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
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
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
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