The Covenant Sealed, Treatise · Chapter 12 · Section 7
SECT. VII. Helps for the diſcovery of the truth of our Faith.
FOr our help in this diſcovery, we muſt conſider,
Firſt, The ſoyl, where faith growes. Every ground will not bear all grain, and every heart is not capable of true faith.
Secondly, The proper, and true kind and nature of it. Every plant that doth grow up like it, is not it.
Thirdly, The means that is to be uſed for preſervation of it. It will not live and grow without nouriſhment.
Fourthly, The fruit that it bears, or effect that it produceth. True faith is not idle, dead or barren. Some of theſe, or all of theſe will lay open thy faith to thee.
The humbled ſoul the proper ſoyl for faith.1. The ſoyl where it growes, is the humble, or rather the humbled ſoul. The heart rent, torn, broken, and nothing in its own eyes is the proper ſeat of it. You may as ſoon find a fair rich garden, or a fruitful corn-field upon an hard rock, or in ground where no plough hath toucht, as you can find faith in an heart not caſt down, but lift up in it ſelf. This we may ſee in the oppoſition put by the Prophet, Hab. 2.4. His ſoul which is lifted up is not upright in him, but the juſt ſhall live by his faith. The heart is ſometimes ſaid to be lift up for God, high in reſolutions and actings in his obedience, 2 Chron. 17.6. This is not done, but by the ſtrength of faith. The unbelieving ſoul in the wayes of heaven is low, and daſtardly; but the lift-up heart in this place of the Prophet, is an heart high in it ſelf, never yet brought down to the ſight of its own defiled and deplored condition; and this is put in oppoſition to the believing heart. This ſoul little heeds a threat, as little regards a promiſe, ſees no neceſſity of reliance upon Chriſt, and hath no ſtrength for obedience. The oppoſite to this is the believing ſoul, and that is the humbled ſoul, brought down in ſenſe and ſight of its own condition. Humiliation, as the word bears, is a bringing down, laying low, and rendring baſe and contemptible, and this is the moſt proper acceptation, and in Scripture variouſly uſed; 1. As the act of God upon man, or any ſociety of men, as, Deut. 8.2, 3. 1 Sam. 2.7. 2 Cor. 12.21. 2. The act of man upon man, one man upon another; and this, either to make ſinfully vile, filthily low; ſo the defiling of a woman is called humbling her, Levit. 21.14. Ezek. 22.10, 11. or to make outwardly low and mean; ſo Nebuchadnezzar took an oath of Zedekiah, and brought him under homage, to make the Kingdome baſe, Ezek. 17.14. 3. As the act of man upon himſelf, and this alſo either to make ſinfully vile, as the ſons of Eli made themſelves vile, 1 Sam. 3.13. or outwardly vile, and ſo the Lord Chriſt for our ſakes humbled himſelf, Phil. 2.8. And as the word is uſed to make low, or render vile, ſo alſo to eſteem, repute and account as low, and vile: Sin brings a man lower then the dunghill, then the dungeon, and man hath made himſelf ſo by ſin. When we ſee our ſelves in this low eſtate, and are brought to a ſenſe and acknowledgment of it, then we are humble, then we humble our ſelves; and the ſoul that is brought into this frame, is the ſoyl in which faith takes, and kindly growes. Such a ſoul ſees nothing but want, and therefore is glad of ſupplyes: ſees nothing but danger, and therefore is glad of ſupport, and deliverance. As the lift-up heart will not come to Chriſt, that it may have life, being under no ſenſe of death, ſo theſe cannot be kept from Chriſt. The ſoul which is naturally high and lofty, is not in Gods ordinary way wrought into this frame without ſome ſenſible work upon it, being ſo foul, and yet in its own eyes clean; ſo wretched, and yet in its own thoughts happy; it muſt be brought to conviction in order to converſion; it muſt by the Law be brought to ſee ſin, before it will be waſht from it, or will ſeek a pardon of it. There muſt be John Baptiſts to make way for Chriſt, ſome ſoul-ſhakings, before the ſweet and ſtill voyce of Goſpel-comforts. Something indeed may be ſaid, as to thoſe, that with Timothy have been trained up from childhood, in the knowledge of Scriptures, and with John Baptiſt ſanctified in the womb, for the abatement of this ſoul-humbling, and ſhaking work, as to the degree of it, though not to the total excluſion. They were not capable to make obſervation of the pollution of ſin, till they were in their meaſure by the Spirit cleanſed, nor to know the danger of ſin, till they were juſtified and acquitted; yet even in thoſe, there is ſo much of the reliques of ſin, and remainders of corruption, that upon diſcovery of their inconformity in ſuch a meaſure to the will of God, they cannot want ſome workings of Spirit. But as to thoſe that live all their dayes, and never apprehend any thought of fear by reaſon of ſin, nor ever called the ſtate of their ſoul into queſtion, but have alwaies carried it in the ſame plight; Among all the queſtions that they have put in their lives, about their health, their eſtates, the nature of their grounds, or how to carry on their Trades (beſides thoſe multiplyed ones of meer vanity and inconſiderable concernment) they never had it in their thoughts to move a queſtion of any concernment to their ſoules. The young mans queſtion, the Jaylours queſtion, Peters hearers queſtion, never came into their heads. I have ſeen little evidence of good in theſe; and I ſee little ground to believe any thing of faith in their ſoules. You may ſpeak of ſome of theſe, as of men of good diſpoſitions, of a fair nature, and harmleſſe life and courſe; theſe may grow up in nature moralized and regulated, when yet faith is far from them: they may grow up high in profeſſion, but growing in the blade, or leaf onelyonly, and not in the root, they may juſtly be ſuſpected. Every tree that bears a fair leaf, doth not bear good fruit; and every apple of a fair colour is not to be deſired for food. Such fruit as this, may take where faith will not grow. The Prophets words then ſhould be heeded, Break up your fallow ground, and ſowe not amongſt thornes: this way muſt be taken for ſoul-humbling, that men may be brought to believing.
The nature of faith wherein it conſiſts. A neceſſary prerequiſite in faith.2. The next way of diſcovery is, to take notice of the proper and true kind, the genuine nature of this grace. And here I hope, the Chriſtian Reader may reape a double advantage; Firſt to underſtand what faith is, and the requiſites in it. Secondly, helps for proof of themſelves, whether they be in the faith. And here we may obſerve; Firſt, a neceſſary prerequiſite of faith. Secondly, the eſſential parts of it. The prerequiſite to it is knowledge, which ſome indeed make a part of faith; but faith, I ſuppoſe, rather preſuppoſeth it, then is made up of it. The eſſential parts, are either in the underſtanding, or in the will, or affections; for faith is an act of the ſoul, and the whole ſoul is implyed in it. Firſt, then of that which I make a prerequiſite. Knowledge, is in that way required to the making up of faith, that is often put for faith, as, Iſai. 53.11. And when God works to faith, he is ſaid to open the eyes, or to work to knowledge or light, Heb. 10.32. Act. 26.18. We come to faith by hearing, we muſt therefore hear, and know, before we can believe. Knowledge is the firſt act or work of the ſoul that conducerh towards faith in the heart; Now knowledge is threefold. Firſt, of ſenſe, we know what we ſee; Thomas knew Chriſt, that is the perſon of Chriſt, when he had ſeen his wounds, and put his finger into them. This knowledg is not neceſſarily required in faith, Chriſt there ſaith, Bleſſed is he that ſeeth not, and believeth, John 20.23. And the Apoſtle ſaith that faith is the evidence of things not ſeen. Secondly, of reaſon; we know thoſe things which our reaſon is able to reach; This knowledge runs through all ſciences, in which we attain knowledge by diſcourſe; and the clearer head, the better Artiſt, and the more of knowledge. This we do not require to the being of faith, though faith be not alwaies againſt, yet it is oft above all our reaſonings; yea, our reaſonings, and hammering out concluſions are oftentimes againſt faith. The word of faith beats down imaginations, and every high thing that exalteth it ſelf againſt the knowledg of God, and brings into captivity every thought, 2. Cor. 10.5. Our Notionaliſts are indeed men of ſublimated underſtandings, in caſe they can alwaies reach unto that which according to the Goſpell they are to believe. Thirdly, of authority, we judge our ſelves to know a thing which men worthy of credit do make known: and if we receive the witneſſe of men, ſaith the Apoſtle, the witneſſe of God is greater, 1. John 5.9. The teſtimony of man gives a morall certainty; and ſuch that we will not queſtion. The multiplication of witneſſes renders our knowledge grounded on ſuch authority, more firm; and therefore the proverb, in a well qualified ſenſe, is at leaſt near to truth; Vox populi, vox Dei. The voice of the peop… unanimouſly witneſſing, is as the voice of God. We do no m…re doubt that there was a maſſacre of Proteſtants in Ireland, about the year 41. then we do, that there was one reſolved upon at Shuſhan in the reign of Ahaſhuerus, Eſth. 3. The teſtimony of God is alwaies of infallible truth, as to the ſubſtance, ſo to every circumſtance of it: many paſſages about that maſſacre we may juſtly queſtion: ſo we muſt not any thing which divine verity hath made known. This knowledge we require in faith, and know it to be neceſſary to the being of faith; we muſt know that God hath revealed in his Word, a Trinity of Perſons, or elſe we ſhall believe no ſuch thing, as three diſtinct ſubſiſtences in God, that the holy Ghoſt is God, that Chriſt is God, and man in one perſon, or elſe we ſhall believe no ſuch doctrine. We muſt know the creation, from the Scriptures, or elſe we ſhall not believe a creation, but run into that opinion, that all things have ever been, as they are. We muſt know the offices of Chriſt, or elſe we ſhall not believe that any ſuch office was undertaken by him. The ſame we may ſay of every doctrine of faith; perhaps without Scripture, we might have known ſomewhat confuſedly of ſome of them: as that there is a God, and that the world had a beginning: but we ſhould have known nothing at all of many of them; and nothing diſtinctly of any of them. Theſe we muſt know, and from the Scriptures of God know, or elſe we cannot believe; we may as eaſily ſee, where nothing is to be ſeen, as believe where that is not known which is to be believed. Ignorant perſons therefore, that know not the right hand from the left in religion, and are to ſeek in the very firſt principles of the Oracles of God, in the very beginnings of the doctrine of Chriſt; that either come not to hear, that they may learn, or that learn nothing at all by hearing; ever learning and never coming to the knowledge of the truth, are in an incapacity of faith. Men weak in knowledg can hardly make proof of their faith, they do not well know the nature, or lively workings of it, & ſo want the comfort, but not the thing. Men without knowledge, are without faith, & have not gone the firſt ſtep towards it.
The eſſential parts of faith.The eſſentiall parts of it, are (as we have ſaid) in the underſtanding, will and affections. In the underſtanding, there is an aſſent to that which is revealed, upon the authority of him that doth reveal it.1. In the underſtanding. An aſſent. When we believe any thing upon that account, that we ſuppoſe we ſee a reaſon of it, as that the middle region of the ayr is coldeſt, or that the Sun is in many degrees bigger then the Earth, that …e may call an opinion. That which by reaſon we can certainly conclude, we may call knowlege; but that which we believe upon the credit of him that ſpeaks it, that is faith or belief. This is ſo of the being of faith, that without it there is no faith, neither humane nor divine; The Nobleman of Iſrael, 2 Kings 7.1. Zachary the father of John Baptiſt, Luk 1.18. Martha, John 11.39, 40. were all of them herein faulty. This Truth of God, was above their reaſon, and therefore they ſuſpended their faith in it. We believe not what man ſaith, when we do not aſſent to the truth of that which he ſpeaks: and we believe not what God ſpeaks further then we aſſent to the truth of his Word. Thus far the devills go, having ſufficient experience of the Truth of God; and thus far and further we muſt go, if we be in the faith. Now this aſſent hath theſe two properties; firſt, It is Firm; ſecondly, Ʋnlimitted, abſolute, 1. Firm.and full. Firſt, firm. Not alwaies free from aſſaults and doubtings; Satan and our own hearts will muſter up objections, but ſuch that yeilds not, but withſtands, and overcomes doubtings, holds firm to truth when all means are uſed to wreſt from it. Herein Eve failed, God had ſaid, The day that ye eat ye ſhall ſurely die; Satan brought ſuch objections, that upon his word ſhe believed, that ſhe ſhould procure good to her ſelf,2. Abſolute and unlimited. and not incur evil by eating, and ſo yielded to unbelief, upon Satans reaſonings. As our aſſent muſt be firm, ſo alſo abſolute and unlimitted to the whole of all that God ſpeaks, ſuch was the faith of Paul, Acts 24.14. Believing all things which are written in the Law, and the Prophets: and Chriſt blames the two Diſciples that their faith was not ſuch, Luk, 24.25. How little honour do we give to man, when ſometimes we give credit and belief to that which he ſaies, becauſe we ſee reaſon and probability of truth in his words, and at other times call all to queſtion that he ſpeaks? ſuch is the honour that many give to God, when they pick and chooſe in believing, as they do in obeying. Promiſes muſt be believed in the way of Gods tender of them, with limit to the conditions annexed to them; Threatnings muſt be believed upon thoſe grounds that they are menaced; commands muſt be believed, that is Gods ſoveraignty in them, the juſtice and equity of them and a neceſſity of our yielding to them. As it muſt be an aſſent to the whole Word of God: So it muſt be an aſſent to it, in that ſenſe as God propounds it. The Word in that ſenſe that it gives of it ſelf, is the Word of God, and not otherwiſe; when we put our ſenſe upon it, we make it our word not Gods. Where we muſt not condemn all for unbelief, that are any waies ſubject to miſtakes, or that through weakneſſe of judgment, do not apprehend every thing as it is. Willing and wilfull wreſtings of the Word are here ſpoke againſt: when carnall reaſonings, out of ſingularity, vain-glory, carnall contentment, hope of gain, and admiration of men are ſet up againſt the Truth of God; if we ſhould go no further in our ſcrutiny, how many would be found unſound in the faith? Have we not thoſe that are ſo far from any cloſe adherence to truth tendred, that every wind toſſeth them to and fro, and drives them up and down? that hold no longer in an opinion, then a mimick gallant keeps in a faſhion, and change their faith as theſe do their dreſſe? Have we not thoſe that believe, where they liſt; and that is, where it may ſerve for their advantage, or repute, but where they liſt not, they can deny all faith to any truth that God ſpeaks, & deny it they wil, where they ſee it tends to their danger? No ſwearer, no drunkard, no adulterer, no extorting oppreſſor, &c. can believe the truth of God in his Word; but he muſt with it believe his own condemnation.
2. In the will with the affections.But faith is a work of the whole ſoul, and implyes the will with the affections, as well as the underſtanding. Faith is expreſt in Scripture, by our coming to Chriſt, Joh. 6.35. And that is a work of the will, and not of the mind: of the judgement, and not of the affections. It is called a receiving of Chriſt, Joh. 1.12. this is alſo done by the will and affections. Conſideration, and deliberation are works of the underſtanding; but choiſe and imbracing, are works of the will; when the woman of Samaria, Joh. 4.29. ſaith, Is not this the Meſſiah? There was matter of conſideration, and deliberation; there was work for the underſtanding to be imployed in; whether he were to be acknowledged indeed the Meſſiah. But now to leave all, and follow Chriſt, to forſake all, and cleave to him: This is matter of choiſe, and work for the will and affections, whoſe work it is to take, or refuſe. Therefore as faith is ſet out in Scripture by words implying knowledge, and aſſent; ſo likewiſe by words implying affiance, truſt, rolling, caſting a mans ſelf on the Lord. Faith then takes Chriſt, and cleaves to him; in all of thoſe relations in which a Chriſtian ſtands to Chriſt, takes Chriſt and lookes for no other delight or comfort; takes Chriſt and will not indure any other Lord, or commander; takes Chriſt and lookes for no other helper; takes Chriſt and lookes for no other Saviour; takes Chriſt as a Saviour, and truſts in him; takes Chriſt as an husband, and delights in him; takes Chriſt as a Lord, and obeyes him. Thus according to the ſeveral offices that Chriſt does, there are ſeveral actings of faith for to anſwer. The great work of Chriſt was, to give his ſoul an offering for ſin, to ſhed his blood to take away our guilt, there faith anſwers, and it is not alone ſaid, that they that believe are juſtified from all things from which they could not be juſtified by the Law of Moſes, which might imply no more then a qualification of the perſon to be juſtified; but it is further ſaid that Chriſt is ſet forth a propitiation through faith in his blood, Rom. 3.25. which plainly denotes the inſtrument whereby we have our intereſt. When there are many acts of faith, that which reſpects his blood, alone doth juſtifie. Chriſt is ſet up as a King, and hath all things put in ſubjection under him. Here faith yields up all to him, and conſents as to be ſaved, ſo to be ruled by him. Chriſt in his Kingly power protects as well as commands; as he holds out a Scepter, ſo he is a ſhield. Faith flyes unto him for ſhelter, and ſo receives and quenches all Satans darts. Chriſt is given as an head to his body the Chuch, not onelyonly for command, but for quickning and enlivening power, to ſupply with vitall energies every part and member. Here faith anſwers, and takes in from Chriſt the Spirit by the promiſes for life and power; and ſo the life, that we live in the fleſh, is by faith in Chriſt Jeſus. So that faith I ſuppoſe may be fitly defined to be, A firm aſſent of mind to the whole truth of God, in the way that he doth reveal it, with an acceptation of all that good which God confers by Chriſt in the way that he doth tender it. I know this grace is diverſly held out, and is ſo comprehenſive, that the full nature of it is not eaſily laid open; A common definition of it is, that it is, A reſting upon Chriſt alone for ſalvation; purpoſely given, to correct their miſtake, that have made aſſurance, or a full perſwaſion that what Chriſt hath done, I ſhall enjoy in particular, to be of the nature and eſſence of faith. But though this may vertually comprize all that is required in this grace, yet it is no full and explicite definition of it; for unleſſe the underſtanding give its aſſent that ſalvation is alone by Chriſt, the will cannot reſt upon him for it. This aſſent in that definition is preſuppoſed: But it is convenient that it ſhould be expert. Other things beſides ſalvation are received by faith from Chriſt, but ſalvation is the moſt eminent and principall, and all other as by conſequent depend upon it. This that I have delivered, is more explicitely full; not onelyonly virtually, but expreſly holds out all that faith compriſeth. And as all of thoſe are here as we have heard convinced of unbelief, that know not thoſe neceſſary truths that God hath made known, and upon that account can give no aſſent, together with thoſe that believe, even in neceſſary and fundamentall doctrines, otherwiſe then God hath revealed, that pick and chooſe in doctrines of faith, aſſenting or denying aſſent at pleaſure; So alſo all thoſe that give other things the preheminence above Chriſt, or at leaſt take them in in coordination with him. When Chriſt is offered in the Goſpel to the ſoul, and men are urged by his Miniſters to receive him, for life and happineſſe, the things of the world are ſtill ready to make tender of themſelves: The luſt of the eyes, the luſt of the fleſh, the pride of life; that is, profits, pleaſures, honours; When theſe are hugged, proſecuted, and followed, Chriſt is refuſed and ſlighted. A covetous man will make ſail of Chriſt for a piece of ſilver; he will lay out more ſtrength of affection to compaſſe earth, in the way of a calling, then to compaſſe Chriſt in Ordinances. The man of pleaſures will ſell Chriſt for his cups, for his ſports, for his wantonneſſe; the like we may ſay of the man of honours. He that for the cauſe of Chriſt can forſake and abjure all, is the onelyonly man in whom Chriſt by faith makes his reſidence.
The neceſſary nouriſhment of faith.Thus we have ſeen the two firſt wayes for the tryal of faith: the third followes, which is, The means appointed for the nouriſhment and ſtrength of it. It cannot live unleſſe in the uſe of means it be kept up. Declenſions are apt to appear in ſoul as well as in body. He obſerves little about his ſpiritual eſtate, that does not ſee his faith oftentimes apt to languiſh as well as his health. And though we be kept by the power of God through faith unto ſalvation; yet it is in the uſe of means, and not otherwiſe. He therefore that lives in faith, is careful in the uſe of means to keep faith alive. The means appointed of God for this end are eſpecially, the Word, Sacraments, and Prayer. The Word1. The Word. is food as well as ſeed; as it plants, ſo it waters; as it begins, ſo it perfects the work of grace. When Paul left the Epheſians, whom he had begotten to the faith through the Goſpel; he leaves them this Legacy, Act. 20.32. We are born again of the immortal ſeed of the Word, 1 Pet. 1.23. and as new born babes, we muſt deſire the ſincere milk of the Word, that we may grow thereby. 1 Pet. 2.2. No man ever knew a child live without the breaſt, or other ſuitable means for nouriſhment; Nor men of ſtrength without anſwerable ſuſtenance; no more can a man in grace live without the Word of grace. Our imaginations and carnal reaſonings will be ſtirring and working, and faith hath not a more deadly enemie. The Word which is the ſword of the Spirit, muſt beat thoſe down, and hold them under, 2 Cor. 10.5. The word of promiſe underproppes our faith, and muſt be frequently heard, diligently heeded, or elſe it cannot be upheld. Thoſe therefore that prize the Word, as a child the dug, eſteeming it with Job, as their ordinary food, Job. 23.12. and to this end, to keep life in their ſouls, faith in their hearts; here is a ſign both of life and growth: but when it is with men, as with Iſrael in the wilderneſſe, their ſoul loatheth this heavenly Manna, as light bread; having their appetite far better pleaſed with other things, their ear being of the temper of Jeremies hearers, The Word of the Lord is a reproach to them, they have no delight in it, Jer. 6.10. theſe never had faith in the power and life. And all they that loſe in their love to the Word, loſe alſo in their faith. Many here might be convinced to be wanting in this righteouſneſſe upon their want of faith to intreſt themſelves in it. 1. Thoſe that take themſelves to be above any neceſſity of hearing, having learnt as they think ſo much, that they may now well lay aſide their teachers. God vouchſafing of grace thoſe gifts for the perfecting of the Saints, having gained (as they think) perfection, they matter no more intermedling with them. If theſe could ſhew us any Scripture-Saint, that ever reached to this height, or ever ſet upon any ſuch reſolution; or if they could give ſuch experience to all that know them, that they might know that they want nothing of the higheſt top of perfection, then they ſaid ſomething. But when the higheſt of Saints that we read of in the Word, highly prized the Word, and the more high they were, the more high prize they put upon it, and theſe that upon this pretence reject it, proclaime to the vvorld many vvants in their ſouls; even in that vvhichwhich lyeth at the very bottome of faith, and is of greateſt neceſſity to the being of it, their knovvledge being but in part, in moſt of theſe very lovv; and little or nothing, vvhere moſt ſhould be knovvn; vve may vvell conclude that all this talke of perfection is vain. Take tvvo perſons, the one of them talking and boaſting of vvealth, & the other labouring hard in tillage or trade to gain vvealth, and if you can tell whether of theſe, the talker, or the labourer, is like to encreaſe in ſubſtance, then you have determined the queſtion, whether theſe unruly talkers that boaſt of faith, or thoſe that diligently attend on Ordinances for gaining of it, are more richly ſtored with it. 2. Thoſe that neglect to hear, or hear onelyonly at their idle leiſure, judging a buſineſſe that may be done, but ſee little neceſſity of doing of it, would pretend not to deſpiſe it, yet put a very ſleight eſteem upon it. Doth the child judge ſo of the dug? Or do theſe judge ſo of their ordinary and neceſſary food? A life of nature is kept up in the uſe of meanes as long as it can be patcht up; if Phyſick be neglected, ſo is not food. The Word is food and phyſick for the life of grace, and this is let alone. 3. Thoſe that careleſly, negligently, ſuperciliouſly, and diſdainfully hear, as though their buſineſſe were not to feed, but judge; not to learn or be minded of any thing, but onelyonly to cenſure. According as the way of their fancy works, ſo the Word takes. Some are pleaſed onelyonly with Kickſhawes, like ſuch diſhes on a table, that have ſhew without ſubſtance, words that are quaint and ſtrained, not to help, but to exceed their underſtandings. Others with choyce notions onelyonly; how wholeſome ſoever, it is not worth heeding, if not curious. Others take up all according to the perſon that delivers it; with children they are pleaſed with every thing from one hand, with nothing from another. Laſtly, Thoſe that let go all truths as ſoon as they are heard; There is no more heard of the Sermon when once it is done. They that go to a feaſt will talk of the diſhes, and they that go to a Fair or Market will talk of the Commodities; but when they go to the Congregation, there is not a ſyllable heard of the Word after they return. When meat goes out of the ſtomach as it comes in, it neither ſtrengtheneth nor nouriſheth; and the Word ſlipt as ſoon as it is heard, can be no more effectual.
Sacraments2. Sacraments. are viſible ſigns and ſeals. That of Baptiſme enters us into the Church viſible, and ſeals all the promiſes made to members, on Gods terms and propoſitions. And the Supper of the Lord is for confirmation of thoſe that are viſibly Church-members on the ſame terms likewiſe.
Baptiſme is paſt in the act; but ſtill preſent in the uſe. As a Souldier by oath taken, and colours given was tied to his General: ſo we are hereby tyed unto God, and God is tyed unto us; and hereby we know our duty, and Gods promiſe. As a leaſe binds to duty and aſſures a benefit, ſo it is with the Sacrament of Baptiſme. The Apoſtle, 1 Pet. 3.21. compares it to the Ark of Noah, he was there toſt up and down in the deep, conſidering his preſent ſtate, he might well have feared ſhiprack; but the Ark being of Gods apointment, and he put into it by Gods command, he might well confide in him for ſafety. If we look to the temptations and aſſaults, wherewith our ſouls are on all hands battered, we have juſt cauſe of fears; but when we call to mind that we entered the Church (as Noah the Ark) by Baptiſme, and make it our buſineſſe that conſcience may anſwer unto what Baptiſme requires, what objection ſoever our heart makes, Baptiſme may raiſe our ſouls in confident aſſurance. The Lords Supper is to the eye, as the promiſes are to the eare. Whileſt we are in the body, ſpiritual things under corporal ſigns are ordained for our help and ſtrength. Our Saviour tells us, his fleſh is meat indeed, and his blood is drink indeed, John 6.55. And here under the ſigns of that which is our ordinary meat and drink, the fleſh and blood of Chriſt is tendered, and as our food is offered unto us. Where theſe Sacraments have their due eſteem, and men baptized in infancy, do not paſſe by the thoughts of it in their growth, but well conſider their engagements and bonds that lye upon them to preſſe them to duty, and the engagements of God for ſupport of their faith, they then make uſe of this ordinance, to uphold faith and keep life in it, in their ſouls; when they frequent the Lords Table, and conſcienciouſly communicate, for the ends for which it was inſtituted, to be laid low in themſelves, to ſee ſin aggravated and pardon tendred, there is like hopes: But when all thoughts of Baptiſme is laid aſide, and the Lords Supper either neglected or prophaned; theſe may well look, that as a child through want of food, ſo their faith upon the ſame account may languiſh.
Prayer3. Prayer. is the daughter of faith, and alſo the nurſe or foſter-mother. Faith breathes out it ſelf in prayer, and prayer obtains a more ample meaſure of faith to pray. Lord, I believe, help my unbelief, was the prayer of the father of the Lunatick, Mark 9.24. and Lord encreaſe our faith, was the prayer of the Apoſtles, Luk. 17.5. When we have done all to ſtand, prayer in the Spirit, Epheſ 6.18. muſt ſecond. This Communion with God keeps up faith in God: They that make it their work to pray alwayes, ever holding it up in the ſeaſon of it, joyning with the Congregation in publique, in the family in a way more private, and after Chriſts counſel in their cloſet, ſending forth holy ejaculations in their beds, their walks, and on all occaſions; Theſe take care of their faith. But in caſe that may be truly ſaid of them, which was falſly laid to the charge of Job, that they reſtrain prayer before God, Job 15.4. their faith may juſtly be ſuſpected. I may ſpeak concerning this grace in the words of the Apoſtle, theſe have not, becauſe they ask not: theſe ſtarve their faith, and let it dye through want of nouriſhment and ſupport. We hear of Camelions that live in the ayr, and Salamanders in the fire; A Wonder was not long ſince noyſed out of Germany, of a Maid that lived onelyonly on the ſmell of flowers; An impoſtor lately went from place to place that fed on ſtones: theſe that would paſſe for believers are ſome ſuch Monſters. Thus we have lookt into faith according to the three firſt rules, the laſt followes, which is, the fruit that it beares, or the effects that it produceth; The fruits which faith bears, and the effects which it produces.Theſe might be reduced into two heads. Firſt, ſuch as all faith, if true, produceth. Secondly, ſuch as onelyonly a ſtrong and grown faith obtaineth. But calling men to the tryal whether they be in the faith; and not whether they be high, and tranſcendent in believing; I ſhall wave the latter, and ſpeak onelyonly to the former. Theſe fruits which every faith (which is ſuch in truth) produceth, are either in the underſtanding, or affections.
For that which it produceth in the underſtanding,1. In the Underſtanding. take this rule. Faith puts that high prize on Chriſt, and priviledges through Chriſt, that all earthly things are comparatively of the meaneſt value, and moſt low eſteem. This we might make good in divers inſtances. 1. In Moſes. If we read the beginning Chapters of Exodus, we may there ſee the ſad afflicted eſtate of the people of God in that time, together with the honour to which Moſes by a wonder of providence was advanc'd. In this honour of his, and low ebbe of theirs, it came into his heart to viſite his brethren the children of Iſrael, Act. 7.23. He could not drink wine in bowls, and anoint himſelf with the chiefeſt oyntments, and not grieve for the afflictions of Joſeph: and ſee the the Comment that the Apoſtle makes upon it, Heb. 11.24, 25, 26. By faith Moſes when he was come to years, refuſed to be called the ſon of Pharaohs daughter, chooſing rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon: Eſteeming the reproach of Chriſt greater riches then the treaſures in Egypt. David in the Wilderneſſe of Judea was perſecuted by Saul; all his honours at Court were loſt; yea, all livelihood and way of ſubſiſtence gone; yet penning a Pſalm in the midſt of thoſe exigents, none of theſe are named on that day that he ſpeaks of the fruition of Chriſt in Ordinances, as, Pſal. 63. may be ſeen. Paul, Phil. 3.5, 6. layes open the rich priviledges that according to the fleſh could be looked after, and ſuch that ſometimes he himſelf did admire, but theſe things that were gain to him, he counted leſſe for Chriſt; yea, he profeſſeth himſelf to account them but dung, when they ſtood in competition with Chriſt. Compare the greateſt of things that can be in thy deſire, and dung together, and theſe will certainly ſtand in a great diſproportion; yet ſuch is the diſproportion between Chriſt and the greateſt priviledges upon earth in a believers thoughts. When the world hath a low and deſpicable opinion of Chriſt, and men of the world are ready to ſay, He hath no form nor comelineſſe; and when we ſhall ſee him, there is no beauty that we ſhould deſire him: All that is ſpoke of him in Goſpel-Ordinances, with them is dull and flat; as was ſaid of Sion, This is Sion which no man looketh after; So it may be ſaid of the King of Sion. Men of faith are of another opinion; He is to them the chiefeſt of ten thouſand, Cant. 5.10. and ſtands in their thoughts above all compariſon. As the apple-tree among the trees of the Wood, ſo is my beloved among the ſons, ſaith the Spouſe, Cant. 2.3. If men would now look into their hearts, whether Chriſt and the great things of Chriſt, or the world and the great things of the world have this eſteem, they might thence draw a ſtrong conjecture whether they be in the Faith, or whether their hearts are void of it; which eſtimate of their Judgments may appear in their care and pains to compaſſe, as alſo in their trouble upon the loſſe that accrues unto them. If their care to compaſſe the world be great, ſo that they riſe up early, and eat the bread of carefulneſſe, the world having all command of their affections to ſcrue them up to it ſelf, and put them on to improve their diligence to the utmoſt, and in the mean time Ordinances are in low eſteem, and every way that Chriſt is compaſſed of mean regard, buſineſſes juſling out prayers, and the week-daye… employment in ſervile labours taking up the Sabbath-dayes duties, when worldly affaires are followed with eagerneſſe, and holy undertakings are done with earthly thoughts, weariſomly, as againſt the hair, here is a cauſe of ſuſpition. Troubles in and about loſſes may be as great a diſcovery, as cares to compaſſe; If they were in Lots Wives caſe to run away from all, and for Chriſt to leave it to fire, plunder, confiſcation, would not they then with a wiſhly eye look after them, and have ſad parting thoughts about them, inſtead of joyfully ſuffering the ſpoyl of them? And upon apprehenſions that things go ill upon any emergent occaſions at once, to the hazard of outward things, and the endangering of Ordinances, in caſe they are ſenſible of the former, and are as men ſenſleſſe of the latter, having more wiſhes that taxes were taken off, then that the Goſpel ſhould flouriſh; here's a true Gadarene that would part with Chriſt rather then his ſwine. The world, and not Chriſt in Ordinances, is the Pearl for which they will make ſale of all.
As to the fruit, or effect that Faith produceth in the affections,2. In the Affections. take theſe rules: 1. Faith is against all whatſoever that is againſt Chriſt. As it ſets Chriſt in the higheſt room, ſo it oppoſeth all that oppoſeth him, and will not ſuffer the moſt deſired luſt that divides from him. As the covetous mans luſt carries him to his gold, the wantons luſt to his Dalilah, the drunkards to his cups, and breaks through all oppoſition in their way of fruition of them; ſo a believers Faith carries him to his Chriſt, and will not abide any temptation or luſt in his way of intereſt in him, Acts 15.9. We may ſee that Jewes and Gentiles are either of both of unclean hearts, and that it is onelyonly God that cleanſeth and purifieth; as he makes the heart ſoft, ſo he makes it clean; and ſaith is the inſtrument wherewith it is thus cleanſed. Luſt defiles, 1 Pet. 2.4. and ſaith purifies. It is Luſt that divides from Chriſt; They that are Chriſt's, crucifie the fleſh with the luſts thereof, Gal. 5.24. and that upon account of eternal fruition of him. She that is married careth how ſhe may pleaſe her husband, 1 Cor. 7.34. ſhe is not to go in any manner of atti…e or dreſſe to pleaſe her ſelf, but in that which may pleaſe him. That which he diſlikes, ſhe muſt caſt off. The believer is betrothed to Chriſt, his care then is to walk in all well-pleaſing, and to caſt off all that doth diſpleaſe him. If men can do that for Chriſt, which the Galatians were ready to do for Paul, even to pluck out their eyes for his ſake, rather then loſe him, then all is well; but if they look into their thoughts, and ſee that there is any thing dear unto them which is abhorrent to Chriſt, any thing which they love, that he loatheth, whether it be inward filthineſſe, as pride, vain-glory, earthly-mindedneſſe, &c. or outward uncleanneſſe, as drunkenneſſe, whoredomes, &c. this evidences a total want of grace in their ſoules. A believing drunkard, a believing adulterer, a believing extorting oppreſſor, as to aſſent to the doctrine of faith and profeſſion of it, may well ſtand together; and reading the Scriptures, and looking among Chriſtian profeſſours, we may find too many ſuch believers; but as to the grace of faith, they ſtand in full oppoſition to it; and in this ſenſe we may juſtly ſay, there is not a believing drunkard, or covetous worldling upon the earth. As our Saviour ſaid concerning thoſe devils that had held their haunt in the young man from infancy, that his diſciples could not caſt them out becauſe of their unbelief; ſo I may ſay of all that caſt not out theſe luſts. It was weakneſſe in the diſciples faith that diſabled them, that they could not caſt devils out of others: It is want of faith that diſableth theſe that they cannot caſt them out of themſelves. 2. Faith makes that reſolute choyce of Chriſt, that it ſuffers all manner of afflictions rather than to be driven and divided from him. After ye were illuminated, (ſaith the Apoſtle to the believing Hebrewes) ye ſuffered a great fight of afflictions, Heb. 10.32. To ſave the labour of turning over large Volumes of Martyrologies, read over that little book of Martyrs, as ſome have called, Heb. 11. eſpecially, ver. 35, 36, 37, 38. Faith kindles that flame that many waters cannot quench. Chriſt upon earth was a man of ſorrowes, and acquainted with griefs, yet he had thoſe diſciples that never left him, till he came to the Croſſe, and then ſollicitouſly enquired after him. Where Chriſt dwells by faith, there the Spirit ſtrengthens for ſufferings, Epheſ. 3.16, 17. If men now look into their hearts, and ſee themſelves willing to follow Chriſt in fair weather, and to own his cauſe whileſt it coſts them nothing, but in worldly reſpects rather gain by the bargain; but when trouble ariſeth, they are gone; Theſe may look into the Parable of the ſower, whether this be not an evidence of a rocky and ſtony heart. A ſtrong wind is the tryal of the root of the tree, of the foundation of the houſe; an hot ſcorching fire of the truth of the mettal. It is true, that ſelf-ends ſometimes put a man upon ſufferings; But it is alwayes true, that ſelf-ends onelyonly put a man upon profeſſion, when he will not ſtand out in ſufferings. They whoſe Religion is the States Religion, the Times Religion, will not loſe an hair by any profeſſion they make; Self and not Faith carries on that profeſſion. 3. As faith carries the ſoul up to Chriſt to be one with him, ſo alſo it carries it on in every affection and office of love to his brethren. In Jeſus Chriſt, neither Circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love, Gal. 5.6. It is not to be of this opinion, or of that, which men call their faith; nor of this Nation, nor of that, which too oft preſcribes all that men in their way of faith believe; But to be poſſeſt of that faith which works by love, which commends us unto God. A man may be of this or that faith according to pleaſure, and yet his faith utterly deſtitute of that grace. Faith carries a man not any further at all towards Chriſt then his love carries him on towards his brethren. An idle faith is a dead faith, and a dead faith never reacheth righteouſneſſe to Juſtification and life. James never diſputed againſt Paul's aſſertion of Juſtification by faith onelyonly: Writing after him (as is generally confeſt) he did not write to contradict any doctrine, or correct any errours delivered by him. When Paul concludes Juſtification by faith, James concludes that it is by a working faith; Where it works not, it doth not then juſtifie; and where it works to acceptation, it works by love.