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hearts bard, and o’r corruptions bursting forth upon us, which
enakçs our hearts bitterly fo grieve, and stirres up exerçame
Joachings of our sile natures, and causetb the loule to lic
groveling with most Driving and servenc importunities at hea.
ven gare; Why, here are now the very things that we would
bave, yet we are not many times sensible chat these things are
answers.

4. We must distingu fh 'cwixt nothing absolutely, and nothing
comparatively. Why, it is true, that the Holy heart hach suck
an istream abomination of sinne, and such an high chirft of
grace, that the present answers from heayen feeme as norbing
(ihat is) there is gec fomething more and more which I would
bave, the present grapes are not satisfying of my defires, yet
Something is got by every faithful seeking; there is not one
faithful prayer, which thou hast dispatched to beaven ,
but it delivers thy melage, and is returned with a bles-
firg.

Either ie gets more additions to fom; grace of other, or more alienation from some finne or other, or more difporion'sp fome during or osker, or more resolution to feek, or more strength to pair. Like the many Bees which go out, every one comes bome with some thing, one with honey, another with wax; so every faithful prayer flies up to beaven and gathers something or other from the good promises, and though not so much as thçu defizest, yet alwayes more then chou deservest, though not so macho as to assfie, yet as to help.

5. Suppose that yet you are not answered, it is then sinne to. murmuy and quarrel, but iç is thy dwylo wait.

I observe this,

1. Thac God never gives thee to large an almes, but
that thou needest the next houre to become a farther Peci. ,
tioner.
2. That God is pleased to make the beggar to stay sometimes
;

give what
certainly to bestow, but as his own free grace is the 196afury
of orr gifts and supplies, fo his own wisdom is the difpenfor of the
time and season,

Now tben, as the goodnelle of i he promise should draw us to helee je, so the fideliig and certany of il Mould cause us to

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wait and expect : God doch give chce leave to urge bim, but helikes it all co bafter him; if God doth promise, then it is thy duty to believe, and if he stayes, then it is thy duty to wait, for God dort wait sbar be may be gracious, and blefed art all they ihat wait for him.

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Use si

Aving formerly shcwed unto you what it is to bekeve in the Lord Jesus Christ, and carncstly pressed upon you to get faith in him. I now proceed to another Use, which (lupposing that by this cime you bave atcained unto faith) Thall.

bc to excite and perswade you thea to live by that faith in the Lord Jesus Chrilt.

Beloved, there be cwo offices of faith.

One is to breed conjunktion and acceptance, and this is doac when the heart is upon good, and choise, and deliberared grounds effe&ually inclined to consent and take whole Christ upon his own terms.

Another is to breed dependance, and this is done when the beleeving soul makes continued use of chac fulnesse and vertue which is in Christ couching the continued exigencies of its Rate and condition in this life. As ic is with a woman, the first gives her confent, and becomes a wife, and then being a wife, the

her husband as the oncly person to supply her, dire& ber, comfort her, provide for her and hers.

So is it with faith, first ic doth espouse che soule co Chrilt, it cakes him as Lord and husband, and then it cafts all che provisions of the foule upon bim, all the supplies and helps, it trufts on bim for righteousoesse, on him for pardon of finnes, on him for grace , one bim for

strength,

jooks upon

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

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

1. What it is (in.che general) co live by fairb. 2. To what states the life of faith may extend.

3. What it is more parricularly to live by faith on Chrift.

4. What arguments and enducements I have to presso not only che getting of fairl, but also the living by faith on Cbrift.

s. In what particulars the Beleevers should live by fait bon Christ.

6. What things oppose the life of fairb. 7. Tryals, if fo chat we live by faith,

Ś. What good helps may be found out to affilt, and more and more to encline and enable the beleeving beart ftill to live by faith.

If any other proficable and pertinent enquiry may hereafter fail in for the better information and direction, befides chose particular heads which I have now propounded unto you, you shall have a view of them likewise but for the present I can chink of no more: Now the God of mercy, and Father of all consolacions direa and blefle their deliveries so unto you, that you may not only have that precious fuitl, but live by faitlo, nay, and die 'in fairl, and so receive the end of your fairlo, even ibe alvation of your comles.

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SECT. I.

Quef. 1. VV Hat is (in the general) to live by

Sol. Iwdl not now stand on the several kindes and forts of life, viz. That there is a life of vegitation which che trees and planes do live, and a life of fenfe,' which the beasts and carrel do live; and that there is a life of rewfan and knowledge which man doch live; and that chore is a dife of faith which the Christian either doth, or should live.

Nejcher vill. I stand upon the oppofition cwixt the living day! fadeb, and living by works and being plegal life, and upon ourselves; the other being an evangelical life, and upon Chrift,

Nor now of that opposition 'cwixt the life of faizb and the life of sense, the one being a life in band, the opher in promises; That' depending upon our eye ; this upon our care, (that is fenfe dwelling on wliat it can see, and faith on chat good word which it doth hear.

These things being passed over, I conjecture, that to live ibang

faib, may be thas described. To live by It is an heavenly and duriful committing of our bebole perfaith, wbit. Kons, and of our webole alates unto God's with a promi de

pending upon his faithful aridi giood promises , im Chrißt, för jutable and seasonable / upplies in all our exigendes occarrenees,

and changes whatsoever.

Here are divers things observable. !.. First, to live biy faith, is to commit alleo God: It is as it were to intrust him with oor Yelves and ours: vi knust (raith Past) whom I have beleeved, and I am perswaded that he is able to keep that a bich I have committed unto bim, 2 Tim.1.12. As if he 'Ahould say, I have put my very fool and life into the hands of Christ, who I know will look to it, take care of it for ever. David makes chis to be the pucring of our felves under God, as- t ut Shepherd, Psal.23.1, and as our Keeper, Pfalm. 121.5. Mark this; a man lives not by faith when he undertakes to be himself, the Lord of himself, or a. God to himself, when

he

he crofts to his own heart, or will lublift by his own árme, or when he puts his confidence in any arme of flesh. Ono, faith gives God the bonour of our beings and (aferies, and resignes up all to be, and to be disposed as the Lord pleaseth; If he will have' me to enjoy, well; if to want, well; it to abound, well; if co be abased, well; I would be as he would have me to be, and I would be estated as he would have me to be estated ; If he' think's good to bestow a faire estace upon me, I desire to be bumble and bankful; If he thinks good to limit me to a meane estate, I desire to be humble and contented; If he keeps me in a free condition, I desire to love him; if in a perplexed condition, I yer desire to fear and serve him: though I would be careful and diligent, yet I would not be anxious and vexing ; I dare to trust him with my soul, to preserve, fan&ifie, uphold, comfort, save it ; I trust him with my body, to preserve, enable, change, and dispose it; I trust him with my whole eftate, to give it, alter it, increase ir, lessen ie, keep it; Blesse it', as may make most for his glory and my good. Secondly,

To'lite by faith, is to depend upona God for all. You'al! conje&ore, Thar

Fiift, God is an alfufficient goodnesje, he is goodnetre it felfe; And whatsoever good the creature is capable of, or doch actually participate, he is the sole cause thereof; mčanes which be next at hand and neare' our eyes, are but pipes and Intewards,, but God he is the fountaine and Lord.?"

Secondly, he hath put all Cover ant good for his servants into promife's. The promises are nothing else but a deěd of gift, fealed with the truth of God: There hath God'freely undertakeh whatsoever belongs to grace or glory; có this life, or to that which is to come; doelt thou want this or that, Why, whatsoever' is fit for thee' có have, 'that. I promise in the Name of my Sonne to give unto thee, faich Godi

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

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