The Way of Life, Treatises 4 · Treatise 3 (2 of 3)

The Way of Life · Treatises 4 · Treatise 3 (2 of 3)

p. 357Fourthly, the last act by which faith gives us to live the life of sanctification, and that is, It gives us to use all the holy Ordinances of God in a lively manner; The word profited not them that heard it, because it was not mixed with faith, Heb. 4.2. there is a mighty power in faith to put life into all the Ordinances; see how, three or foure waies.

First, when faith is stirring, it longs and desires much after the strongest, purest, and liveliest Ministery, and every Ordinance in the greatest purity, and that is from sense of his own deadnesse, and hardnesse of heart, and of the many strong corruptions he hath to wrastle withall; and therefore faith would have the liveliest and purest Ordinance it can get, because it knowes it stands in need of all; Covet after the best gifts, 1 Cor. 12. ult. and hee meanes not onelyonly the best gifts in a mans selfe, but also in others: not but that he can, and desires to make good use of any gift God dispenses to him, but he would enjoy the best if hee can, and therefore it is that the Church saith, Cant. 2.5. Stay me with Flagons, that is, not drops or cups, or bowles of wine, but Flagons; the soule would bee filled with the holy Ghost, it hath no stay, unlesse it may be filled with strong and lively Ordinances.

Secondly, Faith though it strongly affect strongest p. 358abilities, yet faith comes to them, as if there were no life in them, as if they were all but empty vessels and had no life in them, unlesse Christ bee pleased to breath in them, and therefore it comes to Christ, and intreats him that he would prepare the Ministers heart, that so some life and strength may be dispensed from these lively Ordinances, or else it will bee but a dead worke. Esay 26.1. The strength of the City lies not in its own wals, not in the Chariots and Horsemen of Israel, though they be as strong as Eliah and Elisha were in their dayes; no, but salvation hath God set for wals and bulwarks, as to see it plain, 1 Chr. 17.13, to 18. Iehoshaphat had procured more then a million of souldiers, which one would think were enough to over-run the whole world, though it were all inhabited, yet notwithstanding saith he, chap. 20.12. O Lord there is in us no strength, neither doe we know what to doe, but our eyes are towards thee. Now therefore doe but see the faith of a Christian, hee would have millions of strength, and yet when he hath them, he lookes at them all as empty creatures, unlesse God fight in them; so a Christian, he would have the strongest power of God in any gift of his servants, yet he comes to them as meere Conduit-pipes, therefore he hangs about Christ for assistance, and that puts life into the Ordinances; Faith looks for nothing from the Ordinances further then God breathes in them.

Thirdly, Faith lookes at all the promises of God that he hath made to us in the word, Exod. 20.24. hee hath promised that hee will give his p. 359people a meeting, and that they shall never seek his face in vain; and that, Heare and your soules shall live: And now faith clasps about these, and helps it selfe much this way.

4. Faith applies the whole word, both threatnings, Commandements, & promises, as belonging to him, or desiring that it may be so, Ps. 119.66. & 49. Ion. 3.6. to 9. faith applies the whole word of God, and so puts life into every ordinance of God; the mighty power of faith looks for the mighty power of God in all his holy Ordinances & dispensations, and so it puts life into our sanctification.

Now for application to all Christians that would live an holy life, let it be an use of direction to you, not so much to desire strength directly and earnestly in this or that grace, and then to think you shall be well, unlesse it be of the grace of faith, chiefly desire that; you shall finde many a Christian that will say, Oh had I but an heart humble enough, I should be well: but haddest thou an heart humble enough, thy humility would not hold out, or else thou wouldest bee proud of it, and thou wouldest trust upon thy humility too much. Another man saith, Could I be but zealous in prayer and preaching, that would serve the turne. Another man saith, Could I in the Sacrament but feele the power of Christ Jesus, I should trust God the better all my dayes; but nay that will not doe it neither. Another man saith, Had I but patience I should doe well, I am troubled with many crosses and I want patience; but patience would not serve thy turn. Iob had patience, p. 360but it would not serve his turn; no grace will serve thy turne but faith, and therefore if thou wouldest grow strong in any grace, pray not so much for strength in humility or zeale, &c. as chiefly nourish thy faith, and set it awork in every businesse; so much faith, so much of every grace. Suppose thou see a tree bring forth good fruit, and some trees have sundry branches of severall fruit, wouldest thou have any of the branches fruitfull, thou must not thinke it enough to water that branch, but you must water the root well; so wouldest thou have humility and patience fruitfull, and strengthened, take no thought so much for them, as apply all by faith in Christ; Let that be sought for, and then take no care for thy zeale and patience, and humility, there will be enough for every grace of God; take but thou care that faith may live, and that excercised in all thou hast, and then care not for other graces, they will come in abundance upon thee.

And so secondly, it is a direction unto you that desire to live a holy life; there is nothing but faith that receives Christ and the spirit of grace, whereby you and your duties are accepted, onelyonly faith mortifies you, and puts life into your duties, and fetches life from every Ordinance; and therefore in the name of Christ live by faith in receiving Christ, in mortifying corruption, in exercising all holy duties, and in addressing your selves to every holy Ordinance, so shall you live by faith, and keep an holy Sabbath to God, and live an holy life, and die an holy death; unlesse faith be p. 361stirring in every grace, the holy graces of God will be detained in much unrighteousnesse, and so you will be robbed of your peace, and God of his honour.

BEing now to addresse our selves to the administration and receiving of the Lords Supper, and there being speciall use of the life of faith, in that part of our Christian life of holinesse before God; I shall now speak something to that subject, to wit, to shew you, that by faith we live the life of sanctification in receiving the Lords Supper. In this point faith hath three principall works or acts, and all of them strongly stirring and operative in preparing a Christian soule to the worthy receiving of the Lords Supper.

First, faith purifies the heart, Acts 15.9. You have heard from Iohn 1.12. that faith applies and receives Christ; and that faith works by love, Gal. 5.6. Now all these be active and stirring, and set the heart into a frame to feast with God, when we partake with him in that his holy Ordinance.

Now to speak of these in particular, how faith doth exercise it self, what life it puts forth for the setting of our hearts in a right frame before God in this Ordinance.

First, for purifying the heart: faith first purifies our hearts.

Secondly, it purifies our company.

Thirdly, it purifies also the Ordinance it selfe.

p. 362There are two or three speciall acts of faith, as it purifies our hearts to this Ordinance.

First, it is by faith that a Christian man keeps a continuall watch over his heart and wayes, not onelyonly the Sacrament day, but the weeke before, yea from Sermon to Sermon, and from one Ordinance to another: You see when men make account of a solemne feast for freinds and neighbours, doe you not see how the whole house is set a work to prepare roomes, furniture, and apparell, and all things sutable for such a feast, and you spend much time to prepare for such a businesse; so now we knowing and beleeving that we have such a solemnity to performe, doe you thinke that a lively faith in Christ doth not looke at the Supper of the Lord, as a farre more solemne feast then any of our festivals be? doth he not looke at feasting with God, as a more solemn and waighty businesse, and which requires more preparation and addresment of the soule unto, then any, that any man can reach unto? Faith keepes the whole man, in a mans whole time, in a setled watch over his heart, that when such a time comes, he may not be hindred by any sinfull failing. Take you a Christian man, though faithfull, that lets downe his watch over his heart and way, and he will soone be like the field of the sluggard, overgrowne with many distempers; and which is worse, (marke what I say) when a mans watch is downe, though he be overspread with these lusts, when he should come preparedly to the Sacrament, he knowes not where he lost himselfe, but is so darkened, as p. 363it is a wonder to see how farre hee is to seeke, when he comes to sit downe with God in this holy Supper; It is an holy expression that of the Apostle, 1 Pet. 5.8. Be sober and watchfull for your adversary the Devill seekes whom he may devoure, whom resist stedfast in the faith: as if he should say, seeing the Devill is so watchfull to doe you what mischiefe he can, doe you resist him; how? stedfast in the faith; this will make you sober and watchfull, so that if you see any swarving in your selves, here is matter of humbling, if any weakenesse, here is occasion for you to seeke to God, for strength: Thus faith keepes the heart in a watchfull frame, it can see, how it gets a living by faith; it is a wonder to see a christian man, when his faith is not stirring, he looks at the Supper of the Lord but as a common thing, at least but as a common duty, and therefore are we so farre to seeke. It was a complaint the Apostle Iude, ver. 5.12. made of them that turne the grace of God into wantonnesse, they are spots in your feasts of charity, feeding themselves without feare: to shew you it were a sinne for a Christian, was he but at a civill feast, if he should feast without feare, the Apostle condemnes it, as turning the grace of God into wantonnesse; implying that when a Christian takes occasion of most liberty, then he is most apt to let his heart loose; but now faith keepes the heart in an holy feare of God all that time, it keepes us watchfull and attentive, and so keepes alive the grace of God in our hearts, and makes us fit to partake with the Lord in any Ordinance p. 364he cals us to. This is the first worke of faith, as it purifies the heart, it watches over the whole frame of our hearts and wayes, and takes some course daily to set the heart in order before God; as preparing us for such a solemne meeting, that God may see no iniquity in his people. Amos 3.1, 2. Notable is that expression. Cant. 7.2. which is a description (as some of the best Interpreters take it) of the two Sacraments of the Church of the new Testament, viz. Baptisme and the Lords Supper: as in a heape of wheat much nourishment is to be had, yet it is more comely when set about with Lillies; implying that the Sacrament of the Lords Supper, when purely dispensed and set about with holy and pure white and humble Christians, yeelds plentifull nourishment, and such an one is fit to partake in that Ordinance.

2. Faith purifies the heart by judging it selfe of whatsoever impurity it findes in its selfe, especially of such sins as have been committed against the Lord Jesus Christ, and his grace; you heard it from Zach. 12.10. that we looke upon Christ, whom we have pierced, by faith, and that makes us mourne bitterly for our sinnes against him. When therefore faith lets us see how much we have sinned against Christ, and his grace, and against every Ordinance of his, how weakely we have walked in the sense of such quicke Ordinances, this brings the heart of a man to mourne unfainedly for all the evills he hath done against Christ.

3. Faith, as it purifies the heart, hath this work, p. 365it comes to the Ordinance seeking the power of God, and the beauty and glory of God there, and so satisfying it selfe in finding him there, Psal. 63.1, 2. O God thou art my God, that is the voyce of faith, carely will I seeke thee; My soule thirsteth after thee, this is onelyonly the worke of faith; Then the soule thirsts after God in the beauty of the Sanctuary, as he hath sometime seene: if we come not to the Sacrament hungring and thirsting after the beauty of God there, faith hath not beene set aworke; whereas faith, that keepes the heart alive in acknowledgement of God to be our God, it makes us to long after the beauty of God and his glory, as we have sometimes seene it in the Sanctuary. Notable is that speech of the Church Cant. 1.7. Shew me ô thou whom my soule loveth, where thou feedest thy flocks at noone; for why should I be as one vailed amongst the flockes of thy companions? The soule that cleaves to Christ, would see where he rests and where he dwels, for when I come to thy Ordinances, why should I be as one vailed, that I see no Christ, no life, nor glory there? whereas other Christians have the vaile taken away, I am as one singled out and left in darknesse, and so I come to turne aside from Christ, as the word in the text reades it; for more then the soule sees and findes Christ in the Ordinance, it is ever of the declining hand from Christ, the sight of Christ there knits us the more neerely to him, in conjugall affection, whereas if Christ be under a thicke cloud and we see him not there, then we turne aside from him; you shall finde p. 366your hearts closing the weeke following, much insnared with sensuall lusts, and if you were vayled in time of the Ordinance, your hearts will be declining after the Ordinance; shew me therefore, saith the soule, where thou liest and quietest the hearts of thy flock, where thou keepest thy bed of love, and let me see it, For why should I bee vayled? if I be vayled, I shall turne aside, and fall upon other lovers, I shall close with worldly contentments, and sit loose from thee. Thus faith possessing us with this conclusion, that the Lord is our God, it makes us come to the Sacrament thirsting after Christ, that being refreshed with him there, wee may keepe fellowship with him ever after; Faith when it is lively, knowes full well, the treasures of grace are to be found in the Sacrament, it knowes that both Christs body and blood is to bee had there; there is bread to strengthen weake grace, and wine to quicken dull spirits; and therefore the spirit longs after partaking with him; faith it is, by which wee feele our want of strength: and thus faith prepares us for a fit partaking in this Ordinance.

Secondly, But yet this is not all, for it is the nature of faith, not onelyonly to purifie our owne hearts, but to purifie the hearts of our brethren, as much as in us lies; our Saviour washed all the Disciples feet, Iohn 13.5, 8, to 14. and saith, If I wash you not, you have no part in me: to shew you, that every Master of a family must bee carefull to wash the feet of all those hee hath any part or portion in. As in the Law, they put away all leaven when they came to the Passeover, which was p. 367a type of this Supper, 1 Cor. 5.7. Faith that purifies the heart, purifies the house also; hee would have no wickednesse found there, but by instruction, and commands, and admonition to his best endeavors, hee would reforme what ever he sees amisse. It is true, a Christian can but reach to the outward man, but he will do what he can. What a wonder is it, to see how the faith of Paul wrought in this particular, for all the people that were with him in the ship? Acts 27.25, 34. which shews you, that a man that doth beleeve, God hath a blessing for him and his company, he will stir them all up to bee of a good minde, and to wait upon God for such a mercy; Paul, though but a sojourner in the ship, and a poore captive, though they would not take his counsell, yet because he had prayed for them, and God had answered him; Then brethren I beleeve it shall be so, and therefore be of a good minde and a good heart, and be fit to receive such a mercy; so is it in like sort, a Christian housholder, or any that sojournes in a family, if he beleeves, there is this or that mercy to be found from God in that Sacrament; we should tell them, wee beleeve there is such a mercy in store for you, and therefore be of good an honest hearts, and of a cheerfull frame of spirit to receive it.

Thirdly, Faith is carefull in an especiall manner to purifie the Ordinances themselves in some measure, for though it is not in us to purifie them, yet faith makes them pure to me, Titus 1.15. Faith willingly desires that every Ordinance may p. 368be dispensed in purity, it desires the sincere milke of the word, 1 Pet. 2.2. and so of the Sacrament; It affects not those gawdie and theatricall shews the Popish Religion defiles the Sacrament with; and as it desires the simplicity of the Ordinances, so it desires, that no impurity in it selfe may make them worse: he desires that God would pardon the whole Congregation that communicates with him; if not pardon, yet so as that they might not defile, nor make the Sacrament of none effect, to them that desire to seeke God; if any doe come in the presumption of their hearts and wickednesse of their lives, faith desires that the Ordinance might bee sprinkled with the blood of Christ, and desires that it might purifie the Ordinance to us.

Secondly, Faith puts forth another act, and that is in applying vertue, and that it doth three wayes.

First, this is the nature of faith, it applies the blessing there offered, faith there layes hold on Christ, and of all the promises of this life and of another; and the firmer hold of them, because it sees the promise there rooted and sealed, which is a priviledge in that Ordinance above many other here rooted, for there God offers me Christ expresly, and hee is the roote of all the promises, 1 Cor. 11.24. Take, eate, and drinke, this is my body, and this is my blood; Christ is the roote of the promise, upon whom the promises grow, and from whom they flow; so that whatever cause I had before to beleeve, I beleeve it now the rather, p. 369because now I have the roote of all the promises, and therefore Iob speakes rightly, I know my Redeemer lives, Job 19.25. And what doth he infer from thence? therefore you should have said, wherefore do we reproove him, seeing the roote of the matter is in him? v. 26, 27. And so shal a man rightly doe in this case; if wee dare lay hold on Christ dying for us, then our owne hearts should not reprove us any more for being unbeleevers. I have no faith, will one say, no patience, nor humility; but if thou hast Christ, the roote of all grace is in thee; nothing belongs to thee as thou art a Christian, but the roote of it is in thee; Hee that hath given us his only Son, will not with him deny us any thing, Rom. 8.34.

And as rooted, so there are all the promises sealed, Rom. 4.11. In the word, we heare and reade the promise, but in the Sacrament, there it is sealed to us; and so we meet with strong consolation, and grounded assurance, that surely all the promises of God are ours, and therefore consider that it is not a vaine shew here offered; these are not empty and beggerly Rudiments, but the sacred Ordinances of the eternall God; faith there receives the promise rooted, and sealed.

Secondly, As faith applies Christ, so in an especiall manner, it feeds upon what is set before us; faith would discerne what corruption is most strong, & what most weak, & it looks up to Christ for strong grace to heale these, and if any grace be weake, it will apply the salve to its particular sore, and it wil swaddle it about with promises, p. 370and now all that was weake and out of frame before, by applying the water of the Sanctuary, all is healed; as in the Poole of Bethesda, all that could but step in, were healed, Iohn 5.4. it shews you that Christ is our healing God; what ever disease they had, they were healed of it; It was Naamans error to refuse to wash in Jordan, but there is more life in the Sacrament then in all those. If therefore God bring me thither, faith works and desires its blinde understanding may be healed, and that all the distempers of the soule may be healed, and it receives Christ for this end, and faith, In case I be weake, here I have bread of life to feed on, Iohn 6.35. and this makes the soule hunger after Christ for some speciall supply in one kinde or other, and so we get our fainting hearts strengthened and quickened, and go away satisfied according to the desire of our hearts.

Thirdly, Faith as it applies, it hath this worke in the Sacrament to receive Christ, not onelyonly as a Saviour, but as a Prince, Acts 3.31. not onelyonly a Saviour to deliver me from my sins and miseries, but a Prince and Governour to rule and order me, according to his will in my whole course; so that as faith receives Christ into my heart, so it resignes up my heart into the possession, and guidance, and rule, and government of the Lord Jesus, so as that now henceforward I yeeld my selfe to him as his Spouse, and now he shall rule in the midst of his enemies, and will for ever take part with me against them.

Thirdly, Faith puts forth another worke in a p. 371lively receiving the Sacrament, and that is, It works by love, Gal. 5.6. and the Sacrament profits not, unlesse mixed by love, Heb. 4.12. it works by love, love to our brethren, to the Lord, and to the Sacrament.

First, to my brethren, Be tender hearted one to another, Ephes. 4.31. Faith having received the testimony of pardon of sin, it hath a desire freely to pardon others, and not onelyonly doth it put forth it selfe in pardoning their failings, but it helps us to cleave to our brethren, We are one body, and one bread, saith faith in the Sacrament, 1 Cor. 10.17. faith makes us as members all of one body, and as grapes of one Cluster, wee all partake of one Christ, and so cleave one to another.

Secondly, love to the Lord; to blesse his name that hath bestowed such rich blessings upon us, Psal. 103.1, 2. Many sins being forgiven us, wee love much, Luke 7.47. Love fulfils the Commandements, and this manifests it selfe chiefly in all holy duties, 2 Cor. 5.14.

Besides, faith hath another worke toward God, that having found God mercifull to us in forgiving and healing our sins, and entertaining us at his table; then faith makes me to be of a craving nature: Faith takes the advantage of God, as subjects doe with Princes; so Ester did, seeing the King free to her in one thing, she asked another, Ester 5.7, 8, 9. If a Prince come to sup with a subject, then what shall I doe for thee? God lookes for it, that we should put up some petition to him at such a time; Ester desires the King would come p. 372to her banquet, the second time, and then she puts up her intended petition, and then hee became deeply incensed against Haman; so when wee see God comes and sups with us; and refresheth us with pardon of sin, and healing our infirmities; if he thus please to give us a meeting, faith workes by love, and will make an advantage of it, knowing God is a great and a good God, hee will give great gifts: God knows wee have something to aske, if we could hit on it; Aske now, that as God hath beene pleased to help us this day, that he will help us againe this day seven-night, and not to hide his face from us, but to vouchsafe us a meeting; and when he doth so, be sure to aske enough; aske this or that mercy, for this or that child or brother, be sure to aske something that is worth the asking; aske no lesse then a Nations salvation, people, Townes, and Families; Open thy mouth wide, and he will fill it.

Thirdly, Love to the Sacrament: If God hath given us a meeting there, let us for ever desire to come before the Lord againe, because wee have found him so rich in his bounty to us, Ier. 31.12, 13, 14. God would have us come more frequently and diligently, because wee have found him there.

Vse. All that hath beene said, is but an use of the life of faith, onelyonly add this; Let it be an instruction to us, what to doe when wee come to the Sacrament, for faith after it hath put forth all these acts about one Sacrament, it will as strongly affect at another, as ever any before; for so soone as p. 373ever faith hath received any mercy from God, it is jealous of starting aside from God, it is never more ready to sit loose from God, nor to lose our selves, then when God hath given us most mercies, we are apt then to depend on grace received, and so we lose our selves presently; so Peter when he had received this Sacrament with Christ himselfe, and from his owne hand, for want of standing upon his owne watch, he and all the rest of the Disciples fell fearefully that night, and all forsooke him, Mat. 26.40, 41. and Peter denied and forswore him, ver. 74. a signe that faith is still of a watchfull frame of spirit; Bee sober and watch, stedfast in the faith; faith lets us see our selves to be but empty shallow creatures: if we be now never so full of strength, wee shall run it out before the next Sabbath, and therefore pray, Lord keepe this frame in us for ever, pray for establishing in that grace, that we may never fall off from that grace & mercy we now find; & the next time we go, we fall short of what sometime wee had: When David carried the Arke towards Jerusalem, 1 Chron. 13.11, 12. he saw something was amisse, but he knew not what, but chap. 15.13. he tels the Levites it was for them to carry the Arke, for We have not sought God in due order, and therefore he advised them, whom it concerned to looke better to it hereafter; faith is very watchful in this particular, if Vzzah be smitten, it feares all is not well; it feares before God, and makes diligent search, and saith, Either I stand not upon my watch, or judged not my selfe, and sought not to p. 374God to purifie my heart and the Ordinances, or did not apply the promises as rooted and sealed, or I have beene wanting in love some way or other, something is amisse, and then it will looke to it better afterwards, and this is the worke that faith makes, in receiving the Sacrament of the Lords Supper. And therefore to apply it to them that want faith, it will be a dead worke that you doe, if you come without faith, or not with a lively faith; if it bee dulled and benummed, if not quick and stirring in you, it will bee but a dead worke. And therefore let such as want faith, get it, and pray for a beleeving heart: and Gods owne servants, pray you for a lively faith, and stir up your faith against the Sacrament, and learne to know and discerne what you are to doe; set your faith a worke, and that in such sort, as to bring forth a lively worke in the Sacrament; and therefore if your hearts have not forecast for this Feast, though it come but once a month, shame your selves before God for it; and if you come, not knowing your particular wants, judge your selves for it, or else faith will bee dead in your soules, and you will find it but a dead Sacrament; and when you see how much you are out of the way, long after Christ, that you may see him face to face, representing himselfe lively to you in pardoning your sin, and supplying you with all that your soules stand in need of, and pray for your families, and for your Congregations, and see all in good order, and if any thing hath been neglected, labour with God to pardon the failings on p. 375your part, and that what is wanting in you may be supplyed in him, that though you seek him not as you ought, yet that he would heale all; and when you come, be carefull to beleeve the promises more firmely, because there you receive the roote of them, and make account Christ is there sealed to you, and therefore apply him to your particular necessities, and then cleave together as moulded into one loafe, and take advantage of the love and favour of God to you, spie out what use you may make of his love, and if he refuse to give you a meeting, set faith aworke to examine what is amisse, if he meet you, then still keepe a watch over your hearts, for Satan will be most busie to meet you, as soon as ever you come from banquetting with God, hee will desire to winnow you as chaffe, and will do what he can to overturne all; and though you bee never so much comforted this morning, you will find a losse of Christ before the day come to an end, if Satan may have his will, onelyonly it is our faith by which we live.

VVEE now come to shew you, that wee are to live a life of sanctification by faith in the use of our Baptisme; therefore for opening this point, let me shew you, what bee the principall exercises and acts of faith about our Baptisme, by which we live an holy and a new life.

Five principall acts there bee, lively acts and fruits which faith putteth forth about the use of our Baptisme, which are of much use in carrying p. 376an end a sanctified course of life all our dayes.

First, Faith searches to know all the holy will and grace of God, which he reveales and offers to us in our baptisme; the Apostle Peter, when he speakes of the beleeving Jews, who though they had not seene Christ, yet beleeved and rejoyced in him, they prophesied of him; see how faith workes upon it, 1 Pet. 1.8. to 11. They verily beleeving by the power of the holy Ghost, what themselves had foretold, he tels you they searched, and enquired diligently what it meant; Wherein you may discerne this truth, expresly held forth unto you, they did search and enquire, what, and in what manner, and to whom that grace should be dispensed and fulfilled; the words are emphaticall in the Originall, They did search narrowly, and hunt, and try out what themselves had taught concerning Christ; they indeed never saw Christ, nor the riches of that grace which Christ was to poure out abundantly, in the dayes of the New Testament, yet they search to whom that grace shall be accomplished, now in the mystery of the Ordinances, there is the like reason of both; so doth faith in a true living Christian, it diligently searches, and hunts after all the riches of the grace of Christ, which in the mystery of Baptisme is brought unto us; this is the nature of a lively spirit of faith, 1 Cor. 2.10. It will search out the deepe things of God, that we might know the things that are given us of God, ver. 12. When faith is lively in the soule, it heares of no mystery of Religion, or Ordinance, but it will search to p. 377know the deep things of God contained in them, as beleeving that all these things neerely concerne us, and behoves us to know, that wee may have our parts therein, with the rest of our brethren; yea, I suppose I may truly say, that never any found any saving benefit from any Ordinance, till he had first searched into it, or at least if not searched into it before, it will make him search as soone as ever he hath received any benefit by it; See it plaine from the Bereans, they received the word with all readinesse, it was faith that made them so receive it, Acts 17.11, 12. Faith receives the truth and goodnesse of all the promises and Ordinances; now they searched the Scriptures daily, and therefore many of them beleeved; see how faith compasses about the worke of searching; when faith receives a benefit by any Ordinance, it searches diligently, to know the nature of such an Ordinance, it is ever diving into it, and examining narrowly what is to be found in it; faith sets them aworke to search, and searching makes them beleeve more strongly and more abundantly then before; they beleeved before upon the word taught, but now much more, seeing it is confirmed to them, Prov. 4.5. Many a man will aske whether ever he received benefit by the Sacrament of Baptisme, or no: Truly if thou hast, then faith hath set thee on worke, to search to find out the mystery of it; and if a man never received benefit by his searching, he cannot say that ever he received saving benefit from his baptisme. A man indeed may receive benefit by the p. 378word and Sacrament, but then he must search to find out the worth of them; but he cannot say that ever he received benefit from his Baptisme, unlesse he search what it is that God offers him in it, and what duties God cals for of him in regard of it; and therefore if a man live by faith in the use of his Baptisme, then you search what it is, that in your Baptisme is offered to you, what the holy will of God doth teach you, and what part you have therein, or else we cannot (for ought I can discerne) be assured that ever we had any benefit from our Baptisme; if wee never searched after any sin to this day, we never lived by faith in the use of our Baptisme.

Secondly, Another act that faith puts forth, is, That faith doth beleeve the truth of all that grace God there offers, when it hath searched it out, then it beleeves the truth and goodnesse, of all the holy will and grace of God therein offered, though it doth not forthwith take all as its owne, but faith searches it out, not onelyonly to teach it to others, as Ministers doe, for they may search what godly men have spoken of it, and what the Scriptures say to it; but that is not sufficient to the life of faith, but if the life of faith set me at worke, it sets me at worke, to search it for mine owne sake; What is it that God speakes to me in it? take it, and know it for thy good; and so it helps me to beleeve what God reveales to be his will; It was want of faith in Naaman the Assyrian, that when the Prophet bids him goe and wash in Jordan, hee turnes away in displeasure, and saith, May I not p. 379as well goe home and wash there? 2 King. 5.12. it was a voyce of unbeleefe, he did not beleeve he should wash and be cleane, by washing in Jordan; but his servants possest him better, and so he tried, and found it as the Prophet had said, and then he walked in the sense of such a washing all his daies after; But to shew you, that if a man beleeves not what God offers to him in his Baptisme, he goes away without any benefit; see it in the unbeleeving Jews, they saw nothing in the Manna, but light food; but now faith beleeves the waight, and power, and goodnesse, of all that God holds forth, and faith will search and find it out. And faith finds God there, principally offering two things.

First, a sight of the sinfull uncleannesse of our natures, from our Mothers wombe; else, why should there bee such precious cleansing meanes for us? not Sope and Niter, but the blood and spirit of the Son of God, more effectuall then any thing in the world; wee are borne in the goare blood of sinfull defilements, and therefore God hath provided the blood of Christ, to wash and cleanse us from our Mothers womb, Col. 2.11, 12. so that Christ, by his blood and Spirit, cleanses us from the sinfull nature of our flesh. This is held out to us, when either we our selves are baptized, or when we see others baptized, we see what wee are from our Cradle, guilty of sin and wrath from the wombe, and stand in need of the blood and Spirit of Christ, to wash us from our sins, Ioh. 3.3. without which we are so defiled, as that wee are p. 380not fit to be members of Gods Church. All that nature can reach to us, is to see the Nobility of my birth, the honest civility of my Parents, &c. but faith sees his Father was a Moabite, and his Mother an Ammonite, born in sin, and this he layes hold on, and takes it home for his good, and walks in the sense thereof, and sees a need of a better birth then this.

A second thing that God holds out to us in Baptisme, and that faith layes hold on, is, That God there holds out, and offers to us, admission into his family; this is the sum of all, after he shews us what we are by nature, then he tells us what we are by grace, admitted into the Family of the Father, Son, and holy Ghost, Mat. 28.19. admitted into the government, guidance, and Family of the Trinity; as when the name of one is called upon us, it is because that either we are adopted to be children, or married to them; Let my name be called upon these Lads, Gen. 48.15, 16. and so Esay 4.1. Let thy name be called upon us: To shew you, that as the husband his name is called upon the wife, when she is admitted into his Family; so we by this Ordinance are admitted into the protection and provision of the Father, Son, and holy Ghost. That look as a childe is adopted into another mans Family, it hath the priviledge of such a Fathers guidance, protection, and provision; so a childe admitted into the name of God, is admitted to be a Spouse unto God, and God will traine him up to be a yoke fellow for himselfe: So in both the Sacraments, God offers p. 381himselfe to be a Father to us, and an husband, and see the eye of faith in such a case; Put case a woman in this Congregation should by the Minister be put into the hand of such a man, is she not now his wife? and is she not confident of it all her dayes? and is she not willing to live and spend her time with him? and therefore allowes him conjugall affections, which otherwise she would abhorre to doe; Now what marriage like unto this? What a Minister doth in the Sacrament, is as verily confirmed by God, and much more, then in the other case, for it is a more immediate Ordinance of God, for God to set the Minister to admit a childe into his Family, and to make mee a little Spouse unto himselfe, in that he gives me his sonne to be my husband, he more effectually doth it by the Minister in the Sacraments then the wife can be given into the Ministers hand.

Now therefore hath not a Christian man cause to beleeve in such a case for himselfe, and for his children? I was but once given in marriage to such a man, and I beleeve he is my husband as long as I live well: and I was given to Christ, and with my consent, I thank God. Then I have reason to beleeve that this is no delusion, when men and women in marriage are in good earnest, God ratifies it in heaven; so if the Minister in Baptisme, admit thee into Gods Family, and in the Lords Supper thou give thy consent, and God there shewes his consent in giving thee his Son, thou hast great reason then to beleeve it, thou wouldest beleeve it, if thou wert married to a man: God is p. 382more reall in this businesse, then in thy marriage to a mortall creature; so that now God will have me called by his name, and my childe is his child, and for my own part, I know my consent for my selfe, and for my childe is of no small force; if my childe be given to God under age, and God be content to stay to see whether it will yeeld its consent afterwards, you may somewhat demurre for your childe, because you will see what it will doe, but for your owne part you have given your consent to what God hath done for you in Baptisme, and you desire it may for ever stand good in heaven; if you consent to it, and say Amen to it, then the marriage is confirmed between thee and the Lord thy God, and thou mayest beleeve it, and faith will, and hath reason to beleeve it. And if likewise thou come to the Lords Supper, and there renue thy Covenant and consent, and desire further assurance of the businesse, thou maist againe receive him, and when thou so doest, thou makest good that which thy Parents did for thee in thy Baptisme, and therefore thou hast reason to beleeve thou art admitted into Gods Family.

Now from this latter, our admission into the Family of the Father, Son, and Holy Ghost, two fruits flow and spring forth.

First, Fellowship with Christ in his death and resurrection.

Secondly, The fruits of that fellowship; We are buried with Christ by Baptisme, Rom. 6.3, 4, 5, 6. And in his Resurrection, from whence p. 383these foure fruits flow, which is the second thing.

First, Justification by his death, remission of sinne, that is, Justification, Acts 22.16. Acts 2.38.

Secondly, Sanctification, Acts 2.38. You shall receive the promise of the Holy Ghost; and wee are sanctified by the washing of water through the word, Eph. 5.26. So that therein we have the blood of Christ justifying us, and the spirit of Christ sanctifying us.

Thirdly, From this fellowship with Christ, we have also partnership with the afflictions of Christ; for our Saviour calls his afflictions, his baptisme, Luke 12.50. Mat. 20.23. Meaning with the same afflictions; so that when we come to be washed in Baptisme, we professe that we give up our selves to yeeld to all the afflictions God calls us to, and God there offers us fellowship with Christ in them; and in our greatest afflictions we shall not sink, but are onelyonly buried in them, and shall come out of them againe, as out of our Baptisme, and it is but to teach us obedience by the things wee suffer, and they shall doe us good; that will be the fruit of all the afflictions we meet with.

Fourthly, We have in our Baptisme sealed up to us, preservation to salvation, 1 Pet. 3.1. As the Ark saved Noah, so Baptisme saves our soules, and are pledges of the salvation of our soules, and the resurrection of our bodies, 1 Cor. 15.29. To what end are we baptized, but that as we rise again out p. 384of the water of Baptisme, so our soules should rise to newnesse of life, and our bodies to the glorious estate of the resurrection of the just.

Thirdly, Faith hath this act about our Baptisme, it prepares all our hearts, to be fit to receive all these benefits, and to make use of all that grace, that is here offered to us: Faith prepares; How? It observes that the benefit of Baptisme is received by faith and repentance; Iohn preached the Baptisme of repentance, for the remission of sins, Acts 2.38. This is the onelyonly use and end of Baptisme, so that faith discerning this, fees wee have just cause to repent, that all our sins may be done away. Faith in Baptisme seeing the sinfull frame of our natures, humbles its selfe for the sins of its kind, and for that above all others, so it is changed or metamorphosed by the renewing of the minde, Rom. 12.2. whereas before, you had a mindefull of self-seeking, could mind nothing but your selves, now you are changed by the renewing of your minde, you minde now not your selves, but the Lord Jesus Christ, and depend not on your selves, but upon him; put off your old minde, and are renewed in the spirit of your minde; this is a true worke of faith as it fits you for Baptisme.

Againe, it hath another worke, it sees that faith is required, Acts 8.36, 37. If thou beleevest, thou mayest be baptized: I beleeve that Jesus Christ is the Son of the living God; If thou beleevest there is no salvation but in Christ, whether thou feelest the comfort of it, yea or no, if thou beleevest p. 385there it is to be had, thou mayest be baptized, wait therefore upon every Ordinance, that thou mayest finde Christ; Behold the blood of the Covenant, Exod. 24.8. To shew you, that it is the duty of Christians, when ever the blood of the Covenant is sprinkled, they are to looke at it, and by so doing find salvation, Esay 45.22. so faith ever sees the water of baptisme, or the blood of the Covenant sprinkled in any Ordinance, faith waits there for salvation to be dispensed, faith beholds Christ, and wee give our consent, and then wait upon God for the comfort of it, which is sealed in the end to the heart, and so it goes away satisfied.

Fourthly, Faith hath yet another worke, and that is, it endeavours fruitfully, in the perforformance of all the duties the Sacrament requires, so put forth an holy fruitfulnesse, walking in the life and light of its baptisme; it will put forth that life which it there receives, for as we live by faith, so faith lives by Christ, and Christ in the word and Sacraments, and in every Ordinance, and faith puts that life forth in our conversation, and that is the true nature of the life of faith.

Now because that the life wee receive from baptisme, is death unto sin, and newnesse of life, and member-like union with our brethren, hence it is, that faith puts forth a mortified, crucified frame of spirit in our whole life; and by the same baptisme it is, that we are not onelyonly dead to sin, but justified from sinne, and so more confirmed in our p. 386justification, and more quick and strong in our mortification and newnesse of life. And from hence also it comes that wee cleave to our brethren in brotherly love, 1 Cor. 12.13. so that from our baptisme, the people of God cleave to their brethren, the rather because by one Spirit, they are baptized into one body; and this faith of searcheth out for our good, Ephes. 4.34. and the Apostle makes use of our baptisme to this purpose; a faithfull soule works brotherly love out of its baptisme, and faith not onelyonly beleeves this, but makes this operative, to cause us to doe what is required on our parts; it beleeves what is to be beleeved, it doth and suffers, what is to be done and suffered, and the more for our baptisme sake.

Finally in the last place, we live the life of faith in baptisme, by presenting and offering our children unto baptisme, that they may partake together with our selves, in the like benefit we our selves have done; wee offer up our children in baptisme, for our owne benefit, and for theirs; our Saviour notes it for a worke of faith in the friends of the Palsie man, Mar. 2.3, 4, 5. to shew you, it is a fruit of faith to present them to Christ, and to receive benefit from Christ for them; we beleeve such benefit is there to be had for them, and therefore we make hard shift to bring them thither; and see what a fruit this faith hath, Arise, faith our Saviour, take up thy bed, and walke: Thus faith offers them to God to be nursed up by him, and wee beleeve for them, that there is that in Christ for them which they stand in need of, and p. 387therefore we beleeve in their behalfe, that God will be gracious to them, for his Covenants sake. And faith doth not onelyonly bring them to God, and present them before him, but this it doth seriously and solemnly; we many times have much Courtly complement in Baptisme, and stand more upon the outward carriage of things, then upon the serious solemne Act of it; but faith lookes at the spirituall worke that is there to bee done. Faith doth two things, in such a case.

1. It renewes the Parents Covenant, both to its selfe, and to its child, because faith beleeves the Covenant is made to the Parent and his child, Gen. 17.7. and therefore Abraham in that respect lookes up to God, Oh that Ishmael might live in thy sight; the promise was made to him and to his seed, Acts 2.38. and to as many as the Lord our God shall call; and God hath promised to blesse David and his house, 1 Sam. 7.27. The soule thinks it selfe unworthy of such a mercy, but sure God hath promised it, let it therefore be established for ever, let all that ever I bring unto thee live in thy sight.

2. Faith hath another work, it brings these children unto Baptisme, that the Covenant may be sealed to them there, that they may be made Gods adopted ones, & Spouses there; the faith of Parent doth not leave the child here, because he hath betrothed it unto God, but intreats God not to leave his child to its choise, but that hee would bow it to consent in due time, and the child can give its consent many times sooner then wee thinke it can; Iohn Baptist in his Mothers wombe, p. 388Luke 1.44. but every childe is not so lively to be so soone conceived in the wombe of the Church, as in the wombe of its Mother, yet as soone as it can choose good, and refuse evill, it may looke after Christ, even then when it knows not what Christ is; but however, to be sure, the Parent hath a care to traine up his child, to the service of that God, to whom by his Covenant it is borne, & into whose family by Baptisme it is admitted; & God takes it as a whorish part in his people, The children whom thou hast borne unto me, thou hast sacrificed unto Baal, Ezek. 16.20. Thou hast offered thy children unto me in Circumcision, and then trained them up to serve Idols; so God will looke at it, as a shamefull whoredome, for the sons of men to bring their children to God in baptisme, and then traine them up to serve the Devill, and the world, and their owne lusts; and yet this is the whoredome of most Parents, that are willing enough to bring their children to God in Baptisme, and when they have done, to run away from God; Faith knowes, that by the Covenant children are borne to God, and by Baptisme admitted into his family, and that there is nothing wanting but the childs consent, when he comes to yeares of discretion; and therefore he so traines it up, as that it may not fail of its consent in due time. And looke as you see parents, when they put their children into a good family, are you not wont to say to them, Now that you leave my house, see that you doe your Master faithfull service, please him, and you shall please me, but if you run from p. 389him, looke for no countenance from me? and shall you not much more say so to your children, when they are admitted into Gods family, now they are fellow-Citizens with the Saints and Angels of God? and now as they have beene given to God, so tell them, as ever they meane to finde favour from you, so see that they please God, looke that they depend upon God for his grace; thus faith labours to cloath every man with consent, when he is bidden to the marriage of the Son, Mat. 22.

Vse. Though the whole point be but an Use, yet we may further apply it; and it will be a just reproofe unto such as when they come to offer their children in Baptisme, they never consider what they have in hand, come onelyonly to take the rites of the Church, and what the Lawes of the Kingdome require, put God off with meere complements, but no more regard renouncing the Devill and the world, then if we had never made any mention of it; we say we beleeve the Articles, & we wil have our child baptized in this faith, but wee consider nothing, but that there the childe may have its name given it, and there is all wee mind: but to search and looke what God requires of us in regard of it, that we never looke after; and this is not onelyonly a just checke to all carnall Parents, but of many a good Christian, that many times may live a good measure of a sanctified life, and yet come and aske, What benefit had you by your Baptisme? to this day many a good heart cannot tell; and what a shame is this, that God should give us but two such lively Ordinances as the two p. 390Sacraments, wherein are contained all the rites of the Law, and yet to us they should bee such light things!

Vse 2 Let it be a word of direction and instruction to us all, that such as yet never learned to live by faith in the use of Baptisme, consider now what God sets before you in it; that there God sets before you the uncleannesse of your nature, and thinke you that Christ will bestow his blood and Spirit in vaine? Labour to see that therein you are admitted into Gods family, you and your children, that there God offers you pardon for sinne, death to sin, fellowship with Christ in all your afflictions, preservation to salvation, and resurrection of body, and all this sealed up to you; labour then to know how you may get good hearts and new spirits. And when you bring your children unto Baptisme, make not an empty Ceremony of it, but present your children to God, and offer them to become little spouses unto him, and renew your consent for your selves and for your children, and learne them to live, not to Satan or this world, but to the Lord Jesus Christ.

And the like may I say for the Lords Supper, set the same faith aworke about it, examine what God offers you, and be sensible, that even after justification and sanctification, you still bring sinfull bodies and soules into Gods presence, and God offers it to your sight; and therefore behold the blood of the Covenant, and receive there whole Christ, give your consent there to God, that as God there offers Christ to you, so you p. 391may say Amen to it, give free consent for your selves, that it may for ever be ratified to you, and walk as become the Spouses of Christ, as those that are washed from dead works, and teach your children to depend upon him, and live as those that are one body with your brethren that partake with you, and then may you goe home and beleeve it verily and really done, beleeve that you are married to the Lord Jesus Christ, and therefore keep loyall fellowship with him, that the blessing of Christ and Abraham may come upon you and yours.

VVEE now come to speake of living the life of Sanctification by faith in the reading of the word of God.

In reading of the word, it is by faith that we live the life of sanctification. To reade the word, and to meditate thereon, is a daily part of a Christian holy life; Blessed is the man whose delight is in the Law of the Lord, and that meditates therein day and night; that is, in some part of the word; A man cannot heare it every day, but he may reade it most dayes, and if not reade, yet he may meditate upon it in his journies; and Kings and Princes who have most businesse, and can least spare time, if they be faithfull in their calling, yet they are commanded to reade in the word all the dayes of their lives, Deut. 17.19. And that so he might learne to feare the Lord his God, and not to exalt himselfe above his brethren. Now if Kings whose heads and hands are most full of businesse, p. 392continually imployed from morning to night, Exod. 18. If they be to reade in the word all the dayes of their lives, how much more other Christians, whose employments though great, and places honourable, yet fall short of the places and honour of Princes? And therefore since this is a daily work of sanctification, and because there is no lively holinesse but in faith, let us therefore now see how we may set our faith awork, whether we reade or meditate on the word, that we may not have a dead work of our reading.

Now for clearing and opening this point, remember and conceive thus much; That all that you reade in the Scripture is either a word of Commandement, or Threatning, or Promise, or Story and Doctrine to be delivered, and faith strongly exerciseth it selfe in all these, and it puts forth severall acts about them all, and in some joyntly.

First, for the Commandements, faith beleeves the commands, Psal. 119.66. I have beleeved thy Commandements. Now faith beleeving the Commandement doth set it self awork in three or four severall acts about it. First, it allowes and beleeves the Commandement to be holy, just, and good, yea even then when it is most crosse to our natures, Rom. 7.12, 16. When I doe that which I hate, I consent to the Law that it is good: He doth not justifie his actions against the Law, but justifies the Law against his sinne, takes part with the word of God against his corruption; even then when Paul is carried away to doe that which is sinfull, yet then he consents to the Law more then to his p. 393sin; yea (which is wonderfull in this case) faith doth not onelyonly approve it as pure and good, but likewise, that it is the best course, howsoever sometimes we doe otherwise; therefore David speakes of the Law of Judgements and Commandements as more to be desired then gold, as sweeter then the honey or the honey combe, Psal. 19.10, 11. And by keeping them there is great reward. See how faith lookes at the Law of Commandements, which God hath given to men judiciously, to order their lives by; there is more sweetnesse and profit in obedience to the Commandement then in any thing; Honey not so sweet, gold not so profitable as the Commandements be. And here are two acts of faith wrapt up together: The one is, that faith doth highly prize the Commandements, looks at them not onelyonly as good, but as the best, most profitable and pleasurable.

And then secondly, it doth wisely apply them to our selves, as most behoovefull every way for us to doe; thus faith looks at Gods Commandements as great things, the observing and keeping of them, as bringing more profit then gold; so by consequence the transgression of the Commandements brings great evill. How shall I doe this great evill and sinne against God? Gen. 39.9. And is it a small thing that you should weary God? Esay 7.13. so that my sin against God or his Prophets, is no small thing. Faith looks at Commandements as of great consequence, of great worth in themselves, and of great use to us, and lookes at the transgression of them, as the greatest evill, whether p. 394against God or our selves; whereas on the contrary it is the nature of unbeleefe to sleight the Commandements, to look at them as no great matter, and as things not concerning us, at least not in any speciall manner: Hosea 8.12. I have shewed them the great things of my Law, but they counted them as a strange thing; as if they had no cause to look at them; but what hath a stranger to doe with me, or I with him? It is Cains spirit to say, Am I my brothers Keeper? he did not think it belonged to him to take notice of his brother, and he is the first and eldest son of unbeleefe the Scripture makes mention of, (and yet to whom belongs the keeping of younger brethren, if not to the elder brother?) Now this argues the unbeleefe of a mans spirit; yea, see yet a further instance, and in some respect a worse, considering the men that did it, Mat. 27.4. The leaders of the people, there comes to them a poore wretched man in the anguish of his soule, and cries out he had sinned in betraying innocent blood, What is that to us, say they? see thou to it: As if the anguishes of troubled soules were nothing to a Minister; as if it were nothing to save him from despaire; as if nothing for men that had hired him, and set him awork, and yet as if it nothing concerned them, they yet sleight it and say, Look thou to it. This is the frame of every unbeleeving heart to sleight the Commandements either small to themselves, or great to others, and not concerning him; how unwilling we are to beleeve, if faith be not stirring in the word, we either reade p. 395or heare: But, saith faith, this Commandement is to thee, and to thee. Let every one that reades a Commandement say, This is for me, and it is holy, just, and good, a great matter, and meerly concernes me, and behooves me much to looke to it.

Secondly, Hence it comes to passe that faith puts forth another work or act, and that is, faith receives all the commands of God, concerning all things, and bowes his heart to every crosse-way of Gods Commandements, Psal. 119.128. I esteeme thy Commandements in all things to be most right, and hate every false way. This universall obedience springs from applying the Commandements, and looking at them as of great waight and comfort and profit to me; and therefore I conceive every Commandement to be most right, and hate every false way, this is the ground of that illimited obedience.

The Law of faith looks at all the Commandements, conceiving all things to be most right, and more usefull and profitable then gold or honey, the Commandement is most just and good, and hath respect unto all occasions. And herein faith makes a beleever differ from any unbeleever, for no unbeleever, but if he like some things, he dislikes something, and must be excused in it, as Herod: We would divide with God, and would be excused in this Zoar, and Is it not a little one? let him be but born-with in this one thing; but faith lookes at all the Commandements, meaning all things to be holy, just, and good; and if hee be p. 396carried away at any time, it is his griefe, and he beares witnesse against himselfe, that he did that which was not good.

Thirdly, Faith when it reads Commandements, it yeelds blindfold obedience to them all; faith will discerne the wayes of God in them, and yeeld blindfold obedience to them, though indeed a man never sees better, then when a man can deny himselfe, and give single obedience; Abraham went out by faith, when hee had Gods Commandement for it, not knowing whither hee went, Heb. 11.8. This is a right work of faith, for an old man, then about seventy five yeares old, to leave a faire estate in his owne Countrey, and to goe he knew not whither, he reasoned not with flesh and blood, but faith carried him blindfold to yeeld to what God required, though it was to his great losse, he fore-casts no danger that might befall him in his way, but he goes on beleeving; and so Paul, Behold I goe bound in the spirit to Ierusalem, Acts 20.22, 23. The Spirit hath said unto mee, Goe, and I finde my conscience bound to goe, not knowing what should befall him, save onelyonly that the holy Ghost witnessed that bonds and afflictions must abide him; then I passe not at all, so that I may but fulfill my course with joy: See how hee goes on with a blindfold obedience, he knowes much misery will attend him there, yet hee passeth not at all, but he denies all the comforts of this life, for what hee should doe and suffer for God, come of it what will, he knowes it p. 397is Gods way, and then he disputes no further about it.

And fourthly, it is the nature of faith to make every Commandement easie and welcome to us; The word that I command thee this day, is not farre from thee, but is neare thee, even in thy heart, and in thy mouth, and this is the word of faith which wee preach, Romanes 10.8. Faith layes them up in the heart, Psal. 40.8. And so the heart lookes at it, as an easie yoak, a delightsome, and a welcome burthen; yea, and which is wonderfull, you would thinke it implied a contradiction, the same faith which a Christian takes a Commandement as most easie and welcome, yet when it comes to bee done, it lookes at it as most difficult to bee done, and therefore depends upon God for assistance and help to doe it, yea, and not onelyonly as difficult, but impossible of and from himselfe. Psal. 143.10. Teach mee to doe thy will; why, you would think it was easie for David to doe; but though the Commandements were never so easie, Yet, make mee to goe in the path of thy Commandements, for thy Law is my delight, Psalme 119.35. Now this is a principle in nature, Things are never burthensome to a man but when they are beyond his strength. A man takes no delight in a businesse that is too waighty, and too strong for him. A man can easily carry a Bushell of graine, when hee cannot carry a Quarter, that is too heavy for him; yea, even the Law of God is a yoke that neither we nor our p. 398Fathers were ever able to beare. How then comes it to be such an easie and a welcome yoke? why, faith makes it very pleasing to our spirits, and though it be not able of it selfe to performe them, yet it looks to God for help, and then goes about it with much ease and freedome, Esay 26.12. O Lord to us thou wilt ordaine peace, for thou hast wrought all our works for us; that is it that makes it easie and welcome, and so we finde delight in it. Thus you see what work faith makes when it reads Commandements.

Secondly, when we deale with threatnings, faith puts forth another work. You say, what hath a Christian man that lives by faith to doe with threatnings, There is no condemnation to them that are in Christ; and the threatnings are but branches of the curse. What use then can a beleeving Christian make of the threatnings? I answer in two things.

First, Though there be no condemnation to them that are in Christ, yet there are many afflictions to them that are in Christ Jesus, which many times we bring upon our selves by our disobedience to Gods will; Though there be no eternall condemnation, yet there are many temporall afflictions.

But secondly, I answer; Though condemnation belongs not to Gods children, yet the threatnings of condemnation are directed even to Gods children, though the curse be not ours, yet the threatnings of the curse, are threatnings of condemnation, & belong to beleevers as well as to unbeleevers, & p. 399as truly, though not so much, and that it is so, reade Rom. 8.13. If you walk after the flesh, you shall dye; this threatning is to Gods owne people, and yet see a more pregnant place; Except you be converted, and become as little children, yee shall not enter into the Kingdome of Heaven, Mat. 18.3. Now to barre a man out of the kingdom of Heaven, is a grievous threatning, it is no lesse, then to cast a man into hell; and therefore say not, Here is a threatning for such and such wicked men to take heed to; but know this, though condemnation belongs not to thee, but the threatning doth, and the affliction belonging thereto will certainly befall thee. Ely was a good man, and yet the threatning of God tooke hold on him, and his house; and David though a godly man, yet the sword never departed from his house; so that the threatnings belong to Gods people, and we must so account them; else wee shall reade the word in vaine, when we reade threatnings. And therefore faith, when it reads threatnings, lookes at them, not onelyonly as just and good, for so it doth, though they be grievous and bitter, 2 King. 10.19. 1 Sam. 3.18. but also this it doth, after the acknowledgement of them to be just and good, it humbles a mans soule before God, for his owne sin, and for the sins of other men, against whom such judgements are threatned, whether sins past or present, 2 King 22.18, 19. by which Scripture you may see, that a good man, when he reads threatnings against disobedience, it makes his heart to melt, and it is faith that makes a man do so, Ionah 3.4.

p. 400Thirdly, Faith puts forth another act whereby it puts life into the threatnings, it makes men more watchfull against sin for the time to come; for if we see God so displeased at sinne, that hee thus threatens it with such fearefull judgements, faith thereupon stirs us up to much watchfulnesse; famous is that for this purpose, in Iob. 31.16, 23. if he had intercepted any poore mans desire, some heavy judgement would have befallen him, but he durst not doe it; Why? For the destruction of God was fearefull to me, and from his highnesse I could not have escaped: Destruction from God was a terror; Why Iob, dost thou stand in feare of destruction? Is there any destruction to such as thou art? Yea, saith Iob, The destruction of God was a terrour to me; he durst not hinder any poore mans comfort or profit; if any of you should doe so, were it not a fearefull sin in you? it would root out all your increase; Why, though from the poore man hee might escape, yet hee could not escape from Gods highnesse, and you know the Apostle gives a charge, 1 Thes. 4.6, 7. Let no man defraud or goe beyond his brother, for God is an avenger of all such things. Let no man therefore seek his owne, but every one, one anothers good; what ever the men bee, be they good or bad, hinder them not; the destruction of God ought to bee a terrour to every beleeving soule.

Fourthly, Faith hath another worke about threatnings, it works much strength in a mans soule, against all the threatnings and terrours of men; and therefore Iob that stood in such awe of p. 401God, that he durst not hurt any poore man, hee saith, ver. 34. Did a multitude make me afraid, or did the contempt of families terrifie me, that I kept silence, or went not out of my doores? No, the feare of God did awe his heart, and therefore he feared not them that could kill the body, Luke 12.4, 5. this makes a man bold and couragious; Princes tooke counsell against me, but I stood in awe of thy word, Psal. 119.23.

Fifthly, Faith in reading the threatnings, quickens a mans care to walke before God in all holy duties, with all holy feare and reverence; when he comes to holy duties, hee comes in an holy reverent manner, because hee knowes with whom he hath to doe; Heb. 12.28, 29. after the whole description of the life of faith, in the 11, and 12. Chapters, he then desires grace to serve God acceptably, with reverence and godly feare, For our God is a consuming fire; he comes before God in any duty, in an awfull reverent manner, not in a base timerousnesse, but in all awfull and humble submission of our selves before him.

Thirdly, when faith comes to reade promises, as soone as it heares a promise, first, it layes hold of Christ, before it offer to take hold of the promise, it longs more after Christ, then the promise, and layes hold first on him, and then on the promise in him; A man is but of a dead faith, if hee layes hold of the promise, before he lay hold on Christ, and it will be but dead, when it should be most quicke and comfortable, because he laid p. 402faster hold of the promise, then on Christ in the promise; David was in great distresse, Psalme 130.1, 2, 3. and doth he lay hold on the promise first? No, but Let Israel trust in the Lord, for with the Lord is mercy, and plenteous redemption: See how faith workes, here is the promise, With God is pardon, he layes hold on that, but there is some body to bee first served, faith waits for the Lord, first it layes hold on Christ, redeeming him from all his sins, and then he layes hold of the promise of pardon of sin. Lay not you hold on your redemption by the promise, but first seeke it in the fountaine, there where it is laid up for thee, and then it will bee a living promise; else it wil be but a dead promise, and will lye dead in your hearts, and therefore looke up to him that he may be yours, renew your interest in him, and then you shall have life in the promise.

Secondly, Faith working upon the promises waits for it long, though it tarry long; The vision will speake in due time, and meane while, The just shall live by faith, Hab. 2.3, 4. this is the nature of faith, He that beleeves makes not hast, Esay 28.16.

Thirdly, Faith doth likewise stay more upon the promise, and upon God in the promise, then upon any meanes that it can use in the accomplishment thereof. Abraham when he had a promise of seed, he rested not his own, or his wives body, but being strengthened in faith, he gave glory to God, Rom. 4.19, 20, 21.

Fourthly, Faith purifies the heart, for a promise, and by a promise, faith purifies the heart by reason p. 403of a promise, and by vertue thereof, we desire that God would give us his Christ, and in him the promise; and therefore seeing we have such promises, let us cleanse our selves from all filthinesse of flesh and spirit, 2 Cor. 7.1. 2 Pet. 1.4. God hath promised to subdue our iniquites, and to give us cleane hearts, and that we may partake in these promises, we set our selves against these pollutions.

Fifthly, It is the nature of faith to rejoyce in all the promises it receives, and rests in them; Abraham rejoyced to see my day, Joh. 8.56. Psal. 119.50. It is my comfort in my affliction for thy word hath quickned me, Heb. 11.13. they were glad they had a promise to rest on, though they had nothing else.

Sixtly, Faith in the promise doth encourage and embolden a man to undertake any dutie, or to undergoe any evill in the strength of a promise: Sea a place for both, Heb. 11.33, 34, 35. marvellous difficult things they overcame by faith, they overcame Gyants, as David did Goliah, he trusting in the name of the Lord of Hosts, was confident God would close him in his hands; wonderfully doth faith worke, be the dutie never so desperate, and so doth it undergoe any evill, ver. 35. Women and others were tortured, and would not be delivered to avoid torture, because by faith they looked for a better Resurrection, they knew of something that would make amends of all that hardship they underwent.

4Now there is one portion of Scripture more, & that is, Story and Doctrine, matter of contemplation; things to be known, as the Creation of the world, p. 404of the providence of mans fal, of mens examples, good or bad. And now what life doth faith put into our hearts, when we reade these?

First, it gives us to understand them very clearly, not onelyonly beleeve that they are true, but wee understand plainly the meaning of them; By faith we understand the world was made, Heb. 11.3. and Faith is the evidence of things not seene: by faith Abraham saw Christs day; we know such a thing was so, and understand it in some good measure, farre beyond what else wee could have attained unto.

Secondly, if faith reade the works or decrees of God, then it bowes to a sanctifying of God in our hearts, that is, the more to rejoyce in God, and to trust, feare, honour, and worship him; Thou art worthy O Lord, to receive honour and praise; it humbles the creature, and puts honour upon God, Rev. 4.11. Who would not feare thee, O King of Nations? Jer. 10.6, 7. This is the nature of faith, when it reades a description of God, and his workes or attributes, it humbles it selfe before God, and magnifies him.

Thirdly, If faith reade of mens doings, if good, it applies and followes them, if evill, it avoids them; it applies the one, and is weaned from the other; All these are written for our admonition, upon whom the ends of the wrold are come, that wee should take heed we be not such and such, 1 Cor. 10.5. he looks at them, as just discouragements, from medling with such wicked practises, whether in good or bad men; evill men doe according to their kinde, p. 405and good men are drawne to it: and when we read of the wayes of good men, then Let us run with patience the race that is set before us, Heb. 12.1, 2. Thus have you seene the mighty power of a lively faith in the use it gives us to make in reading and meditating on the word.

Vse 1 It might be a just reproofe of a Doctrine taken up by some Ministers; That in the dayes of the Gospel, men are not to apply the threatnings to the consciences of Gods people, yea some say, not so much as to wicked men. But now consider, Is there any part of the word, which I either reade or heare, which faith hath not a worke in? It is true, curses belong not to them that are in Christ, but the application of them belongs to them, to keepe them from condemnation, Have you not heard that the hearts of Gods people which were holy; have melted with the applying of the threatning of God? but you say, they lived in the dayes of the Old Testament: But did not Christs Dissciples live under the New, and yet the threatnings take hold of them and doth not the Apostle threaten vengeance to them that defraud their brethren? And therefore see how much they are mistaken, that will not have the threatning applyed.

Vse 2 It is a signe of tryall, to know whether I live by faith, in reading the word or not, and see a true discerning of the ground, of our reading profitably or unprofitably; if you live by faith, you will make use of your faith, and your faith sets your hearts aworke in what ever you reade, be it more or lesse. If therefore thou comest and reades p. 406the word, and sees no great matter in it, neither in Commandements, threatnings nor promises, or if thou seest something in them, yet if thou lookest not at them as concerning thee, or if thou apply some Commandements, and not othersome, and not willingly give blindfold obedience to them all, then thou readest Commandements in vaine; if thou readest threatnings, and thy heart be not affected nor afraid, thou readest that word in vaine; if thou readest promises, and takes not hold of Christ, and waites not for him, and stayes not more upon him, then upon the promise, thy faith was dead at that time; or if thou readest Story, and understandest little of God, &c. then thy heart was asleepe.

Vse 3 It may serve to stirre up every soule, when you goe about to reade the word; I beseech you, if you would not reade the word in vaine, then read it in faith, it will not profit you else; and therefore, when ever you goe about to reade, lift up your hearts to Heaven, that God would give you a faithfull heart, to looke at all the word as neerely concerning you. Labour so to reade, as that you may suck life from it, and so may you, when ever you reade, say, it is a sweet Ordinance; and I know not a godly man, but hee takes this Ordinance for his dutie, to reade the Word daily; there is no man that heares with profit, but he makes conscience of reading; bee sure therefore when ever you reade, that you passe it not over, till your faith hath helped you to make some profitable use of it.

p. 407VVEE now come to speak of living the life of sanctification by faith in prayer. It is by faith that we put up any sanctified and lively prayer unto God. The life that we live in this world in our prayers, is a life of faith: and indeed herein faith is in an especiall manner required, Iames 1.5, 6. Let him aske in faith; Though God be most liberall to bestow his blessings on us without grudging, yet unlesse we aske in faith, we must not think to receive it; as if he should say, Our best prayers will be but dead works, unlesse faith be active and stirring in them, The prayer of faith shall save the sick, Iames 5. 15, 16. shall save not onelyonly his body from sicknesse, but his soule from sinne; not that every faithfull prayer doth forthwith obtaine deliverance from sicknesse, and salvation from sin, unlesse there be some faith in them that are prayed for, though what God hath promised in this kinde, he is able to give, yet hee will see some faith working before hee grant it.

Now because faith is of such principall use to put life into our prayers, see how faith doth act it selfe by so doing.

There be two principall acts of faith, which it puts forth in all our faithfull prayers that are accepted of God.

First, it is faith that stirres up holy watchfulnesse in our hearts unto prayers, and this the holy Ghost requires in all sorts of Christians, Eph. 6.18. Pray alwaies with all mannner of prayers and p. 408supplication, watching thereunto with all perseverance: Watch with all constancy and assiduity, shaking off all drowsinesse of flesh and spirit; he cals not so much (though that may be part of his meaning) for constancy in prayer as for watchfulnesse in prayer, and that as well before, and in prayer, as afterward. And as watchfulnesse unto prayer is required, so watchfulnesse in prayer, Col. 4.2. Continue in prayer, and watch in the same with thanksgiving; and they are both put together, 1 Pet. 4.7. The end of all things is at hand, bee yee therefore sober, and watch unto prayer; So our Saviour calls upon his Disciples, Mat. 26.41. Watch and pray. Their hearts began to be heavy, and their bodies to be drowsie, and they had much ado to keep from sleeping, when there was most need of praying. Therefore watch and pray that yee fall not into temptation.

Now because this is a duty so necessary, and so little spoken to, therefore I intend to speak something of this watchfulnesse unto prayer.

There is a threefold watchfulnesse, which faith stirres up in a man unto prayer, in prayer, and after prayer; and a faithfull heart is watchfull in all these.

First before prayer, faith puts forth a threefold watchfulnesse. First this watchfulnesse is requisite, and is exercised about observing and gathering up fit matter for petition and thanksgiving in our daily occasions; if he be watchfull, he is ever attentive all the day long unto such occasions, as do furnish him with fit matter, and arguments, and p. 409motives to come before God with; and faith sets him awork so to doe, faith observes what our daily corruptions are, how soone this or that passion is stirred up, what vanities in our mindes, what uncircumcision in our lips, how barren and unfruitfull in good conference to help our selves and others, and it gathers these up against the next opportunity we have to come before God; it observes any kind of judgment or affliction God tries us with; it observes what favors & mercies we receive from God daily, & so makes them fit matter for his daily prayers: And especially these he culs out against the time of more solemne humiliation. Iob tells you what he was wont to doe, when his heart was in its best frame, though then distempered, Iob 3.8. Let them that curse the day, curse this night, and prepare to stirre up mourning: The Originall word is strong, Stirre up Leviathan; Huge mournings, heaps upon heaps, great Behemoth mournings; Let them pocket up this, and lay it aside in readinesse that they may remember the misery of this day or night. See therefore what a watchfull heart will doe, it will take up matter from any occasion offered to stirre up mourning. In that he spake of laying up matter of cursing, that was his weaknesse, but of supplication and thanksgiving, that is a Christians duty; look what an impatient heart will doe for cursing, that will a patient heart doe for blessing; great mercies for great dayes, and great evils for great dayes of humiliation. As a man that hath a building to reare up, he prepares matter, wood, and p. 410stone for it; so a Christian prepares materials for his prayers. Prayers and praises resemble an edifice or building, Psal. 22.3. Thou art holy, O thou that inhabitest the praises of Ierusalem. Now a man inhabits nothing but an house; if therefore God inhabite praises, it is a signe that it is a way to raise up an house to incompasse God about with, such is the nature of prayer; A man that hath a prayer to make, hee hath an house to build for God, Exod. 15.1. I will prepare an habitation for him. When therefore a Christian is to come before God in prayer, he considers what matter he hath stored up against such a time, that he may reare up a building for the most High to dwell in. And he not onelyonly prepares fit matter, but likewise observes what order is best to dispose these in, prepares fit arguments from his owne necessity and Gods glory, and this he doth against solemne times: Iob 23, 4. He could not come before God, he was so full of terrour without, and anguish within, that he could not have liberty to pray: But ô that I had but a little breathing time; what would he doe then? I would order my cause before him, and I would fill my mouth with arguments: He would have his case in readinesse to set before God, he would not come abruptly, and inconsiderately, but have his matter in some order, and if his memory would not serve, he would pray to God to rank his businesse for him; for indeed except God build for us, our building is but in vain: but he would lay them in fit order, as they did their sacrifices, joynt by joynt; what ever the holy p. 411Ghost hath given him patterne for in the word, faith will set watchfulnesse awork to consider of it, to prepare matter from it, against our next comming before God.

Secondly, Faith and watchfulnesse keeps the heart in a praying frame; a man may have much good matter, and in good order, and yet an heart very unfit, but faith sets watchfulnesse awork to keep the heart in a praying frame.

And a threefold grace watchfulnesse hath a speciall respect unto in this particular.

First purity, both with God and man, Ps. 6.18. If I regard iniquity, if I squint aside at any sin, God will not heare me. A man must lift up pure hands without wrath and doubting, 1 Tim. 2.8. This purity of heart keeps the life free from guile; Keep a conscience voyd of offence before God and man. Sin will harden the heart, Heb. 3.12, 13.

It makes us walk respectively towards all men, to give every man his due, and so shall we offer to God an acceptable service: remember if thou hast any thing against any man, or any man any thing against thee, first goe and be reconciled unto them, and then come and offer thy gift; implying, that if a man doe walk in wrath, and emulation, and discord in any kinde, he must cleare that score first, else the heart is not in case to pray; in speciall wise, look to thy conversation in thine owne house, 1 Pet. 3.7. If thou consider not the weakest part, thy heart is not fit to pray, and therefore this is the watchfulnesse which faith stirs up the heart unto. A man that hath a petition to p. 412put up to the King in the evening, he would keep himselfe from offending him all the day; so in this case God would have us keep our hearts in a praying frame, free from any disturbance of any kinde, for if any corruption be stirring, it will hinder our prayers.

Secondly, Besides it keeps our hearts in a praying frame, by maintaining in our hearts a sensiblenesse of those things of which we make the materialls of our prayers; for a man may have these, and yet come off very heavily in prayer, for want of being sensible of those things. It is true, if a man keep himselfe in a pure frame, he will keep himselfe sensible, for it is the deceitfulnesse of sin that hardens, Heb. 3.12. Keep thy heart innocent, and thou wilt be sensible. David while he complaines of corruption in his heart, cannot put up a word of petition, Psal. 73. But afterward he rises up to some sense, then he falls to prayer, ver. 12. then he begins to look up, and can pray to God to guide him by his counsell, an then receive him to glory; and then it is good for him to draw nigh to God: but he rises not up to matter of conference with God, till he hath brought his heart to a sensible discerning of its owne corruption, and then is the heart in a praying frame fit to conferre with God: So 2 Sam. 24.10. Davids heart smote him, and then he looks up to God for pardon, 2 Sam. 7.18. 1 Chron. 29.10.

Thirdly, A praying frame brings with it a reverend feare of the holy presence of God, it puts him into a childe-like awfull disposition, Psal. 5.7. p. 413In thy feare will I worship towards thy holy Temple; looking at God, as a God of mercy, and withall of dreadfull Majesty; he comes therefore before him in a childe-like reverence, his very mercies are fearfull, Exod. 15.11. His Majesty fearfull, his presence holy and glorious, and therefore he is the more to be feared, Psal. 130.4. And this is to keep the heart in a praying frame before the Lord.

Thirdly then there is another act of watchfulnesse, and that is watchfulnesse to prayer before you come to it, to cut off those impediments that would hinder us from prayer, especially that would hinder prayer from rising to any height: It is a speech given to carnall men, and I would it rested there; Psal. 14.4. O yee workers of iniquity, why doe yee eate up my people as men eate bread? It shewes you that men are so eaten up with their businesse that there is no calling upon God, What is the matter? he followes his businesse so close, that he hath no leisure to pray. Rich men eate up poore mens estates by oppression; and even Christian men, if they be not the more watchfull, will be so eaten up with their businesse as they have no leisure to feed on the Lord. Thus faith would offer up unto God a reasonable sacrifice, Rom. 12.2. He would speak such things, and to such grounds and ends, as that God may see we understand what we take in hand; Take heed therefore that you be not hardened through the deceitfulnesse of any sin, and put not off this duty, by the necessity of any businesse whatsoever.

But now secondly, faith makes us watchfull in prayer; continue in prayer, and watch therein, Col. p. 4144.2. A Christian man is watchfull in prayer; how?

First, The faith of a Christian when it is working, and lively, it makes a man watch unto the matter of his prayer, that it be according to Gods will; he would not drop forth any thing unadvisedly, he is carefull that it be all according to Gods will, Iohn 4.15. And so for the manner, he is carefull that it be put up in the spirit, Eph. 6.18. praying in the holy Ghost, Iude 20. so that in the holy Ghost we are to pray for the manner.

Now in the holy Ghost; what is that? That is, in a spirit of humility fervency, and constancy;

1. In humility, O Lord I am lesse then the least of all thy faithfulnesse, Gen. 32.10 Gen. 18.27. Thus in a spirit of humility, the soul doth acknowledge our owne basenesse and vilenesse.

2. Fervency, fervent prayer, Acts 5.12. that is, prayer without ceasing; the same word is translated earnest, Luke 22.44. Rom. 8.26. The spirit helps our infirmities with sighs and groans that cannot be expressed. Exod. 14.15. Why criest thou unto me? and crying implies earnestnesse. Now fervency stands in two things; In earnestnesse of the affection, and strength of perswasion; earnestnesse of affection, Why criest thou? and so strength of perswasion; he makes choyce of such arguments as are most fit to perswade, as from Gods former gracious dealing, and so pleads the Covenant; Exod. 32.10. Moses would not let God alone, Remember the Covenant thou hast made with thy servants, and the great workes thou hast wrought in redeeming them, will not the Egyptians blaspheme thy name if thou destroy them p. 415now? Now this bowes the heart of a man to some fervency in prayer, it binds God as it were with his Covenant, and his promise, and his glory, with cords of the peoples misery, and sense of the enemies insolency, and so muffles him (as we may say with reverence) as with a gowne or cloak, that he cannot strike as he would; so as now he cannot see iniquity in his people, he is so compassed about with his nature and property, and Covenant, that he hath no liberty to strike; and now this prevents wandring in our prayers,Esay 64.7.Isa 64:7 No man stirs up himselfe to take hold of thee; this puts away the leadennesse of our prayers, and gives them wings.

Thirdly, And so for constancy, Pray alwaies and be not weary, Luke 18.1. God will let us know, that he will be overwrastled, if we be assiduous, and will not be beaten out, as the Syrophenician woman would not.

Now thirdly, another part of watchfulnesse is after prayer; and after prayer, it waits upon God for what we have prayed, and then is acting and endeavouring, first, to use all lawfull meanes for the obtayning of them; I say, it waits upon God for an answer, to see how God powres in the fruit of our prayers unto us, they listen what newes from heaven daily, Psal. 50.3. Hab. 2.1. I will stand upon my watchtower, and heare what the Lord wil say unto me; he had made a strong praier against the Babylonians, and he wonders that God should suffer such wretches to oppresse men better then themselves, but saith he, I will stand upon my watchtower, and see what God will answer me.

p. 416Secondly, besides watchfulnesse excites and stirs up a man to use all lawfull meanes, for the accomplishment of such requests. Ezra had spent the whole ninth Chapter, in supplication for the Church, and then some came to him, and said, Arise, the matter belongs to thee, there is hope it may be done; So Ioshua, when he had fasted and prayed, Ios. 7.10. to 16. then Arise, Israel hath committed an execrable sin; See who it is, and let justice be executed; he would not have him to continue in prayer, as to thinke to over-wrastle it that way; no, but arise and be doing, doe what you can to helpe it, and then wait upon God for a blessing.

Now for a second act of faith, and that is, As it stirs up watchfulnesse about prayer, so faith doth also helpe a man to beleeve in the Lord for acceptance, both of our persons and prayers, and both, in our weakest and worst estates, and upon the safest and surest ground; this is a stirring active worke of faith, the true Apotelesma of the sacrifice of prayer, Psal. 66.ult. Psal. 4.3. Ps. 55.17. God turnes not our prayers from him, nor his mercy from us, but our person and prayers are accepted, and so accepted, as that God both heares what we say, and will likewise do it, Iohn 5.14, 15. Mark. 11.24. God will grant us all necessary expedient things, for this life and a better; but in case the matter be such, as in some respect God sees it not meet for us, yet know, that God will have respect to the grounds and ends of our prayers, and that is the chiefe thing: Deut. 3.23, p. 41726. Moses prayed that he might goe over Jordan, and see that good Land; now it was a thing God saw was not meet to give him, but though hee would not give him that, yet hee had respect to the ground and end of his prayer, and so God gave him sight, that he saw and discerned it plainly; so God considered the weight of his desire, and though he grant not the letter of the concluclusion of our prayers, yet he can direct us a better way to be satisfied. It stood not with Gods purpose, that Moses should goe over into that Land, he standing as a type; but his petition being reasonable, God answers the grounds and end thereof; and so in all other our petitions if reasonable, Father if it be possible, let this cup passe from me, and he was heard, Heb. 5.7. his desire was, to submit to Gods will, and he was heard in the ground and end of this prayer. Thus faith beleeves when wee are in a poore case to pray, Psal. 34.6. This poore man cried, and the Lord heard him; it was then an hard time with David, hee was faine to counterfeit himselfe a mad man; he made a very poore shift, and therefore cals himselfe a poore man; and yet, I trusted in the Lord, and he delivered me; so that faith will help a man in very poore takings: and this faith will doe, not upon presumption, but upon safe and sure grounds; for,

First, Faith builds upon the nature of God, and he is a God hearing prayer, and therefore shall all flesh come to him; and faith remembers, that this is a royall stile of Gods prerogative, and p. 418thereupon the creature claspes about such attributes of God, as make him fit to heare prayers, as his wisdome, his Almighty power, his rich grace, his jealousie for his honour, and faithfulnesse in his Covenant, and in speciall his love to us, Iohn 16.26, 27.

Thirdly, Faith hath respect to the name and intercession of Christ, Iohn 16.23. and the intercession of Christ wonderfully availes in this particular, Rom. 8.34. first, hee appeares before God for us, and stands for us, hee will bee seene on the Bench, and will visit the cause, Christ stands and appeares, Heb. 9.24. yea, and prayes for us by the intercession of his blood, Heb. 12.24. yea, and I denie not, but Christ in regard of his divine Majesty, may constantly expresse his owne will to the Father, Iohn 17.24. in the many gracious conferences of the Trinity, together; and so gets an answer to our prayers, many times when we little expect it.

Thirdly, Faith hath a third ground to rest upon, and that is, the intercession of the Spirit, Rom. 8.28. Psal. 10.17. Faith thereby puts life, and warmth, and strength into our prayers; and yet this is one of the weakest arguments faith hath, for many a Christian when hee lookes at his spirituall inlargements, and rests there, he will smart for it; It is true, faith rests more upon prayer, then upon the weapons of the mighty; Moses prayer did more good against the Amalekites, then the whole Army, Exod. 17.11. and so far faith encourageth us to p. 419make us the more to trust upon Christ, but faith dares not bottome it selfe upon its prayer.

First, because our greatest enlargements are but imperfections, and therefore faith must have something to trust upon that is perfect.

But secondly, Suppose they were more perfect and stronger then they bee, yet faith lookes at such weakenesses in our best performances, as stands in need of mercy rather to pardon and cover, then to looke for acceptance, Neh. 13.22.