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che first Adam derived guilt and corruption to his posterity, so the second Adam derives pardon and holinesse, therefore he is called a quickning spirit, i Cor. 15. It is nor’owixt Christ and believers, as'cwixt a root and a dead limb, which hangs on, but hath no life, nor fap: Christ bath really no such members in his body, he is not like Nebuchadnezzars image,whose head is of gold, and the feet of clay; for a man to boast much of bis bead, of Christ, of gold, and yet be to remaine a piece of clay; he co bave a nature utterly heterogeneous unto Christ, this man decéives himself. For every plant, every graff chac is in serced into Christ háth the aliqualicy of his nature. Hence those who infobu 1. 12,

1. 12. are ftiled Belecuers, they are said in the next ver. 13. to be borne of tbe will of God; Now as in the natural birth there is a new forme , so in the heavenly there is a supernatural and holy frame of grace ingenerated.

Thirdly, No man barba changed nature but a Beleever. Why? Because no man bath grace but from Christ, and none bave Christ but Beleevers : Again, it is impossible for a man to be lovely in the eyes of God without faith, but if any man might have a changed and sandified heart, and yet want faich, then one might be lovely in Gods eyes wanting faith, for as much as God loves and delights in an holy heart. So then this is most evident, that if faith goes not without a change, and ifevery Beleever hach a change, and no unbeleever hath it, I say this will follow, Therefore if a man can finde a change of his heart, be then bach che truch of faith.

Now then enquire;is there vertue gone from Chrift to make thy dark minde leeing, thy stubborn judgement yeilding, and prizing thy prond heart, bumbling thy filthy heart, cleansing rhy bard hard, relenting and mourning, thy carnal affections to be heavenly, thy sinful soul to be holy; be confident of this that it is found faith. Though çhere be yec. remainders of corcuprion, yet if the inclination of the soul be charged by grace, doubt it not, thou bast faith : But for such as talk of a faith which stands in opposition to ho ineffe , and please chemselves in a graceleffe faith, in such a faith as bach no society or company of graces in the foule ; O farre be fuch a faith from any one of us. An unboly believer is as proper a phrase as an 'looly devido Presumption is a nooft confident work, but it is a very

loofa loose quality, 1 Cor.6,9. Be not deceived, neizber fornicators, nor idolaters, nor adulterers, nor effeminare, nor abusers of themselves will mankinde; verse 1o. Nor sleeves, nor covetomo, nor down karkı, nor revilers, nor extortioners shall inberit the Kingdom of God. Ver. 11. And fucb were some of you, but you are wafred, but ye are sanctified, but ye are juftified in the Name of the Lord Jefus, and by the Spirit of our God. Do not abuse thy soul with a conceic of fair lo and juftification, if thou hast no change of beart by fan&tification.



"Hirdly, a third tryal of true faith in Christ Jesus is this,
It will ftoop to Christ as well as rise to him; It caters the

soul into a new service, it cakes Cbrift and bono only to be its Lord. You read that there was a Marriage feast, to which some did come, and there was the King, for sent out to rule and! reigne, but few yeilded unto him. Many men will come to Cbrist to finde a feast, but few come to Clarif to bear bis Soep. 387 ; they would come under the safe-guard of his blood, who Hic che Amebority and dominion of his sword; they like Chrift the Priest, but not Christ the Lord.

I will briefly fhow you cwo things to clear this tryal. 2. Things

First, no vabeliever will accept of Christ to be his Lord only; becao fe,

1. His heart hath another Lord; It harh ser op fome finne or other, or some part of the world or other, to which it gives; service as to his Lord. He is oor Lord to whom we give fervicc, and his servants we are wbomo We do obey ; Now the unbe leeving hcare either serves the world, or obeys finne in the luftsthereof. Let the commands of finne and Christ come into an ordinary and usual. competition ; let: the commands of profit, or pleasure, and Christ come into competicion :: Now you thalf fee, that the unbelieving heart will go after its Lord, it will not hearken to Chrift, it prefers sin before him, ie will casily adventure. Chrifts: displeasure to fulfil its own

2o. Againg,


26 Againe; his heart cannot cboof Clorift, it cannot like him for a Lord, Why? becaufe the dominion of Christ is boly and bewvenly, and dire&ly opposite to the fordid principles and affections and wages of an unbeleeving heart: It is a burden, yea, a very vexation to such a heart, co hcare but the reporé of the holy Laws of Christ, and of their power and authority to oblige the inward man, and the outward conversacion, Pfal.2.2. They take comxsel against the Lord, and against bis si nointed, Sagarz, ver.3. Let us break their bands afunder,and caft 4way obeir cords from us.

*Fis true, whether wicked men will stoop or no, Christ is a Lord in refpe& of defignation, but he is not their Lord in respect of approbation ; They will not bave ebis man to rule over them.

Secondly, Every Beleever admits of Christ to be bis Lord; as Thomas said, My Lord and My God, John 20. 28. fee &c. and so

1. Fairb fet's up the Scepter of Christ, and sweetly frames the soul to a willing subjection,

2. Again, faich cakes whole Chrif, and therefore Chrift is the only King and Lord to faith.

31. Again, faith knows that the whole per foris Chriftsparchala, bis blood hath bought us, and so passed us into the entiredominion of Chrift

; je are bought with a price,je are not your own, said the Apostle, I Cor.6.19,20.

Now then try your selves in this, who is your Lord why brethren? Thas it is, faich gives the propriety, and title, and disposition of our hearts and wayes to Chrift.

Obj. 'Tis true, before we were called to faith in Chrift, we were disobedient, we served divers lufts, we set up our fins and the world.

Sok. But now being made partakers of rich mercy and grace in Christ, we shall surely rebel against other Lords buc Chrift, (that is) against all other Lords whose commands are contrary to Jesus Chrift; Our hearts are his, and our affections his, and our strength his, and our service and submission his.

Obj. I deny not but sinne will be stirring, even in a be Jeeving beart, it will be assaulting, it will now and then uforp


upon che soul, and vex, and captivate,

Sol. But the rebelion of a finfal nature is one thing, and the dominion of ie is another thing: Sinne will stir as an enemy where Cbrift doth reign as a Lord: But it is one thing for thee to be a combitant with fionc, another thing for thee to be a servant of fin. Not who assaults mc, but whom I love and serve, he is my Lord. When the heart goes off from Christ to the appro. bation, and love, and babituat obedience of fin; now fin is thy Lord:Bur if by faith thou hart sworne feally to Christ, then though all temptations begirt chee, though the intolencies of

corrupt nature break in opon thee, to captivate, or to alienate i thy heart from service to Christ, yet amidst all oppreffions, yea

under all the knocksand buffectings, and interruprions by sinne, the heart cries out, I acknowledge no Lord but Christ, bimi I would obey, bim I'honour, I love his I am, and I yet hate those fins which yet I cannot conquer.


SECT. y.

heart bumble and lowly. Every unbeleeving heart is proud, and hath high imaginations, and stands upon its own bottom; It bath no found experiente, either of God or of ie 'felf. But true faith casts a man quite out of bimselfe, it sees 80 ground of confidence and excellency from any thiog in our felves. Faich hach a double aspe&, 1. One is upon us,

2. Another A double aspea is upon God and Cbriff : When fach looks down upon us , alas of faith. it findes no matter of boasting in the world, for either is findes finne s, which should abase our hearts, or else imperfections, which should curb our pride, or wants, which Mould thew unco us our indigence and dependance. The Evil which it findes may confound us, and the good which it findes may make us ashamed; not only because it is so fhore, and defective in what we oughe to have, but also because we have not answered the giving of chat good with juft chaoks, or we have nor improved that good to the advancage as we mighc have done.


When faith looks upward to God and Glorift, chere it sees all the causes of all our mercy, and of all our happinesse; have we pardon of signes? why, saith Faith, the capse of this is in Gods Lave. , Have we righteousnesse? why, faith Faich, the cause of this is in Chrifts meries. Have we any gifts, any acceptance,any remembrance from heaven ? why, faith faith, the cause of this is only in Chrifts blood. All that I have is given me, and the cause of all that giving, is atcerly out of my felf, so that the soul lits down now; and sayes, O Lord in my selfe I am nocbing; nay of my felf worse then nothing ; buc what I am, I am that by thy grace. All I have is thine, my bread, my healch, my life, my body, my soul, all chine; If any love, if any mercy; if any Chrift, if any grace, if any comfort, if any strength, if any stedfaltnesse, if any performances, if a good work, if a good word, if a good affe&ion, if a good thoughc,why, allis chine, thou only art the cause, I am le fe then the least of eby mercies, and what is thy servant tbat show shouldest look on such a one as I am? Thou madest me, and thou boughcest me, and thou calledit me. and thou justifiest me, and thou savest me. Though faith makes thy condition bigb, yet it makes thy person loro: Tbon shouldst by faith, be noe bigb minded, but feare,Rom.11.20. why, not bigb minded, because standing by faith : Because this standing of faith is not of our selves, but in God, but in Chrift, Faith is the foot of the soul, but heaven,che grace of heaven,che strength of heaven is the ground upon whicbike foor doslo





true faitb is fruitful, James 2. 18. I will now thee my faith by my works,ver.2 1.Was not our father Abrabom jufts. fied by Works? verse 22. seeft tbon hobo faith wrought by bis works

and by works was faitb made perfe&t? The Apostle in A double faith, that Chapter speaks of a double faith.

One was a counterfeit faith, a shadow as it were, which had the looks, but not the substance; it was a dead faich,which harb che limbs, but not che soul and life.


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