strengthens his confidence Psa 121.2 My help stands in the name of the Lord that hath made heaven and earth as if he had said I will never distrust his power for deliverance or protection who could erect such a stately Fabrick from nothing And there are other historical passages of Scripture also which may be of like use unto us both for encouragement Deut. 8.17 and caution 1 Cor. 10.11 yea and for confirming our Faith in the Messiah John 20.31 that History of the acts and Sermons of Christ being written by John in his old age for the confirming of the Deity of Christ against those which then begun to deny it at the request of the Bishops of Asia which is the reason why he disputes more clearly of the Deity of Christ than any of the other Evangelists and records divers of his miracles which serve for the confirmation thereof that the rest do omit And for those points of Doctrine which Faith assents to and are not otherwise demonstrable by reason they are generally reckoned amongst those Fundamentalls the belief of which is necessary to Salvation But herein the use of Faith in this particular doth further appear when men do not believe such things as these it brings them to flat Atheisme at last for they first question and by degrees deny the Authority of the Scriptures when they see the improbability or rather impossibility as seems to their reason of many things both in the Doctrine and History of it as in Philosophy because some cannot conceive how such a vast body as it is demonstrable that the Sun is should move so many thousand miles in an hour as it is necessary it must if we suppose that it move at all venture rather to deny the received opinion of its motion and entertain that paradox of the motion of the earth Secondly Faith submits to the commands of the Word Heb. 11. we shall finde many eminent acts of Obedience ascribed to Faith as ver 8. By faith Abraham when he was called to go out into a place which he should afterwards receive for an inheritance obeyed and he went out not knowing whither he went It was an hard tryall for as the Proverb is patriae fumus igne alien◠luculentior the smoak of our own Country is as good as the fire of another and he was to go he knew not whither for God only bade him go into a country that he would shew him Gen. 11.33 So that command which was yet more hard of offering up his son he submitted to by faith ver 17. he was to offer up his son which was against nature yea his only begotten son that is of his wife and the son of the promise in whom his seed was to be called So ver 29. By faith they passed through the red sea when it was very unlikely the unruly surges of it should keep their place while they went so many miles ver 30. By faith they compassed the walls of Jericho seven dayes together with ramms hornes a very ridiculous thing in the eyes of men Now Faith doth thus submit to the commands of God because we are thereby brought into covenant with God and consequently subject our selves to his authority as a wife by taking another to be her husband doth oblige her self to those duties which do immediately result from such a relation and to that subjection which is due from a wife to an husband So by taking God to be our God and Christ to be our husband we are ipso jure obliged to submit to all his commands Deut. 26.17 Jer. 31.32 We are indeed obliged to this subjection before we believe but by faith we own our obligation and do actually and professedly make a recognition thereof So that we may say as Salvian de guberunt Dei lib. 3. Fides est fidelis Deo esse hoc est fideliter Dei mandata servare Faith is to be faithful to God that is faithfully to keep his commands yet I am far from thinking with Socinus Defens 108. that fides in Christum ista opera sunt re ipsa idem and that a faith of such a latitude is the matter of our Justification and holds the same place in the Covenant of Grace which perfect obedience should have done in the Covenant of Works these are not Faith formally but only effectivè true Faith necessarily producing these Vide Stresonis meditat de fide sect 34 c. Secondly Faith receives the Word as the Word of God 1 Thes 2.13 in which place we may observe three things 1. The power of the Word it wrought effectually 2. The persons in whom it had this efficacy they were such as did believe 3. The reason of it they received it not as the word of Man but as the Word of God which implies two things First Their receiving it Qua Verbum Dei or under that notion considered as the Word of God or believing it to be so whether it be strictly and properly the object of Faith that the Scriptures are the Word of God I will not stand here to dispute or determine and how the preaching of men may be received as the Word of God you may see in the fore-mentioned Treatise of Mr. Hieron We are to prove all things that we may hold fast that which is good 1 Thes 5.21 and that we may do so we are to search the Scriptures to see how that which we hear doth accord therewith Act. 17.11 and what is rightly deduced or inferred from the Word is of the same authority with the Scriptures as Daille and Vedelius have sufficiently proved against the new Methodists in France as they are called who by denying this did undertake quite to overthrow the Doctrine of the Protestants whatever the success of such an undertaking would have been their boasts may serve for a caution to those who decry consequences but I hope men are not so zealous now against them as they sometime were else I should before this time have taught that small Treatise of Daille to speak English wherein he useth his wonted candor and clearness Secondly To receive the Word as the Word of God is to receive it as becomes the Word of God that is as the Word of such a God who is so wise so just and faithful so good so holy that all his commands must needs be holy and just and good Rom. 7.12 and so not to be disputed but obeyed for by Faith we believe the nature of God as well as his beeing Now Faith is in this respect of singular use in the whole course of our lives how oft do men stand and dispute the commands of God till they reason themselves out of their duty in things that are against carnal reason and carnal interest things which are of meer positive institution not of any natural moral right but Faith considers not any thing against a Command as it is said Abraham did not against the Promise Rom. 4.19 If Christ bid
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
Peter cast in his net though he have toiled long in vain he will do it at his command Luk. 5.5 If a Believer should be enjoyned such things as the Prophets were oft enjoyned as Ezek. 4.8 12. unless as some think these things were only represented to them in visions and they were not really to do them see Smith his select discourses of Prophesie he would not stick at them but do all things without murmuring or disputing even such things as are most against interest Heb. 11.8 yea against natural affection Heb. 11.17 Ezek. 24.18 Thirdly Faith doth embrace the Promises that is lay hold on them thankfully accept them Isa 56.6 and relie upon them for the performance of the mercy promised Abraham being strong in the Faith gave glory to God and against humane hope believed in divine hope not regarding any thing which might be objected against the Promise of God Rom. 4.17 c. Let God be true and every man a lyar yea every thing a lyar sense and reason he considered not any thing that they could plead against a Promise How happy might a Christian be if he could live by faith in this particular Trusting God upon his bare word when there is nothing else to vouch him when we have neither sence nor reason to second our Faith But the Promises have a more peculiar influence into our spiritual life by them we are made partakers of the divine nature 2 Pet. 1.4 that is are made godly like to God in holy dispositions and inclinations and the Promises conduce hereto both morally and as I may speak instrumentally There are Promises to Grace these promote it as we are thereby encouraged to the exercise of Grace 1 Cor. 15.58 and to press on to the perfection of Grace 2 Cor. 7.1 For supernatural habits are strengthened and confirmed by exercise and renewed acts though we should say they are not acquired thereby But there are Promises of Grace Whether the Promises of the first Grace be mad to or may be pleaded by any particular persons or whether they may be made only to the Church in general as the Promises in the Old Testament concerning the calling of the Gentiles I shall not take upon me to define But certainly there are Promises of following Grace to be pleaded by particular persons in Prayer as was shewed in the foregoing Chapter and this pleading of Promises in Prayer is as M. Dod would say like putting of bonds in suite Thus the Promises are means or instruments for conveying of Grace to us Fourthly There are Threatnings in the Word of God and these Faith makes the soul stand in awe of Psal 119.161 Certainly Davids heart stood in awe of the Word of God because he believed it as the Ninevites took warning at the preaching of Jonah and proclaimed a fast because they believed God Jonah 3.5 But the clearest proof hereof is Heb. 11.7 by Faith Noah being warned of God of things not seen as yet moved with fear prepared an Arke to the saving of his house In these words we have the faith of Noah commended from the warning he took at the threatning of God concerning the universal deluge which was to come upon the World he believing this threatning his fear put him upon the use of such means as might prevent the evill which he feared the best use of that passion and most that it is good for and we see the issue of it he saved himself and his house like a prudent man he foresaw the evill and hid himself Prov. 22.3 Now let us see the power of Noahs faith in this and how much reason he had to object against what he did First He was warned of things which did not appear that which was threatned was yet many years to come so that he might very probably die before that time and be past need of an Arke and what he was commanded was such an unlikely thing to be performed that it was enough to discourage his attempt he was to take two of all Creatures but such as lived in the water and seven of such as were clean beasts and food for all these it was seven months after the flood began ere the tops of the Mountains were seen and it is likely long after that before the earth brought forth food fit for them and it must be an huge Vessel to hold so many Creatures and food for them for so long a time And when he had made the Ark how should he get these Creatures together Or how should he rule them when he had them together And he might think that the undertaking of such a work would expose him to the scorn of others and if he let it alone he might escape as well as others yea better perhaps for having warning he might remove his habitation near some high mountain before the flood came but all these objections notwithstanding he went on with his work and we see what was the issue of it Oh how would men tremble at the Word of God if they did certainly believe the threatnings of it And what is it that hardens men in their wickedness but such carnal reasonings as Noah had in store to have brought out against the warning of God Tell men of the judgement to come enough to make an heathen tremble Act. 24.25 when he was a Judge on the Bench and his Preacher a Prisoner at the Bar Tell them of that horrour which will so amaze men at the last day as to make them call for the rocks to cover them or the mountains to fall on them Rev. 6.16 they either say with the Prophets hearers Ezek. 12.27 The Vision is for many daies to come and he prophesies of times afar off He tells us of things to come a long while hence and it will be time enough to prepare for them afterwards or else they say with those Deut. 29.19 they shall have peace though they walk in the imagination of their own heart or they shall escape as well as others or they shall be heard at the last day for their importunity for so shall many seek to enter into the Kingdom of Heaven Luk. 13.24 c. or if they should set upon the work of repentance they must leave their old waies and their old company and so expose themselves to their scorns these are such reasonings as Faith in Noah overcame and it might be well for godly men to improve the threatning of the Word more to the restraining of their corrupt lusts and affections How should such places as Rom. 8.13 be as the Sword which the Angel held before Balaam when he followed the wages of unrighteousness Numb 22.23 If any shall to that place object that believers cannot die I am sure that place will prove then that believers cannot live after the flesh and that if we live after the flesh we are no believers it proves the connexion betwixt the means and the end betwixt dying and living after the flesh and let
not any think these are too low motives for Christians to be acted by God thought them not unmeet for Adam to make use of in innocency he had an intimidating threatning Gen. 2.17 Christ pressed such upon his Disciples Mat. 10.29 God hath set our affections one over against another as 't is said of prosperity and adversity Eccl. 7.14 and happy is he that finds no need of fear to restrain the violence of his other affections I shall conclude this Chapter with the answer of an objection some may say How can Faith be necessary for making the Word thus effectual when Faith it self comes by hearing and is ordinarily wrought by the Word Rom. 10.17 To this I answer First That as God at the Creation did not hold to the ordinary Method which he hath kept since but created the Light before the Sun though since the Sun hath been created it hath been the Fountain of Light So though ordinarily the VVord is made effectual by Faith it is not necessary God should observe the same Method in the first working of Grace which he doth in carrying it on But secondly Though Faith come by hearing yet there is a Faith concomitant with that hearing else the Word would not at all profit The Word brings that evidence along with it which begets the faith whereby it becomes effectuall it is obvious to every ones conception that if a man come to deal with me about any thing all he can say doth nothing at all move me unless I give credit to what he saith and yet he may use those Arguments or Evidences which may make me believe him and in eating certainly our food doth ordinarily encrease Spirits and so natural heat before the several concoctions be performed and it is by that natural heat that the several concoctions are performed whereby our food doth further nourish CHAP. VI. The several uses of the Lords Supper exciting Grace in us conveying Grace to us sealing the Covenant by Faith only we have a right thereto and make right use thereof in the Controversies about the Sacraments the Question is not so much about mens title thereto but our judgement of their title the Judgment of the Church of England herein whether those who doubt of their sincerity may come to the Lords Supper how we are to deal with such the ground of many mens desire to come thereto I Come now to speak of the Lords Supper and that you may see how this is a means for the strengthening and encrease of Grace that so we may have life and have it in abundance Joh. 10.10 I will shew you the use of this Ordinance And First It is a sign to represent spiritual things to us we do herein see Jesus Christ as it were evidently set forth and crucified among us Gal. 3.1 we therein shew forth the Lords death till he come 1 Cor. 11.26 and therefore are to do it in remembrance of him vers 25. that is to perpetuate or continue the memory of his Death and Sufferings in the Church to the end of the World and hereby it becomes a means for the exciting of Grace and an occasion for the exercise of it the eye affecting the heart Lam. 3.51 Here we have occasion for the exercise of Repentance while we see the body of Christ broken and his bloud powred forth He was wounded for our transgressions and bruised for our iniquities Isa 53.5 we are many times it is likely filled with indignation against the Jews when we read how they dealt with him but we are therein at Dr. Stoughton saies like the foolish Athenians who when they had killed an Oxe an innocent Creature in Sacrifice acquitted the Priest but condemned the Sword that gave the deadly stroke of murder for we did more to the crucifying of him than Pilate or the Jews or the chief Priests so that we should father be moved with indignation against our selvs 2 Cor. 7.11 When we look on him whom we have pierced Zach. 12.10 And be in bitterness There we may see more of the evill of sin by what God inflicted on his own Son than if we could look into hell and see the preparations which are made for the punishment of it Again we have here an encouragement to Faith while we see the love of God in giving his Son Joh. 3.16 The love of Christ in giving himself Gal. 2.20 The expiation which was made by his Bloud that cleanseth us from all sin 1 Joh. 1.7 Heb. 9.14 We have here also occasion for the exercise of our love both to God and man while we behold the love which God hath towards us 1 Joh. 4.11.19 Ephes 4.32 Mat. 18.32 Our patience while we see how Christ endured the Cross and despised the shame Heb. 12.2 Our joy and desire while we see the preparations that God hath made for us represented to us under the notion of a Supper friendship and communion being most shewn in eating and drinking and meat and drink is more necessary to us than the Objects of any other sence See Vines on the Lords Supper p. 97 c. But there is a further use of this Ordinance and that is to offer spirituall things and communicate them to us wherefore it is called The Communion of the Body and Bloud of Christ 1 Cor. 10.16 God doth therein really offer to us Jesus Christ and so all his benefits as in Marriage by taking the person we are entitled to the Estate and his flesh is meat indeed and his bloud drink indeed Joh. 6.55 whereby our spiritual life comes to be preserved and maintained and as our food is turned into our substance So there is the nearest communion betwixt Christ and us in this Ordinance and under this is comprehended the sealing use of it God doth hereby absolutely confirm the Covenant of Grace in general and likewise in particular to every one so far as their faith doth act upon the things signified as their sence doth upon the outward signs See this plainly handled in Mr. Marshal's defence of Infant-Baptism 117 201. but accurately in Mr. Baxter against Blake Sect. 64. Now Faith is absolutely necessary to the right receiving of the Lords Supper and observe this That though there are many disputes about the qualifications of such as are to be admitted thereto the question is not concerning the ground of their title but our judgement Not what it is that gives them a right to it or fits them for it but what is a sufficient ground for us to judge them to be such as have a right to it and are fit for it Some supposing a meer verbal profession to be enough others requiring a credible profession or such a profession as we may in prudence and charity judge to be real and sincere which seems very reasonable profession not being required for it self but as a sign of the thing professed See Mr. Baxters Disputations of right to the Sacraments p. 6. c. and of Confirmation p.
may be in any condition however others may through ignorance judge them miserable de Gubernatione Dei lib. 1. Finally Brethren be of good comfort if the world will contribute nothing to your joy but adde to your affliction you have a joy which they cannot intermeddle with Prov. 14.10 you need not to be beholding to them to make you happy or entreat them to spare your joy which they cannot take from you John 16.22 And if your afflictions encrease though the world and carnal professors may look upon you with scorn because you are black by the sun looking upon you Cant. 1.6 with Obad. 12. and Micah 4.11 yet God hath those comforts in store for you against such a day which you it may be never tasted of yet 2 Cor. 1.4 5. as the experience of many of the Martyrs hath abundantly testified Love as brethren if the world hate you Have peace among your selves if you cannot have peace with the world And speak oft one to another to comfort encourage and provoke each other and there will come a time when you shall discorn betwixt the righteous and the wicked betwixt him that serves God and him that serveth him not I will conclude with the words of Polycarp Leyserus Ep. ded part secund Loc. Theolog. Chemnitiis That when we shall see cause to take up his complaint we may also make use of his counsel Orbatur partim Ecclesia viris praestantissimis optime de ea meritis partim hostiliter multis in locis fideles Pastores per impios lupos ex statione sua exturbantur partim Epicureus sani Evangelii contemptus cum proterva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in populo passim invalescit ad quae mala accedunt mille injuriae quibus vigor alacritas in fidelibus verbi Praeconibus retunditur odia item infectationes eorum qui pro defensione veritatis in acie non fuerunt postremi idque ab iis qui impigri vigilantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unà nobiscum esse debebant Haec certè mala Ecclesiam eversura videntur Humani verò praesidiis hic vel nihil vel parum omnino superest Quaeramus itaque aliquid solatii in mutua animorum conjunctione piis exhortationibus nos mutuò erigamus confirmemus donec omnibus periculis insani maris nobis emetiendi superatis portum aeternae patriae laeâ—i servati attingamus Deum simul piis assiduis precibus fatigantes ut magnus ille fortissimus Michael pro populo suo pugnet naviculam suam contra adversitatum procellas defectionum voragines tueatur quo tandem ea subducta ovantes in aeternam patriam ingrediamur BOOKS sold by John Allen at the Sun-rising in Pauls Church-yard CAryl on Job Volum 5. quarto Volum 7. quarto Volum 9. quarto Beza Novum Testamentum folio Allen's Scripture Chronology quart Baxter's Call to the Unconverted 12o. Lukine's Practice of Godlinesss qu. Burges of Orignal sin folio Davenport and Hook of New england their Catechisme Gataker against that wicked Cheat Judicial Astrology proving it to be the Abomination of the Heathens and that it ought not to be tolerated in a Christian Commonwealth Isa 47.12 Jer. 10.2 The Faith and Order practised in the Congregational Churches in England agreed and consented unto by their Elders and Messengers at their Meeting in the Savoy October 12. 1658. Cotton on the Covenant Octavo The heart of New-England rent at the Blasphemies of the present Generation Or A brief Tractâ—re concerning the Doctrine of the Quakers demonstrating the destructive nature thereof to Religion the Churches and the State with consideration of the Remedy against it occasional satisfaction to Objections and confirmation of the contrary Truth by John Norton Teacher of the Church of Christ at Boston in New-England The Quakers folly made manifest to all men in a publick dispute at Sandwich in Kent between three Quakers and Mr. T. Danson Minister to which is added a Narrative of their wicked abominable practises by the same Author Ministers Maintenance by Tithes Infant Baptism Humane Learning and the Sword of the Magistrate clearly maintained by the Word of God by Immanuel Bourne Minister of Gods Word at Waltham in Leicester-shire with a sober Answer to Anthony Piersons great Case of â—ythes Judicial Astrology totally routed and their pretence to Scripture Reason and Experience answered by J. A. Published for publick good THE Life of Faith CHAP. I. The worth or excellency of every thing is according to its usefulness Hab. 2.4 Rom. 1.17 Gal. 3.11 Heb. 10.38 considered and their meaning enquired into how places of the Old Testament are cited in the new The Life of every true Believer is an everlasting life what living by Faith doth import THe nature of Faith I have already endeavoured to explain in a small Treatise formerly published I have now taken in hand to shew the use of it for it is this wherein every thing attains its perfection and as habits are said to be perfected in their acts for which they are so faith may in a good sense be said to be perfected in works because of the universal influence that it hath into the whole course of our lives and for this cause it is called Pretious Faith 2 Pet. 1.1 the value of every thing being answerable to the usefulness of it For divers Ages before the time of Socrates most men were led by Fancy rather than Reason As a Learned man hath observed Casaubon of Enthusiasme p. 4. and the only happiness of those Ages was to be exempted from Controversies for there must needs be a good agreement where no reason is used to examine or disprove bâ—â— Socrates taught them the use of reason by organizing as one expresseâ— it and as it were ensouling the body of Philosophy reducing the Principles thereof to such order as they might be useful and practicable for which he was judged by the Oracle to be the wisest of men but here is a point of higher wisdome the Spirit of God in the holy Scriptures hath taught us the use of Faith whereby we live a life as far excelling the life of Reason as the life of Reason excels the life of Sense and how much faith doth conduce to this life we shall understand by a due weighing those places of Scripture where the Just are said to live by Faith And the several cases wherein the Holy Ghost uses this expression We first meet with it Hab. 4.2 where some refer Faith to the subject reading the words The Just by Faith shall live others to the predicate according to the ordinary reading and this indeed seems more genuine however if we should take the first reading the sence will not differ There had been little question made about the meaning of this place but that the Apostle Rom. 1.17 and Gal. 3.11 seems to apply it to another end than was intended by the Prophet making use thereof to prove justification by Faith without the Works of
the Law Some suppose the Prophet intends this chiefly of Justification and not of any deliverance from the Chaldeans inserting it as a Digression not properly belonging to the Argument in hand it being the manner of the Prophets upon occasion of particular deliverances more remarkable than ordinary either related or foretold to rise higher and proceed further to that more general deliverance of mankind and spiritual restauration and enlargement of the Church by Jesus Christ see Gataker on Isa 11.1 others think he speaks chiefly of the deliverance of the Jews from the Chaldeans and that till it was accomplished they should support themselves by Faith and than the Apostle might notwithstanding apply it to the business of Justification because these temporal deliverances were types of spiritual and it is the same Faith whereby we trust God both for spiritual and temporal mercies and if faith in God for temporal deliverances be so acceptable to him then also will faith in him for everlasting salvation be as pleasing in his sight So Mestrezat on Heb. 10.38 Others judge that the Prophet speaks in a more large and comprehensive sence understanding thereby whatsoever may be comprehended under life and indeed whatever was the meaning of the Prophet in that place the word may be extended to such a latitude of signification as is evident from the use which the Apostle makes of it in the New Testament for it is plain that the Apostles did not only multiply inferences from particular places of the Old Testament and apply one place to different purposes as we may see 1 Cor. 10.26 28. but they altered places which they cited the former they might do as men endued with reason whose work it is to multiply conclusions from a few Principles the Law of Nature and the whole body of moral Philosophy as some think being hereby made up of a few common Notions The latter they might do as Apostles inspired by the Holy Ghost so that they might not only cite Scripture but make and interpret Scripture wherefore sometimes they give not the words but the sence of the Prophets What the Prophet calls his glory Psal 16.9 the Apostle calls tongue Acts 2.26 What the Prophet calls opening the ear Psal 40.6 the Apostle interprets preparing a body Heb. 10.5 So likewise compare Hab. 2.4 with Heb. 10.38 Sometimes they leave out something which is not to the present purpose compare Deu. 24.1 with Mat. 5.31 and Deut. 25.5 with Mat. 22.24 Sometimes there is an addition of something for illustration compare Deut. 6.13 with Mat. 4.10 Sometimes some small mutations See more of this in Tarnovins on Amos 5.27 In these places Rom. 1.17 and Gal. 3.11 it is evident the Apostle speaks of Justification Gal. 2.20 where he doth not in formal words indeed quote the place but hath clear reference to it he speaks of Sanctification and Heb. 10.38 he speaks of Christians supporting and comforting themselves by faith in trials and afflictions till the time appointed for their deliverance which seems also to be the chief intent of the Prophet Habakkuk and all these are comprehended in the word Life for all men are by nature dead in Law that is bound over to eternal death condemned already Joh. 3.18 some understand the threatning thus Gen. 2.17 Now in Justification this sentence is repealed and man is invested with a new right to everlasting life wherefore it is called Justification to life Rom. 5.18 and we need not distinguish this from everlasting life for the life which a Beleever is restored to is an everlasting life Joh. 3.36 and 5.24 Though the Acts of this life may be for a time obstructed yet it can never be wholly extinguished as Mr. Hales hath determined in his Remains p. 108. whose judgement it may be will be more regarded by some than the judgement of many other learned men who have fully proved it And Sanctification is ordinarily understood by life Ephes 2.1 speaks of initial Sanctification or Regeneration and Eph. 4.18 the Gentiles before faith are said to be alienated from the life of God by this life we are alive to God fitted for communion with him as we are by Reason made capable of converse with men Rom. 6.11 but yet further by life we are not to understand life simply and nakedly in abstracto but an happy comfortable life Vivere non est vita sed valere a sickly life is not worthy the name of life so a disconsolate life is the shadow of death Psal 23.4 Yea Paul by reason of his afflictions saith he was in deaths oft 2 Cor. 11.23 So our Saviour saith Luk. 12.15 A mans life consisteth not in the abundance of the things which he possesseth that is they do not make a mans life comfortable So saith the Apostle 1 Thes 3.8 Now we live if you stand fast in the Lord so he might have done if they had not stood fast but he means this would be a reviving or a great comfort to him to see their stedfastness and perseverance as he expresseth himself more fully 1 Thes 2.19 A Beleever may not only make a shift to get to heaven by Faith but may maintain himself comfortably in an evil World So that to live by Faith imports thus much We are by faith not only acquitted from the guilt of sin and entitled to everlasting life but are enabled to hold on chearfully and comfortably in an holy course notwithstanding all temptations and troubles which we meet with in this evil world Neither let any think that hereby too much is ascribed to Faith since Christ is our life Joh. 11.25 Chap. 14.6 Col. 3.4 for though we speak herein somewhat improperly or Metonymically yet it is according to the ordinary manner of speech for when we say A man lives by his labour or by his wits every body understands it of what he gets by these So to live by faith is to live by what we have coming in by faith either morally or by reall communication CHAP. II. Of our Union with Christ what it is not viz. Essential Personal Corporeal a meer Union of affections Joh. 17.21 and Gal. 2.20 vindicated the effects of this Union shewed by divers similitudes how this Union is by Faith of the legal Union betwixt Christ and the Elect before Faith by some asserted the relation betwixt Christ and his Elect as the necessary foundation of his satisfaction IT being so that Christ is the original and fountain of a Beleevers life I must begin the proof of what I have taken in hand to clear with the Union which is betwixt Christ and beleevers this being the foundation of our Communion with him Joh. 14.20 our Saviour tells his Disciples that after his Resurrection when they should receive a more full measure of the Spirit they should know two great mysteries his Union with the Father and his Union with them whereby they did as it were mutually possess each other of this Union we read further Joh. 17.21
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
be the effectual fervent prayer of a righteous man that availes Jam. 5.16 for such a man only can pray in the name of Christ If a man should come to desire a favour of you in the name or for the sake of such a friend whom you much respect and whose name will prevail much with you would you not aske him presently What relation he hath to such a man that he useth his name So many come to God in the name of Jesus Christ And God may say to them and Why in the name of Christ What are you to Christ Or What relation have you to him Or suppose in the former case your friend whose name another makes use of should be near you at such a time and you go to him and aske him if he know that man that makes use of his name and he should tell you he is one that he hath nothing to do with one that hath done him much injury and from whom he never received the least respect or civility What answer might such a Petitioner expect So let us suppose our selves to hear God asking Jesus Christ when an Unbeleever comes to pray in his name if he belong to him or have any thing to do with him and Christ answering That he hath nothing to do with him and is one that despises his authority and contemns his grace and reproacheth his name and makes light of him What can we think it would availe such an one to pray in the name of Christ Yet an Unbeleevers incapacity of praying acceptably doth not give him a discharge from his duty for if wicked men were bound to do nothing but what they can do as they ought they should have no sins of omission but however I should in Thesi say it is the duty of an Unbeliever to pray yet in hypothesi if such an one should come to aske mine advice I would deal with him as with one who hath an erring conscience I would not advise him to do any thing against his conscience or to do his duty persisting in his errour but rather to lay aside his errour by rightly informing his conscience that so he might do that which is lawful in a lawful manner So I would not advise such an one to pray persisting in his unbelief but to believe that so he might pray acceptably It is true God doth somtimes out of the exuperance of his bounty hear wicked men 1 Kings 21.29 2 Kings 13.4 But though he bestows common favours on good and bad yet it is upon the righteous who are so by Faith that he bestows them with a special love Psal 146.8 But Secondly Faith qualifieth us actually for prayer 1. As it disposeth us to an holy awe and reverence of God He that will serve God acceptably must serve him with reverence and godly fear Heb. 12.28 God disdains such services as men would be ashamed to offer to their Prince Mal. 1.8 And it is more tolerable to erre by superstition in the Worship of God than on the other hand by rudeness and prophaneness Now Faith sets the soul as under the eye of God sees him who to sense is invisible Heb. 11.27 It being the evidence of things not seen So that by Faith the soul doth as really apprehend God present as if he were incarnat◠or had assumed an humane shape and there is nothing more effectual to beget in the soul a due reverence of God since the presence of Angels in our Assemblies requires such a decorum in the exercises which we there perform 1 Cor. 11.10 2. By Faith we come boldly to God in prayer though Faith prevent rudeness yet it comes with an holy boldness Ephes 3.12 it is by Faith as the Apostle there shews that we have access with confidence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifies freedom of speech when a man speaks his whole mind freely when a man can come boldly to God and challenge his Promise urge upon him as Austin saies of his Mother Monica his own hand-writing as David doth Psal 119.49 Remember thy word unto thy servant upon which thou hast caused me to hope and Psal 143.1 he challenges God in his faithfulness and righteousness to answer him though he dare not deal with God upon terms of strict justice as he shews vers 2. yet he pleads that iustice which is founded upon his mercy and his promise made thereby 3. Faith encourages the soul to perseverance and importunity in Prayer there is an holy impudence to be used in Prayer so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Luk. 11.8 doth properly import a clear instance of this we have in that woman Mat. 15.22 She comes to Christ and propounds her case to him and at first he gives her no answer Sometimes a Beleever may pray and have no audience Psalm 22.2 yet Christs silence would not make her silent but she cries after him ver 23. It seems the Disciples were weary of her importunity and Austin by comparing this place with Mar. 7.24 observes that she followed Christ from one place to another though he endeavoured to avoid her then Christ doth in effect give her a flat denial signifying to her that she was none of those to whom he was sent for the time of the full calling of the Gentiles was nor yet come So God doth sometimes deny the prayers of his People as he tels them plainly Judg. 10.13 He would deliver them no more yet neither delaies nor denial would beat her off but she still continues her suit then Christ gives her a very rough answer doth in effect call her a dog ver 26. Sometimes God seems to be angry even against the prayer of his People Psal 80.4 The more they pray the more their affliction encreaseth and things seem to grow worse and worse with them but yet she is not discouraged hereby but retorts Christs words upon himself arguing from thence against him If she were a dog yet there was something due to her as a dog the dogs eating of the crumbs which fal◠from their Masters table◠as David seems to retort such an argument upon God Psal 25.11 making that which might seem to make his sin less capable of Pardon an argument to prevail with God for the pardon of them the greater they were the more need he had of pardon and the more glory God would have in the pardon of them this is an excellent point of skill in prayer yea not only in wrestling with God but in wrestling with Satan Now observe Christs answer to this woman O woman great is thy faith be it unto thee even as thou wilt Here is first Christs testimony concerning her her faith was great he imputes her importunity and perseverance to her faith 2. Here is Christs grant to her even what she would by which Christ shews how pleasing such importunity is to him and what a grateful violence as Tertullian calls it Apol. c. 39. is thereby offered to him
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
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
not and they that use this world as not abusing it for the fashion of this world passeth away No more effectuall Consideration to moderate our affections to the things of the world and so prevent the abuse thereof than that of the vain appearance of happiness which is in them and their transient nature Neither the comforts which we rejoyce in nor the crosses which we weep for will be of any long continuance Ce n'est qu'une ombre passagere qui s'en va une vaine apparence du bien Amyrald in loc A flitting shadow quickly gon A vain shew or appearance of happinesse Seneca hath a passage Epist 110 which may serve for good gloss upon this place Quid miratis Pompa est ostenduntur istae res non possidentur dum placent transeunt When I behold saith he a brave house a gallant train c. I say with my self Why doest thou wonder c. all these things are meer pageantry a shew which is gone while we please our selves with it He could see thus farr by reason but a Believer may much more clearly discerne these things by the eye of Faith CHAP. IX The power of Satan to tempt by working both upon the mind and affections Ephes 6.16 enlightened how Faith overcomes his temptations 1 Pet. 1.5 opened Luk. 11.21 22. illustrated the general use of Faith in respect of all the pieces of our spiritual Armour Ephes 6. from vers 14. to vers 19. explained SAtan is the chief enemy we have to conflict with and when he desired to have Peter that is to have him in his power as Job 2.6 Christ prayed for him that his faith might not fail Luk. 22.31 32. supposing he might be able to abide the encounter while his Faith held out The influence of Angels both good and bad is certainly as the influence of the heavenly Bodies very strong though we are little sensible thereof The devill is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he works powerfully or effectually in the children of disobedience Ephes 2.2 he can doubtless by the stirring of Phantasms and moving the spirits work much both upon the judgement and affections and these have also a mutual influence upon each other He could put it into the heart of Judas to betray his Master Joh. 13.2 He could fill the heart of Ananias and Saphira to lye to the Holy Ghost Act. 5.3 He can take advantage of a sinners grief and trouble to swallow him up of sorrow 2 Cor. 2.7 11. He can take away the Word out of mens hearts by diverting their minds to some other thing lest it should settle in their hearts and they be thereby perswaded to believe Luk. 8.12 He can represent things to the mind by stirring of Phantasmes when they are not represented to the outward sense and he is so cunning he knows how to apply actives to passives how to fit and suite temptations to mens tempers and inclinations as Judas being a thief Joh. 12.6 that is a covetous wretch he could suggest to him the advantage of betraying his Master and then Satan when Objects are presented either to the senses or imagination can stir the spirits and work upon those humours which may exceedingly encrease those passions which such Objects are proper to and this is as spreading the sails when the ship is carried by wind and tide and hence is that violence of lust which is spoken of formerly Chapter 7. the Proverb being true here that he must needs go whom the devill drives And hence are those dreadful temptations to Despair the devill holding mens minds intent chiefly upon such things as may encrease their fears and thereby diverting them from such things as might give them some hopes and then working upon the melancholick humours of the body which have strange operations on the mind to beget most sad and dismal apprehensions therefore it is no marvel if he can swallow us up of sorrow He that pleases to satisfie himself more fully about these things may consult Voetius de natura operationibus daemonum 960 c. Now Faith quenches all the fiery darts of Satan Ephes 6.16 In which place the Apostle alludes to the custome of those who used impoysoned Arrows or shafts in their fights which Job speaks of Job 6.4 the venome of which doth exceedingly burn and torment the flesh where they stick Whatever the temptations of Satan be they are very troublesome to the soul but Faith doth either as a Shield keep them off or as a soveraign Balsome allay the heat of their poyson it either prevents or cures them Now Faith overcomes these temptations First As we thereby have Union and Communion with Jesus Christ of which I have before spoken we are kept by the power of God through Faith to salvation 1 Pet. 1.5 It is the power of God which keeps us but this it doth by Faiâ—h both as by Faith we derive a divine power to our souls and as the power of God strengthens our Faith Christ by Faith dwels in the heart Ephes 3.17 and then we have one stronger in us than he that is in the World 1 Joh. 4.4 who takes his armour from him and divides the spoyl Luk. 11.21 22. takes from him those things wherewith he fortified himself and serves himself of them as a Conquerour enriches himself with the spoyl and arms himself with the weapons of his enemy Satan sometimes served himself of our Wisdom Reason Thoughts Affections which Christ brings into captivity to his own obedience Rom. 8.7 2 Cor. 10.4 5. Our members which were weapons of sin to uncleanness are made Instruments of righteousness unto holiness Rom. 6.19 Our goods or riches which were fuel to our Lusts are now consecrated to Gods use and by Faith we have recourse to Jesus Christ for dayly supplies of Grace whereby we are enabled to stand out against all the powers of hell and through which we are more than Conquerours Eph. 6.10 Rom. 8.37 Isa 40.30 Secondly By Faith we overcome the temptations of Satan as we set to our Seals that God is true Joh. 3.33 Man fell at first by believing the devill rather than God Gen. 3.3 c. and we must now stand by believing God rather than the devill How effectual would this be against temptations to Atheism Blasphemy Unbelief Despair if we could keep close to the Word of God And when we find in our selves any temptations to unworthy thoughts of God to distrust his Promises or argue against the comforts of his Word let us presently suspect the hand of Satan as David suspected the hand of Joab 2 Sam. 14.19 God is true and cannot lye but the devil is a lyar and the father of it Joh. 8.44 Thirdly it is by Faith that we make use of all our spiritual armour so that some from those words above all Ephes 6.16 do infer the usefulness of Faith for the securing all other parts of our spiritual armour and therefore is to be taken upon them all and not
faithfulness in the greatest afflictions because it judges not by Sence measures not happiness by present enjoyments and so makes not things before us an evidence of love or hatred Eccles 9.2 but reckons of things according to the tendency of them to the promoting our everlasting happiness wherefore David acknowledges that it was in faithfulness that God had afflicted him Psal 119.75 God was therein faithful to the interest of his soul Now this doth much case the burden of affliction we can easily bear that which we know is done out of love the wounds of a friend are better than the kisses of an enemy Prov. 27.6 We are impatient of an enemy besieging us in a City or imprisoning us in a Castle when we can well enough be content our Physician should confine us to a Chamber because we know he doth it out of his love and care If ever we would comfortably bear afflictions let us maintain good thoughts of God and not make the severest interprerations of his Providences or entertain any evill surmises or jealousies of him we should indeed be so sensible of his Fatherly displeasure as not to despise his chastening but not question his Fatherly care so as to faint when we are rebuked of him Heb. 12.5 Thirdly By Faith we look to the end of our afflictions there are three ends of them which are set down together Deut. 8.16 The first is to humble us 1 Pet. 5.6 this they do as they bring our sin to remembrance Gen. 42.21 as they let us see our dependance on God and how obnoxious we are to him how much we are at his mercy The second is to prove us Job 23.10 1 Pet. 1.6 and I have elsewhere shewed what an excellent fruit of affliction this is The third is to do us good in the latter end Heb. 12.11 By experience we may know this afterwards as David could say It was good for him that he was afflicted Psal 110.71 But Faith rejoyces in this before hand being the substance of things hoped for and as the Levites praised the Lord before the victory in confidence of his faithfulness in making good his Promise 2 Chron. 20.21 so a Believer can rejoyce in tribulations in hope of the happy issue thereof as it is said Mr. Dod did once in a very great affliction because he knew God would do him good by it Fourthly Faith takes Gods bare word when a man hath nothing else to trust to and indeed this 〈◊〉 most properly Faith otherwise we deal with God as we do with one whom we count a knave whom we dare not trust any further than we can see him let Faith have but a Promise and it will be too hard for sense or reason because it knows it is impossible for God to lie but nothing else is impossible to him but what is against his Nature or Word Abraham believed this Heb. 11.19 Therefore he obeyed knowing that if there was no other way to fulfill the Promise God could do it by raising the dead and this is to be observed that when God will do any notable thing for any of his people he first doth as it were sentence to death all means conducing thereto that so they may believe in him that raiseth the dead 2 Cor. 1.9 Thus he dealt with Abraham with Joseph with the Israelites in bringing them out of Aegypt And if Christians did but duly consider this it would free them from many sad doubts and fears concerning their own condition Many when they read the many Promises in Scripture to the children of God and compare their own condition therewith are ready to say as Linacer when he read the fifth Chapter of Matthew Either this is not the word of Christ or these are not the people of Christ so either these Promises are not true or we have no right in these Promises and out of modesty they rather choose to affirm the latter and so cast away their confidence reasoning concerning themselves as Job's friends did concerning him Job 4.7 God never cast off a righteous person but he had cast off Job wherefore Job was not a righteous person but an hypocrite and this is one cause why inward troubles do so oft accompany outward troubles as in David Psalm 6.2 3. his body and soul were sore vexed together When men are in great straits and afflictions they think these things cannot stand with the Promises of God concerning his presence with his people Isa 43.1 c. his protection and provision Psal 84.11 wherefore sure they are none of his people Do but observe how Christ rebukes his Disciples Luke 8.25 for being afraid though they were in such great danger and he imputes this to the defect of their faith Fifthly Faith sees all in God in time of affliction as it sees God in all in time of prosperity Thus Habakkuk lived by the same faith chap. 3.17 18. which he preached cha 2.4 Thus David had reckoned the protection of God as a garrison Psal 31.21 though some think he means Keilab by that strong city yet others think he means nothing but Gods Salvation Isa 26.1 Ezek. 11.16 especially comparing it with Psal 3.5 which he wrote when he fled for his life and yet how doth he there profess his own security in confidence of Gods Salvation v. 8. Psal 112.7 and it holdes as well for any other mercy as for protection for God in promising to be a God to his people Gen. 17.7 doth in effect promise that his power wisdome goodness or any other of his Attributes shall not be wanting to them when they may be improved for their Good And where we see not the power of God put forth at any time for our help and supply in what we desire or need let us account that there the wisdome and goodnesse of God are ours in denying us what he knowes would not be good for us and what is better for us to want than have Amemus unum bonum in quo sunt omnia bona sufficit c. August Med. Many observe a difference in the words of Esau and Jacob Gen. 33.9 11. though they are translated alike Esau sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked man like Esau may have much but a godly man like Jacob hath all For as Austine saith he hath all that hath God who hath all If any shall say Indeed we might glory in tribulation if we were assured that God is ours But how can we see all in God when we doubt of our interest in him and as the Apostle saith that all men have not faith so we may say all Believers have not assurance To this I answer That full assurance is not allwayes necessary to our joy and comfort as Mr. Baxter saith Adam in Paradise did certainly live comfortably and rejoyce in his condition yet he was not sure he should abide therein and not fall from it there was not certitudo rei or assurance of
the thing it self therefore he could not be sure of it And a child may comfort himself in hopes of his Fathers estate though he know not but his Father may disinherit him And if any reply that Adam might be taken up with the happiness of his present condition and so not need to look forward for comfort as Believers are fain to do and that Adam had not so much cause to suspect his condition as a believer hath I add a Merchant rejoyceth much in expectation of his Ship coming home richly laden yet he knowes it is subject to great hazards at sea and I desire this may be diligently heeded Faith of recumbency as it is commonly called is the most proper and most noble act of faith though I am farr from thinking that the conclusion is not de fide where both the premises are not so so that assurance is not faith v. Daille la foi fondee c. partie 1. c. 12. For as Christ said to Thomas Joh. 20.29 Blessed are they that have not seen and yet have believed blessed are they who though they are not assured either by any mediate or immediate testimony of the Spirit yet dare rely strongly strongly strongly as an eminent dying Saint once said upon the Promise of Jesus Christ that he will in no wise cast out those that come to him for as those are commanded to rejoyce that seek the Lord Psa 105.3 though they have not yet found him because he hath not said to any in vain seek ye my face so may those rejoyce that thus cast themselves upon Jesus Christ though he have not yet said to them I am thy Salvation Psal 35.3 and he takes pleasure in those who so hope in his mercy Psal 147.11 Sixthly By Faith we receive strength from Jesus Christ for bearing of affliction I have shewed before how we have Union and Communion with Jesus Christ and through him we are able to do all things Phil. 4.13 he speaks not there of active obedience only as a learned man hath observed Hales Romains 125. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is as much as vales or possum which is as well to suffer as to do and it is clear from the context that he speaks there chiefly of suffering Colos 1.11 There is a gradation strengthened with all might according to his glorious power unto all patience with long-suffering and joyfulness The power of God doth not only strengthen us to patience but to all patience we may have patience in some afflictions not in others those may bear losses perhaps that cannot bear affronts or disgrace and not only to patience but long-suffering this respects the length of our sufferings as the other did the weight of theâ— Some can endure a sharp brunt but tire under a long affliction But he goeth further to joyfulness those may endure an heavy affliction and endure it long too which yet go drooping and heavily under it but by Faith in the power of Christ we may bear long and heavy afflictions with joy Thus we are more than conquerors through him that loved us Rom. 8.37 we conquer afflictions when they do not conquer us but we are more than conquerors when we can rejoyce in them Lastly Faith looks to the recompence of reward as I before shewed the efficacy of it in this respect to overcome temptations so we shall now see how effectual it is to enable us to bear afflictions Though our outward man perish our inward man is renewed day by day saith the Apostle 2 Cor. 4.16 Afflictions did abound yet they gained spirituall strength to go on more cheerfully instead of fainting or drawing back and the reason hereof was they looked not on the things which were seen but on the things which were not seen vers 18. which is the work of faith Heb. 11.1 As Columbus when he first went to discover America ventured a tedious and long voyage over the main Ocean upon this confidence that he should there discover another part of the world which had formerly been unknown to us when the Spaniards that went with him were ready to mutiny because they had not so much judgment as to be perswaded of any such fruit of their travel Or as Moses had much adoe to get an unbelieving multitude along with him through the wildernesse but they were oft murmuring rebelling turning back in their hearts unto Egypt So have I seen those who have been unequally yoaked and have had some heavy burden of affliction lying on them the one hath born it cheerfully and comfortably the other hath been an hindrance and no help continually murmuring and complaining In such cases the vertue of faith doth most evidently appear and though there are not many amongst us where the Gospel is preached such infidels as to deny the Recompense of reward yet it is only the exercise of a true and lively Faith which can lift up the soul under affliction that being the very substance of the thing hoped for and the evidence of things not seen For a Conclusion of the whole matter let me borrow the words of a learned man Dr. Arrowsmith Tact. Sacr. l. 2. c. 7. s 13. O quanâ—â—â—â— memorem fides virtutum nobilissima c. How shall I make mention of thee O Faith the most noble of all Vertues What shall I say of thee Thou art the Hinge on which the Gate of heaven turns the Bucket by which we draw the water of life the Wedding Ring whereby the Soul is married to Jesus Christ the Receptacle of the Bloud of Christ the only Condition of the New Covenant and the chief part of the New Creature they that by thee attain to a recumbency are safe they that attain to assurance are joyful Thou art the Eye the Hand the Mouth yea the All of our Souls Yea I may add Faith is in Grace as the Philosophers Stone in Nature as a Catholicon or vniversal soveraign remedy for all diseases It is in the Soul as the Lungs in the Body the Instrument of breathing whereby Vitalis spiritus as Fernelius saith tanquam patulo alitur fovetur we are continually thereby taking in and giving out Either receiving from Jesus Christ or laying out for him Wherefore with all our getting as the Wiseman saith of Wisdome Prov. 4.7 let us get Faith and pray that God will fulfil the work of Faith with power in us 2 Thes 1.11 When Christ teaches his Disciples the exercise of Love they pray for the encrease of Faith Luk. 17.5 Whatever we are called to in this World let us pray Lord encrease our Faith hereby we shall be able to perform our Duties to exercise our Graces to overcome our Temptations to bear our Afflictions to hold up in Desertions yea all things are possible to him that believeth Mark 9.23 Search and examine your selves whether you be in the Faith or no 2 Cor. 13.5 No Faith no Life and be diligent in the use of all means for the strengthening