Precious Faith Considered, Chapter 10

Precious Faith Considered · Chapter 10

p. 283CHAP. X.

Of Spiritual Vivification, the ſecond Part. Of Sanctification, the influence of Faith therein.

THus far of Mortification as a fruit of Faith. I now proceed to Vivification, being the other part of Sanctification. In which the holy Spirit comes down with its Divine Graces into the Soul, and quickens it to a Spiritual Life. Theſe Graces may be conſidered eitheir in their production into being, or in their actual exerciſe; and both ways they are fruits of Faith. As to their production into being, Divines differ about the order; ſome Divines, as Mr. Pemble, conceive, That all Graces are infuſed at once, coming into us as light doth into the air, or as the Soul did into the body of Lazarus, not piece-meal or by degrees, but all at once and together. Other ſet down this order, Vocation which worketh Faith and Repentance, is in order of nature before Juſtification, and Juſtification before Sanctification. Biſhop Downham p. 284diſtinguiſhes between our Spiritual conception of the incorruptible ſeed, and our new-birth in which Chriſt is formed in us in all his Graces; the former is done in our Vocation, and the latter in our Sanctification. I conceive that Faith, at leaſt in order of Nature, is firſt, and then all other Graces follow upon it. The Ancient Fathers, as Biſhop Downham hath obſerved, ſpeak to the ſame purpoſe: In Clemens Alexandrinus, Faith is called foreign, the firſt inclination to Salvation: In the ſo-called Ignatius Epiſtles, it is foreign, the beginning of life; as it were the Punctum Saliens in the New Creature, in which the firſt motion and courſe of Spiritual life begins. Vita ſancta à fide ſumit initium, ſaith Fulgentius. And Fides prima datur, ex quá extera impotrantur, ſaith St. Auguſtine: All other Graces are the fruits of Faith, not as if Faith did produce them radically or fontally out of it ſelf, or its own virtue; but that it unites to Chriſt, and ſo derives the Spirit with its Graces unto the Believer. That Faith is, at leaſt in nature, before other Graces, will appear very probable upon divers Congruities:

Firſt, It is congruous to the Majeſty of God: He acts like himſelf, diſpences Grace to the Creature in its loweſt poſture of reſignation: Heaven is my throne, Earth my footſtool, ſaith he; but as over-looking all this World, To this man will I look that is poor and of a contrite ſpirit, Iſa. 66.1, 2; To this man, there he ſets a nobler creation than this outward one. When p. 285Faith makes a man poor and contrite, ſenſibly lying in his own Nothingneſs and Unworthineſs, then creating Grace comes upon him. We may ſee this as in a glaſs in the Homane Nature of Chriſt: That which had no natural Subſiſtence of its own but ſubſiſted in the Eternal Word; that had the Spirit poured out upon it above meaſure. When a man hath no Moral ſubſiſtence of his own; his very Hypoſtaſis being a reſignation; when his ſubſiſtence is in the Word of God according to that of the Apoſtle, foreign, Have thy being in theſe things, 1 Tim. 4.15. Then the holy Spirit comes down and dwells in him.

Secondly, It is congruous to Chriſt the Head: Union goes before Communion; firſt, Faith unites us to Chriſt, and then all Graces flow from him: hence Faith is called the Churches neck, Cant. 4.4. knitting to Chriſt the Head, and from thence deriving all Spiritual life into the body of Believers. This alſo is ſet before us in Chriſts Humane Nature, which had firſt, at leaſt in nature, the Grace of Union, and then that of Unction; He that is in Chriſt is a new Creature, 2 Cor. 5.17. made ſo by his being in Chriſt; He that hath the Son, hath life, 1 Joh. 5.12. Hath it by having the Son. Indeed Faith and Repentance go before our Union with Chriſt, as being of neceſſity thereunto; but all other Graces follow after it, as moſt naturally flowing from Chriſt the Head, of whoſe fulneſs all Believers receive Grace for Grace.

Thirdly, It is congruous to the way of the Spirit p. 286ſet forth in the Goſpel: The Spirit moves on the Soul to bring forth Faith and Repentance, but it dwells no-where but in the Believer; Chriſt dwells in our hearts by Faith, Epheſ. 3.17. There he hath perpetuum domicilium, foreign, Vide Bez. & Zanch.as the Greek word imports; He that believeth on me, ſaith our Saviour, out of his belly ſhall flow rivers of living water, Joh. 7.38. And what theſe rivers are, the next verſe tells us, This he ſpake of the Spirit, which they that believe on him ſhould receive. Faith brings in the very fountain of Grace with all its ſtreams into the Heart; The Holy Ghoſt is given to them that obey him, Act. 5.32; foreign, to them that hear him, in the Goſpel-command; that is, to them that believe; ſo Beza and Calvin expound it, and ſo the Syriack hath it. The Holy Ghoſt works before to produce Faith and Repentance; but it is not given to dwell in men until they believe.

Fourthly, It is congruous to the order which is between Faith, Juſtification and Sanctification. Faith is in order before Juſtification, the Scripture is expreſs in it; The righteouſneſs of God is upon them that believe, Rom. 3.22. All that believe are juſtified, Act. 13.39. And we have believed that we might be juſtified, Gal. 2.16. And Juſtification is in order before Sanctification: I ſuppoſe the Holy Spirit with its Graces will not dwell in an unreconciled Soul. Under the Law in cleanſing the Leper, firſt the Prieſt put the blood on him, and then the holy oyl upon the place, where the blood was, Levit. p. 28714.14, & 17. The Believer firſt in order hath the atoning Blood put on him, and then the holy Unction of the Spirit. According to this order Faith is firſt of all; But if Faith and all other Graces are infuſed at once and together, then either they are infuſed before Juſtification, and ſo Sanctification is before Juſtification; or elſe after it, and ſo Juſtification is before Faith.

Fifthly, This way there will be a congruity between the old Creatiowand the new. In the old, Light was the firſt-born of the Creation, and then the other parts of the World were made; in the new, the firſt thing is the light of Faith, and then follow thoſe Graces which make up the New Creature; Beholding as in a glaſs the glory of God, we are changed into his image, 2 Cor. 3.16. Firſt the eye of Faith is opened, and then the Image of God drawn on the Soul; this congruity is the rather to be minded, becauſe the Apoſtle, ſpeaking of the Creation of Faith, doth it with an alluſion to the Creation of Light. God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledg of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4.6. As if he had ſaid; Light in the old Creation, and Faith in the new anſwer one to another.

Sixthly, This way there will be a congruity between Chriſt formed in the womb, and Chriſt formed in the beart. The bleſſed Virgin firſt believed, and then Chriſt was formed in her Womb: Concetio Chriſti facta fuit, ſimul ac p. 288Maria in verba Angeli conſentiens dixit; Ecce ancilla Domini, De Incarnat. lib. 2. Queſt. 7.ſiat mihi ſecundum verbum tuum, Luk. 1.38. ſaith Zanchy. No ſooner did ſhe ſay an Amen of Faith to the Promiſe, but Chriſt was conceived in her; therefore after her Faith, the Angel immediately departed from her, as having his errand already diſpatched: anſwerably the Chriſtian firſt believes, and then Chriſt is formed in him in all thoſe ſanctifying Graces which make up the holy Image of Chriſt. The Apoſtles expreſſing thoſe Graces under the notion of forming Chriſt in us, Gal. 4.19. ſeems to hint out this Congruity.

Seventhly, This way there will be a Congruity between the being of theſe Graces, and the acting of them; whileſt both proceed from Faith depending upon Chriſt the head of Grace. The Believers life is in Scripture called a life of Faith; not as if there were not Love, Meekneſs, Obedience, Patience, with all the other Graces in him, but becauſe Faith is the grand principle which moves every one of them. Faith worketh by love, ſaith the Apoſtle, Gal. 5.6. and ſo it worketh by Meekneſs, Obedience, Patience, and all other Graces, being as it were blood and ſpirits running in every part of the New Creature. All Graces are ſet a working by Faith, and if they alſo receive their being through it, there is a Congruity between their being and working.

Upon theſe Congruities I take it, that Faith is firſt in order, and then other Graces.

p. 289As to the actual exerciſe of Graces, It is Faith which ſets them all a working. To this purpoſe it is obſervable, That all the worthy acts of Grace mentioned in the 11th. Chapter to the Hebrews, are there aſcribed to Faith: ſo is Abels excellent Sacrifice. Enochs walking with God, Noahs holy fear of the deluge, Abrahams obedience in leaving his Country, Moſes's ſelf-denial as to the Egyptian Court, The valour of ſome Worthies in ſubduing Kingdoms; and the patience of others in ſuffering torments for the truth. The reaſon of which is, becauſe Faith is the firſt mover, which ſets all other Graces a-moving, the General under whoſe conduct all Graces come forth in their courſes, therfore the honour of all is devolved upon it. Now, how Faith ſets other Graces a-working, I ſhall firſt ſhew in a general way common to all of them, and then more particularly with reſpect to ſome ſpecial Graces. In general Faith ſets other Graces in motion by ſuch ways as theſe.

Firſt, It looks on the Command which in Scripture calls for theſe Graces, as the very Will of God: And ſo preſſes for Obedience many ways; as firſt from the Divine Authority of it, In the word of a King there is power, much more in the word of a God, when known to be ſuch. In the Council of Triburia a fancy touching an Epiſile come from Heaven made impreſſion in ſome of them. Had it been really known to be ſo indeed, the impreſſion would have been deeper. At the ſound of the Command Faith knows, p. 290that it is the Lord, that the voice is from the excellent glory; and in that Authority preſſes to Obedience. But this is not all, beſides Gods Authority, it urges from his Love. It is (ſaith Faith) the voice of thy beloved, thy dear Father in Heaven, who hath caſt his cords and bands of Love round about thee to draw thee to himſelf; and then the Heart muſt needs feel conſtraints and holy inflammations to Obedience, and be like St. Peter, who, when he knew it was the Lord, girt himſelf, and made towards him. Gods Love hath dropt ſweetneſs into the Command, and made all eaſie. Moreover, to make the ſtronger impulſe on the Believer, Faith demonſtrates, That the Command is juſt, and right, and good; that holy Love and Patience, and other Graces of the firſt Table are pure rectitudes wherein Man ſtands in his true poſture towards God, his Goodneſs or Providence, or ſome other thing in him: And alſo that Juſtice and Temperance, and Charity are rectitudes wherein he ſtands in a true poſture towards others, or himſelf for Gods ſake. And a Command ſo known moves ſo ſtrongly towards Obedience, that a man, who would pay his debts to God, or his Neighbour, or himſelf, cannot, muſt not repugn.

Secondly, Faith looks not only upon the letter of the Command, but upon the life of Chriſt. Where all Graces are ſet forth in lively and orient colours, really and practically exemplified to our view. Precepts poſſibly may have more of p. 291notion in them, but Examples have more of vivacity to attract the heart to imitation: above all the Example of Chriſt muſt be cogent to Believers, he went up and down doing of good; every ſtep one odour of Grace or other brake from him; Subjection to Parents or Magiſtrates, or Zeal towards God in purging the Temple, or Humility in waſhing his Diſciples feet, or Meekneſs under malicious accuſations and blaſphemies; or melting bowels, upon all occaſions dropping Cures on the bodies, and Heavenly Truths on the Souls of Men; or admirable patience under great ſorrows; and at laſt upon a tormenting Croſs, where he drunk the bitter cup of wrath up to the bottom; and over and above all the reſt, ſweet Love and Obedience run through them all, with a pure intention to his Fathers Will and Glory: And Oh! what a Samplar of Grace is here? and how ſtrongly can Faith preſs for an imitation! what? ſhall I not tread in ſuch pure ſteps, my Saviour being before? Of whom ſhall I learn if not of my Redeemer? Did he ſweat and bleed, and die on a Croſs for me, and ſhall I not follow him? Can I reſt on his Merits and precious Obedience, and wave his holy Pattern? Was he to fulfill all Righteouſneſs, and I none at all? If I abide in him, muſt I not walk as he walked? If I know the truth as it is in Jeſus, muſt not thoſe very Graces, which were true in him, be true in me alſo? Why doth the Spirit come and work thoſe Graces in my Heart, p. 292but that they ſhould be actuated? Unto what was I created in Chriſt, if not to good works? I find nothing but vanity in my ſelf and my own ways, and ſhall I not walk in Chriſt and his holy Graces? If I follow him fully, ſhall I not ſee the Heavenly Canaan at laſt, and there receive a Crown of Life? Such a Pattern ſo preſſed on a Believer muſt needs be a ſtrong motive to the exerciſe of Grace. The Apoſtle would have us run our race, looking unto Jeſus, Heb. 12.1, & 2. Fancy, as Naturaliſts tell us, hath done ſtrange things; a Woman much looking on a beautiful Picture brought forth her Child very like it, as Galen relates, to be ſure: Faith looking unto Jeſus brings forth his Image in the Heart and Life.

Thirdly, Faith holds out the Promiſes as incentives to the work: The Believer is an Iſaac, a Child of Promiſe; the new Creature with its Graces is born of the Covenant, and ever after lives upon it. Every Grace hath ſome Promiſe or other to feed on. Love hath God dwelling with it; Fear hath his ſecret; Meekneſs his Salvation; Patience a crop of Comforts; and all of them have an entail of Eternal Life. And when Graces are acted there is a Promiſe of encreaſe, To him that hath, that is, uſeth Grace, more ſhall be given, more of the ſame Grace; his Talent ſhall be doubled, his Path ſhineth more and more to the perfect day in Heaven; and withal more of the Divine Indwelling, Secret, Salvation, and Comfort promiſed; p. 293and at laſt more of Glory. Thus St. Peter ſpeaking of divers Graces, ſaith, That if they be and abound in us, we ſhall have an abundant entrance into the Kingdom of Chriſt, 2 Pet. 1.8, & 11. Every Grace hath an entrance into it, and abounding Grace an abundant entrance; and all theſe Promiſes are ſure in themſelves, ſealed by Gods Veracity, and Chriſts Blood, and ſure to the Believer, being realized by Faith; and therefore muſt needs be very attractive to Obedience. Faith in a meer Command will make a Man follow God, though like Abraham he know not whither he go. Much more impulſive is Faith in a Promiſe, when he knows in ſo following he is going into an abundance of Grace and Glory. The lying Promiſes of Sin received into a carnal fancy will draw out Corruption into act, as we ſee in Men, who are drawn into Sins carnal and ſpiritual, much as their Father Adam was, by ſome Apple of Senſual happineſs, or appearance of Self-excellency; how much more attractive muſt the precious true Promiſes of God be, when entertained by Faith? at the ſight of theſe the Believer, as old Jacob, at the ſight of the Chariots, revives and puts himſelf forth in the exerciſe of Grace, that he may inherit the Promiſes, and the vaſt treaſures of good in them.

Fourthly, Faith obſerves Seaſons and Providences, and ſtirs up Graces ſuitable thereunto. Inſidels ſmother the greateſt Works of God; ſome have ſaid, That Sodom happened to ſire p. 294as ſtanding on a Sulphureous ſoil. Others, that Moſes did but take the advantage of a low-tide to carry the Iſraelites over the Waſhes. Nay, in the Jewiſh Church, the Phariſees and Sadducees, though great Rabbies, could not, becauſe without Faith, diſcern the Signs of that glorious time, wherein the Meſſiah ſhewed himſelf on Earth in ſuch excellent Doctrines and Miracles. But Faith where it is, underſtands the language of Providence, and calls for ſuitable Graces: under a ſtorm of Judgments it calls for the mourning Graces of Repentance and Humiliation, lamenting after the Lord; under a Sun of Proſperity it awakens the Pſaltery and Harp, Praiſe and holy joy in God the Fountain of all. When Iniquity abounds, it is for Davids rivers of tears to weep over it. When Gods Name or Worſhip, or Truth are at the Stake, it blows up the fire of Zeal; as we ſee in Paul's Paroxiſm at Athens, Epiphanius his renting the Veil, and Athanaſius's ardent adherence to the Truth againſt an Arrian World. As the Poor appear, Charity muſt come forth and ſcatter Alms. As Injuries and Reproaches fly abroad, Meekneſs muſt ſhew it ſelf, and rather than revenge, turn the other cheek. In Aſſlictions Patience muſt have her perfect work. And in Deſertions there muſt be an humble waiting on him that hides his face. As God comes forth in this or that Providence, ſo Faith meets him in this or that Grace. Every Grace is one time or other called out by a Providence; and every Providence hath ſome Grace to anſwer it.

p. 295Fifthly, Faith actuates Graces in a way of dependence on the Spirit of Chriſt: This is inſtar omnium; Commands, Patterns, Promiſes, Providences, are ineffectual without it. The New Creature moves not but by influence from the Head; the holy Spirit muſt firſt ſtir up the neſt of gracious Principles, and then Love and Joy, and all other Graces ſhew forth themſelves. As the Humane Nature of Chriſt never acted in a ſeparate way, but did all in Union with the Divine: So the Believers Graces do nothing apart, but all in Union with Chriſt. Thoſe who think that gracious Powers or Principles may go alone and act themſelves, know not the life of Faith; in which all Graces hang upon Chriſt as beams upon the Sun. The Milevitan Council pronounces an Auathema on thoſe that deny the Adjutorium gratiae, which worketh to will and to do. And the Arauſican ſpeaking of that Adjutorium. ſaith, Quoties bona agimus, Deus in nobis atque nobiſcum, ut operemur, operatur. When we do good, God works our works in us and with us. What the life of Faith is, St. Paul excellently deſcribes, I live, yet not I, but Chriſt liveth in me, ſaith he, Gal. 2.20. And again, I labour, yet not I, but the grace of God with me, 1 Cor. 15.10. Faith is ever in dependence, leaning on its Beloved, and breathing after the holy Spirit, that the gales thereof may make the ſpicy Graces flow out; and upon this dependence the Spirit comes down in auxiliary Grace, and there is an effectual working in p. 296every part of the New Creature; Love in the Spirit, as it is called, Col. 1.8, and Joy in Spirit, and every other Grace in the Spirit, badding and bloſſoming, and filling the face of the life with holy fruits. Only it muſt be remembred, that this Dependence is in Gods way, where Chriſt is experimentally Immanuel, God with us; to ſtir up all holy Graces into act.

Thus Faith actuates Graces in a general way common to them all. I now proceed to ſhew how Faith actuates this or that Grace in particular. And that I may not be too prolix in running over all Graces, I ſhall ſingle ſome choice ones out inſtead of all.

Firſt, I ſhall begin with the Grace of Love. This is the great Command, the ſum of the Law, a Divine Union with God, a bond of perfection among Men, a holy fire kindled by the Holy Ghoſt in the Heart, and the ſweetneſs and eaſineſs of every good Duty. This Grace whether it reſpect God or Chriſt, or our Neighbour, is actuated by Faith.

As touching our Love to God, it is ſo actuated. The very light of Nature reveals a God, an excellent perfect Being, or the Being of Beings; whoſe Love, as the Philoſopher ſaid, is the principle and knot of the World, and ſo cannot but raiſe up a kind of Love toward him; the Will being neceſſarily in ſome ſort affected with ſuch an Excellency, though ſeen but by a glimmering light. Not that this Love is a Grace, or a Love in ſincerity, or a Love p. 297ſicut oportet, as an ancient Council ſpeaks, or indeed in Scripture ſenſe any love at all; becauſe it loves not God above all, it muſt needs be inordinate, there being the ſame ataxy in loving God below the Creature, as in loving the Creature above God; But that there is a kind of Love, ſuch as that dark light can raiſe up in faln man. But when the light of Faith comes, it raiſes up the Grace of Love towards God, and ever after moves it into act by the pure diſcoveries of him, which it lets into the Heart from Scripture. He is (ſaith Faith) an immenſe infinite Goodneſs; Creatures are but drops of Being lying in the ſhell of Time, but he is the Ocean of all Perfections. They may be good for this or that in particular according to their finite kinds and ſpheres, but he is foreign, the All-things, as the Apoſile calls him, 1 Cor. 15.28. And withal he is Love it ſelf, as another Apoſtle hath it, 1 Joh. 4.16. Not ſhutting up his Allneſs in unapproachable Glory, but letting it out to Believers. His Love, though he ever had perfect Bleſſedneſs in himſelf, would yet pour out it ſelf in making a world of good Creatures; and after Mans fall in giving his only Son to take hold of our nature, and in it to bring us back again to himſelf, that he might be our God, and make over his Allneſs to us; and all this in pure Grace, without any Money or Merit on our part, and in rich Mercy towards worms and forlorn Sinners; and to aſſure it to us, a Goſpel is let down from Heaven p. 298full of great and precious Promiſes; ſuch as are the very counterpanes of that Grace and Mercy which flow in his Heart towards Sinners. Ʋnder ſuch muſings of Faith, Oh how the holy fire of Love kindles? What high rates and eſtimates are ſet upon him? How is the Heart inflamed towards Union, to be one ſpirit with him? What Complacencies and Sabbaths of reſt doth it find in him? What little things are Worlds and Creatures? What an All is He, and an Heaven his Love? What taſtes are there of his Goodneſs and ſurrenders to his Will and Glory? Our Love goes after him, as his is by Faith let in upon the Heart.

Moreover, Faith excites the Love of him by every act which it ſets about; in its recumbencies it enamours the Heart, that he ſhould give us leave to lean on his Grace, and in ſo doing bear up our weakneſs with Promiſes, and ſweetly anſwer us in Pardons and ſuitable Graces; in its Obedience it is very raviſhing, that he ſhould chalk out ſuch pure ways for us, and take us by the hand and teach us to go, and at laſt crown our faultring Obedience with Eternal Life. Ordinances, which to Unbelief are but dry things, are to Faith the lovely Chariots of the Spirit; Creatures, which are Idols to carnal ſenſe, are to Faith fair mirrors of the infinite Goodneſs and Beauty in the Creator. Which way ſoever Faith turns it ſelf, it meets with ſomething or other inflammative of our Love towards him, who is every-where, and all in all.

p. 299As touching our Love to Chriſt, it is actuated in the ſame manner. A meer notion of Chriſt raiſes up ſome Love towards him; as we ſee in thoſe Temporaries, who receive the word with joy, Mat. 13.20, which though it be but fructus horarius, hints out a kind of Love. Such a ſtory as that of Codrus the Athenian King's dying for his Country could not but affect his Subjects; much more muſt the Hiſtory of Chriſt dying for a World do ſo. Only this Love to Chriſt raiſed up by meer Evangelical notion, as the Love to God raiſed up by natural, is not right, nor elevated to a Divine pitch, till Faith come and ſhew him forth by a light more congruous than all literal knowledg; and then there is, as the Church after an elegant deſcription concludes, Totus deſideria, all loves or deſires, Cant. 5.16. Every thing in him is attractive; What a perſon is the Eternal Word, the brightneſs of the Fathers glory? What an Union, Immanuel, God and Man in one? Heaven and Earth admirably blended together, as a pledg that God would be at one with us? What a robe is his Righteouſneſs made as broad as the Law, and woven all of Love from the top to the bottom? What a Laver his Blood able to expiate a world of Sins, and ſave a world of Sinners? What a treaſure is his Fulneſs, where the Spirit is in overmeaſure, and all its Graces in redundance running over into the veſſels of Faith, and filling all its capacities? Who, that hath eyes of Faith, would not love him? To ask why we ſhould p. 300love him, is as the Philoſopher told him who demanded, Why Beauty was ſo taking? foreign, a blind mans queſtion; nothing but blind unbelief can hold us from his Embraces. Whatever poſture Faith be in, whether contemplating him in the Mount, or leaning on the boſom of his Grace, or hiding in his Wounds, or ſitting at his feet for Wiſdom, or lying under his Scepter for power againſt Sin; ſtill it ſtirs up an holy Love to him. It finds his Blood in every Pardon; his Spirit in every Grace; his Wine-cellar in every Ordinance; his Seal in every Promiſe; and his Purchaſe in every Creature. No wonder if St. Paul count all things dung and droſs for him. And St. Auſtin cry out, Sero te amavi Domine, Lord, 'twas late e're I loved thee. True Faith would have none but Chriſt loving him, as St. Bernard uſed to ſay, Plus quam mea, meos, me; More than all my goods, my friends, my ſelf: And as another holy Man did, weeping that it can love Chriſt no more.

As touching our Love to our Neighbour, it is alſo actuated by Faith. Reaſon and Humanity raiſe up a Love towards Man; the Barbarians kindly received St. Paul and his Shipwracked Company, Act. 28.2. Titus Veſpaſian was called Amor & deliciae humani generis; the Love and delight of Mankind: Suffering none to go away ſad from his Preſence. Nay Herod himſelf in a Famine turned all his Plate and rich Houſhold-ſtuff into Money, therewith to fetch Corn out of Egypt for the neceſſities of p. 301the People. Only this Love for want of Supernatural rectitude ſquints at Vain-glory, or moves upon ſome other ſelfiſh Principles; or at beſt riſes up out of a ſimpathy of the common nature. True Love towards our Neighbour, ſuch as iſſues out of Faith unfeigned, 1 Tim. 1.5, is propter Deum, for Gods ſake: And as the School-men ſay, There is but one root or habit of Love, whereby we love God and our Neighbour, becauſe God as he is ſupream Goodneſs is the formal reaſon of Love to our Neighbour; He only being to be loved for himſelf, and others but the material Objects of Love to be loved for him; hence alſo damned or irrational Creatures are not properly the Objects of Love, becauſe not capable of Union with God in bliſs. Unto this true Love Faith preſſes by ſome ſuch Divine motives as theſe; is not Love a Command? nay, the ſum of the ſecond Table and muſt it not be obeyed? Can we wait for Promiſes, and not obſerve Commands? Or may we have the Love of the firſt Table without that of the ſecond? Hath not God loved us in an incomparable unparalleld way, and ſhall we not love our Brother? Shall infinite bowels open, and finite ones be ſhut? If any ſhut them, how dwelleth the love of God in him? ſaith the Apoſtle, 1 Joh. 3.17. A touch, a ſenſe of his Love let in by Faith will make ours flow out towards our Neighbour. Such a ſweet preſſure of it was on Mr. Fox, That he never denied any that asked for Jeſus ſake. A Believer acting as a Believer cannot be hard p. 300to his Neighbour, or ſay, Go and come again, as long as the Mercy-ſeat is open: And what is thy Neighbour? is he not thine own fleſh? Nay, doth he not in a ſenſe bear Gods Image; and is he not capable of eternal Bleſſedneſs? And who that hath a hope of ſinging Hoſanna's in Heaven would not love ſuch an one? And will not God be glorified thereby? Graces ſhew forth more of God than Creatures, and Love more than all the reſt, becauſe he is Love it ſelf. The Primitive Chriſtians told the World whoſe they were, by their one heart and one ſoul, Terrull. Apol.Act. 4.32. And afterward their Love was pointed at by the very Pagans, ſaying, Vide ut invicem ſe diligant, See how they love one another. And do we know what and how great a thing may be in acts of Love? Some entertaining ſtrangers have entertained Angels, Heb. 13.2. But poſſibly we may do more, we may feed or cloth or viſit Chriſt in his poor members, and in the other World be repaid all again with uſury. From ſuch Divine Motives as theſe Faith actuates Love to our Neighbour; but this is not all, Faith actuates it in a regular and congruous way according to relations and propinquities; giving out a Love of delight to the Saints, as having moſt of God in them; a Love of mercy to the poor, as being Chriſts Treaſurers; a love of reverence to Parents, by whom we received our being; a Love of proviſion to Children, who are our ſelves multiplied; and a Love of benevolence to all; not excluding enemies; to love enemies, is, (as one p. 301ſaith) inter mirabilia legis, one of the wonders of the Law; and yet Faith in the Goſpel-grace will reach it. Hence it is obſervable, that when our Saviour bids his Diſciples to forgive even ſuch as treſpaſs againſt them ſeven times in a day; They reply in a Prayer, Lord, encreaſe our faith, Luk. 17.5. becauſe Faith will move Love into act even in the difficult duty of forgiving others.

Another Grace actuated by Faith is holy Fear of God; the very light of Nature revealing ſome glimmerings of his Greatneſs and Juſtice raiſes up a Fear of him: The Barbarians ſeeing the Viper on St. Pauls hand cried out of a foreign, a revenging juſtice; as if he had been a murderer, Act. 28.4. Pythagoras begins his Golden Verſes with Veneration of the Gods. Among all Nations there hath been a foreign, a fearing of God. The ancient Gauls out of reverence to their gods would not touch the conſecrated Gold lying in their Temples. Upon the ſame account there were among many Ethnicks, Nudipedalia ſacra, barefooted devotions. Only this Fear was in it ſelf but ſervile, and further corrupted by falſe opinions of the Deity, and hence ſprung all that foreign, worſhip or ſuperſtition which was among the Heathens: The progeny of their ancient Daemons, their Charms and Exorciſms, their Feſtivals and Purifications, their Luſtrations and human inhuman Sacrifices, and all their ſtrange Rites and Ceremonies of Adoration, whereby they endeavoured to flatter and compound p. 304with their gods, and guilty Conſciences. This ſervile Fear is further advanced when to the light of Nature is ſuperadded that of the pure Law, which flaſhes in upon the Conſcience and ſets it on ſire with reſlections upon guilt, and expectations of wrath thereupon; but it is ſervile ſtill, and chiefly looks at puniſhment. A man in ſuch a ſtate may forbear an act of Sin, but he is corrupt within, adbue vivit in eo peecandi voluntas, the love of Sin is in him ſtill, as an Ancient hath it; His heart ſaith to his Sin as the Emperour Baſſimus did to his beautiful Mother in Law, Quàm vellem, ſi liceret; Oh that there were no Law againſt it, or puniſhment to follow after it: He may do good, but not well; Intus reus eſt, & in animo non facit; he is guilty within, and in mind doth it not, as St. Auſtin ſaith; there wants that love of righteouſneſs, out of which true Obedience iſſues; but where Faith is, there is caſtus timor, a pure filial fear of God, ſuch as reverences his Majeſty as ſupream, and ſears Sin as the greateſt evil; and withal puniſhment in its due place, though not principally or in a ſervile way; and among puniſhments, chiefly that of loſs and ſeparation from God as a greater evil than the reſt. And as Faith ſees the inviſible one more or leſs, ſo this holy Fear is more or leſs moved into act. Of old the appearances of God in outward Symbols of glory ſtruck an a we upon men; the high Thrones with its train made Iſaiah cry out as an undone man, Iſa. 6. the voice out of the whirl-wind cauſed Job to abhor p. 305himſelf in duſt and aſhes, Job 42.6. The bright thining man turned Daniel's comelineſs into corruption, Dan. 10.8. And what thoſe outward appearances did in a ſenſible way, that Faith which is an inward Viſion of God, doth in a Spiritual; looking on him by Faith, a dread falls on us from every Attribute or Work of his. His glorious Majeſty makes us go and hide our ſelves in the duſt of our own vileneſs and nothingneſs. His pure Holineſs comparatively turns us and all our comely Graces into rottenneſs. His dreadful Juſtice ſounds ſo loud in the threatning, that we cannot but tremble at every word of it. Nay his very goodneſs and tender bowels lying all about us make us afraid to trample thereon by finning; even thoſe in Nature do ſo, much more thoſe richer ones in Grace. His very rain calls for out fear, Jer. 5.24. And what do thoſe dews of the Spirit which are not common as the other? His bounding the Sea doth ſo, Jer. 5.22. and what doth his bounding corruption, which elſe would drown Soul and all in perdition? Oh how tremendous is our life! our Bodies living on the Blood of Creatures, and our Souls on the Blood of God; our natural being lying in the arms of that Power which bears up the World, and our Spiritual in the arms of that Grace which ſaves it; Earth flowing round about us with Bleſſings, and Heaven it ſelf coming down in Promiſes, and carrying back our Hopes thither. Who in ſuch Viſions of Faith would not p. 306fear the Lord and his goodneſs? Who would not tremble at Sins indignity and ingratitude? After ſuch mercies as theſe ſhould we again tranſgreſs againſt him? If we wax wanton under Goodneſs, how ſoon may Soveraignty come down and recover all from us as forfeited! Heaven may ſhut up it ſelf, and the dews of the Spirit ceaſe, our Graces may all droop and wither, and our Hearts grow hard and ſtony; one luſt or other may carry us into captivity, and our little remnant of Grace and Life may cry out as the Church doth, O Lord why haſt thou made us to err from thy ways? and hardned our hearts from thy fear? return for thy ſervants ſake, Iſa. 63.17. After all our wantonneſs we ſhall be glad to come to holy Fear again; Soveraignty will make us fear him in every thing: ſuch a fight of him by Faith as this makes him practically to us foreign the fear, as he is called, Pſal. 76.11. Moreover Faith moves this Fear into act by ſhewing the great evil of Sin: Senſe looks on penal evils which preſs on the outward man, but Faith on Sin as the greateſt of evils, it being an oppoſite to God, a blot to the Soul, a blaſt to the World, a forfeiture of Heaven, and fuel for the flames of Hell; a thing not to be done, Pro quantiſcunque bonis lucrandis, aut pro quantiſcunque malis pracavendis; for the gaining never ſo great a good, or for the avoiding never ſo great an evil, as Bradwardine ſpeaks. Hence St. Auſtin ſaid, That a man muſt not tell a lie to ſave a world. And Henry Flander being a p. 307Priſoner for the Proteſtant Religion, would not ſay, That his Wife was his Whore, no, not to ſave his life offered to him on thoſe terms. Now Fear being a kind of flight from evil, the greater the evil is, the greater is the flight; and when an evil is the greateſt of evils, ſuch as Sin appears to Faith, the flight from it is as from Hell it ſelf; and more if poſſible, according to the ſaying of Anſelm, That if Sin were ſet before him on the one band, and Hell on the other, he would rather leap into Hell than fall into Sin.

Another Grace actuated by Faith, is Zeal, which is an intenſe Love, or a mixture of Love and Anger, or rather the heat and boyling up of all the affections in the concerns of God and his Glory: This is a coal from the Altar, which warms Hearts and Lives, and ſparkles out in every Grace and Duty; without it all is in ſpirituali gelicidio, cold and frozen, as in a Sunleſs World. Indeed without Faith Zeal is blind, as in the Jew, who in his heat for the Law oppoſes the Goſpel and true Righteouſneſs; Or it runs out upon Humane things as in the Papiſt, who crys up Traditions as a ſecond Oracle; or it moves upon ſelfiſh Principles, as in the Phariſees, who did all theatrically to be ſeen of men. But when Faith comes, Zeal is according to the Word as its Rule, and for Divine things as the worthieſt Object; and out of a pure intention to Gods Glory as the ſupream end. Faith brings us into Communion with God, and makes us one ſpirit p. 308with him; and hence it comes to paſs, that thoſe things which are dear to him are ſo to us; and thoſe injuries which move his jealouſie above, ſtir up our Zeal here below. To Faith Gods name is nomen Majeſtativum, holy, reverend, fearful, glorious, precious, a name above every name, and therefore cannot be profaned; but Zeal will break forth, the reproaches caſt on it fall more heavily on the Believer than thoſe on himſelf or his near relations; Nay they preſs harder on him, than if he ſhould hear one railing at Princes or Angels. Maris the blind Biſhop of Chalcedon, being brought into the preſence of the blaſphemous Emperour Julian, fell ſeverely on him as upon an enemy of God; and when Julian told him, That he was blind, and his Galilean God would not cure him: Maris gave thanks to God, who had taken away his eyes, that he might not look on ſo wicked a wretch as Julian. Such a Zeal doth Faith put forth for Gods name. In like manner the Worſhip of God is to Faith, his Homage, honour on Earth, Crown of glory, Sanctuary of Preſence, a thing too precious and pure to be allayed with Humane mixtures; if this be corrupted, our Zeal muſt needs kindle at it, and ſo much the more, becauſe his facred jealouſie hangs more over his Worſhip than over any thing elſe in all the World. To the other Commandments we find this annexed, I am the Lord, Lev. 19; but to the ſecond, I am a jealeus God, Exod. 20.5. Hence Moſes at the light of the Calf forgets his Meekneſs, p. 309and in a holy Paſſion brake the holy Tables. In the Conſtantinopolitan Council held about the year of our Lord 754, how hot were the Biſhops againſt Images as a meer Pagan cuſtom! and when they were caſt down, how triumphant was the Peoples Zeal crying out, Hodiè ſalus mundo, now is ſalvation come to the world! In the fifth Council of Carthage they would have the very reliques of Idolatry totally blotted out. Nay, Leo Biſhop of Rome, when the Manichees Worſhipped the Sun, forbade the Chriſtians to worſhip towards the Eaſt, that they might have nothing common with them. Such a Zeal doth Faith ſtir up for the Worſhip of God, and no leſs for the Truth of God: this is a precious jewel, a ſecret out of the Fathers boſom, a beam come down from Heaven to light us thither; if this be ſubverted, Zeal will ſtand up and vindicate it. Secundus when he was commanded to deliver up his Bibles to be burnt, anſwered, Chriſtianus ſum & non traditor. In the firſt General Councils how earneſt were the Fathers for the Faith? they would not exchange a letter or ſyllable of it: The Arrian foreign, will not paſs inſtead of foreign; nor the Neſtorian foreign, applied to Chriſt as man, inſtead of foreign, applied to the bleſſed Virgin. With what an heroical and gallant ſpirit did Luther cleave to the Evangelical Truth? Pia eſt & ſancta hac in re noſtra pertinacia; in this ours is a pious and holy obſtinacy, ſaith he. Such a Zeal for truth doth Faith ralſe up. In ſum Faith hath a ſingle eye p. 310at Gods Glory; and ſo endears all things tending thereunto, that upon the leaſt violation thereof Zeal will be ready to break forth in that behalf. Moreover, Faith gives a further advance thereunto by looking on the unparallelled Love of God. O what a Zeal hath he for our Salvation! Hath he not writ our poor names in the book of Life, and ſhall we neglect his glorious one? Hath not he ſent his own Son in the fleſh to be the great Ordinance of our Salvation, and to fill all the under-Ordinances with his Spirit and Grace, and ſhall we not be zealous in and for his Worſhip? Are not his holy Truths the day-ſtar in our bearts, ſeeds of the New Creature, and Cordials of rich Comfort, and ſhall we not earneſtly contend for them? Will he not glorifie us to all eternity above, and ſhall we not glorifie him in our little ſpan of time here below? Whileſt Faith is thus muſing, the fire of Zeal muſt needs kindle in our Hearts.

Another Grace actuated by Faith is Meekneſs; which is as cool in our own cauſe as Zeal is hot in Gods. This is the great Moderatrix of Anger, that it breaks not out Preter squum & bonum, not unjuſtly for a light occaſion; as that Pope's did, who raged upon the miſſing a cold Peacock; and blaſphemouſly added If God was ſo angry for an Apple, he might juſtly be ſo for a Peacock: Nor upon a juſt cauſe exceſſively; as it did in that great Conqueror Stephen King of Poland, who was ſo angry with the Rigenſes about the Gregorian Calendar. p. 311that he ſell into Epileptical ſus and died. Natural Meekneſs is a beautiful thing, and ſo is Moral, but neither is a Grace: Natural being but the reſult of a ſweet temper of Body, and Moral but the improvement of Reaſon; neither levels ſo high as Gods Glory. In Natural we do but comply with our Temperament, and in Moral but ſacrifice to our Reaſon: But the Grace of Meekneſs is a portion of that Dovelike Spirit which reſted upon Chriſt, and aims at his Glory whoſe Goodneſs is reſembled thereby. Hence it is obſervable, that where the Meekneſs is only Natural or Moral, Men will be angerleſs and ſintully meek even when Gods Glory lies at the Stake, their Meekneſs being as oppoſite to holy Zeal, as to raſh Anger; but where the Grace of Meekneſs is, Men in their own concerns glorifie God by a cool converſe, and in Gods call for Zeal to vindicate his Glory. To promote this Grace Faith doth many things; as firſt, it looks at the infinite Long-ſufferance of God; O what doth he bear from Men! His Laws are violated, Bleſſings abuſed, Name blaſphemed, Glory ſtained, and all by his own Creatures, and in his own World, and day after day, year after year, nay, one age after another, and yet the axle-tree of his Patience breaks not under it;… a look at this will much meeken us. Excellent Melincton under great Calumnies was ſtill of a cool ſpirit and when his Enemies ſaid, That they would not leave him a footſtep in Germany; all hi… reply was, That he ſhould have one in Heaven p. 312And what made him ſo meek we may gather from his own words, Nullum hominem tantum ſuſtinere malorum, quantum contumeliarum Deus; No man bears ſo many evils as God doth contumelies. And if we will be followers of God we muſt be meek; and as a further motive hereunto, Faith looks unto Chriſt, in whom Meekneſs is exemplified in our own Nature, that we may not ſay, fleſh and blood cannot be ſo, under reproaches, injuries contradictions, bloody ſufferings. He was as a lamb, not opening his mouth, when he was reviled be reviled not again, when he ſuffered, he threatned not, 1 Pet. 2.23. And the Believer muſt follow him, and the rather becauſe he hath a ſpirit of Meekneſs from him to do ſo. Such a ſpirit ſhewed it ſelf in Beza who, when in a Diſpute about the Euchariſt, the Jeſuits called him and his Colleagues Foxes and Serpents, only replied, Nos non magis credimns quàm Tranſubſtantiationem; We believe it as much as we do Tranſubſtantiation. Again, this Grace is much advanced by Reſlections: without Faith a man is a ſtranger at home, and knows every thing better than his own Heart, as St. Bernard faith of Petrus Abailardus, He knew every thing better than himſelf; but where Faith is, there is the true foreign, then a Man looks in wardly into his own Heart, and there finds ſuch a black neſt of Corruptions, that upon reproaches and injuries oſtered he is ready to commune with himſelf and ſay, Are not ſuch Sins with me, even with me, at leaſt ſeminally, if not actually? p. 313Have not I done worſe to God, and may I not do ſo to Men? Aut ſumus aut fuimus aut poſſumus eſſe quod hic eſt; ſuch Reflections wonderfully meeken us. Hence St. Bernard ſaith, That he never ſaw another man ſin, but he was jealous of his own Heart: Ille heri, & tu hodie, & ego cras, he did it yeſterday, and thou to day, and I to morrow. St. Paul exhorts the Gàlatians in the Plural number to reſtore the lapſed in the ſpirit of Meekneſs, and adds the reaſon in the ſingular, conſidering thy ſelf, Gal. 6.1. He changes the number, as the Judicious Interpreter obſerves, That every one in particular may deſeend into himſelf, and there find an Argument for Meekneſs towards others. Moreover Faith promotes this Grace by viewing the Promiſes made thereunto, which are as large as heart can wiſh: Would we have the things of the World? The meek ſhall inherit the earth; and to ſweeten it, They ſhall delight themſelves in the abundance of peace, Pſal. 37.11. Would we have the things of God? The meek ſhall be beautified with ſalvation, Pſal. 149.4. And all the good tydings in the Goſpel are to be preached to them, Iſa. 61.1. For the true Way, They have God to teach them, and guide them in judgment. Pſal. 25.9. And for a pure Comfort, They ſhall have joy in the Lord, and be every day increaſing it, Iſa. 29.19. Their meek and quiet ſpirit makes them beautiful in the eyes of God and Man; ſo rich a jewel proves them to be the elect of God, Col. 3.12. Such Promiſes as theſe are able to meeken us under any Injuries. p. 314Cicero ſaying, Juſtitiae primum munus eſt, ut ne cui noceat; and adding as a ſalvo, niſi laceſſitus, Lactantius cried out, O quam ſimplicem ſententiam duorum verborum adjectione corrupit! What a dainty ſentence did he ſpoil with thoſe two words! A Believer fixing his eyes on the Promiſes will not let go his Meekneſs; no, not for all the provocations in the World; the loſs of ſuch a Jewel would be more to him than all other ſufferings.

Another Grace actuated by Faith is Obedience: Two things in the Spouſe did raviſh the heart of Chriſt, her ſingle eye of Faith, and the neck-chain of Obedience, Cant. 4.9. Obedience, as Samuel ſaid, is better than Sacriſice: And as Luther, More eligible than doing Miracles. Faith, receiving Chriſt the Lord, is in it ſelf Virtual Obedience to the Commands of God, and as an effect it produces actual. To this end it believes the Commands to be as they are; looking on the ſtamps of Majeſty, Purity; Equity, Righteouſneſs therein, it falls down and confeſſes, that God is there of a truth; this and that is the very Will of God, and muſt be done, primo intuitu, without diſpute, and by all perſons even the greateſt on Earth. Princes here are Subjects: Conſtantine and Theodoſius, though Emperors, ſtiled themſelves Vaſſals of Chriſt. Zedekiab the King ſhould have humbled himſelf before Jeremy the Prophet, 2 Chron. 36.12. Nay, the Kingdom of God, which is in every Command muſt be humbly received, though coming in the hand of a child or a ſervant, as a good p. 315Divine noteth. Here all men, and all in men, even the Princely powers of Reaſon and Will, with all the progeny of Thoughts and Affections muſt bow down before God: A famous inſtance of which we have in the Noble Andelot in France, who being queſtioned for a Proteſtant by his Soveraign Henry the ſecond, bravely profeſſed, That his Body, Eſtate, and Dignity was in his Majeſty's power, but his Soul was only ſubject to God. From ſuch a Supream Authority in the Command Faith preſſes ſtrongly to Obedience; and for a ſweet Principle thereunto, it draws a free Spirit from Chriſt. Faith tranſlates us into the Kingdom of Chriſt, and there by a ſingular Priviledg above other Kingdom, all the Subjects are ready to do the Commands of their Lord. Faith converſes much about the Wounds and precious Sacrifice of Chriſt, and there the free Spirit dwells, as the free bird in the Altar, Pſ. 84.3. And being received by Faith, brings forth a numerous off-ſpring in acts of Obedience. Faith makes us parts and pieces of Chriſt, and ſo we are anointed with the Holy Ghoſt in ſome meaſure; as his Humane Nature was in a tranſcendent way. Faith dwells in the holy Truth, and that makes us free indeed. Whileſt Precepts give the Rule, Promiſes afford the Power; ſuch a Promiſe as that, I will cauſe you to walk in my ſtatutes, Ezek. 36.27. being mixed with Faith will impower us to all Obedience. Hence the Service of God becomes a freedom, and Obedience eaſie and natural p. 316moving upon the wheels of Love, and wings of the Spirit, which muſt needs be a very ſtrong incentive to Obedience; and the rather becauſe Faith enſures the acceptance thereof. Were we to obey under the Covenant of Works, which will bate nothing of pure ſinleſs Perfection, our Obedience might be bootleſs and heartleſs; becauſe every act of it would vaniſh and come to nothing by the adherent Corruption; which made Calvin ſay, That if a man did cull out the moſt excellent work of all his life, he would find ſome corrupt fleſh or other in it. And St. Auſtin, Vae vite landabili, Wo to a laudable life without mercy: But we are to obey under the Covenant of Grace, whence Sincerity is accepted, and frailty covered. God gives a Toſtimonial of Righteouſneſs to Noah, not withſtanding his Infirmities; and of Perfectneſs to Aſa, notwithſtanding the high Places. Uprightneſs paſſes for abſolute Perfection, and the main of the Heart for all of it; inſomuch that it is ſaid of Joſiah, That he turned to the Lord with all his heart, and with all his ſoul, and with all his might, according to all the Law of Moſes, 2 King. 23.25. his Sincerity was taken as if all had been fulfilled;Retract. lib. 1. c. 19. according to that of St. Auſtin, Omnia mandata facta deputantur, quando quicquid non ſit ignoſcitur. There are Pardons ready ſealed in Heaven for Believers Inſirmities; God forgives what is ours in a duty, and accepts what is his own. Our Duties are taken into the hand of Chriſt the Mediator, and there perfumed with p. 317his ſweet Merits; and though as they are in our hands they have droſs and ſoil in them, yet as they are in his they are glorified Duties, and as ſweet Odours to God. And upon ſuch terms as theſe who would not obey? Every act of Obedience ſhall be accepted; and the light of Gods Countenance will irradiate our Duties. And to give a further advance to this Grace, Faith looks within the Veil to the great recompence in Heaven; there are Crowns of Life, rivers of Pleaſures, and plenitudes of Joy for ever; there holy Souls ſee all Truths in their Original, drink all Good out of the Fountain, and have God for their All in All; and all this is the reward of our poor imperfect Obedience. And as ſuch is outwardly ſecured in the Promiſes, and inwardly realized by Faith, and therefore muſt needs move the Believer ſtrongly to Obedience; no wonder if he burn in Devotions, or melt in Charity, or labour in other acts of Obedience, all theſe being but a ſowing to the Spirit, will come up in a crop of Eternal Life; his Prayers will be turned into Hallelujahs, his Alms repaid in Everlaſting Love, and all his good Works, which follow him into another World, ſhall be woven into a Crown of Immortality. And upon ſuch an account who would not obey and live in perpetual reſignation; as he did, who (as the ſtory goes) always concluded his Prayers thus, Domine, quid me vis facere; Lord, what wilt thou have me to do? And lived in ſuch holy joys, as if he had been in Heaven already?

p. 318Another Grace actuated by Faith, is Patience. This is Meekneſs towards God, as Meekneſs is Patience towards Man, and reſpecteth Gods Diſpoſing Will as Obedience doth his Commanding: This is a Subjection to God, a Poſſeſſion of our Selves, and an Admiration to Others. Hence the Conſtancy of Annas Burgus a Senator of Paris, ſuffering for the Proteſtant Cauſe, made many curious to know what Religion that was for which he ſo patiently endured death. To promote this Grace, Faith in the firſt place looks up to God as ſitting at the ſtern and ruling all; every Affliction is a piece of his Government; to murmur againſt it is rebellion: in ſuch a caſe nothing becomes us ſo much as with Aaron to hold our peace; or if we open our lips to do it with Job, Bleſſing the name of the great Giver and Taker. Is he not the Lord, and may he not do as he will in his own World, and among his own Creatures? Should not all fleſh be ſilent before him? None but himſelf may or can be Rector of the World, and yet in every act of Impatience we aſpire and virtutually would be ſuch our ſelves: and is he not Inſinitely wiſe and juſt in all that he doth? Every Wheel hath an eye in it, and every Croſs its juſt proportion, and to think that it might have been better is to blaſpheme Providence. This made that holy Man Mr. Dod in his Sickneſs after extream ſits of pain ſay to his Servant, O think well of God for it, for it is moſt juſtly and wiſely done whatſoever he doth. p. 319And is he not gracious and merciſul, and doth not Mercy rejoyce againſt Judgment? The meaſire of Grace (as the Jewiſh Rabbins ſay) is ever larger than the meaſure of Judgment, for one Croſs we have many Bleſſings. And ſhall we receive good, much good at his hand, and not a little evil? If we have his Heavenly Graces, how much may we bate of Earth and its Comforts? If Sin, the greateſt burden of all be taken off in a Pardon, may we not eaſily bear the leſſer ones? Thus Mr. Greenham told his Son in Law, complaining of his Croſſes, When Affliction lyeth heavy, Sin lyeth light: If guilt preſs not, any thing may be born, nay, is not he gracious and merciful in the very Affliction? Doth he not ſupport with one hand, whileſt he ſmites with another? St. Paul glories in his Infirmites, That the power of Chriſt may reſt upon him, 2 Cor. 12.9. And the Noble Potamenia being threatned to be caſt into a Veſſel of burning Pitch, begged,Spond. Annal. Ann. 310. That ſhe might not be caſt in all at once, but piece-meal, that they might ſee how much Patience the unknown Chriſt had given unto her; and doth he not make all work together for good? What are the iſſues of Affliction to Believers, but the purgation of Sins, trials of Grace, peaceable fruits of Righteouſneſs, and inward joys and experiences of Gods Goodneſs? Let Faith but caſt up the reckoning, and it will appear, That he afflict us in Love and Faithfulneſs, and therefore it muſt needs be well taken; the wounds of ſuch a Friend being better than the kiſſes of p. 320the enemy-World. Again, to advance this Grace, Faith makes a right judgment of Afflictions; to Senſe theſe are grievous, but to Faith fit and congruous. The World in which the Believer lives, is a ſtage of Sin, and therefore fit to be a place of ſorrow; how calm ſoever it was before Sin entred, it is now a troubled Sea, an Ocean of Evils, as Antoninus calls an Empire: Storms and toſſing waves are proper in it, and to be expected by every Paſſenger; as much a Paradiſe as it was before, it is now a Wilderneſs, thorns and thiſtles of trouble grow naturally in it, and give many a ſcratch and ſting to the poor Pilgrim in his way to Heaven. The Believer himſelf as a Man is born to trouble, and altogether vanity, all-Adam is all-Abel, or vanity, as it is Pſal. 39.5. He comes into the World weeping, and very fitly, becauſe by his Sin he hath ſet the whole Creation a groaning until now: and as a Believer he lives as a lilly among thorns, ſo is his perſon in the World among wicked ones, which are as pricking briars on every ſide, and ſo is the Grace in his heart among the reliques of Corruption, which are as thorns in the fleſh: And whileſt Sin is within, it is congrnous that trouble ſhould be without; nay, more than congrnous, it is neceſſary upon many accounts. Affliction is purgative of Sin; it may be the Believers Heart may wax proud, and the tumor muſt be lanced, or light, and the vanity muſt be fanned away; it may be hard, and the furnace muſt melt it; or drowſie, p. 321and the rod muſt awaken it. One ill humour or other is ready to grow upon us; and O felices tribulos tribulationum! Oh happy thorns of Affliction, which let them out! It Medicine be neceſſary, ſo is Affliction, which is Spiritual Phyſick for our peceant Humours. Affliction is the way which Chriſt hath ſanctified by going in it himſelf to the Throne of Glory; and Believers muſt follow him whitherſoever he goes. Innocency it ſelf ſuffering, lumps of duſt and ſin cannot but do ſo. He drinking up the full cup of Wrath, well may we take a few drops of it; eſpecially ſeeing our ſufferings are ſweetned by his; and his Heaven will be ours at laſt, where the light momentany ſufferings ſhall be remunerated with an eternal weight of hyperbolical Glory. Luther ſaith of himſelf, That looking on the Suſſerings of Chriſt, he counted his own as nothing. And St. Bernard makes Chriſt, Et ſpeculum Patiendi & pretium Patientis, both a glaſs of Patience, and a reward of the Patient. Now we are toſſing and toyling at Sea, but the port of Bliſs is within ken, and anon we ſhall be there: In the interim we may taſie Heaven in the Joys of the holy Spirit, which ſheds abroad the Love of God in our Hearts, and ſo gives us Praemium ante praemium, a leſſer Heaven before a greater. Saint Paul ſaith, foreign, I ſuperabound or overflow in joy in all our tribulations, 2 Cor. 7.4. Philip Lantgrave of Heſſe being asked, How he could endure his long tedious Impriſonment under the p. 322Emperor Charles the fifth? profeſſed, Se Divinas Martyrum Conſolationes ſenſiſſe; That be felt the Divine Conſolations of Martyrs. The gracious Preſence of God is able to ſweeten Priſons, Eghten Chains, and make fire and water paffable to Believers. Such things as theſe well digelled by Faith will make us keep a holy ſilence under all the Will of God.

Not to name any more Particulars, I ſhall conclude this Point touching the actuating of Graces with one Obſervation more.

Faith connects all Graces together as links in a Chain, and ſo by actuating one advances all in ſome meaſure. The School-men do many of them allow a Connexion of all Moral Virtues in Prudence, and yet commonly affirm, That Faith may be without Charity: As if Spiritual Graces were not ſo well united as Moral Virtues. But the truth is, true Faith is never without Charity; true Faith makes us ſons of God, Joh. 1.12. but without Charity we are ſpurious and Children of the Devil. By true Faith Chriſt dwells in the heart, Epheſ. 3.17. and where he dwells, Charity cannot be abſent; true Faith puriſies the heart, Act. 15.9. and without Charity there can be no Purity. True Faith reſts on the meer Grace of God in Chriſt, and that muſt needs in flame the Heart towards him, Tamum amamus quantum credimus. Hence Aquinas himſelf confeſſes, That though Faith and Hope may be without Charity, yet without Charity they are not properly Virtues. And Durandus ſaith, Credere in Deum non eſt praeciſe p. 323actus fidei, ſid actus fidei & charitatis ſimul; To believe in God is not preciſely an act of Faith, but of Faith and Charity together. So Inſeparable are theſe two Graces. But leaving the Schoolmen, I ſhall proceed. Faith connects all Graces together in a triple way; it connects them in the fontal cauſe, the boly Spirit, which it receives; all Graces are from the Spirit, and the Spirit is received by Faith; hence rivers of living water flow in the Believers heart, Joh. 7.38. that is, All Graces flow there as waters from a fountain; it connects them in the Rule, the Command of God, which it univerſally reſpects. It is obſerved by Divines, That the five laſt Commands in Deut. 5. run thus, Thou ſhalt not kill, and thou ſhalt not commit Adultery, and thou ſhalt not Steal, and thou ſhalt not bear falſe Witneſs, and thou ſhalt not Govet. The word, And, points out to us, that all the Commands are coupled together by God, like the Curtains of the Tabernacle; all are as it were one body, and Faith hath a reſpect to every one of them, and in every one owns the ſame ſtamp of Divine Authority. He that ſaid, Love thy God, ſaid alſo, Love thy Neighbour: He that ſaid, Be Zealous, ſaid alſo, Be Meek, and Patient, and Obedient, and abundant in all Grace. It connects them alſo in the end, the Glory of God, which it looks at in all things; all Graces tend to that Glory, and Faith is the ſingle eye which guides them all thither. Bonum opus intentio facit, Enarr. in Pſal. 31. in Praſ.Ps 31intentionem ſides dirigis, ſaith St. Auſtin: Faith knows p. 324what that is wherein God would be gloriſied. All Graces being thus connected in Faith, which is a kind of foreign, or firmament, (as the word is Col. 2.5.) to them all; it comes to paſs, that Faith in actuating any one Grace, gives a ſtrength and further growth to every other Grace. Thus it is in Graces reſpecting diſtinct Tables, the more we act our Love to God, the more will be our Love to our Neighbour: this, though belonging to the ſecond Table, flows ex fonte pietatis, out of that fountain of Piety, which reſpects the firſt. Thus it is in thoſe Graces which are ſeemingly contrary, as in Zeal and Meekneſs; the more we act our Zeal for God, the more will be our Meekneſs towards Men. Hence in the Primitive Chriſtians, who were ſo hot for Chriſtianity, was found a very meek Spirit; and the reaſon is, becauſe a Man cannot truly actuate one Grace, but he will have more of that Spirit, which is fontally all Grace; and graciouſly multiplies Talents in the uſe of them: Neither can he truly obey one Command, but it will render his Heart more Obediential and ready to obey others alſo, as being enjoined by the ſame Authority: nor can he in one thing look at Gods Glory, but it will in ſome meaſure encline him to ſeek it in other things alſo; and ſo the New Creature grows in every part, and his Path ſhines more and more to the perfect day in Heaven.