the word therefore which is translated by Faith is a conjugate from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verity or truth For as much as Truth is the peculiar object of trust and whence some think the word Trust to be derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore judg that all lyars promise-breakers and false witnesses are unfit to be trusted with persons or matters of the very least importance and should be thrust out of all good mens houses and all civil society Psal 101.7 and should be forced to live among beasts or such as are like themselves which is worse and there cheat and abuse one another till their mutual extirpation or rather by godly and wise Magistrates be made to suffer the penalty prescribed by a wise and holy God Deut. 19.19 22 19. according to what their lies and false witness might have injured their brother whether in life member good name or estate they should suffer exactly the same punishment their eye should not spare nor pity according to the Lex Talionis or else the world will never be at rest nor quiet from wicked wretches But were this Law of God made the Law of Nations his blessing would follow it with more peace and tranquility then yet the world hath seen Well then as Truth is a most radiant attribute of God and dwells in his nature as he is Ens primum simplicesimum the eternal and uncompounded Being Job 4.18 And if Angels whom he charges with folly in comparison with himself do not raciocinari reason by mediums but act by intuiâ—ion how much more does that most abstruse and immense being the Father of lights both in his cognition of all things at once and according to the purpose of his own will act in expressing and manifesting what he pleases to his creatures and shining upon that manifestation with such a glorious ray of truth that were it not from the darkness of our lapsed estate we should without any dispute or hesitation immediately imbrace it for the highest and unquestionable verity Hence it is that in whatever he speaks from his most holy mouth by Oracles or Prophets ratified in their authority from him must be judged a great presumption and impiety to call for a reason of any of his words or actions by bold and daring and impudent creatures For from the raies of truth streaming from the immense and soul-dazling sun of his verity flows all the certainty and stabiliment in the spirits of angels or men to fix and settle us in our belief and obedience Whoever then does believe sets his seal to the Word that God is true and he that doth not believe as far as in him lies would seem to induce John 3.33 that the holy and true God should be a lyar and deceiver and not to be trusted Such is the most horrible consequent of unb lief Though I am well satisfied that there are some trembling fouls that either from natural timerous tempers or some other dark incidencies upon their spirits do not come up to clear and comfortable actings of Faith The Lady Thomson late of Osterley park but now in heaven that abhorr the very thoughts of not trusting God upon his word of Promise and are truly gracious at bottom though cannot discern and know it As I knew not long since a gracious Person when discoursing of the work of God upon her heart â— John 5.10 6.29 said that she trembled at that Scripture in John of making God a lyar and that the deep pondring upon it was the beginning of her conversion One is apt to think it were a very easy thing to believe the holy God upon his Word Eph. 1 19 2 Thes 1.11 Eph. 3.16 17. 1 Tim. 1.15 but indeed renewed and sanctified persons have found it one of the most difficult works in the whole world because its contrary to nature to found our salvation upon anothers righteousness therefore needs a miraculous work from God to effect it in us It 's true that the doctrine of the Gospel is a most faithful saying that is a most certain and undoubted assertion full of grace and truth and worthy of all acceptation or embracing utrique ulnis in utraque cordis camera in our most intimate bosomes that Christ came into the world to save sinners But it requires almighty power of the spirit of Christ to bring us to the obedience of faith But of this more God granting in the sequel Now I 'le proceed about some things in the nature of Faith to which end I may recount that good old saying of Austin cited by some Accipe signas receive it that is believe it and thou fealest to the truth of God. Thus Sarah acting by Faith judged him faithful who had promised and attained the end of her particular trust in the case whereunto God had spoken But not to dilate in generals I might proceed to the hononymy of the term and the various Synonymous expressions of it found in Scripture I might from fathers and schoolmen from confessions of the Reformed Churches and their commentaries common places and Systemes from controversial writings between us and the Romanists and from the many holy practical writers of our own on this very subject raise a great pile or mass of discourse and therein but actum agere over and over with the same in some little varieties But I forbear since my chief end and scope is principally to erect and comfort broken languishing spirits that hang in suspence as it were between the hopes of heaven and the fears of hell I would gladly put a Scripture staff even one of the staves of the Ark within the Sanctuary into the hands of every weary and heavy laden soul I shall not then be nice or over-curious in handling this point under the distinct heads of definition or description or in distinguishing it into several sorts and so proceed to examine all the causes effects properties adjuncts contraries and the several corollaries deducible from all or the cases of conscience doubts and objections afflicting troubled spirits for they are innumerable but only treat upon some particulars most practical and useful either past by or but lightly touched by others As Doctor Boodt that learned Physitian and of great request with the Reverend Bishop Vsher was more pleased to write de affectibus ommisses of cases not handled then to trouble the world with large bodies of Phisick over and over So should all endeavour not to burden the church of God with swelling discourses wrought up into a cumbersome Tympany out of others preceding who have done worthily in their generations but should either add quid novi or quid noviter either something new that may increase christians knowledg and grace or after a concise and clear method that may raise the fancy sortifie memory and take with such as are out of the church to help on their conversion Though I am sensible
soul and weeps in secret and often bewailes it before the throne of God. 4. There is also found within it a secret joy in the discovery of light It takes inward pleasure in the launcing of the tumors of pride to lâ—t out the corruption of nature The lamp of Gods word is more precious and joyful to it than the dawnings of a Spring-morning out of the East It 's a sign of an unsanctified heart and a very proud spirit to snuff and snarl at godly reproof But this is a certain note of grace begun when no corruption is too dear no secret sin so delectable but it will part with it at the conviction of the Spirit Yea and the more searching any Ministry is the more it delights to sit under it dares not call that a legal preaching which drives men out of the School of the Law into the Temple of Christ 5. Besides the tender soul grieves under its fears of the want of true Faith and is never quiet till it gain some lively hope of its implantation into Christ which it cherishes and nourishes by the application of promises But till then it wrings its hands runs up and down mournfully through all the Streets of New Jerusalem being desolate in spirit as not having a comforting sense of any faith at all It cries lamentably from watch-man to watch-man bears many affronts and injuries in the tearing of her vail and smiting upon her bead Song 5.7 till at last she finds her beloved embraces him in the armes of Faith. Then the soul continues in the use of all prescribed means to attain the vision of his divine love in the glass of affiance 6. Again This troubled soul flies far from the land of excuses hates palliations and self-conceited applauses and layes all the fault upon it self heaps accusations and layes snares and tentations for its own feet and so great that the holyest minister and one skilful in cases of conscience can hardly sometimes answer and resolve Whereas the hypocritical Pharisee is commonly full of talk hath little or no solidity is confident and boasts of experiences with a false tongue and a deceitful heart But our gracious young convert is as sensible of the least sin as the tenderest hand hath a quick and immediate sense of the sitting of a flye or the gentle breathings of a Western Air. It laments over In-dwelling sin bewails its residence and sounds continual alarums against it For it cannot bear the domination of that proud Vice-roy of Satan to fullfil it in any lusts thereof If it prevail though but a little the soul triumphs as if its conquering flag were entring the gates of heaven For although its motions and impulses against unholiness be yet but weak tender and low yet are they the fruits of integrity and grow forward in Strength This is a true sign of grace and that the new life is in good earnest begun in that heart for it finds repentance towards God and true sorrow for sin conjoyned with real inclinations resolutions and workings in its gradual turning from it and an holy hatred of all thoughts of reversion to it 7. The soul feels within it self an holy inclination to sincerity in all its actions which like a fragrant perfume in every chamber of all its powers and faculties gives a grateful scent in every duty Psal 139.23 and delights to be unfeigned in every good word and work It hates painted garments of hypocrisie and therefore with great humility requests of God to search its heart and begs to be what God would have it and prays withal Psal 143 2â— 130.3 that he would not enter into a severe judgment and mark what 's done amiss with an urgent scrut iny for then no flesh can stand in his sight but intreats forgiveness of God that so he may be feared and worshipped From hence springs that solid sweet and comfortable doctrine of the Reformed Churches That the true desire of grace is true grace On which Basis sound consolation will stand inviolably when all the proud towers of Pelagius and Arminius shall moulder into dust at the fall of Babylon For now the soul in this humble and holy frame lies at the foot of God mourns for sin as committed against God thirsts after the righteousness of Christ alone and praves for the spirit of God to allure and draw it into fuller communion having taken God in the new covenant for its God alone 8. Lastly it studies the increase of holiness by all holy means and methods in meditation self-examining and conversing with old disciples and experienced believers For in such-like God communicates his gracious presence â— cor 7 1. and in these mountains of Zion commands the blessing and life for evermore In these and such particulars if serious Christians would please to go down the stairs of humility Psal 133.3 into the closet of their own heart and ponder more upon what they read with holy meditation they might better observe the motus primo primi the first infant motions of their hearts towards God and heavenly objects but cursory reading spoils all Some indeed advise an hours meditation to an hours reading I think a set quantity of time is not necessary but so much as may cleare and warm the motion upon the heart By experience it will be found that the spirit of God works by vacious methods and very different yet so that by one or other token any poor broken trembling soul may in some measure be comforted as to a true work begun in the heart Psal 51.6 and may learn to know divine wisdom in its secret formations of grace within its utmost recesses and retirements To conclude I take this to be one of the lowest sentiments of a true work when there are found continually secret inclinations motions thirstings and desires after God and holiness which by strict and careful observation may be perceived to grow and increase year by year and this note is common to all believers though in their weakest estate who would not change their slender hopes for all the kingdoms of the world and the glory of them This work flows from the first breathings of the spirit of God and may be discerned as to truth and sincerity by these two notes 1. If conjoyned with patient continuance in well-doing Rom. 2.7 though weakly yet with the face toward Zion 2. If growing in spiritual strength tho' at present by small degrees and for a while scarce discernable 2 Pet 3.18 like the growth of a child or the augmentation of a plant or the motion of a shadow of the Style upon the Sun-Dial But so much of the first Let 's treat a while on the second branch of the chapter about a deserted soul and then come to an end 2. Of the lowest acts of grace in a deserted Soul. Here such as are inwardly for the main work truly gracious yet through vain walking and too
and then the Glory of Heaven shall continue to all eternity when God shall be All in All. SECT II. The Miracles in Scripture HAving Treated somewhat of the infallible Prophecies I shall now by the Grace of God rehearse some of the notable Miracles mentioned in Holy Scripture For as much as they are works above the power of nature therefore all Nations stand gazing at such mighty exhibitions of Gods Majesty such as curing blind-born Persons the restoring the dumb and lame who were so afflicted from the Mothers Womb yea reviving of many from death to life are they not undeniable Testimonies that such a one that performs these is a God or transacted by the immediate assistance and presence of God whence we may very well infer that what such a one speaks is to be embraced as by divine Authority For that glorious Person that manifests in his works such heavenly and coelestial power must be believed to be God and a God of supream Truth and highest verity as well as of surpassing power For infinite power and truth are and can be centerd no where but in a God. trey where their Brethren of the Race of Cham of near alliance to the Canaanites then lived which is toucht as I remember by Procopius in his Vandalick Wars others Procop The standing still of the Sun seems hinted at by Plautus in the double day I think in his Amphilryo 4. The fourth wonder may refer to the retrocession or going back of the Sun in the dayes of Hezekiah which engaged the King of Babylon to send an Embassy on purpose to search out the truth of that Prodigy In reference to which this is remarkable that some Eclipses mentioned to have happened before Hezekiahs dayes are all found by our modern Astronomical Tables as exact as if those Prodigies had not been extant which may give to some a little more facile apprehension of the motion of the earth then the Perepatetick School will as yet admit For the Phoenomenon or apeearance may be solved by a miraculous stopping of the Earths diurnal motion though its annual in the Zodiack might continue 5. The fifth concerns that extraordinary Star which aypeared at the Birth of our Lord to the Magi in Kedemah or the East by the River Euphrates Mat 2 2 who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Jobs East Countrey whereof before and which presaged as they thought in those dayes the rising of some Grand Emperor out of some Eastern Nation whereof Suetonius speads Percrebuit in toto oriente c. that there was a presage of one that should Rule the whole World sueton in Vespas c 4 Tacit hist l 5 pluribus persuasio inerat c which they applied to Vespasian but more truly concerned our blessed Lord whose Kingdom was to be universal and eternal There is a passage also about Herod at this time which tho no miracle yet it was a prodigy of cruelty which that infamous Prince perpetrated in the Land of Judah and herein may somewhat concern this Treatise that it sets the time of the Epiphany or coming of the Magi or wise men to our Lord a little before that Lunar Eclipse in March which preceded that Tyrants death who slew so many innocent children and his own son among the rest that gave occasion to the Emperor Augustus to taunt him with that scoff Macrob saturn l 2 c 4 that he had rather be Herods Hog than his son counting him for a Jew and I think he was a proselyte tho indeed he were an Idumaean of Ascalon by birth that is of that Idumaea or Edom so called in the days of our Lord as may be observed in Ptolomies greek Geography lying in the south-part of Judah 6. But the most remarkable miracle was that of the Suns Eclipse at our blessed Lords passion because it disappeared and was mantled with pitchy darkness near the Full-Moon of the Passover paul Diacon max in scholl ad Dionys Orig tract 29 30 in mat Euseb edit scalâ—austin Eph 156 which is impossible in the course of nature For proof whereof Eusebius gives in ample testimony in his Chronical Canon citing the 14th Book of Phlegon of Trallis who asserts it to have happened in the fourth year of the 202 Olympiad Dionysius also the Areopagite is mentioned by the Magdeburgenses for an Epistle of his written to the Citizens of Heliopolis or On in Egypt wherein that common saying is avouched for his Deus naturae patitur Magd cent 1 l 1 c 11 p 381 august in Ep Rom de civit Deil 10 c 27 Euseh in vit Constantini aut mundi machina collabitur The God of nature suffereth or else the frame of the world is flying in pieces Besides what Petrus Comester records where ever he had it that the Philosophers of Athens disputed about this Eclipse as being the occasion of building that Altar to the unknown God Tho Pausanias as I remember declares it to have been erected upon the great devastation made by that fearful pestilence at Athens pausan in atticis Laert in Epimedid Lucian philopatri Oecumenius c. in the time of the Peloponnesian War so notably described by Thucydides But passing that the aforesaid admirable Eclipse of the Sun being celebrated near the Full-Moon of the paschal solemnity It must needs follow that the Moon her self must be prodigiously and totally Eclipsed being near her opposition at the same time Nay there was moreover another Eclipse of the Moon in her natural course in the Evening of the same day as by calculation out of the Tables doth manifestly appear the scheme whereof is exhibited by Buntingius in his chronology and I think declared by others also So that there were three Eclipses in the compass of one natural day that all the inhabitantsround the globe might read in the heavens some wonderful work about that time Lang. de christ annis had they known the language of those glittering lamps whose places being then near the Equinoctial the sun in Aries the Moon in Libra they might be seen almost from Pole to Pole. Such a Spectacle as never had happened from the foundation of the World and possibly may never again It being a superlative attestation to the glorious sufferings of our blessed Lord and Saviour Jesus Christ Concerning the darkness of that time how dreadful and universal it was others having discoursed I shall not enlarge Many other wonderful Miracles transacted by the Prophets in the Old Testament and thousands by our Lord and many of his Apostles in the new are set down for the confirmation of the holy Oracles Several things and some persons mentioned in the Sacred Books are likewise glanced at by the Heathen Writers Such persons as the Magi are hinted by Laertius some things mentioned by Celsus in Origens refutation of his Heathenish Opinions by Julian Porphyry Apollonius c. who endeavouring to undermine the Authority of the Scriptures
of my own deficiency and intreat a candid Reader to pardon what is here done out of a great thirst and desire to cast in some mites for initiated believers as may help I hope and add to their faith or the joy of faith and supply something of what is yet lacking in the faith of some weaker christians with whom we converse in Ordinances Divinity is an Ocean that hath neither shoares nor bottom there is room enough without envy for every one to spread new Sails and in continual travelling we may still see more wonders of God in these Deeps But yet not to prescind and cut off all proper method and genuine handling of this subject I shall first set down the true nature and essence of this grace of saving faith and then proceed to the rest of the chapters in their prescribed order Now since it hath pleased the goodness of God to give spiritual life to many thousands in these British Isles that have and do believe by the instrumentality of several burning and shining lights ever since the latter end of the Reign of Tiberius Gildas deexciâ— Britan. when the Gospel began first to shine among our praecessors whom God hath raised from age to age out of his infinite mercy as serviceable under his divine commission to open and apply the holy Scriptures from Joseph of Arimathea and his companions at Glastenbury as our Ancestors do generally determine it and have handed it through dark and gloomy times Spelman concil Tom. 1. till its brightness recovered again by the industry of German of Auxere and Lupus of Troyes their disputation at Vepulam against Pelagius his errors and heresies Nay through his divine goodness there never wanted some worthy patrons of the truth under British Saxon and Nerman Governments till the days of Wicklif that great Luminary whose rayes shone into Bohemia Helvâ—tia and thence into Poland as a late worthy Rector of Lesna an university in that Kingdom sometimes since did acquaint me that they own it And after him still sprang up more and more illustrious persons till the restauration from Popery Since which the doctrines of holy â—aith derived from Scripture have been set forth by the Reformed in several Nations and called a Body of confessions printed in quarto But to let them pass I shall for the maine follow that Type of truth which our own teachers have gather out of those sacred pages In the first place then the church of England having exhibited the main doctrines consonant to the holy Scriptures in their Articles Catechism and Homilies I shall name some particulars to our purpose about Faith. In the eleventh Article we have this clause That we are justified by faith only is a most wholsome doctrine and very full of comfort See Nowels Catechism Homilies edit Lond. 1635. Fol. p. 22. Homily of â—alvation or justification part 1. p. 14. as is more largly expressed in the homily of Justification of which more fully in the confession of Faith and the defence of it by Bishop Jewel some hints see in the Catechism but especially the Homilies In the fourteenth Homily thus Lively Faith is a true trust and confidence of the mercy of God through our Lord Jesus Christ and farther that this true and lively faith is not ours but by Gods working in us and again p. 17. 'T is not the act of faith that justifies that were by some act or vertue that is within our selves c and again p. 18. By Faith given us of God we embrace the promise of Gods mercy and of the remission of our sins and yet still more fully in the third part p. 20. True christian faith is c to have a sure trust and confidence in Gods merciful promises to be saved from everlasting damnation by Christ whereof doth follow a loving heart to obey his Commandments In the little Catechism there are hints to the same purpose as that in the answer about Baptism there is required Faith Whereby they stedfastly believe the promises of God. But le ts proceed to others The Assembly of Divines in their Confession of Faith after some previous Discourse about it expresly thus The principal act of saving Faith are accepting receiving and resting upon Christ alone for Justification Sanctification and eternal life by vertue of the covenant of Grace There 's also much to the same effect amplified in the larger and contracted in the shorter Catethism The Declaration of the Faith and Order of the Congregational Churches in England met at the Savoy in London by the Elders and Messengers Octob. 12. 1658. express it in the very same words Chap. 14. Sect. 2. Page 24. which are before rehearsed out of the confession of the Assembly of Divines at Westminster All these Societies then for substance do most harmoniously agree in the same Doctrine of Faith exclusive of works in the point of Justification And oh that they would also once agree to live quietly and peaceably by each other as becomes Professors of the same holy Faith washt in the same holy Baptism and called in one hope of the same calling and as becomes the worshippers of one Lord and one God and Father of all Eph. 4.5 who is above all and through all and in all that truly believe We agree in Judgment as to the great points of Salvation and why not affection and brotherly love and peace forbearing one another in little matters not introduced into the primitive Churches before the declension and apostacy began I am sure the Church of England teaches other Doctrine in the second and third part of the ☞ Sermon of Faith. Well then we are at amity in this great particular That Faith is the gracious acting of the whole soul or heart of a sincere Christian whereby he rests and relies upon a crucified Saviour for remission of sins and eternal life grounded on the precious promises of God which is infused and wrought there by the holy Spirit at our new birth and convertion from sin to holiness In this Declaration of the nature of Faith we may for distinction sake take more especial notice of the succeeding particulars in peculiar Sections SECT I. 1. FIrst We may enquire where this Grace of Faith is subjected and that 's exprest to be in the whole man. The Subject of its inherence is not this or that particular faculty but the whole Soul or heart of Man as the Scripture often expresses it and we may observe that some times the Heart is put for the a 1 King. 3.9 understanding sometimes for the b Act. 7.39 will other times for c 1 Cor. 7.37 purpose for the affection of d Mat. 6.21 love for inordinate e Rom. 1.24 lusts in their seat for f Eccl 6.7 desire and for the g Luk. 1.16 21.14 Acts 8 37 Luk. 24 Rom. 10.9 Prov 3 5 memory Now that Faith is scituate first in geral in the heart and then in
the particular faculties let us further manifest it and begin with that of Philip to the Eunuch of Ethiopia If thou believest with all thine heart thou mayest he baptized so our Lord to the two Disciples O foolish and slow of heart to believe Again in the Epistle to the Romans If thou shalt believe in thy heart thou shalt be saved For with the heart man believeth unto righteousness and we are commanded to trust in the Lord with all our heart And again Christ is said to dwell in our hearts by Faith and on the other side unbelief is fixed also Eph 3 17. Heb 3 12 or seated in the heart Take heed lest there be in any of you an evil heart of unbelief I might multiply but its obvious in Scripture The Jewish Rabbins or Philosophers such as they are use to place the Soul and its understanding faulty in the heart Job 38 36 according to that in Job Barthol Anat. Hag. 165◠8 d. Cartesius l 3 c 6. p 336 Fromond de anima Who gives understanding to the heart but the Greek Schools in the head or brain where some Anatomists have found out a chamber of presence and therein the Glandula pinealis where this Empress sits in state and commands the little world or Empire of man. The Peripateticks give the Soul a Forest-range through the whole body others as Tremember conceit that it swims in the blood and flies up and down in the spirits c. and make a great stir about the fibula animae the button or bond that ties or links the rational and animal soul together and when they come to the powers and faculties of the Soul they make great distinction and from thence their notions are derived and mixed with many subtleties among the school Divines in the dark times before the Reformation appeared Whose works though in some things may be of good use to fix terms and distinctions yet ordinarily their niceties have eaten out the heart of solid Divinity till the happy dayes of the restauration of the Gospel As to what we are upon Durandus Q Scaliger c. I think with some of the School men and several other Learned men of late that there is no sound foundation in reason for this variety of faculties specifically distinct as some would have it yet having asserted that Faith is subjected in the whole Soul that I may conform to the received and used Opinion I would shew how Faith resides and acts in every reputed faculty and thence by induction of particulars in the whole Soul. That Faith is seated in the understanding is undoubted because it is a rational act of the soul being resolved into the divine authority of God who is insallible Since also our reason is finite corrupt and obnoxious to many impostures from satan I take him for the wisest and most rational person who in the deep and profound mysteries of Christian Religion 2 Coe 4 4 acts his reason by Faith in this life and waits for fuller Revelation when he comes to glory Here we see that is understand but in part but there we shall know even as we are known 1 Cor 13 12 In the work of Grace the understanding is first enlightned to know the truth called the opening of the heart in Lydia Acts 16 14 Joh 4 10 our blessed Lord tells the woman of Sichem if thou knewest the gift of God thou wouldest have asked him for living water There 's a thick massy wall broken through by the hammer of Gods word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the stony heart 2 Cor 10 4. and a clear christal window placed in the breach that the light of the glorious Gospel may shine into the mind 2 cor 4 4. which before was blinded by the God of this world that they should not believe the truth Eph 5 6 Ye were darkness it self sayes Paul more than Egyptian or Cymbrian this being the darkness of the bottomless pit but now are light in the Lord. This illumination from Heaven fetches off the scales as from the eyes of Paul and teaches us all to have a prospect of an Ocean of wonders in Gods Law and of deep mysteries in the promises yea to apprehend and apply them aright Isa 53 11 Therefore Faith is sometimes set out by knowledg Joh 10 38 by his Knowledg objectively shall my righteous servant justifie many Our Lord also proving his Deity by his Miracles 17 3 bids them if they will not credit his words yet believe his works that ye may know sayes our Lord and believe that the Father is in me and I in him Where knowledg and Faith are explicitly connexed together 14 20 Again This is life eternal to know thee and Jesus Christ whom thou hast sent It was to that purpose our Lord made himself known and manifest to all his Disciples in the glory of his Deity Yea our Faith on him as God-man is wrought in us by revelation from the Spirit the eyes of our understanding being enligtned by him Eph 1 17 So that we have both the object and Organ illustrated at once Christ set forrh in the Gospel and our understanding shone upon by the Spirit and at length from the first degree of light the Saints proceed from Faith to Faith Rom 1 17 Col. 2.2 1 12 2 Tim 4 8 and then by holy Meditation with deligence arrive to that acknowledgment of the mystery of God and of the Father and of Christ Nay to such sweet and full assurance at last that with holy Paul they come to know whom they have believed and wait for the Crown of Righteousness at his appearance and Kingdom From all this we may conclude that a true Believer takes Christ for his Saviour and Ruler with a clear and irrefragable Judgment 2. The second particular work in the order of nature tho conjoynt in time as to conversion is the inclination of the will to receive Christ Now because the Scripture delights exceedingly to set forth our Relation to Christ by Marriage union Eph 5 32 Song of Solom I shall a little insist upon it We say then in such covenants that 't is the Will that makes the Match T is not the saying a few words in the Chancel out of a Book by inforcement of Parents or Friends instigation against their own wills and minds such Marriages are but bruitish conjunctions when persons marry meerly for Money or outward Preferments not unfained love which God never ordained or appointed to be the ends of that blessed union but with the heart and sincere affection Promises are but dipt in falshoods and lies and often managed by some subtle false Judas for base ends where the sweet unforced inclinations of the will is not present which will after a while vent it self in captious perverse suspitions and unnatural reflections and seldom ends but in gall and bitterness
vigorous resistance against the more spiritual operations of the holy Spirit of God. 2. I proceed now to the second point premised which is to shew that Faith and Holiness are inseparable companions like Jonathan and David native twins coming up from the washing of regeneration both together which may be evident as follows 1. Because Faith is a part of holiness or the new creature in the renovation of the image of God whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the first Commandment and part of that blessed pourtraicture is restored again by Christ under the new Covnant By nature since the fall 't is true we incline to distrust God and believe Satan before him and in not obeying him in trusting to his Son upon his Word we give God the un truth as to the method of salvation by anothers righteousness But indeed Faith is a prime part of our holiness whereby we trust God as to his promise of eternal life by his blessed Son Jer 17 7 Act. 26.18.15.19 and is the very critical and discerning character between a true convert and a carnal man We are said therefore to be sanctified by Faith in Christ and the heart to be purified by Faith not from it self as an efficient cause of holiness but as it daily fetches and derives holiness from him as head of the Church Gal. 5.6 So that Faith in sanctifying us after the first infusion of grace is a power or vertue co-operating with the spirit of God and enjoys a constant concourse of the same holy Spirit in all our spiritual actions 2. Another ground may be taken from the conjunct work of the spirit John 3. who in his very first impulse and motion to true and saving conversion at his coming down into our hearts for that purpose works both Faith and Holiness at the same moment 3. Because our blessed Lord came into the World 't is the end of his advent to us not only to be the object of our Faith but to save us from our sins Mat. 1.21 Tit. 2.14 1 John 3. â— and Faith must act upon him for that end to purifie and deliver us from our iniquities not only for salvation from hell or wrath to come but also from the guilt and filth of sin For we are chosen in him to be holy and created in Christ unto good works Christ gave himself to redeem us from all iniquity Eph. 1.4 2.10 Tit 2.14 to purifie us for a peculiar people zealous of good works I where we may observe justification and sancttification riding together in the same Chariot If then all gracious habits be wrought at once the too much nicety of arguing about the precedency of this or that grace is to be rejected as not agreeing to the uniform work of the new nature nor the inward experience of saints whose graces work according to influence opportunity of providence 1 Cor. 12 11 the good pleasure of the spirit in his assistances who divideth to every one severally as he will. We may admit somewhat as to congruity of the seeming order of nature or time but not press such conceptions over strictly for various experiences will contradict the curiosity of such notions But we may firmly determine that the understanding cannot spiritually discern the excellencies of Christ 1 Cor 2 14 nor the will of man stedfastly believe in him nor the affections savingly embrace him till we are first regenerated by Gods most holy Spirit who is powred out into every faculty and power of the soul at the very first initials of Conversion 4. Because the Commandments of holiness are part of the object of our Faith in its doctrinal foundation Rom. 7.12 Therefore Paul in his conflict sets down this as a maxim that the Law is holy and the Commandment holy just and good 5. Besides the truth of our Faith is demonstrable by holiness as its genuine effect It s vain for persons to pretend to Faith where this is wanting tho' it may not appear so evidently at the first Jam. 2.17 The Apostle James spends a large discourse upon this Argument to prove that Faith without the works of holiness is but a dead Faith. Indeed our holiness being imperfect does not justifie the person before God but it justifies the faith of the person to be true and the Apostle Paul conjoynes Faith and Holiness together and thence proves our eternal life 2 Thess 2.13 Blessing God for having chosen the Thessalonians to glory and proves it because they were sanctified by the Spirit and did believe the truth of the Gospel 6. Lastly Because the application of Faith or the working or actuating of our Faith upon Christ in the promise doth not only sweetly and clearly manifest our being justified but assists us also in the obtaining and increasing of holiness 2 Cor. 7.1 They walk and work together For how do the precious promises of the covenant purge us from sin and all filthiness of flesh and spirit but by the acting faith in Christ and so do embrace Christ for our sanctification 1 Cor. â— 30. and in his name and power derive holiness from those precious promises which are the golden Pipes or nerves that convey it from our glorious head Whence it comes that our belief of the inheritance promised and of Heavens aimiableness revealed by the Word and ratified on and by the verity of God helps us daily to walk more holily and to be made more meet for that Kingdom with the Saints in light And thus it is Act. 15.7 Lev. 4 20 33. that Faith purifies both the heart and life for glory Even as under the Levitical Law the action of the Priest in his offering the Bullock and sprinkling the blood before the Lord is said to purge away sin Rainold praelect vol. 1. p. 123. or make attonement for their sins that is instrumentally So may Faith be an instrument in deriving the sense of our justification and the sweet influences of our sanctification from our blessed Lord in believing the sanctifying promises made in his Name and actuated by virtue of his holy Spirit Now then according to that common and useful sentiment there be two works that attend Sanctity the first is to mortifie sin and the second to vivifie and quicken Grace Pet. 3.11 that we may be holy in all manner of conversation and this not of our own power either to begin carry on or finish but wholly by the work of the Spirit at first and then by his gracious concourse with every holy action of the new creature to the last being carried on by the power of God thru ' Faith to Salvation This is so great a Scripture truth that t is to be admired that the impugners of it who stand upon their own power so much both as to conversion and as to perseverance should be so noted for looseness