CHAP. I. The worth or excellency of every thing is according to its usefulness. Hab. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38. considered, and their mean­ing enquired into, how places of the Old Testament are cited in the new. The Life of every true Believer is an everlasting life, what living by Faith doth import.

THe nature of Faith I have al­ready endeavoured to explain in a small Treatise formerly publi­shed. I have now taken in hand [Page 2] to shew the use of it, for it is this wherein every thing attains its per­fection; and as habits are said to be perfected in their acts, for which they are: so faith may (in a good sense) be said to be perfected in works, because of the universal in­fluence that it hath into the whole course of our lives; and for this cause it is called Pretious Faith, 2 Pet. 1.1. the value of every thing being answerable to the usefulness of it. For divers Ages before the time of Socrates, most men were led by Fancy rather than Reason: As a Learned man hath observed ( Ca­saubon of Enthusiasme, p. 4.) and the only happiness of those Ages was to be exempted from Contro­versies, for there must needs be a good agreement, where no reason is used to examine or disprove: b [...] Socrates taught them the use of rea­son, by organizing (as one expresse [...] it) and, as it were, ensouling the [Page 3] body of Philosophy, reducing the Principles thereof to such order, as they might be useful and practica­ble; for which he was judged by the Oracle to be the wisest of men; but here is a point of higher wis­dome; the Spirit of God in the ho­ly Scriptures hath taught us the use of Faith, whereby we live a life as far excelling the life of Reason, as the life of Reason excels the life of Sense; and how much faith doth conduce to this life we shall under­stand, by a due weighing those pla­ces of Scripture where the Just are said to live by Faith: And the se­veral cases wherein the Holy Ghost uses this expression: We first meet with it, Hab. 4.2. where some refer Faith to the subject, reading the words, The Just by Faith shall live: others to the predicate, according to the ordinary reading, and this indeed seems more genuine, how­ever if we should take the first [Page 4] reading, the sence will not differ. There had been little question made about the meaning of this place, but that the Apostle, Rom. 1.17. and Gal. 3.11. seems to apply it to another end, than was inten­ded by the Prophet: making use thereof to prove justification by Faith without the Works of the Law. Some suppose the Prophet intends this chiefly of Justification, and not of any deliverance from the Chaldeans, inserting it as a Di­gression not properly belonging to the Argument in hand: it being the manner of the Prophets, upon occasion of particular deliverances more remarkable than ordinary, either related, or foretold; to rise higher, and proceed further, to that more general deliverance of man­kind, and spiritual restauration and enlargement of the Church by Je­sus Christ. (see Gataker on Isa. 11.1.) others think he speaks chiefly [Page 5] of the deliverance of the Jews from the Chaldeans, and that till it was accomplished they should sup­port themselves by Faith, and than the Apostle might notwithstanding apply it to the business of Justifica­tion, because these temporal deli­verances were types of spiritual, and it is the same Faith whereby we trust God both for spiritual and temporal mercies; and if faith in God for temporal deliverances be so acceptable to him, then also will faith in him for everlasting salvation be as pleasing in his sight. So Me­strezat on Heb. 10.38. Others judge that the Prophet speaks in a more large and comprehensive sence, un­derstanding thereby whatsoever may be comprehended under life; and indeed whatever was the mean­ing of the Prophet in that place, the word may be extended to such a latitude of signification, as is evi­dent from the use which the Apostle [Page 6] makes of it in the New Testament, for it is plain that the Apostles did not only multiply inferences from particular places of the Old Testa­ment, and apply one place to diffe­rent purposes (as we may see 1 Cor. 10.26, 28.) but they altered pla­ces which they cited; the former they might do as men endued with reason, whose work it is to multiply conclusions from a few Principles; the Law of Nature, and the whole body of moral Philosophy (as some think) being hereby made up of a few common Notions: The latter they might do as Apostles inspired by the Holy Ghost: so that they might not only cite Scripture, but make and interpret Scripture, wherefore sometimes they give not the words, but the sence of the Prophets. What the Prophet calls his glory, Psal. 16.9. the Apostle calls tongue, Acts 2.26. What the Prophet calls opening the ear, [Page 7] Psal. 40.6. the Apostle interprets preparing a body, Heb. 10.5. So likewise, compare Hab. 2.4. with Heb. 10.38. Sometimes they leave out something which is not to the present purpose; compare Deu. 24.1. with Mat. 5.31. and Deut. 25.5. with Mat. 22.24. Sometimes there is an addition of something for il­lustration; compare Deut. 6.13. with Mat. 4.10. Sometimes some small mutations: See more of this in Tarnovins on Amos 5.27. In these places, Rom. 1.17. and Gal. 3.11. it is evident the Apostle speaks of Ju­stification. Gal. 2.20. (where he doth not in formal words indeed quote the place, but hath clear re­ference to it) he speaks of Sanctifi­cation; and Heb. 10.38. he speaks of Christians supporting, and com­forting themselves by faith in trials and afflictions, till the time appoin­ted for their deliverance; which seems also to be the chief intent of [Page 8] the Prophet Habakkuk, and all these are comprehended in the word Life; for all men are by na­ture dead in Law, that is, bound over to eternal death, condemned already, Joh. 3.18. some under­stand the threatning thus, Gen. 2.17. Now in Justification this sentence is repealed, and man is invested with a new right to everlasting life, wherefore it is called, Justification to life, Rom. 5.18. and we need not distinguish this from everlasting life, for the life which a Beleever is restored to, is an everlasting life, Joh. 3.36. and 5.24. Though the Acts of this life may be for a time obstructed, yet it can never be wholly extinguished, as Mr. Hales hath determined in his Remains, p. 108. whose judgement (it may be) will be more regarded by some than the judgement of many other learned men who have fully proved it. And Sanctification is ordinarily [Page 9] understood by life. Ephes. 2.1. speaks of initial Sanctification or Regene­ration, and Eph. 4.18. the Gentiles before faith are said to be alienated from the life of God; by this life we are alive to God, fitted for communion with him, as we are by Reason made capable of converse with men, Rom. 6.11. but yet fur­ther, by life we are not to under­stand life simply and nakedly in ab­stracto, but an happy comfortable life; Vivere non est vita sed valere, a sickly life is not worthy the name of life, so a disconsolate life is the sha­dow of death, Psal. 23.4. Yea, Paul, by reason of his afflictions, saith, he was in deaths oft, 2 Cor. 11.23. So our Saviour saith, Luk. 12.15. A mans life consisteth not in the abundance of the things which he possesseth, that is, they do not make a mans life comfortable. So saith the Apostle, 1 Thes. 3.8. Now we live if you stand fast in the Lord, so [Page 10] he might have done if they had not stood fast; but he means, this would be a reviving, or a great com­fort to him, to see their stedfastness and perseverance, as he expresseth himself more fully, 1 Thes. 2.19. A Beleever may not only make a shift to get to heaven by Faith, but may maintain himself comfortably in an evil World. So that to live by Faith imports thus much, We are by faith not only acquitted from the guilt of sin, and entitled to everlasting life: but are enabled to hold on chearfully, and comfortably in an holy course, notwith­standing all temptations and troubles which we meet with in this evil world. Neither let any think that hereby too much is ascribed to Faith, since Christ is our life, Joh. 11.25. Chap. 14.6. Col. 3.4. for though we speak herein somewhat improperly, or Metonymically: yet it is according to the ordinary manner of speech; for when we say, A man lives by his la­bour, [Page 11] or by his wits, every body un­derstands it of what he gets by these: So to live by faith, is to live by what we have coming in by faith, either morally, or by reall com­munication.

CHAP. II. Of our Union with Christ, what it is not, viz. Essential, Personal, Cor­poreal, a meer Union of affections: Joh. 17.21. and Gal. 2.20. vindi­cated: the effects of this Union shewed by divers similitudes; how this Union is by Faith; of the legal Union betwixt Christ and the Elect before Faith, by some asserted; the relation betwixt Christ and his Elect as the necessary foundation of his satisfaction.

IT being so that Christ is the ori­ginal and fountain of a Beleevers [Page 12] life, I must begin the proof of what I have taken in hand to clear, with the Union which is betwixt Christ and beleevers, this being the founda­tion of our Communion with him. Joh. 14.20. our Saviour tells his Disciples, that after his Resurrecti­on, when they should receive a more full measure of the Spirit, they should know two great myste­ries, his Union with the Father, and his Union with them, whereby they did, as it were, mutually pos­sess each other; of this Union we read further, Joh. 17.21, 23. 1 Cor. 12.12.

Now, if any ask me what this Union is, I must tell them, I know not; Christianus ad multa respon­dere potest Ignoro, saith Austin, If I should say, it is a mystical uni­on, I do in effect say, it is such an Union as I do not understand, Eph. 5.32. yet as they say, we may know God per viam remotionis vel [Page 13] negationis, & per viam causalitatis: So I may tell you what this Union is not, and what the effects of it are.

1. It is not an essential Union, as some have boldly affirmed; for this would infer an equality of power, holiness, wisdom, &c. that is, make the creature not only perfect, in holiness, but omnipotent, omni­scient; the infiniteness and perfection of all excellencies being of the Essence of the Godhead.

And for that place, John 17.21. it is forced to serve two Hypotheses. Some thence deny the Deity of Christ, because it is but such an Union that is between the Father and the Son, as is betwixt Christ and believers. Others would thence infer an essential Union betwixt Christ and Believers, because it is such an Union as is betwixt the Father and the Son. But the place will serve neither of their purposes, signifying, as Matt. 5.48. only some [Page 14] kinde of similitude, no equality, as Glassius hath fully proved, Gram. sacr. 501. &c.

2. This Union is not a personal Union, as some strangely speak, (see W. Dell. on Gal. 2.20.) The whole process of the last Judgment (as set down Matth. 25.31, &c.) fully proves, that Christ and Believers remain distinct persons, and that place, Gal. 2.20. is not to be understood literally, for then there were a plain contradiction in it. But Christ is said to live in us, because he makes us live, as will appear by comparing Rom. 8.15. with Galat. 4.6. in one place the spirit is said to cry, in another place to make us cry. Nos clamamus, sed ille clamaredictus est, qui facit ut nos cla­memus, saith Austin de correp. & Grat. c. 15. And the Apostle speaks in that place, as in 1 Cor. 15.10. but as one afraid of seeming to assume to himself, and derogate [Page 15] from the Grace of Jesus Christ.

3. It is not a corporeal Union, as the Papists would prove from John 6.56. that place is interpreted literally, only to serve their hypothesis of transubstantiation.

4. It is not a meer Union of affections, such as was in the primitive Christians, Acts 4.32. or in the ten Kings, Rev. 17.13. though there is such an union of affections, 1 Cor. 6.17. Phil. 2.5. yet this is but the effect of a nearer Union, which (though we fully understand not its nature) is set forth to us by several similitudes, as of a vine and its branches, John 15.1. &c. Of an head and members, 1 Cor. 12.11. Of an husband and wife, Eph. 5.32. all which shew the effects of this union, denoting the influence of divine power and vertue, which believers have from Jesus Christ: the sympathy that he hath with them: their subjection to his [Page 16] guidance, and direction: the pro­tection which they have, and freedome from the Law by Jesus Christ: as a woman under the covert of her husband: But of these things in their place.

I now come to shew how this Union is made up by Faith; which I prove,

First, from 2 Cor. 13.5. where being in the Faith, and Christ being in them, are made indifferently a proof of Christ speaking in the A­postles, Of the sense and contexture of that place, See the Animadversions of Sr. Norton Knatchbull.

2. Christ dwells in the heart by faith, Ephes. 3.17. he stands and knocks, and Faith is the opening to him, Rev. 3.20. when Lydia believed her heart was opened.

3. By Faith we are espoused to Jesus Christ, 2 Cor. 11.2. As the marriage Union is made by the consent of both parties, so is this [Page 17] Union betwixt Christ and the soul; Christ hath given his consent by the offer and promise of the Gospel, and the soul consents, when by faith it accepts this offer, and layes hold on this Promise.

4. By faith we are made the sons of God, John 1.12. Gal. 3.26. and consequently Partakers of the spirit, Gal. 4.6. Some indeed speak of an Union betwixt Christ and the elect before Faith, by his Incarnation, which they call a legal Union, or a stipulatory Union, such as is betwixt a Debtor and his Surety, which they make necessary to his satisfaction, since, as they say, unitas praestantis est fundamentum proprietatis ad officium praestitum: others again load this with dreadfull conse­quences, making it the foundation of Antinomianisme, the ruine of Christian Religion, leaving no room for Remission of sinnes. I dare not peremptorily define in such a case, [Page 18] yet it seems to me at present, that there must be some relation betwixt Christ & his elect, whereby his satis­faction becomes available for them, & whereby he may obtain for them spiritual blessings wherwith they are blest in him, Eph. 1.3. amongst which faith is to be certainly reckoned. But the forementioned consequences of the former Doctrine, (as understood by them that maintain it) I cannot so clearly apprehend. If we have recourse to the civil Law for the proof of them, which tells us, that every obligation is taken away by the payment of the debt; that tells us also, that vicarius paena corporalis cannot properly pay the debt: for in such a case, that holds, dum alius solvit, aliud etiam solvitur. And if it be said, it is the same in sens [...] civili, though not in sensu physico; I answer, in strictness noxa sequitur caput, and aliud pro alio invito creditori, solvi non potest, Myn singer, [Page 19] in lib. 3. Institut. Tit. 30. so that God did, in dispensing with the person, uti suo jure, and by an act of supream Dominion substitute Christ in our stead; wherefore it was free for him to appoint himself upon what termes the Obligation should be taken away: and here was room enough left for Remission. I will but refer to Grotius, de satisfac. c. 6. where he sets down what the true notion of remission is, and shews that there is properly Remission, where an act of the rector or Creditor doth inter­vene, to make a solution valid: ante­cedently to which act, such a solution may be admitted or refused: and that such an act doth here intervene is evident, which seems to be a dispensation, unless we will under­stand interpretation in as large a sense as Suarez, l. 6. de legibus, cap. 1. S. 3. And further, Grotius doth in the same place yield, that solution ejusdem doth not ipso facto liberare: unless [Page 20] it be with this intention, ut reus liberetur. So that whatever Christ paid, it might be that the sinner might be freed, at such a time, or on such termes as should be agreed on between the Father and the Son. Whereas some say, what Christ did or suffer'd, was as a Mediator, this will not prove, that he was not sponsor: the same person may be Mediator and Surety, as the learned Parker hath proved by the examples of Judah, Gen. 43.8, 9. and Paul, Philem. 9.18. de descensu, lib. 3. Sec. 95. We should as carefully avoid Socinianism in this case, as Antino­mianism. Aquinas, p. 3. quaest. 49. Art. 1. c. goeth as far as any man, for he saith plainly, that the Redemption of Christ becomes available to the Remission of our sinnes, as he is our head, and we his members, as the hand may do something to satisfie for the fault which hath been committed by [Page 21] the foot: because actiones sunt sup­positorum. I have sometime won­dered, how this place of Aquinas escaped Mr. Wottons censure, ( de Reconciliatione, P. 1. l. 2. cap. 10. N. 3. & cap. 16. N. 9. where he cites it) considering how he disputes P. 2. L. 1. C. 16. &c. But to leave this digression; Whatever the Relation was betwixt Christ and his Elect, as the foundation of his Satisfaction, yet that which accord­ing to Scripture may most properly be called our Union with him, is not before we believe, when we become actual partakers of the benefits of his death, as will more fully appear in the following Chapter.

CHAP. III. We are justified by Faith, not before faith. Why such as are justified are afflicted, and their happiness deferred? How faith justifies? How imputed for righteousness? Sanctification our formal happiness. The fruit of the spirit, received by faith; yet in the Ordinances. John 7, 38, 39. Hos. 14.6. Psal. 92.13. expounded.

HAving thus laid the foundation, I will now proceed to shew you, what Communion a Believer hath with Jesus Christ, by vertue of this Union: and

First, They partake of the Righteousness of Christ, and so are freed from the sentence of death, which before they lay under. The Scripture abounds with the proof of [Page 23] this, Acts 10.43. cap. 13.39. and, whatever attempts have been made upon these places to disable them for the proof of Justification by Faith, yet that place of the Apostle, Galat. 2.16. is beyond all exception, Knowing, saith he, that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ: they believed to the end they might be justified: now the end is not before the means, unless in intention. As for those who have so earnestly contended for Justification before Faith, they seem to do it out of a good intent, lest we should derogate from the Merit of Christ, the justice of God, or the comfort of the Saints. But they are afraid, where no fear is: for yielding the certainty of Gods Election, and the efficacy of Christs death, whereby the [Page 24] Salvation of the Elect becomes sure in it self, certitudine objectivâ, yea supposing the greatest redun­dancy of merit in the sufferings of Christ, all this doth not amount to justification. And I would desire those who labour so earnestly in this business, to consider these few things;

1. The Elect are kept long out of heaven after the satisfaction made by Jesus Christ.

2. They lie under many evils while they are in this world: these things sense will not suffer us to deny.

3. It is equally injust, to inflict upon any what is not due to them, and to detain from them what is their due: and whether is it harder to say, that we are not justified till we believe, notwithstanding the satisfaction which Christ hath made for us? or that we are justified, and yet left under the power of Satan, [Page 25] the curse of the Law, dead in trespasses and sinnes? wherefore they take not a right course to vindicate the justice of God: but the matter seems to be thus, what­ever the purpose of God towards sinners hath been, and whatever intrinsick value may be in the obedience of Jesus Christ, yet his merit was not absolute, but founded upon an act of Grace, God conde­scending to accept of the satisfaction of our Surety, where he might have required the Debt of us: wherefore it was free for him to appoint, upon what termes, and at what time, these for whom Christ died should be made partakers of the benefit of his death, and under what discipline they should be exercised till they partake thereof, especially seeing the condition he requires of them, derogates nothing from his Grace, being his own gift, having such an aptitude in it self, for that to which [Page 26] it is appointed, and not contributing the least mite to the satisfaction for our sin, and when the deferring of our happiness, and the afflictions we suffer in the mean time, are both for our advantage, and work together for our good, Rom. 8.28. 2 Cor. 4.17. For the Question about the interest of Faith in our justification, whether it justifie as an instrument, or as a condition, I think it deserves not half the words that have been used about it, they are both of them School-termes, and not found in the Scripture, and should not therefore disturb the peace of the Church, especially seeing both parties at variance are agreed in the thing, but not in the formal notion, under which they do conceive of it; and I think both sides are so far agreed, that Faith may be called an instru­ment, allowing much impropriety of speech, and that it may be called a condition, while we thereby do not [Page 27] suppose any such thing as merit. As guilt doth immediately result from the act of sin, by vertue of the threatning, so doth righteousness from faith by vertue of the promise, as the Law is the strength of sin, whereby it bindes over the sinner to punishment, 1 Cor. 15.56. So the Gospel is the strength of faith, by vertue of which the sinner is acquitted. Yet I would not be understood, as if I ascribed the same causality to faith in justifica­tion, as to sin in condemnation. And where Faith is said to be counted or imputed for righte­ousness, we need not thereby understand that we are justified for our faith, or that it is the matter of our justification, but our faith is reckoned or imputed to us, that is, God doth reckon us believers, and deal with us as such, that is, justifie us according to his own gracious appointment in the Gospel.

[Page 28]For so that is said to be imputed to us, which is really inherent in us, as sin is said to be imputed to a person when he is reckoned or accounted a sinner, and dealt with as a sinner, 2 Sam. 19.19. But now our justification is but in order to our sanctification, for hereby we live to God, and converse with him. This is our formal happiness, I mean Sanctification taken passively, and in actu secundo, and according to the degree thereof is the degree of our happiness. When we shall know God perfectly, we shall love him perfectly, and then our joy and happiness shall be perfected, And if we could suppose a man to be justified and not sanctified, it would be, but as if a man should have his debt paid, and be left in prison. Its true, such an one might be exempted from the punishment of sense, and so, in as good a condition as a beast; but it would [Page 29] not exempt him from the punish­ment of losse. Justification qualifies us for heaven morally, but Sanctifi­cation naturally. A fool may have a right to an estate, if he be lawfully begotten, but he cannot enjoy it without the use of reason: So if we should be supposed to have a right to happiness by justification, we could not enjoy it without sanctification. Therefore they speak ignorantly, who so much cry up Justification, and speak so slightly of Sanctification. Christ blesseth us in turning us away from our iniquities, Acts 3.26. Now the Author hereof is the Holy Ghost, who is the quickening Spirit, Joh. 6.63. the spirit of life, Rom. 8.2. in him, we live and move spiritually. As he divides his gifts to every one as he pleaseth, so likewise his graces: they are his fruits, Galat. 5.22. the constant being of our Graces de­pending upon his perpetual in [Page 30] dwelling, John 14.16. the liveliness thereof, and our comfort, on his arbitrary influence, which he gives out, or withholds at his pleasure, Psal. 51.11. This is as the dew, Hos. 14.5. which descends insen­sibly, John 14.17. the dew sweetly refreshes, Prov. 19.12. so doth the Spirit, John 14.16. the dew makes fruitfull, Gen. 27.39. so the Spirit makes us grow as the Li [...]ies for fruitfulness, fragrancy, beauty: like the Cedars for duration, and firm rooting; which — quantum vertico ad auras aetherias, tantum radice ad tartara tendunt: vide Rivet in locum.

Now it is by Faith that we receive the Spirit, John 7.38, 39. it is by the Spirit indeed that we are inabled to believe, Fai [...]h being reckoned among the fruits of it, Gal. 5.22. but then we receive greater measures of the spirit by faith. Put water into a pump, and [Page 31] you may bring up more, while there is any in the well: So let the Spirit be put within us, whereby we may believe, Ezek. 36.27. and Faith will continually draw further degrees from the fountain: It is as the attractive power, or magnetical vertue in plants, whereby they suck juice and moisture from the root, which makes them thrive and prosper. And for the more full clearing hereof, I will shew you how Faith doth improve all those Ordinances, which are the breasts of consolation, from whence the chi [...]dren of God do suck, and are satisfied with the blessings of the Gospel, Isa. 66.11. Those that are planted in the house of the Lord, shall flourish in the courts of our God, Psal. 92.13. It is in the Church that the Ordinances of God are dispensed. Neither yet do all flourish that are there, but such as are planted there. You may see [Page 32] many dead sticks and boughs in a Garden, which are only for the support and defence of some choice plants or flowers: so there are many amongst believers that make the same common profession with them, which are but for their defence and security. If there were none that professed Religion, but such as are found and sincere believers, how soon would they become a prey to Adversaries. But they are those that are planted or ingrafted, that bear fruit, John 15.4. Now there are three Ordinances whereby a Christians spiritual life is maintained, and which do all become effectual thereto by faith, and these are Prayer, hearing the Word, and the Lords Supper. Indeed though Baptisme is ordinarily ad­ministred, when persons are not capable of exercising Faith, yet there is some use to be made of it: But I shall not treat [Page 33] distinctly of it here, but leave the Reader to infer by propor­tion from what is said of the Lords Supper, how it is to be improved, there being much said about it, in a few words, in the larger Catechisme of the late Assembly, and there being a Treatise written of it by Master Simon Ford.

CHAP. IV. The use of Prayer, though we pray by the Spirit, yet we are to pray for the Spirit, Mat. 7.11. and Luk. 11.13. compared; an unbeleever cannot pray acceptably, nor in the name of Christ, yet is not therefore discharged of his duty; by faith we pray with re­verence, boldness, importunity, Mat. 15.22, &c. explained; by Faith we wait for a return of Prayer; helps to Faith in Prayer, Psa. 9.10. 2 Pet. 1.4. Isa. 30.18. illustrated▪ what Faith is required in Prayer, or what it is to pray in Faith, Jam. 1.6, &c. opened; the ends of Prayer.

PRayer is as the Merchants Ship, it fetches in all a Christi­ans store, even temporal blessings, if they be really blessings, are brought in by Prayer; indeed, [Page 35] sometimes men have them without asking, but they had better aske them without having: for it is by Prayer that they are sanctified to us, 1 Tim. 4.5. And we are to pray, not that we may incline God to give, but because he is enclined and hath promised to give, 2 Sam. 7.27. And though we pray by the Spirit, Rom. 8.15, 27. yet we must pray also for the Spirit, Luk. 11.13. He is given to us as a Spirit of Supplication, and thereby we obtain him to work effectually in us to all those ends and purposes for which Christ sent him into the World, to be Vicari­us Domini, as Tertullian calls him, De velandis virgin, Cap. 1. To sup­ply his absence while he is gone to appear in heaven for us. The words of Christ are variously related, by Luke and Matthew. Luke relates them, How much more shall your hea­venly Father give the holy Spirit to them that aske him. Matthew, How [Page 36] much more shall your Father which is in heaven give good things to them that aske him, Mat. 7.11. Of the Evangelists citing the words of our Saviour, we may make the same judgment which was made, Chap. 1. of the Apostles citing the words of the Prophets. If the words of Christ were as they are related by Matthew, then Luke makes a parti­cular inference from a general, or at least from an indefinite promise. If God will give good things to those that ask him, surely he will give his Spirit, else we may say as Abraham, Gen. 15.2. Lord God what wilt thou give me? Nothing can be good to us without the Spi­rit; if those which Luke sets down were Christs words, then Matthew doth make the Spirit to be all good things in effect; the promise of the Spirit being the great Promise un­der the Gospel, as the Promise of the Messiah was under the Law: [Page 37] and the Spirit being all in all, in re­spect of Application, as Christ is all in all, in respect of impetration, Col. 3.11. Or else he doth from the promise of the Spirit infer, That God would give all good things, as Christ argues, Mat. 6.33. and the Apostle, Rom. 8.32. He that gives the greater will not deny the less.

Now, we can do nothing in Prayer without Faith, which must qualifie us for it both habitually and actually.

First, Habitually, for without Faith it is impossible to please God. Heb. 11.6. It must be the effectual fer­vent prayer of a righteous man that availes, Jam. 5.16. for such a man only can pray in the name of Christ; If a man should come to desire a favour of you in the name or for the sake of such a friend whom you much respect, and whose name will prevail much with you, would you [Page 38] not aske him presently, What re­lation he hath to such a man that he useth his name? So many come to God in the name of Jesus Christ, And God may say to them, and Why in the name of Christ? What are you to Christ? Or, What rela­tion have you to him? Or, suppose, in the former case, your friend, whose name another makes use of, should be near you at such a time, and you go to him, and aske him if he know that man that makes use of his name, and he should tell you, he is one that he hath nothing to do with, one that hath done him much injury, and from whom he never received the least respect or civili­ty; What answer might such a Pe­titioner expect? So let us suppose our selves to hear God asking Jesus Christ, when an Unbeleever comes to pray in his name, if he belong to him, or have any thing to do with him: and Christ answering, That [Page 39] he hath nothing to do with him, and is one that despises his authority, and contemns his grace, and re­proacheth his name, and makes light of him; What can we think it would availe such an one to pray in the name of Christ? Yet an Un­beleevers incapacity of praying ac­ceptably doth not give him a dis­charge from his duty, for if wicked men were bound to do nothing but what they can do as they ought, they should have no sins of omissi­on; but however I should in Thesi say it is the duty of an Unbeliever to pray, yet in hypothesi if such an one should come to aske mine ad­vice, I would deal with him as with one who hath an erring conscience, I would not advise him to do any thing against his conscience, or to do his duty persisting in his errour, but rather to lay aside his errour, by rightly informing his conscience, that so he might do that which is [Page 40] lawful in a lawful manner.

So I would not advise such an one to pray, persisting in his unbelief; but to believe, that so he might pray acceptably. It is true, God doth somtimes out of the exupe­rance of his bounty hear wicked men, 1 Kings 21.29. 2 Kings 13.4. But though he bestows com­mon favours on good and bad, yet it is upon the righteous (who are so by Faith) that he bestows them with a special love, Psal. 146.8.

But Secondly, Faith qualifieth us actually for prayer.

1. As it disposeth us to an holy awe and reverence of God. He that will serve God acceptably, must serve him with reverence and godly fear. Heb. 12.28. God disdains such servi­ces as men would be ashamed to of­fer to their Prince, Mal. 1.8. And it is more tolerable to erre by super­stition in the Worship of God, than on the other hand, by rude­ness [Page 41] and prophaneness. Now Faith sets the soul as under the eye of God, sees him (who to sense) is invisible, Heb. 11.27. It being the evidence of things not seen. So that by Faith the soul doth as really ap­prehend God present, as if he were incarnat [...], or had assumed an hu­mane shape; and there is nothing more effectual to beget in the soul a due reverence of God, since the presence of Angels in our Assem­blies requires such a decorum in the exercises which we there perform, 1 Cor. 11.10.

2. By Faith we come boldly to God in prayer, though Faith pre­vent rudeness, yet it comes with an holy boldness, Ephes. 3.12. it is by Faith, as the Apostle there shews, that we have access with confi­dence; the word [...], there used, signifies freedom of speech, when a man speaks his whole mind freely, when a man can come [Page 42] boldly to God and challenge his Promise, urge upon him, as Austin saies of his Mother Monica, his own hand-writing, as David doth, Psal. 119.49. Remember thy word unto thy servant, upon which thou hast caused me to hope; and Psal. 143.1. he challenges God in his faithful­ness and righteousness to answer him, though he dare not deal with God upon terms of strict justice, as he shews, vers. 2. yet he pleads that iustice which is founded upon his mercy, and his promise made thereby.

3. Faith encourages the soul to perseverance and importunity in Prayer; there is an holy impu­dence to be used in Prayer, so the word [...], used Luk. 11.8. doth properly import; a clear instance of this we have in that wo­man, Mat. 15.22. She comes to Christ, and propounds her case to him, and at first he gives her no [Page 43] answer. Sometimes a Beleever may pray and have no audience, Psalm. 22.2. yet Christs silence would not make her silent, but she cries after him, ver. 23. It seems the Disciples were weary of her im­portunity, and Austin, by compa­ring this place with Mar. 7.24. ob­serves, that she followed Christ from one place to another, though he endeavoured to avoid her; then Christ doth in effect give her a flat denial, signifying to her, that she was none of those to whom he was sent, for the time of the full cal­ling of the Gentiles was nor yet come. So God doth sometimes deny the prayers of his People, as he tels them plainly, Judg. 10.13. He would deliver them no more; yet neither delaies nor denial would beat her off, but she still continues her suit; then Christ gives her a very rough answer: doth in effect call her a dog, ver. 26. Sometimes God seems [Page 44] to be angry even against the prayer of his People, Psal. 80.4. The more they pray, the more their affliction en­creaseth, and things seem to grow worse and worse with them; but yet she is not discouraged hereby, but retorts Christs words upon himself, arguing from thence a­gainst him, If she were a dog, yet there was something due to her as a dog: the dogs eating of the crumbs which fal [...] from their Masters table [...] as David seems to retort such an argument upon God, Psal. 25.11. making that which might seem to make his sin less capable of Par­don, an argument to prevail with God for the pardon of them; the greater they were the more need he had of pardon, and the more glory God would have in the par­don of them; this is an excellent point of skill in prayer, yea, not only in wrestling with God, but in wrestling with Satan.

[Page 45]Now observe Christs answer to this woman, O woman great is thy faith, be it unto thee even as thou wilt.

Here is first, Christs testimony concerning her, her faith was great, he imputes her importunity and perseverance to her faith.

2. Here is Christs grant to her, even what she would; by which Christ shews how pleasing such importunity is to him, and what a grateful violence, as Tertul­lian calls it, Apol. c. 39. is thereby offered to him. The same impor­tunity we may observe in Jacob, Gen. 32.24. and in Moses, Exod. 32.10. and the like success thereof in them both.

Fourthly, Faith waits for the an­swer of Prayer, as David when he had directed his Prayer to God, looked up, Psal. 5.3. as one that having put in a Petition, waits to see what answer he shall have, or [Page 46] what becomes of it. A surly beggar loses many Almes because be will not wait; like that wicked King, 2 Kings 6.33. This was the frequent sin of the Jews, who, impatient of delayes, were wont to betake themselves to forraign aid, Isa. 30.1, &c. 31.1, &c. Hos. 12.1. though God had told them, that in quietness and confidence should be their strength, Isa. 30.15. quiet and confident dependance upon God should be their best security: And when young men (that are strongest, and most confident in their strength) shall utterly fall, they that wait on the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint, Isa. 40.30, 31. they shall hold out to the last, and overcome all difficulties, as if they had wings to fly over them. God is so well pleased with those that wait on him, Psalm 147.11. [Page 47] that he will not fail them, Psal. 25.3. We may say of God, as Seneca of a friend, Epist. 3. Fidelem si putaveris, facies; the Proverb is true here, He that trusts much, obliges much, see Psal. 37.40. Isa. 26.3. Now that this is the fruit of Faith, is evident from the whole current of that place, Hab. 2.2, 3, 4. He that believes makes not haste, he doth not through the distrust of Gods Promise, (though the performance of it be deferred) betake himself to the use of any unlawfull means for his own help, (which was before observed to be the common sin of the Jews) Esai. 28.16. but waits for the God of his Salvation, because he knowes his God will hear him, Micah 7.7.

Now because the work of Faith lies much in trading to heaven in Prayer, I shall here add some helps to faith therein.

First, Let us look to the command [Page 48] of God. It is not in vain that he hath said, Seek ye my face, Isa. 45.19. When Christ called the blinde man, Mark 10.49. they bad him be of good comfort, supposing he intended some good towards him, else he would not have called him. Commands may sometimes be of greater use than Promises, and more effectual for silencing doubts and discouragements; some I believe have found them so. We may dispute our interest in a Promise, or plead (in a mistaken humility) our own unworthiness against what we look upon only as a priviledg; but Commands are not to be disputed, but obeyed. And if we should fear Gods being angry with our Prayers, and that he should say as Josh. 7.10. Wherefore liest thou thus upon thy face? we might take the boldness to answer, as David, Psal. 27.8. Thou hast said, Seek ye my face, therefore thy face Lord will I [Page 49] seek: And besides the general com­mands of Prayer, Christ hath let words fall from him to invite our importunity, intimating his readi­ness to yield thereto, and how well pleased he is therewith, Luk. 11.8. Chap. 18.1. &c.

2. Let us acquaint our selves more with the nature of God, & this will be a great encouragement to Faith as one observes well, ( Arrowsmith Chain of Principles, p. 39.) Faith may lay hold on an Attribute when it cannot close with a Promise, Psal. 9.10. They that know thy name will put their trust in thee. Name here may have reference to Exod. 34.5, &c. those Attributes there mentioned being an encourage­ment to confidence; or it may have reference to Exod. 6.3. the name Jehovah importing the constancy and faithfulness of God in fulfil­ling his Promises, see Rivet on the place. But most probably it is [Page 50] redundant here; and the words intend no more, but, they that know thee will put their trust in thee.

Instances of the like redundance we have in those expressions, The Name of the God of Jacob defend thee, Psal. 20.1. To seek Gods Name, Psal. 83.16. To love his Name, Isa. 56.6. To fear his Name, Isa. 59.19. to praise his name, call upon his name, swear by his name, &c. how­ever the sence of the place will be the same: Those that know God, that is, how faithful, how good, how wise, &c. he is, will put their trust in him, Isa. 30.18. The Pro­phet shews the blessedness of those that wait for God, because

First, God is a good God; while the sinner waits for mercy, God waits that he may be gracious, Tar­dius videtur Deo veniam peccatori dedisse quam illi accepisse, Bern. de in­terior. dom. c. 37. the time seems longer to him than it doth to them.

[Page 51]Secondly, He is a God of judg­ment, one that doth all things with wisdome, and moderation, and so will take the fittest season when he may shew mercy to our greatest advantage.

Martha thought it fell out very unhappily that Christ was not with her at her bro [...]hers death, Jo. 11.21 but Christ was glad that he was not there, for he intended a farther mercy than the life of Lazarus, viz. the confirming the faith of others by the miracle which he had occa­sion to work, ver. 15. We are al­waies ready for mercy, but God in his wisdom seeth meet many times to defer it, Joh. 7.6.

Thirdly, Let us study the Promi­ses, that so we may have them in readiness to urge upon God as the matter shall require in particular cases, 2 Pet. 1.4. the Promises are exceeding great and precious; they are great in respect of the things [Page 52] promised, and exceeding precious in themselves, it being a great fa­vour to have a promise from ano­ther; Many that intend us good, will not come under the bonds of a promise, they love not to be obli­ged, but would have us stand to their courtesie: But God hath not been so reserved, but hath made himself a debter by his promise, if not to us, yet to his own truth and faithfulness; that requiring that what he had promised should be fulfilled: So that we know what we have to trust to; times and sea­sons indeed for their accomplish­ment he hath kept in his own pow­er, but the things themselves he hath, as it were, put out of his power, Act. 1.7. They are precious in respect of their sutableness to every condition or degree of Be­lievers; There is no duty a Chri­stian can be called to, no temptati­on or affliction which he can be [Page 53] exercised with, but he may find a Promise suited to it; Yea, no Christian, of the lowest stature, but may find Promises within his reach, though some may be above him; a man on the ground cannot reach the top of a tree, but he may get hold of the lower boughs, and so rise by degrees till he come to the top. It may be thou canst not reach such Promises as Rev. 2.26. or Chap. 3.21. but thou mayest reach such as those Mat. 5.3, 4, 6. Yea, let me adde farther, as Austin saith of Books de Trinit. l. 1. cap. 3. It is expedient that divers men write of the same thing in different styles, that so what they cannot un­derstand in one they may appre­hend in another, that so the truth may come to all: to one after this manner, to another after that (the common Apology for multiplying Books on the same subject) so I may say of the Promises; God hath [Page 54] promised the same things under se­veral notions, and expressed them by several similitudes, whereby he conveys them to the soul (as cordial powders are conveyed in some wa­ters to the stomach) and when a soul cannot receive comfort by one Promise, it doth by another, though they are Promises of the same thing, but under different notions and expressions, or to the same per­sons whose condition is expressed by several Metaphors. Some may perhaps receive comfort from Mat. 5.6. which dare not apply Psal. 51.19. though it would be easie to shew, that whoever hungers and thirsts after righteousness hath a broken and contrite heart. Mat. 11.28. is as full a Promise as Joh. 6.37. and Isa. 55.1, &c. as full as either of them: Yet it may be some souls may take more comfort from Joh. 6.37. because that Pro­mise, that Christ will in no wise [Page 55] cast out such as come to him, an­swers directly to their scruple, and just meets with that doubt which runs most in their minds, (that Christ would surely reject them if they should come) as if God had intended that Promise purposely for them.

But further, these Promises are precious in respect of their firm­ness and certainty, which God hath given us assurance of by all those waies which are in use among men for the confirmation of any Grant, Covenant, Promise; being as a Testament confirmed by the death of the Testator, Heb. 9.17. 2 Cor. 1.20. A Covenant sealed, Rom. 4.11. A Promise confirmed by an Oath, which is the utmost assurance that any man can give or require, Heb. 6.16, &c. This God doth not that his counsel may be immutable, but that he may declare it to be so to us, by that which is the most [Page 56] solemn way of confirmation amongst men. O beatos nos quorum causâ Deus jurat. O miserrimos si nec juranti Domino credimus, Tert. de Poenit. cap. 4. How happy are we that God should swear for our sakes! And what wretches are we if we believe him not upon his oath.

Fourthly, Let us labour to clear our own interest in the Promise, that we may with the more bold­ness put in our claim, crying, Abba Father, Rom. 8.15. coming with as much confidence to God as a child to a Father, though we may pray indeed without assurance here­of: if we come not to God as know­ing that he is our Father, we may come to him that he may be our Father. The Promise indeed is not universal, but the call or invitation is universal, and the Promise be­comes absolute upon our accepting of Gods invitation, Isa. 55.1. [Page 57] Mat. 11.28. If any shall say, the invitation is not to all, but only to such as are thirsty and weary. I an­swer, these are no limitations of Gods grace, but it would be in vain to invite any others; and those are not moral qualifications to make Christ willing to accept of us, but natural qualifications to make us willing to accept of him. But that you may see what Faith it is which is required in Prayer, I will make a short Digression to consider more distinctly what it is to pray in Faith: and this may be taken ei­ther improperly, or properly; we may be said to pray in faith more improperly,

First, When we pray with this confidence, that our Prayer is ac­cording to the will of God, ( viz. that it is according to the will of God that we should so pray, though not that our Prayer should be gran­ted;) it may be our duty to pray [Page 58] for that which it is not the pleasure of God to bestow, Rom. 14.23. it is evident by the Context, that the Apostle speaks of what a man doth without a perswasion of the law­fulness of it; for the Will of God must be both the Rule of our duty, and the Reason of our obedience; so that whatsoever we do without this perswasion, though it may be materially good, it is formally evill, because it is not in obedience to Gods Will.

Secondly, When we pray in truth and sincerity, so Faith is taken, Rom. 3.3. and Jam. 1.6. the Apostle seems to speak of such a Faith as doth effectually determine the Will to the free choice and constant prosecution of that which is good; and that you may not think this a singular notion, see the sence of se­veral very judicious and godly men, Dr. Jackson of Faith, pag. 108. Dr. Preston on the Attributes of God, [Page 59] pag. 11, 12. Dr. Reynolds on Psal. 110. p. 317. Mr. Capel of Tentations, part. 4. p. 46. The double-minded man saith, he is not he who is in the right vvay, and labours under some doubting, but he that hangs betvvixt tvvo vvaies and knovvs not which to chuse, whether God or Baal.] There are many which pray from their memories, uttering such expressions as they have heard or read, or from their fancies and in­ventions (for therein Mr Saltmarsh is right, that all extemporary prayers are not from the Spirit, as some mistake.) Others go further, and pray from conscience, for such things as they are convinced they ought to pray for, yet these pray not sincerely from the heart and affections, and so they do not as David saith, Psal. 27.4. Seek after that which they desire of the Lord; they pray, but are afraid to be heard, loath that God should take [Page 60] them at their word, or say Amen to their prayers. This was Austine case Confess. L. 8. cap. 7. he prayed, Da mihi castitatem & continentiam, sed noli modo. Timebam enim ne me cito exaudines. Lord, give me cha­stity and continency, but not yet. I was afraid (saith he) lest thou shouldst hear me presently, and cure that disease of lust which I had rather should be fulfilled than mortified. So doubtless there are many which pray for that humility which would spoil their pride and gallantry; for that fear of God, self-denial, hea­venly-mindedness, which would in­terrupt their sensual pleasures, or hinder their thriving in the world by unlawful means: and it is to be feared, would be loath to part with those sins which an answer of such prayers would force them to part with. How many pray, that Gods name may be hallowed, and are most ready to blaspheme his name? That [Page 61] his Kingdom may come, and oppose his Kingdom? That his will may be done, that will neither do it them­selves, nor suffer those to live qui­etly that desire to do it? That God would not lead them into temptation, and yet daily run upon temptati­ons, and would account it a punish­ment to be kept from them? Thus do men compass God about with lies and deceit, Hos. 11.12. pretend­ing to pray for those things which they hate or fear.

But more properly we may be said to pray in faith, when we pray,

First, With a more general per­swasion either of the power of God, Mat. 9.28, 29. 2 Tim. 1.12. I am perswaded he is able to keep that which I have committed to him, or of his faithfulness, Heb. 11.11. 1 Tim. 2.13. If we believe not, he is faithful, he cannot deny himself; which words we are not [Page 62] to understand, as if God notwith­standing the unbelief of men would perform to them his mercy promised, or as if unbelief could not deprive us of it; but whether we believe or no that shall not make the faith of God of none effect, Rom. 3.3. Gods Promise shall be made good (according to the true tenour and import of it) to those that by faith lay hold thereon, though we should by our unbelief exclude our selves from the benefit of it.

Secondly, When we pray with a particular perswasion that we shall receive the mercies which we pray for.

Now, the chief question is about this, How far we may pray with such a faith?

And for answer hereof we must consider, that our prayers are either for spiritual mercies or for tempo­ral. Again, spiritual mercies are [Page 63] either such as are necessary to the being of grace, or for the well-be­ing of it; that which is necessary to the being of Christianity is assisting and persevering Grace, and of the receiving of this our assurance is an­swerable to the assurance which we have of our own sincerity. For that of God to the Apostle, My grace is sufficient for thee, is equivalent to a Promise, and is as applicable to every Believer as those words of God to Joshua, which the Apostle applies to all, Heb. 13.5. and that the Apostle, 2 Cor. 12.9. doth not speak of the sufficiency of grace, as distinguished from the efficacy of it, see Rhetorforti exercitat. 428. and that Heb. 13.5. is true as well of spirituals as of temporals, that being the chief end why we should desire of God not to fail us nor for­sake us, that he may encline our hearts to walk in all his waies, and keep his Commandments, [Page 64] 1 Kings 8.57, 58. but for such grace as is necessary only to keep us from particular infirmities, or for our comfort, or for the liveliness of our graces; this is not promised so absolutely, but after the manner of temporal mercies, for which we cannot ordinarily pray, with a particular assurance of being heard; all the Faith we can exercise in such cases, is only on the power, faithfulness, and goodness of God in generall, and that he will not despise our Prayers, Psal. 102.17. but accept them graciously, and answer them in such kinde, manner, time, and measure, as seems good to his grace and wisdome; and accordingly are all such Promises to be understood. Indeed somtimes God doth make an extraordinary impression of confidence upon the hearts of his people in their prayers for temporal mercies, as in Luther, when he prayed for his friend [Page 65] Myconius: and Edward the sixt for Sr. John Cheek, Fullers H [...]story, Lib. 7.

Object. We are commanded to believe, that we shall receive whatsoever things we desire when we pray, Mark 11.24. and what­ever we ask in prayer, believing, we shall receive, Matth. 21.22.

Ans. 1. It is evident in both these places, by the context, that our Saviour speaks of that Faith of miracles, which was in the primitive Church, and peculiar to those times.

2. If this were universally true, many would never die, nor ever want any thing: for though they should not, possibly, pray thus for themselves, yet others might pray thus for them.

3. They had not an absolute power of receiving whatsoever they asked in prayer, but this Faith was from an extraordinary impress upon the soul, which had not any particular [Page 66] Promise for its foundation, but only the power of God, & an immediate perswasion of his willingness, God preparing the heart to seek, where he had an intent to lend his ear to hear, Psal. 10.17. Indeed, as one boasted that he could make an engine which would remove the whole earth, if he had some place else to fix his engine upon: so Faith would remove the world, if it had a promise to stand firm upon. If it be said, we should pray for nothing but what we have a promise for, I deny it. There are (as Mr. Hooker, Eccles. pol. l. 5. Sect. 48. hath rightly observed) two uses of Prayer, It serves as a means to procure those things which God hath promised to grant when we ask: and as a mean also to express our lawfull desires towards that which whether we shall have or no we know not, till we see the event. Yea, I may add further, we may [Page 67] therein represent our desires (with a submission to the will of God) of those things which we know we shall not have: It was plainly our Saviours case, Matth. 26.39. though he knew it was not possible that the cup should passe from him, and that he was come to that hour, for this end; that he might drink it, John 12.27.

CHAP. V. The Gospel the Word of Life. Of Hearing and Reading the Word. The Word is effectuall by Faith. How variously Faith acts upon the several parts of the Word. Upon the History and Doctrine thereof. Hebr. 11.3. illustrated. Upon the Commands. The Socinians notion of Faith censured. 1 Thes. 2.13. explained. The Acts of Faith on the Promises. Rom. 4.17, &c. 2 Pet. 1.4. opened. How the Promises to Grace, and the Promises of Grace conduce to Sanctification. How Faith acts on the Threatnings. Heb. 11.7. cleared. The Use of Threatnings to Believers. Rom. 8.13. interpreted. How the Word is a means of Faith though it be made effectuall by Faith.

[Page 69]THe next means of Spiritual Life is, Hearing the Word of God. This is called the Word of Life, Acts 5.20. Phil. 2.15. and Life is promised to the Hearing of the Word, Isa. 55.3. John 5.25. it is clear he speaks thereof spiritual Life, because he saith the time is already come; and in the verse before he had been speaking of Everlasting Life, which is begun in Regeneration. This Word is both the seed whereby we are begotten again, 1 Pet. 1.23. and the food whereby we are nourished when we are borne, 1 Pet. 2.2. 1 Cor. 3.2. the end of the Ministry being to perfect the number of the Saints by conversion, and their graces by Edification, Ephes. 4.11, 12. I will not examine, whether this word be the instrument of the Spirit, or whether they have their different wayes of working, the one morally, [Page 70] by perswasion, the other, physically, by real influence: but this is sure, there is a Spirit of life accompanies the dispensation of the Word, which quickens dead soules, as a spirit of life entered into the Prophet, and set him upon his feet, when God spake to him, Ezek. 2.2. and as there went a divine power along with the word of Christ, when he bade Lazarus come out of his grave, which raised him out of it: So while Paul preached, the heart of Lydia was opened, Acts 16.14. And for this cause the ministration of the Gospel is called the ministration of the spirit, 2 Cor. 3.8. Not that the spirit doth accompany the Word allwayes, so as to make it effectual: it did not so when Christ himself preached, John 12.37. nor when Paul preached (whom Austine desired so much to hear) then some believ'd, and some believed not, Act. 28.24, [Page 71] but it works in subordination to Gods Election, bringing home all such as are ordained to eternal life, Act. 13.48.

Now by Hearing the Word, I mean with Dr. Ames, Quaelibet praeceptio sermonum Dei, sive praedicatione, sive electione, sive alia quaecunque ratione communicentur: receiving the Word by preaching, or reading, or any other way. Such words of sense signifying any way of perceiving a thing, wherefore seeing is applyed to sounds, Exod. 20.18. Revel. 1.12. The Word of God was wont to be read formerly both publiquely and privately. Of the publike reading of it we may see Nehem. 8.3. Acts 13.27. chap. 15.21. they read part of it in the Synagogue every Sabbath day: and that they read it privately, is plain from our Saviour's appealing so oft to their own reading, Have you never read, &c. Mat. 12.3, 5. chap. 19.4. [Page 72] 21.16.22.31. and from their searching the Scriptures, John 5.39. whether we understand that indicatively, affirming what they did, or imparatively, commanding what they should do; they were thereby inabled to judge the better of what they heard, Act. 17.11. but this was not enough, but they must have an Interpreter, that they might understand what they read, Act. 8.30. They not only read distinctly in the Law, but gave the sense, and caused the people to understand it, Nehem. 8.7, 8. yea, they applyed it by exhortation, &c. Acts 13.15. Luke 4.18. And if it be said, However this is necessary, that the Scripture should be explained and applyed, yet Preaching is not now necessary, because we have expositions, and Sermons, now to read in greater plenty than formerly, when there were no books but such as men wrote out: I [Page 73] answer, Would to God men would read them more, and that they would but spend their spare hours therein, which they spend idly, or sinfully: but let not this make us less esteem the hearing of the word preached: for though reading may conduce more to the information of the judgment, yet Preaching with a lively voice doth more excite the affections; and further, the successe of the Gospel, is according as the Lord gives to every man, 1 Cor. 3.5. and experience hath told us, with what successe God hath blessed the preaching of the Gospel. See the Letter of Archb. Grindall to Queen Elizabeth, in Fullers History, B. 9: p. 124, 125. Though I had rather men should be instructed by the Homilies, which were formerly read in the Church, than by many mens Sermons: And I believe God hath blessed them to the good of soules, where there hath [Page 74] been want of able and godly Preachers, yet God forbid, that these should ever thrust out Preaching, where such Preachers are not wanting. He that desires to be more fully satisfied concerning these things, may peruse Master Hooker's Eccl. Polit. l. 5. S. 21, 22. and Mr. Hieron's Preachers Plea, where these things are solidly and soberly debated.

I come now to shew how it is by Faith that the Word becomes effectual to our spiritual life. The Apostle, Heb. 4.2. tells us, that the Word preached did not profit the Israelites, because it was not mixed with Faith in them that heard it. As to make the seed fruitfull in the earth, there is required some moisture whereby it may be as it were incorporated with the earth, and receive of the vertue and fatness of it: for it will not grow, if it lie under a dry and hard clod: [Page 75] so Faith is necessary for ingrafting the Word into the soul; wherefore it is the power of God to the Salvation of every one which believeth, Rom. 1.16. And for the clear proof hereof I shall shew you how variously Faith acteth upon the severall parts of the Word of God.

There are in the Word, 1. some things affirmed; and that either Doctrinally, or Historically, these Faith assents to.

2. Some things are commanded: these Faith submits to.

3. These Commands are enforced by Promises: these Faith embraces and relies upon.

4. These Commands are also enforced by threatnings: these Faith stands in awe of.

First, Faith assents to the truth of whatsoever the Word of God affirmes, John 3.33. He that believes sets to his seal that God is true. And 1. in the Historicall part of the [Page 76] Word, particularly concerning the Creation it is said, Heb. 11. by Faith we believe that the worlds were created by the Word of God, &c. If it be objected, That this is a thing may be known and demonstrated by reason, and therefore is not an object of Faith. I answer, First, it is not to be taken for granted, that the same thing cannot be the object both of Faith, and Knowledge, vide Baronium de fide, Art. 4.2. Though the Creation should be demonstrated by reason, yet that it was made by the Word of God, and that it was not made of things that do appear is the object of Faith, as appears by the strange conceits which many of the wisest Philosophers had of it.

So for the Doctrines of the Scripture, as, of the Trinity, and personal Union of the two Natures of Christ, imputed righteousness, the Resurrection, &c. Faith believe; [Page 77] with reason against reason; as it is said, to believe the Promise in hope against hope: that is, though reason be not able to comprehend how these things should be, at least some of them, yet, that they are, we have reason enough to believe, because God that cannot lie hath said it; and though we know not how they should be, God doth; and this would be greater arrogancy in us to deny, than if some rude ignorant fellow should face down a Mathematician, that a starr is no bigger than the palme of his hand, or the Sun than his cart-wheel; or, if there be any Antipodes, they must needs go with their heads down­ward. Now the Word is of great use to us in respect of these things which Faith believes. The Apostle being to shew the great use and vertue of faith, begins with this act of it, whereby we believe the Creation of the world, supposing [Page 78] that nothing will be too hard for a believers faith, seeing (as Amyrald in his Paraphrase on the place observes) although the things that we believe do not yet appear, this hinders not, but we may have full assurance of their future existence, seeing the same power of God which created the world of nothing, may give beeing to whatsoever we believe, when it seems good to him: and we shall observe that frequently in Scripture, God doth support the Faith of his people with this consideration, of his creating heaven and earth, Isa. 40.28. and 51.13. and herewith David strengthens his confidence, Psa. 121.2. My help stands in the name of the Lord that hath made heaven and earth: as if he had said, I will never distrust his power, for deliverance or protection, who could erect such a stately Fabrick from nothing. And there are other historical passages of Scripture also, [Page 79] which may be of like use unto us, both for encouragement, Deut. 8.17. and caution, 1 Cor. 10.11. yea, and for confirming our Faith in the Messiah, John 20.31. that History of the acts and Sermons of Christ, being written by John, in his old age, for the confirming of the Deity of Christ, against those which then begun to deny it, at the request of the Bishops of Asia, which is the reason why he disputes more clearly of the Deity of Christ, than any of the other Evangelists, and records divers of his miracles, which serve for the confirmation thereof, that the rest do omit, And for those points of Doctrine which Faith assents to, and are not otherwise demonstrable by reason, they are generally reckoned amongst those Fundamentalls, the belief of which is necessary to Salvation. But herein the use of Faith in this particular doth further appear: when [Page 80] men do not believe such things as these, it brings them to flat Atheisme at last; for they first question, and by degrees deny the Authority of the Scriptures, when they see the improbability or rather impossibility (as seems to their reason) of many things, both in the Doctrine and History of it, as in Philosophy, because some cannot conceive how such a vast body as it is demonstrable that the Sun is, should move so many thousand miles in an hour, as it is necessary it must, if we suppose that it move at all, venture rather to deny the received opinion of its motion, and entertain that paradox of the motion of the earth.

Secondly, Faith submits to the commands of the Word, Heb. 11. we shall finde many eminent acts of Obedience ascribed to Faith, as ver. 8. By faith Abraham, when he was called to go out into a place which [Page 81] he should afterwards receive for an inheritance, obeyed, and he went out, not knowing whither he went. It was an hard tryall, for, as the Proverb is, patriae fumus igne alien [...] luculentior, the smoak of our own Country is as good as the fire of another: and he was to go he knew not whither; for God only bade him go into a country that he would shew him, Gen. 11.33. So that command which was yet more hard, of offering up his son, he submitted to by faith, ver. 17. he was to offer up his son, which was against nature, yea his only begotten son, (that is of his wife) and the son of the promise, in whom his seed was to be called. So ver. 29. By faith they passed through the red sea, when it was very unlikely the unruly surges of it should keep their place while they went so many miles. ver. 30. By faith they compassed the walls of Jericho seven dayes together, with [Page 82] ramms hornes, a very ridiculous thing in the eyes of men. Now Faith doth thus submit to the commands of God, because we are thereby brought into covenant with God, and consequently subject our selves to his authority, as a wife by taking another to be her husband, doth oblige her self to those duties which do immediately result from such a relation, and to that subjection which is due from a wife to an husband: So by taking God to be our God, and Christ to be our husband, we are ipso jure obliged to submit to all his commands. Deut. 26.17. Jer. 31.32. We are indeed obliged to this subjection before we believe, but by faith we own our obligation, and do actually and professedly make a recognition thereof: So that we may say as Salvian. de guberunt. Dei, lib. 3. Fides est fidelis Deo esse, hoc est, [Page 83] fideliter Dei mandata servare. Faith is to be faithful to God, that is, faithfully to keep his commands; yet I am far from thinking with Socinus, Defens. 108. that fides in Christum & ista opera sunt re ipsa idem; and that a faith of such a lati­tude, is the matter of our Justifica­tion, and holds the same place in the Covenant of Grace which per­fect obedience should have done in the Covenant of Works; these are not Faith formally, but only effectivè true Faith necessarily producing these, ( Vide Stresonis meditat. de fide, sect. 34, &c.

Secondly, Faith receives the Word as the Word of God. 1 Thes. 2.13. in which place we may ob­serve three things.

1. The power of the Word, it wrought effectually.

2. The persons in whom it had this efficacy, they were such as did believe.

[Page 84]3. The reason of it, they recei­ved it not as the word of Man, but as the Word of God; which im­plies two things:

First, Their receiving it Qua Verbum Dei, or under that notion, considered as the Word of God, or believing it to be so; whether it be strictly and properly the object of Faith that the Scriptures are the Word of God, I will not stand here to dispute, or determine; and how the preaching of men may be re­ceived as the Word of God; you may see in the fore-mentioned Treatise of Mr. Hieron, We are to prove all things, that we may hold fast that which is good, 1 Thes. 5.21. and that we may do so we are to search the Scriptures, to see how that which we hear doth accord there­with, Act. 17.11. and what is rightly deduced or inferred from the Word is of the same authority with the Scriptures, [Page 85] as Daille and Vedelius have suffici­ently proved against the new Me­thodists in France (as they are cal­led) who by denying this did un­dertake quite to overthrow the Doctrine of the Protestants; what­ever the success of such an under­taking would have been, their boasts may serve for a caution to those who decry consequences; but I hope men are not so zealous now against them as they sometime were, else I should before this time have taught that small Treatise of Daille to speak English: wherein he useth his wonted candor and clearness.

Secondly, To receive the Word as the Word of God, is to receive it as becomes the Word of God, that is, as the Word of such a God who is so wise, so just and faithful, so good, so holy, that all his com­mands must needs be holy, and just, and good, Rom. 7.12. and so not to [Page 86] be disputed, but obeyed, for by Faith we believe the nature of God as well as his beeing. Now Faith is in this respect of singular use in the whole course of our lives; how oft do men stand and dispute the commands of God till they reason themselves out of their duty in things that are against carnal rea­son, and carnal interest, things which are of meer positive institu­tion, not of any natural moral right: but Faith considers not any thing against a Command, as it is said, Abraham did not against the Promise, Rom. 4.19. If Christ bid Peter cast in his net, though he have toiled long in vain, he will do it at his command, Luk. 5.5. If a Belie­ver should be enjoyned such things as the Prophets were oft enjoyned, as Ezek. 4.8, 12. (unless, as some think, these things were only re­presented to them in visions, and they were not really to do them, [Page 87] see Smith his select discourses of Pro­phesie,) he would not stick at them, but do all things without murmu­ring or disputing, even such things as are most against interest, Heb. 11.8. yea, against natural affection, Heb. 11.17. Ezek. 24.18.

Thirdly, Faith doth embrace the Promises, (that is, lay hold on them, thankfully accept them, Isa. 56.6.) and relie upon them for the performance of the mercy promised. Abraham being strong in the Faith, gave glory to God, and against humane hope believed in divine hope, not regarding any thing which might be objected against the Promise of God, Rom. 4.17, &c. Let God be true and every man a lyar, yea, every thing a lyar, sense and reason; he considered not any thing that they could plead against a Promise. How happy might a Christian be if he could live by faith in this particu­lar? [Page 88] Trusting God upon his bare word, when there is nothing else to vouch him, when we have neither sence nor reason to second our Faith. But the Promises have a more peculiar influence into our spiritual life, by them we are made partakers of the divine nature, 2 Pet. 1.4. that is, are made godly, like to God in holy dispositions, and in­clinations; and the Promises con­duce hereto both morally, and (as I may speak) instrumentally. There are Promises to Grace, these pro­mote it, as we are thereby encou­raged to the exercise of Grace, 1 Cor. 15.58. and to press on to the perfection of Grace, 2 Cor. 7.1. For supernatural habits are strengthened and confirmed by exercise and renewed acts, though we should say they are not acquired thereby. But there are Promises of Grace. Whether the Promises of the first Grace be mad to, or may [Page 89] be pleaded by any particular per­sons, or whether they may be made only to the Church in general, as the Promises in the Old Testa­ment concerning the calling of the Gentiles, I shall not take upon me to define. But certainly there are Promises of following Grace to be pleaded by particular, persons in Prayer, as was shewed in the fore­going Chapter; and this pleading of Promises in Prayer is, as M. Dod would say, like putting of bonds in suite: Thus the Promises are means or instruments for conveying of Grace to us.

Fourthly, There are Threatnings in the Word of God, and these Faith makes the soul stand in awe of, Psal. 119.161. Certainly, Davids heart stood in awe of the Word of God, because he believed it; as the Ninevites took warning at the preaching of Jonah, and proclaimed a fast, because they believed God, [Page 90] Jonah 3.5. But the clearest proof hereof is, Heb. 11.7. by Faith Noah being warned of God of things not seen as yet, moved with fear, pre­pared an Arke, to the saving of his house: In these words we have the faith of Noah commended from the warning he took at the threat­ning of God concerning the uni­versal deluge which was to come upon the World; he believing this threatning, his fear put him upon the use of such means as might prevent the evill which he feared, (the best use of that passion) and most that it is good for) and we see the issue of it, he saved himself and his house; like a prudent man, he foresaw the evill and hid him­self, Prov. 22.3.

Now, let us see the power of Noahs faith in this, and how much reason he had to object against what he did.

First, He was warned of things [Page 91] which did not appear, that which was threatned was yet many years to come, so that he might ve­ry probably die before that time, and be past need of an Arke; and what he was commanded was such an unlikely thing to be performed that it was enough to discourage his attempt; he was to take two of all Creatures but such as lived in the water, and seven of such as were clean beasts, and food for all these; it was seven months after the flood began, ere the tops of the Moun­tains were seen, and it is likely long after that before the earth brought forth food fit for them; and it must be an huge Vessel to hold so many Creatures, and food for them for so long a time. And when he had made the Ark, how should he get these Creatures together? Or, how should he rule them when he had them together? And he might think that the undertaking of such [Page 92] a work would expose him to the scorn of others, and if he let it alone he might escape as well as others, yea, better perhaps, for ha­ving warning he might remove his habitation near some high moun­tain before the flood came; but all these objections notwithstand­ing he went on with his work, and we see what was the issue of it. Oh how would men tremble at the Word of God, if they did certainly believe the threatnings of it! And what is it that hardens men in their wickedness but such carnal reason­ings as Noah had in store to have brought out against the warning of God. Tell men of the judgement to come, enough to make an hea­then tremble, Act. 24.25. when he was a Judge on the Bench, and his Preacher a Prisoner at the Bar; Tell them of that horrour which will so amaze men at the last day, as to make them call for the rocks [Page 93] to cover them, or the mountains to fall on them, Rev. 6.16. they either say with the Prophets hea­rers, Ezek. 12.27. The Vision is for many daies to come, and he prophesies of times afar off; He tells us of things to come a long while hence, and it will be time enough to pre­pare for them afterwards; or else they say with those, Deut. 29.19. they shall have peace though they walk in the imagination of their own heart; or they shall escape as well as others, or they shall be heard at the last day for their impor­tunity (for so shall many seek to enter into the Kingdom of Hea­ven, Luk. 13.24, &c.) or if they should set upon the work of repen­tance they must leave their old waies, and their old company, and so expose themselves to their scorns; these are such reasonings as Faith in Noah overcame; and it might be well for godly men to [Page 94] improve the threatning of the Word more to the restraining of their corrupt lusts and affections. How should such places, as Rom. 8.13. be as the Sword which the Angel held before Balaam when he followed the wages of unrighteous­ness, Numb. 22.23. If any shall to that place object, that believers cannot die. I am sure that place will prove then, that believers can­not live after the flesh, and that if we live after the flesh we are no be­lievers; it proves the connexion betwixt the means and the end, betwixt dying and living after the flesh; and let not any think these are too low motives for Christians to be acted by: God thought them not unmeet for Adam to make use of in innocency, he had an intimi­dating threatning, Gen. 2.17. Christ pressed such upon his Disciples, Mat. 10.29. God hath set our affe­ctions one over against another, [Page 95] as 'tis said of prosperity and adversi­ty, Eccl. 7.14. and happy is he that finds no need of fear to restrain the violence of his other affections. I shall conclude this Chapter with the answer of an objection; some may say, How can Faith be neces­sary for making the Word thus effectual, when Faith it self comes by hearing, and is ordinarily wrought by the Word, Rom. 10.17. To this I answer: First, That as God at the Creation did not hold to the ordinary Method which he hath kept since, but created the Light before the Sun, though since the Sun hath been created it hath been the Fountain of Light: So though ordinarily the VVord is made effectual by Faith, it is not necessary God should observe the same Method in the first working of Grace which he doth in carry­ing it on, But secondly, Though Faith come by hearing, yet there is [Page 96] a Faith concomitant with that hea­ring, else the Word would not at all profit: The Word brings that evidence along with it which be­gets the faith whereby it becomes effectuall: it is obvious to every ones conception, that if a man come to deal with me about any thing, all he can say doth nothing at all move me, unless I give cre­dit to what he saith, and yet he may use those Arguments or Evi­dences which may make me believe him; and in eating, certainly our food doth ordinarily encrease Spi­rits, and so natural heat, before the several concoctions be performed, and it is by that natural heat that the several concoctions are perfor­med, whereby our food doth fur­ther nourish.

CHAP. VI. The several uses of the Lords Supper exciting Grace in us; conveying Grace to us; sealing the Cove­nant; by Faith only we have a right thereto, and make right use thereof; in the Controversies about the Sacraments, the Questi­on is not so much about mens title thereto, but our judgement of their title; the Judgment of the Church of England herein; whether those who doubt of their sincerity may come to the Lords Supper; how we are to deal with such; the ground of many mens desire to come thereto.

I Come now to speak of the Lords Supper, and that you may see how this is a means for the strengthening and encrease of Grace, that so we may have life, and [Page 98] have it in abundance, Joh. 10.10. I will shew you the use of this Or­dinance. And

First, It is a sign to represent spiritual things to us, we do herein see Jesus Christ, as it were, evidently set forth and crucified among us, Gal. 3.1. we therein shew forth the Lords death till he come, 1 Cor. 11.26. and therefore are to do it in remem­brance of him, vers. 25. that is, to perpetuate or continue the memory of his Death and Sufferings in the Church to the end of the World; and hereby it becomes a means for the exciting of Grace, and an occa­sion for the exercise of it, the eye affecting the heart, Lam. 3.51. Here we have occasion for the ex­ercise of Repentance, while we see the body of Christ broken, and his bloud powred forth; He was woun­ded for our transgressions, and bruised for our iniquities, Isa. 53.5. we are many times it is likely filled with [Page 99] indignation against the Jews, when we read how they dealt with him; but we are therein, at Dr. Stoughton saies, like the foolish Athenians, who when they had killed an Oxe, an innocent Creature in Sacrifice, acquitted the Priest, but condem­ned the Sword that gave the dead­ly stroke of murder; for we did more to the crucifying of him than Pilate, or the Jews, or the chief Priests, so that we should father be moved with indignation against our selvs, 2 Cor. 7.11. When we look on him whom we have pierced, Zach. 12.10. And be in bitterness. There we may see more of the evill of sin by what God inflicted on his own Son, than if we could look into hell and see the preparations which are made for the punishment of it. Again, we have here an encouragement to Faith while we see the love of God in giving his Son, Joh. 3.16. The love of Christ in giving himself, [Page 100] Gal. 2.20. The expiation which was made by his Bloud that clean­seth us from all sin, 1 Joh. 1.7. Heb. 9.14. We have here also occasion for the exercise of our love both to God and man, while we behold the love which God hath towards us, 1 Joh. 4.11.19. Ephes. 4.32. Mat. 18.32. Our patience, while we see how Christ endured the Cross, and despised the shame, Heb. 12.2. Our joy and desire, while we see the pre­parations that God hath made for us, represented to us under the no­tion of a Supper, friendship and communion being most shewn in eating and drinking, and meat and drink is more necessary to us than the Objects of any other sence; See Vines on the Lords Supper, p. 97, &c. But there is a further use of this Ordinance, and that is to offer spirituall things and commu­nicate them to us; wherefore it is called, The Communion of the [Page 101] Body and Bloud of Christ, 1 Cor. 10.16. God doth therein really offer to us Jesus Christ, and so all his benefits, as in Marriage, by ta­king the person we are entitled to the Estate; and his flesh is meat in­deed, and his bloud drink indeed, Joh. 6.55. whereby our spiritual life comes to be preserved and main­tained; and as our food is turned into our substance: So there is the nearest communion betwixt Christ and us in this Ordinance, and un­der this is comprehended the sea­ling use of it; God doth hereby ab­solutely confirm the Covenant of Grace in general, and likewise in particular, to every one so far as their faith doth act upon the things signified, as their sence doth upon the outward signs. See this plainly handled in Mr. Marshal's defence of Infant-Baptism, 117, 201. but accurately in Mr. Baxter against Blake, Sect. 64.

[Page 102]Now, Faith is absolutely necessa­ry to the right receiving of the Lords Supper; and observe this, That though there are many dis­putes about the qualifications of such as are to be admitted thereto, the question is not concerning the ground of their title, but our judge­ment: Not what it is that gives them a right to it, or fits them for it, but what is a sufficient ground for us to judge them to be such as have a right to it, and are fit for it. Some supposing a meer verbal pro­fession to be enough; others requi­ring a credible profession, or such a profession as we may in prudence and charity judge to be real and sin­cere; which seems very reasonable, profession not being required for it self, but as a sign of the thing pro­fessed. See Mr. Baxters Disputations of right to the Sacraments, p. 6. &c. and of Confirmation, p. 41, &c. but that Faith is necessary to the right [Page 103] use of it hath been the constant Judgement of the Church of Eng­land, both in its former and latter constitution; and that not only a dogmatical faith, but a lively Faith in the mercy of God through Jesus Christ. See not only the Confession and Catechism of the late Assembly, but the Articles of the Church of England, agreed upon 1562. Art. 29. The Articles of Ireland, Art. 96. The Catechisme in the Book of Common-Prayer.

And if any should object, that the Catechisme only saies, that Be­lievers are to examine themselves about their faith.

I answer, the duty of examina­tion is not required for it self, but as a means to know whether we have this faith; because, as the fore­mentioned Articles express it, without this we cannot partake of Christ, but eat and drink to our own condemnation.

[Page 104]I forbear to cite the Testimony of other Churches or Authors, which would be both tedious and needless, the thing being evident in it self; For consider the Lords Supper, as it represents to us spiri­tual things, and we cannot without faith discern the Lords Body; and though it may be discerned specula­tively by a bare historical faith, the fruit of tradition and common knowledge, yet we cannot discern it practically, so as to have the heart affected therewith, but by a lively faith, which is the substance of what is past, as well as of what is hoped for; that is, we do by Faith as really apprehend or discern the Body and Bloud of Christ, as if we had seen him upon the Cross; and it is by faith alone that we ap­propriate to our selves what Christ hath done and suffered, which is necessary to a due affecting of the heart therewith, Gal. 2.20. Phil. 3.8. [Page 105] But consider the Sacrament as it offers and seal spiritual things to us, and it is certainly of no use to us without Faith. For as it is the eye of the soul whereby we see Christ, so the hand whereby we re­ceive him, and the mouth whereby we feed on him; and a dead man may as soon feed upon a banquet set before him, as an unbeliever on the Body and Bloud of Christ. Yea, though this should be granted to be a converting Ordinance, yet a concomitant faith is absolutely ne­cessary to our receiving it with any benefit to our selves, which is suffi­cient for my purpose to prove how necessary Faith is for the improve­ment of all means for the preser­ving and encrease of our spiritual life; and considering this as a seal, it is wholly useless to unbelievers, the Seal confirming no more than is in the Covenants, and they are wholly void and of none effect to [Page 106] those who fail of performing what is required of them therein.

I shall conclude this with an­swering a question which may arise from what I have before laid down. If Faith be so necessary to a right receiving of the Sacrament, how can those adventure to come thereto who doubt whether they have true faith or no?

This question hath already been discussed by others, as Mr. Baxter on the Sacraments, p. 191, &c. Mr. Ford in his Treatise of the spirit of bondage and adoption, 308. Where­fore I shall be more brief in the an­swer of it: And first in Thest I may answer with Mr. Baxter, that we must in such cases as these follow the smallest prevalent perswasion of our Judgement, though far short of full assurance; and as he truly saith, if we must act only upon certainty, we must sleep out most of our lives: for besides the cases [Page 107] wherein he instanceth that we must forbear giving thanks for spiritual mercies, as Justification, Sanctifica­tion, Adoption, &c. till we have at­tained full assurance; it would be destructive to humane Society, and discharge children of their duty to their Parents, and in some cases, and in some suppositions which are by many made, all Inferiours from subjection to their Superiours; in this case I may say with the Apostle, 1 Joh. 3.21, If our heart condemn us not, then have we confidence towards God. Though we have not such a full perswasion as doth exempt us from all doubting, if upon a due examination of our selves our heart do not accuse us of hypocrisie, we may come with boldness to this heavenly banquet. But now in Hypothesi if one should come to me, and make it a case, whether he should come to the Lords Supper or no: I would know of him the [Page 108] ground of his question, if it be any desire that he hath to come to this Ordinance, If it be not, I shall not trouble my self to satisfie his curio­sity; but if he do truly desire to come thereto, this may help to an­swer his question. I do not think indeed that every desire of coming thereto is an evidence of what may entitle a man to it, or fit him for it, for then we should have many more Believers amongst us than I can yet hope that we have; and it is this which hath caused so many violent intruders, and put Ministers to so much trouble to keep those who are unfit from these holy things. Doubtless, this desire in many proceeds partly from mens impatience of having their faith or sincerity questioned, though they are more unwilling to be Believers indeed; And partly, from those Popish Principles which are so deeply rooted in many, of the [Page 109] necessity and efficacy of the Sacraments, as if there could be no Salvation without them, and no fear of missing salvation if we receive them. But I here speak of a true, sincere, well-grounded desire; wherefore I would know of such, what is the ground of their desire to come to the Lords Supper; and if it be that they might partake of Jesus Christ and his benefits, and a greater measure of his grace, whereby they may be enabled to walk more worthy of their holy vocation, this is sufficient ground for a judgement of charity in those who admit then, and of confidence in themselves that they may come with boldnesse thereto: and if they should still tell me they dare not come, and fear they have no right thereto; I should no more regard what they say, than if a man should seriously tell me that he would fain utter his minde to me but he [Page 110] cannot speak. And if they should further object, that they fear, though their heart do not at present condemn them, yet they may be as the stony ground, and in time of temptation fall away, and so discover, that their Faith was not true: I should advise such to come to Christ in this Ordinance, as the Campani of old applied themselves to the Romans, when they were oppressed by the Samnites Liv. li. 7. their Envoie which they sent to them after a long speech, useth these words, Quandoquidem nostra tueri adversus vim atque injuriam justâ vi non vultis, vestra certa defendetis, &c. Although you will not by lawfull power defend what belongs to us, against injury and violence, you will certainly defend what is your own; therefore we yield up the people of Campania, the City of Capua, our fields, Temples, and all belonging to us to your jurisdiction or [Page 111] dominion; so that whatsoever we suffer for the future, we shall suffer as your subjects. So if we fear being overcome by the assaults of our spiritual adversaries, let us apply our selves to Jesus Christ, and go and renew our Covenant with him, resigning up our selves, souls, bodies, and all the faculties and members thereof, to be kept by his power to salvation, that we may be able to claim his aid, and challenge his assistance, as he hath a special inte [...]est in us, John 10.12. cap. 17. 9. and pray, as David, Psal. 119.94. I am thine Lord, save me.

CHAP. VII. What our spiritual Adversaries are. How our Lusts do tempt us. James 1.14. explained. The Disadvantage of Believers in their spirituall combate, by reason of their own lusts, shewed by many similitudes out of Parisiensis. The use of Faith in purifying the heart. 1 John 3.2, 3, cleared.

IF we consider the forementioned services as part of that homage which we owe to our Creator, (acknowledging the dependance which we have on him, in directing all our prayers and supplications to him, the authority which he hath over us as our Lawgiver, Jam. 4.12. by sitting down at his feet, to receive of his words, Deut. 33.3. the obligations that are upon us to him for the great things Christ [Page 113] hath done and suffer'd for us, by celebrating the Memorial of his Passion, in the Lords Supper) Faith quits it self sufficiently in a right performance of these Duties. But considering them as means of grace, for the getting and encrease thereof, so what Faith doth therein is but in order to the overcoming of temptations, and bearing afflictions, wherein the grace which we get thereby is very much exercised. So that in speaking of these things, I must necessarily refer to many things spoken of in the foregoing Chapters, though I shall not repeat them: and in treating of those temptations which faith is of such use to overcome, I shall shew you whence they proceed, and how we do by faith overcome them.

Now these Temptations do proceed from the flesh, from the world, and from the Devil. These [Page 114] are ordinarily reckoned our three spiritual adversaries, and though they do all of them many times conspire in the same temptation, yet I must treat of them distinctly.

For the First, The Apostle tells us, that fleshly lusts war against the soul, 1 Pet. 2.11. And every man is tempted, when he is drawn aside of his own lust and inticed, James 1.14. where we have the two wayes whereby lust prevails, either the impetus and violence of it, whereby it hurrieth a man into sin, as the horse his rider into the battle, Jer. 8.6. casting reason down from its seat where it should hold the reines of our affections, so that neither fear, shame, admonitiōs of others, checks of conscience, our own Principles, Professions, former resolutions, will restrain them, but they break all bands, & cast away all cords, Ps. 2.3.

Secondly, They entice and allure the will to consent, by pretending [Page 115] the great pleasure and satisfaction in fulfilling them, the consistency thereof with Salvation, purpose of repentance, probability of pardon, &c. by reason hereof we fight with our other adversaries at a great disadvantage, as Parisiensis de Tent. & resist. cap. 2. hath by many apt similitudes excellently shewed, as Of a Kingdome divided against it self, having a party within it ready to joyn, as occasion serves, with a forrain adversary. Of a Souldier that rides on a restive or unruly horse, that runs backwards, or runs away with him, when he should charge his enemy. To a strong man standing to fight on a slippery place, where he is not able to hold his feet to put forth his strength. To a Souldier in a house or castle, that hath many breaches or open places where an enemy may shoot in at him. To a Souldier that bares an heavy burthen which [Page 116] loads him, and presses him down, when he should fight. To an house, whose lower part is of some combustible dry matter, and ready to take fire: so our hearts are ready, as occasion serves, to comply with Satan, and betray us into his snares; our affections unruly, our senses as so many windows or Avenues, through which Satan may cast in his darts: our corruptions as a burden that keeps us down, as the remainders of an evil disease, that enfeebles us, so as we fail when we should put forth our strength against our spiritual adversaries: our hearts as tinder, or gun-powder, apt to be set on fire by every spark of temptation.

Now Faith is of great use to us in this respect, Purifying the heart from these corrupt lusts, Acts 15.9. And this it doth,

1. As it unites us to Jesus Christ, whereby we are made partakers of [Page 117] the Divine Nature, which is continually lusting and striving against our corrupt nature, weakening it by degrees: The spirit lusts against the flesh, as the flesh lusts against the spirit, Gal. 5.17. This is in the soul as the expulsive faculty, which is subser­vient to the nutritive faculty, expelling such things as are noxious to nature.

2. By Faith we receive the spirit of Jesus Christ: This may seem to be the same with the former, but they differ, as the habits of grace from assisting grace, or auxilium habituale & actuale, of which see Alvarez de auxiliis divin. grat. Disp. 82. N. 10. as the Fable is of Hercules, that he cleansed the stable of Augea, wherein thousands of oxen had lyen for many years, by turning a river through it: so this sinke of our hearts is cleansed by the spirit, [Page 118] which as a fountain opened for sin, and for uncleannesse, doth continually flow in a believers soul, compare Zach. 13.1. with John 7.38, 39.

3. Faith purifieth the heart, as it improves those Ordinances which are means for the purifying of it, as the Word, Psalm 119.9. John 15.3. Prayer, Exek. 36.26, 27, 37. Psalm 51.10. &c. How Faith improves these I have shewed in the former Chapters.

4. Faith doth this morally, by improving such Arguments as may perswade us hereto, 2 Corinth. 7.1. 1 John 3.2, 3. Faith and Hope run parallel, faith believing the promise, hope expecting the thing promised, and we can hope for nothing but what we believe the Promise of. Now, whoever hopes to be like Christ hereafter, will certainly purifie himself, that he may, in some measure, be like him here, [Page 119] that being our state of perfection, and there being in every thing a naturall tendency and reaching forth to its perfection, and the spirit doth not work in us as physick, but there must be a subordinate concurrence of our wills therewith: the Apostle, on the same ground, presseth to mortification, Col. 3.4, 5.

CHAP. VIII. What a dangerous temptation the world is, What it is to overcome the world. The Story of Constantius his Courtiers. The Parable of the thorny ground. Luke 8.14. opened. How Faith overcomes the world. Heb. 11.24, &c. illustrated. Matth. 6.30, &c. cleared. How Faith overcomes by looking to the recompence of reward. How it discovers the vanity of the world, 1 Cor. 7.29, &c.

THe world in our spiritual conflict is as the Midianitish women which caused the Children of Israel to sin, Numb. 31.16. according to the wicked counsel of Balaam, spoken of Rev. 2.14. the story of which we may read, Num. 25. and more fully in Jos. de Ant. Jud. l. 4. c. 6. And though the necessaries of this [Page 121] life sometimes prove a temptation to many, yet the chief baits of the world are the superfluities of it, as riches, pleasures, honors, and preferments. Now as the Moralist saith of vices, we conflict with them, not that we may wholly overcome them, but that we may not be overcome by them: So if we can maintain our ground so farr against the world, that it doth not intangle and overcome us, it is a good degree of victory, though we be sometimes solicited by the allurements of it. And we thus overcome the world.

1. When we do not use any unlawfull means for the attainment of the things of it. This was it which that good man feared, Prov. 30.9. that being pressed with poverty and want, he should be tempted for the supply of his necessities to take some sinfull course, and so make his Profession [Page 122] of the name of God to become vain.

2. When we do not for the things of the world cast off the Profession of Religion; like the Courtiers of Constantius, whose Story is worth setting down: The Christians were sometimes in great esteem with the heathen Emperours, because by means of their Prayers they sometimes obtained great victories, and had wonderfull successe, whereof there is a memorable instance in the Letter of Aurelius, which he sent to the Senate of Rome, the copy of which is to be read in the Magdeburgenses Cent. 2. cap. 3. so that Constantius had a minde to know whether there were any true Christians in his Court; and to that end made a Decree, that whosoever would sacrifice to their Idols should be preferred in his Court: but those that would not must depart, and [Page 123] be thankfull that they might depart without punishment: Hereupon many did renounce their profession, others resolutely maintained it, and would not by any means be prevailed with to worship their false Gods. Constantius, when he had hereby made tryall who were sincere in their Profession, and would rather lose their honors and Preferments than quit it, these he highly honoured and advanced, but the other he severely reproved, and banished them from his Court, as being unfit to be trusted by men, who would not be faithfull to God, Eusebius, de vita Constantini, & Histor. Trip. L. 1. c. 7. So the young man, Matt. 19.22. left Christ, being overcome with the love of riches: and those John 12.42. had some convictions that Christ was the Messiah, but durst not make confession to Salvation, because they loved the praise of men more [Page 124] than the praise of God; as many doubtless are ready to say with Balaam, Numb. 23.10. Let me die the death of the righteous, being convinced they are in the right way, yet think if they should live their life, and betake themselves to a strict course of holiness, they should be accounted some silly sneaksbies, or dull hypocondriaques, men of no port or breeding, among the esprits forts, or brave gallants of the time; and they will lose heaven rather than runne the hazzard of such an imputation.

But yet there is a 3. way, farr more dangerous, whereby the world prevails against multitudes, and this is intimated in the Parable of the thorny ground, Luke 8.14. those do not fall away, as they v. 13. but hold on in a Profession of Religion; but it comes to nothing at last, they bring forth no fruit to perfection, being choked with cares, and riches, [Page 125] and pleasures of the world, they deceive themselves by thinking to serve both God and mammon, to keep up a Profession of Religion, which will consist with their lusts & carnal interests. Now these things hinder the growth of the Word, as thornes hinder the growth of the corne, 1. by drawing away the heart of the earth, whereby the corne should thrive and grow, 2. by overtopping the corne, and keeping it down. While these should be meditating in the Word of God day and night, having their thoughts much exercised therein. that so they may be as a tree planted by the rivers of water, bringing forth fruit in due season, Psal. 1.2, 3. they have their thoughts wholly taken up with distracting cares about the necessaries of this life, what they shall eat, and what they shall drink, and wherewith they shall be cloathed, Matth. 6.31. Or if their [Page 126] abundance set them above this temptation, then riches or pleasures ingross their thoughts; they are either projecting, how for the future to make provision for the flesh, to fulfill the lusts of it, Rom. 13.14. how to compass such a place, or purchase, where to meet with such company to enjoy their pleasure, how to morrow may be as this day, and much more abundant, Isa. 56.12. or else they are acting over their former sinne [...] in their imagination, that they may again enjoy the pleasure thereof by rumination, pleasing themselves with the remembrance of what they did in the dayes of old, Ezek. 23.19. at such a time, in such a place, in such company, which is worse than the first commission of it, being in effect a justifying of their former sin, and wishing they had an opportunity to commit it again upon second thoughts, (which [Page 127] should be wiser than former) every one knowes best himself how much of his solitary time is thus taken up; and such thoughts as these prey upon the vitalls of Christianity, as the disease called the wolfe preys upon the body. Or else, as the thornes overtop the corne; these make a profession of Religion, and bear Christ fair in hand, while they can make his interest and theirs agree; but if they have an opportunity for satisfying their lusts: Christ must be served as the man, Luke 14.8. he must take the lowest room, to give place to another, and make way for their lusts. This was Herod's case, who heard John gladly, and did many things which he taught, but he must enjoy his pleasure whatever John said, Mark 6.17, 20. This is the ruine of thousands of soules, who have a form of godliness, but are lovers of pleasures, or else lovers of riches, [Page 128] and honors, more than lovers of God, 2 Tim. 3.4, 5. Now it is by Faith that we overcome these, This is the victory that overcomes the world, even our faith, 1 John 5.4. a clear proof hereof we have in Moses, Hebr. 11.24. in whom God would let us see the victory of Faith as clearly as we did in Solomon the vanity of the world. Observe in this place the strength of Moses tem­ptation, his absolute conquest, and the means whereby he overcame: to enforce the Temptation he had on one hand, the offer of being accounted the son of Pharaoh's daughter, there was honor, ver. 24.2. the pleasures of sin, verse 25.3. the Treasures of Egypt, verse 26. and if upon refusall of these he might have lived quietly, and enjoyed a competent estate, the temptation had been small in comparison: but on the other hand he was presented with reproaches, [Page 129] afflictions, and the wrath of the King, which is as the roaring of a lion, Prov. 19.12. yet Moses chose these rather than the former: Many make a vertue of necessity, and despise those things which they have no hopes or means to attain: but in such a case there is no temptation. Moses had his choice of these, and we see what it was, that he preferred to all these offers of the world, not the glory which shall hereafter be revealed in us, Rom. 8.18. but the reproach of Christ, ver. 26. And the time when he did this is con­siderable, it was not when he was young and unable to judge of the worth of these things, but when he was come to years, even when he was forty years old, Acts 7.23. neither was he then likely to be perswaded to it by his mother: and all this he did by faith, ver. 24.

Now Faith overcomes these temptations:

[Page 130]1. As it relies firmly on the Promise and Providence of God. This will keep us from anxious cares, or the use of unlawfull means for the necessaries of this life. There is a known Story of a Good Man, who being in a strait for mony, told his wife, he had a Bond lying by him, and now all failed he would go put that in suit, and this was the Promise of God, that he would never fail him, nor forsake him, Heb. 13.5. And such a promise is better security to Faith than if we had the best estate in the Land morgaged to us. Though a man should say to his soul, with him, Luke 12.19. Thou hast goods laid up for many years. Riches may take to themselves wings, and fly as an eagle towards the heavens, Prov. 23.5. quite out of sight, and never to be recalled; but whoever wants, he that seeks the Lord shall want no good thing, that is, nothing that is formally [Page 131] good for him, Psal. 34.10. It is better to be at Gods finding, than to live upon a stock in our own hands. One would have thought Elijah had been well provided of water, if he had been as sure of meat, 1 Kings 17. he sate by a brook, but his meat was to be brought him by ravens, no very trusty servants; but the brook failed, when we do non read the ravens failed him: he had a supply of water according to the ordinary course of nature, his meat in a speciall way of Providence. And Faith will likewise rely upon Providence as well as upon a Promise. Mat. 6.30, &c. we have

1. The sin which Christ reproves, that was over solicitous care about the things of the world

2. The cause of these distracting cares, that was, The weaknesse of their Faith, ver. 30.

3. The Arguments which he useth for the strengthening of their [Page 132] faith; and amongst many others, one is taken from Gods generall Providence, for all creatures, vers. 28. another, from his speciall providence for his own children, ver. 32.

Secondly, Faith overcomes the world, as it hath respect to the Recompense of Reward, Heb. 11.26, 27. For first, we thereby see the excellency of spirituall things, which doth much abate our esteem of the world, and consequently the force of the temptation. These things having no glory in compari­son of that glory which excells, as the Apostle saith in another case, 2 Cor. 3.10. so faith disdains the offers of the world in comparison with Christ; as a Merchant would the offer of some contemptible thing for an exceeding rich jewell. So whatever the Devil can offer the soul in lieu of heaven, though he should make the offer which he [Page 133] did to Christ, Matth. 4.8, 9. The Believer would by faith disdain to hear him, or to look to him, and be filled with indignation against him, as offering him incomparably lesse, yea nothing in comparison with that which he would bereave him of. Super omnem estimationem & cogitationem, & cogitatum minus quam decens sit, & nihil prorsus comparatione illius: Gu [...]l. Parisiens. de Tentat. & resist. prope finem. Away fawning pleasures, that would bereave me of those pleasures which are at Gods right hand for evermore: begone deceitfull and vanishing honors, which would beguile me of that glory of which I can never be divested, from which I shall never be degraded. Valeat vita, pereat pecunia, &c. Farewell riches, farewell life, if I cannot enjoy you without the losse of Eternal life, of a Kingdome that hath no end, an Inheritance that [Page 134] fadeth not away. But further, Faith having respect to the recompence of reward, can by patience wait for it: Omne peccatum impatientiae ascribendum: Every sin is to be ascribed to impatience, saith Tertullian de patientia, c. 5. When men like the Prodigal, must have their portions presently, Luke 15.12. must have their good things in this life, Luke 16.25. cannot be content to be guided by Gods counsel here, and brought to glory hereafter, as Asaph, Psalm 37.24. Faith can stay, being the substance of things hoped for, Heb. 11.1. resting as quietly in expectation thereof, in confidence of Gods faithfullness, as if they had already a reall subsistence.

Thirdly, Faith overcomes the world, as we thereby discover the vanity of it. Faith easily sees through the world, and so easily contemns it, sees the bottome of [Page 135] these things, as the Spanish Ambassadour did the bottome of the Venetians coffers, when they shewed him their Treasure. Sense is blinde, and cannot see afarre off, 2 Pet. 1.7. But Faith is a perspective which makes things at a distance seem as at hand. Parisiensis de Tent. L. 4. tells us a Story of a young man of Burgundy, that alwayes carried about with him the skull of a very beautifull woman, whom he had known in her life time, ('tis likely) that when at any time he found himself enticed by the beauty of any, he might look upon that skull, and despise it, considering what that will be brought to, in a short time, which he is now so apt to doat upon: and as Gregory, Qualis erat mortua caro quae viva concupiscitur. Faith needs not such helps, but can look upon all the glory of the world, and weep over it, as Xerxes over his Army of so many hundred [Page 136] thousands: Or, as Christ on the buildings of the Temple, where­with the Disciples were so much taken, Mat. 24.1. thinking how soon we shall despise or lament the ruines of what men now so much admire. The Apostle, upon this ground. 1 Cor. 7.29. bids, that those who have wives should be as if they had none; and they that weep as though they wept not; and they that rejoyce as if they rejoyced not; and they that buy, as if they possessed not; and they that use this world as not abusing it, for the fashion of this world passeth away. No more effectuall Consideration, to moderate our affections to the things of the world, and so prevent the abuse thereof, than that of the vain appearance of happiness which is in them, and their transient nature: Neither the comforts which we rejoyce in, nor the crosses which we weep for, will be of any long continuance: Ce n'est qu'une [Page 137] ombre passagere qui s'en va & une vaine apparence du bien, Amyrald in loc. A flitting shadow quickly gon, A vain shew or appearance of happinesse. Seneca hath a passage, Epist. 110, which may serve for good gloss upon this place, Quid miratis? Pompa est: ostenduntur istae res, non possidentur: dum placent, transeunt. When I behold (saith he) a brave house, a gallant train, &c. I say with my self, Why doest thou wonder? &c. all these things are meer pageantry, a shew which is gone while we please our selves with it. He could see thus farr by reason; but a Believer may much more clearly discerne these things by the eye of Faith.

CHAP. IX. The power of Satan to tempt, by working both upon the mind and affections, Ephes. 6.16. en­lightened; how Faith overcomes his temptations; 1 Pet. 1.5 opened; Luk. 11.21, 22. illustrated; the general use of Faith in respect of all the pieces of our spiritual Ar­mour; Ephes. 6. from vers. 14. to vers. 19. explained.

SAtan is the chief enemy we have to conflict with, and when he desired to have Peter, that is, to have him in his power, as Job 2.6. Christ prayed for him that his faith might not fail, Luk. 22.31, 32. supposing he might be able to abide the encounter while his Faith held out. The influence of Angels both good and bad is certainly as the influence of the heavenly Bodies, [Page 139] very strong, though we are little sensible thereof. The devill is [...], he works powerfully or effectually in the children of diso­bedience, Ephes. 2.2. he can doubt­less by the stirring of Phantasms, and moving the spirits, work much both upon the judgement and affe­ctions, and these have also a mutual influence upon each other. He could put it into the heart of Judas to betray his Master, Joh. 13.2. He could fill the heart of Ananias and Saphira to lye to the Holy Ghost, Act. 5.3. He can take advantage of a sinners grief and trouble to swallow him up of sorrow, 2 Cor. 2.7, 11. He can take away the Word out of mens hearts (by di­verting their minds to some other thing) lest it should settle in their hearts, and they be thereby perswa­ded to believe, Luk. 8.12. He can represent things to the mind by stirring of Phantasmes when they [Page 140] are not represented to the outward sense; and he is so cunning, he knows how to apply actives to pas­sives, how to fit and suite tempta­tions to mens tempers and inclina­tions, as Judas being a thief, Joh. 12.6. that is, a covetous wretch, he could suggest to him the advan­tage of betraying his Master; and then Satan, when Objects are pre­sented either to the senses or ima­gination, can stir the spirits, and work upon those humours which may exceedingly encrease those passions, which such Objects are proper to, and this is as spreading the sails when the ship is carried by wind and tide; and hence is that violence of lust which is spoken of formerly, Chapter 7. the Proverb being true here, that he must needs go whom the devill drives. And hence are those dreadful temptati­ons to Despair, the devill holding mens minds intent chiefly upon [Page 141] such things as may encrease their fears, and thereby diverting them from such things as might give them some hopes; and then work­ing upon the melancholick humours of the body, which have strange operations on the mind to beget most sad and dismal apprehensions, therefore it is no marvel if he can swallow us up of sorrow. He that pleases to satisfie himself more ful­ly about these things may consult Voetius de natura & operationibus daemonum, 960, &c.

Now Faith quenches all the fiery darts of Satan, Ephes. 6.16. In which place the Apostle alludes to the cu­stome of those who used impoyso­ned Arrows or shafts in their fights, which Job speaks of, Job 6.4. the venome of which doth exceed­ingly burn and torment the flesh where they stick. Whatever the temptations of Satan be they are very troublesome to the soul, but [Page 142] Faith doth either as a Shield keep them off, or as a soveraign Balsome allay the heat of their poyson, it either prevents or cures them.

Now Faith overcomes these temptations.

First, As we thereby have Union and Communion with Jesus Christ, of which I have before spoken, we are kept by the power of God through Faith to salvation, 1 Pet. 1.5. It is the power of God which keeps us, but this it doth by Fai [...]h, both as by Faith we derive a divine power to our souls, and as the power of God strengthens our Faith. Christ by Faith dwels in the heart, Ephes. 3.17. and then we have one stronger in us than he that is in the World, 1 Joh. 4.4. who takes his armour from him and di­vides the spoyl, Luk. 11.21, 22. takes from him those things where­with he fortified himself, and serves [Page 143] himself of them, as a Conquerour enriches himself with the spoyl, and arms himself with the weapons of his enemy. Satan sometimes served himself of our Wisdom, Reason, Thoughts, Affections, which Christ brings into captivity to his own obedience, Rom. 8.7. 2 Cor. 10.4, 5. Our members, which were weapons of sin to unclean­ness, are made Instruments of righ­teousness unto holiness, Rom. 6.19. Our goods, or riches, which were fuel to our Lusts, are now consecra­ted to Gods use; and by Faith we have recourse to Jesus Christ for dayly supplies of Grace, whereby we are enabled to stand out against all the powers of hell, and through which we are more than Conquerours, Eph. 6.10. Rom. 8.37. Isa. 40.30.

Secondly, By Faith we over­come the temptations of Satan, as we set to our Seals that God is [Page 144] true, Joh. 3.33. Man fell at first by believing the devill rather than God, Gen. 3.3, &c. and we must now stand by believing God rather than the devill. How effectual would this be against temptations to Atheism, Blasphemy, Unbelief, Despair, if we could keep close to the Word of God? And when we find in our selves any temptations to unworthy thoughts of God, to distrust his Promises, or argue against the comforts of his Word, let us presently suspect the hand of Satan, as David suspected the hand of Joab, 2 Sam. 14.19. God is true, and cannot lye, but the devil is a lyar, and the father of it, Joh. 8.44.

Thirdly, it is by Faith that we make use of all our spiritual armour; so that some from those words, above all, Ephes. 6.16. do infer the usefulness of Faith for the secu­ring all other parts of our spiritual armour, and therefore is to be taken [Page 145] upon them all, and not the prehe­minence thereof above them.

But to come to the particular parts of this armour. As

First, Truth, if we take it with reference to the mind or judgment, and thereby understand soundness of Doctrine, which indeed is ne­cessary for keeping together the rest of our spiritual armour, this is evidently a fruit of Faith, as appears by what hath before been spoken of Faiths assent to the Doctrine of the Gospel; and the Apostle, Acts 24.14. shews why he kept close to the Truth, though it was branded with the name of Heresie, and par­ticularly, to the Doctrine of the Resurrection, which was accounted such a Paradox by the Philosophers of Athens, Act. 17.18. He believed God with an implicite faith, in whatsoever was written in the Scriptures. Or if we take Truth as it respects the heart, or for sincerity, [Page 146] which indeed adds worth to all other Graces, they being as Dia­monds, exceeding precious if true, good for little if false, and this is the fruit of Faith, as Faith purifies the heart, and as by faith we set God before us, Heb. 11.27. there being no greater motive to sinceri­ty than a sence of the presence of God, Gen. 17.1. So for Righteous­ness, if we understand it of the im­puted righteousness of Christ for Justification, this is a Brest-plate [...]ensing the heart and conscience against the darts of Satan, Rom. 8.33. though we have many wounds in other parts of the body, if the heart be found we may recover, but a stab there kills. So if the con­science be untouched, we may be able to sustain other infirmities, Prov. 18.14. And this I have before proved to be the fruit of Faith, and shewed how Faith improves it in urging the Promises; if we hereby [Page 147] understand inherent righteousness, this is also a Brest-plate, Ps. 25.20. Pro. 13.6. 2 Cor. 1.12. Nil conscire sibi, &c. is as a brazen wall to a man, Hor. Epist. So Job, cap. 31. ha­ving made a large profession of his own integrity, ver. 35. faith, if his Adversary should write a book against him, he would bind it to him as a Crown, and he would go boldly to him and not be afraid to declare to him the number of his steps, that is, to give him a particular account of his whole life. And this I have also proved to be a fruit of Faith. And whatever is meant by the shoes of the preparation of the Gospel, if it be such furniture as the Gospel prepares, this is of no use to us without Faith, as I have before shewed, Chap. 5. where I have also said enough to prove that it is by Faith that we weild the Sword of the Spirit, which our Saviour made so much use of in his encounter with [Page 148] Satan, Mat. 4. That by the Helmet of Salvation is meant hope, is plain from 1 Thes. 5.8. and whether it be called an Helmet because it chiefly preserves the head, securing us against errour, as one thinks, Tem­pler on Jude 3. p. 11. Or take it in a larger sence, I have before shewed, that Hope necessarily supposes Faith, the work of Hope being to expect the accomplishment of the Promise which Faith believes. And Prayer, which the Apostle com­mends as a general means for the use of our spiritual armour, cannot be rightly performed without Faith, so that our spirituall combate may well be called, The fight of Faith, 1 Tim. 6.12. seeing it is by Faith that it is wholly managed.

CHAP. X. The evil effects of sore afflictions, where Faith doth not help to bear them; Faith looks to the Author, cause, ends of affliction; Good thoughts of God a great help to bear affliction; Three ends thereof, Deut. 8.16. Why outward troubles are oft ac­companied with inward; Faith sees all in God in affliction; Assurance not necessary to comfort; Believers more then Conquerours in affliction; Col. 1.11. opened; Recumbency the most noble Act of Faith; The advantage of Believers above others in affliction; The Conclusion.

ALthough afflictions are in a proper sence called temptati­ons, yet it will be requisite to con­sider them by themselves, and to shew the use of Faith therein both for bearing them, and improving [Page 150] them. Afflictions if they be sore and heavy, are as I have before­said, a shadow of death, by reason whereof a Christian is many times ready to faint, Heb. 12.5. yea, to charge God foolishly, as if he would at last cast us off, 1 Sam. 27.1. yea, as if he had already cast us off, Psal. 31.32. Isa. 49.14. yea, as if he took pleasure, or it did him good to grieve and afflict his own children, Job 10.3. and (which is more sad) when they press hard, our feet are ready somtimes to slip, & we almost repent of our repentance, and think we have cleansed our hearts in vain, Psal. 73.2, 13. So that God is fain to take off his rod lest we should be tempted to put forth our hand to iniquity, Psal. 125.3. But though we be as dying, yet by Faith behold we live, 2 Cor. 6.9.

First, Faith looks to the Author of our affliction, seeth the invisible hand which inflicts and moderates [Page 151] them, Heb. 11.27. while Sence looks only at the Instrument there­of. Now this doth much quiet the soul under affliction, as Eli said, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. And Job, though the Chaldeans and Sa­beans had spoyled him, and taken away his goods, ascribes it to God, as the righteous permitter and wise orderer of it, Job 1.21. When At­tila, King of the Hunns, came into France, Lupus Bishop of Troyes, met him, and asked him, who he was that so spoyled and made such devastations in the earth? He answe­red, Dei se esse flagellum, He was the Scourge of God; Whereupon Lu­pus commanded the City Gates to be opened to him, and welcomed him with these words, Fauste in­grediatur flagellum Dei, Magdeburg. Cent. 5. cap. 10. While the rod is in Gods hand there is no danger, he is a wise God and cannot be over­seen; [Page 152] a strong mighty God, who can rule the rod in his own hand, Isa. 10.15. A righteous God, and can do us no wrong, Jer. 12.1. and will not give man advantage against him so as to enter in o judgement with him, Job 34.22. He is a good God, who doth not afflict willing­ly, nor grieve the children of men, Lam. 3.33. and so will be sure to lay on no more than need requires, 1 Pet. 1.6.

Secondly, Faith looks to the cause of our affliction; Sence is rea­dy to quarrel with God, as if he took pleasure to afflict, Job 10.3. as if he took us for his enemies, and set us up for his mark to spend all the Ar­rows of his displeasure upon us, Job 13.24. & Chap. 16.12. but by Faith we may see through these clouds, Isa. 8.17. and stay our selves on God, though we walk in darkness and see no light, Isa. 50.10. Job, when he had recovered himself, [Page 153] and had found his faith, would not let his hold go of God though he should kill him, Job 13.15. Yea, Faith can see love and faithfulness in the greatest afflictions, because it judges not by Sence, measures not happiness by present enjoyments, and so makes not things before us an evidence of love or hatred, Eccles. 9.2. but reckons of things according to the tendency of them to the promoting our everlasting happiness; wherefore David ac­knowledges that it was in faithful­ness that God had afflicted him, Psal. 119.75. God was therein faithful to the interest of his soul.

Now this doth much case the bur­den of affliction, we can easily bear that which we know is done out of love; the wounds of a friend are better than the kisses of an enemy, Prov. 27.6. We are impatient of an enemy besieging us in a City, or [Page 154] imprisoning us in a Castle, when we can well enough be content our Physician should confine us to a Chamber, because we know he doth it out of his love and care. If ever we would comfortably bear afflictions let us maintain good thoughts of God, and not make the severest interprerations of his Pro­vidences, or entertain any evill surmises or jealousies of him; we should indeed be so sensible of his Fatherly displeasure as not to despise his chastening, but not question his Fatherly care so as to faint when we are rebuked of him, Heb. 12.5.

Thirdly, By Faith we look to the end of our afflictions, there are three ends of them which are set down together, Deut. 8.16. The first is to humble us, 1 Pet. 5.6. this they do as they bring our sin to re­membrance, Gen. 42.21. as they let us see our dependance on God, and how obnoxious we are to him, [Page 155] how much we are at his mercy. The second is to prove us, Job 23.10. 1 Pet. 1.6. and I have else­where shewed what an excellent fruit of affliction this is. The third is to do us good in the latter end, Heb. 12.11. By experience we may know this afterwards, as David could say, It was good for him that he was afflicted, Psal. 110.71. But Faith rejoyces in this before hand, being the substance of things hoped for; and as the Levites praised the Lord before the victory, in confi­dence of his faithfulness in making good his Promise; 2 Chron. 20.21. so a Believer can rejoyce in tribu­lations, in hope of the happy issue thereof, as it is said Mr. Dod did once in a very great affliction, be­cause he knew God would do him good by it.

Fourthly, Faith takes Gods bare word, when a man hath nothing else to trust to; and indeed this [...] [Page 156] most properly Faith, otherwise we deal with God as we do with one whom we count a knave, whom we dare not trust any further than we can see him; let Faith have but a Promise and it will be too hard for sense or reason, because it knows it is impossible for God to lie, but no­thing else is impossible to him but what is against his Nature or Word. Abraham believed this, Heb. 11.19. Therefore he obeyed, knowing that if there was no other way to fulfill the Promise, God could do it by raising the dead; and this is to be observed, that when God will do any notable thing for any of his people, he first doth, as it were, sentence to death all means condu­cing thereto, that so they may be­lieve in him that raiseth the dead, 2 Cor. 1.9. Thus he dealt with Abraham, with Joseph, with the Israelites in bringing them out of Aegypt. And if Christians did but [Page 157] duly consider this, it would free them from many sad doubts and fears concerning their own condition: Many when they read the many Promises in Scripture to the children of God, and compare their own condition therewith, are ready to say, as Linacer, when he read the fifth Chapter of Matthew, Either this is not the word of Christ, or these are not the people of Christ; so either these Promises are not true, or we have no right in these Promises; and out of modesty they rather choose to affirm the latter, and so cast away their confidence, reasoning concerning themselves, as Job's friends did concerning him, Job 4.7. God never cast off a righteous person, but he had cast off Job, wherefore Job was not a righteous person, but an hypocrite: and this is one cause why inward troubles do so [Page 158] oft accompany outward troubles: as in David, Psalm 6.2, 3. his body and soul were sore vexed together. When men are in great straits and afflictions, they think these things cannot stand with the Promises of God concerning his presence with his people, Isa. 43.1, &c. his protection and provision, Psal. 84.11. wherefore sure they are none of his people. Do but observe how Christ rebukes his Disciples, Luke 8.25. for being afraid, though they were in such great danger, and he imputes this to the defect of their faith.

Fifthly, Faith sees all in God in time of affliction, as it sees God in all in time of prosperity: Thus Habakkuk lived by the same faith, chap. 3.17, 18. which he preached, cha. 2.4. Thus David had reckoned the protection of God as a garrison, Psal. 31.21. though some think he means Keilab, by that strong city, [Page 159] yet others think, he means nothing but Gods Salvation, Isa. 26.1. Ezek. 11.16. especially comparing it with Psal. 3.5. which he wrote when he fled for his life; and yet, how doth he there profess his own security, in confidence of Gods Salvation, v. 8. Psal. 112.7. and it holdes as well for any other mercy, as for protection; for God, in promising to be a God to his people, Gen. 17.7. doth in effect promise, that his power, wisdome, goodness, or any other of his Attributes shall not be wanting to them when they may be improved for their Good. And where we see not the power of God put forth at any time for our help, and supply, in what we desire or need, let us account that there the wisdome and goodnesse of God are ours, in denying us what he knowes would not be good for us, and what is better for us to want than have. Amemus unum bonum, in [Page 160] quo sunt omnia bona, & sufficit, &c. August. Med. Many observe a difference in the words of Esau and Jacob, Gen. 33.9, 11. though they are translated alike, Esau sayes [...] but Jacob [...] a wicked man, like Esau, may have much; but a godly man, like Jacob hath all: For, as Austine saith, he hath all, that hath God, who hath all.

If any shall say, Indeed we might glory in tribulation, if we were assured that God is ours: But how can we see all in God, when we doubt of our interest in him? and, as the Apostle saith, that all men have not faith; so we may say, all Believers have not assurance. To this I answer, That full assurance is not allwayes necessary to our joy and comfort, as Mr. Baxter saith, Adam in Paradise did certainly live comfortably, and rejoyce in his condition, yet he was not sure he should abide therein, and not fall [Page 161] from it; there was not certitudo rei, or assurance of the thing it self, therefore he could not be sure of it. And a child may comfort himself in hopes of his Fathers estate, though he know not but his Father may dis­inherit him. And if any reply, that Adam might be taken up with the happiness of his present condition, and so not need to look forward for comfort, as Believers are fain to do, and that Adam had not so much cause to suspect his condition, as a believer hath. I add, a Merchant rejoyceth much in expectation of his Ship coming home, richly laden, yet he knowes it is subject to great hazards at sea, and I desire this may be diligently heeded; Faith of recumbency (as it is commonly called) is the most proper and most noble act of faith, (though I am farr from thinking that the conclusion is not de fide, where both the premises are not so, & so that assurance is not [Page 162] faith) v. Daille la foi fondee, &c. partie 1. c. 12. For as Christ said to Thomas, Joh. 20.29. Blessed are they that have not seen and yet have believed: blessed are they who though they are not assured either by any mediate or im­mediate testimony of the Spirit, yet dare rely ( strongly strongly strongly, as an eminent dying Saint once said) upon the Promise of Jesus Christ, that he will in no wise cast out those that come to him; for as those are commanded to rejoyce that seek the Lord, Psa. 105.3. though they have not yet found him, because he hath not said to any in vain seek ye my face, so may those rejoyce that thus cast themselves upon Jesus Christ, though he have not yet said to them, I am thy Salvation, Psal. 35.3. and he takes pleasure in those who so hope in his mercy, Psal. 147.11.

Sixthly, By Faith we receive strength from Jesus Christ for bearing of affliction. I have shewed [Page 163] before how we have Union and Communion with Jesus Christ, and through him we are able to do all things, Phil. 4.13. he speaks not there of active obedience only, as a learned man hath observed Hales Romains, 125. [...] there is as much as vales, or possum, which is as well to suffer, as to do; and it is clear from the context, that he speaks there chiefly of suffering. Colos. 1.11. There is a gradation, strengthened with all might according to his glorious power, unto all patience, with long-suffering, and joyfulness. The power of God doth not only strengthen us to patience, but to all patience; we may have patience in some afflictions, not in others; those may bear losses perhaps, that cannot bear affronts or disgrace; and not only to patience, but long-suffering: this respects the length of our sufferings, as the other did the weight of the [...], [Page 164] Some can endure a sharp brunt, but tire under a long affliction. But he goeth further to joyfulness, those may endure an heavy affliction, and endure it long too, which yet go drooping and heavily under it: but by Faith in the power of Christ we may bear long and heavy afflictions with joy: Thus we are more than conquerors, through him that loved us, Rom. 8.37. we conquer afflictions, when they do not conquer us, but we are more than conquerors when we can rejoyce in them.

Lastly, Faith looks to the recompence of reward, as I before shewed the efficacy of it in this respect, to overcome temptations, so we shall now see how effectual it is to enable us to bear afflictions: Though our outward man perish, our inward man is renewed day by day, saith the Apostle, 2 Cor. 4.16. Afflictions did abound, yet they gained spirituall strength to go [Page 165] on more cheerfully, instead of fainting or drawing back, and the reason hereof was, they looked not on the things which were seen, but on the things which were not seen, vers. 18. which is the work of faith, Heb. 11.1. As Columbus, when he first went to discover America, ventured a tedious and long voyage over the main Ocean, upon this confidence, that he should there discover another part of the world, which had formerly been unknown to us, when the Spaniards that went with him were ready to mutiny, because they had not so much judgment as to be perswaded of any such fruit of their travel. Or as Moses had much adoe to get an unbelieving multitude along with him through the wildernesse, but they were oft murmuring, rebelling, turning back in their hearts unto Egypt. So have I seen those who have [Page 166] been unequally yoaked, and have had some heavy burden of affliction lying on them, the one hath born it cheerfully and comfortably, the other hath been an hindrance, and no help, continually murmuring and complaining. In such cases the vertue of faith doth most evidently appear; and though there are not many amongst us, where the Gospel is preached, such infidels as to deny the Recompense of reward, yet it is only the exercise of a true and lively Faith, which can lift up the soul under affliction, that being the very substance of the thing hoped for, and the evidence of things not seen.

For a Conclusion of the whole matter let me borrow the words of a learned man, Dr. Arrowsmith, Tact. Sacr. l. 2. c. 7. s. 13. O quan [...] memorem fides virtutum nobilissi­ma, &c. How shall I make mention [Page 167] of thee O Faith, the most noble of all Vertues? What shall I say of thee? Thou art the Hinge on which the Gate of heaven turns, the Bucket by which we draw the water of life, the Wedding Ring whereby the Soul is married to Jesus Christ, the Receptacle of the Bloud of Christ, the only Condition of the New Covenant, and the chief part of the New Creature; they that by thee attain to a recumbency are safe, they that attain to assu­rance are joyful. Thou art the Eye, the Hand, the Mouth, yea, the All of our Souls. Yea, I may add, Faith is in Grace as the Philosophers Stone in Nature, as a Catholicon or vniversal soveraign remedy for all diseases. It is in the Soul as the Lungs in the Body, the Instru­ment of breathing, whereby Vi­talis spiritus (as Fernelius saith tanquam patulo alitur & fovetur; we are continually thereby taking [Page 168] in, and giving out: Either re­ceiving from Jesus Christ, or laying out for him. Wherefore with all our getting, as the Wise­man saith of Wisdome, Prov. 4.7. let us get Faith, and pray, that God will fulfil the work of Faith with power in us, 2 Thes. 1.11. When Christ teaches his Disciples the exercise of Love, they pray for the encrease of Faith, Luk. 17.5. Whatever we are called to in this World, let us pray Lord encrease our Faith; hereby we shall be able to per­form our Duties, to exercise our Graces, to overcome our Tempta­tions, to bear our Afflictions, to hold up in Desertions; yea, all things are possible to him that be­lieveth, Mark 9.23. Search and examine your selves whether you be in the Faith or no, 2 Cor. 13.5. No Faith no Life; and be di­ligent in the use of all means [Page 169] for the strengthening of Faith, attend Ordinances, treasure up Experiences, consult the experi­ences of others, be diligent in secret duties, take heed of an evill heart of unbelief, Heb. 3.12. This work is to be followed well, for we are slow of heart to be­lieve, Satan is a great enemy to Faith, and there are not in us the seeds of Faith as of obedi­ence, Sibbs Souls Conflict. Espe­cially let us be diligent in the use and exercise of Faith; I have shewed the use of it in actu sig­nato, but let us learn the use of it in our dayly practice; David in his greatest grief, 2 Sam. 1.18. took care to have the Children of Israel taught the use of the Bow; it is not ha­ving good weapons in the War, that will do us any good without the use thereof: and Faith in the habit, not exercised, is but as [Page 170] the Sword in the Scabbard. Bel­larmine, De ascension. in Deum propè finem. The Apostles had Faith, Luk. 8.25. but they had it to seek when they should use it, and so were at present as if they had none; as he that hath much and doth not enjoy it, is as if he possessed it not. Whatsoe­ver condition you are in, or what­ever you are about, stir up Faith, for it hath some work to do therein; Every thing is beauti­ful in its season, Eccles. 3.11. and this is the season of Faith, as Christ said of the poor, Joh. 12.8. I may say of some other Graces, we shall alwaies have use for them in heaven, not of Faith; here we live by Faith, there by sight.