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is the treaty of eternal bappinele 'ewixt God and finners ; wbat. soever good a foul can desire to exempe it from misery,and to make it truly happy,there it is,

2. The Covenant of Grace, in respect of our entrance and admillion into it, is a mof gracions, and spiritual, and forme ena gagement of God to be our God, and to performe all the good which he hath there undertaken. I will be a God onto you, I will fhew mercy unto you, you shall have loving kindnesle, I wil give you grace in all kindes, I will not faile to assist, and guide, and lead, and uphold you, I will be a father to you, a rock to yoo, a San&uary, an allofficiency, an exceeding great reHarde so that if you need any thing, come to me, I have it for you, and do not fear to come, for I will assuredly do you good, I am willing to do it, for I have promised it, and be you confident to pofleffe, for I have obliged my self by Covenant to performa.

3. He that beleeves in fefus Christ is afuredly in the Covenant: for Christ (on whom he beleeves) is the Messenger of the Cou venant, and his blood is the blood of the Covenant, an in him all the promises of the Covenant are Tea and Amen. If thou bait given thy consent to Christ, if thou haft bestowed tby heart on him, if eboa haft truly received him to bethy Lord and Saviour, undoubredly God is become thy God, and all those ample and rich, and congruous, and blessed undertakings in his Covenant, they are all for thee, thou art the man to whom God saich, 1 will furely have mercy on him, and to whom he faith, Sin full not have dominion over him, for he is under grace, and to whom he faich, I wil bear him, and heale him; and guide him; and keep hin'. Thou mayest go to all thole treasures of divine promises, as to thy own garden, and take of any hower, lay hold on any promise, relpeding thy particolar exigence, and say, this is mine. When thou lookest down into thy felf, thou mayest reade many wants with wet and fad eyes, but then if chou look up to the Covenant, thou mayest by faith eipy all thy supplies with a glad heart. Why? God did put thy good into the Covenant, and there thou shale afluredly finde ir: Doeft thou read of any altering grace, of a. ny pardoning grace, of any enlarging grace, of any preventing grace, of any affifting grace, of any preferving and upbolding



grace, of any recovering and raising grace', of any pacifying and comforting grace? why all this is for thee, and all that God hath there undertaken is thine.




Ourthly, if you do beleeve in the Lord Jesus Christ , yok may

then with boldne (1o approachebe obrone of grace.

Ephes. 2. 18.For ebrough bim we borb bave accefle by one Spirit loibe Father. Heb. 10.21. Having and high Priest over ihe house of God. Ver. 22. Let w draw neer will a trus heart in full affurance of faith. John S.13. These things I write un. to you that beleeve in the Name of the Sonne of God. Ver. 14. And this is the confidence that we have in him, that if we ask any ibing according to his will, be bearerbus.

Obj. You shall finde in your heart many finful modesties; you are afraid to be so bold with God, and whecher God will do such great niatters for you, yea, and there are many unbeleeying fears our broken services shall never be accepted, and who are we that the Lord should regard our prayers ?

Sol. Bac if a man doch truly beleeve in Jesus Chrift,
1. His way is open to Heaven,

2. He hath a friend, and not an enemy to deal with : It is thy Father to whom thou art bending the knee.

3. He bacb a mighty intercessor; look as Jesus Christ is the mighty Redeemer for the persons of men, so he is the migbey intercessor for the services of men, and he ever lives to make interceffion. If thy wants be never so great, yet thy God is able to supply them, and if thy infirmities be never lo many, yet thy intercessor is able to cover and expiate them Thy services (as chine à carry with them a prejudice, there was iniquity in the holy offerings, but then Aaron did bear she inigni19 of them: so thy Priest, thy Chrift, thy interee for , he doch take off by the Application of his merits, whatsoever is amiffe and off nsive, and he doch ingratiate thy requests, and procures audience and acceptance for thee, Therefore now, if thou be a beleever then in thy prayers come confidently to God; if thou canst finde a promise, and a Christ, and a faith, thou mayest cheerfully put up thy petitions to heaven. What should binder us from being confident? Is God unwilling? No, be hath engaged himself unto thee. Is God unable ? Why, He is able to do abundantly above all that we are able to ask or ebink. Doelt thou feare chy own die stance? Why, but thou comeft to a father, and thou comest by the blood of a gracious, of a beloved , of a powerful Mediacor and Intercessor. Hebrews 4. Having such an High Priest, we may come boldly to the throne of grace, See Heb. 10. Doest chou feare because of enmicy ? Chrift baib! Raine sbaty or because of infirmity ? Cbriff will cute tbar.


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The Agreement and difference of strong and

weak faith.


Ut now some may reply, These are sweet com-
forts to beleevers, but as the Eunucb 10 Pbilip,
of whom speaks ebe Prophet this, of himselfe or of
fome other ? So here, why? to whom are chere

comforts, to all, or to some choice beleevers ?

a are they common comforts to every belcever, or peculiar to the eminent and strong only?

This scrupie barb made way for a singular point; I will facisfie ic by opening four particulars.

1. The common unity of all true faith, in respect of the habit, yet the intensive diversity in respect of ads and degrees.

2. The proofs of a strong faith, with the instances of a weak faith in troch. 3. The concordance of faith in all fundamental Comforts.


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4. The

4. The inequality of Atrong and weak faith in many true, yet not essential consequences and consolations.

Concerning the first, which refpe&s the common uning of faith in refpect of the babit, and the diversity of it, in refpe&t of the alis and degrees.

Obferve chese things for the unity of faith.



faith in several subje&s, it may admit of several diversities and differences, yet they consent and agree in these things, viz.

First, in the immediate and special cause : weak faith, as faicb, comes not from one cause, and strong faith from another cause, but both the one and the other from one and the fame cause, viz. the blessed Spirit of God. Not onely the flames, but the sparks of fire are kindled by that Spirit which blows where is lists. As in the Orchard, the tree which stands strong, and the tender plang which stands trembling, both of them were at first set by one and the same hand, fo che faith which is now well grown, and that faith which is as yet tender, and full of doubtings, both of them are the peculiar fruits of Gods fan&ti. fying Spirit.

Though this childe in the cradle cannoc ranne and move as well as that in the field at work, yet the father begac the one as well as the other and owns them both by vertue of one equal relacion. The day of small things are not dejp led by God, who fees weakne flu in the strongest Faith and Trub in the weakest, and is the Parent boch of this and that.

2. In the remote and fingular cause. You know that Gods free grace and love is the first whecle of all singular good unico men; out of it came chat great gift of Christ, and that great work of Election, from whence doch flow all the graces which fanctifie and bring to glory. As many as were ordained to

eternal life beleeved. Now all faith is a drop out of this foun. *?$13.48. caine, the weak faith is a fruit of that great love of God



eletting us in Chrift,as'well as the strong, and is, though not so fenfibly evident, yet as really a true testimony of our ele&ion: The reason whereof is this, not grace restrictively confidered, but grace in the whole latitude of it is the fruit of Gods cleftion: my meaning is this, not only Graces as eminent, as raised and elevated to some more perfect quality and pitch, but grace in abc whole compare of it, from the conception of it to the perfe&tion of it, from the dawning to the full day, from the nature to the a&t; from the ads to the degrees; all of ic in nature, in parts, in forum o folidum, all of it whetlier more or lelle, strong or weak, all is out of the fame grace of Ele&ti

It was not one love which ele&ed him, who is cherefore now strong in beleeving with Abraham,and another love which elected him, whois now weak in beleeving with the father of the childe; No , 'but it was one and the self-fame love which produced chis, and that faith ; yea , that electing love was intensively one in producing of both. I was as equally bigh cowards this person as towards that, and was as equally causative of the faith that is weak, as of the faith which is ftcong, being habicually considered and also in relation to the grace of Gods love in ele&ion,

3. In che ordinary and wasual instrumental caufe : the same womb of the word brought them both forth, being efficaciously affifted by that Almighty Spirit. Thac word which difcovered mifery, and impotency, and necellity to the one,' did so to the other. That word which revealed the Covenant of grace and mercy in Chrift to the one, did so to the other beJeever also. Thae word which did assure the one, that if he would come in and accept of Christ, be should be saved did alip of this affore the other. That' word which did cncline the heart of the one to trust upon Gods promise, and so co accept of Christ, did likewise (bring quickered a seb shoe fame Spirii) draw, and perswade che ocher.

4. In che lively nature of beleeving: look as she strong and weak man, though they do differ in the meafare of peoer , yet they do agree in the naoure of man; though they differ in respect of working, yet they agree in respect of being. And as the fick man, and the healthy man, chough


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