therefore we yield up the people of Campania the City of Capua our fields Temples and all belonging to us to your jurisdiction or 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 inteâ—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 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 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 admonitioÌ„s 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 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 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 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 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 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
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 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 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 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 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 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 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 sensâ— civili though not in sensu physico I answer in strictness noxa sequitur caput and aliud pro alio invito creditori solvi non potest Myn singer 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 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
paid and be left in prison It s 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 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 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 Liâ—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 Faiâ—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 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 chiâ—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 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 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 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 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 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
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 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 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 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 Myconius and Edward the sixt for Sr. John Cheek Fullers Hâ—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 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 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 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 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
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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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
41 c. but that Faith is necessary to the right 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 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 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 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 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 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 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 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
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 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 â—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 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 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 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 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 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 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