with which it courted them as well as others, and go with a merry heart through the deepest of them all here is glorious faith indeed! It is not praising of heaven, and wishing we were there, but a cheerful abandoning the dearest pleasures, and embracing the greatest sufferings of the world, (when called to the same,) will evidence our faith to be both true and strong.

Fifthly, The more easily that the Christian can repel motions, and resist temptations to sin, the stronger is his faith. The snare or net which holds the little fish fast, the greater and stronger fish easily breaks through. The Christian's faith is strong or weak, as he finds it easy or hard to break from temptations to sin. When an ordinary temptation holds thee by the heel, and thou art entangled in it, like a fly in a spider's web, much ado to get off and persuade thy heart from yielding; truly it speaks faith very feeble; to have no strength to oppose the assaults of sin and lust, speaks the heart void of faith. Where faith hath not a hand to prostrate an enemy, it yet hath a hand to lift up against it, and a voice to cry out for help to heaven; some way or other, faith will shew its dislike, and enter its protest against sin; and to have little strength to resist evidenceth a weak faith. Peter's faith was weak, when a maid's voice dashed him out of countenance; but it was well amended, when he could withstand, and with a noble constancy disdain threats of a whole council, Acts xiv. 17. Christian, compare thyself with thyself, and give righteous judgment on thyself: do thy lusts as powerfully inveigle thy heart, and carry it away from God, as they did some months or years ago? or canst thou in truth say, thy heart is got above them; since thou hast known more of Christ, and had a view of his spiritual glories, thou canst now pass by their door and not look in; yea, when they knock at thy door in a temptation, thou canst shut it upon them, and disdain the motion? Surely thou mayest know thy faith is grown stronger. When we see that the clothes, which a year or two ago were even fit for the person, will not now come on him, they are so little, we may easily be persuaded to believe the person is much grown since that time. If thy faith were no more grown, those temptations which fitted thee then would like thee as well now; find but the power of sin die, and thou mayest know that faith is more lively and vigorous. The harder the blow, the stronger the arm is that gives it. A child cannot strike such a blow as a man. Weak faith cannot give such a home blow to sin as a strong faith can. Sixthly, The more ingenuity and love is in thy obediential walking, the stronger thy faith is. Faith works by love, and therefore its strength or weakness may be discovered by the strength or weakness of that love it puts forth in the Christian's actings. The strength of a man's arm, that draws a bow, is seen by the force the arrow which he shoots flies with. And certainly, the strength of our faith may be known by the force that our love mounts to God with. It is impossible that weak faith (which is unable to draw the promise as a strong faith can) should leave such a forcible impression on the heart to love God, as the stronger faith doth. If, therefore, thy heart be strongly carried out from love to God, to abandon sin, perform duty, and exert acts of obedience to his command; know thy place, and take it with humble thankfulness, thou art a graduate in the art of believing. The Christian's love advanceth by equal paces with his faith, as the heat of the day increaseth with the climbing sun; the higher that mounts towards its meridian, the hotter the day grows; so, the higher faith lifts Christ up in the Christian, the more intense his love to Christ grows, which now sets him on work after another sort than he was wont. Before, when he was to mourn for his sins, he was acted by a slavish fear, and made an ugly face at the work, as one doth that drinks some unpleasing potion; but now acts of repentance are not distasteful and formidable, since faith hath discovered mercy to sit on justice's brow, and undeceived the creature of those false and cruel thoughts of God, which ignorantly he had taken up concerning him. He doth not now hate the word repentance,' (as Luther said he once did, before he understood that place, Rom. i. 17,) but goes about the work with amiable, sweet apprehensions of a good God, that stands ready with the sponge of his mercy, dipped in Christ's blood, to blot out his sins as fast as he scores them up by his humble, sorrowful confession of them. And the same might be said concerning all other offices of Christian piety. Strong faith makes the soul ingenuous: it doth not pay the performance of any duty, as an oppressed

subject doth a heavy tax, with a deep sigh, to think how much he parts with, but as freely as a child would present his father with an apple of that orchard which he holds by gift from him; indeed, the child, when young, is very servile and selfish, forbearing what his father forbids for fear of the rod, and doing what he commands for some fine thing or other that his father bribes him with, more than for pure love to his person, or obedience to his will and pleasure but as he grows up, and comes to understand himself better, and the relation he stands in, with the many obligations of it to filial obedience, then his servility and selfishness wear off, and his natural affection will prevail more with him to please his father, than any other argument whatever. And so will it with the Christian, where faith is of any growth and ripeness.

Seventhly, to name no more, The more able faith is to sweeten the thoughts of death, and make it desirable to the Christian, the stronger his faith. Things that are very sharp or sour, will take much sugar to make them sweet. Death is one of those things, which hath the most ungrateful taste to the creature's palate that can be. O it requires a strong faith to make the serious thoughts of it sweet and desirable. I know some, in a pet and passion, have professed great desires of dying; but it hath been as a sick man desires to change his place, merely out of a weariness of, and discontent with his present condition, without any due consideration of what they desire. But a soul that knows the consequences of death, and the unchangeableness of that state (whether of bliss or misery) that it certainly marries us to, will never cheerfully call for death in his cordial desires, till he be in some measure resolved from the promise, what entertainment he may expect from God when he comes into that other world; and that a weak faith will not do, without abundance of fears and doubts. I confess, that sometimes a Christian of very weak faith may meet death with as little fear upon his spirit, yea, more joy, than one of a far stronger faith, when he is helped up by the chin, by some extraordinary comfort poured into his soul from God immediately; which should God withdraw, his fears would return upon him, and he feel again his faintings, as a sick man that hath been strangely cheered with a strong cordial does his feebleness, when the efficacy of it is spent: but we speak of the ordinary way in which Christians come to have their hearts raised above the fear, yea, into a strong desire of death, and that is by attaining to a strong faith. God can indeed make a feast of a few loaves, and multiply the weak Christian's little faith on a sudden, as he lies on a sick bed, into a spread table of all varieties of consolations; but I fear God will not do this miracle for that man or woman, who upon the expectation of this, contents himself with the little provision of faith he hath, and labours not to increase his store against that spending-time.

CHAPTER XI.

SHEWETH, IT IS THE DUTY OF A CHRISTIAN TO OWN THE GRACE OF GOD IN HIM, AND NOT DENY IT; WITH THE RESOLUTION OF SOME SCRUPLES WITH WHICH WEAK SAINTS DISPUTE AGAINST THE TRUTH OF THEIR OWN FAITH..

SECONDLY, We come to the second word of exhortation we have to speak to the saints. If faith be such a choice grace, and thou hast it, deny not what God hath done for thee. Which is worst, thinkest thou, the sinner to hide and deny his sin, or the Christian to hide and deny his faith? I confess the first does worst, if we look to the intention of the persons; for the sinner hides his sin out of a wicked end, and the doubting soul means well; he is afraid to play the hypocrite, and be found a liar in saying he hath, what he fears he hath not : but if we consider the consequence of the Christian's disowning the grace of God in him, and what use the devil makes of it, for the leading him into many other sins, it will not be so easy to resolve whose sin is the greatest. Good Joseph meant piously, when he had thoughts of putting away secretly his espoused Mary, (thinking no other, but that she had played the whore,) and yet, it would have been a sad act, if he had persisted in his thoughts; especially after the angel had told him that which was conceived in her to be of the Holy Ghost. Thus thou, poor mourning soul, may be, art thinking to put away thy faith, as some by-blow of Satan, and base-born counterfeit grace, begot on thy hypocritical heart by the father of lies. Well, take heed what

thou dost; hast thou had no vision, not extraordinary, of an angel, or immediate revelation, but ordinary, of the Spirit of God, I mean, in his word and ordinances, encouraging thee from those characters which are in the Scripture given of faith, and the conformity thy faith hath to them, to take and own thy faith, as that which is conceived in thee by the Holy Ghost, and not a brat formed by the delusion of Satan in the womb of thy own groundless imagination? If so, be afraid of bearing false witness against the grace of God in thee. As there is that makes himself rich in faith, that hath nothing of this grace, so there is that maketh himself poor, that hath great store of this riches. Let us therefore hear what are the grounds of this thy suspicion, that we may see whether thy fears or thy faith be imaginary and false.

Object. First, Saith the poor soul, I am afraid I have no true faith, because I have not those joys and consolations which others have who believe. Ans. First, Thou mayest have inward peace, though not joy; the day may be still and calm, though not glorious and sunshine; though the Comforter be not come with his ravishing consolation, yet he may have hushed the storm of thy troubled spirit; and true peace as well as joy is the consequent of faith unfeigned. Secondly, Suppose thou hast not yet attained so much as to this inward peace, yet know thou hast no reason to question the truth of thy faith for want of this. We have peace with God as soon as we believe, but not always with ourselves. The pardon may be passed the prince's hand and seal, and yet not put into the prisoner's hand. Thou thinkest them too rash, dost not, who judged Paul a murderer by the viper that fastened on his hand? And what art thou, who condemnest thyself for an unbeliever, because of those troubles and inward agonies which may fasten for a time on the spirit of the most gracious child God hath on earth?

Object. Secondly, But can there be any true faith where there is so much doubting as I find in myself? Ans. There is a doubting which the Scripture opposeth to the least degree of faith. Our blessed Saviour tells them what wonders they shall do if they believe and doubt not, Matt. xxi. 21; and Luke xvii. 6, he tells his disciples, if they have faith as a grain of mustard-seed,' they shall do as much. That which is a faith without doubting in Matthew is faith as a grain of mustard-seed in Luke. But again, there is a doubting which the Scripture opposeth not to the truth of faith, but the strength of faith: Matt. xiv. 31, O thou of little faith, wherefore didst thou doubt?' They are the words of Christ to sinking Peter, in which he so chides his doubting, as yet to acknowledge the truth of his faith, though weak. All doubting is evil in its nature; yet some doubting, though evil in itself, doth evidence some grace that is good to be in the person so doubting; as smoke proves some fire, and peevishness and pettishness in a sick person, that before lay senseless, is a good sign of some mending, though itself a thing bad enough. But the thing here desirable, I conceive, would be to give some help to the doubting soul, that he may know what his doubting is symptomatical of, whether of true faith, though weak, or of no faith. Now for this I shall lay down four characters of those doubtings which accompany true faith.

First, The doubtings of a true believer are attended with much shame and sorrow of spirit, even for these doubtings. I appeal to thy conscience, poor doubting soul, whether the consideration of this one sin doth not cost thee many a salt tear, and heavy sigh, which others know not of? Now I pray from whence come these? Will unbelief mourn for unbelief? or sin put itself to shame? No sure, it shews there is a principle of faith in the soul, that takes God's part, and cannot see his promises and name wronged by unbelief without protesting against it, and mourning under it, though the hands of this grace be too weak at present to drive the enemy out of the soul. Deut. xxii. 27, the law cleared the damsel that 'cried out in the field;' and so will the gospel thee, who sincerely mournest for thy unbelief. That holy man, whoever he was, Psa. lxxvii., was far gone in this doubting disease. How many times do we find his unbelief putting the mercy and faithfulness of God (which should be beyond all dispute in our hearts) to the question and dubious vote in his distempered soul! He might with as much reason have asked his soul whether there was a God, as whether his mercy was clean gone, and his promise fail; yet so far did his fears in this hurry carry him aside; but at last you have

him acknowledging his folly, ver. 10, And I said, This is my infirmity.' This I may thank thee for, O my unbelief, thou enemy of God and my soul: thou wilt be puzzling me with needless fears, and make me think and speak so unworthily of my God. This proved there was faith at the bottom of his unbelief.

Secondly, The doubtings of a sincere believer are accompanied with ardent desires after those things which it most calls in question and doubts of. The weak believer, he questions whether God loves him or no, but he desires it more than life; and this is the language of a gracious soul, Psa. Ixiii. 3: Thy lovingkindness is better than life. He doubts whether Christ be his; yet if you should ask him what value he sets upon Christ, and what he would give for Christ, he can tell you, and that truly, that no price should be too great if he were to be bought: no condition that God offers Christ upon appears to him hard, but all easy and cheap. And this is the judgment which only the believing soul can have of Christ. Unto you therefore which believe he is precious,' 1 Pet. ii. 7. In a word, he doubts whether he be truly holy or only counterfeit, but his soul pants and thirsts after those graces most which he can see least: he to him should be the more welcome messenger, that brings him the news of a broken heart, than another that tells him of a whole crown and kingdom fallen to him. He disputes every duty and action he doth, whether it be according to the rule of the word; and yet he passionately desires that he could walk without one wry step from it; and doth not quarrel with the word because it is so strict, but with his heart, because it is so loose; and how great a testimony these give of a gracious frame of heart, see Psalm cxix. 20, 140, where David brings these as the evidence of his grace. Canst thou, therefore, poor soul, let out thy heart strongly after Christ and his graces, while thou dost not see thy interest in either? Be of good cheer, thou art not so great a stranger with these as thou thinkest thyself; these strong desires are the consequent of some taste thou hast had of them already; and these doubts may proceed, not from an absolute want, as if thou wert wholly destitute of them, but the violence of thy desires, which are not satisfied with what thou hast. It is very ordinary for excessive love to beget excessive fears, and those groundless. The wife, because she loves her husband dearly, fears when he is abroad she shall never see him more; one while she thinks he is sick, another while killed, and thus her love torments her without any just cause, when her husband is all the while well, and on his way home. A jewel of great price, or ring that we highly value, if but laid out of sight, the extreme estimate we set on them makes us presently think them lost. It is the nature of passions in this our imperfect state, when strong and violent, to disturb our reason, and hide things from our eye, which else were easy to be seen. Thus many poor doubting souls are looking and hunting to find that faith which they have already in their bosoms, being hid from them merely by the vehemence of their desire of it, and fear they should be cheated with a false one for a true; as the damsel opened not the door for gladness to Peter, Acts xii. 14. Her joy made her forget what she did; so the high value the poor doubting Christian sets on faith, together with an excess of longing after it, suffers him not to entertain so high an opinion of himself as to think he at present hath that jewel in his bosom which he so infinitely prizeth.

Thirdly, The doubtings of a truly believing soul make him more inquisitive how he may get what he sometimes fears he hath not. Many sad thoughts pass to and fro in his soul, whether Christ be his or no, whether he may lay claim to the promise or no; and these cause such a commotion in his spirit, that he cannot rest till he come to some resolution in his own thoughts from the word concerning this great case; therefore as Ahasuerus, when he could not sleep, called for the records and chronicles of his kingdom, so the doubting soul betakes himself to the records of heaven, the word of God in the Scripture, and one while he is reading there, another while looking into his own heart, if he can find there anything that answers the characters of Scripture-faith, as the face in the glass doth the face of man. David, Psa. lxxvii., when he was at a loss what to think of himself, and many doubts did clog his faith, insomuch that the thinking of God increased his trouble, he did not sit down and let the ship drive, as we say, not regarding whether God loved him or no, but ' communes with his own heart, and his spirit makes diligent search:' thus it is

with every sincere soul under doubtings; he dares no more sit down contented in that unresolved condition, than one who thinks he smells fire in his house dares settle himself to sleep till he hath looked in every room and corner, and satisfied himself that all is safe, lest he should be waked with the fire about his ears in the night; and the poor doubting soul much more afraid, lest it should wake with hell-fire about it; whereas a soul in a state and under the power of unbelief, is secure and careless. The old world did not believe the threatening of the flood, and they spent no thoughts about the matter; it is at their doors and windows before they had used any means how to escape it.

Fourthly, In the midst of the true believer's doubtings, there is a leaning of his heart on Christ, and a secret purpose still to cleave to him. At the same time that Peter's feet were sinking into the waters, he was lifting up a prayer to Christ, and this proved the truth of his faith, as the other its weakness. So Jonah, he had many fears, and sometimes so predominant, that as bad humours settle into a sore, so they gathered into a hasty unbelieving conclusion; yet then his faith had some little secret hold on God, Jonah ii. 4: 'Then I said, I am cast out of thy sight, yet I will look again toward thy holy temple.' And verse 7: When my soul fainted within me, I remembered the Lord." Holy David, also, though he could not rid his soul of all those fears which got into it through his weak faith, as water into a leaking ship, yet he hath his hand at the pump, and takes up a firm resolution against them, Psa. lvi. 3: 'At what time I am afraid, I will trust in thee.' The doubting Christian sinks, but as a traveller in a slough, where the bottom is firm, and so recovers himself; but the unbeliever sinks in his fears as a man in a quicksand, lower and lower, till he be swallowed up into despair. The weak Christian's doubting is like the wavering of a ship at anchor; he is moved, yet not removed from his hold on Christ; but the unbeliever's, like the wavering of a wave, which having nothing to stay it, it is wholly at the mercy of the wind, James i. 6: 'Let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed.'

Object. Thirdly, O but, saith another, I fear mine is a presumptuous faith, and if so, to be sure it cannot be right. Ans. For the removal of this objection, I shall lay down three characters of a presumptuous faith.

First, A presumptuous faith, it is an easy faith; it hath no enemy of Satan, or our own corrupt hearts to oppose it, and so, like a stinking weed, shoots up and grows rank on a sudden. The devil never hath a sinner surer, than when dreaming in this fool's paradise, and walking in his sleep, amidst his vain phantastical hopes of Christ and salvation. And therefore he is so far from waking him, that he draws the curtains close about him, that no light nor noise in his conscience may break his rest. Did you ever know the thief call him up in the night, whom he meant to rob and kill? No, sleep is his advantage. But true faith he is a sworn enemy against; he persecutes it in the very cradle, as Herod did Christ in the manger; he pours a flood of wrath after it, as soon as it betrays its own birth, by crying and lamenting after the Lord. If thy faith be legitimate, Naphtali may be its name; and thou mayest say, With great wrestlings have I wrestled' with Satan and my own base heart, and at last have prevailed. You know the answer that Rebecca had, when she inquired of God about the scuffle and striving of the children in her womb. Two nations, God told her, were in her womb. If thou canst find the like strife in thy soul, thou mayest comfort thyself, that it is from two contrary principles, faith and unbelief, which are lusting one against another; and thy unbelief which is the elder, (however now it strives for the mastery,) shall serve faith the younger.

Secondly, Presumptuous faith is lame of one hand; it hath a hand to receive pardon and heaven from God, but no hand to give up itself to God: true faith hath the use of both her hands. My beloved is mine,' there the soul takes Christ; and I am his,' there she surrenders herself to the use and service of Christ. Now didst thou ever pass over thyself freely to Christ? I know none but will profess they do this. But the presumptuous soul, like Ananias, lies to the Holy Ghost, by keeping back part, yea, the chief part of that he promised to lay at Christ's feet. This lust he sends out of the way, when he should deliver up to justice; and that creature-enjoyment he twines about, and cannot persuade his heart to trust God with the disposure of it, but cries out when the

it