ's death, and so become a mortified and crucified Christian in some measure, such a Christian lives not his own life in this world.

There is a threefold life, a carnal life, a spiritual life, and a natural life; and in some respect, a living Christian lives none of these lives.

A carnal life is expressed in three things, in living to a man's lusts, in living to the world, and in living to a man's own wisdom and reason.

Now a Christian man lives to none of these; He lives not to his own lusts: How shall we that are dead to sin live any longer therein? (Romans 6:2). He looks at it as an absurdity, and indeed in some measure monstrous, (verse 6). The body of sin is dead in us, that we should no more serve sin; and (verse 7) he that is dead with Christ, is free from sin: arm yourselves with the same mind; now you live no longer to the lusts of men, but to the will of God; this life Paul does not live, he is not lively at his lusts, they are death to him; for though a Christian man may be defiled, and sometimes overtaken, yet so far as he is a living Christian, so far he is a dead man to those lusts, they are the deadness of his heart, the discouragement of his spirit, the hell of his soul, that he is compassed about with such evils as these be; Oh wretched man that I am, etc. (Romans 7:23-24). As if it were the death of his life, that he carried about such a body of death with him. Now then, says the Apostle, if I do that which I hate, it is no more I that do it, but sin that dwells in me, (Romans 7:20). It is the misery of my spiritual life, that I am at any time dead-hearted to spiritual duties, and somewhat apt to close with temptations to sin, whether darted by Satan, or stirred up by my own corrupt heart; and therefore if there be any life of sin in me, in the least measure, it is the death of my heart.

And secondly, so neither lives he in regard of the world, for though you may have a godly man busy in his calling from sunrise to sunset, and may by God's providence fill both his hand and head with business; yet a living Christian when he lives a most busy life in this world, yet he lives not a worldly life.

There are four or five several differences between a Christian's living to the world, and another man's that is not yet alive to God, and has no fellowship with Christ in his death.

First, a Christian man principally seeks Christ above and before the world, (Matthew 6:33). He does first look for spiritual things, he had rather have his part in Christ, than in all the blessings of this life, he would first order his heart to Christ, his principal care is about that, and if he does not so, he looks at it as his death, which a worldly man does not.

Secondly, as he first and principally seeks Christ, so all the good things he has, he looks for them from Christ, he goes not about his business in his own strength, but what he wants he seeks it from Christ, and what he has he receives it from Christ, (Genesis 33:5, 11). If God bless him with children, with health, or with estate, or whatever other comfort of this life, he looks at it as a free gift of God's grace, he does not sacrifice to his own nets, nor to the dexterity of his own hands, but these are the blessings God has graciously given to his servant, though common, and such as everyone has, yet not so to him.

Thirdly, a Christian man, as he receives the world from Christ, so he enjoys them all in Christ; I mean he enjoys it not in the sense of his own desert, but he looks at himself less than the least of them all, (Genesis 32:10). I am less than the least of all your faithfulness to your servant. This is to enjoy all in Christ, not in his own worth, but in the merit of Christ.

Now this a Christian does, whatever his business be, in his worldly business, he does not lead a worldly life.

Fourthly, He uses and employs all for Christ, in our gates, says the Church, are all manner of pleasant fruits, my Beloved I have kept them all for you: When he has many blessings, he considers what he shall do with them. This is the frame of a living Christian, one whose heart is given to Christ. I have indeed all manner of these things, fair houses, well furnished rooms, pleasant provision of all sorts, but my Beloved I have kept them all for you; though I have never so much, yet it is all for Christ, (1 Corinthians 10:31). That God may be glorified in Jesus Christ; this is the sum of his eating and drinking, and buying and selling, etc. This is the upshot of all, this is all for Christ, and this is so to live in the world, as not to live like a man of the world, and so he makes good work of his worldly business, though in themselves never so intricate.

Fifthly, a living Christian lives to God, even then when he lives in the world, in that he is willing to leave worldly business, and worldly things for Christ, leave them all, rather than part with Christ; this is the resolution of his spirit, and his practice when he is put to it (Psalm 45:10). Hearken O daughter and consider, forget your kindred and your Father's house; let them all go, forget your pleasures and treasures in Pharaoh's court, so shall the King have pleasure in your beauty, that if anything stand between obtaining of Christ, and the enjoying of the world, let all go; were the comfort of this life never so precious and glorious, yet forget them all, let them all be as a dead commodity for a living Christ (Matthew 16:27). We have forsaken all and followed you; and if afterward the world and Christ should fall out, as sometimes they will, and before long it will be that a man cannot keep his heart in a comfortable plight with Christ, but it will cost him loss of friends, and sometimes loss of estate, and sometimes loss of life, why yet a Christian will forsake all for Christ, if once the world and Christ come to fall out; and in this case a Christian thinks it no hard choice, though Demas did (2 Timothy 4:10). I care not at all, says a Christian, so that I may but finish my course with joy (Acts 20:23-24). This is the true life of a Christian in respect of his Christian life, and wherein he differs from a worldly man; for there is no worldly man that lives a worldly life, but his first care is for his estate to settle that well, and when he has thus provided for him and his, in the remainder of his time he will seek Christ.

And when he gets anything, he depends much upon his trade, he lives to himself, and what he has he thinks he has deserved it, and he will be much offended with God's providence if he be crossed in his designs and labors. And that which he has, for whom does he keep it? He will say for wife, and children, and kindred; but how they will use it, that is no matter. And if it come to a parting blow, that either the world or Christ we must lose, they think men very unwise that will part with a bird in the hand for two in the bush. They may go away sorrowful, but away they will go, if there be no remedy, rather let Christ provide for himself; for their part, they will bear no such burdens for him; but now a Christian lives not to the world, and if he should so live, it were rather a swoon of Christianity, than any life and power of Christ.

For a carnal life, which is a life of living to a man's own wisdom and reason, he lives not that life neither, if any man would be wise in this world, let him become a fool that he may be wise (1 Corinthians 3:18-20). No living Christian but he must deny his own wisdom, judgment, and understanding, that he may be wise in Christ; you say, what, would you have men senseless, and mopish, and not understand themselves? No, no, here is the point, true grace does not destroy a man's wisdom, but rather enlarges and enlightens it wonderfully; so as that men by nature are blind, but spiritual wisdom enlightens the eyes of the blind. It is an excellent speech, that in (Hebrews 11:1). Faith is the substance; in the original it is, faith is the subsistence of things not seen; the meaning is, that if we should tell many a man, that the favor of God is more worth than any blessing of this world, the blood of Christ more precious than gold, the spirit of grace the best companion for the soul, etc., these seem to many a man but feigned things, no subsistence in these things: this is but some strong imagination of some melancholy brains, he sees no such matter in them, and he is persuaded there is no such thing, it is only faith, that sees subsistence in these things. To a faithful Christian there is subsistence in all the promises, there is weight in the examples, threats, and commandments of the word, subsistence in the favor of God, and in the blood of Christ, and in fellowship with the spirit, and in other things there is none at all. Now in this case a man must see all his wisdom to be but folly, all the high thoughts he had of the world and himself, he must look at them all as vain; and all the low thoughts he had of religion and the ways of grace, he must look at them all as folly and madness; so that here a Christian is dead to his own wisdom; that which sometimes he thought to have been his chief good, is now nothing but vanity and vexation of spirit, but when he comes to see spiritual things have only true subsistence in them, then he leads a wiser life than ever he did before.

Now for his spiritual life: a living Christian, his whole spiritual life is Christ, and not himself, his spiritual life is not his own life.

There be three parts of spiritual life, which a Christian lives in this world, the fourth (which is the life of glory) he lives in that which is to come.

A life of justification, a life of sanctification, a life of spiritual consolation.

1. A life of justification (Romans 5:18). Now a Christian man looks for justification, not from all his spiritual performances, prayer, preaching, receiving sacraments, etc. He looks at all these as loss, that he might win Christ, not having his own righteousness (Philippians 3:6-9).

2. For his life of sanctification, he does not make account that himself is sufficient, as of himself, to think a good thought (2 Corinthians 3:5). When God has given him grace, yet he can do nothing in any lively manner, unless Christ assist him, and help him at every turn (1 Corinthians 15:10). By the grace of God I am that I am, and the grace in me was not in vain; but I labored more abundantly than they all; yet not I, it is not I that have took all this pains; though he had a good calling, and an honest heart, yet not I, indeed, neither was it the grace of Christ that was in him, but the grace of God that was with him; it was the spirit of God breathing in his grace, that made these spices thus flow forth (Song of Solomon 4, final verse). Though he had many precious graces bestowed on him yet not he, nor any grace in him, but the grace of God with him, that worked with him, and acted, and did all he did wherever he came; Now blessed be God that makes manifest the savor of his grace (2 Corinthians 2:12-15).

3. And thirdly, for his life of consolation, there go two things for the making up of a man's consolation, partly God's favour, and that is better than life (Psalm 63:3; Psalm 30:5). In your favour is life.

Secondly, The prospering of God's work in themselves and others (1 Thessalonians 3:8). Now we live, if you stand fast in the Lord: they were his joy, and his crown and glory; But was that his life of justification, think you? No, nor of his sanctification neither; though the Church had fallen, yet Paul his work had been glorious in God's sight, and he had still been justified and sanctified; but it was the life of his consolation: this is our life, and the crown of our rejoicing if you stand fast in the Lord.

Now for a man's natural life, how can a man be said not to live his own natural life? Yet a Christian may say, that in some measure he lives not his own natural life, but Christ lives in him (Acts 17:28). In him we live, move, and have our being: You say, so has a carnal man his life from Christ; True, but he acknowledges it not; In him was life, and that was the life of men (John 1:3-4). A Christian man has his natural life from Christ, as from a head that gives both spiritual and natural life; In him you have given me life and breath, and your visitation has preserved my being (Job 12:10). Christ gave us our life, and he preserves it, we cannot better explain it than thus; A wind-mill moves not only by the wind, but in the wind; so a water-mill has its motion, not only from the water, but in the water; so a Christian lives, as having his life from Christ, and in Christ, and further than Christ breathes and assists, he stirs not (Psalm 104:29-30). My times are in your hands (Psalm 31:5). (Daniel 5:23) You have not honored your God, in whose hand your breath is, and all your ways, it was the sin of the profane King not to regard it; All his ways and turnings, his sickness and health, and all his changes, they are all in God's hands (Jeremiah 10:23). I know that the way of man is not in himself; upon you have I been cast, from my mother's womb, you have poured me out like milk, and by you I was curdled in my mother's womb, so that I live; What you Paul? No, not I; as if it were too broad a word for a Christian man to speak, Though I live, yet not I.

Now secondly, how may it be said, that Christ lives in a living Christian; How? As a root of his life, as the Author both of his spiritual and natural life: for his carnal life, that he is wholly dead to; but for his other, Christ is the actor and root of all, for God has given him above all to be head of the Church; as the members live a reasonable life from the head, so does the Church from Christ; Without me you can do nothing (John 15:1-2). He is called the Prince of life (Acts 3:15; 1 Corinthians 15:45). And this comes to pass partly by God's acceptance of him as our head; God has appointed him to be our head; and also by the communication of his Spirit to us (1 Corinthians 6:17).

And thirdly, by faith, for it is faith that receives Christ to dwell in us (Ephesians 3:17). So that by these we dwell in Christ, and so live in him, and he in us, for by this means Christ is made our root (Romans 11:17). So as we that were by nature branches of the wild Olive, are now made partakers of the good Olive: and hence it is, that we bring forth savory fruit, some fruits there be, which if you never transplant them, they will grow wild, but transplant them, and they will bring forth fruit; so take any man that is wild by nature, and let him be crucified with Christ, cut him off from fellowship with Adam, and his lusts, and implant him into Christ, and then he is made partaker of the true Olive, and so will bring forth good fruit.

Use 1. It may be first an evident sign of trial to every one of us, of our own estates, whether we have part in Christ's death yes or no, whether we be living Christians, or no; Christians we are, we cannot deny, and so have an outward right to partake with the rest of God's people; but would you know whether you be living Christians, or no? Consider, a living Christian lives not himself, but Christ lives in him; Christian signifies one anointed with the grace of Christ (1 John 2:27). Now for this consider what has been said; if you are a living Christian, you live, yet not you, but Christ in you; and let me say this to every Christian soul, and take it as an eternal truth, if to this day you live to your lusts, and live in any known sin, and it is the delight of your soul to live in pride, and covetousness, etc., if you live in any sin, and desire so to do, you may be called a Christian, but you are a dead Christian. But you say, you thank God, you have bid adieu to all your lusts: but it was a shrewd saying of old, Licitis perimus omnes, we most of us perish by lawful things; and therefore I say further, do you not live to the world? You say, is it not lawful for a man to be diligent in his calling, you cannot leave your business, as such and such as are bankrupts; well, God forbids you not to be diligent in your calling; let me tell you, if you can so live in the world, as that your first care is to seek Christ, before the doing of any work of your own, and if to manage your calling you look for help from him, and look at yourself, as unworthy of any mercy from God, and ask your heart, who is all this for? Is it for Christ? Can you say, I have kept them all for you? And can you come to this resolution, that if Christ and your calling come to be at variance, yet you can part with all to keep fellowship with Christ? Then you live in the world, but are not a man of the world; Christ sits next to your heart all this while, and then you are well; but otherwise let me tell you, if you can first be busy about your calling, and think you have wit enough for your own business, and you think you deserve all you have, else you would not be so much disturbed when you are crossed in it; and if you use them not for Christ, but you lose him in the use of them, and you keep it, that you and yours may be some great ones in the world; and if a cross way come, that Christ and your estates must part, you turn your back upon Christ, and upon all that profess his name; then be not a liar against the truth, you are of the world, and live to the world, and the Lord Jesus has yet no hold of you; and therefore be sure if it be so with you, you have failed in one of these; you have stirred about worldly business, before you looked for Christ, and gone about them in your own strength, and in sense of your own worthiness of them, which makes you discontent when you are crossed in them, and you consider not for what end you laid up all these; and hence it is, that when it comes to a parting blow, many a Christian is foiled about the world: and therefore look seriously to it, and if you conceive worldly things have some subsistence in them, but not so of the things of God, then it is not Christ that lives in you, but you live to yourselves.

Use 2. To cast a just reproof upon living Christians, that Christian men should not live like Christian men; a shame for Christian men still to live in pride, and uncleanness, committing the works of darkness; and therefore be ashamed that ever you should take up the life of a Christian, and still be more forward for the world, than for Christ; still to be impatient for worldly crosses, and still to want serious thoughts for whom is all this, and yet not come to consider how you must part from all these. This may cast much confusion upon the face of a Christian man, that to this day they cannot say that they live to Christ. Some there be, who say, that they live to Christ, and some that say, they will not have Christ to reign over them (Luke 19:14). Some there be that say; let us break his bonds asunder, and cast his cords from us (Psalm 2); but it were a shame that any Christian should do so.

Use 3. To teach us all, in the name of the Lord Jesus Christ, to desire to make known to our own consciences, and to the world, that we are crucified with Christ, and live to God; let us say, it is not enough for a Christian to live besides his lusts, or that the world is less to be regarded than Christ, etc.; but I pray you practice this resolution daily, unless you have some thoughts of this daily, you will lose your spiritual life daily, and you never find your hearts lost in worldly business; but when you want a heart daily to consider what God calls you to, you must therefore have these thoughts daily. And further, take this counsel, if you are troubled about your justification and peace with God, let this comfort you, that you know you live not by your own graces, but by Christ.

Use 4. Of comfort and consolation, to every soul as can truly say, this is the frame of their hearts, they do not live themselves, but Christ in them; be not you discouraged at your own weakness, but make account your living in Christ will bear you out, and therefore labor to be loose to the world, and live like those that have a living fountain to run to, for supply of whatever you stand in need of, that so all the rest of our time may not be a life of our own lusts, but of Christ in us.

Galatians 2:20. The life which I now live in the flesh, I live by the faith of the Son of God.

In these words he shows you the instrument, by which he lives this life of God, and that is, faith in the Son of God. The life I now live in the flesh; he means not the life of corrupt nature, though sometimes living in the flesh, be so taken in Scripture, as (chapter 5:17). But a man lives not the life of corruption, by faith in the Son of God, but that life he lives by his own sinful lusts; and in the Apostle's language, he lives not that life at all; but he means the life he lives in his mortal body, so long as he lives in this world, whether it be a natural or a spiritual life, he lives by the faith of the Son of God.

Doctrine. The life of a Christian, is a life of faith in Christ Jesus.

A point which the Holy Ghost often speaks expressly, (Habakkuk 2:4). The just man shall live by his own faith, according to this, I live by the faith of the Son of God; and that he there speaks of faith in the Son of God, is evident from the verse before; When they were afflicted by the Babylonians, the Prophet stirs them up to wait for deliverance; but how shall they do in the mean time? Why, if a man cannot stay and wait, his heart is not right in him, but the just shall live by his faith; this is a main principle of our Christian faith; so (Romans 1:17). The righteousness of God is revealed from faith to faith, as it is written, The just shall live by his faith, (Galatians 3:11), (Hebrews 10:37), (2 Corinthians 5:7). For further opening of this point, let me show you that this is true, and then the reason and application of it. It is a double life which we live in this world, setting aside the life of lust, and corrupt nature, which a man crucified with Christ is wholly dead to, but now the life a Christian does live, is partly a spiritual, and partly a natural life.

Now spiritual life is threefold, the life of justification, the life of sanctification, and the life of comfort and consolation, for all these are called life in Scripture.

First, for justification, (Romans 5:18), (Colossians 2:13). Forgiveness of sin and justification, in Scripture phrase, is all one; as a Judge in acquitting a malefactor, he gives him his life; so justification, and God's pardon of sin is all one; and that is the life of every poor condemned soul, that is born in sin, and has been under the bondage of the curse of God's law; he has quickened us in forgiving us all our sins.

Now from where comes it, that we are thus justified, and that our sins are forgiven us? Is it not by the faith of the Son of God? (Romans 3:28). He concludes, (which shows you it is no occasional speech) but he speaks of a principal point; We conclude that a man is justified by faith, so that when the conscience is struck with remorse for sin, and the heart deeply distressed, and thereupon he looks at himself as an undone man, then by this, (faith helping to draw a poor soul near to Christ, to seek peace and pardon from him) he finds that indeed God has discharged him of all his sins, and this is the life of our justification.

For the life of sanctification, (Ephesians 4:18). He principally means, they were estranged from the life of sanctification, by the ignorance that is in them, and the blindness of their minds. Now it is by faith that we live the life of holiness, and purity of heart, therefore (Acts 15:9). Faith purifies and sanctifies the heart. But how?

First, by deriving holiness and purity from Christ, who is made to us of God our sanctification as well as our justification, (1 Corinthians 1:30). Waiting upon God is an act of faith, which acts itself by hope, whereby we renew our strength, (Isaiah 40:30-31), (2 Corinthians 3:5). We trusting upon Christ for the righteousness of justification, that conveys a spirit of grace into our hearts, by which we come to be purified from sin, and so live the life of holiness.

Secondly, Faith helps us to live a life of holiness, by giving us to lead our whole life by warrant from the word of God, (Romans 14:23). Faith will not step one foot forward further than the word directs it, (Psalm 119:9). How is it that we come to take such heed to our ways? Why, only by faith, by which we look at all our actions, as warranted by the word, and from there we turn not aside any way.

Thirdly, There is in faith a power to incite, and encourage us to do all that we do, to walk in such good ways, to encourage us to be speaking and meditating on good things, (Psalm 116:9-10). I will walk before the Lord in the land of the living; I believed, and therefore I spoke it; I spoke how I would live for the future, that I would walk before God in the land of the living; and what encouraged him so to speak? Why, I believed, and therefore I spoke it; And the Apostle quoting that place, says, We believe, and therefore speak.

How does faith come thus to encourage a man? Two ways:

First, There is an act of faith, that breeds boldness in Christians; when faith sets them a work, it emboldens them, so as to see his way plain before him, and so to go about with courage, (Ephesians 3:12). We have access with boldness through faith; an unbelieving heart is ever scrupulous and doubtful, and uncertain, and goes about every work faintly and deadly, but let but a Christian see, that this is the revealed will of God, there is your way, and that will put life into his business.

Secondly, There is this also in faith, it does present our work to God in the name of Jesus Christ, and it makes us to believe that it shall be accepted, (Colossians 3:17). Faith does all in his name, and that encourages us to believe it is accepted, though done never so poorly on our parts, yet because we distrust ourselves, and do all in the name of Christ, faith emboldens us much in the acceptance of it.

Thirdly, the life of consolation: a Christian man may have his sin pardoned, and lead a holy life, and yet a wonder to see, even his life of justification and sanctification may be but a dead life to his sense. For did you never see such a Christian live a sad and uncomfortable life? Had you never any experience of it, that your best life was but a living death? Though sin be pardoned, yet you have no comfort in it; and though you live a blameless and a fruitful life, yet you find no life in it. Therefore it pleased God to provide, that when he gives life of justification and sanctification, he also bestows the life of consolation, which puts life into the two former, as they put life into it, and this is also called life (1 Thessalonians 3:8). Now we live if you stand fast in the Lord; why, did his justification and sanctification depend upon their standing? No, let them stand or fall, his justification and sanctification stands firm. But the life he speaks of, is the life of consolation, his heart was inwardly comforted and refreshed to see them stand fast in the grace of Christ; so Chapter 2, latter end, this is his crown and joy, if you stand fast.

The favor of God is the life of a Christian (Psalm 30:5). Indeed your favor is better than life (Psalm 63:3). God forbid the life of a Christian's justification or sanctification, should stand upon other men's obedience, but the life of his consolation stands in the sight of God's favor to us and other men, so that all these three lives are all lived and had by faith.

Now faith has sundry acts by which it works joy and consolation.

First, it refreshes our hearts with God's peace, upon the experience of our justification (Romans 5:1), and peace is the life and comfort of the soul (Philippians 4:7). It passes understanding, and keeps our hearts and minds in Christ Jesus.

Secondly, faith in all our businesses casts all our care upon God (1 Peter 5:7). Trust and roll your ways upon him, trust on him, and lean not to your own wisdom.

Thirdly, there is another act of faith, that keeps consolation alive in the heart, and that is, faith enters into that which is within the veil, and shows us the light of God's countenance in the midst of all our troubles (Hebrews 6:19). It lays hold on Christ, and gives us to see, that all the trials and temptations we meet with, come out of the fatherly love of God for our best good, and out of his very faithfulness (Psalm 119:75). I know that in very faithfulness you have afflicted me; and that keeps comfort alive in the heart. We see by faith that God knows we have need of all our sufferings (Romans 5:1, 3). And not only so, but we rejoice in tribulations, though it come to threshings, (as the word signifies) though it leave us naked and bare, yet faith can help us to rejoice in it.

Fourthly, faith keeps consolation alive in our hearts, by quieting our hearts to wait upon God's leisure for seasonable deliverance (Isaiah 28:16). He that believes makes not haste.

Secondly, we live as a spiritual life, so a natural life also by faith; that life which we live in the flesh, in which we eat, and drink, and sleep and go about the business of our callings.

First, it helps us to live a natural life, by restoring us from sicknesses and diseases that else would extinguish natural life in us. Go your way, says our Savior to the woman (Matthew 9:22). Your faith has made you whole; there is a power in faith to put life into decayed nature. So for deliverance out of danger; prepare me lodging, says Paul, for I trust I shall be delivered to you again (Philemon 22).

Secondly, we live a natural life by faith, in that it is only faith, that acknowledges our natural life to be received from Christ. In him we live, move, and have our being, is a voice of faith (Acts 17:18; John 1:3).

Thirdly, we live a natural life by faith; in that we go not about any work of our labors, wherein we show reason, but in the name of the Lord Jesus (Colossians 3:17). We trust to God for his blessing upon all, and so we live this natural life by faith in the Lord Jesus.

Reason is taken from the power which God has given to faith to receive Christ, and to act the life of Christ, for Christ is said to dwell in our hearts by faith (Ephesians 3:17), and we receive Christ by believing on him.

Now you know the Lord Jesus wherever he dwells, he is a quickening Spirit (1 Corinthians 15:40). Do but give way for the Lord Jesus to dwell in us, and then we receive a mighty power of a quickening spirit from him, quickening us with assurance of pardon of sin, and power of grace and consolation: and hence it is that in Scripture you may observe, faith is applied to all the activity, and dexterity, and livelihood that is found in the most stirring members of the body; faith is said to do the office of the eye, of the mouth, of the hand and foot, and tongue, and ears. Of the eye; by faith Abraham saw Christ's day (John 8:56). Sometimes you read of hungering and thirsting after Christ (John 6:35), and we feed on Christ by faith, as the body feeds by the mouth, and by faith we are said to receive Christ as by the hand (John 1:12). And Enoch is said to walk with God, and that was by faith (Hebrews 11:4-6). Sometimes some profit not by the word, because it is not mixed with faith (Hebrews 4:2); so, Hear and your souls shall live (Isaiah 55:2), and (Acts 16:14), and it is the prayer of faith that finds hearing with God (James 5:15). So that faith is lively and mighty through God, to cast down strongholds; and unless faith be active and stirring in all, the whole man is but a dead trunk, all is but dead, unless faith put activity and dexterity in all.

Use 1. It is first a reproof to all the sons of men, that have not yet attained to this grace of faith; let a man be never so lively in the life of sense, that he can relish his meat and drink, and sleep, and walk, and talk, etc., yet all the actions of his life, without the life of faith, is but a dead life; when a man is most lively in the life of sense, it is but the action of a dying man; let a man live the life of reason, and so as that he can discourse never so wisely and judiciously, and that he can converse with all sorts of men, and transact businesses in great dexterity, yet it is but a dead life. If a man be lively in whoredom, drunkenness, pride, etc., this is the life of lust, and is but a dead life; a woman that lives in pleasure, is dead while she lives (1 Timothy 5:6). This is no life of Christ — is it any other life than a Turk, or an Infidel may live? What, is there no difference between men that have been baptized into the name of the Lord Jesus, and the life of a Jew, or a Barbarian? Am I called a Christian, and live not the life of a Christian? A Jew or a Turk may live the life of sense as well as I; or is there no use of reason among the Romans and Greeks, before they heard of Christ? Were they not the fountains of all the liberal sciences? And shall the life of a Christian be no more than the life of a Pagan to this day? Indeed, and which is worse, shall a Christian live the life of pride, and wantonness, and covetousness, and distempered passions? Shall men pretend to be Christians, and yet not at all to live the life of faith? Now what a dead life is all this? What a pity is it to see men and women so active at the life of sense and reason, and lust, and so dead-hearted to the life of faith? And yet this is all the life men live, till God put a principle of life by faith into the heart; in the mean time, if God should cut the thread of our life, we should have dropped into hell without recovery: what a poor life is it, that men should be active about sense and reason, and lust, and gain, and yet sin unpardoned, and the life of holiness not so much as sought after to this day? What pity is it to see so much life of nature working the death of our souls?

Use 2. To exhort us all, as ever we desire to be living souls in God's sight, and to live like Christ (and can we live as Christians without faith?), to learn to live by faith; and the better to stir you up to this, consider that not only our life is dead, but without this, the life of Satan works mightily in us (Ephesians 2:2). Without faith we have our conversation after the spirit that rules in the air, it works energetically, and what a poor life is it, to work the life of Satan? Yet consider that without faith, everything in this life is unclean (Titus 1:15-16); the very meat and drink we receive into our bodies is unclean, because we receive it not by faith (1 Timothy 4:3). It is the want of faith that keeps good things from us; Christ could not do many things among them, because of their unbelief (Mark 6:5). Unbelief kept Moses and Aaron out of the promised land (Numbers 20:12), and the prince from tasting of the plenty (2 Kings 7, last verse). All the distempers and disquietness you meet with in this world, springs from unbelief; look but back to all the murmurings of your soul, and tell me if it be not all an act of unbelief (Numbers 14:2, 11). "How long will this people murmur and not believe?" If God has promised to give them the land, what need they to murmur, how great soever the people be? Is it not an easy matter for God to blow down their cities? If therefore you see any discontentment or murmuring, know it is want of belief; and therefore as ever you desire to live a quiet life, as ever you would see comfortable days, and would see your sin pardoned, so learn to live the life of the Lord Jesus, learn to attend as for your lives, to the word of the living God, which is able to beget the life of faith in you (Romans 10:17). Live not under dry nurses: in the fear of the Lord, delight in such a ministry, as wherein the tongue of faith may speak a word in due season (Isaiah 50:4). And so, be careful to pray for a spirit of faith; you say, how can you pray for faith, without faith? Why, if a man be importunate for a spirit of grace, he shall have it (Luke 11:9-13), though he be not heard as a friend, yet he shall be heard for his importunity; if you have but learned to pray for grace, God will give you it at length, and wrestle with God for a blessing. And by all means take heed you live not a life of lust, nor content yourselves in a life of sense, for either of these will choke faith; so long as we are lively at our lusts, there is no room for faith: religion loves to lie clean and sweet, Christ will not dwell in a house of drunkenness, and profaneness, etc.; therefore abandon all unclean lusts. Cease to do evil, and learn to do well (Isaiah 1:16), and take heed of the world, or else it will choke the life of faith.

Use 3. It may serve to teach Christians that have received this life of faith, to learn to live by their faith; many a poor Christian has received it, yet the Lord be merciful to us, such bunglers are we, we cannot live the life we have received; what a shame is it, that we should know we have received Christ, and yet live no more like him? As you may see in the manifold failings of men, contrary to the forenamed lives.

Use 4: Of comfort to any Christian man, that either desires, or does live this life of faith: Many a poor man is willing to become a Christian, but thinks he shall live an uncomfortable life, that he shall now bid adieu to all his old acquaintance, and live like a mope in the world; but be not deceived, there is no fear of such discouragements in the life of faith; the life of grace and of faith, is far beyond the life of sense and reason; for a man to live such a life, as to see all his sins pardoned, and to do all his actions by the rule of the word, and to wait upon Christ for acceptance, let me tell you, the Angels in Heaven live no better a life than this, and therefore let no man be discouraged, for there is no life like a Christian life; notwithstanding all other lives you may lie down in sorrow (Isaiah 50:11). And for you that have already learned to live this life, let me tell you, the more faithfully you live, the more lively you will be.

Use 5: A use of trial to know whether we live this life of faith or not — if not a life of faith, you do not live the life of a Christian, either you lack faith, or the exercise of faith; but of this see more as follows.

We come now to a sixth use of the point, because it contains in it the whole life of a Christian; let it therefore be the use of instruction to all Christians, to learn how to live this life of faith, both of justification, and sanctification, and consolation, which is our spiritual life; and also how to live a natural life in this world, and all by faith.

Now first to open to you the life of faith in matter of justification, which is the first foundation of our Christian and comfortable life in this world.

Justification you heard consists in pardon of sin, through the applying of the righteousness of Christ to the soul (Colossians 2:13): He has quickened us, forgiving us all our trespasses, and sins; our souls are dead, until the pardon of sin has put quickening into them. We conclude that a man is justified by faith, without the works of the Law (Romans 3:20). Now then that you may be instructed in the practice of faith, to the obtaining of the pardon of your sins, upon which depends all our comfort in this life and in another; let me show you, how faith does justify us, that we may the better learn to live by faith in Christ Jesus, for the pardon of our sins.

There are 4 principal acts and works of faith, which it does exercise in the heart of a man to his justification. And there are some others which faith does exercise in a man's heart after his justification, and in all these he does live the life of faith.

First, to our justification, faith has this work in the heart: it convinces the heart of a man, convinces him of two things; first, of sin, and consequently of the danger by reason of sin, not believing in the Lord Jesus Christ to salvation all this while: when the Holy Ghost is come, he will convince the world of sin, of sin, because they believe not in me (John 16:8). That is the first work of faith, as it prepares us, and leads us to justification, and makes way for it, though not that act which does justify us; faith in the truth of God's word, revealed to us in the ministry thereof, it convinces us of our sin, and especially our sin of unbelief; we find ourselves convinced of infidelity, and of our dangerous condition by reason of that sin. A man may hear a thousand sermons, and yet they never work kindly upon him, till they be mixed with faith (Hebrews 4:2): that is, not with so much faith as to convince him, that the word of God is true, which he has not believed until now. It is true indeed, by the preaching of the Law, and the application thereof to the conscience, a man's heart may be made sensible of sin, and of his dangerous estate, but that may, and many times does, end in utter despair; and so may this faith that convinces us of sin, in regard of not believing, end in despair, if it here rest; but this faith when God gives it a convincing power in the soul, and intends to lead to justification, it does not only convince of sin and danger, but it convinces us also of the truth and goodness of all the promises offered to us in the Gospel, and satisfies the soul that there is pardon with God (Psalm 130:4). There the spirit of God breathes in a humble Christian out of deep distresses both of inward and outward estate: but what does faith in this case? It convinces such a soul, that yet nevertheless there is pardon to be found with God, and there is plenteous redemption wrought by Christ: and there are many gracious promises revealed in the word, and faith convinces us of the truth and goodness of them, could we but get our part in them. And as it possesses us, that there is mercy with God, so it convinces us of a possibility that mercy is to be had, Who knows (says the King of Nineveh) but that God may have mercy, etc. (Jonah 3:9; Joel 2:13-14). This is the first work of faith as it sets us forward, and leads us on to justification. There is an opinion that many a man has of the possibility of the pardon of his sins, which springs not from the conviction of faith, in respect of the riches of God's grace, or the plenteous redemption of Christ, or the truth and goodness of God's promises, but it conceives a possibility of pardon from the hope he has, that he has not lived so wickedly, but God may have mercy on him, as well as on another man; now when faith convinces a man of sin, and with all of a possibility of pardon, yet it convinces him not upon that ground, because he has not sinned so desperately, for he thinks himself of all others the chief of sinners (1 Timothy 1:13-15). So that if a man can but see the work of faith in his heart, he may conceive he has had the first work of faith upon him, as it leads on to justification.

A second work of faith is, that it subdues the heart, and that word reaches far, it subdues it to various exercises.

First it subdues the heart to lay down all opposition against God, all weapons of hostility, it strikes them all out of his hand, it subdues us to lay down all confidence of our own worth and goodness: even as a rebel that has taken up arms against his prince, and if a gracious pardon be proclaimed, that if he will lay down his weapons and come in, if you should now see him submit and throw down his weapons, and forsake his strongholds, and yield himself up to his prince, is it not an evident sign, such a man believes the truth of his pardon? For if he did not, he would stand still upon his guard, and maintain hostility against his prince; if but once he lay aside these, you may be sure he believes his pardon; and so may you speak of your own souls, if you can submit to God, and lay down all confidence in yourselves and your own worth, you may know it is faith in confidence of the pardon that has subdued your hearts thus far; this is that which the holy Prophet holds forth (Isaiah 55:7). Let the wicked forsake his way, and God will abundantly pardon; it is an evident sign that we draw near to God, for pardon of our sin, when we forsake our former imaginations; Ephraim shall say, what have I to do any more with Idols? (Hosea 14:8). In you the fatherless find mercy (verse 3). When they renounce running to idolaters, and cast aside their idols themselves, then they believe there is mercy to be found with God for fatherless creatures, and therefore they will have no more to do with any sin. This is another work of faith, and tends to, and leads on the soul to justification.

Secondly, as faith subdues the heart to lay aside enmity against God, so it subdues us to a reverent esteem and affection to the means of grace, and to the instruments that convince us of our sins; and though a rebellious heart kicks against them, yet faith will subdue the heart to a reverent and amiable respect to those persons that have thus convinced them (Acts 2:37).

Thirdly, faith subdues us to a serious consideration of our own estates, and to consider what we should do, and likewise to a consulting with others about it; a natural man minds not the things of God, he will find himself anything to do, rather than that, but faith brings the heart to a serious consideration of its estate (Luke 15:17). It is said he came to himself, and grows solicitous what he should do, and if a soul cannot help itself, it cries to others, as they did (Acts 2:37).

Fourthly, faith subdues the heart of a Christian to a readiness to do anything according to what his own heart sees by the word is to be done: Sirs, what shall I do to be saved (Acts 13:16, and Acts 9:5-6). Lord, what will you have me to do? Say but what, and I will do it; as the rich merchant man, he would go sell all for the pearl (Matthew 13:45-46). This is the work of faith, to do or suffer anything, so he may but find Christ.

Fifthly, faith subdues the heart in the end to a humble confession of sins against God, that though before we never knew what it was to pray, at least not humbly, now we can confess our great wickedness; and that which before we thought but little, we now see to be out of measure sinful; we now look at ourselves as chief of sinners, now we largely lay open our vileness and baseness, the carriage of the matter seems to be worse than our sins themselves. I have sinned against heaven, and before you, and am not worthy to be called your son; it were, he thought, a shame to such a father, to have such a spendthrift to be his son, he had not the temperament of a son in him, and now he would be content to be as a hired servant. Now our uncircumcised heart is humbled (Leviticus 26:41). So the king of Nineveh in this case, he rises from his throne, and puts on sackcloth, they debase themselves to the dust, as unworthy of any mercy.

Thirdly, faith, when it leads us to justification, it opens the heart, and that both to speak to God in prayer, to long after him with sighs and groans, and unutterable expressions, and also it opens the heart diligently to attend to the word of eternal life (Acts 16:14), to see what great need we have of listening to the word (Psalm 85:8). I will hearken what God says, for he will speak to his people peace. And as it opens our hearts to listen, so it opens our hearts to an earnest calling upon God for peace and pardon; everything sinks deeply, now that faith opens the heart. Now, says the king of Nineveh, let man and beast cry mightily to the Lord (Jonah 3:7-8). That is the nature of the work of faith, it opens the heart to cry for renewal of justification (Psalm 55:1-2). Now a man can tell what he stands in need of, now he does not only confess his wickedness, but declare his iniquity, and is sorry for his sin (Psalm 38:8). Lord be merciful to my soul, for I have sinned against you (Psalm 41:4).

4. A fourth act of faith as it leads to justification, is, that it has a power to establish and fix the heart upon Christ, so as the heart relies on Christ for pardon, and upon him alone. This is that act which does justify us; it fixes the heart upon Christ, to look to him, and to wait upon him, and depend on him, to cast myself upon him, though I do not yet know what he will do for me, there I look for it, and never give over till I find it: this is properly called believing on Christ, rolling myself upon him; and to this the promise of justification, and pardon of sin is made; as a child that had been scared by some terrible sight, turns away from it, and clasps about the Father, not because he is unsafe, but that he may be safe; such is the case of a poor Christian, that has been convinced of his sin, and scared at the sight of it, he is discouraged from confidence of his own goodness, and being sensible of his danger, he clasps hold upon Christ, and looks for salvation from him, and therefore cleaves and hangs about him for it, and waits upon him, though he be not certain what Christ will do for him; this soul is now properly in an estate of justification, like as it is with a man, that has plunged himself into desperate debts, and many Sergeants pursuing him to lay him up, which if once he be taken and laid up, he knows he must never from there depart till he have paid all, which he knows his estate will never reach to, and of a sudden he spies out a man, of all others the most likely to take up the business for him, and he has no hopes but in him, indeed none can do it but he, and he has done it for many, and now he will not let him go, but wearies him with suits till he become bound for him; so is this case, when once the soul of a Christian is brought to this pass, it looks at Christ, and neither rich nor poor, young nor old, but at him; then indeed our souls put forth that act, by which we are justified: in the sight of God from all our sins. This act of faith does insert itself into all the former; when a man is convinced of the danger of his sin, he believes a possibility of pardon, and so of the rest. In all these is this act of faith interwoven, to rely upon Christ for grace and peace and pardon, and not to look from him. (Isaiah 45:22) Look to me all you ends of the earth, and be saved; this is to come to Christ that we may be saved (John 6:35). To this, healing and pardon and peace is promised (Matthew 11:28). This is the formal act of faith, by which we believe on Christ for justification, not that act by which we believe our sins are pardoned; we do not say (as the Papists conceive we say) that faith by which we are justified, does justify us, by putting forth this act, to believe that our sins are pardoned, and that the promise of grace is ours; but we say we believe on Christ, and rely and wait upon him, that all the promises may be ours, that special grace and mercy may through him be conveyed to us: so that this is the very point, when a Christian man's heart is brought to this, being humbled with sight of sin, the heart opened to confess the sin, to look after Christ, and nowhere but after him, now is the soul brought on to justification; and now faith having thus brought the soul to justification, it has a further act about our justification.

That is, by the gracious and mighty power of Christ, and the virtue of the promise, it persuades us that all the promises are ours, that pardon of sin, and special grace is ours. This is an act of faith, that flows from our justification, and follows it, and is conversant about it; it applies God's special love to me, as well as to any other. You have in love to my soul delivered me from the pit of corruption (Isaiah 38:17). This is not that act of faith which does justify him, but that which declares and manifests his justification, faith having justified us, it then puts forth this act to make us believe that we are justified, and that our sins are pardoned, and to quiet our hearts therein (Psalm 32:5). I said, I will confess my sins, and you forgave me; when he could come to God, and look after God, for the putting away of his iniquity, this is not that act of faith by which his sin was forgiven him, but it was forgiven him before, and faith now comes and shows that it is forgiven. And from this act of faith, flow three notable fruits.

First, peace of conscience (Romans 5:1).

Secondly, boldness of access to God (Romans 5:2; Ephesians 3:12).

And thirdly, joy in the Holy Ghost (Romans 5:3-4; 1 Peter 1:8). This is the work of faith after justification.

But besides this, there is another act of faith which renews our justification, and continues it, and establishes us therein; it renews the sense and sight of the pardon of our sins. For consider, it is the failing of many Christians who are truly justified, and have made use of their faith to cast themselves upon Christ, and yet after that time, they detain this grace of faith in much unthankfulness and unrighteousness, and use not their faith to renew and continue their justification until they come to fall into some gross sin, and then they clasp about Christ again, and from there comes all that deadness of heart, that is in many of the best of God's servants, by not putting their faith to exercise in this kind. Their conscience grows dull and cold, and the sweetness of the pardon of their sin has vanished and departed, and hence it is that you have many an old experienced Christian as much to seek, as many a soul that never yet knew what assurance meant. He will pray with more life, his heart more subdued to the will of God, and more convinced of his corruption, than many an experienced Christian that in time past had more sense of his justification. And hence it is, that an ancient Christian will take more carnal liberty to sin against God, than many a poor soul dare do, that never yet knew what it is to be assured of pardon of sin. But he follows hard after Christ, he is more savory, and more feelingly goes about any Christian duty, than many a man that has had much assurance. Not, but the truth is there still, but it is very dead and dulled; justification is there, but the life of it is much decayed. This is therefore a life of faith, and a work of faith, as it is conversant about our justification. Consider here Abraham and David's example; David when he had fallen into a foul sin, he sought for mercy. But Abraham's fall was not like this, yet even Abraham when he was holy, was justified in the sight of God, yea even then it is said, he was justified in the sight of God, and that by faith (Romans 4:3-5). Now says the Apostle, To him that works, wages is due, not of grace, but of debt; but to him that works not, but believes in him that justifies the ungodly: and speaking of Abraham, his faith is counted for righteousness, even Abraham believes in him that justifies the ungodly. What do you think Abraham looked at himself as an ungodly man, when he was justified in the sight of God? Yet so says the Apostle, though a man lived as graciously as Abraham or David, yet blessed is the man to whom the Lord imputes no sin, and in whose spirit there is no guile. Let a man keep his spirit without guile, yet he must not believe in the sincerity of his own heart, but in God; Enter not into judgment with your servant, O Lord, for in your sight shall no man living be justified (Psalm 143:2). Faith not only helps us to clasp about Christ, but it assures us, that we are justified, and daily puts us in mind of our ungodliness, and unworthiness of any mercy, it still puts us in mind, that of sinners we are the chief (1 Timothy 1:15). This is a true, and lively work of faith, it makes us sensible of our daily ungodliness.

If indeed that faith which justifies us were but a transient act, and no more, our justification would lie dead, but that faith that justifies us, makes us daily carry in our hearts a sense of all daily ungodliness, and of our need of the grace of Christ, for daily peace and pardon, and therefore causes us daily to seek to Christ, as if we had never known what assurance of justification had meant.

Use. Now to apply this first to all those who have sought for peace and pardon of sin, and have not found it to this very day. The truth is, you wrong your souls, because you seek for justification in that wherein it stands not; many a poor soul never thinks himself justified, nor his sin pardoned, till he can believe it. Such a soul lives a very wearisome life, and without ground, for such a misconstruction of the truth of God does much disquiet a poor soul.

Object. You say; May I believe that I am justified, and that my sins are pardoned, before I be assured of it?

Answer. I answer, Yes, for the assurance of your justification is not that which justifies you, but that which comforts you. As soon as ever God gives you a heart to rest upon Christ, and to roll yourselves upon him for justification, and to wait upon him, and to look no other way but to him, you are justified in God's sight. And therefore to help you herein, take this counsel.

First, look not so much at the heinousness of your sin, though never so great, for they are not so great, but God has pardoned as great and greater; this is a burden insupportable, you take your sins more to heart than God would have you.

Secondly, apply your heart to bewail your unbelief before God, be ashamed of it, that having had so many experiences, you should be no more confident of God's mercy to you.

Thirdly, pray for a spirit of faith.

Fourthly, meditate upon the abundant grace of God in Christ; with him is plenteous redemption, rich, and precious, and free promises; look intently at them, and there is a secret power in them to persuade the heart of a man to believe.

Fifthly, meditate of the many sinful creatures God has showed rich grace and mercy to; Our Fathers trusted in you (Psalm 22). God has showed mercy to Mary Magdalen, to Peter, to David, and all these gross sinners. And this may be a means, through God's grace, to quiet your heart, though yet you have found no assurance.

Use 2. Let this be applied to you that have found all these works of saving and quickening faith in your souls; if you have found faith convincing you of sin, subduing your lusts, opening your heart, and has assured you of the pardon of your sin, let me say to you, as you have begun to learn to live by faith, so live for ever daily by the same faith, say not, that faith that justified you is dead. There was a time when you were in trouble, you sought God and he quieted you, but it is not so now, and therefore you think there is an end of your justification. In fact, Abraham lives by his faith, as long as he lived in this world; many a poor Christian wonders he should be so dead-hearted, and so little power of grace in him. Why, but have you not forgotten your justification? Have you not left off to stir up yourself to lay hold on Christ? (Isaiah 64:5, 7.) We have not taken pains with our souls to clasp about Christ for new supply of justification; wonder not then if our best righteousness be like a menstruous cloth. And therefore as you desire to maintain a lively spirit in you, so daily walk in the sense of your ungodliness, and daily clasp about Christ, that pardon of sin may be as new a mercy to you as ever it was.

We now come to speak of the second work of faith, concerning our justification, by which it does assure us of our justification; for the life of faith does not only bring us on to the justification, but in time it brings us to the assurance of it. It is a point of special use, and very necessary for all that have not attained this assurance, and expedient for such to consider as have already attained it. It is by faith that the Apostle here says, Christ has loved him, and given himself for him; it does not only procure us pardon of sin, but it tells us and assures us of it.

Now, how does faith prevail with our hearts, to assure us of our justification?

Answer. Faith works this by four principal acts of the life of faith, which are these. First, by applying general promises to our particular estates, general promises of general mercies; I put them both together; mercies, whether of God's free love, and mercy in himself; or whether merciful great works that he has wrought for us, or gracious promises he has made to us: though they be general and common to all the people of God, yet faith assumes them and singles them out, and applies them particularly to a man's self; faith claims a property in all that good, which God is in himself, which he has wrought for his people, and has given to his servants; as is evident in the text, Who has loved me. You? What, you Paul, more than Peter? Why, he hinders no man from claiming his part in the common salvation, but whatever they do, he challenges his part; I live by the faith of the Son of God, who has loved me, and given himself for me; and Peter lives by the same faith, not by Paul's faith, but by the same faith of the Son of God, who has loved him; and so does every Christian man, he lives by applying God's free grace and love, which rests in God himself, and by applying that great redemption God has wrought for us in Christ, which is the common means of salvation, to all that believe in him, and we live by those promises he has given us. This is the proper work of faith, it applies the mercy and grace of God, the redemption of Christ, the promises of the Gospel, and makes them all a man's own particular, and by that we live, and faith it is, that so applies them. But somewhat more plainly, because it so nearly concerns our salvation: see how faith is said to apply these general promises of general blessings to our own particular estates.

It is the property of faith to apply, not only promises, but the whole word of God, as well as the attributes and benefits of God; as see in particular, faith applies the Commandments, and threatenings, as also the promises; and by applying one of these, it applies them all.

How does faith apply the Commands of God? Why, (Psalm 119:66.) I have believed your Commandments; the meaning is, I do believe it is my duty, to perform every one of the Commandments, as much as any man's duty else, it is my case, to me is the Commandment given, he does not name me, when he says, Remember to keep holy the Sabbath day; but whoever you are, remember that you keep the Sabbath day holy. Now faith says, this is particularly spoken to men, whatever my name be, to me is the Commandment spoken, and I am bound in conscience to yield obedience to it, to make it my own duty, though I be not named, yet faith tells me, it is given to me. Another man that is of an unbelieving heart, he applies it not to himself; did he believe it, he dares not allow himself to do any evil in God's sight, or any that belongs to him. So when it is said, You shall not commit adultery; the Commandment names not Joseph, yet faith makes him say, How shall I commit this great wickedness, and so sin against God? The Commandment takes hold of his heart, and he dares not break it. (Psalm 119:11.) I have hidden your word in my heart, that I might not sin against you. And so for the threatenings, when God threatened Nineveh should be destroyed, (Jonah 3:4-5.) the people believed God, and every one turned from his evil way, and cried mightily to God. Now faith believes a threatening, as well as a promise, because it applies it, as spoken to itself, it makes it my own case, and therefore it takes some serious course to prevent the judgment threatened. This is the property of a lively faith, and so it is with the promises, faith believes and applies them, I have claimed your testimonies as my heritage for ever, (Psalm 119:111.) they are the very joy of my heart. Faith and patience inherit the promises, (Hebrews 10:36.)

Now consider, there is a great deal of difference between a commandment, a threatening, and a promise, in respect of faith's ability to apply them. Where God has bestowed a lively faith upon a man, so as he is able to make a commandment his own, and a threatening his own, and is therefore struck in conscience with obedience to the one, and fear of the other, yet, it is a harder matter to apply the promises; why? Because the promises are of a more spiritual and heavenly nature, than either the commandments or threatenings be; no Christian but believes a commandment or a threatening, long before he can believe a promise; and the reason is, because the commandment, and threatenings are written in men's hearts by nature, but the promises are merely Evangelical, and the Gospel is far above the natural frame of men's hearts, and from there it is that faith is very backward, after it is once true, to apply promises; indeed a dead faith would fain be meddling with promises, but true faith that bows the heart to apply, commandments and threatenings may yet fall short of applying promises. Tell a man of the commandment, of keeping the Sabbath holy; I should have kept it, says the soul, but I have broken it, and therefore the threatening is due to me, The wages of sin is death, I am therefore a poor damned soul; this faith can very readily apply, but then come on with a promise, that Christ came to seek and to save such as found themselves lost, and that He came to call sinners to repentance; and You has he quickened, that were dead in trespasses and in sins; the soul has much ado to believe this, he will say, This promise belongs to any rather than to me; to such as are able to pray, etc. but I am a faithless, dead-hearted creature, to me these promises belong not; yet notwithstanding, the same faith that taught me to apply commandments and threatenings, will bring me on to apply promises too; it is but the same grace that puts forth itself a little stronger, and so applies the promises; and so in time it will come to this, If the promise say, Christ came to seek and to save that which was lost, and I see myself a lost creature, then faith tells me, the promise is given to any that find themselves thus and thus qualified; Does the promise say, Come to me all you that are weary and heavy laden? I see myself so, and therefore the promise belongs to me; so that though my name be written in the promise, no more than in the commandment, yet faith lets me see it, in such a condition as upon which the commandment is made; I therefore claim the promise for my comfort, as well as the commandment for my duty: this is the first work of faith that assures me of my justification; If therefore such a soul should now find itself willing to believe the commandments and threatenings for its portion, why then conceive, the same faith that makes the commandments and threatenings yours, makes the promise yours also; Take one, and take all. It is the commandment, you should believe in the name of the Son of God, as well as to keep holy the Sabbath day; notable is the Scripture to this purpose (Isaiah 1:18-19). It is as full and gracious a promise, as any the land of promise flows with, that If a man's sins were as scarlet, they shall be as wool; But how shall I know that this is my portion, that God will wash away my bloody and continued sins? Why, If you be willing and obedient, you shall eat the good things of the land, but if you be disobedient, you shall perish. How shall I know then that the promise is mine? Why, God has commanded that you should believe on the name of the Son of God (1 John 3:21), and it is my duty to believe, that though my sins were as scarlet, they shall be white as wool; How shall I know that? Because God has given me a heart willing to obey, not out of horror of conscience, and fear of wrath, for that may fail a man, but if my heart yield to it, that the commandment is holy, just and good, then I have as much right to the promise, as to the commandment. The same David that says (Psalm 119:24), I have made your commandments my delight, and counselors, says in verse 111, I have claimed them as my heritage: If I can make the commandment my counsel, I may claim the promise as my inheritance for ever; so that faith works this: to whom the commandment is given, and received with willing obedience, to them belong the promises; and thus faith assures me of my justification.

Secondly, faith brings a soul to assurance of justification, by putting life into our prayers, for it is the prayer of faith, that both saves the sick and the sinful soul (James 5:15). To show you, that it is faith that helps a man to pray, and by praying for pardon of sin, God answers the desire of a man's soul, and seals up to him the pardon of it, for, The Lord will fulfill the desires of them that fear him (Psalm 145:18). When God bows our hearts to obey his commandments, and then gives us hearts to pray, he answers our prayers, and makes it appear, he has not turned his ear from us (Psalm 66:18-20). If I regard iniquity in my heart, God will not hear me; but he has heard me, etc. God gives a man faith to apply commandments, so that he regards no iniquity in his heart; why, then blessed be God that has heard my prayer, and given me to find his mercy; faith puts life into my soul, in regard of the commandment, and that puts life into my prayer, I regard his word, and trust he will regard mine; thus faith sets a man to work in prayer, and thereby finds, that God has regard to his prayers, so you read (1 John 3:22), Hereby we know that He hears us, because we keep his commandments, and do the things that are pleasing in his sight; faith sets us upon a course of obedience, and quickens our hearts to earnest prayer, and so makes our hearts believe it shall be granted.

Thirdly, faith brings on a soul to assurance of justification, by preparing his heart to receive the Spirit of grace; it is the Spirit of grace, that seals us to the day of redemption (Romans 8:16; Ephesians 1:14). Sealed with the Holy Spirit; the Spirit of God does seal it up to my heart, with some lively experience of God's mercy, that my sin is pardoned and washed in the blood of Christ.

Now how come I by this spirit? Faith prepares my heart to receive this sealing spirit (Ephesians 1:13-14). In whom after you believed, yet were sealed; if God give us the earnest of eternal glory, we are sealed with the holy Spirit of promise, which Spirit speaks evidently and certainly (1 John 2:27). Now faith makes room for the Spirit of grace to come into the heart; and that it does, by purifying the heart (Acts 15:9). Now faith purifies our hearts, by applying all the commandments of God to our souls, so as that we dare commit no iniquity, and so are clean and marvelously innocent, ashamed, and dare not meddle with any sin. Now the soul stands in awe of God's word, and now faith having purified the heart, to make conscience of sin, it makes room for the Spirit, for the Spirit will not lodge in an unclean heart: as in particular, John was sent to prepare the way for Christ to come; and he comes by his Spirit into our souls, as well as by his human nature in the flesh (Luke 3:4-6). That all flesh may see the salvation of our God; how does he do this? By bringing down high mountains, and lifting up low valleys, making rough spirits plain, and crooked spirits straight; and it is the work of faith that does all this, faith makes a man see himself, of all sinners the chief and most miserable, and of all creatures the most unworthy of mercy; and lifts up low hearts, that were sunk down like valleys, to believe there is hope in Christ; and so faith in time by this means brings on a soul to see the salvation of God, and so come to lively assurance of the precious promises of God to become ours.

Lastly, faith assures us of our justification, by scattering all the doubts, mists, and clouds of all that darkness, that obscures our assurance of justification. It is the nature of faith to work out doubting and distrust. Now there are four doubts which do most bemist, and overcloud the eyes of God's people that are justified, and yet cannot see it, nor be assured of it.

Doubt 1. The first doubt that troubles the mind of a justified person, is the abundance and store of sin, he sees such a world of filthiness in him, that he never saw before, as that he thinks, it is scarce possible that ever God should be merciful to such an unprofitable creature as he has been; and it works more strongly, when God afflicts the body with sickness, as well as the conscience with sense of sin; this wearies him, and makes him to think, that salvation is far from him.

But now faith by applying the promises makes out that doubt, that it is not store of sin, that can hinder the favor of God to my soul (Jeremiah 51:5). Israel has not been forsaken, nor Judah of his God, though their land was filled with sin, against the holy One of Israel; it spies some or other such word, that I shall not be forsaken for my sin, though I be brim full, though filled with sin; where there is fullness of sin, there is emptiness of grace; and yet faith scatters this, by spying out some such promise as this; God never loved me at the first for my goodness, and he will not hate me now for my wickedness; Israel was not forsaken, no more shall I, though I be full of sin; childhood, and youth, and riper years, all full; and the same faith applies such a promise as that: Though my sins were as scarlet of a double dye, committed over and over again, though crying sins, and such like scarlet, that will never be washed out; though notable notorious sins, though eminent and seen afar off, yet there is a power in the blood of Christ, to make them white as snow: now faith will stumble upon some such promise or other, and so assures us by removing this doubt; and as it removes this doubt, of store of sin, by applying the promises, so also by applying the plenteousness of Christ's redemption (Psalm 130:2-4, verses 7-8). And also, by applying the plentiful mercy of God (Psalm 51:1), so as though my sins were never so many and great, yet God's mercy is infinitely more. And thus faith has scattered the first doubt, that hinders the assurance of my justification.

Doubt 2. Another doubt is, these promises of rich mercy and plenteous redemption, indeed might be mine, could I be but truly humbled; but I want thorough humiliation, my heart is not humbled enough, and these promises are made to humble souls.

Answer. This is a sore objection, but faith will not rest until it has scattered this, as well as the former, and faith helps us against this, by spying out three or four passages of humiliation, which argues it to be sufficient in God's acceptance.

First, faith will help the soul to look upon Christ, and to grieve as much for crucifying him, as for my own woeful estate (Zechariah 12:10). We look upon him by an eye of faith, and so it helps us to mourn bitterly, that we have sinned against him, and that is humiliation enough to find mercy; if I can mourn for my sins against Christ, and the means of grace, as well as for my own miserable estate, I have humiliation enough, and faith will persuade me so.

Secondly, if I be so far humbled, as to come off with self-loathing, that my heart is broken, because I have broken God's heart; this is humiliation enough to find pardon. It is a notable place, that of Ezekiel 6:9. these are they to whom God will show mercy, they shall loathe themselves, because they have broken my heart; when we first mourn for our piercing of Christ, and then loathe ourselves for so doing, this is humiliation enough, and it is a sign God remembers us, else we could never have remembered him.

Thirdly, we have been humbled enough, when we have found sin an evil and a bitter thing in itself (Jeremiah 2:19). Faith applies this to us; to look at sin as a base unworthy carriage, that such wretches as we should stand in no fear of God to this day, this casts bitterness and shame upon a man, and when it is so, then is a man kindly humbled (Ecclesiastes 7:26).

Fourthly, a man is fit for mercy when the heart is humbled, so far as to stoop to the yoke of all God's commandments; when we look at ourselves as not too good, nor too great, to take up God's yoke of chastisements, or commandments, willing to do or suffer anything (Matthew 11:29), when his heart is set to do it, as well as he can, and it grieves him that he can do it no better, then is he humbled enough, and faith will assure him, that he is so.

Doubt 3 Thirdly, another doubt that faith clears, is this: the heart is troubled because it lacks faith — these promises are very comfortable to them that have faith to believe, but I lack faith; and, he that believes, shall be saved, but he that believes not, is damned already; I lack faith, and that keeps me from comfort. Now faith in the heart will not rest till it has cleared itself, as

First, it will be very unquiet, till it come to discern itself, and that is an undoubted testimony that faith is there; it so boils and wrestles against these unquiet doubtings (Psalm 132:4-5), it will not rest till it have found out, either assurance, or sense of want of assurance; the more life is in a man, the more he struggles against his disease.

Secondly, faith makes a man diligent in seeking to, and using all means for the quieting of his heart; he seeks to the word, and sacraments, and conference of God's servants, duties of humiliation and the like, where Christ is likely to be found (Song of Solomon 3:1-3).

Thirdly, faith in the meantime does not charge God foolishly, but subdues the heart to a reverent fear of God, and an amiable respect to him, in the midst of all his doubtings, but an unbelieving heart murmurs that God should single out him from so many others, but faith blames its own heart, it is not lifted up. There is nothing wanting in God, nor in his ordinances, says faith, but the want is in myself.

Fourthly, faith the less it can cleave to the promises, the more it lays hold on the commandments and threatenings, and so it subdues a man to tenderness of conscience, and so is made more watchful against all the occasions of sin.

Fifthly, in the end faith comes to see, that it may have strong faith, without assurance; he can see he cleaves to Christ, and yet wants assurance; then he comes to see, that it is not want of faith, that he wants assurance, and this helps him much.

Doubt 4 The fourth and last doubt, is from want of feeling. Many a soul thinks, he either never attained true justification, or if he had, he has lost it, and he doubts all his former hopes were but delusions, because he wants feeling.

Now here faith, first, will assure us, that notwithstanding we may do well enough, though we have no feeling, for the soul has learned to live by faith, and not by sense (2 Corinthians 5:7); so did Abraham (Romans 4:19; 1 Peter 1:8).

Secondly, faith will bow our hearts to wait upon him, that hides his face from the house of Israel, in case of want of feeling (Isaiah 8:17; Lamentations 3:26-27).

Thirdly, faith will out-wrestle want of feeling, by observing God's manner of dealing, either with himself in former times, or with other Christians in like case; as it was with David (Psalm 22:1). Feeling was gone, and how does he then help himself? Why, our fathers trusted in you, and you delivered them (verses 4-5).

Use 1 Is first to all those that are yet in an estate of nature, and yet say, you are sure you are justified; from where came that? You say, your faith in Christ wrought it, how? If you would not be deceived, I beseech you wrong not your own souls, yours is a dead faith, and has not applied the promises; indeed, but it applies the commandments and threatenings; if you can walk without obedience, your assurance is naught; learn therefore to seek purity of heart and life, if ever you would have true peace.

Use 2 It is to exhort those that desire to be assured of the pardon of their sins; say not in the pride of your spirits as Haman did, to whom should the Lord be gracious rather than to me? No, no, proud creature, if you would have mercy from God to save your soul, learn to live by faith, apply the commandments and threatenings, and pray for grace to apply them aright, rest not till you see just cause to doubt, and yet rest not till those doubts be expelled and scattered.

Use 3 Of comfort to every poor soul, that finds this work of faith in their hearts; if you find this kind of working, you may be assured of your justification, give all diligence to make this sure; if you can apply commandments and threatenings as well as promises, and are diligent in prayer for assurance, and see many doubts for multitudes of sins, and fear you lack faith and the like, and have found faith overcoming these; then you may comfort yourself in this, your justification is certain, and you may be assured that it is so.

We are come to speak of the third respect, in regard of which we live by faith, the life of justification, and that is in regard that by faith we continue the life of justification, and by the same faith do renew the sense and assurance of justification from time to time, not only at the first justified, nor only afterward assured, but we continue and renew both these from day to day; so that this is now the point to be opened as before: that a Christian man, as long as he lives in this world, lives by faith.

Now a man lives by such a principle of life as does not only put forth a living act, but a continued act, so that a godly man does not only receive life from the dead, by his faith in Christ, but he continues to live by the same faith to this very day. By faith you stand (2 Corinthians 1:24), implying that a man does not only come on to live in God's sight by faith, but to stand and continue so. Faith lays hold of justification and pardon of sin in such sort as that it continues it to us. David did acknowledge the blessedness of those to whom the Lord imputes no sin, (which is justification) in whose spirit there is no guile. He does acknowledge them blessed in the forgiveness of their sin, that is justification, which stands in not imputing sin to us, and in imputing Christ's righteousness to us, now this is our happiness. Not only when we are sinful and rebellious, and fallen off from God in a fearful manner, it is not only needful that God should then not impute sin to us, nor only after our apostasies into gross evils, but blessed is the man to whom the Lord imputes [reconstructed: no] sin. When in his spirit there is no guile, when there is nothing but innocence of life, as much as godly sincerity can reach to, even then does he live by God's not imputing sin to him. I know nothing by myself, yet am I not thereby justified (1 Corinthians 4:3-4). Even then when he could say, it was the rejoicing of his conscience, that he had walked in simplicity and godly purity (2 Corinthians 1:12), yet then he professes he was not justified thereby, that is not it, that quiets his heart, nor yields peace to his conscience. He knows not any sin allowed of in himself, nor any duty, but he had set himself to it. So that a Christian man continues his life of justification, not by his obedience, not by his singleness of heart, nor fruitfulness of his life, but he is still justified by his faith in the Son of God, by challenging his righteousness to us. Nor is it the habit of faith, that justifies us so much, as chiefly the act of faith, it is not the having the grace of faith in our hearts, that makes us live the life of justification, but the act of faith put forth in a daily believing on the name of Christ for daily pardon, for so the Holy Spirit usually describes our justification. He applies it to the act of believing (Acts 13:39): By him, all that believe in him, shall be justified from all those things, from which you could not be justified by the law of Moses. He does not say, all that have faith are justified, but all that believe and act it. This is the formal act of faith, so that God requires of a Christian, not the having of faith to his justification, but the acting of it, a kind of continued act, there must be some work of faith still to apply justification to us (Acts 10:43). To him give all the prophets witness, that whoever believes in him shall have remission of sins, not whoever has faith, but such as do believe. For though it be true, that when a man has once put forth an act of the grace of justifying faith, his sins are for ever pardoned. Their sin and iniquity will I remember no more (Jeremiah 31:34). And though it be true, that once justified, for ever justified, once blessed, for ever blessed (Genesis 27:33), and though after that time we should immediately fall frantic, not able to put forth an act of reason, much less an act of faith, yet we are blessed. Yet nevertheless it will be a sin to us, if we do not again and again upon all occasions make use of our faith in this main point of our salvation. Indeed, and as it will be a sin to us, so it will be our misery, for the want of this will make the life of our justification more dead and dulled, it will be a very lifeless life, we shall have little enlargement by it, little power of godliness from it. Whereas, were the life of our justification stirring in us, it would put much life into all the ways of grace.

Now because this is a weighty point, and nearly concerns the spiritual life of all Christians, see some grounds of the truth, that presupposing a man is come into an estate of justification, and to assurance of it, that there is yet more work for faith, that the experience of it may be maintained and continued to us from day to day.

Three grounds there be, upon which this is established.

First, taken from that frame of heart, which is found in the best of God's servants. There are three or four things very considerable in this case. First, in God's justified ones, there is an ungodly frame of heart still in them, for which reason we have need to continue to act our faith, and to renew it; it is expressed in the example of Abraham, who had not committed adultery and murder, yet he had not whereon to boast; he was not justified by works (Romans 4:1-5). But to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness; even as David accounts him a blessed man, in whose spirit there is no guile, speaking of David in his best times; there is then in David and in Abraham, an ungodly frame of heart, though the simplicity of their hearts does not allow themselves therein; therefore Abraham believes in him that justifies the ungodly: it is a word you would think were too harsh to apply to such faithful men as either of them were; it is commonly applied to wicked men (1 Peter 4:18). Where shall the ungodly and sinner appear? Yet the Apostle would confess it of Abraham, and he is as ready to say it of himself, Of sinners I am chief (1 Timothy 1:15), of whom even now I am chief. Abraham even then accounts himself an ungodly man, when in his heart and spirit there is no guile; so that Abraham stands not justified by the first act of his faith, his calling, but by his acting this faith; as long as we have flesh in us, there is an ungodly frame of heart in us (Galatians 5:17), a frame that does not acknowledge God in all our ways, nor fears, and obeys God so as becomes us. Notable is that expression of Job (Job 16:4): when his friends had reproached him fearfully and shamefully, so as his spirit was much kindled against them, but says he, I could speak as you do, and were your soul in my soul's stead, I could heap up words against you, and devise words to vex your souls; meaning he had the same frame of spirit in him that they had, he had that frame of distemper in his soul, that if he would but let loose his spirit, he could make them appear to be no better than hypocrites, and he could undermine all the signs and marks which they had of their integrity; he could say anything against them, as well as they could against him; a sign there was an ungodly and uncharitable frame of spirit in him, if he would let go his spirit a while. To show you, that such eminent professors, as Abraham, and David, and Paul, and Job, name me four such of all that are born of women, and yet they will all tell you, there is an ungodly frame in all their hearts; and Abraham believes in him that justifies the ungodly, and says David, Blessed is the man to whom the Lord imputes no sin, and in whose spirit there is no guile; and therefore it will be sin to us, if we be not daily sensible of grace from Christ, daily to justify such ungodly wretches as we are.

Secondly, there is such a frame of heart in us, as is not only full of all ungodliness, but this frame is apt, and will show forth itself in us many times above what we can imagine, which requires this continued act of faith. Matthew 18:1-3: an ill distemper arose among the disciples, who should be the greatest; a curious and vain question, and full of pride of heart; and discerning that distemper broke out, our Savior tells them, Unless you are converted and become as a child, you cannot enter into heaven: to show you that they had need of a new conversion, which is by applying justification on our part: unless you set your hearts anew about this work, that this may be healed and mortified, you shall not see the kingdom of God, and if a man be excluded God's kingdom, it is a sign his sin wanted pardon, not but that sin once pardoned is forever pardoned; and though it is impossible, but that a man truly converted should enter into the kingdom of heaven; yet he must again be converted, and seek for renewed grace from Christ, or else sin will lie in the way, which God has promised it shall not: but God that has ordained the one, has ordained the other; he that ordained that the sin of his servants shall not exclude them from the kingdom of heaven, he has ordained they should often renew the sense of their justification.

Thirdly, another part of the ill frame of our hearts is, that even our best duties, that proceed from our best regenerate part, are imperfect, even our most gracious part, that helps us to preach and hear, to receive Sacraments, and the very graces of God in us are imperfect, and the fruits of those graces are imperfect, that we stand in need of Christ's righteousness daily to be applied to us to cover these imperfections in us. Nehemiah 13:22: when he had been most faithful in his place, and had set all in good order, Yet spare me O God, according to your rich mercies: to show you, that though the good man saw no guile in his heart, he sought the reformation of all things, yet spare me for the defects of my best duties, then he casts himself on God for mercy, for sparing and pardon in his best performances. So Isaiah 64:6: our best righteousness is as a menstruous rag: so the Priest was to bear holiness in his forehead, to take away the iniquity of their holy offerings (Exodus 28:36-38). And though all other examples should fail, as none of them can fail, that is evident (John 21:18): Simon, when you are old, another man shall bind you, and lead you where you would not, signifying what death he should die, meaning he should glorify God by being crucified, and was not this a glorious and comfortable thing, that he should die the same death that Christ did? Yes, it was; but says our Savior, they shall lead you where you would not; as if Peter could be content to be shut of his martyrdom: though doubtless he was willing to profess Christ to the death, willing rather to die for him, than any more to deny him; yet he puts him in mind, that he should carry weakness and backwardness with him, even to the Cross. So that even our best works, even martyrdom itself stands in need of pardoning and justifying grace, and God his not imputing the sin of them to us.

Fourthly, another ungodly frame in the best of God's servants, is a readiness in our hearts when we are at the best, to sit loose from Christ, and to fall off from God; of ourselves I mean. What the covenant of God intercepts, that is no thanks to us, but there is an evil heart of unbelief in us, ready to depart from the living God (Hebrews 3:12). Hypocrites will certainly depart, and verse 13, God's people must take heed, lest they come to be hardened through the deceitfulness of sin; sin is too subtle for you, and will draw you away, and harden your hearts from God's fear (Isaiah 63:17-18). And not only every carnal man, but every good man in his best estate is altogether vanity (Psalm 39:6, 12). Such a stream of corruption is there in our hearts, that if a man does not look well to his standing, and hold fast to the Lord daily, he will be carried away. It is fitly expressed (Isaiah 64:6-7): We fade away like a leaf, and our iniquities like the wind carry us away; and the reason is the same in the point now in hand, there is none that stirs up himself to take hold of you. Though we have taken hold of God long ago, at our first justification, yet because we do not stir up ourselves to lay hold on him again and again, it comes to pass that we are blasted like leaves. Therefore know, that the more pardon of sin is applied to us, the more the strength of sin is subdued in us, and therefore we had need to lay hold on Christ for a daily renewed pardon; and this is the first ground.

A second ground is taken from the necessity that lies upon us, for the performance of sundry Christian duties daily, without which they cannot be done.

As first, we are daily to pray for pardon of sin (Matthew 6:11-12; Mark 11:2, 4). And if every day we are to pray for pardon of sin, then we are every day to put forth an act of faith, to apply the pardon of our sin.

Secondly, we are every day to turn to God, for conversion is a continued act (Zechariah 1:3; James 4:8). Now we cannot draw near God daily, but we must turn to him for pardon as well as for healing.

Thirdly, we are daily to do all our duties in the name of Christ (Colossians 3:17), and that is, that through Christ it might be accepted, and the failings of it pardoned. And so to go about it, not in our own strength, to look up to God to spare and pardon us, when we have done our best endeavors.

We are daily to keep life in the whole man; faith puts life into us, and into all our graces; love, zeal, patience, etc. no further live, than they work from faith. And now faith is not kept alive unless it be exercised, for though it ever live, it will be smothered, unless exercised. Faith in Christ will be decaying, unless it be daily set to work to believe in Jesus Christ for daily pardon of our daily transgressions, and therefore build up yourselves in your most holy faith.

Thirdly, another ground is taken from the many daily means and helps, that God yields to us in the exercise of our faith, toward the pardon of our sin. God daily supplies us with occasions that way, and therefore we must take what God offers us in this kind. As for example, you believe in Christ for pardon of sin; upon what promise do you believe? For every child of God is a child of promise: you say, you are weary of sin, and have come to Christ, and blessed are they that seek God, their hearts shall live for ever, etc. It is well; these promises will bear you out, for there is no day you read the Scripture, as daily you are to read it (Deuteronomy 17:19; Psalm 1:2), but you find always some fresh matter to exercise your faith upon. Look how many such promises you read, so often are you called upon to believe your sins are pardoned. And observe again in the gracious providence of God, does he not bear witness to you that your sins are pardoned, and are you not then to strengthen your faith in the assurance of that mercy? (Judges 13:23) If we should die, God would not have accepted our sacrifice; which shows you that so often as we see God accept our prayers, our conferences, the diligence in our callings, what is it for, but to strengthen our faith?

Fourthly, there is seldom a day, but God gives us occasion to know more of God, and of our Lord Jesus Christ, to know more of his gracious acts, and of his gracious redemption than ever before. I hear it in such and such a Christian's discourse, how gracious God has been to him, and here is a new argument to live by faith, that surely I have more cause to trust upon God in Christ, and this will mightily carry God's work along in me. So the Apostle prays that the Colossians might be enriched with the knowledge of God (Colossians 2:2). The more we know what God and Christ is, the better will we trust them (Psalm 9:9). Know, that God and Christ is a mystery, and so those great works of election, vocation, and redemption are mysteries, the attributes of God are mysteries, and therefore the more we grow in the knowledge of these mysteries, the more occasion have we to take hold of God, and to renew our resting upon him from day to day.

Now to apply this two or three ways.

Use 1. First, by way of strong reproof to all the people of God, that content themselves with repentance from dead works. Time was when they repented, and clung to Christ for mercy, and this were they glad to do, when their hearts were in thralldom by reason of sin, then were we glad of any good book, glad of any Christian conference to help us. It was then a land flowing with milk and honey. But sinful is the neglect of God's people, the Lord be merciful to us in this behalf. When God has spoken peace and pardon to us, and given us some measure of strength of grace, God shall hear of us so long as we stand in need of pardon, but when we have got such strength of grace, as that the loins that [reconstructed: bore] us, bless us, then, as the moon, when it is full, it is furthest off from the sun, so when we grow full of ourselves, we little know what it is to stand in need of pardon of sin; you shall find this to be true.

This is the case of most of God's servants, that they are much to blame in this sin; a sin against the greatest grace that ever God gave them, which is justification: for you stir not up your hearts to lay hold upon it, but after some great fall, or after some great doubts, or some grievous affliction, as David; Then have mercy upon me, O Lord, according to the multitude of your mercies (Psalm 51:1). This is faith, not working justification, but coming to Christ for justification. God shall hear of him, when his bones are broken, and his conscience wounded, so when full of doubts, as (Psalm 73:13), when he doubts he had washed his hands in innocence in vain, then he runs to the sanctuary; and then, Whom have I in heaven but you, or in earth in comparison of you? (Psalm 143:2, verse 25). And enter not into judgment with your servant, O Lord; and why? What is the matter? Why, the enemy had pursued his soul, and his spirit was like to quail within him; and so in some deep afflictions, then, Is the Lord among us or not? (Exodus 17:7). When plagued more than other men, then we seek to God right early; and when we come to good duties, and much is expected from us, and we do but little, then can we seek God right earnestly. It is well God may hear of us now, and we may bless God that we are put to such plunges, for were it not for that, we should tread under foot the blood of Christ. Take we heed therefore that the blood of Christ grow not cold in us, so that a universal deadness fall upon us; let us remember the ungodly frame of our hearts when we are best assisted, as well as when least; you have a frame of heart in you, that could sin as grossly as any of your brethren, and you have a heart at the best empty, were you put to trial; consider you have daily occasion to renew your faith, else it will be but a sluggish faith, and then will faith, and patience, and humility, and every grace of God be dead in you; you will then lose yourselves in your daily callings, you will find your families neglected, and Christian duties slighted, unless you seek to God for a daily renewal of your faith in sense of your justification.

Use 2 of direction. You say, I am to live by faith daily; how shall I do it? Why, first labor for justification; you say you have that; why, then get assurance; you say, so you have; it is well, bless God for that: but you have more work to do in this particular; to continue and renew the sense and sight of your justification. How should I do that? Why, apply that you heard in the reasons of the point, consider daily what an ungodly frame of heart you have in you, remember God calls you daily to pray for pardon of sin, and to do all that you do in the name of the Lord Jesus; and do you not every day read something in the promises that adds fuel to the fire of your faith? Consider, is there not more to be known of God than ever yet you have discerned? And let me tell you, whatever your business be, you have more need to mind this, than anything in the world besides, whatever it be.

Use 3 of comfort to all the people of God that would live a comfortable life, for many a soul thinks thus: True it is, I bless God, I have some life of justification, but I shall never be able to hold on this life: it is too good a life for such an unprofitable wretch, I shall quench it presently.

But comfort yourself against that fear, for here is a remedy against it: labor daily to see what need you have of the blood of Christ, and see what a base frame of heart you have, set faith to work in your daily duties, and exercise it upon the promises of God, and the gracious providences of God, set your heart about this, and this will comfortably follow, you shall hold your comfort day after day, and you will be more fruitful in your age than ever heretofore.

We come now to speak of the life of our sanctification, how that is led and lived by faith. The truth of this will appear by opening to you four principal grounds thereof, which may be not only so many reasons of the point, but likewise a declaration of so many means which faith uses to bring us on, to live this life of our sanctification.

First it is by faith, that we do receive to ourselves, the authors, and fountains, and roots of our sanctification; Christ is made to us of God our sanctification (1 Corinthians 1:30). The Holy Ghost also, the holy Spirit of God works holiness in all the people of God that have fellowship with Christ, and both these we receive by our faith in Christ; Christ dwells in our hearts by faith (Ephesians 3:17). To as many as believe in him, God gave power to be called the sons of God (John 1:12). To receive him, and to believe in his name, is all one; and the meaning is, that as soon as once the soul of a Christian is beaten out of confidence in its own good parts of nature, and is humbled at the sight of its own manifold transgressions, as soon as upon that it casts itself upon Christ, though the soul know not as yet, what Christ will do with it, yet so soon are we married to Christ, and filled with the Holy Spirit. And so by faith we receive the promise of the spirit (Galatians 3:14), so that by the same faith whereby we receive Christ to dwell in us, we receive the Holy Spirit also, to work from Christ and through Christ, all that power of godliness which a Christian life holds forth, and from that day forward; and from this cause it is that both the persons, and the duties, and the works of a Christian man are accepted; (Genesis 4:4) to the person first, which by faith was justified, and then to his offering God had respect (Hebrews 11:4). So that this is the point: that the faith of a Christian does convey Christ to my heart to be mine, and the promised spirit to be mine; and hence it comes to pass, that both my person and my work comes to be accepted, from where springs forth a ground of much and strong support to the servants of God in their weakest performances, for hereby not only our persons, and poor Christian duties are accepted but (which is wonderful) our very sinful infirmities; which may seem a paradox, and does so to Christians themselves, that are sensible of their own insufficiencies to good, and readiness to fall into [reconstructed: foul] sin. It seems to them an unlikely thing beyond all sense and faith, that their infirmities should not break this league, yet faith, when it is lively, can see that though the action be sinful, yet the person is accepted. You read (1 Kings 15:5) that David did that which was right in the sight of the Lord, and turned not aside from following after the Lord in any thing that he commanded him, save only in the matter of Uriah; but why only that? Do you think it was not a sin in David to number the people? Would God have killed seventy thousand with the plague for doing that which was right in the sight of the Lord? And did he not complain (Psalm 119) that he was subject to a way of lying? And did he not sometime wrong Mephibosheth, his faithful and good subject, by hearkening to the sycophancy of a wretched Ziba? And is all this right in the sight of the Lord? Why the text says, he turned not aside from any commandment of the Lord, save only in the matter of Uriah: now understand what I say; in all other the passages of David's life, though David did sin, yet notwithstanding his faith worked against his corruption, and his faith did guide him many times according to the light he had; if he did any thing that was not right, his faith wrestled against it, and would not leave till it had got the victory, as faith ever does (1 John 5:4), and from there it is that God ever ascribes the victory to faith; but now, if faith lie sleeping, or in a swoon, and not stirring and active, then corruption makes foul waste on the soul. Sin triumphs desperately in a man's heart, and carries a man to much wickedness in the sight of God; so David does now in this case of Uriah, his faith was lulled asleep, and sin was mounted upon the stage, now here was nothing but sin, only faith was then in the heart of David, abiding, but not stirring, not exercising itself, and so thereby did he only evil in the sight of the Lord: so that when faith is active and stirring, God takes part with a soul, and gives sentence with the whole man according to his faith, that he does not turn aside, even then when he does turn aside. And you see the ground of this is, because by faith we receive Christ, and the spirit of Christ to dwell in us, and this spirit lusts against the flesh; and where there is such a lusting, God accepts it for the work of the whole man, because God looks at what he would do; and the spirit has so sanctified the will and judgment, that he allows not himself in that which is evil, and then it is not he, but sin that does it (Romans 7). But on the contrary, as to the pure all things are pure (Titus 1:15), so to the impure nothing is pure; no Christ to purify with his blood, no spirit to purify with his grace, then to him every thing is unclean, not only when it comes to gross sins, but even his best duties, his hearing, receiving of Sacraments, etc. To the impure and unbelieving all things are unclean, indeed even their very minds and consciences are defiled; and it is a strong word he uses, Reprobate to every good work; it is refused and rejected of God, he does not accept, nor will he reward it with any spiritual or eternal blessing; he may reward some civil works, with some civil blessing, but not with an eternal: though Jehu be forward in reformation, Herod respective of John, yet if the heart be not purged by faith to receive Christ, and the spirit of grace, his person is not accepted, and so not his work, his best actions are but splendida peccata, glittering abominations in the sight of God. Now though every man know this, yet he does not think of it many times when he has most need; for it is no new thing, that a man may have a good habit and gift, and yet not work, for the habit may be so bedridden and raked up in the ashes, that he acts not the very strongest grace sometimes in him, and so a man is much turned aside, and recovers not himself without some help him; as it is observed by divines, had not Nathan come, (though he inferior to David) and blown up that spark of faith that lay in him, he had lain in that condition to his death, but God afterward put him to act his faith and repentance afresh, and so made new work of it (Psalm 51:10).

Now a second ground of this truth is taken from the power that faith only has to mortify our corruptions. For sanctification stands chiefly in two things: in the mortification of corruption, and quickening our spirits to holy duties, and faith does both these. Whatever sinful corruption it be that is in me, whether pride or wantonness, or whatever distemper it be, faith mortifies it, faith keeps us standing that we fall not (2 Corinthians 1:24; Hebrews 11:30). By faith the walls of Jericho fell down, when they had been compassed about seven days, and it was by the blowing of rams' horns. These strong walls of Jericho are but our strong holding corruptions, the high walls of our sinful lusts, which we are not able to scale, and we come and trail our weapons after us, call upon God for strength against them, but this is but the blowing of rams' horns. But now it is faith that roots out these corruptions effectually; faith put forth in these ordinances throws down these high towers. And would you know how? Why, by these means:

First, it puts forth a mighty power to blast all the objects upon which our corruptions are beat and set; while the object continues in the lustre, they abide strong, but faith has a power to take fuel from that fire (Hebrews 11:24-27), where the apostle describes the mighty power of a lively faith. These are the three objects of sin: the pleasures, the credits, and the profits of sin. Now faith blasted the honor of Pharaoh's court, so as he esteemed it not to be called the son of Pharaoh's daughter, and faith made him look at the pleasures of sin as a more unworthy condition than the rebukes of God's children; he would rather be called a captive slave with God's people. It is more honorable to him to be scorned among God's people than to be counted a favorite in Pharaoh's court. And though in such a place he might easily have feathered his nest with treasures, yet faith makes him see fellowship with God's people in their worst condition is greater riches than all the treasures of the land of Egypt. Though he might have many discouragements and fears of great men, yet by faith he feared not the fierceness of the king. Thus faith opens a man's eyes to see the happiness of God's children, and then the paring of the nails, the rebukes and slaveries of God's people is greatly esteemed. Faith blasts all the strong objects of our sinful lusts, and therefore a man by faith escapes the pollution of the world (2 Peter 1:4), so that if a man be strong in his lusts, it is because either he has no faith, or his faith is not active. And this is the reason why faith does so wonderfully sanctify, because it does so strongly mortify.

Again, secondly, faith does mortify our corruptions by applying God's promises to our souls, for faith does meditate upon the promises, and believes therein, and waits upon God for the accomplishment thereof; and thereby faith wonderfully kills corruption, and quickens the life of our sanctification (Deuteronomy 30:6). God has promised to circumcise our hearts, and has said there is no God like him, that subdues the iniquity of his people (Micah 7:18-19). He has promised to pour clean water upon them, and to cleanse them from all their idols (Ezekiel 36:25-26). Now I pray you consider: does God promise to a soul? Faith begins to say, 'True, I have a heart of stone, but God has said he will take it away; I have an unclean heart, but God has said he will cleanse it; my sins are too mighty for me, but has not God said there is none like him to subdue them?' And so faith finds God making good his word in all it believes on him for.

Thirdly, indeed many times faith works when we have no promise that we can think on to work upon, as was the case of the Syrophoenician woman, though struck off from promises, yet she could lay hold of something (Matthew 15:25), and can then say, 'Lord, help me.' This is the nature of faith: when promises fail, then it can look for help from the mighty power of the Lord Jesus, for the subduing and mortifying of the strongest corruptions in us. But now whereas in moral virtues, one virtue as it grows in strength so it will mortify the contrary vice, as liberality covetousness, etc., it is not so in grace. It is not the strongest grace in a Christian man that can mortify the weakest corruption in him, if faith be asleep. There is not the weakest corruption in a Christian but it will overturn the strongest grace, unless faith sets it at work, for constant experience shows the people of God are commonly overcome in their strongest graces by their weakest corruptions. Peter was most bold, and boldness is opposite to shame and fear, and yet this weak corruption being but a little provoked by a weak girl, down falls the strong boldness and courage of Peter into a fearful denial of his master. Moses was the meekest man upon the face of the earth, and yet what kept him out of Canaan but that he once spoke unadvisedly with his lips — to show you that the strongest Christian will be foiled in his strongest grace by his weakest corruption, unless faith keeps life in it. For in our strongest graces we are most apt to rest upon ourselves, but faith ever makes us rest most in Christ. Job was the most patient man, yet foiled with impatience; but he that had but so much faith as to see his unbelief, and to cry for help against it, prospered mightily (Matthew 9:22-25). If faith be stirring, it will make the walls of Jericho to fall down; there is not the strongest devil in a man but it will be subdued and over-mastered.

Thirdly, by faith we live the life of sanctification, because by faith we do lively perform all the holy duties we have in hand; it is faith that puts life into them all, and they are not holy unless faith puts life into them, though otherwise they be the acts of saving graces. It is holiness that gives God his due, as righteousness gives man his due; so far as we give God his due, it is a holy action. And it is not our wisdom, and zeal, and humility, but it is only the faith of a Christian that makes him give God his due.

Now faith does three things in this particular.

First, faith depends upon God for assistance to do his duty (Isaiah 40, final verse; John 15:5; 2 Corinthians 3:5; Philippians 4:13). Faith makes us depend and wait upon Christ for assistance and strength to do every Christian duty, and faith acknowledges that from him is our fruit found.

Second, it is by faith that we depend upon God's word for guidance; faith will see a warrant from the word for what it does (Romans 14, final verse): Whatever is not of faith is sin; faith will have the word for a lantern and guide to its way (Psalm 119:105).

Third, faith depends upon the mercy of God in Christ, for acceptance of its best duty (Nehemiah 13:22): when he had taken most pains in reforming of evil, yet 'Remember me, O my God, for this, and spare me in your great mercies.' (Colossians 3:17) Believing in his name, it is accepted. Now thus to give God his due, is the very true nature and definition of holiness; now then since faith it is that alone makes us depend upon God's grace for assistance, and upon his word for guidance, and upon his mercy for acceptance; then know that without this, though in a holy duty all other graces are working, yet there will be no life in our best duties for want of faith: as to put one instance of difference between two Christian men, one man prays with much strength of zeal and humility, and is much enlarged, finds much assistance, and can press God with many gracious promises, and experiences of God's former dealing, and does it with such enlargement of heart, as it yields much comfort to all that hear him, and he is satisfied. Surely God has accepted me, in regard of his assistance and enlargement. Take another man, and he wrestles much, but cannot get his heart broken, and what he does, is cold and flat, and he goes away much discouraged, only it may be God helps him thus far, as to smite his breast, and to cry out, 'Now Lord be merciful to me a sinner.' Now what does God [reconstructed: say], how does he judge in this case? Why, this man and his prayer goes home more sanctified than the other; from where it will come to pass, that a man that is thus strained, when he comes to pray again, he will be more enlarged, and the other man more strained and foiled; and here is the only difference, the man that was strained, by faith he looks up to Christ for help, but it may be, found it not in that measure he desired, and if God now give him a heart to cry to him for mercy, and to accept his weak performances, that is true life of faith: but the other man going about a duty in strength of grace received, and is comforted therein, his faith is not so active in looking up to Christ for pardoning and healing, and God has not his due, the grace and blood of Christ not their due; so that here was a work of sanctifying grace, but there wanted the life of faith in it, without which it is but a dead work.

Fourth, the last act by which faith gives us to live the life of sanctification, and that is, it gives us to use all the holy ordinances of God in a lively manner; the word profited not them that heard it, because it was not mixed with faith (Hebrews 4:2). There is a mighty power in faith to put life into all the ordinances; see how, three or four ways.

First, when faith is stirring, it longs and desires much after the strongest, purest, and liveliest ministry, and every ordinance in the greatest purity, and that is from sense of his own deadness, and hardness of heart, and of the many strong corruptions he has to wrestle with; and therefore faith would have the liveliest and purest ordinance it can get, because it knows it stands in need of all. Covet after the best gifts (1 Corinthians 12, final verse) — and he means not only the best gifts in a man's self, but also in others: not but that he can, and desires to make good use of any gift God dispenses to him, but he would enjoy the best if he can, and therefore it is that the church says (Song of Solomon 2:5), 'Stay me with flagons,' that is, not drops or cups, or bowls of wine, but flagons; the soul would be filled with the Holy Ghost, it has no stay, unless it may be filled with strong and lively ordinances.

Second, faith though it strongly desires the strongest abilities, yet faith comes to them, as if there were no life in them, as if they were all but empty vessels and had no life in them, unless Christ be pleased to breathe in them, and therefore it comes to Christ, and entreats him that he would prepare the minister's heart, that so some life and strength may be dispensed from these lively ordinances, or else it will be but a dead work. (Isaiah 26:1) The strength of the city lies not in its own walls, not in the chariots and horsemen of Israel, though they be as strong as Elijah and Elisha were in their days; no, but salvation has God set for walls and bulwarks, as to see it plain (1 Chronicles 17:13-18). Jehoshaphat had procured more than a million of soldiers, which one would think were enough to over-run the whole world, though it were all inhabited, yet notwithstanding says he (chapter 20:12), 'O Lord there is in us no strength, neither do we know what to do, but our eyes are toward you.' Now therefore do but see the faith of a Christian, he would have millions of strength, and yet when he has them, he looks at them all as empty creatures, unless God fight in them; so a Christian, he would have the strongest power of God in any gift of his servants, yet he comes to them as mere conduit-pipes, therefore he hangs about Christ for assistance, and that puts life into the ordinances; faith looks for nothing from the ordinances further than God breathes in them.

Third, faith looks at all the promises of God that he has made to us in the word (Exodus 20:24); he has promised that he will give his people a meeting, and that they shall never seek his face in vain; and that, 'Hear and your souls shall live': and now faith clasps about these, and helps itself much this way.

4. Faith applies the whole word, both threatenings, commandments, and promises, as belonging to him, or desiring that it may be so (Psalm 119:66 and 49; Jonah 3:6-9). Faith applies the whole word of God, and so puts life into every ordinance of God; the mighty power of faith looks for the mighty power of God in all his holy ordinances and dispensations, and so it puts life into our sanctification.

Now for application to all Christians that would live a holy life, let it be a use of direction to you, not so much to desire strength directly and earnestly in this or that grace, and then to think you shall be well, unless it be of the grace of faith, chiefly desire that; you shall find many a Christian that will say, Oh had I but a heart humble enough, I should be well: but had you a heart humble enough, your humility would not hold out, or else you would be proud of it, and you would trust upon your humility too much. Another man says, Could I be but zealous in prayer and preaching, that would serve the turn. Another man says, Could I in the Sacrament but feel the power of Christ Jesus, I should trust God the better all my days; but in fact that will not do it either. Another man says, Had I but patience I should do well, I am troubled with many crosses and I want patience; but patience would not serve your turn. Job had patience, but it would not serve his turn; no grace will serve your turn but faith, and therefore if you would grow strong in any grace, pray not so much for strength in humility or zeal, etc. as chiefly nourish your faith, and set it at work in every business; so much faith, so much of every grace. Suppose you see a tree bring forth good fruit, and some trees have sundry branches of several fruit, would you have any of the branches fruitful, you must not think it enough to water that branch, but you must water the root well; so would you have humility and patience fruitful, and strengthened, take no thought so much for them, as apply all by faith in Christ; let that be sought for, and then take no care for your zeal and patience, and humility, there will be enough for every grace of God; take but care that faith may live, and that exercised in all you have, and then care not for other graces, they will come in abundance upon you.

And so secondly, it is a direction to you that desire to live a holy life; there is nothing but faith that receives Christ and the spirit of grace, whereby you and your duties are accepted, only faith mortifies you, and puts life into your duties, and fetches life from every Ordinance; and therefore in the name of Christ live by faith in receiving Christ, in mortifying corruption, in exercising all holy duties, and in addressing yourselves to every holy Ordinance, so shall you live by faith, and keep a holy Sabbath to God, and live a holy life, and die a holy death; unless faith be stirring in every grace, the holy graces of God will be detained in much unrighteousness, and so you will be robbed of your peace, and God of his honor.

Being now to address ourselves to the administration and receiving of the Lord's Supper, and there being special use of the life of faith, in that part of our Christian life of holiness before God; I shall now speak something to that subject, to wit, to show you, that by faith we live the life of sanctification in receiving the Lord's Supper. In this point faith has three principal works or acts, and all of them strongly stirring and operative in preparing a Christian soul to the worthy receiving of the Lord's Supper.

First, faith purifies the heart (Acts 15:9). You have heard from John 1:12 that faith applies and receives Christ; and that faith works by love (Galatians 5:6). Now all these be active and stirring, and set the heart into a frame to feast with God, when we partake with him in that his holy Ordinance.

Now to speak of these in particular, how faith does exercise itself, what life it puts forth for the setting of our hearts in a right frame before God in this Ordinance.

First, for purifying the heart: faith first purifies our hearts.

Secondly, it purifies our company.

Thirdly, it purifies also the Ordinance itself.

There are two or three special acts of faith, as it purifies our hearts to this Ordinance.

First, it is by faith that a Christian man keeps a continual watch over his heart and ways, not only the Sacrament day, but the week before, indeed from Sermon to Sermon, and from one Ordinance to another. You see when men make account of a solemn feast for friends and neighbors, do you not see how the whole house is set to work to prepare rooms, furniture, and apparel, and all things suitable for such a feast, and you spend much time to prepare for such a business. So now we knowing and believing that we have such a solemnity to perform, do you think that a lively faith in Christ does not look at the Supper of the Lord, as a far more solemn feast than any of our festivals be? Does he not look at feasting with God, as a more solemn and weighty business, and which requires more preparation and address of the soul to, than any, that any man can reach to? Faith keeps the whole man, in a man's whole time, in a settled watch over his heart, that when such a time comes, he may not be hindered by any sinful failing. Take you a Christian man, though faithful, that lets down his watch over his heart and way, and he will soon be like the field of the sluggard, overgrown with many distempers. And which is worse, (mark what I say) when a man's watch is down, though he be overspread with these lusts, when he should come preparedly to the Sacrament, he knows not where he lost himself, but is so darkened, as it is a wonder to see how far he is to seek, when he comes to sit down with God in this holy Supper. It is a holy expression that of the Apostle (1 Peter 5:8): Be sober and watchful for your adversary the Devil seeks whom he may devour, whom resist steadfast in the faith. As if he should say, seeing the Devil is so watchful to do you what mischief he can, do you resist him; how? Steadfast in the faith; this will make you sober and watchful, so that if you see any swerving in yourselves, here is matter of humbling, if any weakness, here is occasion for you to seek to God, for strength. Thus faith keeps the heart in a watchful frame, it can see, how it gets a living by faith; it is a wonder to see a Christian man, when his faith is not stirring, he looks at the Supper of the Lord but as a common thing, at least but as a common duty, and therefore are we so far to seek. It was a complaint the Apostle Jude (Jude 5, 12) made of them that turn the grace of God into wantonness, they are spots in your feasts of charity, feeding themselves without fear. To show you it were a sin for a Christian, was he but at a civil feast, if he should feast without fear, the Apostle condemns it, as turning the grace of God into wantonness. Implying that when a Christian takes occasion of most liberty, then he is most apt to let his heart loose; but now faith keeps the heart in a holy fear of God all that time, it keeps us watchful and attentive, and so keeps alive the grace of God in our hearts, and makes us fit to partake with the Lord in any Ordinance he calls us to. This is the first work of faith, as it purifies the heart, it watches over the whole frame of our hearts and ways, and takes some course daily to set the heart in order before God; as preparing us for such a solemn meeting, that God may see no iniquity in his people (Amos 3:1-2). Notable is that expression (Song of Solomon 7:2) which is a description (as some of the best interpreters take it) of the two Sacraments of the Church of the new Testament, namely Baptism and the Lord's Supper. As in a heap of wheat much nourishment is to be had, yet it is more comely when set about with lilies; implying that the Sacrament of the Lord's Supper, when purely dispensed and set about with holy and pure white and humble Christians, yields plentiful nourishment, and such a one is fit to partake in that Ordinance.

2. Faith purifies the heart by judging itself of whatever impurity it finds in itself, especially of such sins as have been committed against the Lord Jesus Christ, and his grace. You heard it from (Zechariah 12:10) that we look upon Christ, whom we have pierced, by faith, and that makes us mourn bitterly for our sins against him. When therefore faith lets us see how much we have sinned against Christ, and his grace, and against every Ordinance of his, how weakly we have walked in the sense of such living Ordinances, this brings the heart of a man to mourn sincerely for all the evils he has done against Christ.

3. Faith, as it purifies the heart, has this work: it comes to the ordinance seeking the power of God, and the beauty and glory of God there, and so satisfying itself in finding him there (Psalm 63:1-2). O God, you are my God — that is the voice of faith — early will I seek you; my soul thirsts after you — this is only the work of faith. Then the soul thirsts after God in the beauty of the sanctuary, as he has sometimes seen: if we come not to the sacrament hungering and thirsting after the beauty of God there, faith has not been set at work; whereas faith, that keeps the heart alive in acknowledgment of God to be our God, it makes us to long after the beauty of God and his glory, as we have sometimes seen it in the sanctuary. Notable is that speech of the church (Song of Solomon 1:7): Show me, O you whom my soul loves, where you feed your flocks at noon; for why should I be as one veiled among the flocks of your companions? The soul that cleaves to Christ, would see where he rests and where he dwells, for when I come to your ordinances, why should I be as one veiled, that I see no Christ, no life, nor glory there? Whereas other Christians have the veil taken away, I am as one singled out and left in darkness, and so I come to turn aside from Christ, as the word in the text reads it; for more than the soul sees and finds Christ in the ordinance, it is ever of the declining hand from Christ, the sight of Christ there knits us the more nearly to him, in conjugal affection, whereas if Christ be under a thick cloud and we see him not there, then we turn aside from him. You shall find your hearts closing the week following, much ensnared with sensual lusts, and if you were veiled in time of the ordinance, your hearts will be declining after the ordinance. Show me therefore, says the soul, where you lie and quiet the hearts of your flock, where you keep your bed of love, and let me see it, for why should I be veiled? If I be veiled, I shall turn aside, and fall upon other lovers, I shall close with worldly contentments, and sit loose from you. Thus faith possessing us with this conclusion, that the Lord is our God, it makes us come to the sacrament thirsting after Christ, that being refreshed with him there, we may keep fellowship with him ever after. Faith when it is lively, knows full well, the treasures of grace are to be found in the sacrament, it knows that both Christ's body and blood is to be had there; there is bread to strengthen weak grace, and wine to quicken dull spirits; and therefore the spirit longs after partaking with him. Faith it is, by which we feel our want of strength: and thus faith prepares us for a fit partaking in this ordinance.

Secondly, but yet this is not all, for it is the nature of faith, not only to purify our own hearts, but to purify the hearts of our brethren, as much as in us lies. Our Savior washed all the disciples' feet (John 13:5, 8-14), and says, If I wash you not, you have no part in me: to show you, that every master of a family must be careful to wash the feet of all those he has any part or portion in. As in the law, they put away all leaven when they came to the Passover, which was a type of this supper (1 Corinthians 5:7). Faith that purifies the heart, purifies the house also; he would have no wickedness found there, but by instruction, and commands, and admonition to his best endeavors, he would reform whatever he sees amiss. It is true, a Christian can but reach to the outward man, but he will do what he can. What a wonder is it, to see how the faith of Paul wrought in this particular, for all the people that were with him in the ship (Acts 27:25, 34), which shows you, that a man that does believe, God has a blessing for him and his company, he will stir them all up to be of a good mind, and to wait upon God for such a mercy. Paul, though but a sojourner in the ship, and a poor captive, though they would not take his counsel, yet because he had prayed for them, and God had answered him; then brethren I believe it shall be so, and therefore be of a good mind and a good heart, and be fit to receive such a mercy. So is it in like sort, a Christian householder, or any that sojourns in a family, if he believes, there is this or that mercy to be found from God in that sacrament; we should tell them, we believe there is such a mercy in store for you, and therefore be of good and honest hearts, and of a cheerful frame of spirit to receive it.

Thirdly, faith is careful in an especial manner to purify the ordinances themselves in some measure, for though it is not in us to purify them, yet faith makes them pure to me (Titus 1:15). Faith willingly desires that every ordinance may be dispensed in purity, it desires the sincere milk of the word (1 Peter 2:2), and so of the sacrament. It affects not those gaudy and theatrical shows the Popish religion defiles the sacrament with; and as it desires the simplicity of the ordinances, so it desires, that no impurity in itself may make them worse. He desires that God would pardon the whole congregation that communicates with him; if not pardon, yet so as that they might not defile, nor make the sacrament of no effect, to them that desire to seek God. If any do come in the presumption of their hearts and wickedness of their lives, faith desires that the ordinance might be sprinkled with the blood of Christ, and desires that it might purify the ordinance to us.

Secondly, faith puts forth another act, and that is in applying virtue, and that it does three ways.

First, this is the nature of faith: it applies the blessing there offered, faith there lays hold on Christ, and of all the promises of this life and of another; and the firmer hold of them, because it sees the promise there rooted and sealed, which is a privilege in that ordinance above many other here rooted, for there God offers me Christ expressly, and he is the root of all the promises (1 Corinthians 11:24). Take, eat, and drink, this is my body, and this is my blood; Christ is the root of the promise, upon whom the promises grow, and from whom they flow; so that whatever cause I had before to believe, I believe it now the rather, because now I have the root of all the promises, and therefore Job speaks rightly, I know my Redeemer lives (Job 19:25). And what does he infer from there? Therefore you should have said, why do we reprove him, seeing the root of the matter is in him? (verses 26-27). And so shall a man rightly do in this case; if we dare lay hold on Christ dying for us, then our own hearts should not reprove us any more for being unbelievers. I have no faith, will one say, no patience, nor humility; but if you have Christ, the root of all grace is in you; nothing belongs to you as you are a Christian, but the root of it is in you; he that has given us his only Son, will not with him deny us anything (Romans 8:34).

And as rooted, so there are all the promises sealed (Romans 4:11). In the word, we hear and read the promise, but in the sacrament, there it is sealed to us; and so we meet with strong consolation, and grounded assurance, that surely all the promises of God are ours, and therefore consider that it is not a vain show here offered; these are not empty and beggarly rudiments, but the sacred ordinances of the eternal God; faith there receives the promise rooted, and sealed.

Secondly, as faith applies Christ, so in an especial manner, it feeds upon what is set before us; faith would discern what corruption is most strong, and what most weak, and it looks up to Christ for strong grace to heal these, and if any grace be weak, it will apply the salve to its particular sore, and it will swaddle it about with promises, and now all that was weak and out of frame before, by applying the water of the sanctuary, all is healed; as in the Pool of Bethesda, all that could but step in, were healed (John 5:4). It shows you that Christ is our healing God; whatever disease they had, they were healed of it. It was Naaman's error to refuse to wash in Jordan, but there is more life in the sacrament than in all those. If therefore God bring me there, faith works and desires its blind understanding may be healed, and that all the distempers of the soul may be healed, and it receives Christ for this end, and says, In case I be weak, here I have bread of life to feed on (John 6:35). And this makes the soul hunger after Christ for some special supply in one kind or other, and so we get our fainting hearts strengthened and quickened, and go away satisfied according to the desire of our hearts.

Thirdly, faith as it applies, it has this work in the sacrament to receive Christ, not only as a Savior, but as a Prince (Acts 3:31). Not only a Savior to deliver me from my sins and miseries, but a Prince and Governor to rule and order me, according to his will in my whole course; so that as faith receives Christ into my heart, so it resigns up my heart into the possession, and guidance, and rule, and government of the Lord Jesus, so as that now henceforward I yield myself to him as his spouse, and now he shall rule in the midst of his enemies, and will for ever take part with me against them.

Thirdly, faith puts forth another work in a lively receiving the sacrament, and that is, it works by love (Galatians 5:6). And the sacrament profits not, unless mixed by love (Hebrews 4:12). It works by love, love to our brothers, to the Lord, and to the sacrament.

First, to my brothers, be tenderhearted one to another (Ephesians 4:31). Faith having received the testimony of pardon of sin, it has a desire freely to pardon others, and not only does it put itself forth in pardoning their failings, but it helps us to cleave to our brothers. We are one body, and one bread, says faith in the sacrament (1 Corinthians 10:17). Faith makes us as members all of one body, and as grapes of one cluster, we all partake of one Christ, and so cleave one to another.

Secondly, love to the Lord; to bless his name that has bestowed such rich blessings upon us (Psalm 103:1-2). Many sins being forgiven us, we love much (Luke 7:47). Love fulfills the commandments, and this manifests itself chiefly in all holy duties (2 Corinthians 5:14).

Besides, faith has another work toward God, that having found God merciful to us in forgiving and healing our sins, and entertaining us at his table; then faith makes me to be of a craving nature: faith takes the advantage of God, as subjects do with princes; so Esther did, seeing the King free to her in one thing, she asked another (Esther 5:7-9). If a Prince come to sup with a subject, then what shall I do for you? God looks for it, that we should put up some petition to him at such a time; Esther desires the King would come to her banquet, the second time, and then she puts up her intended petition, and then he became deeply incensed against Haman. So when we see God comes and sups with us; and refreshes us with pardon of sin, and healing our infirmities; if he thus please to give us a meeting, faith works by love, and will make an advantage of it, knowing God is a great and a good God, he will give great gifts. God knows we have something to ask, if we could hit on it; ask now, that as God has been pleased to help us this day, that he will help us again this day next week, and not to hide his face from us, but to grant us a meeting; and when he does so, be sure to ask enough; ask this or that mercy, for this or that child or brother, be sure to ask something that is worth the asking; ask no less than a nation's salvation, people, towns, and families; open your mouth wide, and he will fill it.

Thirdly, love to the sacrament: If God has given us a meeting there, let us forever desire to come before the Lord again, because we have found him so rich in his bounty to us (Jeremiah 31:12-14). God would have us come more frequently and diligently, because we have found him there.

Use: All that has been said, is but a use of the life of faith, only add this; Let it be an instruction to us, what to do when we come to the sacrament, for faith after it has put forth all these acts about one sacrament, it will as strongly affect at another, as ever any before; for as soon as ever faith has received any mercy from God, it is jealous of starting aside from God, it is never more ready to sit loose from God, nor to lose ourselves, than when God has given us most mercies, we are apt then to depend on grace received, and so we lose ourselves presently; so Peter when he had received this sacrament with Christ himself, and from his own hand, for want of standing upon his own watch, he and all the rest of the disciples fell fearfully that night, and all forsook him (Matthew 26:40-41), and Peter denied and forswore him (verse 74), a sign that faith is still of a watchful frame of spirit. Be sober and watch, steadfast in the faith; faith lets us see ourselves to be but empty shallow creatures: if we be now never so full of strength, we shall run it out before the next Sabbath, and therefore pray, Lord keep this frame in us forever, pray for establishing in that grace, that we may never fall off from that grace and mercy we now find; and the next time we go, we fall short of what sometime we had. When David carried the Ark toward Jerusalem (1 Chronicles 13:11-12), he saw something was amiss, but he knew not what, but (1 Chronicles 15:13) he tells the Levites it was for them to carry the Ark, for we have not sought God in due order, and therefore he advised them, whom it concerned, to look better to it hereafter; faith is very watchful in this particular, if Uzzah be smitten, it fears all is not well; it fears before God, and makes diligent search, and says, Either I stand not upon my watch, or judged not myself, and sought not to God to purify my heart and the ordinances, or did not apply the promises as rooted and sealed, or I have been wanting in love some way or other, something is amiss, and then it will look to it better afterwards, and this is the work that faith makes, in receiving the sacrament of the Lord's Supper. And therefore to apply it to them that want faith, it will be a dead work that you do, if you come without faith, or not with a lively faith; if it be dulled and benumbed, if not quick and stirring in you, it will be but a dead work. And therefore let such as want faith, get it, and pray for a believing heart: and God's own servants, pray you for a lively faith, and stir up your faith against the sacrament, and learn to know and discern what you are to do; set your faith a work, and that in such sort, as to bring forth a lively work in the sacrament; and therefore if your hearts have not forecast for this feast, though it come but once a month, shame yourselves before God for it; and if you come, not knowing your particular wants, judge yourselves for it, or else faith will be dead in your souls, and you will find it but a dead sacrament; and when you see how much you are out of the way, long after Christ, that you may see him face to face, representing himself lively to you in pardoning your sin, and supplying you with all that your souls stand in need of, and pray for your families, and for your congregations, and see all in good order, and if anything has been neglected, labor with God to pardon the failings on your part, and that what is wanting in you may be supplied in him, that though you seek him not as you ought, yet that he would heal all; and when you come, be careful to believe the promises more firmly, because there you receive the root of them, and make account Christ is there sealed to you, and therefore apply him to your particular necessities, and then cleave together as molded into one loaf, and take advantage of the love and favor of God to you, spy out what use you may make of his love, and if he refuse to give you a meeting, set faith a work to examine what is amiss, if he meet you, then still keep a watch over your hearts, for Satan will be most busy to meet you, as soon as ever you come from banqueting with God, he will desire to winnow you as chaff, and will do what he can to overturn all; and though you be never so much comforted this morning, you will find a loss of Christ before the day come to an end, if Satan may have his will, only it is our faith by which we live.

We now come to show you, that we are to live a life of sanctification by faith in the use of our Baptism; therefore for opening this point, let me show you, what be the principal exercises and acts of faith about our Baptism, by which we live a holy and a new life.

Five principal acts there be, lively acts and fruits which faith puts forth about the use of our Baptism, which are of much use in carrying an end a sanctified course of life all our days.

First, faith searches to know all the holy will and grace of God, which he reveals and offers to us in our baptism; the Apostle Peter, when he speaks of the believing Jews, who though they had not seen Christ, yet believed and rejoiced in him, they prophesied of him; see how faith works upon it (1 Peter 1:8-11). To them verily believing by the power of the Holy Ghost, what themselves had foretold, he tells you they searched, and inquired diligently what it meant; wherein you may discern this truth, expressly held forth to you, they did search and inquire, what, and in what manner, and to whom that grace should be dispensed and fulfilled; the words are emphatical in the original, they did search narrowly, and hunt, and try out what themselves had taught concerning Christ; they indeed never saw Christ, nor the riches of that grace which Christ was to pour out abundantly, in the days of the New Testament, yet they search to whom that grace shall be accomplished, now in the mystery of the ordinances, there is the like reason of both; so does faith in a true living Christian, it diligently searches, and hunts after all the riches of the grace of Christ, which in the mystery of baptism is brought to us; this is the nature of a lively spirit of faith (1 Corinthians 2:10). It will search out the deep things of God, that we might know the things that are given us of God, verse 12. When faith is lively in the soul, it hears of no mystery of religion, or ordinance, but it will search to know the deep things of God contained in them, as believing that all these things nearly concern us, and behooves us to know, that we may have our parts therein, with the rest of our brethren; indeed, I suppose I may truly say, that never any found any saving benefit from any ordinance, till he had first searched into it, or at least if not searched into it before, it will make him search as soon as ever he has received any benefit by it; see it plain from the Bereans, they received the word with all readiness, it was faith that made them so receive it (Acts 17:11-12). Faith receives the truth and goodness of all the promises and ordinances; now they searched the Scriptures daily, and therefore many of them believed; see how faith compasses about the work of searching; when faith receives a benefit by any ordinance, it searches diligently, to know the nature of such an ordinance, it is ever diving into it, and examining narrowly what is to be found in it; faith sets them to work to search, and searching makes them believe more strongly and more abundantly than before; they believed before upon the word taught, but now much more, seeing it is confirmed to them (Proverbs 4:5). Many a man will ask whether ever he received benefit by the sacrament of baptism, or no: truly if you have, then faith has set you to work, to search to find out the mystery of it; and if a man never received benefit by his searching, he cannot say that ever he received saving benefit from his baptism. A man indeed may receive benefit by the word and sacrament, but then he must search to find out the worth of them; but he cannot say that ever he received benefit from his baptism, unless he search what it is that God offers him in it, and what duties God calls for of him in regard of it; and therefore if a man live by faith in the use of his baptism, then you search what it is, that in your baptism is offered to you, what the holy will of God does teach you, and what part you have therein, or else we cannot (for anything I can discern) be assured that ever we had any benefit from our baptism; if we never searched after any sin to this day, we never lived by faith in the use of our baptism.

Secondly, another act that faith puts forth, is, that faith does believe the truth of all that grace God there offers, when it has searched it out, then it believes the truth and goodness, of all the holy will and grace of God therein offered, though it does not immediately take all as its own, but faith searches it out, not only to teach it to others, as ministers do, for they may search what godly men have spoken of it, and what the Scriptures say to it; but that is not sufficient to the life of faith, but if the life of faith set me to work, it sets me to work, to search it for my own sake; what is it that God speaks to me in it? Take it, and know it for your good; and so it helps me to believe what God reveals to be his will; it was want of faith in Naaman the Assyrian, that when the Prophet bids him go and wash in Jordan, he turns away in displeasure, and says, May I not as well go home and wash there? (2 Kings 5:12). It was a voice of unbelief, he did not believe he should wash and be clean, by washing in Jordan; but his servants possessed him better, and so he tried, and found it as the Prophet had said, and then he walked in the sense of such a washing all his days after; but to show you, that if a man believes not what God offers to him in his baptism, he goes away without any benefit; see it in the unbelieving Jews, they saw nothing in the Manna, but light food; but now faith believes the weight, and power, and goodness, of all that God holds forth, and faith will search and find it out. And faith finds God there, principally offering two things.

First, a sight of the sinful uncleanness of our natures, from our mother's womb; else, why should there be such precious cleansing means for us? Not soap and niter, but the blood and spirit of the Son of God, more effectual than anything in the world; we are born in the gore blood of sinful defilements, and therefore God has provided the blood of Christ, to wash and cleanse us from our mother's womb (Colossians 2:11-12), so that Christ, by his blood and Spirit, cleanses us from the sinful nature of our flesh. This is held out to us, when either we ourselves are baptized, or when we see others baptized, we see what we are from our cradle, guilty of sin and wrath from the womb, and stand in need of the blood and Spirit of Christ, to wash us from our sins (John 3:3), without which we are so defiled, as that we are not fit to be members of God's Church. All that nature can reach to us, is to see the nobility of my birth, the honest civility of my parents, etc., but faith sees his father was a Moabite, and his mother an Ammonite, born in sin, and this he lays hold on, and takes it home for his good, and walks in the sense thereof, and sees a need of a better birth than this.

A second thing that God holds out to us in baptism, and that faith lays hold on, is, that God there holds out, and offers to us, admission into his family; this is the sum of all, after he shows us what we are by nature, then he tells us what we are by grace, admitted into the family of the Father, Son, and Holy Ghost (Matthew 28:19), admitted into the government, guidance, and family of the Trinity; as when the name of one is called upon us, it is because that either we are adopted to be children, or married to them; Let my name be called upon these lads (Genesis 48:15-16), and so (Isaiah 4:1) Let your name be called upon us: to show you, that as the husband his name is called upon the wife, when she is admitted into his family; so we by this ordinance are admitted into the protection and provision of the Father, Son, and Holy Ghost. That look as a child is adopted into another man's family, it has the privilege of such a father's guidance, protection, and provision; so a child admitted into the name of God, is admitted to be a spouse to God, and God will train him up to be a yokefellow for himself: So in both the sacraments, God offers himself to be a father to us, and a husband, and see the eye of faith in such a case; Put case a woman in this congregation should by the minister be put into the hand of such a man, is she not now his wife? And is she not confident of it all her days? And is she not willing to live and spend her time with him? And therefore allows him conjugal affections, which otherwise she would abhor to do; now what marriage is like to this? What a minister does in the sacrament, is as truly confirmed by God, and much more, than in the other case, for it is a more immediate ordinance of God, for God to set the minister to admit a child into his family, and to make me a little spouse to himself, in that he gives me his son to be my husband, he more effectually does it by the minister in the sacraments than the wife can be given into the minister's hand.

Now therefore has not a Christian man cause to believe in such a case for himself, and for his children? I was but once given in marriage to such a man, and I believe he is my husband as long as I live well: and I was given to Christ, and with my consent, I thank God. Then I have reason to believe that this is no delusion, when men and women in marriage are in good earnest, God ratifies it in heaven; so if the minister in baptism, admit you into God's family, and in the Lord's Supper you give your consent, and God there shows his consent in giving you his Son, you have great reason then to believe it, you would believe it, if you were married to a man: God is more real in this business, than in your marriage to a mortal creature; so that now God will have me called by his name, and my child is his child, and for my own part, I know my consent for myself, and for my child is of no small force; if my child be given to God under age, and God be content to stay to see whether it will yield its consent afterwards, you may somewhat demur for your child, because you will see what it will do, but for your own part you have given your consent to what God has done for you in baptism, and you desire it may forever stand good in heaven; if you consent to it, and say Amen to it, then the marriage is confirmed between you and the Lord your God, and you may believe it, and faith will, and has reason to believe it. And if likewise you come to the Lord's Supper, and there renew your covenant and consent, and desire further assurance of the business, you may again receive him, and when you so do, you make good that which your parents did for you in your baptism, and therefore you have reason to believe you are admitted into God's family.

Now from this latter, our admission into the family of the Father, Son, and Holy Ghost, two fruits flow and spring forth.

First, fellowship with Christ in his death and resurrection.

Secondly, the fruits of that fellowship; we are buried with Christ by baptism (Romans 6:3-6), and in his resurrection, from where these four fruits flow, which is the second thing.

First, justification by his death, remission of sin, that is, justification (Acts 22:16; Acts 2:38).

Secondly, sanctification (Acts 2:38). You shall receive the promise of the Holy Ghost; and we are sanctified by the washing of water through the word (Ephesians 5:26), so that therein we have the blood of Christ justifying us, and the spirit of Christ sanctifying us.

Thirdly, from this fellowship with Christ, we have also partnership with the afflictions of Christ; for our Savior calls his afflictions, his baptism (Luke 12:50; Matthew 20:23). Meaning with the same afflictions; so that when we come to be washed in baptism, we profess that we give up ourselves to yield to all the afflictions God calls us to, and God there offers us fellowship with Christ in them; and in our greatest afflictions we shall not sink, but are only buried in them, and shall come out of them again, as out of our baptism, and it is but to teach us obedience by the things we suffer, and they shall do us good; that will be the fruit of all the afflictions we meet with.

Fourthly, we have in our baptism sealed up to us, preservation to salvation (1 Peter 3:1). As the Ark saved Noah, so baptism saves our souls, and are pledges of the salvation of our souls, and the resurrection of our bodies (1 Corinthians 15:29). To what end are we baptized, but that as we rise again out of the water of baptism, so our souls should rise to newness of life, and our bodies to the glorious estate of the resurrection of the just.

Thirdly, faith has this act about our baptism, it prepares all our hearts, to be fit to receive all these benefits, and to make use of all that grace, that is here offered to us: faith prepares; how? It observes that the benefit of baptism is received by faith and repentance; John preached the baptism of repentance, for the remission of sins (Acts 2:38). This is the only use and end of baptism, so that faith discerning this, sees we have just cause to repent, that all our sins may be done away. Faith in baptism seeing the sinful frame of our natures, humbles itself for the sins of its kind, and for that above all others, so it is changed or metamorphosed by the renewing of the mind (Romans 12:2). Whereas before, you had a mind full of self-seeking, could mind nothing but yourselves, now you are changed by the renewing of your mind, you mind now not yourselves, but the Lord Jesus Christ, and depend not on yourselves, but upon him; put off your old mind, and are renewed in the spirit of your mind; this is a true work of faith as it fits you for baptism.

Again, it has another work, it sees that faith is required (Acts 8:36-37). If you believe, you may be baptized: I believe that Jesus Christ is the Son of the living God; if you believe there is no salvation but in Christ, whether you feel the comfort of it, yes or no, if you believe there it is to be had, you may be baptized, wait therefore upon every ordinance, that you may find Christ. Behold the blood of the covenant (Exodus 24:8). To show you, that it is the duty of Christians, whenever the blood of the covenant is sprinkled, they are to look at it, and by so doing find salvation (Isaiah 45:22). So faith ever sees the water of baptism, or the blood of the covenant sprinkled in any ordinance, faith waits there for salvation to be dispensed, faith beholds Christ, and we give our consent, and then wait upon God for the comfort of it, which is sealed in the end to the heart, and so it goes away satisfied.

Fourthly, faith has yet another work, and that is, it endeavors fruitfully, in the performance of all the duties the Sacrament requires, so put forth a holy fruitfulness, walking in the life and light of its baptism; it will put forth that life which it there receives, for as we live by faith, so faith lives by Christ, and Christ in the word and Sacraments, and in every ordinance, and faith puts that life forth in our conversation, and that is the true nature of the life of faith.

Now because that the life we receive from baptism, is death to sin, and newness of life, and member-like union with our brethren, hence it is, that faith puts forth a mortified, crucified frame of spirit in our whole life; and by the same baptism it is, that we are not only dead to sin, but justified from sin, and so more confirmed in our justification, and more quick and strong in our mortification and newness of life. And from hence also it comes that we cleave to our brethren in brotherly love (1 Corinthians 12:13). So that from our baptism, the people of God cleave to their brethren, the rather because by one Spirit, they are baptized into one body; and this faith searches out for our good (Ephesians 4:34). And the Apostle makes use of our baptism to this purpose; a faithful soul works brotherly love out of its baptism, and faith not only believes this, but makes this operative, to cause us to do what is required on our parts; it believes what is to be believed, it does and suffers, what is to be done and suffered, and the more for our baptism sake.

Finally in the last place, we live the life of faith in baptism, by presenting and offering our children to baptism, that they may partake together with ourselves, in the like benefit we ourselves have done; we offer up our children in baptism, for our own benefit, and for theirs; our Savior notes it for a work of faith in the friends of the Palsy man (Mark 2:3-5). To show you, it is a fruit of faith to present them to Christ, and to receive benefit from Christ for them; we believe such benefit is there to be had for them, and therefore we make hard shift to bring them there; and see what a fruit this faith has, 'Arise,' [reconstructed: says] our Savior, 'take up your bed, and walk.' Thus faith offers them to God to be nursed up by him, and we believe for them, that there is that in Christ for them which they stand in need of, and therefore we believe in their behalf, that God will be gracious to them, for his covenant's sake. And faith does not only bring them to God, and present them before him, but this it does seriously and solemnly; we many times have much [reconstructed: courtly compliment] in baptism, and stand more upon the outward carriage of things, than upon the serious solemn act of it; but faith looks at the spiritual work that is there to be done. Faith does two things, in such a case.

1. It renews the parent's covenant, both to itself, and to its child, because faith believes the covenant is made to the parent and his child (Genesis 17:7), and therefore Abraham in that respect looks up to God, 'Oh that Ishmael might live in your sight;' the promise was made to him and to his seed (Acts 2:38), and to as many as the Lord our God shall call; and God has promised to bless David and his house (1 Samuel 7:27). The soul thinks itself unworthy of such a mercy, but sure God has promised it, let it therefore be established forever, let all that ever I bring to you live in your sight.

2. Faith has another work: it brings these children to Baptism, that the covenant may be sealed to them there, that they may be made God's adopted ones, and spouses there; the faith of the parent does not leave the child here, because he has betrothed it to God, but entreats God not to leave his child to its own choice, but that he would bow it to consent in due time, and the child can give its consent many times sooner than we think it can; John the Baptist in his mother's womb (Luke 1:44). But every child is not so lively to be so soon conceived in the womb of the Church, as in the womb of its mother, yet as soon as it can choose good, and refuse evil, it may look after Christ, even then when it knows not what Christ is; but however, to be sure, the parent has a care to train up his child, to the service of that God, to whom by his covenant it is born, and into whose family by Baptism it is admitted; and God takes it as a whorish part in his people, 'The children whom you have born to me, you have sacrificed to Baal' (Ezekiel 16:20). You have offered your children to me in Circumcision, and then trained them up to serve Idols; so God will look at it, as a shameful whoredom, for the sons of men to bring their children to God in Baptism, and then train them up to serve the Devil, and the world, and their own lusts; and yet this is the whoredom of most parents, that are willing enough to bring their children to God in Baptism, and when they have done, to run away from God. Faith knows, that by the covenant children are born to God, and by Baptism admitted into his family, and that there is nothing wanting but the child's consent, when he comes to years of discretion; and therefore he so trains it up, as that it may not fail of its consent in due time. And look as you see parents, when they put their children into a good family, are you not accustomed to say to them, 'Now that you leave my house, see that you do your master faithful service, please him, and you shall please me, but if you run from him, look for no countenance from me?' and shall you not much more say so to your children, when they are admitted into God's family, now they are fellow-citizens with the saints and angels of God? And now as they have been given to God, so tell them, as ever they mean to find favor from you, so see that they please God, look that they depend upon God for his grace; thus faith labors to clothe every man with consent, when he is bidden to the marriage of the Son (Matthew 22).

Use. Though the whole point is but a use, yet we may further apply it; and it will be a just reproof to such as when they come to offer their children in Baptism, they never consider what they have in hand, come only to take the rites of the Church, and what the laws of the Kingdom require, put God off with mere compliments, but no more regard renouncing the Devil and the world, than if we had never made any mention of it; we say we believe the articles, and we will have our child baptized in this faith, but we consider nothing, but that there the child may have its name given it, and there is all we mind: but to search and look what God requires of us in regard of it, that we never look after; and this is not only a just check to all carnal parents, but of many a good Christian, that many times may live a good measure of a sanctified life, and yet come and ask, 'What benefit had you by your Baptism?' To this day many a good heart cannot tell; and what a shame is this, that God should give us but two such lively ordinances as the two sacraments, wherein are contained all the rites of the law, and yet to us they should be such light things!

Use 2. Let it be a word of direction and instruction to us all, that such as yet never learned to live by faith in the use of Baptism, consider now what God sets before you in it; that there God sets before you the uncleanness of your nature, and think you that Christ will bestow his blood and Spirit in vain? Labor to see that therein you are admitted into God's family, you and your children, that there God offers you pardon for sin, death to sin, fellowship with Christ in all your afflictions, preservation to salvation, and resurrection of body, and all this sealed up to you; labor then to know how you may get good hearts and new spirits. And when you bring your children to Baptism, make not an empty ceremony of it, but present your children to God, and offer them to become little spouses to him, and renew your consent for yourselves and for your children, and learn them to live, not to Satan or this world, but to the Lord Jesus Christ.

And the like may I say for the Lord's Supper, set the same faith at work about it, examine what God offers you, and be sensible, that even after justification and sanctification, you still bring sinful bodies and souls into God's presence, and God offers it to your sight; and therefore behold the blood of the covenant, and receive there whole Christ, give your consent there to God, that as God there offers Christ to you, so you may say Amen to it, give free consent for yourselves, that it may forever be ratified to you, and walk as becomes the spouses of Christ, as those that are washed from dead works, and teach your children to depend upon him, and live as those that are one body with your brethren that partake with you, and then may you go home and believe it truly and really done, believe that you are married to the Lord Jesus Christ, and therefore keep loyal fellowship with him, that the blessing of Christ and Abraham may come upon you and yours.

We now come to speak of living the life of sanctification by faith in the reading of the word of God.

In reading of the word, it is by faith that we live the life of sanctification. To read the word, and to meditate on it, is a daily part of a Christian holy life; Blessed is the man whose delight is in the Law of the Lord, and that meditates in it day and night; that is, in some part of the word; A man cannot hear it every day, but he may read it most days, and if not read, yet he may meditate upon it in his journeys; and kings and princes who have most business, and can least spare time, if they be faithful in their calling, yet they are commanded to read in the word all the days of their lives (Deuteronomy 17:19). And that so he might learn to fear the Lord his God, and not to exalt himself above his brothers. Now if kings whose heads and hands are most full of business, continually employed from morning to night (Exodus 18). If they be to read in the word all the days of their lives, how much more other Christians, whose employments though great, and places honorable, yet fall short of the places and honor of princes? And therefore since this is a daily work of sanctification, and because there is no living holiness but in faith, let us therefore now see how we may set our faith to work, whether we read or meditate on the word, that we may not have a dead work of our reading.

Now for clearing and opening this point, remember and conceive this much; That all that you read in the Scripture is either a word of commandment, or threatening, or promise, or story and doctrine to be delivered, and faith strongly exercises itself in all these, and it puts forth several acts about them all, and in some jointly.

First, for the commandments, faith believes the commands (Psalm 119:66). I have believed your commandments. Now faith believing the commandment sets itself to work in three or four several acts about it. First, it allows and believes the commandment to be holy, just, and good, indeed even when it is most cross to our natures (Romans 7:12, 16). When I do that which I hate, I consent to the Law that it is good: He does not justify his actions against the Law, but justifies the Law against his sin, takes part with the word of God against his corruption; indeed even when Paul is carried away to do that which is sinful, yet then he consents to the Law more than to his sin; indeed (which is wonderful in this case) faith does not only approve it as pure and good, but likewise, that it is the best course, however sometimes we do otherwise; therefore David speaks of the Law of judgments and commandments as more to be desired than gold, as sweeter than the honey or the honeycomb (Psalm 19:10, 11). And by keeping them there is great reward. See how faith looks at the Law of commandments, which God has given to men judiciously, to order their lives by; there is more sweetness and profit in obedience to the commandment than in anything; honey not so sweet, gold not so profitable as the commandments be. And here are two acts of faith wrapped up together: The one is, that faith does highly prize the commandments, looks at them not only as good, but as the best, most profitable and pleasurable.

And then secondly, it does wisely apply them to ourselves, as most necessary every way for us to do; thus faith looks at God's commandments as great things, the observing and keeping of them, as bringing more profit than gold; so by consequence the transgression of the commandments brings great evil. How shall I do this great evil and sin against God? (Genesis 39:9) And is it a small thing that you should weary God? (Isaiah 7:13) so that my sin against God or his prophets, is no small thing. Faith looks at commandments as of great consequence, of great worth in themselves, and of great use to us, and looks at the transgression of them, as the greatest evil, whether against God or ourselves; whereas on the contrary it is the nature of unbelief to slight the commandments, to look at them as no great matter, and as things not concerning us, at least not in any special manner (Hosea 8:12). I have showed them the great things of my Law, but they counted them as a strange thing; as if they had no cause to look at them; but what has a stranger to do with me, or I with him? It is Cain's spirit to say, Am I my brother's keeper? he did not think it belonged to him to take notice of his brother, and he is the first and eldest son of unbelief the Scripture makes mention of, (and yet to whom belongs the keeping of younger brothers, if not to the elder brother?) Now this argues the unbelief of a man's spirit; indeed, see yet a further instance, and in some respect a worse, considering the men that did it (Matthew 27:4). The leaders of the people, there comes to them a poor wretched man in the anguish of his soul, and cries out he had sinned in betraying innocent blood, What is that to us, say they? see you to it: As if the anguishes of troubled souls were nothing to a minister; as if it were nothing to save him from despair; as if nothing for men that had hired him, and set him to work, and yet as if it nothing concerned them, they yet slight it and say, Look you to it. This is the frame of every unbelieving heart to slight the commandments either small to themselves, or great to others, and not concerning him; how unwilling we are to believe, if faith is not stirring in the word, we either read or hear: But, says faith, this commandment is to you, and to you. Let every one that reads a commandment say, This is for me, and it is holy, just, and good, a great matter, and merely concerns me, and behooves me much to look to it.

Secondly, hence it comes to pass that faith puts forth another work or act, and that is, faith receives all the commands of God, concerning all things, and bows his heart to every cross-way of God's commandments (Psalm 119:128). I esteem your commandments in all things to be most right, and hate every false way. This universal obedience springs from applying the commandments, and looking at them as of great weight and comfort and profit to me; and therefore I conceive every commandment to be most right, and hate every false way, this is the ground of that unlimited obedience.

The law of faith looks at all the Commandments, conceiving all things to be most right, and more useful and profitable than gold or honey, the Commandment is most just and good, and has respect to all occasions. And herein faith makes a believer differ from any unbeliever, for no unbeliever, but if he likes some things, he dislikes something, and must be excused in it, as Herod: we would divide with God, and would be excused in this Zoar, and is it not a little one? Let him be but borne with in this one thing; but faith looks at all the Commandments, meaning all things to be holy, just, and good; and if he be carried away at any time, it is his grief, and he bears witness against himself, that he did that which was not good.

Thirdly, faith when it reads Commandments, it yields blindfold obedience to them all; faith will discern the ways of God in them, and yield blindfold obedience to them, though indeed a man never sees better, than when a man can deny himself, and give single obedience. Abraham went out by faith, when he had God's Commandment for it, not knowing where he went (Hebrews 11:8). This is a right work of faith, for an old man, then about seventy-five years old, to leave a fair estate in his own country, and to go he knew not where, he reasoned not with flesh and blood, but faith carried him blindfold to yield to what God required, though it was to his great loss, he forecasts no danger that might befall him in his way, but he goes on believing. And so Paul, Behold I go bound in the spirit to Jerusalem (Acts 20:22-23). The Spirit has said to me, Go, and I find my conscience bound to go, not knowing what should befall him, save only that the Holy Ghost witnessed that bonds and afflictions must abide him; then I pass not at all, so that I may but fulfill my course with joy. See how he goes on with a blindfold obedience, he knows much misery will attend him there, yet he passes not at all, but he denies all the comforts of this life, for what he should do and suffer for God, come of it what will, he knows it is God's way, and then he disputes no further about it.

And fourthly, it is the nature of faith to make every Commandment easy and welcome to us; the word that I command you this day, is not far from you, but is near you, even in your heart, and in your mouth, and this is the word of faith which we preach (Romans 10:8). Faith lays them up in the heart (Psalm 40:8). And so the heart looks at it, as an easy yoke, a delightful, and a welcome burden; indeed, and which is wonderful, you would think it implied a contradiction, the same faith which a Christian takes a Commandment as most easy and welcome, yet when it comes to be done, it looks at it as most difficult to be done, and therefore depends upon God for assistance and help to do it, indeed, and not only as difficult, but impossible of and from himself. (Psalm 143:10.) Teach me to do your will; why, you would think it was easy for David to do; but though the Commandments were never so easy, yet, make me to go in the path of your Commandments, for your law is my delight (Psalm 119:35). Now this is a principle in nature, things are never burdensome to a man but when they are beyond his strength. A man takes no delight in a business that is too weighty, and too strong for him. A man can easily carry a bushel of grain, when he cannot carry a quarter, that is too heavy for him; indeed, even the law of God is a yoke that neither we nor our fathers were ever able to bear. How then comes it to be such an easy and a welcome yoke? Why, faith makes it very pleasing to our spirits, and though it be not able of itself to perform them, yet it looks to God for help, and then goes about it with much ease and freedom (Isaiah 26:12). O Lord to us you will ordain peace, for you have wrought all our works for us; that is it that makes it easy and welcome, and so we find delight in it. Thus you see what work faith makes when it reads Commandments.

Secondly, when we deal with threatenings, faith puts forth another work. You say, what has a Christian man that lives by faith to do with threatenings, there is no condemnation to them that are in Christ; and the threatenings are but branches of the curse. What use then can a believing Christian make of the threatenings? I answer in two things.

First, though there be no condemnation to them that are in Christ, yet there are many afflictions to them that are in Christ Jesus, which many times we bring upon ourselves by our disobedience to God's will; though there be no eternal condemnation, yet there are many temporal afflictions.

But secondly, I answer: Though condemnation belongs not to God's children, yet the threatenings of condemnation are directed even to God's children, though the curse be not ours, yet the threatenings of the curse are threatenings of condemnation, and belong to believers as well as to unbelievers, and as truly, though not so much, and that it is so, read (Romans 8:13). If you walk after the flesh, you shall die; this threatening is to God's own people, and yet see a more pregnant place: Except you be converted, and become as little children, you shall not enter into the Kingdom of Heaven (Matthew 18:3). Now to bar a man out of the kingdom of Heaven is a grievous threatening; it is no less than to cast a man into hell; and therefore say not, Here is a threatening for such and such wicked men to take heed to; but know this, though condemnation belongs not to you, yet the threatening does, and the affliction belonging thereto will certainly befall you. Eli was a good man, and yet the threatening of God took hold on him, and his house; and David though a godly man, yet the sword never departed from his house; so that the threatenings belong to God's people, and we must so account them; else we shall read the word in vain, when we read threatenings. And therefore faith, when it reads threatenings, looks at them, not only as just and good — for so it does, though they be grievous and bitter (2 Kings 10:19; 1 Samuel 3:18) — but also this it does: after the acknowledgement of them to be just and good, it humbles a man's soul before God, for his own sin, and for the sins of other men, against whom such judgments are threatened, whether sins past or present (2 Kings 22:18-19), by which Scripture you may see, that a good man, when he reads threatenings against disobedience, it makes his heart to melt, and it is faith that makes a man do so (Jonah 3:4).

Thirdly, Faith puts forth another act whereby it puts life into the threatenings: it makes men more watchful against sin for the time to come; for if we see God so displeased at sin, that he thus threatens it with such fearful judgments, faith thereupon stirs us up to much watchfulness. Famous is that for this purpose, in Job 31:16, 23: if he had intercepted any poor man's desire, some heavy judgment would have befallen him, but he dared not do it. Why? For the destruction of God was fearful to me, and from his highness I could not have escaped: Destruction from God was a terror. Why Job, do you stand in fear of destruction? Is there any destruction to such as you are? Yes, says Job, The destruction of God was a terror to me; he dared not hinder any poor man's comfort or profit. If any of you should do so, were it not a fearful sin in you? It would root out all your increase. Why, though from the poor man he might escape, yet he could not escape from God's highness, and you know the Apostle gives a charge (1 Thessalonians 4:6-7): Let no man defraud or go beyond his brother, for God is an avenger of all such things. Let no man therefore seek his own, but every one, one another's good; whatever the men be, be they good or bad, hinder them not; the destruction of God ought to be a terror to every believing soul.

Fourthly, Faith has another work about threatenings: it works much strength in a man's soul, against all the threatenings and terrors of men; and therefore Job that stood in such awe of God, that he dared not hurt any poor man, he says, verse 34: Did a multitude make me afraid, or did the contempt of families terrify me, that I kept silence, or went not out of my doors? No, the fear of God did awe his heart, and therefore he feared not them that could kill the body (Luke 12:4-5). This makes a man bold and courageous: Princes took counsel against me, but I stood in awe of your word (Psalm 119:23).

Fifthly, Faith in reading the threatenings quickens a man's care to walk before God in all holy duties, with all holy fear and reverence; when he comes to holy duties, he comes in an awe-filled reverent manner, because he knows with whom he has to do. After the whole description of the life of faith, in the 11 and 12 chapters (Hebrews 12:28-29), he then desires grace to serve God acceptably, with reverence and godly fear, for our God is a consuming fire. He comes before God in any duty in an awe-filled, reverent manner — not in a base timorousness, but in all awe-filled and humble submission of ourselves before him.

Thirdly, when faith comes to read promises, as soon as it hears a promise, first, it lays hold of Christ, before it offers to take hold of the promise; it longs more after Christ than the promise, and lays hold first on him, and then on the promise in him. A man is but of a dead faith, if he lays hold of the promise, before he lay hold on Christ, and it will be but dead, when it should be most quick and comfortable, because he laid faster hold of the promise than on Christ in the promise. David was in great distress (Psalm 130:1-3), and does he lay hold on the promise first? No, but: Let Israel trust in the Lord, for with the Lord is mercy, and plenteous redemption. See how faith works — here is the promise: With God is pardon; he lays hold on that, but there is someone to be first served: faith waits for the Lord, first it lays hold on Christ, redeeming him from all his sins, and then he lays hold of the promise of pardon of sin. Lay not you hold on your redemption by the promise, but first seek it in the fountain, there where it is laid up for you, and then it will be a living promise; else it will be but a dead promise, and will lie dead in your hearts, and therefore look up to him that he may be yours, renew your interest in him, and then you shall have life in the promise.

Secondly, Faith working upon the promises waits for it long, though it tarry long: The vision will speak in due time, and meanwhile, The just shall live by faith (Habakkuk 2:3-4). This is the nature of faith: He that believes makes not haste (Isaiah 28:16).

Thirdly, Faith does likewise stay more upon the promise, and upon God in the promise, than upon any means that it can use in the accomplishment thereof. Abraham when he had a promise of seed, he rested not on his own, or his wife's body, but being strengthened in faith, he gave glory to God (Romans 4:19-21).

Fourthly, faith purifies the heart, for a promise, and by a promise, faith purifies the heart by reason of a promise, and by virtue thereof, we desire that God would give us his Christ, and in him the promise; and therefore seeing we have such promises, let us cleanse ourselves from all filthiness of flesh and spirit (2 Corinthians 7:1; 2 Peter 1:4). God has promised to subdue our iniquities, and to give us clean hearts, and that we may partake in these promises, we set ourselves against these pollutions.

Fifthly, it is the nature of faith to rejoice in all the promises it receives, and rests in them; Abraham rejoiced to see my day (John 8:56; Psalm 119:50). It is my comfort in my affliction for your word has quickened me (Hebrews 11:13). They were glad they had a promise to rest on, though they had nothing else.

Sixthly, faith in the promise does encourage and embolden a man to undertake any duty, or to undergo any evil in the strength of a promise: see a place for both (Hebrews 11:33-35). Marvelous difficult things they overcame by faith, they overcame Giants, as David did Goliath, he trusting in the name of the Lord of Hosts, was confident God would close him in his hands; wonderfully does faith work, be the duty never so desperate. And so does it undergo any evil (verse 35): women and others were tortured, and would not be delivered to avoid torture, because by faith they looked for a better resurrection, they knew of something that would make amends of all that hardship they underwent.

Now there is one portion of Scripture more, and that is story and doctrine, matter of contemplation; things to be known, as the creation of the world, of the providence of man's fall, of men's examples, good or bad. And now what life does faith put into our hearts, when we read these?

First, it gives us to understand them very clearly, not only believe that they are true, but we understand plainly the meaning of them; by faith we understand the world was made (Hebrews 11:3), and faith is the evidence of things not seen: by faith Abraham saw Christ's day; we know such a thing was so, and understand it in some good measure, far beyond what else we could have attained to.

Secondly, if faith reads the works or decrees of God, then it bows to a sanctifying of God in our hearts, that is, the more to rejoice in God, and to trust, fear, honor, and worship him; you are worthy, O Lord, to receive honor and praise; it humbles the creature, and puts honor upon God (Revelation 4:11). Who would not fear you, O King of Nations? (Jeremiah 10:6-7). This is the nature of faith, when it reads a description of God, and his works or attributes, it humbles itself before God, and magnifies him.

Thirdly, if faith reads of men's doings, if good, it applies and follows them, if evil, it avoids them; it applies the one, and is weaned from the other; all these are written for our admonition, upon whom the ends of the world are come, that we should take heed we be not such and such (1 Corinthians 10:5). He looks at them, as just discouragements, from meddling with such wicked practices, whether in good or bad men; evil men do according to their kind, and good men are drawn to it: and when we read of the ways of good men, then let us run with patience the race that is set before us (Hebrews 12:1-2). Thus have you seen the mighty power of a lively faith in the use it gives us to make in reading and meditating on the word.

Use 1. It might be a just reproof of a doctrine taken up by some ministers; that in the days of the gospel, men are not to apply the threatenings to the consciences of God's people, indeed some say, not so much as to wicked men. But now consider, is there any part of the word, which I either read or hear, which faith has not a work in? It is true, curses belong not to them that are in Christ, but the application of them belongs to them, to keep them from condemnation. Have you not heard that the hearts of God's people which were holy have melted with the applying of the threatening of God? But you say, they lived in the days of the Old Testament: but did not Christ's Disciples live under the New, and yet the threatenings take hold of them and does not the Apostle threaten vengeance to them that defraud their brethren? And therefore see how much they are mistaken, that will not have the threatening applied.

Use 2. It is a sign of trial, to know whether I live by faith, in reading the word or not, and see a true discerning of the ground, of our reading profitably or unprofitably; if you live by faith, you will make use of your faith, and your faith sets your hearts at work in whatever you read, be it more or less. If therefore you come and read the word, and see no great matter in it, neither in commandments, threatenings nor promises, or if you see something in them, yet if you look not at them as concerning you, or if you apply some commandments, and not others, and not willingly give blindfold obedience to them all, then you read commandments in vain; if you read threatenings, and your heart be not affected nor afraid, you read that word in vain; if you read promises, and take not hold of Christ, and wait not for him, and stay not more upon him, than upon the promise, your faith was dead at that time; or if you read story, and understand little of God, etc., then your heart was asleep.

Use 3. It may serve to stir up every soul, when you go about to read the word; I beseech you, if you would not read the word in vain, then read it in faith, it will not profit you else; and therefore, whenever you go about to read, lift up your hearts to heaven, that God would give you a faithful heart, to look at all the word as nearly concerning you. Labor so to read, as that you may suck life from it, and so may you, whenever you read, say, it is a sweet ordinance; and I know not a godly man, but he takes this ordinance for his duty, to read the word daily; there is no man that hears with profit, but he makes conscience of reading; be sure therefore whenever you read, that you pass it not over, till your faith has helped you to make some profitable use of it.

We now come to speak of living the life of sanctification by faith in prayer. It is by faith that we put up any sanctified and lively prayer to God. The life that we live in this world in our prayers, is a life of faith: and indeed herein faith is in an especial manner required (James 1:5-6). Let him ask in faith; though God be most liberal to bestow his blessings on us without grudging, yet unless we ask in faith, we must not think to receive it; as if he should say, our best prayers will be but dead works, unless faith be active and stirring in them. The prayer of faith shall save the sick (James 5:15-16), shall save not only his body from sickness, but his soul from sin; not that every faithful prayer does forthwith obtain deliverance from sickness, and salvation from sin, unless there be some faith in them that are prayed for, though what God has promised in this kind, he is able to give, yet he will see some faith working before he grant it.

Now because faith is of such principal use to put life into our prayers, see how faith does act itself by so doing.

There be two principal acts of faith, which it puts forth in all our faithful prayers that are accepted of God.

First, it is faith that stirs up holy watchfulness in our hearts to prayers, and this the Holy Ghost requires in all sorts of Christians (Ephesians 6:18). Pray always with all manner of prayers and supplication, watching to it with all perseverance: watch with all constancy and assiduity, shaking off all drowsiness of flesh and spirit; he calls not so much (though that may be part of his meaning) for constancy in prayer as for watchfulness in prayer, and that as well before, and in prayer, as afterward. And as watchfulness to prayer is required, so watchfulness in prayer (Colossians 4:2): continue in prayer, and watch in the same with thanksgiving; and they are both put together (1 Peter 4:7): the end of all things is at hand, be you therefore sober, and watch to prayer. So our Savior calls upon his disciples (Matthew 26:41): watch and pray. Their hearts began to be heavy, and their bodies to be drowsy, and they had much ado to keep from sleeping, when there was most need of praying. Therefore watch and pray that you fall not into temptation.

Now because this is a duty so necessary, and so little spoken to, therefore I intend to speak something of this watchfulness to prayer.

There is a threefold watchfulness, which faith stirs up in a man to prayer, in prayer, and after prayer; and a faithful heart is watchful in all these.

First before prayer, faith puts forth a threefold watchfulness. First this watchfulness is requisite, and is exercised about observing and gathering up fit matter for petition and thanksgiving in our daily occasions; if he be watchful, he is ever attentive all the day long to such occasions, as do furnish him with fit matter, and arguments, and motives to come before God with; and faith sets him to work so to do. Faith observes what our daily corruptions are, how soon this or that passion is stirred up, what vanities in our minds, what uncircumcision in our lips, how barren and unfruitful in good conference to help ourselves and others, and it gathers these up against the next opportunity we have to come before God; it observes any kind of judgment or affliction God tries us with; it observes what favors and mercies we receive from God daily, and so makes them fit matter for his daily prayers: and especially these he culls out against the time of more solemn humiliation. Job tells you what he was accustomed to do, when his heart was in its best frame, though then distempered (Job 3:8): let them that curse the day, curse this night, and prepare to stir up mourning: the original word is strong, stir up Leviathan; huge mournings, heaps upon heaps, great Behemoth mournings; let them pocket up this, and lay it aside in readiness that they may remember the misery of this day or night. See therefore what a watchful heart will do, it will take up matter from any occasion offered to stir up mourning. In that he spoke of laying up matter of cursing, that was his weakness, but of supplication and thanksgiving, that is a Christian's duty; look what an impatient heart will do for cursing, that will a patient heart do for blessing; great mercies for great days, and great evils for great days of humiliation. As a man that has a building to rear up, he prepares matter, wood, and stone for it; so a Christian prepares materials for his prayers. Prayers and praises resemble an edifice or building (Psalm 22:3): you are holy, O you that inhabit the praises of Jerusalem. Now a man inhabits nothing but a house; if therefore God inhabit praises, it is a sign that it is a way to raise up a house to encompass God about with, such is the nature of prayer. A man that has a prayer to make, he has a house to build for God (Exodus 15:1): I will prepare a habitation for him. When therefore a Christian is to come before God in prayer, he considers what matter he has stored up against such a time, that he may rear up a building for the most High to dwell in. And he not only prepares fit matter, but likewise observes what order is best to dispose these in, prepares fit arguments from his own necessity and God's glory, and this he does against solemn times (Job 23:4). He could not come before God, he was so full of terror without, and anguish within, that he could not have liberty to pray: but oh, that I had but a little breathing time; what would he do then? I would order my cause before him, and I would fill my mouth with arguments: he would have his case in readiness to set before God, he would not come abruptly, and inconsiderately, but have his matter in some order, and if his memory would not serve, he would pray to God to rank his business for him; for indeed except God build for us, our building is but in vain: but he would lay them in fit order, as they did their sacrifices, joint by joint. Whatever the Holy Ghost has given him pattern for in the word, faith will set watchfulness to work to consider of it, to prepare matter from it, against our next coming before God.

Secondly, faith and watchfulness keeps the heart in a praying frame; a man may have much good matter, and in good order, and yet a heart very unfit, but faith sets watchfulness to work to keep the heart in a praying frame.

And a threefold grace watchfulness has a special respect to in this particular.

First purity, both with God and man (Psalm 6:18). If I regard iniquity, if I squint aside at any sin, God will not hear me. A man must lift up pure hands without wrath and doubting (1 Timothy 2:8). This purity of heart keeps the life free from guile; keep a conscience void of offense before God and man. Sin will harden the heart (Hebrews 3:12-13).

It makes us walk respectfully towards all men, to give every man his due, and so shall we offer to God an acceptable service: remember if you have anything against any man, or any man anything against you, first go and be reconciled to them, and then come and offer your gift; implying, that if a man does walk in wrath, and emulation, and discord in any kind, he must clear that score first, else the heart is not in condition to pray; in special, look to your conversation in your own house (1 Peter 3:7). If you consider not the weakest part, your heart is not fit to pray, and therefore this is the watchfulness which faith stirs up the heart to. A man that has a petition to put up to the King in the evening, he would keep himself from offending him all the day; so in this case God would have us keep our hearts in a praying frame, free from any disturbance of any kind, for if any corruption be stirring, it will hinder our prayers.

Secondly, besides it keeps our hearts in a praying frame, by maintaining in our hearts a sensibleness of those things of which we make the materials of our prayers; for a man may have these, and yet come off very heavily in prayer, for want of being sensible of those things. It is true, if a man keep himself in a pure frame, he will keep himself sensible, for it is the deceitfulness of sin that hardens (Hebrews 3:12). Keep your heart innocent, and you will be sensible. David while he complains of corruption in his heart, cannot put up a word of petition (Psalm 73). But afterward he rises up to some sense, then he falls to prayer (verse 12), then he begins to look up, and can pray to God to guide him by his counsel, and then receive him to glory; and then it is good for him to draw near to God: but he rises not up to matter of conference with God, till he has brought his heart to a sensible discerning of its own corruption, and then is the heart in a praying frame fit to confer with God. So (2 Samuel 24:10) David's heart smote him, and then he looks up to God for pardon (2 Samuel 7:18; 1 Chronicles 29:10).

Thirdly, a praying frame brings with it a reverent fear of the holy presence of God, it puts him into a childlike awe-filled disposition (Psalm 5:7). In your fear will I worship towards your holy Temple; looking at God, as a God of mercy, and withal of dreadful Majesty; he comes therefore before him in a childlike reverence, his very mercies are fearful (Exodus 15:11). His Majesty fearful, his presence holy and glorious, and therefore he is the more to be feared (Psalm 130:4). And this is to keep the heart in a praying frame before the Lord.

Thirdly then there is another act of watchfulness, and that is watchfulness to prayer before you come to it, to cut off those impediments that would hinder us from prayer, especially that would hinder prayer from rising to any height. It is a speech given to carnal men, and I would it rested there; (Psalm 14:4) O you workers of iniquity, why do you eat up my people as men eat bread? It shows you that men are so eaten up with their business that there is no calling upon God. What is the matter? he follows his business so close, that he has no leisure to pray. Rich men eat up poor men's estates by oppression; and even Christian men, if they be not the more watchful, will be so eaten up with their business as they have no leisure to feed on the Lord. Thus faith would offer up to God a reasonable sacrifice (Romans 12:2). He would speak such things, and to such grounds and ends, as that God may see we understand what we take in hand; take heed therefore that you be not hardened through the deceitfulness of any sin, and put not off this duty, by the necessity of any business whatever.

But now secondly, faith makes us watchful in prayer; continue in prayer, and watch therein (Colossians 4:2). A Christian man is watchful in prayer; how?

First, the faith of a Christian when it is working, and lively, it makes a man watch to the matter of his prayer, that it be according to God's will; he would not drop forth anything unadvisedly, he is careful that it be all according to God's will (John 4:15). And so for the manner, he is careful that it be put up in the spirit (Ephesians 6:18), praying in the Holy Spirit (Jude 20), so that in the Holy Spirit we are to pray for the manner.

Now in the Holy Spirit; what is that? That is, in a spirit of humility, fervency, and constancy.

1. In humility, O Lord I am less than the least of all your faithfulness (Genesis 32:10; Genesis 18:27). Thus in a spirit of humility, the soul does acknowledge our own baseness and vileness.

2. Fervency, fervent prayer (Acts 5:12), that is, prayer without ceasing; the same word is translated earnest (Luke 22:44). Romans 8:26: the Spirit helps our infirmities with sighs and groans that cannot be expressed. Exodus 14:15: Why do you cry to me? And crying implies earnestness. Now fervency stands in two things; in earnestness of the affection, and strength of persuasion; earnestness of affection, Why do you cry? and so strength of persuasion; he makes choice of such arguments as are most fit to persuade, as from God's former gracious dealing, and so pleads the Covenant. Exodus 32:10: Moses would not let God alone, Remember the Covenant you have made with your servants, and the great works you have wrought in redeeming them, will not the Egyptians blaspheme your name if you destroy them now? Now this bows the heart of a man to some fervency in prayer, it binds God as it were with his Covenant, and his promise, and his glory, with cords of the people's misery, and sense of the enemy's insolence, and so muffles him (as we may say with reverence) as with a gown or cloak, that he cannot strike as he would; so as now he cannot see iniquity in his people, he is so compassed about with his nature and property, and Covenant, that he has no liberty to strike; and now this prevents wandering in our prayers. No man stirs up himself to take hold of you; this puts away the leadenness of our prayers, and gives them wings.

Thirdly, and so for constancy, pray always and be not weary (Luke 18:1). God will let us know, that he will be overwrestled, if we be assiduous, and will not be beaten out, as the Syrophoenician woman would not.

Now thirdly, another part of watchfulness is after prayer; and after prayer, it waits upon God for what we have prayed, and then is acting and endeavoring, first, to use all lawful means for the obtaining of them; I say, it waits upon God for an answer, to see how God pours in the fruit of our prayers to us, they listen what news from heaven daily (Psalm 50:3; Habakkuk 2:1). I will stand upon my watchtower, and hear what the Lord will say to me; he had made a strong prayer against the Babylonians, and he wonders that God should suffer such wretches to oppress men better than themselves, but says he, I will stand upon my watchtower, and see what God will answer me.

Secondly, besides watchfulness excites and stirs up a man to use all lawful means, for the accomplishment of such requests. Ezra had spent the whole ninth chapter, in supplication for the Church, and then some came to him, and said, Arise, the matter belongs to you, there is hope it may be done. So Joshua, when he had fasted and prayed (Joshua 7:10-16), then Arise, Israel has committed an execrable sin; see who it is, and let justice be executed; he would not have him to continue in prayer, as to think to overwrestle it that way; no, but arise and be doing, do what you can to help it, and then wait upon God for a blessing.

Now for a second act of faith, and that is, as it stirs up watchfulness about prayer, so faith does also help a man to believe in the Lord for acceptance, both of our persons and prayers, and both, in our weakest and worst estates, and upon the safest and surest ground; this is a stirring active work of faith, the true Apotelesma of the sacrifice of prayer (Psalm 66, final verse; Psalm 4:3; Psalm 55:17). God turns not our prayers from him, nor his mercy from us, but our person and prayers are accepted, and so accepted, as that God both hears what we say, and will likewise do it (John 5:14-15; Mark 11:24). God will grant us all necessary expedient things, for this life and a better; but in case the matter be such, as in some respect God sees it not meet for us, yet know, that God will have respect to the grounds and ends of our prayers, and that is the chief thing (Deuteronomy 3:23, 26). Moses prayed that he might go over Jordan, and see that good land; now it was a thing God saw was not meet to give him, but though he would not give him that, yet he had respect to the ground and end of his prayer, and so God gave him sight, that he saw and discerned it plainly; so God considered the weight of his desire, and though he grant not the letter of the conclusion of our prayers, yet he can direct us a better way to be satisfied. It stood not with God's purpose, that Moses should go over into that land, he standing as a type; but his petition being reasonable, God answers the grounds and end thereof; and so in all other our petitions if reasonable, Father if it be possible, let this cup pass from me, and he was heard (Hebrews 5:7). His desire was, to submit to God's will, and he was heard in the ground and end of this prayer. Thus faith believes when we are in a poor case to pray (Psalm 34:6). This poor man cried, and the Lord heard him; it was then a hard time with David, he was forced to counterfeit himself a mad man; he made a very poor shift, and therefore calls himself a poor man; and yet, I trusted in the Lord, and he delivered me; so that faith will help a man in very poor takings: and this faith will do, not upon presumption, but upon safe and sure grounds; for,

First, faith builds upon the nature of God, and he is a God hearing prayer, and therefore shall all flesh come to him; and faith remembers, that this is a royal style of God's prerogative, and thereupon the creature clasps about such attributes of God, as make him fit to hear prayers, as his wisdom, his almighty power, his rich grace, his jealousy for his honor, and faithfulness in his Covenant, and in special his love to us (John 16:26-27).

Thirdly, faith has respect to the name and intercession of Christ (John 16:23), and the intercession of Christ wonderfully avails in this particular (Romans 8:34). First, he appears before God for us, and stands for us, he will be seen on the bench, and will visit the cause, Christ stands and appears (Hebrews 9:24), indeed, and prays for us by the intercession of his blood (Hebrews 12:24). Indeed, I deny not, but Christ in regard of his divine majesty, may constantly express his own will to the Father (John 17:24), in the many gracious conferences of the Trinity, together; and so gets an answer to our prayers, many times when we little expect it.

Thirdly, faith has a third ground to rest upon, and that is, the intercession of the Spirit (Romans 8:28; Psalm 10:17). Faith thereby puts life, and warmth, and strength into our prayers; and yet this is one of the weakest arguments faith has, for many a Christian when he looks at his spiritual enlargements, and rests there, he will smart for it. It is true, faith rests more upon prayer, than upon the weapons of the mighty; Moses' prayer did more good against the Amalekites, than the whole army (Exodus 17:11), and so far faith encourages us to make us the more to trust upon Christ, but faith dares not bottom itself upon its prayer.

First, because our greatest enlargements are but imperfections, and therefore faith must have something to trust upon that is perfect.

But secondly, suppose they were more perfect and stronger than they be, yet faith looks at such weaknesses in our best performances, as stands in need of mercy rather to pardon and cover, than to look for acceptance (Nehemiah 13:22).

Now for application, first, against all such as are not watchful to prayer, or come not with a spirit of faith, to such a sacred ordinance; I do not so much stand wondering at carnal men, if they neither pray morning nor evening, for how should they call on him, on whom they have not believed? But to look to Christ for grace and mercy, this is not in their hearts to do, and therefore it is no wonder if they pray not; and yet to you I say, as ever you think to find mercy at the hand of God, so get a spirit of faith and prayer.

But yet secondly, this casts shame upon the people of God, professors of the faith, and of the life of faith; how many of them, even some ancient godly men, that in very prayer will fall fast asleep, sometime the hand lifted up, but the heart fast asleep? Is not this a profaning of the name of God? Can we be accepted in such a case? Now therefore take this word home with you, Cursed be he that brings a lame sacrifice to God, and has a better in his flock (Malachi 1:14). These will be God's fatherly curses, and though it be not in wrath, yet you should know what a father's frowns be, if you present him with such drowsy work; and therefore I charge you in the Lord, as you would be known to be Christians, shake off drowsiness in this duty.

And this may reprove another sort, that have left off to pray, save only when the Spirit moves them; never take care to prepare the heart for such a work as this is; neither prepare matter, nor keep the heart in a praying frame.

And therefore for a second use; let it be an exhortation to every Christian soul, that desires to live by faith; in whatever you live by faith, be sure you be not without the life of faith in your prayers. Some men cry down prayer; but is it not the end of preaching, that you may learn to pray? Let faith therefore live in them, else they will be but dead prayers; we discourage not any man from reading a prayer, only this we desire, that you may live in your prayers, and so live in God's sight for ever. Go home therefore, and call to remembrance what you have heard, let it be your care to observe and lay up daily some fit matters for your prayers, and lay up the chiefest of these against the times of your greatest mournings, and thanksgivings; lay them not up for a day or two before, but from day to day. Lay up the bulky passages of God's ways, and your own, that you may have them in readiness against special occasions, and then keep your heart in a praying frame, pure from wronging God or your brethren or neighbors, and be sensible of what you come before God for, and keep your hearts in a very reverent and holy awe of God, and pray for what is according to God's will for matter, and according to the Spirit for manner, and stand upon your watchtower, to see what God will answer, and use the means to obtain your desires, and come with confidence that your persons and prayers are accepted, and when you are in the lowest case, and make the poorest shifts, then look up to God in the name of Christ, and then shall you find your prayers not drowsy and dull, but such life in them, as will put a life in your callings, and in all the duties that ever you perform, and it will be matter of much comfort and refreshment to you.

Having gone through the principal works of the life of sanctification; we come now to speak of the third part of our spiritual life, which is the life of consolation. And by faith it is that we live comfortably in this present world. Now we live, if you stand fast in the Lord (1 Thessalonians 3:7-9). What does the life of a Christian's justification depend upon other men's standing fast? Or in case of our life of sanctification, if other men fall, must we fall too? Might not Paul live that life, though the Thessalonians shrink from the grace of God, and decay in their first love? God forbid.

The life of sanctification stands not upon the standing fast of his hearers, but he speaks of the life of the joy and comfort of the spirit and soul of himself, if they shall stand fast in the purity and practice of that doctrine they had received from him, that would be the life of his comfort, as you may see in the verse following, We were comforted in all our afflictions by your faith; your standing fast comforts us in all our afflictions; life is not life, if it be overwhelmed with discouragements. Their steadfastness in the faith did breed joy in the Apostle, and that joy was his life. Now then to show you, that as consolation is the life of our spirits, so it is by faith, that we live this life in this world. (Romans 5:1-2.) Being justified by faith we have peace with God, and rejoice in hope of the glory of God: by faith we have the peace of our justification, and thereby we have access to God in the estate of grace wherein we stand, and by the same faith do we rejoice in the hope of the glory of God; that is the work of faith, first to justify us, and then to pacify us, then to enlarge us to joy and rejoicing in the Lord. (1 Peter 1:8.) Whom though you have not seen, you do love, and believing in him you rejoice with joy unspeakable, and full of glory. So that you see the point is plain, a most heavenly argument.

Now for the opening hereof, let me show you how it comes to pass, that faith in Christ does work this consolation in believers.

There are two principal works by which faith brings us on to consolation, and maintains it in us.

First, faith prepares us matter of joy.

Secondly, it applies that matter to our hearts, and exhibits just occasion of consolation to us.

For the first, three matters there be of joy, which faith prepares for us to chew upon, and to comfort ourselves in, and in them a man cannot rejoice without faith.

The first and principal thing which faith does lay hold on, as matter of joy, is fellowship with Christ, and under this is all the rest wrapped up. Christ dwells in our hearts by faith (Ephesians 3:17). And by him we have access to the Father, and by saying we trust in him, we make him our God (Psalm 90:1-2). And by faith it is also that we receive the promise of the Spirit (Galatians 3:14). So that by faith it is, that we do lay hold upon the Son, by the Son, on the Father, and on both by the Spirit: for faith distrusting our own natural good parts, and all the blessings of this life, and all the ordinances, and whatever might deceive us with false joys, it carries us directly to Christ Jesus, and fastens all our hope upon him, and so have we access to the Father, and are filled with the holy Spirit, and all these are matter of our joy. Yet a man may have all these, and yet live uncomfortably, but yet here is the matter of joy, faith gives us the blessed Trinity to dwell in our hearts, and so makes up our joy.

First, the Father he is called the God of all consolation (2 Corinthians 1), and he speaks of both the Father and the Son (2 Thessalonians 2:16), a place well worthy of observation: Now our Lord Jesus Christ himself, and God even our Father, which has loved us, give us everlasting consolation; where he sets forth both the Father and the Son, as those that give us everlasting consolation. And so my soul does magnify the Lord, and my spirit rejoices in God my Saviour (Luke 1:46-47), speak of both the Father and the Son. And so likewise does the Holy Spirit — it is his proper style to be called the comforter (John 14:16). And he shall abide with you forever. John 16:22: I will see you again, and your joy shall be full, and it shall no man take from you — he means he would visit them by his Spirit, and therefore it is called joy in the Holy Spirit (Romans 14:17). So that herein stands the matter of our everlasting joy. By faith we lay hold on Christ, and in Christ we have access to the Father, and by faith we receive both Father, Son, and Holy Spirit, to dwell in us; and thus it prepares us matter of joy.

Secondly, faith brings us on to fellowship with the means of grace — it will not rest, but if it be possible, it will bring us under the joyful sound of God's ordinances, wherein it may enjoy this fellowship with the Father, Son, and Holy Spirit. Faith brings us on to make use of the ordinance more than else we should do; so as like newborn babes we desire the sincere milk of the word (1 Peter 2:2), and we are newborn when faith is fashioned in us. And David speaking of this confidence in God, says, Though war should rise up against me, yet in this would I be confident (Psalm 27:3), and see what follows: One thing I desire, indeed and I will desire it, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord. This faith does, and by so doing, prepares matter for our consideration, and consolation. Psalm 89:15-16: Blessed are the people that know the joyful sound — that is, the sound of the Gospel; they shall walk in the light of your countenance; in you shall they rejoice all the day long. There is the joyful condition of a Christian in the enjoyment of the ordinances — they can every day make a holy day of it, as it were. Psalm 119:111: Your testimonies are my heritage, they are the rejoicing of my heart. Verse 162: I rejoice in them as one that finds great spoils — he never came to an ordinance, but as a soldier to the spoil, after a great battle, as he having had a battle with his corruptions that fight against his soul. Now he comes to see what God will say to him, and he will make himself a saver, and get a booty out of every commandment, promise, or threatening he hears — thus faith comes to divide spoils. It is true, sometimes men come and find spoils in the ordinances, that never battled with their corruptions before, for sometimes God is found of them that seek him not, and so many a man that never struck a stroke gets spoils. They come and wonder at the presence of God there, and cry out, God is among them of a truth (1 Corinthians 14:25-26). Thus a man that lives under the joyful sound of the ordinances, he has ever matter of as much joy as a soldier after victory. Isaiah 12:3: With joy shall they draw waters out of the wells of salvation; and what are those wells of salvation? Are they not the ordinances of God from where we draw consolation, and edification, and a supply for all our particular needs?

Thirdly, faith puts forth another notable work in preparing us matter of joy, and that is purity of heart, without which there is no spiritual joy to be hoped for. The sunshine of God's favor will not shine upon a dunghill soul — it will shine upon the garden only, where the seeds of his grace are sown. The kingdom of God is first righteousness, then peace, and then joy in the Holy Spirit (Romans 14:17). The heart must be purified by faith to believe in Christ, and from there springs joy in the Holy Spirit (Acts 15:9). Faith purifies the heart; the heart being pure, is a fit subject for joy. This is our rejoicing, that in simplicity and godly purity, we have had our conversation among you (2 Corinthians 1:12). This is matter of exceeding comfort in the midst of all discouragements. All the ways of wisdom are peace, and all her paths pleasantness (Proverbs 3:17). By faith we walk in the paths of God's grace. Now faith therefore that purifies the heart, keeps the heart in a frame fit for joy. But if a man defile his heart and way — then restore to me the joys of your salvation (Psalm 51:8) — a man will thereby break the staff of his joy, so that he shall not feel the support of his comfort strengthened in him. God's Spirit being grieved (as grieved it will be, if we defile ourselves by any sinful lust), it will grieve our spirits. But if God's Spirit be not grieved, then are we near to spiritual consolation; but if God's Spirit be grieved, then our spirits cannot be comforted. If a man knowingly and willingly live in any sin, he cannot have joy. God is truly good to such as are of a clean heart. You cannot see the sun shine clear in troubled waters — all spiritual consolation dwells in a clean heart. Thus faith prepares matter of joy for us.

But now if you think this is enough for a man's spiritual joy, that now he may live comfortably all his days — I think no man that knows what spiritual joys mean, but knows that a Christian may have truly fellowship with the Trinity, and may have liberty to enjoy the purity of God's ordinances, and be of an honest heart, and walk before God in the simplicity of his soul; and yet experience knows it to be but over-true, that a man may enjoy all these, and yet be dead-hearted to all spiritual consolation. And therefore there is more that goes to this, else it were not possible a Christian should lead a comfortable life. He doubts not of his fellowship with the Trinity, nor doubts he of the joyful sound of the Gospel, nor can he deny, but in some measure of purity, and singleness of heart, he has walked before God, yet he neither sees nor feels any comfort in these. Faith therefore does something more, when it works us to spiritual consolation.

And therefore secondly, that we may rejoice in the Lord always (Philippians 4:4), faith does not only prepare us matter of joy, but having prepared it, it applies it and helps us to make use of it to our consolation; faith is of an applying nature; now let me show you how faith bestirs itself about these three matters, it has prepared for our consolation.

First, for fellowship with the Trinity, which is the chief and principal matter of joy, faith has this work which wherever it works, it sends not away the soul without some due consolation, at least supports the heart in such sort as that it over-wrestles all difficulties; though it have not always largeness of consolation, yet it never wants so much as swallows up all outward discouragements. As soon as it makes us to remember the Trinity, it applies fellowship with the Trinity by putting us in mind of what we have received from it. See how this remembering of God quiets the heart in ill hours, and quickens our dead spirits (Isaiah 51:12-13). Who are you, that you should be afraid of man that shall die, and forget the Lord your Maker? See the ground of this people's discouragements; God sets forth himself as the comforter of his people; why then should you be afraid of the face of the oppressor? I am he that comforts you; what is the reason the people of God receive no comfort, but are every day afraid of man? What is the matter? Why, you have forgotten the Lord your Maker, and have feared because of the fury of the evil ones, as if he should have said, if that by faith we would endeavor remembrance of our fellowship with God, and that he the Father of mercies has given us everlasting consolation: did but we remember that he has given us his Spirit to be our comforter, this would quiet our hearts all the day long. Faith will say, Our God whom we serve is able to deliver us out of your hand, O King; but if not, yet know, that we will not serve your gods (Daniel 3:17). Faith brings God to our remembrance in our worst hours, and quiets us much in all the discouragements that darken our hearts; not such a remembrance that only thinks on God, for that may deceive a man (Psalm 77:3). David thought on God and was troubled; not every remembrance of God will comfort the soul; but when I speak of remembrance, I speak not only of remembering God, when the heart is overwhelmed, but faith keeps a daily remembrance of God even from time to time. Transient remembrances of God bring but small joys; if gained at any time, they are soon gone; but faith remembers God not only in some sudden plunges, as it will do much then, as David had good experience (1 Samuel 30:6), when the people spoke of stoning him, he thought upon God and was comforted and strengthened. It will help much even then; but much more will it help, if a man in his daily constant course remember God, it will quiet his heart in all changes of sorrow. My people have gone astray from mountain to hill, from one refuge to another, these have forgotten their resting place (Jeremiah 50:6). They might have found rest in me, had they repaired to me; when the Dove comes to the Ark, there is rest for her, but while she flutters here and there, she finds no resting place. Men that come daily and duly to God, and remember him, they find a resting place in God. You will say, How shall we daily thus remember God?

I answer; faith wonderfully helps us in this kind by giving us daily to seek God and his face; and that makes us remember him (Psalm 105:3-4). Their hearts shall rejoice that seek God. When a man daily seeks the face of God for pardon of sin and peace of conscience, the heart of such an one shall daily rejoice.

Secondly, daily to remember the Lord, is to wait upon him, and that brings continual rejoicing (Isaiah 25:9). In that day it shall be said, Lo, this is our God, we have waited for him, and he will save us, we will rejoice and be glad in his salvation. (Psalm 35:20-21) Our soul waits on the Lord, our heart rejoices, because we have trusted in him: it is from our trust, that we have waited on him, and from waiting, we rejoice in him, specially when God gives us to wait on him with meekness and patience, without stubbornness (Isaiah 29:19). The meek shall increase their joy in the Lord; they shall not only rejoice in him, but grow up in rejoicing.

Thirdly, the remembrance of God will put us in mind what God is, what he has done for us, and what he will daily do for us, it will help us to know God, and to judge rightly of God, and this will cause matter of exceeding joy. A man may have fellowship with God, and yet not remember what he has done for him; considers not what he is now about, nor what he will do for us, and so the heart is much dismayed (Psalm 77:6). I call to mind my songs in the night; time had been, God had given him such comfort, that he had made Psalms of praise in the night; now therefore call to mind, that God has given you also his holy Spirit, as both himself and his Son for you, and have not you then cause to rejoice? And so this remembrance of him will put you in mind what he has done for you: God afflicts you, and embitters both your inward and outward man; why, know he chastens every son whom he receives (Proverbs 3:11-12). But shall not the consolations of God be more to you, than all the evil that can befall you; these are but pledges to you, that God delights in your souls, if you were without chastisements, you were bastards, and no sons; indeed, and consider what he means to do, will not this work for your good at the length (Proverbs 3:28)? And does not faith help up to see, that the mercies of the Lord are from everlasting to everlasting, to them that fear him, and think upon his commandments (Psalm 103:17), so as you cannot point your finger at such a time, in which you can say, there was no mercy in such a providence of God; for could you say so, then the mercy of the Lord was not from everlasting to everlasting, but you see, there is no time excluded, God remembers us in our lost and low estate (Psalm 136:6), as well in our greatest discouragements, as in greatest enlargements, and therefore faith works joy in us.

Fourthly, a man then remembers God, when he prizes God, and fellowship with him, for many times we are straitened in our own bowels, because we prize him not at his worth. Are the consolations of God a light thing to you? (Job 15:11). They should countervail all our discouragements. Is it a light thing for you to have God for your Father, Christ for your elder brother? Am not I better to you, says Elkanah to Hannah (1 Samuel 1:7-8), than ten sons? And is not the immortal God, the Father of mercies, and God of all consolations, better to you, than anything else you can meet with? It is not possible but that faith in such a case, should bid defiance to all discouragements we can meet with; and though it may please God for a while, to suspend the brightness of his countenance, yet faith will minister such cause of consolation, as will overwhelm all the discouragements that we meet with, and therefore it is but from want of exercise of faith, that a man wants comfort.

Now for a second act of faith, there is matter enough for joy, by reason of living under the sound of the Gospel; though such may rejoice in God, all the day long, yet faith puts forth two acts about this.

First, it does feed upon the word, and that makes to rejoice in the word.

And secondly, it lays up the word in remembrance for us, that we shall not forget it: read (Jeremiah 15:16). I did eat your word, and it was to me the joy and rejoicing of my heart; which shows you, that a man may live under the sound of the word, and yet it breed no joy in his soul, because he does not eat it; if a man be drowsy at it, and apply it not when he is gone, and make it his own, it is no marvel if he have no comfort in it; but when he applies it, and mixes it with faith, and feeds upon it, it will be the rejoicing of his heart. And so faith remembers, and lays it up for us; when you have seen how it concerns you in this and that condition, then it is further required, that you lay it up in your heart. A man may for a while have much comfort in the word, and yet when time of trial comes, be much to seek, unless he have laid it up in his heart; this the Apostle complains of (Hebrews 12:5). You have forgotten the word of consolation; implying, that it is not enough to hear the word, and to feed upon it, and to apply the word, but we must have the word to dwell plentifully in us (Colossians 3:16). Faith will often whet and chew upon the word: thus faith by applying the word and ordinances, works joy in the hearts of God's people.

Another matter of joy was, purity of heart, and a man may have this, and yet want the comfort of it through a double defect which faith supplies.

First, a man may walk innocently, and yet search not, nor discern the purity of his own walking, he has not cast a reflected eye upon it, and cannot rejoice in it, because his conscience bears him not witness of it; therefore Paul joins them together (2 Corinthians 1:12), in that the conscience did bear him witness, that was the joy and rejoicing of his heart: so that a man had need, not only walk sincerely, but be careful to observe it duly, that his conscience may witness to it. It is notable counsel that (Galatians 6:4): Let every man prove his own work, and then shall he have rejoicing in himself, and not in another. Though my way be sincere, yet if I take not a survey of it, my heart may be uncomfortable for all that; neither will it satisfy me, that other men have a good opinion of me, for men may be deceived in me, we must prove ourselves, and measure ourselves, by the rule of the word, and then conscience will speak to our comfort. The point is not, what weaknesses we have in us; but what we allow not of, and labor to have subdued; if conscience bear us witness, we may have comfort.

Secondly, a man may walk free from defilement in any wicked course, and yet want the comfort of it, because he is not so fruitful in his course as he had need to be; therefore faith will not only make us pure, but make us fruitful, and keep us in a fruitful and growing frame, in case I commit a sin, or be backward to any Christian duty, the staff it may be stands at my door, and I am unwilling to pray or confer, etc. Not that I dare commit any gross sin, but I detain some good duty; then it is not possible but you should want comfort, for when the Spirit of God has not free passage, it recoils back again sad and discouraged; whereas, did you grow in fruitfulness the Spirit of God would rejoice in you. And thus you see how by faith, we live a life of consolation in this world.

Now for a word of application; first, to them that want faith; if you want lively faith, you want lively consolation; it is not possible you should rejoice in the Lord, especially, not always, for where no life of faith, no life of consolation. There is no peace to the wicked, says my God (Isaiah 57, last verse). The joy of a hypocrite is but for a moment (Job 20:5). Though Joseph's brothers had their sacks full of corn, and their money in their sacks' mouths, yet they were all afraid, the old man afraid, every mother's child of them afraid; and what was the matter? Why, they doubted they had not the favor of Joseph, and they knew that they must go there again; and they feared, as they had cause, his displeasure would be their ruin. So may I say to you, though you have never so many of the comforts of this life, yet so long as Joseph is displeased, Christ not pacified, God not our Father, Christ not our Savior, the Holy Ghost not our Comforter, there would be but cold comfort in our hearts, though you had never so many such light sparks as these; yet, This shall you have at my hands, you shall lie down in sorrow (Isaiah 50, last verse).

Now therefore in the second place, consider the reason why Christian men are many times so uncomfortable; why, (as you heard) you may have God to be yours, live under the joyful sound of the Gospel, walk in purity of heart and life, and yet be most uncomfortable; and why is it, but because Christians do not improve their faith, to make use of their fellowship with God, and his ordinances, and the purity of their own walkings: and therefore as ever you would live and die comfortably, so remember God daily, and seek his face daily, and wait daily upon him; remember what he is, what he has done, what he still does, and will do for you, and learn to know God, and to prize him better, and be careful to keep your hearts unspotted, and prove and examine what you do, and see that what you do is approvable and acceptable in the sight of God, and be sure you grow fruitful in goodness, and take all advantages to employ your spiritual gifts you have, and then your joy shall spring and flourish, and you shall for ever walk comfortably in the presence of the Lord.

Having done with showing how we live the inward and spiritual life of grace by faith; we are now to speak of living by faith in our outward and temporal life: now our outward and temporal life is twofold, which we live in the flesh. It is either a civil, or a natural life, for both these lives we live, and they are different the one from the other: civil life is that whereby we live, as members of this or that city, or town, or commonwealth, in this or that particular vocation and calling.

Natural life I call that, by which we do live this bodily life, I mean, by which we live a life of sense, by which we eat and drink, by which we go through all conditions, from our birth to our grave, by which we live, and move, and have our being. And now both these a justified person lives by faith; to begin with the former.

A true believing Christian, a justified person, he lives in his vocation by his faith.

Not only my spiritual life, but even my civil life in this world, all the life I live, is by the faith of the Son of God: he exempts no life from the agency of his faith, whether he live as a Christian man, or as a member of this or that church, or commonwealth, he does it all by the faith of the Son of God.

Now for opening this point, let me show you what are those several acts of faith which it puts forth about our occasions, and vocations, that so we may live in God's sight therein.

First, faith draws the heart of a Christian to live in some warrantable calling; as soon as ever a man begins to look towards God, and the ways of his grace, he will not rest, till he find out some warrantable calling and employment: an instance you have in the Prodigal son, that after he had received and spent his portion in vanity, and when being pinched, he came home to himself, and coming home to his Father, the very next thing after confession and repentance of his sin, the very next petition he makes, is, Make me one of your hired servants; next after desire of pardon of sin, then put me into some calling, though it be but of a hired servant, wherein he may bring in God any service; a Christian would no sooner have his sin pardoned, than his estate to be settled in some good calling, though not as a mercenary slave, but he would offer it up to God as a freewill offering, he would have his condition and heart settled in God's peace, but his life settled in a good calling, though it be but of a day-laborer, yet make me as one that may do you some service; Paul makes it a matter of great thankfulness to God, that he had given him ability, and put him in place where he might do him service (1 Timothy 1:12). And in the law, they were counted unclean beasts that did not divide the hoof into two (Leviticus 11:3), therefore the camel, though he chewed the cud, yet because he did not divide the hoof, he was counted unclean; and God by the beasts, did signify to us various sorts of men, who were clean, who not, as you may see in Peter's vision, in (Acts 10). It shows you then, that it is only a clean person, that walks with a divided hoof, that sets one foot in his general, and the other in his particular calling; he strikes with both, he serves both God and man, else he is an unclean beast, if he have no calling but a general, or if no calling but a particular, he is an unclean creature; but now as soon as ever faith purifies the heart, it makes us clean creatures (Acts 15:9), and our callings do not interfere one upon another, but both go on evenly together, he drives both these plows at once; as God has called every man, so let him walk (1 Corinthians 7:19-20). This is the clean work of faith, he would have some employment to fill the head and hand with.

Now more particularly, faith does warily observe the warrantableness of its calling.

Three things does faith find in a particular calling.

First, it has a care that it be a warrantable calling, wherein we may not only aim at our own, but at the public good, that is a warrantable calling, Seek not every man his own things, but every man the good of his brother (1 Corinthians 10:24; Philippians 2:4). Seek one another's welfare; faith works all by love (Galatians 5:6). And therefore it will not think it has a comfortable calling, unless it will not only serve his own turn, but the turn of other men. Bees will not suffer drones among them, but if they lay up anything, it shall be for them that cannot work; he would see that his calling should tend to public good.

Secondly, another thing to make a calling warrantable, is, when God gives a man gifts for it, that he is acquainted with the mystery of it, and has gifts of body and mind suitable to it: He that understands a matter shall find good; he that understands his business wisely (Proverbs 16:20). God leads him on to that calling (1 Corinthians 7:17). To show you that when God has called me to a place, he has given me some gifts fit for that place, especially, if the place be suitable and fitted to me and my best gifts; for God would not have a man to receive five talents, and gain but two, he would have his best gifts improved to the best advantage.

Thirdly, That which makes a calling warrantable, is, when it is attained to by warrantable and direct means, when a man enterprises not a calling, but in the use of such means as he may see God's providence leading him to it: so Amos manifests his calling against the High Priest (Amos 7:14-15). The Lord took me, and said to me, Go, feed my people: so he had a warrant for it, God's hand led him to it in God's Ordinance, and therein he comforted himself, whereas another man that has taken up such a calling without warrant from God, he deals ingenuously (Zechariah 13:5), and leaves it; to show you that a man ought to attend upon his own warrantable calling. Now faith that has respect to the word of God for all its ways, he would see his calling aiming at the public good, he would see gifts for it, and an open door for his entrance into it, he would not come to it by deceit and undermining of others, but he would see the providence and ordinance of God leading him to it, the counsel of friends, and encouragement of neighbors; this is the first work of faith.

2. Another work of faith, about a man's vocation and calling, when faith has made choice of a warrantable calling, then he depends upon God for the quickening, and sharpening of his gifts in that calling, and yet depends not upon his gifts for the going through his calling, but upon God that gave him those gifts, indeed he depends on God for the use of them in his calling; faith says not, Give me such a calling and turn me loose to it; but faith looks up to heaven for skill and ability, though strong and able, yet it looks at all its abilities but as a dead work, as like braided wares in a shop, as such as will be lost and rust, unless God refresh and renew breath in them. And then if God does breathe in his gifts, he depends not upon them for the acting his work, but upon God's blessing in the use of his gifts; though he have never so much skill and strength, he looks at it as a dead work, unless God breathe in him; and he looks not at his gifts as breathed on only by God, as able to do the work, unless also he be followed by God's blessing. Blessed be the Lord my strength, that teaches my hands to war, and my fingers to fight (Psalm 44:1). He had been trained up to skill that way, yet he rests only in God's teaching of him (Psalm 18:32-34). It is the Lord that girds me with strength; he puts strength into his hands, so that a bow of steel is broken with my arms; and therefore it was that when he went against Goliath, though he had before found good success in his combats with the lion and the bear, yet he says not, I have made my part good enough with them, and so shall I do with this man; no, but this is the voice of faith; The Lord my God that delivered me out of their hands, he will deliver me out of the hand of this Philistine; he that gave me strength and skill at that time, he is the same, his hand is not shortened: And then what is this Philistine more than one of them? (1 Samuel 17:37). And so when he comes in Goliath's presence, and looks in his face, he tells him he comes to him in the name of the Lord of Hosts; and he comes not only in the Lord's name, but he looks up to him for skill and strength to help; and therefore says verse 40, The Lord will close you in my hands; so that by his own strength shall no flesh prevail; it is in vain, says faith, to rise early, and go to bed late, but it is God that gives his beloved rest (Psalm 127:1-3; Proverbs 3:5-6). The strongest Christian is never more foiled, than when he goes forth in strength of gifts received, and his own dexterity.

Thirdly, We live by faith in our vocations, in that faith, in serving God, serves men, and in serving men, serves God: The Apostle sweetly describes it in the calling of servants (Ephesians 6:5-8). Not with eye service as men-pleasers, but as the servants of Christ, doing the will of God from the heart with good will, as to the Lord, and not to men; Not so much man, or only man, but chiefly the Lord; so that this is the work of every Christian man in his calling, even then when he serves man, he serves the Lord; he does the work set before him, and he does it sincerely, and faithfully, so as he may give account for it; and he does it heavenly and spiritually; He uses the world as if he used it not (1 Corinthians 7:31). This is not the thing his heart is set upon, he looks for greater matters than these things can reach him, he does not so much look at the world as at heaven. And therefore that which follows upon this, he does it all comfortably, though he meet with little encouragements from man, though the more faithful service he does, the less he is accepted; whereas an unbelieving heart would be discontented, that he can find no acceptance, but all he does is taken in the worst part; but now if faith be working and stirring, he will say, I pass very little to be judged by you, or by man's judgment (1 Corinthians 4:3). I pass little what you say, or what you do, God knows what I have done, and so his spirit is satisfied (1 Thessalonians 2:6). We were tender over you, as a nurse over her child; We worked not for wages, nor for the praise of you, if so, we had not been the servants of Christ. A man therefore that serves Christ in serving of men, he does his work sincerely as in God's presence, and as one that has a heavenly business in hand, and therefore comfortably as knowing God approves of his way and work.

Fourthly, another act of faith about a man's vocation is this: it encourages a man in his calling to the most homely, and most difficult, and most dangerous things his calling can lead and expose himself to; if faith apprehends this or that to be the way of my calling, it encourages me to it, though it be never so homely, and difficult, and dangerous. Take a carnal proud heart, and if his calling leads him to some homely business, he can by no means embrace it; such homely employments a carnal heart knows not how to submit to. But now faith, having put us into a calling, if it requires some homely employment, it encourages us to it; he considers, "It is my calling," and therefore he goes about it freely, and though never so homely, he does it as a work of his calling (Luke 15:19). "Make me one of your hired servants" — a man of his rank and breeding was not accustomed to hired servile work, but the same faith that made him desirous to be in a calling made him stoop to any work his calling led him to; there is no work too hard or too homely for him, for faith is conscious that it has done most base drudgery for Satan. No lust of pride, or whatever else so insolent, but our base hearts could be content to serve the Devil and nature in it, and therefore what drudgery can be too homely for me to do for God? Philippians 2:5, 7 — "Let the same mind be in you that was in Christ Jesus; he made himself of no reputation" — he stood not upon it that he was born of God and equal to the Most High, but he made himself a servant and of no reputation, and so to serve God and save men. And when his Father called him to it, he stooped to a very low employment: rose up from supper, and girded himself with a towel, and washed his disciples' feet (John 13). They thought it was a service too homely for him to do, but he tells them that even they ought thus to serve one another. So faith is ready to embrace any homely service his calling leads him to, which a carnal heart would blush to be seen in; a faithful heart is never squeamish in this case, for repentance will make a man revenge himself upon himself, in respect of the many homely services he has done for Satan, and so faith encourages us to the most difficult and homely businesses. Ezra 10:4 — "It is a great thing you are now about, yet arise and be doing, for the matter belongs to you." Indeed, though sometimes the work be more dangerous, yet if a man be called to it, faith dares not shrink; it was a hard point that Herod was put upon — either now he must be profane, or discover his hypocrisy — now therefore John discharges his conscience, and though it was dangerous for him to be so plain, yet faith encourages him to it. If it appears to be his calling, faith does not pick and choose, as carnal reason will do.

Fifthly, another act of faith by which a Christian man lives in his vocation is that faith casts all the failings and burdens of his calling upon the Lord; that is the proper work of faith — it rolls and casts upon him.

Now there are three sorts of burdens that befall a man in his calling.

1. Care about the success of it; and for this faith casts its care upon God (1 Peter 5:7; Proverbs 16:3). "Commit your works to the Lord, and your thoughts shall be established" (Psalm 55:22, 24). "Cast your burden upon the Lord, and he will deliver you" — faith will commend that wholly to God.

2. A second burden is fear of danger that may befall us therein from the hand of man. Luke 13:31-32 — some bid Christ go out of the country, for Herod will kill him; what says Christ to that? "Go tell that fox I must work today and tomorrow, etc." He casts that upon God and his calling: God has set me a time, and while that time lasts, my calling will bear me out, and when that time is out, then I shall be perfect.

3. Another burden is the burden of injuries which befalls a man in his calling. "I have not hastened that evil day, Lord, you know" — he had not wronged himself nor others in his calling, and therefore all the injuries that befall him in his calling, he desires the Lord to take into his hands.

Sixthly, faith has another act about a man's vocation, and that is, it takes all successes that befall him in his calling with moderation; he equally bears good and evil successes as God shall dispense them to him. Faith frames the heart to moderation, be they good or evil — it rests satisfied in God's gracious dispensation. "I have learned, in whatever state I am, to be content" (Philippians 4:11-12). This he had learned to do: if God prospers him, he had learned not to be puffed up, and if he should be exposed to want, he could do it without murmuring. It is the same act of unbelief that makes a man murmur in crosses which puffs him up in prosperity; now faith is like a poise — it keeps the heart in an equal frame; whether matters fall out well or ill, faith takes them much alike, faith moderates the frame of a man's spirit on both sides.

Seventhly, the last work which faith puts forth about a man's calling is this: faith with boldness resigns up his calling into the hands of God or man. Whenever God calls a man to lay down his calling, when his work is finished, herein the sons of God far exceed the sons of men; another man, when his calling comes to be removed from him, is much ashamed and much afraid. But if a Christian man is to forgo his calling, he lays it down with comfort and boldness, in the sight of God and man.

First, in the sight of God (2 Timothy 4:7): I have fought the fight, I have kept the faith, and finished my course, and therefore, henceforth is laid up for me a crown of righteousness, which God according to his righteous word and promise will give him, as a reward for his sincere and faithful walking. He looks up to God, and resigns up his calling into his hand; he tells Timothy, the day of his departure is at hand; and now, this is matter of strong consolation to him — faith believing, that God put him into his calling, and has been helpful to him until now, and now grown near to the period of his calling, here was his comfort, that he had not thrown himself out of his work; but God calls him to leave it, and so he leaves it, in the same hand from whom he received it. A man that in his calling has sought himself, and never looked farther than himself, he never comes to lay down his calling, but he thinks it is to his utter undoing: a swine that never did good office to his owner, till he comes to lie on the hurdle, he then cries out; but a sheep, who has many times before yielded profit, though you take him and cut his throat, yet he is as a lamb dumb before the shearer. So a carnal man, that never served any man but himself, call him to distress in it, and he murmurs and cries out at it; but take you a Christian man, that is accustomed to serve God in serving of men, when he has been faithful and useful in his calling, he never lays it down but with some measure of freedom and boldness of spirit. As it was with the three princes in the furnace, they would live and die in God's service, and therefore God marvelously assisted them in their worst hours; the soul knows whom it has lived upon. This is the life of faith in the upshot of a man's calling — he lays it down in confidence of God's acceptance: and for man, he has this boldness in his dealings with men, he boldly challenges all the sons of men, of any injury done to them, and he freely offers them restitution and recompense, if any such there should be. It was the comfort of Samuel when he was grown old, and the people were earnest for a King (1 Samuel 12:3), he says to them: Behold, here am I before you this day, bear witness against me this day, Whose Ox or Donkey have I taken? etc. He makes an open challenge to them all, and they answered, You have done us no wrong. This is the comfort of a Christian, when he comes to lay down his calling, he cannot only with comfort look God in the face, but all the sons of men. There is never a Christian that lives by faith in his calling, but he is able to challenge all the world for any wrong done to them, We have wronged and defrauded no man (Acts 20:26; 2 Corinthians 12). We have done most there, where we are least accepted — that is the happiness of a Christian, those who have been the most weary of him, have had the least cause.

Use 1: From this you see a just reproof of the unbelief found in them that live without a calling — they either want faith, or the exercise of faith. If you are a man that lives without a calling, though you have two thousands to spend, yet if you have no calling, tending to public good, you are an unclean beast; if men walk without a cloven hoof, they are unclean. And have you a calling, and are never so diligent in it, it is but dead work, if you want faith. It likewise reproves such Christians, as consider not what gifts they have for this and that calling; he pleads for himself, his wife and children, further than himself he respects no calling; and this is want of faith in a Christian's calling. Or if men rest in the strength of their own gifts, for the performing of their callings, and will serve God in some things, and themselves and theirs in other some, or if we can tell how to be eye-servants, it is but dead work, for want of faith. Or if you lose yourself, and your heart is carnal, and not heavenly-minded, you may have faith, but that is but dead work. And if you cast not all your care and burden upon God, you will be very dead when ill successes fall out; but had we faith, it would support us in our worst successes. And if better successes come, if faith be wanting, our vain heart will be lifted up; and if Christians be confounded before God and men, when they are to resign up their callings, it is a sign that either they have no faith, or it puts not forth life and courage into them. And if it so fall out, know that the root of it springs from an unbelieving heart.

Use 2: It is a use of instruction to every Christian soul that desires to walk by faith in his calling. If you would live a lively life, and have your soul and body to prosper in your calling, labor then to get into a good calling, and therein live to the good of others. Take up no calling, but that you have understanding in, and never take it unless you may have it by lawful and just means. And when you have it, serve God in your calling, and do it with cheerfulness, and faithfulness, and a heavenly mind. And in difficulties and dangers, cast your cares and fears upon God, and see if he will not bear them for you. And frame your heart to this heavenly moderation in all successes to sanctify God's name. And if the hour and power of darkness come, that you are to resign up your calling, let it be enough that conscience may witness to you, that you have not sought yourself, nor this world, but have wrought the Lord's works. You may then have comfort in it, both before God and men.

Use 3: It is a word of consolation to every such soul, as has been acquainted with this life of faith in his calling. Be your calling never so mean and homely, and never so hardly accepted, yet, if you have lived by faith in your calling, it was a lively work in the sight of God, and so it will be rewarded when your change shall come. Many a Christian is apt to be discouraged and dismayed if crosses befall him in his calling, but be not afraid — let this cheer up your spirit, that whatever your calling was, yet you came into it honestly, and have lived in it faithfully. Your course was lively and spiritual, and therefore you may with courage look up for recompense from Christ.

Before I make an end of the doctrine of living by faith, in a man's civil life or vocation; there is something more to be handled concerning that argument, for a man's particular calling: there fall out sundry successes wherein he stands need of the life of faith, and without which his heart will be dead in the midst of such successes as he meets with.

The successes that befall a man in his civil life, are either prosperous according to his heart's desire, or averse and cross, and are of themselves apt to discourage him; one of these two befalls every man, and both of them, sooner or later every godly man: sometimes good and comfortable successes, and sometimes cross and averse passages, such as would weary a man out, were he not supported by a life of faith; Now then to begin with the first; that,

The life a godly man lives in his prosperity, is a life of faith.

For so the apostle says, and he speaks it universally, he speaks of all the life he lives, it is all a life of faith in this world; Since therefore a great part of a man's life is taken up with prosperous successes, whether he be of greater or lesser estate, he lives therein by faith in the Son of God; see it proved, and cleared to you; you have this spoken to, and taught to a great congregation of many thousand soldiers by a flourishing prince, and that was Jehoshaphat (2 Chronicles 20:20). Hear you me O Judah, and you inhabitants of Jerusalem, believe the Lord, and you shall be established; Believe his prophets, and you shall prosper; even then, when they knew not what to do, yet believe the prophets, and you shall prosper. Now for opening this point, let me show forth some acts which faith does put forth about a prosperous estate, by which a Christian lives in the sight of God prosperously. Four acts there be which faith puts forth in the receiving and enjoying of prosperity.

First, faith seeks to receive and enjoy an estate of prosperity, not so much by any legal right, as by a heavenly, not so much by a legal title, as by an Evangelical; we live not prosperously in our estates by faith, unless we claim it, and receive and hold it by some Evangelical right; faith does not content itself in a legal right, such a right as the laws of men can give us, though it will have that right also, yet it rests not there; no, nor secondly, it rests not in any legal right given it by the law of God; He that labors shall be filled with bread, and the legal promise is, that the faithful shall abound in blessings, and He that is of a liberal hand shall grow rich; and all these are legal rights, such as God's law gives us to our prosperous estate in this world. Besides, there is a law of nature that gives a man a legal right, as to the first born, a double portion; a threefold law, the law of nature, the positive law of nations, and the law of Moses; these all give us right to the blessings we enjoy; But the life of faith rests not in any of these legal titles; Why? Because faith is sensible, that a pagan or infidel may enjoy the blessings of the world by these titles; by the law of nature, as the first born, he may have right to a double portion, and by the laws of the country, by his just and honest bargains, and by the moral law of God, allowing these blessings to the sons of men. Infidels may have as good a title as any of these be; faith dares not rest there, not but that many a godly man never looks further, but the more shame is for him; many a Christian that believes and rests on Christ for his justification, and sanctification, yet in respect of his outward estate, he many times lives like an infidel, he imagines not that he should lay hold on these by faith in Christ, but in such a case, a Christian walks unanswerably, and lives not by his faith; but faith looks for an Evangelical right, a Christian man looks for a Christian right to his civil blessings. Believe the prophets, and you shall prosper, he looks for prosperity from his faith. Now there is a threefold title by which faith challenges his temporal blessings in this world. First, a right of promise, he challenges the inheritance by virtue of the promise (Galatians 3:18). If the inheritance were by the works of the law, it were not by promise, But God gave it to Abraham by promise; where he shows you, that Abraham rested not in that he had the inheritance by any legal right, but God gave it him by promise, the promise was given to him, and to his seed (Romans 4:13). That is, not to his carnal seed, as the apostle himself expounds it, verse 16, but to them that believe in Jesus Christ, as Abraham did, and to all that are heirs of Abraham's faith. This is the first work of faith about a man's temporal estate in this world; he rests not in any legal rights or titles, for then he should not have it by promise, and that would take off the comfort of the spiritual nature of it. This is that which is spoken of marriage, and of the liberal use of the creatures, Every creature of God is good, and He has made them to be received with thanksgiving, of such as believe and know the truth (1 Timothy 4:3). So that God having made the Lord Jesus Christ, the heir of the world, he has given us right to our inheritance, by giving us Christ, for, If we be sons by faith in Christ, we are also heirs (Romans 8:16-17).

But secondly, this is not all, for faith lays hold on this promise of inheritance, as ratified to him in the death of Christ; for this promise of inheritance, is a part of the covenant or testament God in Christ made with his people; now the testament is of no force, till the testator be dead (Hebrews 9:15, 19). But when he is dead, then it is of force; so then by the death of Christ it comes to pass, that we receive the promise of inheritance; faith lays hold of the promise of God, as a legacy of the New Testament, bequeathed to them therein, and confirmed by the death of the testator. Christ having made a covenant with us, he gives the inheritance of the world to such as believe on him.

And thirdly, faith has another consideration, in receiving its temporal estate, and that is higher than all these, and that is the grace of God; it was from the grace, and free love of God, that Christ was given us, the original grant was the grace of God, not any legal right or work of ours; we confess we are by nature children of wrath, and so have disinherited ourselves of our natural right; and in respect of our civil right, we confess we have deserved that both us and our whole estates should come to confusion; and also in regard of our many failings against the moral law, it might have been just with God to have cursed us every way, and to have stripped us naked of all. Faith therefore receives and enjoys all merely from the free grace of God. These are the sheep and cattle (says a faithful soul) that God of his grace has given to his servant (Genesis 33:5): this is the tenure by which Jacob held his estate, he came over Jordan but with a staff, but God has now blessed him, and given him two bands, plenty of all sorts of provision; but these are the blessings not of my deserts, but gifts of God's own free grace. Thus you see the first work of faith, (and it is a main one) how a Christian lives in prosperity by his faith.

Now of the second act of faith; and that is this, as faith receives and enjoys all by an Evangelical title, then as soon as ever he has received a good estate, or sees it likely to come in upon him, then as he is very trustful to God, so he is very distrustful to himself; he distrusts his readiness to be carried away with his outward estate. It is the nature of faith to dead a man to himself; it therefore lives by the Son of God; hence it is, that faith when it sees temporal blessings come rolling in upon him, it distrusts its own firmness, it fears lest it should be carried away with the world, when it comes in upon him. This was vividly expressed in the holy man Agur (Proverbs 30:9-10): Give me neither poverty nor riches, feed me with food convenient; Why not riches? Lest I be full and deny you, and say, Who is the Lord. Full, why is it not lawful for a man to be full? Yes, for the blessings of this world are the inheritance of God's people; but lest I be full of myself; when I am full of the world; so taken up with the world that his heart should surfeit on it, he feared lest he should be full of pride, and vainglory, and covetousness, and luxury, and such sensuality as should keep him from hungering after God, or so observing of him as it were fitting he should do, lest I should begin to be more careless of spiritual duties, less in awe of God, and less attending upon him than heretofore; and therefore give me not riches, lest I be full, and begin to look big on it: as the Moon, when full, it gets furthest off from the Sun; so when my estate is full, I am afraid lest I should then stand furthest off from the Sun of righteousness, and from my brethren; When Jeshurun waxed fat, she forgot God (Deuteronomy 32:15-16). And therefore this holy and good man desires but a mean, lest it should be the worse for him; and it was the jealousy of faith, in respect of which Moses bids them (Deuteronomy 8:10-18), when they come into the good land, and find houses and orchards, and vineyards, and gold, and silver, which they labored not for, to beware lest then they should forget the Lord their God: faith is fearful of forgetting God then, when he is most abundantly mindful of us: we are never more apt to forget God, than when he most prospers us. And the holy Apostle Jude taxes it as a vice in the unbelieving apostate teachers, who were likely to turn the grace of God into wantonness, that in their feasts they did feed themselves without fear; Without fear? What should one fear at a feast, where is none but friends? Yes, fear your own false, proud, and luxurious hearts, lest you should then forget God, and wax wanton against God, lest there be intemperance, and excess, unthankfulness, and unfruitfulness; which shows you that a Christian man, though he trust upon God, yet he distrusts himself, and he prays if riches increase, that grace may increase, and so receives and enjoys all these blessings with a reverent fear.

A third act which faith puts forth about a man's temporal estate is this: the more God blesses a man with a fair estate, the more does faith quicken him to fear and serve God, and enlarges him to that end; as God enlarges our estates, so faith enlarges our service to him, to be more faithful and fruitful to him in the use of all the blessings he bestows upon us. See a pregnant example of this in Job; the blessed God gives this testimony of faithful Job, and that to Satan's face (Job 1:8-10): Have you not considered my servant Job, that there is none like him in the earth that fears God, and eschews evil? He wrongs not any person, does good to all, the fatherless, and the widows bless him; What says the Devil? And I pray you observe his answer, he cannot but bear witness to this truth; Does Job serve you for nothing? Have you not made a hedge about him, so as every thing he does prospers?

The Devil himself will confess that if God give a man prosperity more than other men, it is but reasonable that he should serve God more than other men; seeing God does so much for him, he were an ungrateful wretch, if having all these blessings multiplied upon him, he should not serve God more than other men; he is well paid for his service, and therefore a shame for him if he should not do it. Now then, does not a man make himself worse, than the Devil would think any man to be, if the more a man has, the more he will excuse himself in less serving of God? That we cannot come to such duties, because we have oxen and farms? Would not the Devil say, A shame of all such men, whom God has given so much to, and they yet serve him less than other men that have much less? The Devil's faith reaches thus far, he thinks it reasonable, if Job gains so well by the bargain, that he should serve God more and better than other men.

Now that it is a man's faith that does thus enlarge a man's heart to the honor and service of God, by how much the more God has honored him in this world; you may gather it from the testimony of the Holy Spirit, (1 John 5:4). This is our victory that overcomes the world, even our faith; what is it to overcome the world? A sign there was some skirmishing between the world and a Christian, and in conclusion faith overcame the world, and led it bound to its service as a captive slave; and you see it is faith, that helps a man to overcome the world, and then the greater estate my faith overcomes, the greater service God shall have from it; faith will turn all my great estate to some good advantage to them with whom I have to deal. If a man have the dexterity to manage a great estate, and to overcome it, then the more a man has, the more good service will he do to church and commonwealth, to children and poor kindred and strangers; and it is faith that thus subdues the world to obedience of the will of God and the service of our brothers; faith carries the world pinioned and shackled that it stirs no further, than that we may do God and men service with it. Take any man that wants faith, and the world will overcome him, yes, or any grace but faith; those that had received illumination as the stony soil had done, the cross world soon dampens them, and the prospering world chokes the thorny soil; the world will choke any grace that is in a hypocrite, and any grace in a godly man, if he wants faith, it will choke his zeal, and his patience, and his courage; and hence it is, that you see so many godly men warping in the world, in respect of the faithfulness of their dealing; and though the world cannot root grace wholly out, because the seed of God keeps possession for God, yet it will so choke it, that though they were truly godly when they were poor, yet when they get estates, they have a struggle to preserve themselves from losing their affections to their brothers and their ordinances. It is only faith, and the life of faith that chokes the world, for the world will choke any grace else.

There are three things in faith that overcome and choke the world.

1. Humility; let the brother of low degree rejoice in that he is exalted, and the rich brother in that he is brought low (James 1:9-10). And he speaks there of a godly rich man. Carnal rich men have no cause of rejoicing (James 5:1), but these men may rejoice when they are brought low. A man may rejoice in that he has such an estate as humbles him, he looks at riches but as a fading flower, a vanishing commodity, and as snares too, if they be not the better looked to, and therefore he is the more humble, this chokes the world exceedingly; the world chokes a man, when he grows more proud by it, but faith makes him grow more humble, because God has put all this into his hand, he says, Lord what am I, or what have you seen in me, that you should do all this for me? (Genesis 32:10; 2 Samuel 7:18).

2. Faith makes a man, as more humble in himself, so less confident in the world, the world is crucified to him, and he to the world; he looks at the world as that which will neither make him nor his happy, he thinks not himself the more blessed for these things, and he will tell his children, Look not upon these things, here are great houses, and great flocks, and great portions for you, but these will not make you happy. Job had never comforted himself because his estate was great, doubtless he had rejoiced in God's goodness, that had given him that estate, but he professes he had never rejoiced because his estate was great (Job 31:24-25); see both these put together (1 Timothy 6:17-18).

3. Another act of faith by which it chokes the world, is, that the more a man receives of the world, the more fruitful he is, and the better he employs it to the obtaining of a larger inheritance in another world; it not only makes a man the more humble in himself, but makes him more forward and ready to every good duty in his place, both to works of piety and charity (1 Timothy 6:16-19). Ready to distribute, and willing to communicate, laying up in store for themselves a good foundation for the time to come, laying hold on eternal life: see how faith wheels the world about. And this a man does when he lays aside his trust in his riches, and grows more fruitful in good works by them. To see riches well got, and well employed, prevails much with God to enrich them with spiritual gifts. Our Savior gives the same counsel to rich men (Luke 16:9). Make you friends with your estates, that when this world, and your estates and lives should fail you, they may receive you into everlasting habitations; see what benefit the prayers of a poor Christian may be to you: and so when you lay out your estates for the enjoyment of a conscientious ministry, you shall reap everlasting life (Galatians 6:6-8). As a man would not want faithful friends to help him at the throne of grace, so let him be sowing his temporal estate to spiritual ends; but says our Savior, if you be unfaithful in this, and lay not out your riches to your own and other men's good, who will entrust you with true treasure, that is, with saving grace? But if you bestow them with an honest and a good heart, and willing to employ them any way to the glory of God, you might lay up for yourselves a sure foundation; not that a man that has lived all his days and done no good, and then at his death give all to a monastery, or such kind of uses, to maintain a generation of idle persons to live without a calling: but if while a man has opportunity, he lay them out upon pious occasions, it is a wonder to see how God blesses such a man.

4. Now a fourth and last act is this: as it overcomes the world, so it makes a man's heart freely sit loose from the world, if he may not enjoy it with the liberty of God's ordinances; faith helps a man to carry to an end his estate in such a manner, as rather to lose his estate, than not to enjoy God's ordinances; that estate he cannot enjoy but with the loss of God's ordinances he sits loose from; this is evident in the example of the good priests and Levites (2 Chronicles 11:14). They left their possessions, and went up to Jerusalem, for Jeroboam had cast them off; but might they not then have lived on their possessions? You will say, it may be the king had cast them out of their possessions also: but the text says not so; and I do not find, to my remembrance, that ever the prophets do blame the kings for thrusting the priests out of their cities and suburbs: only I read they cast out some women that were widows, that had some fair estate left them (Micah 2:8-9). And they had sometimes said to the seers that they should not see, and the kingdom was threatened for it, that it should be to them as the bowing of a wall; but they never complain that they were cast out of their possessions, only they might not execute their office if they would not worship the golden calves; but they then leave their possessions, they are not so wedded to their estates, but if they may not enjoy the liberty of their ministration, they leave their possessions, and go elsewhere, and many of the people of God went up to Jerusalem after them. It is likely enough they might sell their possessions, they might put them off to some of their own tribe, but it is sure they left them, because they prized the dispensation of their callings above their estates; and this the Apostle acknowledges in the Jews (Hebrews 10:34), who took joyfully the spoiling of their goods; they rejoice in having their whole estates made a prey to other men, for a good conscience's sake; he will carry his possession with great loss anywhere, rather than for maintenance sake, to live unwarrantably anywhere.

Use 1: It reproves such Christian men as have and hold not their temporal estate by faith. Some there are it may be that have not so much as a legal title, against the law of nature undermine their elder brothers; some against the law of nations, by forestalling of markets; some by oppression and deceit, against the law of God; but know that such things will do you no good, if you thus get and keep your estates; and you are so far from living by faith, that you have not so much as a civil right to them; and therefore all the estate you have so gotten is a dead and lifeless estate, and will all waste and consume away, if you have no better than an illegal title, you are far from an evangelical.

But further it reproves Christian men that rest themselves satisfied in a legal title: if your estates came by friends, or you increased it by just and honest bargains, or by liberal expense of it, and now you are full; why, there is no harm in being full of the world, only here is your sin, you rest satisfied in the legal title, and you bless yourselves in it; but consider what I say, a Turk, or Jew, or Pagan, may say as much as that comes to for their estates, and then, what difference will you make between them and you, in respect of your outward estates?

Use 2: It is a sign of trial, whether a Christian lives by faith in his outward estate, yes or no. Consider how you hold your estates: if you have no more but a legal right, you cannot say you live a prosperous life by faith; if you think you can wield enough of yourself, and if the more you have, the less free you are for holy duties, then you live not by faith; if you grow more proud and joyful, because your estate has grown great, and if your hearts be so glued to your estates that you would rather part with a good conscience, and God's ordinances, than your estates — let ordinances go, you must live in the world — then you cannot live by faith, and never think then to prosper spiritually.

Use 3: Let me therefore in the fear of God exhort you whom God has blessed with any good successes in this world: learn to live by faith in your prosperity, be careful to see your souls wrapped up in the sure mercies of God's everlasting covenant, and rest not until you see that the more you have, the more you distrust your own heart, and grow the more humble, and fruitful, and abundant in every good work; make friends of your estates, and lay up a sure foundation for yourselves, that you may lay hold of eternal life.

Having heard how a just man lives the life of prosperity by his faith, it now remains to speak of that part of living by faith which consists in exercises, crosses and afflictions.

A just man in all his afflictions lives by his faith.

This is the very scope for which it first pleased the Holy Ghost to deliver this great oracle of our faith (Habakkuk 2:4): the people of God were then grievously oppressed by the Babylonians, and lay under the heavy yoke of Nebuchadnezzar, and the prophet expostulates with God for them; God tells him the vision is appointed, but the time is not yet; but how shall they do in the mean time? Why, they that are proud will murmur, but, the just shall live by his faith; as if he should say, the just man in all his afflictions and discouragements shall live by his faith. So that this is one, and a special part of the meaning of this text: in his saddest and worst times he shall live by his faith.

For further clearing of this point, let me show you what lively acts faith puts forth, to support us with spiritual life in the midst of afflictions God tries us with in our particular calling. Faith exercises itself about our afflictions, both first, before they come, secondly, when we live in and under them, and thirdly, after we are delivered out of, and freed from them. First, faith before afflictions has a double work.

First, before afflictions come, it is the nature of faith to foresee and fear them (Proverbs 22:3). A prudent man foresees an evil, and hides himself, and (Job 3:25) that which I feared is come upon me; he did beforehand fear such a storm, as did in the end fall upon his head on every side; it was not such a distrusting fear, as discouraged him in his calling, and distempered his fear, but such a heavenly fear, as made him keep himself and family in good order; a waking fear: and thus far to fear, was a good preparative for the affliction he afterwards met with. Whereas on the contrary, a proud man, your judgments are far above out of his sight (Psalm 10:5-6), as for his enemies he puffs at them; he tramples upon them in his conceit, and thinks himself untouchable; but faith, that is of a humble frame, it despises no enemy, it swells not at them, he is not so bold as to presume to say, he shall never be moved, he knows it is no unwonted thing for God to pour out his servants from vessel to vessel, that they may be more sweet and savory in spirit.

Secondly, faith shrouds and hides a man before afflictions do come.

And he hides himself, first, in God (Psalm 57:1). Under the shadow of your wing will I put my refuge, until this calamity be past; he hides himself in the protection of the Lord, and so is kept safe and warm under the wing of God, till the calamity be past. (Isaiah 26:20) Come my people, and hide yourself for a little moment till this calamity be past; as if he would tell them, a small time of seeking God, would many times prevail with God for the protection of his people in their greatest and worst evils; shut the door, be private, and secret with God, acquaint him with your matters, repair to him by prayer, and trust upon him. (Psalm 112:7) He is not afraid of any evil tidings, his heart is fixed, he trusts in the Lord, and then whatever can befall him, it shall be no evil to him.

Secondly, he is careful to hide himself in the innocency of his own heart and conscience: though you would think these white robes of innocency should make a man more obvious to danger, yet there is much security and peace in them; under this our Savior was hid. The Prince of this world comes and finds nothing in me (John 14:13), no sin in him, neither against God nor Caesar; and because we are not able to say, but that in many things we sin all, and God may see just occasion why to afflict us, yet faith will reckon with God beforehand for all the failings it may be guilty of, and renews its repentance before God, and then sin pardoned, is sin covered (Psalm 32:1), and where God once covers sin, there is no more remembrance of it for evil.

Thirdly, faith hides a man likewise in the use of lawful means for escaping a danger: so Moses' parents, by faith seeing something in him, (likely to be more than ordinary) they took a course to prevent the evil that else might have fallen upon him, and Moses himself when he came to age, he forsook Egypt, and so escaped the danger that else would have befallen him (Hebrews 11:27). This is the proper work of faith before an affliction comes.

2. Now faith puts forth another act, in and under an affliction; in or under affliction, faith, First, looks at God's hand; Secondly, at our own hearts; Thirdly, at the afflictions themselves; Fourthly, at the instruments: and faith is very active and lively about all these.

First, under affliction, it looks at God's hand, and it sees God as the author of them, as the moderator of them, and as the deliverer out of them.

First, as the author of them, the Lord gives, and he takes away (Job 1:21). It is from the Lord that any of the sons of men are afflicted; not that God was the author of the sin of the Chaldeans or Sabeans, but God's providence ordered the means for to afflict Job; and faith quarrels not with the Chaldeans or Sabeans, nor with Satan, but blesses the name of the Lord.

So secondly, faith sees God moderating all our afflictions (Psalm 31:16). My times are in your hands, both my comfortable and adverse times, they are both in God's hand, and all the measures, and times, and seasons, both of affliction and prosperity are in your hands; and that is no small help of faith, when it lets us see that the hairs of our head are numbered, men may gather together many bitter ingredients, but God mixes the cup, and out of his hand we receive it.

And so thirdly, from him we look for deliverance out of affliction: whatever our own means be, yet from his hand we look for deliverance (2 Chronicles 20:12). We know not what to do, but our eyes are towards you, and yet then Jehoshaphat had great means to help himself, he had a matter of 1,200,000 able fighting men, enough to overrun a whole world, and yet he thought in him was no strength, as valiant as he was, but his eyes were towards God: this is the nature of faith, it looks at God as the only means of deliverance out of affliction (Hosea 6:1).

Secondly, in affliction, as faith looks at God, so it looks into itself, it makes a man look into his own heart, and there it finds two things.

First, justly deserving whatever the Lord is pleased to try him with, and as much needing whatever affliction befalls us (Nehemiah 9:33). You are righteous in all that is come upon us, but we have dealt wickedly: God indeed had given them a reviving, but they had not served God with joyfulness and gladness of heart, and therefore God made them servants in other lands, therefore, you are just in all that is come upon us. I will therefore bear the wrath of the Lord, because I have sinned against him (Micah 7:9). I have done foolishly, but I will offend no more (Job 34:31-32). Teach me, and if I have done iniquity, I will do no more; he will now refrain from such evils, as in which God had been offended, if the way in which I walk be a way of iniquity, let me see it, that I may do so no more.

And as it looks at himself as deserving them, so needful for him: If need be, we are in heaviness (1 Peter 1:6), we never meet with a cross but according to our necessity, were it not that necessity requires we should not be shifted from vessel to vessel, we should grow unsavory.

Second, faith opens our eyes to see and behold the unprofitableness and unquietness of our hearts in all afflictions; it is a kindly work of faith to discover to a man his unprofitableness and unquietness, how apt he is to murmur, and to be impatient, and to contest with God's providence, and to quarrel with instruments. And this the heart sees by faith (Jeremiah 31:18): "You have corrected me, and I was as an untamed heifer" — untamed and wanton, flinging and throwing here and there. So David confesses the unquietness of his heart (Psalm 43:5): "Why are you cast down, O my soul, and why are you so disquieted within me?" Faith expostulates with itself about it, and therefore it helps a man to look up to heaven for renewed conversion, and so makes us lie more quietly under God's hand than else we should do.

Third, in and under affliction, faith looks at the afflictions themselves that are cast upon us, and it espies sundry things in them, which exceedingly help a Christian in them. For first this is the nature of faith: it helps a man to see all his afflictions that befall him as fruits of God's love, and that is a transcendent supernatural work of faith, wherein it exceeds the constancy of all heathens, and Christians too, that want faith; it looks at them as fruits of God's fatherly love (Hebrews 12:6): "Whom the Lord chastens he loves" — he dispenses it out of his love. (Psalm 119:75): "I know that in very faithfulness you have afflicted me"; and faithful are the wounds of a lover (Proverbs 27:6). God out of his faithful care toward us to keep us sweet and savory, and to preserve us spotless, and to enable us to hold forth his glory before the sons of men, that he might make his promise good to their inward and outward man. And that faith does thus look at afflictions as the gracious gifts of God's love, read (Philippians 1:29): "To you it is given, not only to believe, but also to suffer for his sake." Faith will discern what a rich gift it is to suffer for the name of Christ, when it considers that God might have left us in such a case as wherein we might have put the like afflictions upon others; and what an uncomfortable condition had that been, to think that we should have been instruments of affliction to others? And now therefore, he having kept us from that, and rather done us this honor that we should suffer for him, it shows you that it is a precious gift, wherein he makes a broad difference, not only between godly and wicked men, but between godly and godly men. God will not lead them by the way of the Philistines at first, but afterward when he has led them through many other exercises, they must come to hard war before they shall enjoy the promised land. Indeed — which is wonderful in this case — faith not only looks at affliction as a gift of God's grace and a fruit of God's love, but even those very afflictions wherein God is most heartily displeased, and strikes with incurable blows, and handles us as a man handles his enemy; faith looks at them as a special ground of God's love; and herein faith exceeds itself. Read for this purpose (Jeremiah 30:13-17): the words are very weighty — "Your bruise is incurable, your wound is grievous, there is none to plead your cause, that you might be bound up; all your lovers have forsaken you." And you would think this were a fearful case; indeed, "Why do you cry," says God to me, as if it were a bootless thing in such a case. But read on (Jeremiah 30:16-17): "Therefore they that devour you shall be devoured, and all your adversaries shall go into captivity, and I will restore health to you, and heal you of your wound, because they called you an outcast, saying, 'This is Zion whom no man seeks after.'" Consider here the mighty power of a lively faith in the lowest estate of affliction: if faith is stirring and active — for the question is of a living faith — it looks at afflictions as a just hand of God, and as justly deserving them. Indeed, though he deal with us as a man deals with an enemy, striking deadly when there is no healing medicine to help you, yet faith even then sees God more offended with our adversaries than with ourselves; as most commonly the more harsh the medicine is, the more certain and safe the cure. So that faith looks at afflictions as gifts of God's grace, even then when they are the wounds of an enemy, and that he will heal with his own hand most graciously — by how much the more the stroke is deadly.

Second, faith does likewise see afflictions as common to us with the Lord Jesus Christ, which is a ground of much support to the soul (Isaiah 63:9): "In all our afflictions he was afflicted"; and we drink of the same cup that he drank of (Matthew 20:23). From this it comes to pass that we, having this fellowship with Christ and he with us in our afflictions, this will follow: that only our bonds and cords are burned up and taken away, those very evils are consumed, and we are set at liberty; this is the true fruit that springs from Christ's fellowship and presence with us in our afflictions. This is sweetly expressed in the example of Daniel's companions (Daniel 3:24-26): "Did we not cast three men bound into the furnace? But behold, four walking in the midst of the furnace, and the form of the fourth is like the Son of God" — and so there was not any smell of fire about them. Though generally it is conceived the act of fire was suspended for the present, yet it was not so wholly suspended, but that it burned and consumed their bonds and fetters and shackles. This faith only beholds: that when a man comes to trial, there is no evil that befalls him, nothing burned up but the dross and distemper of his soul — all the chains of darkness, all his carnal fears and doubts and unruly passions — they will so consume the bonds wherein we were formerly entangled, as that we shall be set at liberty, and this by reason of Christ's presence with us in our afflictions. This faith only sees; flesh and blood discerns it not, but it would cry out: "Oh, utterly undone — credit and friends, and Sabbaths and ordinances lost; why, now it is utterly undone, so many miseries come upon me, and so many blessings of God at once consumed" — it will think it a hot burning affliction. But faith sees that nothing is consumed but the corruptions of God's people; the strong chains of darkness of all their lusts are consumed, and themselves set at liberty.

Thirdly, faith sees afflictions as fountains, and mothers, and increasers of grace and glory (Job 23:10): I shall come out like gold, more pure, and precious, and solid, and compact than ever before; the Son himself learned obedience by the thing he suffered (Hebrews 5:8; Hebrews 12:11). It brings forth the quiet fruit of righteousness; we can now come off with righteous duties more quietly and freely than ever before; it also mortifies sin, and makes us more solid and pure, so it also increases our glory, they are nothing to the glory that shall be revealed (2 Corinthians 4:17). They are but for a moment, and they cause to us a far more exceeding weight and crown of glory. I account them not worth the talking of, in comparison of the great reward which in conclusion they will crown the hearts of God's people with: they are but light at the worst, and but short at the longest. Now faith beholding this, it is no marvel though it put life into us in our worst hours.

Fourthly, in and under affliction, faith looks at the instruments and causers of it; faith is a very vigilant grace, and looks exactly on every hand (1 Peter 5:8-9). What help does faith yield when it espies out the instruments of our afflictions? Very much. According as the nature and estates of the persons be, faith works about them. It sees, some may do this out of very ignorance, thinking they do God good service, and faith prays for such, Father forgive them, for they know not what they do (Luke 23:34). And so Stephen prayed in the like case (Acts 7:60), when the stones flew about his ears and dashed his brains out, yet Father forgive them, they know not what they do; so that faith breaks not forth in a passion, and cries for fire to consume them from heaven, (though sometimes it does) but if it see they do it of ignorance, faith would be loath either himself or others should lose by his affliction. Faith that has had much forgiven itself, it can pray heartily for them that have done much mischief to them, conceiving them to do it of ignorance.

But in case the adversaries be more malicious, and know well enough what they do, then faith puts forth a double act about them.

First, it complains of them, and such complaints are never in vain (Psalm 10:13-15; Psalm 69). Many bitter complaints the good man makes against such men, but it is in case they offend of malicious wickedness.

Secondly, faith will plead its own innocency against all its adversaries (Psalm 7:3-4). He will acknowledge that he has done much evil in God's sight, but if against them he has done any wrong, then let the enemy persecute him and take him. Thus you see what lively acts faith puts forth under and in afflictions.

Thirdly, faith is not without its work when an affliction is past (Psalm 125:4). And then first it does pay God all the vows and promises it has made to him in affliction. It magnifies the wonderful goodness of God, that has led him through fire and water, and brought him to a resting place (Psalm 66:10-15). You, O God, have proved and tried us, etc. I will therefore pay you all my vows, etc. He will now burn up all his green and [illegible] lusts, and consecrate himself and his best endeavors to the more abundant service of the Lord.

Secondly, as faith pays vows and promises made in affliction, so it yields to God more pure, and innocent, and gracious service than ever before; walks before God more solidly and purely (Revelation 7:14, 17). These come out of great tribulations, and therefore now they are pure, and more innocent and blameless than ever before.

Use 1. It is first a direction and instruction to all the servants of God in all the afflictions that may befall them in this world; all that will live godly in Christ Jesus must suffer persecution, and we must through many afflictions enter into the Kingdom of heaven. And therefore it will be a vain thing for men to think to escape scot-free from afflictions, and yet live a godly and a holy life; it never fell out otherwise, but as sure as you are sprinkled with the water of Baptism, so sure you shall be drenched in affliction (Matthew 20:23). If you belong to God, he has predestinated you to be like the image of his Son (Romans 8:29). Learn therefore to live in your afflictions by faith. This is the counsel of the Holy Ghost here in the text, and which though I should never speak word to you more, would be forever remembered, that a just man lives in his affliction by faith; remember what you have heard, consider your afflictions beforehand, puff not at your adversaries; that is for proud men to do; faithful men will say, that which they feared is come upon them. And because God will have his children scoured by very homely instruments, a faithful soul despises no creature, but makes account God may make any creature an instrument of affliction to him; and though he be free from any distracting fear, yet that it may look the wind in the face, he is careful to hide himself under the shadow of God's wing, and walk in innocency of heart and life, that the Prince of this world may find nothing in him; it makes diligent search, and approves the heart to God, and leaves no failing in the sight of God. Job had dishonored God somewhat by murmuring and impatience, but God therefore schools Job, and brings him down before him; and then he says, Behold I have sinned, and therefore abhors himself in dust and ashes (Job 42:6-9). So that you see when God's people have humbled themselves before God for their failings, see then how God bears witness of their integrity, to the face of their adversaries. And so for lawful means; faith can tell as well how to use lawful means to get from them, as with patience to hear them. Faith also looks at God's hand sending, moderating, and delivering us from our afflictions. It helps us to look at our own hearts as deserving and standing in need of all these, and as apt to be unquiet and unprofitable under them, and looks up to him for converting grace, that we may not be so. And then faith looks at the afflictions themselves, and sees God dispense them out of his fatherly love to us, and out of his faithfulness that has not made us persecutors of others; let this therefore be never wanting, and then whatever the affliction is, the issue will be comfortable. Look at your afflictions as common to you with the Lord Jesus Christ, and know that nothing will be consumed, but the stubble of your own lusts, and then you will walk at more liberty: and when faith is set to work, you fall not into a passion or rage with your adversaries, but if they do it of ignorance, you pray for them, and pity them; and if you know they maliciously fight against God and his servants, you have just cause to complain of them, and you may plead your own innocency against them: and whenever God shall let you see deliverance, be sure you remember all your vows and promises you made to God, and pay them, and be careful to come better out of affliction than you went in; what proud, impatient, and covetous when you went in, and come so out? God forbid, desire God rather never to leave you, till you get some good by the afflictions you undergo.

Now if you thus live by faith in your afflictions, see what benefit will come by it.

1. It will wonderfully quiet your hearts in all changes. You will keep him in perfect peace, whose mind is stayed on you (Isaiah 26:3); peace, peace, all kinds of peace, variety, and constant, continued peace, changes of peace for him, whose heart is stayed on you, because he trusts in you.

2. It humbles a man's soul, and makes him take in good part whatever befalls him from the hand of God (Micah 9; Leviticus 26:41).

3. It will graciously reform us (Judges 10:5-6).

4. It will marvelously enlarge our consolation: Count it all joy when you fall into manifold temptations (James 1:2). Faith will bring forth patience, and that will yield you much joy. Let a man taste of salt water in the sea, and it will be brackish and unsavory, but let it be sublimated by the sun, and taken up into the clouds, and then it is sweet and fresh; so is it in this case, look at your afflictions as they run along by the sea shore of this world, take them as deserts for my sin, and they are salt and unsavory; but by faith look at them, as coming out of God's hand in his special favor, and then they will breed you much joy and consolation.

Use 2. It is for consolation and encouragement to the people of God in ill hours, learn to get precious faith: though you be men of great estates and great friends, yet you will find affliction so seizing upon you, that notwithstanding all this, you will not be able to bear it. As therefore you would live comfortably in ill hours, so live not a life of sense and reason, and carnal wisdom, for then you will be uncomfortable if you want faith, whatever you have else; and therefore get faith, and then neither your own nor other men's hearts need to faint, for the tribulations that lie upon you (Ephesians 3:13). When a man has taken a due estimate of afflictions, as you have heard, he need not faint under neither his own nor other men's afflictions.

Three things there be which will much trouble a man in affliction, and faith helps them all.

The first is a guilty conscience, which will much faint the heart under afflictions, as it did to Joseph's brothers (Genesis 42:21). Now faith purifies the heart (Acts 15:9), and so it quiets the heart from the evil of an accusing conscience.

Secondly, darkness is fearful to a man, if he be alone, but now faith will not leave a man's soul in darkness, it will show the soul a warrant for its way (Romans 14:5), and when a man sees the light of the word warranting him his way, then he is not afraid, a man will be more afraid of shadows in the night, than of armed men in the day. See therefore the light of the word clearing your way (Psalm 119:105), and you will ever find light of consolation, when you find light of sanctification.

A third thing that disquiets a man's spirit is unruly passions and lusts, as pride, covetousness, unbelief, and the like — they will fret and gall exceedingly; and therefore faith, to prevent the disquietness of the soul, will mortify and abate all a man's passions, and cleanse him from fears and doubts, from wrath and impatience, and from whatever would disquiet us; when we serve not our own ends, but God's, seek not our own honor and pleasure — when these things are taken away, then the heart is quiet. So that faith making the heart of a man pure, it comforts him in all changes that may befall either himself or others, so that we faint not for the tribulations that befall ourselves or other men, and all this from the life of faith.

FINIS.