shall in the life to come If therefore we know but imperfectly we must needs trust imperfectly Experience in our selves and other Christians may partly teach us the necessity of this consequence Do we not perceive this to be or have been one special cause of the failing of our faith that either vve know not this or that promise or were not sufficiently acquainted with the faithfulness and goodness of the promiser or did not so evidently behold the good things God had begun in us as from them we could conclude our selves to be heirs of the promise Secondly there are many enemies which oppugn a Christians faith from without Satan by his temptations sometimes more subtil sometimes more violent in his own bosom carnal vvisdom and reason natural slowness or untowardness of heart to that which is good inordinate affections and passions for grace doth not wholly expel and root out these Canaanites though it brings and keeps them under the yoke of the spirit Novv these sometimes dim the light of faith by raising mists and fogs of objections and doubts sometimes cast her into a slumber sometimes as it vvere by a sudden vehement blow astonish her and in a vvord by many means hinder the efficacy and working of faith No marvel therefore if sometimes the best faith stagger and waver This doctrine confuteth 1. The Papists vvho to the end they may vvith more probability maintain and perswade the possibility of fulfilling the Law in this life teach that faith and charity are perfect in this life 2. Some in our Church at home vvho hold that a man never doubts after he is a true believer It seems these men think faith to be like certain little bones in mans head of vvhich the Doctors of nature vvrite that they are of the same bigness in an old man and in a child 3. Our common people and silly ignorants vvho brag their belief is so strong as nothing can shake it no company can hurt no Devil prevail against them they never sound in themselves any want or vveakness of faith they never distrusted God in all their lives they can believe as stedfastly as they lift From their own vvords their faith is evinced to be nothing but an idle sancy for the child of God seels such craziness in his faith as vvrings from him many deep sighs bitter cries dolorous complaints before his heavenly father who seeth in secret He who never groaned under sence and conscience of great infidelity is yet in the state of infidelity and death and hath no more true faith than the Devil But is it possible may some say that any man should be so deceived and mistaken object as to perswade himself he is rich in faith vvhen he hath none at all I answer answ Yes very easily For 1. the heart is naturally very full of strong presumption vvhich these men because of the ignorance that is in them not being able to distinguish from saith do therefore take and rest in the one instead of the other 2. Being full of darkness destitute of spiritual light they see not that mighty mass that sink that sea of unbelief vvhich is in them they knovv not what infidelity is nor what are the proper symptomes and effects of it and therefore though it be continually stirring yea ruling in them and breaking out so as others may discern it yet they see it not themselves because they know not themselves nor what is in them as one bodily blind or going into a dark night without a candle into a room cannot discern what filth and baggage is â—n it 3. All unconverted are in a deep and deadly sleep for repentance is called awaking therefore we need not think it strange or impossible they should dream of great riches when they have nothing of eating and drinking while their souls are empty 4. The Devil will do his best to keep such from doubting for fear of losing them for well he knows that to doubt one hath gone wrong is a step to returning and to fear ones heart is faithless and graceless a step to believing Secondly Let the child of God take heed of numbring himself among unbelievers and concluding that he is void of faith because sometimes he finds his heart trembling and shaken with doubtings and fears Indeed Satan will encounter a Christian with this sophistry Thou hast experience oâ— much wavering thou art not stedfast and rooted in faith therefore thou art not found in the faith but vve must ansvver the tempter boldly If this reason be good all the generation of the just must be condemned none of vvhich vvere exempted and priviledged from knovving vveaknesses and failings of faith If it be objected object Christ prayed for every believer as vvell as for Peter that his faith should not fail I ansvver sol faith may be said to fail either in regard of habit vvhen it s utterly lost and extinguished and this failing doth not shall not befall a true believer according to our Saviours prayer and the true meaning of it or in regard of act and operation vvhen in time of danger some grievous fall or temptation it fainteth svvouneth vvorketh not or but very vveakly and in this sense and manner the best mans faith may fail as Peters did for his denial proceeded from such a cause as strength or lively povverful vvorking of faith expelleth viz. predominancy of carnal fear neither did our Lord Jesus pray that his elect might be preserved from it If it be objected again object Abraham believed without staggering I answer 1. True sol when God promised Isaac but it doth not hence follow that he never at any time staggered 2. This example teacheth what a strong faith ordinarily can do and what every Christian should labour to do but not that every one who reacheth not Abrahams measure is an hypocrite I speak this for the comfort of true believers not to nuzzle up any in their doubts if any man shall hence take occasion to please himself in a floating uncertainty hanging between hope and fear and neglecting to try or labour for more strength of faith because he hears the best faith hath weaknesses he perverts and wrests the word of God to his own destruction But may some man say seeing a good Christian may be troubled quest and tossed with doubts shall not I conclude I am the child of God and in an happy case if I feel doubtings Take heed of this deceit answ A right believer may doubt and he may doubt that never was believer The difference between them is this First The doubts of a wicked man touching his salvation are caused or confirmed by the light and power of Gods word rightly divided and applied discovering his unsoundness and so convincing his conscience that its forced to give sentence against him and roundly to tell him he is not qualifred like one that shall inherit the promises and enjoy the salvation of God they come not from Satan ordinarily for his
their faith as is by the power of it alone they were able to stand against all blasts resist all temptations for though it 's an excellent grace yet it 's but a creature and imperfect too and therefore in sense and distrust of our own weakness we have need to cry to God that he would shield us with his grace and support both us and our faith by his power Lastly it follows hence Vse 6 that faith doth not justifie by any valour vertue dignity of its own neither as an habit or quality nor as a work but as it is a means or instrument of obtaining that for which we are justified it s not the gift of Faith dwelling in the Heart nor the act of believing as the Novellers teach but the thing holden and possessed by believing which is our Righteousness For that thing by which we are in proper sense absolutely and as I may say formally justified and presented spotless before God must be perfect yea expiate infinite guiltiness answer the Justice of God but this faith cannot do because it is imperfect as we see The second Instruction or Conclusion to be drawn out of these words is Christians must desire the accomplishment and perfection of Faith above all other Graces doct 2 The reason is because Faith of all Graces which exist in us is the noblest for excellency and of necessity it hath the preeminence whether we consider the Glory it brings to God or Profit to Man First Reason 1 no grace exalteth and honoureth God as faith doth For 1. In the cause of Justification and Salvation Faith utterly annihilates man tramples under foot all the glory of nature all goodness all privileges all works of man seeks righteousness and life onely from Gods grace in Christ when a poor sinner seeth himself a condemned rebel and traitour feels nothing in himself but darkness unworthiness wrath and death hath nothing to bring to God but shame and misery Faith leads him to the Throne of Grace and makes him bold to beg and expect pardon in Christs blood for no other cause but because God is gracious yea when his many mighty ugly sins discourage and terrifie him to cleave still to the free and everlasting goodness of God acknowledging the Lords mercies infinitely to surpass his iniquities Thus Faith gives the whole praise of mans salvation to the grace of God 2. Faith believes God upon his bare word if God have revealed or promised this or that though all the world say it cannot be though reason cannot comprehend how or why it should be though many reasons appear why it should not be beleeved none at all why it should but this that God hath spoken faith will still all contrary surmises and subscribe to Gods testimony as more stable and stedfast than the foundation of the earth Thus faith highly honours Gods truth 3. Faith proclaims God to be able to effect whatsoever he hath promised and believeth that though a thousand difficulties stand in the way the overcoming of which flesh and blood judgeth not only a thing improbable but impossible it 's as sure as if it were done already Rom. 4.20 21. Thus it gives glory to the power of God 4. Faith causeth a man denying and renouncing his own judgment wisdom will as foolishness to bless God as well when he denies or takes away as when he gives as well for the worst as the best and to rest perswaded that the worst estate is the best for him when God is the Author of it that poverty is better than abundance when God will have him poor restraint than liberty when God will have him restrained c. that it 's greatest gain to lose all things for Christ that God loves in smiting heals by wounding exalts by humbling thorow the gates of death brings unto life Thus faith extols the wisdom of God 5. Faith makes man justifie God in all his decrees judgements dealings subscribe to the equity of them all even when he conceives not of them adore the unsearchableness of them reverently submit unto them yea when they thwart his desires pronouncing approving all his ways to be pure and righteous when he neither seeth nor asketh any reason thereof but Gods will Is not this a great honour which faith gives to Gods righteousness 6. It beholds him that is invisible every where present perswaded that he seeth and knoweth all things and so glorifieth him in respect of his omnipresence In a word that I be not too long in multiplying particulars Faith if I may so speak gives unto God his whole Divinity and of all graces most sanctifies his Name by acknowledging and confirming as it were by seal all those excellent properties and perfections which the Scripture ascribeth to him Indeed other graces also as love fear joy and the rest do honour God nor do I mean to rob them of their due praises but neither primarily for the cause and foundation of all that honour is in faith nor yet in such ample and full manner as faith Seeing then nothing is so glorious to God as Faith and consequently the more faith any man hath the more he glorifies God doth it not stand every Christian in hand above all graces to labour for perfection of Faith Secondly Reason 2 No Grace is more useful more profitable to man than Faith whether we consider life spiritual or natural For spiritual life 1. Faith espouseth and conjoyneth man to the Son of God in whom he findeth and obtaineth the dignity or prerogative of Son-ship and justification of life which things the better they are known the more they are felt and sealed up in the Soul by believing the more is the heart refreshed with unspeakable comforts 2. Faith purifieth and sanctifieth because 1. Being a gift of an holy and heavenly nature descending from above it will oppose and fight against corruption as light expels darkness heat cold and antidote poison 2. Laying hold on Christ it draweth and deriveth from him the Fountain Vertue and Power whereby corruption is mastered and mortified as a leaden pipe brings water from the spring wherein vessels are washed and cleansed 3. Faith is the mother and root of all other holy graces in a Christian and therefore as faith increaseth the rest will increase the more perfect that Faith grows the nearer the persection is the whole cluster of heavenly gifts in the children of God the more a man knows and believes the love of God to him the more fervently he will love God the more reverently he will fear him burn with zeal of his glory patiently hope earnestly desire to be with him in heaven and so of the rest 3. Faith strengthens 1. To obey God in leading an holy life in performing all duties and doing all the good works he requireth of his people so as they may please him in all things 2. To fight against and foil all spiritual enmity faith makes a poor soul able to resist the Devil
of his Spirit To blow upon the garden of our hearts that the spices thereof may flow forth 4. Improving Song 4.16 and blowing up grace by spiritual exercises of reading singing meditation conference private communication of gifts 5. Evacuation purging out by renewed repentance such matter as might cause an oppilation of those passages in which grace should flow unto us for Christ to whom we are joyned as members if we be believers is an head full of the holy Ghost full of grace truth if we defire to receive abundantly of his fulness we must take heed the nerve of faith and pipes of Gods ordinances be not stopped or made ineffectual in us by our worldliness deadness of spirit lusts or some known corruption too indulgently handled 6. Laying our hearts low before the Lord in humiliation and humility For the low valleys because they receive most dew and rain into their bosoms are most fruitful so the humble heart the broken spirit is of all others a subject most capable of the spirit and shall be most plentifully watered with the showres of grace because the God of all grace and goodness hath promised to dwell in such a spirit Do you now see the way Walk in it that you may find rest to your souls Do you know these things Blessed are you if you do them And therefore still suffer the word of exhortation in the use of these means propound this mark to your selves To be filled with the holy Ghost with wisdom and understanding with all riches of full assurance with all might patience and long sufferance with joy and peace in believing to be full of good works of mercy and good fruits of thankfulness and Gods praiset all the day Oh spare no pains for storing up abundance of grace as David said of his children the fruit of the womb happy is the man that hath his quiver full of them so may I much more truly say of the fruits of the spirit happy is the man that hath his heart full of this treasure here only covetousness yea violence is lawful and holy Say not within your selves this is an hard doctrine and impossible What we cannot be perfect here such thoughts are prompted by Satan to make you lazie and rob you of your crown The Apostle Paul was not ignorant of this yet He forgat the things that were behind and stretched himself unto the things before yea laboured if it were possible to attain to the resurrection of the dead So that though we cannot reach an entire and compleat perfection yet we may and must grow still more and more perfect and though our attainments shall never in this life overtake and equal our desires yet as he that shoots at the noon-Sun though he be sure he shall never hit the mark is sure to shoot higher than he that aims at a bush so if we desire and aim at the highest pitch of grace vve shall be sure to outstrip our fellows and attain such a measure as shall make our profession both comfortable to our own souls exemplary to our brethren and glorious in the eyes of strangers And thus much touching this branch of Pauls prayer for though I perceive there is one point more couched in it which have not been handled yet for brevity I will refer and reserve it to be wrapt up as well it may in the conclusion of the next member which now remaineth to be opened wherein a second thing is craved by the Apostle as a necessary and more special means of making them worthy their calling The words are and the work of faith with power where consider 1. The blessing asked which is fulfilling the work of faith By work of faith may either be meant the exercise operations fruits of faith faith stirring acting labouring producing such works as are proper to her or faith as it is Gods work in man the grace or habit of faith wrought by God in our hearts I take this latter sense the difference is not great and this includes the other 2. The efficient cause of it Gods power For so I understand those last words with power that is by his own Almighty power joyning them to the word fulfil rather than to faith which worketh powerfully in believers The meaning then is as if the Apostle had said But above all other graces we make suit unto God for the perfecting of that blessed and singular work of faith which his grace hath begun in you and that by the strength of his own right hand who is omnipotent and all-sufficient The instructions to be gathered from these words follow whereof the first is this The best faith hath wants doct 1 Understand it of faith in the sons of men in this world It s plain in our text The Apostle witnesseth in his former Epistle that this people received the word with much assurance that their faith to Godward was spread abroad in other places In this very Chapter he hath given thanks to God that their faith grew exceedingly yet here he tels us they have need to be prayed for that God would perfect their faith A cloud of witnesses doth further confirm it Abrahams faith did â—imp and halt a little when he hearkned â—o the counsel of Sarah in going in to Hagar for he consented to the use of unlawful means for bringing about Gods purpose likewise when through fear he sained Sarah to be his sister weakness appeared in Sarahs faith when she laughed at the promise of a son in Jacobs vvhen tidings of Esaus coming did so affright and distress him though he had a promise of Gods presence and protection in that journey in Davids when in his haste and fear he said I am câ—st out of thy sight all men are liars when he fained himself mad in Peters when being afraid of his skin in the high Priests hall he denied his Master And no marvel for first if knowledge be imperfect in all Christians confidence cannot be perfect in any How can the heart desire or cleave unto this or that further than the mind apprehends it as true and good I cannot rest upon a man believing he will do this or that for me further than I know him The measure of faith in the will depends upon and sollows the measure of light in the understanding 〈◊〉 mean in respect of latitude not intension or in intrinsecal vigour for otherwise I know there may be great faith where there is but small knowledge as in many Martyrs A man may know more than he believes so do many wicked men in the Church but he cannot believe more than he knows Now its certain that we know but in part for neither do we apprehend the whole object of knowledge that is the whole body of divine truth my meaning is vve know not all things to be known vve are still ignorant of many things neither do we see those things which now we know so fully clearly distinctly as vve should and