The Use and Practice of Faith, Uses · Application 6 (2 of 3)

The Use and Practice of Faith · Uses · Application 6 (2 of 3)

p. 506Cure of Prejudice.Now to remove this Impediment, and to roll away this Stone; Let all be granted (though it is a thouſand to one the Divel is a lier in moſt that is ſuggeſted, yet) let all be granted, you muſt not expect a Miniſter without infirmities. What ſay the Apoſtles themſelves, Acts 14.15? We alſo are men of like paſſions with you: As if they ſhould ſay, Lift us not up too high, nor put us not down too low, but bleſs God for us, and pray for us, for we alſo are men of like paſſions with you. And for our Preaching, God would not have us come in the Excellency of words, or of mans Wiſdom, but in the Demonſtration of the Spirit and of Power. That our Faith ſhould not ſtand in the Wiſdom of men, but in the Power of God, 1 Cor. 2.4.5. What though the world account plain preaching fooliſhneſs? yet it pleaſed God by the fooliſhneſs of preaching, 1 Cor. 11 Cor 1to ſave them that believe.

Therefore take heed thou doſt not Wit thy ſelf into hell;Caution. take heed thy ſinful prejudice againſt the plain preaching of the Word, coſt thee not the life of thy ſoul. O ſay not as Naaman the Syrian! becauſe he was a noble Captain, and a brave Courtier, when the Prophet directed him (for the cure of his Leproſie) to waſh ſeven times in the common and plain water of Jordan; Are not Abana and Pharphar Rivers of Damaſcus, better then all the waters of Iſrael? may I not waſh in them and be clean, 2 Kin. 5.1, 2? p. 507Are not the excellent and elegant expreſſions of many Moraliſts and humane Authors, better then the Scriptures, and the plain preaching of them, for the rectifying of my judgment, and reforming of my manners? O be better adviſed (as Naaman was at the length) be ſure to waſh in the poor deſpiſed Fountain of the Scriptures, even thoſe holy and healing waters that run from under the Threſhold of the Sanctuary, Ezek. 47.1. That Chriſt may ſay unto thy Soul purified by Faith, Now art thou clean through the Word that I have ſpoken unto thee, Joh. 15.3. And this is the Firſt Subordinate cauſe of the neglect of the Means, and the way to remove it.

The 2. Is Pride: Pride I ſay, which is the mother of ſinful Shamefaſtneſſe, as ſometimes tis the Mother of ſinful boldneſs.2. Pride Contems the Means of Faith. It may be thou art ignorant of the Scriptures, and as ignorant of the ſtate of thine own Soul; as little read in the one as in the other. And what ſhouldſt thou do in this caſe, but enquire at the Miniſters lips, which ſhould preſerve knowledge? Yea, but it may be thou art as much aſham'd to beg, as thou art unable to dig in thoſe heavenly mines, aſham'd to beg Counſel and Direction. Thou art aſham'd to ſay,Acts 8Acts 8 I pray you of whom ſpeaketh the Prophet this, or that; of himſelf, or of ſome other man? I pray you, ſhew me the meaning of this or that place of Scripture, I pray you ſhew me the ſtate and condition of my Soul, that I may know upon what termes I ſtand with God. O this we think will argue ignorance, it will bewray our weakneſſe! What? (ſaith the poor creature) ſhall I that have gone for ſomebody in the world, and might have been a teacher of others, at leaſt within the compaſs of my own family? Shall I ſhew what need I have to be taught my ſelf, which be the firſt principles of the Oracles of God? Heb. 5Heb 5Shall I be inſtructed and Catechized like a child? Ile never ſtoop ſo low to ſhame my ſelf in this faſhion. Prov. 15 12. The ſcorner will not go unto the wiſe.

Now then to remove this Impediment, and to roll away p. 508this Stone:Cure. It's good to remember, it's better to ſhame our ſelves now before two or three, then to ſhame our ſelves before men and Angels in the laſt day; and to have our folly proclaimed to all the world, when Chriſt ſhall come in flaming fire to render vengeance on them that know not God, 2 Theſ. 1.8. Do not ſay it is a fooliſh and a childiſh thing for a man to diſcover his own weakneſs in Knowledg or Faith. Remember what the Apoſtle ſaith, 1 Cor. 3.18.Humility the Cure of Pride. If any man among you ſeemeth to be wiſe in this world, let him become a fool that he may be wiſe. Remember what our Saviour ſaith, Mat. 18.3. Except ye become as little children, ye ſhall not enter into the Kingdom of Heaven. That is, Humble, Teacheable, and Tractable as children are. And this is the ſecond Subordinate cauſe of the neglect of the Means, and the way to remove it.

3. Sloth Recoyls from the Means of Faith.The 3. Is Sloth and Lazineſs. Though a man be convinc't in his conſcience of the Neceſſity and Excellency of the Means of Grace, yet when he conſiders what a deal of pains it muſt coſt him, in Hearing, and Praying, and Practiſing, and Denying of himſelf, he is even ſcar'd at the ſight of the work, and ſtarts back again. What? (ſaith he) Muſt the Kingdom of Heaven ſuffer violence? and muſt the violent take it by force? Then take it whoſoever will for me, ſaith the lazy perſon; I had as live be as I am, as take ſuch a deal of pains: Juſt like a Sluggard when he lyeth in bed, and ſeeth a great deal of work before him, and the weather is cold, and he puts out his hands, and by and by puls them in again; 'tis death to ariſe, to a lazy perſon. And ſo 'tis to a lazy profeſſor, when God calls upon him to awake, and to ariſe out of the bed of ſecurity, and to be diligent in the uſe of Means, as ever he deſires Faith and the comfort of it.Joh. 6.John 6 O this is a hard ſaying, and he cannot bear it! if God will ſave him without his own endeavours, well and good; but he is reſolved to go to his journeys end in a Feather-bed, if ever he come there.

p. 509Now then to remove this Impediment,Cure. and to roll away this Stone: Remember the danger of Spiritual ſloth and ſecurity. Prov. 21.25. The deſire of the ſlothful killeth him; for his hands refuſe to labour. If a man did but know the houſe were on fire over his head, it would ſtartle the arranteſt Sluggard in a Country. Gods Miniſters are commanded to cry, Fire, fire, Hell-fire, as the portion of all ſlothful perſons, Mat. 25.30. Caſt ye the ſlothful and unprofitable ſervant into utter darkneſs, there ſhall be weeping and gnaſhing of teeth. O think of this before-hand, that ye may be awakened! Jude 23. And others ſave with fear, pulling them out of the fire. O do not talk like a Sluggard, Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep, leſt thy ſpiritual poverty come as a traveller, and thy want as an armed man, Pro. 24.33, 34. Beſides, Chriſt can make difficult things eaſie, Mat. 11.30. My yoke is eaſie. Iſa. 26.12. Thou haſt wrought all our works in us. Phil. 2.13. It is God that worketh to will and to do. And this is the third Subordinate cauſe of the neglect of the Means, and the way to remove it.

The 4. Is Preſumption: 4. Preſumption Poſt dates the uſe of Means. Cure.Preſuming we may uſe the Means ſoon enough many daies or years after. They think they may repent and believe when they liſt.

But to remove this Impediment, and to roll away this Stone; It is good to remember, that not ſo much as our natural life is in our own power, Eccl. 8 8. Much leſs that which is Spiritual and Supernaturul; it's poſſible we may have but a little ſpace of time to live, and it may be leſſe ſpace of time to repent. Rev. 2 21. I gave her a ſpace to repent of her fornicateon, and ſhe repented not (ſaith God of Jezabel.) God giveth a ſpace of time to particular Perſons, Cities, and Nations, which is called the Accepted Time, and the Day of Salvation; 2 Cor. 6.22 Cor 6:2and if we come not in the ſpace of this Time, the Door may be Shut, and we may Knock too late: Mat. 25, 10. Whilſt the fooliſh Virgins went to buy oil, the Bridegroom came, and they that were p. 510ready went in with him to the Marriage, and the door was ſhut. And this is the fourth Subordinate cauſe of neglect of the Means, and the way to remove it.

5. Deſpondency quits the uſe of Means.The 5. Is Deſpondency of Spirit: Through an extreme fear that the time of Grace is paſt. It may be we have uſ'd the Means of Grace long, and we conceive we are never the better; and therefore we fear it is to no purpoſe to attend upon the Means for the time to come.

Cure.Now to remove this Impediment, to roll this Stone out of the way, Let us remember, It is not for us to know the Times and the Seaſons which the Father hath placed in his own power, Acts 1.7. Let us continue to do our duty in ſeeking, and we may be ſure God will be found at the laſt, though he hide himſelf very long to our apprehenſion, Iſa. 38.18. Bleſſed are all they that wait for him. Haſt thou waited twenty or thirty years for Grace or Comfort? reſolve to wait ſtill. Joh. 5.5. There was an impotent man, who had waited thirty eight years for healing, and yet by a word of Free Grace from Chriſt himſelf, he was healed at the laſt. There's no time paſt, but God may heal thee for all this, though thou haſt waited many a year. And therefore reſolve to ſtand it out to the laſt man, He that continueth to the end ſhall be ſaved, Mat. 24.13. And thus have we ſpoken of the ſixth grand Impediment, which is a ſinful neglect of the Means of Grace, and alſo of the way to remove it.

7. Suppoſition of having Faith already.The Seventh Impediment, Is a vain Suppoſition that we have Faith, when we have it not, or elſe a ſuppoſition that we have it not, when we have it; the one hinders the obtaining of Faith, and the other hinders the actings of it, and we are apt to ſwear on both ſides, Pro. 37.7. There is that maketh himſelf rich, and yet he is poor; and there is that maketh himſelf poor, yet hath great riches. Firſt, There is that maketh himſelf Rich when he is poor; there is a ſuppoſition that a man hath Faith, when he hath it not. Now hear's the miſchief of this Conceit; He that p. 511preſumes he hath a thing, when he hath it not, it takes off all endeavours for the obtaining of it: So he that preſumes he hath Faith, when he hath it not, it takes him off from the uſe of Means for the obtaining of it.

Now for the removing of this Impediment,Cure. and for the rolling away of this Stone; There's no better way then to bring our Faith to the Teſt, or Touch-ſtone, that we do not bleſs our ſelves in giving entertainment to a bold-fac'd preſumption, in ſtead of a true Faith.

Queſt. How ſhall I be able to diſtinguiſh between Preſumption and true Faith? For as the Harlot laid her dead child, in the room of the true mothers living child, 1 Kin. 3.20. So the Divel pops men off with a dead Faith (which is no better then preſumption) in ſtead of a true and Living Faith. How therefore ſhall we know the one from the other, the dead child from the other?

I Anſwer. Differences of Preſumption and Faith.(Beſides what hath been ſaid already in the uſe of tryal) You may know Preſumption from true Faith, by its Conception, Birth, Growth, and Iſſue or fruits.

1. By its Conception: 1 In the Conception.Preſumption is nothing but our own Conceit, the Brat of our own brain; a ſtrong imagination without any real Foundation upon the Word of God, whereas true Faith is ever grounded upon the Promiſe, it is Begotten by the incorruptible ſeed of the Word, 1 Pet. 1 23.

Only let me add this by way of Caution: Caution.There may be a falſe application of a promiſe, as well as a true and ſaving; a promiſe may be preſented to the Soul by Satan, as well as by the Holy Spirit of God.

Queſt. How ſhall we know the difference?

Anſw. That when ever Satan preſents a promiſe to the Soul, he preſents it in a Wreſted ſenſe; or he preſents it for a Wrong end, as Mat. 4.6. It's written, He ſhall keep thee, &c. This promiſe is preſented in a Wreſted Senſe, ſo as the meaning of it could not ſtand with that other Scripture, p. 512Thou ſhalt not tempt, &c. God doth promiſe to protect in ſuch dangers as his providence caſts us into, in the way of our calling, but not in ſuch dangers as our own folly and preſumption caſts us into, when we forſake our way. And therefore the Divel cunningly, and wickedly leaves out that part of the Word, In all thy wayes, Pſa. 91.11, 12.

2. It is preſented for a Wrong End, To ſeparate Juſtification from Sanctification, and ſo to make us bold to ſin againſt God; as here, ſee Jude 4. Turning the grace of God (i. e. Gracious promiſes of Mercy) into wantonneſs. But (now) when the Promiſe of God, is preſented and applyed by the Spirit of God, it is preſented in a true ſenſe, ſuch as may well ſtand with all other parts of holy Scripture; for the Spirit doth never contradict it ſelf. And it is preſented for a Right and Good End; Even for the furtherance of our Sanctification, as well as of our Juſtification, and ſo the promiſe is made a Transforming Promiſe, 2 Cor. 3.18. And a Cleanſing Promiſe, ſo as to make the Soul willing to be purged from every ſin. Conſider ſeriouſly of theſe Scriptures, 1 Joh. 3.2, 3. (Perfect Viſion, perfect Tranſformation. In the mean time, ſo much as we ſee of God, ſo much we ſhall deſire to be like him) Joh. 15.3. Now are ye clean, &c. 2 Cor. 7.1. Having ſuch Promiſes, Let us cleanſe, &c.

2 In the Birth2. In the Birth: The Birth of Preſumption is very eaſie and ſpeedy. Preſumptuous perſons think it is the eaſieſt matter in the world to Believe; they meet with no oppoſition, either from their own hearts, or from Satan; A ſign 'tis no good Faith, when the Divel is ſo good a friend to it. But the Birth of true Faith is very difficult, it meets with many Pangs of unbelief from Satan and from the fleſh; for even in this, as well as in other graces, The fleſh luſteth againſt the Spirit, Gal. 5.17. I confeſſe, He is an unwiſe child that ſtaies long in the place of bringing forth children, Hoſ. 13.13. Yet ſome pain there is in Self-denial.

p. 513Thirdly, they may be differenced by their Growth. 3. In the growth.Preſumption is a Monſter, it is born as big and as tall as ever it will be; like Jonah's Gourd, it ſprings up in a night, and it withers as ſoon as the Sun of affliction and perſecution beats hot upon it. But true Faith grows up by degrees, like the grain of Muſtard-ſeed; the new Creature is a Babe in faith, before he becomes a ſtrong man: The righteouſneſs of God is revealed from faith to faith, Rom. 1.17. Some ſay they are as much aſſured at the firſt, as ever they ſhall be, their faith is as ſtrong as ever it will be; but let them take heed in the mean time, they do not preſume in ſtead of believing, for true faith is of a growing nature.

Fourthly,4. In the fruit. They may be differenced by their Iſſue and Fruits: It may be ſaid of the Preſumptuous, as Deut. 32.32. Their vine is the vine of Sodom, —their cluſters are bitter. The fruit of Preſumption, is careleſneſs in the uſe of the means of Grace. Tuſh, ſaith the Preſumptuous perſon, what need we hear ſo much, and reade ſo much, and pray ſo much? away with Duties. The fruit of true Faith, is carefulneſs herein; I believed, 2 Cor. 4.13.2 Cor 4:13therefore have I ſpoken, therefore have I heard, therefore have I read, therefore have I prayed, &c. The fruit of Preſumption, is Licentious liberty to ſin againſt God: Tuſh, ſaith the Preſumptuous perſon, Chriſt died for ſinners, what need we care, let us ſin, that grace may abound. Rom. 6.1. Ver. 18.Rom 6:1The fruit of true faith, is a holy liberty to ſerve God, and a holy fear to ſin againſt God. Be not deceived, (ſaith Faith) neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, &c. ſhall inherit the Kingdom of God, 1 Cor. 6.10. And thus you ſee there is that maketh himſelf rich in faith, when he is poor; and this is a great Impediment to the obtaining of faith, and therefore we muſt labour to remove it.Impediments of faith in the ſecond branch of falſe ſuppoſition.

And ſecondly, There is that maketh himſelf poor, when he is rich. There may be a ſuppoſition that we have not faith, when we have it: and this will hinder both the actings p. 514and increaſings of our faith. Some are afraid they have no faith at all, becauſe they have not the higheſt degree of faith, which is full Aſſurance; or becauſe they want the comfort which others attain to,1 Pet. 1.8.1 Pet 1:8 even joy unspeakable and full of glory.

CureBut for the removing of this Impediment, and for the rolling of this ſtone out of the way, we muſt remember there are ſeveral degrees of faith, as we have already proved; therefore 'tis poſſible thou maiſt have faith, though thou haſt not the higheſt degree of faith, and ſo joy of the Spirit, that's rather a fruit of faith, than faith it ſelf. It is indeed,Note. to ſpeak properly, rather a living by ſenſe, than a living by faith, when we are cheered up with continual Cordials: Such a life is more like heaven than earth, where faith ſhall ceaſe. A ſtronger faith is required to live upon God without comfort, than when God ſhines in upon our Spirits with abundance of joy. Its nothing for the Childe to believe the Mother loveth it, whilſt ſhe ſets it upon the knee, kiſſeth it, and feeds it with ſweet meats; but to ſee the Mother love through the twigs of the Rod, and through all the clouds of her frownings and hidings, this argues no ſmall ſtrength of love, and of natural affection in the Childe. I know your thoughts out-run me in the Application, ſo that there may be ſtrong faith, where there is little comfort: Therefore let every man prove his faith, that he may not be to ſeek in the acting of it. And ſo much for the ſeveral Impediments of Faith, and the way to remove them.

From whence we may deduce theſe Corollaries or Concluſions.

Corollaries.Firſt, there is no Faith without a great deal of oppoſition. Oppoſition from Self, oppoſition from Satan, oppoſition from World, oppoſition from profeſſed Enemies, oppoſition from Friends, A mans enemies ſhall be thoſe of his p. 515own houſe; theſe ſhall oppoſe him, theſe ſhall judge him, not onelyonly for his outward actions of Faith, but for the very intentions of his heart in the exerciſe of Faith: as Davids brethren ſaid unto him, I know the pride of thy heart; this is nothing but a ſpice of vain glory and oſtentation. Paul was oppoſed in the preaching of Faith, and in the practice of Faith, and no way in the world left to apologize for himſelf, but to appeal to the Searcher of hearts, 1 Cor 4.3. With me it is a very ſmall thing, that I ſhould be judged of you, or of mans judgement, &c. But thus true faith meets with oppoſition, both from thoſe without, and from thoſe within the Church. True faith in the ſaving knowledge of the Son of God, is as the very door and entrance into Gods Kingdom; but you muſt look to meet with oppoſition at the very threſhold. Mat. 23.13. Woe unto you Scribes and Phariſees, hypocrites, for ye ſhut up, &c. The Lord grant none of us may be found amongſt the number of oppoſers, making ſad the hearts of thoſe God would not have made ſad, but rather be found helpers of one anothers faith: For all is little enough, in regard of the oppoſition we ſhall meet withall from without.

Secondly, it is no eaſie matter to believe: all things are eaſie to him that believeth, but it is no eaſie matter to believe.

Thirdly, The exceeding greatneſs of Gods power is ſeen in all them that do believe, according to the working of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead, and ſet him at his own right hand in the heavenly places, Eph. 1.19, 20. No wonder ſo few believe; 'tis a Miracle of Mercy that there are ſo many.

Fourthly, He that would believe, muſt be reſolved to break through all Impediments; as Davids Worthies brake through the Hoſt of the Philiſtims: Armies of oppoſitions are againſt us, yet be reſolute, If God be for us, who ſhall be againſt us? The beginnings of faith will p. 514duplicate page p. 515duplicate page p. 516remove all theſe Mountains that lie in the way, by laying hold of the Promiſes: Iſa. 54.14. Caſt ye up, caſt ye up, prepare the way, take up the ſtumbling-block out of the way of my people. See Iſa. 40.3. and 42.16. and 62.10.

But we paſs from the Lets and Impediments, to the Helps and Furtherances of Faith, which are the ſecond ſort of Means to be uſed for the obtaining of this precious Grace of Faith.

2. Poſitive means of Faith.We have already removed the Rubbiſh, we come now to ſuch helps as may tend (through Gods bleſſing) to the advancing of the Building: OnelyOnly take it with this Caution,Caution. Nothing that we can do, either by way of preparation, or otherwiſe, can be effectual (as from any power in our ſelves) either to the begetting, or to the increaſing of Faith: Rom. 9.16. It is not in him that willeth, nor in him that runneth, but in God that hath mercy. And hence it is ſometimes, that Gods Spirit delights to grapple with the moſt oppoſite gainſayers of his Word and Ways. A man comes to the Congregation with all the prejudice that may be, both againſt the Ordinance it ſelf, and the diſpenſers of it: Well (ſaith he) I'll go hear what this prating Preacher, what this babler can ſay, if it be but to make my ſelf merry, or to ſee if I can entangle him in ſomething that is delivered: and yet it may be God meets this man in the full career of his oppoſition, as he met Paul when he was a Saul, Acts 9.Acts 9and tells him, 'Tis hard for him to kick againſt the pricks. One of Chriſts arrows ſhot out from the mouth of the Miniſter, wounds him to the very heart, and he cannot be quiet, till the ſame hand that wounded him, do heal him again: I kill, and I give life; I wound, and make whole, (ſaith the Lord) which is as true of the Soul, as of the Body, Deut. 32.39. Now all this plainly ſheweth the work is wholly of God, and not of our ſelves, nor in the power of ſecond Means. But yet for all this, I ſay means are to be uſed, by way of Gods Ordinance, though the efficacy of the means depends p. 517wholly upon God, and not upon our ſelves. And therefore it is very obſervable in that moſt miraculous Converſion of the Apoſtle in the 9th of the Acts, when God met him, and unhors'd him, and aſtoniſh'd him, and ſtrook him into a trembling Fit, and whilſt he was breathing out threatnings againſt the People of God, he ſo tam'd his proud ſpirit, that he is glad to ſay, Lord, what wilt thou have me to do? yet I ſay, it is very obſervable, that however God begun the work of his Converſion by his own immediate hand, yet he would not finiſh it without ſecond means, without the hand of an Inſtrument. And therefore when Paul ſaid, What wilt thou have me to do, Lord? Chriſt doth not ſay, I would have thee do this or that, neither doth he reſtore his ſight to him for the preſent, but he bids him go to the City, and there Ananias muſt be an inſtrument under Jeſus Chriſt to reſtore his ſight, and to give him in charge what God would have him do. Much more then, in the ordinary way of Gods working, are we bound to the uſe of ſecond means, as ever we deſire the recovery of our Spiritual ſight, or the obtaining of this precious grace of faith.

What are thoſe means then that we muſt uſe and attend upon?

Anſw. 1. Is the Word of God,Means. the Preaching of the Word? The Scripture is very clear in this.1. Word of God. Rom 10.14 How ſhall they believe on him of whom they have not heard? and ver. 17. So then Faith cometh by hearing, and hearing by the Word of God. Therefore as Faith is the Life of the Soul, under God; ſo the Word is the Life of Faith. As the Juſt lives by Faith, ſo Faith lives upon the Word. No Humane Teſtimony (though great reſpect and reverence is to be had to the Church, and Godly writers) yet I ſay, No humane Teſtimony can be the ground of Divine Faith. 'Tis true indeed, the Word cannot work Faith without the Spirit; I will not ſay, The Spirit cannot work Faith without the Word: But this I ſay, That Ordinarily the Spirit p. 518doth not work Faith without the Word. Though the Spirit be not abſolutely bound to the uſe of Means, yet we are bound to the uſe of them, as ever we expect the Spirit: Here will I meet with thee, ſaith the Spirit. Therefore it is very obſervable, Where God makes a Promiſe of the Spirit; in the ſame place alſo he makes a Promiſe of the Word, to continue with his Church to the end of the World. Iſa. 59. laſt. As for me, this is my Covenant with them, ſaith the Lord, My Spirit that is upon thee, and my Words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith the Lord, from henceforth and for ever.

The Word and the Spirit you ſee go hand in hand, therefore we are not to expect the Spirit without the Word; neither are we to expect Fath, which is wrought by thy Spirit, unleſſe it be alſo wrought by the Word, as the Organ or Inſtrument of the Spirit. And hence alſo the Word of God is called the Word of Faith, Rom. 10.8. Becauſe Faith in grown perſons is wrought by the Word, and ſo the Word is both the Object, and the Inſtrument of Faith. It is Verbum quod creditur, and Verbum quô creditur, the Word that is believed, and the Word by which we are moved to believe this or that. And how ſhould we then with all care and conſcience attend upon the Miniſtery of the Word, as ever we deſire faith, as ever we deſire life. Would we live for ever, O hear, ſays God, and your ſoul ſhall live; and I will make an everlaſting Covenant with you, even the ſure mercies of David, Iſa. 55.3. Mark that: Hear, and your ſoul ſhall live; no hearing, no life; becauſe, no hearing, no faith: for, The juſt lives by his faith, and his faith lives by the Word. And therefore ſuch as live above Ordinances, and above the Word, I know not what to make of them; they are ſuch as live not by faith, but above faith: They muſt either be in Heaven, or nearer to Hell than they are aware; for all the true Members of p. 519the Church upon earth do live by Faith, and that faith upon the Word. And therefore ſuch perſons as live above Ordinances in that ſenſe, ſo as to be content to live without them, are of a ſtrange temper. They are like ſuch conceited perſons who in a diſtemper of melancholly do think they can live without meat: and indeed as well may the body live its natural life without meat, as the Soul live its Spiritual and Supernatural life without the Word: Job 23.12. I have deſired the words of his mouth, mo…e than my appointed food: the Word of God is the food of the Soul. Faith is both begotten and encreaſed by the Word, by every word that proceedeth out of the mouth of God doth man live, Mat. 4.4. The Word of God is like blood in the natural Body, Vehiculum Spiritûs.

The Word,The Word the ordinary mean of Faith. is the power of God to Salvation to every one that believeth, Rom. 1.16. This is the main end of that great Ordinance of the Miniſtery which was given for the begetting and for the encreaſing faith, till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man, unto the meaſure of the fulneſs of Chriſt, Eph. 4.13. And therefore I ſay, attend upon this Ordinance: as ever thou deſireſt Faith, make uſe of theſe deſpicable Rams-horns, as ever thou deſireſt the mighty walls of Jericho ſhould fall down; for the weapons of the Miniſtery are mighty through God to the pulling down of all the ſtrong holds of ſin and Satan, all the Oppoſites and Impediments of Faith: Wait at the Pool of Betheſda, Joh. 5.2, 5.John 5:2John 5:5as ever thou deſireſt to be cured of thy Spiritual Maladies. A Miracle, yea a Million of Miracles will not beget faith in thee, if that Word do not beget it, which was at the firſt confirmed by Miracles. If ordinary and living Preachers do thee no good, neither wouldſt thou believe, if an extraordinary and miraculous Meſſengers ſhould ariſe from the dead and preach to thee.Luke 16.31.Luke 16:31 Therefore ſuch as look for faith by Revelation, without and beyond the Word, certainly this perſwaſion cometh not of him that calleth: Gal. 5.8.Gal 5:8Such p. 520a perſwaſion, and ſuch a revelation is of Satan, and not from God. For God ſaith, To the Word, and to the Teſtimony, if they ſpeak not according to this Word, it is becauſe there is no light in them, Iſa. 8.20. Therefore as ever thou deſireſt true Light, and true Faith, attend upon the miniſtry of the Word.

Object. But you will ſay, What part of the Word ſhould we attend upon, that we may attain this Promiſe of Grace?

Every Word an Object of Faith.Anſw. I Anſwer in general, Every part of the Word of God, both Precept, and Promiſe; where ever God hath a tongue to ſpeak, we ſhould be ſure to have an ear to hear.

Eſpecially the Promiſe. Gal. 3.24Gal 3:24Eſpecially, we are bound to attend upon the Promiſe of the Goſpel. As for the Ceremonial Law, it is aboliſhed, it was our School-maſter unto Chriſt, but no longer; As for the Moral Law, though it be aboliſhed as a Covenant, Do this and thou ſhalt live; Rom. 10.5Rom 10:5if thou do it not, thou ſhalt die, ſo it is aboliſht: Yet the Apoſtle tels us in Romans 7. there is ſtill, even under the Goſpel this uſe of the Law, To convince us of ſin, and ſo to ſhew us our need of Chriſt.

Object. If it be Objected, The Spirit of Chriſt doth this, John 16.8. and therefore, what need of the Law?How the Spirit Convinceth of ſin.

Anſ. I Anſwer, The Spirit doth it indeed, but by opening and applying the Rule of the Law; for ſo ſaith the Apoſtle who himſelf was guided by the Spirit when he uttered thoſe words, Rom. 7.7. I had not known ſin, but by the Law, for I had not known luſt, except the Law had ſaid, Thou ſhalt not Covet.

Thus the Spirit convinceth by the Law, and that ſo powerfully and effectually, when God is pleaſed to ſet it home upon any particular ſoul, that he apprehends the Miniſter ſpeaks ſo, as if he knew his very heart, or ſo as if the Miniſter ſpoke to none but him in all the Congregation.

p. 521Now the word thus apprehended, doth uſually work ſome meaſure of humiliation with fear and terrour in ſome more, in ſome leſſe. (for we preſcribe not a certain meaſure to any) Now this (though it be but a common work in it ſelf, yet) where God is pleaſed to ſanctifie it, and to ſet it home, it is a means to drive the Soul nearer to Jeſus Chriſt, and that by reaſoning in this manner, O that I ſhould be ſuch a vile wretch, to tranſgreſs a law, ſo Holy, ſo Juſt, ſo Good! I confeſſe if God ſhould look upon me in the firſt Covenant, he might juſtly ſet open all the Flood-gates of his wrath, he might even rain down Hell out of Heaven upon ſuch a vile wretch as I am.

But What? Is there no remedy, ſayes the perplexed Soul? Is there no Balm in Gilead? Jer. 8.22Jer 8:22Is there no Phyſician there that is able to cure a ſick and a ſinful Soul?

O yes, ſayes Chriſt, I am that Phyſician of greateſt value, The whole need not the Phyſitian, but the ſick, Mat. 19.2Matt 19:2for I am not come to call the righteous, but ſinners to repentance. The Spirit of God is upon me, Luk. 4.18Luke 4:18becauſe he hath anointed me (on purpoſe) to preach good tidings unto the meek, he hath ſent me to binde up the broken hearted, &c. and therefore fear not poor ſoul, I am ſent to thee in a ſpecial manner, my errand is to thee, and therefore do not thou run from me, but come to me:Mat. 11.28Matt 11:28 O come to me thou that art weary and heavy laden, and I will give reſt unto thee.

What, to me? ſayes the poor dejected ſoul? Is it poſſible God ſhould intend any mercy to ſuch a dead dog as I am? Yes, even to thee, ſayes Chriſt, do but come to me, and thou ſhalt be welcome. I have paid all thy debt, pacified Gods wrath for all that are willing to receive me, and believer in me; whateve their ſins have been. O this now melts the heart of a ſinner! and now he can mourn for ſin, as it is ſin, that ever he ſhould offend ſuch a gracious p. 522God. Hereupon he comes to be meekly content to uſe any means that God ſhall preſcribe for his Souls good; To wait in hope, To hunger and thirſt after Chriſt, To ſell all that he hath (though his all is worth nothing at all, yet highly prized by him) but this he is well content to part withall, even with all his luſts and darlings, yea all his beſt works and ſelf-righteouſneſs,Phil. 3.7, 8Phil 3:7Phil 3:8 ſo he may win Chriſt and be found in him, he is willing to part with all, and to count it as droſs and dung. Now when God of his Free Grace, hath brought the Soul to this paſſe, then after that, he is pleaſed to reveal himſelf in a gracious manner,Gen. 45.3Gen 45:3 as Joſeph revealed himſelf to his brethren, I am Joſeph your brother: So ſayes God,Jer. 31.3Jer 31:3 I am thy God and Father, Lo I have loved thee with an everlaſting love: and therefore with loving kindneſſe have I drawn thee. And thus God ſeals him by his Spirit, and lets him ſee his right to the promiſe of his Free Grace, and ſo the ſoul layes hold upon Chriſt in the Promiſe, and reſts upon him for Righteouſneſſe and Salvation.

Queſt. If you ſhall ſay, Why doth God uſually thus humble men, more, or leſſe, and ſtir up in them ſtrong deſires after Chriſt, before they come ſo fully and ſo clearly to lay hold of the Promiſe? (This queſtion is needful to clear up the manner of the working of the Word, or (at leaſt of the laying hold of it.)

1Reaſons why Humiliation muſt go before Faith.Anſw. I anſwer, Firſt, Becauſe there muſt be a renouncing of our own righteouſneſs, wrought in us by the Spirit of God, before there can be a ſubmitting to the righteouſneſs of God. Rom. 10.3. For they being ignorant of Gods righteouſneſs, and going about to eſtabliſh their own righteouſneſs, have not ſubmitted themſelves unto the righteouſneſs of God. Now it is impoſſible to ſuppoſe a man to be brought to that paſs, to renounce his own righteouſneſſe, but he muſt be humbled. 2 Chr. 12.6. Whereupon the Princes of Iſrael and the King humbled themſelves, and they ſaid, The Lord is righteous. Luk. 18.10, &c. to 15. See the example.

p. 523Reaſ. 2 Secondly, Becauſe God hath joyned Repentance and Faith together in the Goſpel, Mark. 1.15. Repent ye and believe the Goſpel. Now it is impoſſible to ſuppoſe true repentance without ſome meaſure of humility and godly ſorrow for ſin, as the Apoſtle deſcribes it, 2 Cor. 7.8, 9, 10, 11. v. 9. Now I rejoyce, not that ye were made ſorry, but that ye ſorrowed to repentance, for ye were made ſorry after a godly manner. v. 11. For behold the ſelf-ſame thing that ye ſorrowed after a godly ſort, what carefulneſs it wrought in you? yea what clearing of your ſelves? yea what indignation? yea what fear? yea what vehement deſire? yea what zeal? ye what revenge? In all things ye have approved your ſelves to be clear in this matter.

Reaſ. 3 Thirdly, God doth humble them that they may hear and receive the meſſage of the Goſpel with the more meekneſſe and readineſſe, Jer. 13.15. Hear ye, and give ear, be not proud, for the Lord hath ſpoken. And in this Text, tell a proud unhumbled ſinner of Mercy, of Faith, and of a Saviour; What need of a Saviour, or Mercy (ſayes he) unleſſe I were in miſery? But when God hath taken him down a peg lower,Pſa. 141.6Ps 141:6 and he is overthrown (as it were) in ſtony places, O then he will hear the words of reconciliation, for they are ſweet! O then if a Meſſenger, or an Interpreter, Job 33.23Job 33:23one of a thouſand ſhall ſhew to this man his righteouſneſs, that it is in Chriſt, and not in himſelf, he is very willing to hear on that ear, it is the ſweeteſt meſſage that ever came to his ears. And that is the third reaſon, why, God humbles men more or leſſe, before they come ſo fully to apprehend his love in Chriſt.

Reaſ. 4 A Fourth reaſon is, That they may be more thankful afterwards, Prov. 27.7. The full ſoul loatheth the honey-comb, but to the hungry ſoul every bitter thing is ſweet. This is Gods uſual method; he is wont to hunger-bite the Soul, and then to fill it.Luke 1.53Luke 1:53 He filleth the hungry ſoul with good things: Why ſo? Becauſe a hungry beggar will be thankful for every cruſt and crum, and ſo will a hungry p. 524Soul.Pſal. 66.16.Ps 66:16 O come, ſaith ſuch a one, I will tell you what the Lord hath done for my Soul. I will tell you ſomething, but I cannot tell you all, what is wanting in expreſſion ſhall be made up in admiration of the goodneſs of God to all eternity.

Reaſ. 5 Fifthly, becauſe a true ſight of God, and of a mans ſelf, doth humble the creature. Job 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee, wherefore I abhor my ſelf, and repent in duſt and aſhes; and that not onelyonly a ſight of Gods Power and Juſtice, but even the leaſt glimpſe of his Mercy in Chriſt. Believing in Chriſt, is ſaid to be looking upon Chriſt by faith, Joh. 3.14, 15. And as Moſes lifted up the Serpent in the Wilderneſs; even ſo muſt the Son of Man be lifted up, that whoſoever believeth in him, ſhould not periſh, but have eternal life. Now this look doth break the heart, and humble the heart above all other means whatſoever. Zech. 12.10. And I will pour upon the houſe of David, and upon the Inhabitants of Jeruſalem the Spirit of Grace and Supplication, and they ſhall look on me whom they have pierced, and they ſhall mourn for him as one mourneth for his onelyonly Son, and ſhall be in bitterneſs for him, as one that is in bitterneſs for his firſt-born. See this in that great Convert, Luk. 7.47. Wherefore I ſay unto thee, Her ſins which are many, are forgiven, for ſhe loved much: but to whom little is forgiven, the ſame little: becauſe ſhe loved much, ſhe mourned much.

Reaſ. 6 Sixthly, becauſe God hath ſaid he will give grace to the humble, 1 Pet. 5.5. Likewiſe ye yonger ſubmit your ſelves unto the elder: yea, all of you be ſubject one to another, and be clothed with humility: for God reſiſteth the proud, and giveth grace to the humble:

p. 525Grace in the

1. Inchoation.

2. Augmentation.

3. Conſervation.

4. Perfection.

1. Grace in the Inchoation; Humility in all the periods of grace.not as if a man could be truly humble before he hath grace, but to intimate he hath no grace till he be humble: for, he that hath one grace, hath all graces; and therefore he that hath faith, hath alſo humility. The new man hath all his parts and members, ſo ſoon as ever there is a new birth in the Soul: He hath therefore humility as well as other graces. Yea poverty of Spirit is made the beginning of all grace. Mat 5.3. Bleſſed are the poor in spirit, for theirs is the Kingdom of heaven. Thus in the inchoation or beginning of grace.

2. In the Augmentation or increaſe of grace. Jam. 4.6. But he giveth more grace, wherefore he ſaith, God reſiſteth the proud, but giveth grace unto the humble. He giveth more grace to the humble: As a Tree, the deeper it roots, the more it ſpreadeth in its branches, and increaſeth in its fruits: ſo the deeper the creature is rooted in humility, the more abundant it is in the fruits of Piety: the high Mountains are barren, when the lowly Valleys are very fruitful.

3. In the Conſervation or eſtabliſhing of Grace received, he g…ves to ſuch the grace of Perſeverance. Spiritual Pride will certainly have a fall; but he that ſtands low in his own apprehenſion, he ſtands ſure: When we are weak, that is, ſenſible of our own weakneſs, then are we ſtrong, 2 Cor. 12.10. Such are like to ſtand, when others are offended and fall away.

4. God gives grace to the humble in the perfection of it, which is attained in glory. Therefore it is ſaid of the Heavenly Courtiers, Rev. 4.10, 11. The four and twenty p. 526Elders fall down before him that ſate on the Throne, and worſhip him that liveth for ever and ever, and caſt their Crowns before the Throne, ſaying, Thou art worthy, O Lord, to receive glory, and honour, and power, for thou haſt created all things, and for thy pleaſure they are and were created. Mark ye: as dejection in the bottom of the nethermoſt Pit cannot ſtrip the devil and wicked men of their Pride (for they wil blaſpheme the name of God) they may be humbled, Rev. 16.11.Rev 16:11but they will not be truly humble to all Eternity: So on the other ſide, exaltation to the higheſt degree of glory, does no ways deveſt the Saints of God of their former humility. Nay, the more glorious, the more gracious, and therefore the more humble.

Thus God gives grace to the humble in the Inchoation, Augmentation, Conſervation, and Perfection. Therefore there is no Soul brought home to Chriſt, but muſt needs be humbled.

Thus you ſee Gods manner of working Faith by the Word, and why God doth uſually humble men more or leſs, and ſtir up in them ſtrong deſires after Chriſt before they come ſo fully and clearly to lay hold of the Promiſe, or at leaſt in their very firſt apprehenſion and laying hold of it. It is impoſſible to ſuppoſe Faith in a Soul that was never humbled.

Thus, I ſay, you ſee the ground of Gods method, and the matter of humiliation, as the fore-runner of Peace and Conſolation.

I ſhall onelyonly adde this, before I have done with the firſt Means of begetting Faith.

Direction in applying the Promiſes.If thou wouldſt believe, apply to thy ſelf in particular, what Promiſes God makes in general and indefinitely: As for Example, in the Scripture, when Chriſt ſaith, Joh. 6.37. All that the Father giveth me, ſhall come to me, and him that cometh to me I will in no wiſe caſt out. Apply this to thy ſelf. Therefore if I come to Chriſt by vertue of this Word, I am ſure he will not caſt me out.

p. 527So when the Scripture ſaith, Joh. 1.12. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name; to as many as receive him, he giveth the power or priviledge to become the Sons of God. Apply this to thy ſelf. Therefore ſince God hath made me willing to receive him (for my King and Saviour) I am ſure I have this priviledge,2 Cor. 6.18.2 Cor 6:18 to be the Son or Daughter of the Lord God Almighty.

So when the Scripture ſaith, in that notable Proclamation of Chriſt in the great day of the Feaſt, Joh. 7.37. If any man thirſt, let him come unto me and drink: Apply this to thy ſelf. Therefore ſince God hath given me grace to hunger and thirſt after the Righteouſneſs of Chriſt. I am ſure I have as good warrant to take of the water of life as any other in the world: Rev. 22.17.—And let him that is a thirſt, come; and whoſoever will, let him take the water of life freely. Therefore ſaith the thirſty Soul, 'Tis as free for me, as for any other in the world. And thus is Faith begotten in the Soul, by a particular application of a general Promiſe. And ſo much for the firſt Means of begetting Faith, and that is the Word.

The ſecond is Prayer:Second Mean of begetting Faith by prayer. Pray that God would bleſs the Word, and all other Means: For the Word hath no Power to beget Faith of it ſelf, without the powerful concurrence of the Spirit, by which the Word was breathed forth at the firſt. Neither have we power in our own will to make the Word effectual. Thoſe that talk ſo much of Free will, it is a ſhame then they believe no more, and do no more, if they had that freedom they boaſt of: but indeed, the very practice of ſuch men, is enough to confute their Opinions. I'll never believe a man would be willing to lie in a naſty Dungeon all his life, if he had liberty and power to go out at his own pleaſure.

O be much in Prayer to God therefore, that he would ſet thy impriſoned Soul at liberty, that thou maiſt have power to believe. Thus did David, Pſal. 142.7. Bring p. 528my ſoul out of priſon, that I may praiſe thy name, &c. As if he ſhould ſay, O Lord, I confeſſe I am a poor priſoner to ſin and Satan, I would fain be ſet at liberty to believe thy Word and to do thy will but alas I cannot! I find many a door faſt ſhut upon me in this priſon, and many a lock upon the doors, many lets and impediments which I am never able to remove; and therefore gracious Lord, do that for me, which neither I my ſelf, nor all the friends I can make, are ever able to do for me; pay the debts of thy poor priſoner in my bleſſed ſurety, and ſet open the priſon doors, O bring my ſoul out of priſon, (O Lord) that I may praiſe thy name!

Thus ſhould we pray for Faith, as ever we deſire the Word ſhould be made effectual for our good.Col. 4.3 1 Cor. 16.9Col 4:31 Cor 16:9 The Miniſters ſhould beg the prayers of the people (as Paul did (that he may have a door of utterance, and the people ſhould beg the prayers of the Miniſter, that they may have a door of entrance, that the immortal ſeed may be made an inſtrument of ſpiritual life, and the Juſt may live by Faith.

If ever we have Faith, if ever we be born again, the power of the Holy Ghoſt muſt overſhadow our ſouls,John 3.18 Expounded.John 3:18 and put life into the ſeed of the Word, Joh. 1.13. Gods people are born not of bloods, nor of the will of the fleſh, nor of the will of man, but of God.

Firſt, Not of bloods: What's that? You know a man that comes of ſuch a parent, is ſaid to come of ſuch a blood. Now then put all the parents in the world together, and you ſhall find, grace runs not in any blood, they are not born of Bloods.

Secondly, Not of the Will of the fleſh: What's that? A fleſhly carnal man cannot convert himſelf, he cannot keep alive his own ſoul, Pſal. 22.29.

Thirdly, Not of the Will of man: What is that? Take a Regenerate man, the beſt man in the world, yet he hath not power to convert another unleſſe God be with him in p. 529the work, and ſo the truth is clear, Gods people are born not of Bloods, nor of the Will of the Fleſh, nor of the Will of man, but of God. Remember what Chriſt ſaith, Joh. 6 44. No man can come to me, except the Father which hath ſent me draw him. And therefore the Church prayes, Cant. 1 4. Draw me, we will run after thee. Plead thus with God, and ſay, Lord thou commandeſt to believe, but I find I am ſhut up under unbelief: O thou that letteſt me ſee my own weakneſſe and inab…lity to believe let me alſo ſee thy power in creating this grace of Faith in my heart. And this is that other powerful means for the begetting of Fai…h. Remember Preaching is the Firſt,

Prayer is the Second.

Let not Preaching juſtle out Prayer, nor let Prayer juſtle out Preaching; as ſome would have the Ordinances quarrel one with another, whereas all lend their hands, and their natural help to give a lift at Faith. It is not the Word without the Spirit can do it: Therefore do thou pray the Spirit may ſpeak to thy heart, while the Miniſter Preacheth to the ear. That is a remarkable paſſage, Act. 11 21. And the hand of the Lord was with them, (with the Preachers) and a great number believed, and turned unto the Lord. Mark that, The hand of the Lord was with them: We may preach long enough before we convert one ſoul, if the hand of the Lord be not with us; till the bellows be burnt, Jer. 6.29.

Therefore as Miniſters ſhould ſpend time before-hand in praying, as well as in ſtudying: So ſhould people alſo in praying for the Miniſter, as well as in hearing of him. Before thou goeſt to the Congregation, lift up thy heart to God in this or the like manner: Lord, let thy powerful hand go along with the Miniſter this day. O let thy hand go along with his tongue, that I may have grace to believe what he ſpeaks to my Soul in thy Name! whilſt he knocks at the door of my heart, let thy Spirit unlock it for me; p. 530as the heart of Lydia was unlocked, Act. 16.14. Whoſe heart the Lord opened, whilſt Paul was preaching to her. To conclude,Eph. 2.2Eph 2:2 Remember Faith is the gift of God; and therefore good reaſon that we ſhould pray God to give us Faith.

Prayer of a Natural man.It is Objected, We cannot pray without Faith, and therefore how can we pray for Faith before we have it? This is to put a natural man upon duty before he be come to Chriſt, and what fruit can we expect from this?

I Anſwer, 1 God hath no where freed a natural man from his duty, though he hath loſt his power to perfom it.

2. As we tell natural men their duty, ſo we are to let them know from whom they may have power to perform it, namely, from Chriſt, if they be willing to cloſe with him.

3. It is evident, natural men are called upon to perform ſome duties before they do believe: As for hearing, the caſe is plain.Rom. 10.17Rom 10:17 Faith cometh by hearing, therefore we muſt hear, before we can believe; and ſo for Prayer. Act. 8.22, 23. Peter cals upon Simon Magus to pray, though he was in the gall of bitterneſſe and bond of iniquity.

Object. But may not ſuch prayer juſtly be abominable to God, whilſt we are ſtrangers to God and Chriſt? If I were a friend indeed, then I might hope to ſpeed; according to that expreſſion of Chriſt, Joh. 15.15. Henceforth I call you not ſervants,—but friends, &c. And therefore in the next verſe, he ſaith, Whatſoever ye ſhall ask in my name, he ſhall give it you. Friends may look to ſpeed, but ſtrangers may ask and go without.

Anſ. I anſwer, It is true the prayers of ſuch as are ſtrangers to Jeſus Chriſt, may juſtly be abominable: But yet if we obſerve it, God gives ſome incouragement a loof off, that ſuch as are ſtrangers may not utterly be diſcouraged to cry to God for the bread of Life, for the Scripture tels us, an importunate ſuiter may be heard, though p. 531not as a friend; yet for his Importunity ſake, Luke 11.8.

Object. But where do you find, that God hath heard the prayer of a natural man, or unconverted?

Anſ. I anſwer, 1. The Scripture ſaith nothing in vain, Jam 4 5. But Act. 8.22. Such a one is exhorted to pray to God.

2. Though God threatneth wicked men that are reſolved to go on in their ſins, that he will ſtop his ears to their prayers; yet ſometimes when they are deeply humbled (though not wholly converted) God hath heard their prayers, that this his goodneſs might lead them to through repentance. He heard the prayer of Abimilech, Gen. 20.4. and of the heatheniſh Mariners, Jonah 1.5, 14. Of Ahab, when he humbled himſelf, 1 Kin. 21. laſt. And of Jehoahaz, 2 Kin. 13.3, 4. And Jehoahaz beſought the Lord, and the Lord hearkned unto him, &c.

Yet this is obſervable,Caution. that the prayers of the righteous man availeth much more, Jam. 5.16. The incouragement of Simon Magus was but, if perhaps the thought of thine heart may be forgiven thee, Acts 8.22.

And God threatens ſuch as afflict any widow, or fatherleſs child. Exod. 22.22, 23. If thou afflict them in any wiſe, as if he ſhould ſay, Take heed thou doſt not. Why? If they cry at all unto me, I will ſurely hear their cry.

Object. But theſe prayers are for temporal mercies, and not ſpiritual.

Anſw. If God will hear the prayers of ſuch for temporal mercies, then much more for ſpiritual mercies, becauſe thoſe prayers are more agreeable to Gods will, to ſeek the things of his Kingdom: When Solomon asked wiſdom, 1 King. 3 6, &c. 10. And the ſpeech pleaſed the Lord, that Solomon had asked this thing. Jam. 1.5. If any of you lack Wiſdom, let him ask of God, that giveth to all men liberally, and upbraideth not: and it ſhall be given him.

p. 532Object. But a natural man cannot diſcern, nor yet deſire the things of God, 1 Cor. 2.14. Rom 8 7.

Anſw. We muſt diſtinguiſh of natural men,

1. Some left wholly to themſelves.

2. Some are ſtirred up and enlightned in a great meaſure, though not wholly converted: Of ſuch Chriſt ſpeaks, they are not far from the Kingdom of God, Mar. 12.34.

Though all natural men be infinitely diſtant by Nature, yet God brings ſome neerer and neerer by degrees, till they enter in: Although others may be neer and never enter; of ſuch alſo ſpeaks the Author to the Hebrews, 6.4. For it is impoſſible for thoſe who were once inlightned, and have taſted of the heavenly gift, and were made partakers of the holy Ghoſt, and have taſted the good Word of God, and the powers of the world to come, if they ſhall fall away, to renew them again unto repentance.

Now though ſome ſuch fall away, yet others in the uſe of Means come at laſt to be fully converted, and Prayer is one Means among the reſt. Look upon Manaſſes, 2 Chro 33.12, &c. When he was in affliction, he beſought the Lord his God, and humbled himſelf greatly before the God of his fathers, and prayed unto him, and he was intreated of him, and heard his ſupplication. Look upon Paul, Act. 9.11. —behold he prayeth. Yet his Converſion was not wholly perfected, (though his conſcience was ſtirred, and he was much humbled) for as yet he was not inſtructed by Ananias, he had not received his ſight, (a pledge of the cure of his Spiritual blindneſs) he had not received the holy Ghoſt, (for that he received after the preaching of Ananias, ver. 17.)

To conclude, Let all men (as God ſhall aſſiſt) lift up their hearts to God in Prayer, that they may have grace to believe the Goſpel; for who knows, but that the Spirit of Supplication and Faith may be poured upon them both together: Zech. 12.10. I will pour upon the houſe of David, p. 533and upon the inhabitants of Jeruſalem, the Spirit of Grace and of Supplications, &c. Luke 19.3 —9. Zacheus his ſtrong deſires after Chriſt, were anſwered with grace. If they have ſtrong deſires, it argues there are the ſeeds of Faith, and therefore ſuch are encouraged to pray: Mat. 5.6. Bleſſed are they which do hunger and thirſt after righteouſneſs, for they ſhall be filled. Therefore pray that thou maiſt believe; and believe, that thou maiſt pray.

4. If thou canſt not pray thy ſelf, yet beg the prayers of others in thy behalf; as Simon Magus begg'd the prayers of the Apoſtles, apprehending their prayers to be more prevalent than his own. It is poſſible God may hear the prayers of Job for his friends,Job 42.8, 9.Job 42:8Job 42:9 when he will not hear them for themſelves. However, pray thy ſelf, and be ſure to beg the prayers of others; that the new creature in thy Soul, may be as Samuel, which ſignifies,1 Sam. 1.20.1 Sam 1:20 One that is begg'd of God: That the prayers of thy faithful friends may be as the Spiritual Midwives of thy new Birth.

How did Paul travel in the Spiritual birth of others? ſometimes by Preaching, and ſometimes by Prayers; ſometimes by one means, and ſometimes by another: Gal. 4.19. My little children, of whom I travel in birth again, until Chriſt be formed in you.

The Jaylors Converſion, Act. 16.25. is ſet down as the conſequent of the Apoſtles prayers; not onelyonly their deliverance out of his Priſon, but his deliverance out of the Devils Priſon, is ſet down as a fruit of their Prayers.

Pray therefore thy ſelf, and beg the Prayers of others, that the heavy grave ſtones, and all thoſe other Impediments we have ſpoken of, may be rolled out of the way, that thou maiſt have power to believe, and ſo power to become the Son of God by Faith. And ſo much for the ſecond Means, which is Prayer.

The third is Society, Third mean of begetting faith, Good Society.and frequent converſe with faithful men. Remember what Solomon ſaith, Prov. 13.20. He p. 534that walketh with wiſe men ſhall be wiſe; but a companion of fools ſhall be deſtroyed.

There is much power in Company to make a man either very bad, or very good. But beſide the Moral Efficacy of Vices and Vertues held out by way of Example, (for we are apt to conceive, as Labans ſheep, according to the patterns that lie before us) I ſay, beſides the Moral Efficacy, there is much more power in the threatning, taking hold upon a wicked Company-keeper. If God ſay a wicked company ſhall be deſtroyed, it were deſperate preſumption to expect Salvation in ſuch a way: And there is much power in the Promiſe on the other ſide; If God ſay, a Companion of wiſe and faithful men ſhall be made wiſe and faithful himſelf, we may well expect a bleſſing in that way, when God once gives us a heart to deſire, and to delight in the company of ſuch perſons.

As for vain Companions, you muſt never look to get good by them; the more they warm you with their outward comforts, the colder will your hearts be to Jeſus Chriſt, (as it was with Peter in the High-Prieſts Hall) their Reproaches, their Mocks, their rotten and corrupt Communication, is like cold water caſt upon ſmoak…ng flax.

But now in the company of gracious perſons, there is ſome good to be gotten, they are like Lanthorns, they diſperſe their light round about; it is good walking by ſuch a light, whilſt we are in the dark our ſelves. They are like Precious Stones, they do in a very lively manner hold forth the vertues of him, who hath called them out of darkneſs into his marvellous light, 1 Pet. 2.9. If thou beeſt much in their company, thou ſhalt ſee much of Chriſt, and hear much of Chriſt, and it may be at the laſt their diſcourſe will warm thy heart: Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures, Luk 24.32. Agrippa was almoſt perſwaded to be a Chriſtian, whilſt he was talking with Paul; p. 535and the Eunuch in the 8 of the Acts, was not onelyonly almoſt, but altogether perſwaded, whilſt he was talking with Philip.

If thou doſt frequently and conſcionably converſe with ſuch as theſe, thou ſhalt hear them diſcourſing, one while of mans miſery by Nature, another while of the excellency of Jeſus Chriſt, another while of the manner and means of the…r own Converſion, another while of Gods dealing with them ſince they were converted, in removing their fears, in anſwering their prayers, in ſatisfying their deſires, and the like: O come, ſay they, Pſa. 34.Ps 34and we will tell you what the Lord hath done for our ſouls. And thus, like the good and faithful Spies, they tell ſuch good news of the Land of Canaan, and preſent ſuch goodly Cluſters of the firſt-fruits to the view of others, that their mouthes alſo fall a watering, and their Souls fall a longing to be in the ſame condition. That was the fruit of the gracious diſcourſe that paſſed between the Spouſe and the Daughters of Jeraſalem, Cant. 6 1. Whither is thy beloved gone, O thou faireſt among Women, whither is thy beloved turned aſide? that we may ſeek him with thee. And thus is many a poor ignorant Soul ſtirred up to enquire after God, by converſing with godly perſons. O friend, ſaith ſuch a one, I perceive you are in love with Jeſus Chriſt, and have received precious Love-tokens from him, you have Truth of Faith, and Truth of Grace; but alas, I am a ſtranger to Jeſus Chriſt, I pray then tell me how and where I ſhould finde him, and what is the readieſt way to believe in him, that my Soul alſo may ſeek him with yours. And thus is the poor creature drawn after Jeſus Chriſt.

As the Devil hath his Coy-birds (Black-Birds of Hell) to draw others into his Net to their deſtruction: So God hath his Coy-Birds alſo (Birds of Paradice) to draw others into his Net to their Salvation. God makes his Miniſters both Fowlers and Fiſhers of men, (and private Chriſtians in their places muſt endevour to draw and allure others to p. 536come within the compaſs of the Net) to prove if God peradventure will give them repentance, to the acknowledging of the truth, and that they may recover themſelves out of the ſnare of the Devil, who are taken captive by him at his will, 2 Tim. 2. the two laſt verſes. And thus of the third Means and Furtherance of Faith, namely, Society, and frequent converſe with faithful men.

Fourth mean of begetting Faith, Meditation of Gods Name.The fourth, is the conſideration of Gods glorious Name: Exod. 34 6, 7. The Lord, the Lord God merciful and gracious, long-ſuffering, and abundant in goodneſs and truth, keeping mercy for thouſands, forgiving iniquity, and tranſgreſſion, and ſin, and that will by no means clear the guilty, &c. Eſpecially the conſideration of his mercy, and readineſs to receive ſinners when they come to him for mercy: This will encourage a poor worthleſs creature to believe in him. For naturally it is otherwiſe with us in regard of our own guilty Conſciences, we have hard thoughts of God, as if he were a very cruel and auſtere Maſter, reaping where he hath not ſowed, and gathering where he hath not ſtrowed, Mat. 25 24. expecting to reap the fruits of Obedience, where he never did ſow abilities of Grace for the producing of ſuch fruits: Though this be utterly falſe, if we look as far as to our firſt Parents. But theſe, I ſay, are thoſe hard thoughts of God, that naturally ſpring up in our w…cked hearts; and theſe thoughts are many times heightned and improved by Temptation from the Devil, who, as he repreſents God made all of Mercy to a preſumptuous ſinner, without any conſideration of his Juſtice; ſo on the other ſide, he repreſents God made all of Juſtice to an humbled ſinner, without any conſideration of his Mercy: And doubtleſs, he that in the ſtate of Innocency durſt be ſo bold to accuſe God to our firſt Parents, as if he envied their happy condition, will much more accuſe God of ſeverity to men lying in a ſtate of guilt and corruption, who are much more inclinable to ſuck in the Temptation. This is that envious perſon, that p. 537is evermore ſowing the ſeeds of Contention:

Accuſing

Man to Man, Epheſ. 4.26, 27.

Man to God; as Job 1.9.

God to Man, Gen. 3.5.

That, if it be poſſible, there may be no Reconciliation, no Mercy held forth on Gods part, and no Faith to receive that Mercy on our part.

Now therefore God on the other ſide, that he may encourage poor guilty creatures to believe and come in. He holds forth in the Goſpel, the glorious Riches of his Free grace, profeſſeth his unfeigned willingneſs to receive all ſuch as are willing to receive him, and his Son Jeſus Chriſt upon Goſpel-terms, that is, to receive Chriſt wholly to be their Prophet, Prieſt, and King. God is ſo willing to receive poor Creatures, that he cauſeth theſe glad tidings of the Goſpel to be publiſhed, makes Proclamation of Pardon to all that are willing to lay down their arms, and come in. Nay, he inviteth, perſwadeth, intreateth, wooeth, beſeecheth, (Mercy upon her bended knees, becomes a ſuiter to Miſery to accept of Mercy) and if this be not enough, he Commandeth poor loſt creatures to believe on his Son Jeſus Chriſt.

Now the ſerious conſideration of this, is a ſpecial Means, under God, to make the Creature willing to believe.

Object. But I know not whether God commands me to believe, or no? Or whether the death of Chriſt ſhall ever be effectual for my good?

Anſw. Thou canſt not know whether the death of Chriſt ſhall be effectual for thy everlaſting good, till thou doſt believe: For he that believeth on the Son of God, hath the witneſs in himſelf, 1 Joh. 5.10. And he that believeth not the Son, ſhall not ſee life, but the wrath of God abideth on him, Joh. 3. laſt.

p. 538But this thou maiſt be ſure of, God Commands thee to believe: Becauſe in the ſeaſon of Grace, God commands the Goſpel to be preached to every creature, Mar. 16.15, 16. And what is the ſum of the Goſpel but this, 1 Joh. 3.23. This is his Commandment, that we ſhould believe on the Name of his Son Jeſus Chriſt.

And what is it to believe in him, but to receive him to be our Prophet, Prieſt, and King: Joh. 1.12. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name. The one expounds the other; Believing in Chriſt, is Receiving of Chriſt; and Receiving of Chriſt, is Believing in Chriſt; and he that thus Receives Chriſt, and thus believes in Chriſt, ſhall never periſh. The death of Chriſt ſhall certainly be effectual for the good of all ſuch, and for none elſe. And ſo much for the fourth Means, The conſideration of Gods readineſs to receive ſinners that fly to him for Mercy.

Attributes of God ſpecial Means to beget Faith.I might adde other Attributes of God beſides his Mercy, as ſpecial Means to beget and ſtrengthen Faith:

As,

1. Power of God.Firſt, the Power of God in making good his Promiſe, all the Devils in Hell, and wicked Men upon Earth, cannot hinder him. And this was that which encouraged Abraham to believe, Rom. 4.20, 21. He ſtaggered not at the promiſe of God through unbelief, but was ſtrong in faith, giving glory to God; and being fully perſwaded, that what he had promiſed he was able alſo to perform.

2. Truth of God.Secondly, the Truth and Faithfulneſs of God: 1 Theſſ. 5.24. Faithful is he that calleth you, who alſo will do it. It is better to truſt God upon his Word, than all the men in the world upon the ſtrongeſt Bonds and Engagement that can be deviſed.Judg. 16.11.Judg 16:11 Samſon told Dalilah, how ſhe might binde him with ſtrong cords that he could not go from her; but he told her falſe: But God tells us how we may binde p. 539him to our ſelves, by the Word of his Promiſe that he cannot get from us; and he tells us true:Mat. 5.18.Matt 5:18 Heaven and earth ſhall paſs, but one jot or tittle of the Word ſhall never fall to the ground. The Truth of God is a ſpecial Foundation of Faith.

Thirdly, the Ʋnchangeableneſs of God.3. Unchangeableneſs of God. He is the Unchangeable God, and ſo there is no occaſion why God ſhould in the leaſt alter his Word, becauſe he doth never alter his minde, he is an Unchangeable God, Mal. 3.6. I am the Lord, I change not, therefore ye ſons of Jacob are not conſumed.

Now, I ſay, the conſideration of theſe Attributes of God, that he is Merciful, Powerful, Faithful, and Unchangeable, the ſelf-ſame God from Generation to Generation, without the leaſt ſhadow of Change:Jam. 1.17.Jas 1:17 The conſideration of all theſe, will be a ſpecial Means to ſtrengthen Faith.

But Fifthly, if thou wouldſt believe,Fifth Mean of begetting faith, Sight of treaſure in Chriſt. Col. 1.19. & 2.3. Joh. 1.16Col 1:19Col 1:23 John 1:16 labour to ſee thy own Wants and Weakneſſes, on the one ſide; and thoſe infinite Treaſures of all good that are laid up in Chriſt, on the other ſide: to that end, that going out of our ſelves into him by Faith, we might out of his fulneſs receive grace for grace. For indeed, as unbelief is nothing elſe, but going out of God into our ſelves: So Faith is nothing but a going out of our ſelves into God through Chriſt. O labour therefore to ſee thy own wants and weakneſſes; thy want of Wiſdom, want of Righteouſneſs, want of Grace, want of Strength: and labour to ſee Treaſures of Wiſdom in Chriſt to make thee wiſe; of Righteouſneſs, to cover thy ſins; of Grace, to ſupply all thy defects; of Strength, to enable to all holy ſervice: and this will quicken thee to believe in him.

Doubtleſs, vain and ignorant men think they ſee an emptineſs in Chriſt, and the ways of Chriſt, and a fulneſs in themſelves, and in the Creature: Therefore they leave Chriſt, and embrace the Creature; Rev. 3.17. Thou ſaiſt p. 540I am rich, and increaſed with goods, and have need of nothing; and knoweſt not that thou art wretched, and miſerable, and poor, and blinde, and naked.

But Gods People ſee an emptineſs in themſelves, and all other creatures, but a fulneſs in Chriſt.

In Chriſt there is

foreign,

foreign,

foreign.

Self-ſufficiency,

All-ſufficiency,

Sole-ſufficiency.

1. He is Self-ſufficiency, he is Jehovah, he hath a being of himſelf, without any dependance upon any other, and therefore onelyonly to be truſted to: for that which depends upon another, may fall, as the greateſt of men: Pſal. 146.3, 4, 5. Put not your truſt in Princes, nor in the Sons of men, in whom there is no help: His breath goeth forth, he turneth to his earth, in that very day his thoughts periſh. Happy is he that hath the God of Jacob for his help, whoſe hope is in the LORD his God.

2. All-ſufficiency: Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. All good is to be found in God: This or that creature hath but a particular good; Meat is good againſt hunger, clothes againſt nakedneſs; but clothes will not ſatisfie hunger, nor meat cover the nakedneſs: but God is All-ſufficient.

3. Sole-Sufficiency: That is, he is only ſufficient, all without him is but vanity. He is God only good, as God only wiſe. He fils all in all; every wayes able to ſupply all our wants, and therefore a moſt ſuitable object of our Faith. It was that which drew the Prodigal home to his fathers houſe. Luk. 15.17. viz. A ſenſe of his own wants, (I periſh with hunger) and apprehenſion of his fathers fulneſs, p. 541(in my fathers houſe is bread enough.) What follows upon that? A gracious Act of repentance, and faith, ver. 18. I will ariſe, and go to my father, and will ſay unto him, Father, I have ſinned againſt heaven, and before thee, and am no more worthy to be called thy ſon, &c. And this is the fifth means; labour to ſee thy own wants and weakneſſes on the one ſide, and thoſe infinite treaſures that are laid up in Chriſt, on the other ſide.

Sixthly, and laſt of all,6 Laſt Mean. Mat. 11.12 Diligence in all Means.Matt 11:12 As we muſt ſeek Chriſt and Faith in the uſe of Means, ſo we muſt uſe the Means with all diligence, if we deſire to ſpeed. 2 Pet. 1.5, 10. The Apoſtle cals upon us, Giving all diligence, add to your faith virtue, &c. And, give diligence to make your Calling and Election ſure. Now this Diligence implyes three things.

1. A very high Eſteem of the Means: For a man will never uſe diligence in that which he values not. Pſal. 119.71. The Law of thy mouth is dearer to me than thouſands of gold and ſilver.

2. A great deal of Prayers and Labour in the uſe of the Means: (a diligent man is ever laborious in his way) Pro. 2.4, 5. If thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſures; Then ſhalt thou underſtand the fear of the Lord, and find the knowledg of God. You know what pains they take who labour in ſilver mines, and ſuch pains ſhould they take who ſeek after Faith.

3. This Diligence implyes the uſe of all Means with Perſeverance: We do not account him diligent that works but by fits and by ſtarts, and when he doth work, he will be ſure to pick and chuſe, to take that he likes and leave the reſt. Neither is that ſoul diligent in the uſe of the Means that takes up one ordinance and layes down another; or takes it up at one time, and layes it down at another, though God cals for it at both alike. He that wilfully contemns God in one thing contemns him in all. Therefore, remember to ſeek God in the uſe of all Means, with Perſeverance; p. 543The bleſſing and promiſe is intailed to ſuch, Prov. 8 34. There is the bleſſing: Bleſſed is the man that heareth me, (ſaith Wiſdom,) watching daily at my gates, waiting at the poſts of my doors: Jer. 29.13. There is the promiſe: And ye ſhall ſeek me, and find me, when ye ſhall ſearch for me with all your heart. Therefore be ſure to uſe all means with all diligence, as ever we deſire to find the precious pearl of ſaving Faith.

And hitherto of the firſt Branch of the Exhortation, If the Juſt lives by Faith; if Faith be ſuch an excellent Grace labour to get it: With all getting get Faith.

We come now to the Second.

2. Branch of Exhortation to keep Faith.2. Labour to keep it when thou haſt it: It is no leſſe piece of Spiritual good husbandry to keep our ſtock of Faith when we have it, then to get it at the firſt. It is not enough that once we have believed and laid hold of the promiſe, but we muſt keep our Faith, and keep our hold, as we deſire to keep our Grace, and to keep our Peace; and indeed to keep our God. And therefore obſerve how the Apoſtle cites this Text, Heb. 10.38. Now the juſt ſhall live by his Faith: but if any man draw back, my ſoul ſhall have no pleaſure in him: As if he ſhould ſay, It is to little purpoſe to believe for a time, and in the hour of temptation to fall away; For as ſuch a ſoul takes little or no pleaſure in God, ſo God takes as little pleaſure in him. It is the precept of the Apoſtle, Heb. 10.23. Let us hold faſt the profeſſion of our Faith, without wavering, to the end. Now the profeſſion of our faith, and faith it ſelfe, is all one with God, and ſhould be all one with us; becauſe there ought to be no profeſſion of faith without the Grace of Faith. And this we are to hold faſt without wavering to the end.

It was the ordinary practice of the Apoſtles, not only to beget many to the Faith, but when they had done, they went up and down to viſit thoſe places and perſons on purpoſe p. 542to eſtabliſh and confirm them in the Faith, Act. 14.22. Confirming the ſouls of the Diſciples, and exhorting them to continue in the Faith, &c. Act. 16.4, 5. It was the Apoſtles exhortation to the Corinthians, 1 Cor. 16.13. Watch ye, ſtand faſt in the Faith, quit you like men; be ſtrong. It is not enough that we have faith, but we muſt endeavour to keep it, and to ſtand faſt in it when we have it. Therefore he perſwadeth the Coloſſians, to be ſetled and grounded in the faith, Col. 1.23. If ye continue in the faith grounded and ſetled, and be not moved away from the hope of the Goſpel, &c. Setled and grounded, is a Metaphor taken from Buildings ſet upon a ſure foundation. And in the ſecond chapter, the ſeventh verſe, he perſwads them to be well rooted, and eſtabliſhed in the faith. A Metaphor taken from trees, that are planted with good and ſufficient roots. A tree (eſpecially at the firſt planting) had better want branches then roots, branches will never beget roots, but good roots wil ſoon beget branches. And therefore the Apoſtle perſwadeth them to be well rooted and eſtabliſhed in the faith; Both in the Doctrine of faith, and in the Grace of faith. And what he holds forth to the people by way of precept, that he holds forth alſo in his own practice, 2 Tim. 4 7, 8. I have fought a good fight, I have finiſhed my courſe, I have kept the Faith: Henceforth there is laid up for me a Crown of righteouſneſs, which the Lord the righteous Judge ſhall give me at that day. Marke he doth not ſay, I am ſure of a Crown of righteouſneſſe becauſe I have received the faith, but becauſe I have kept the faith. For no man is crowned except he ſtrives lawfully, and no man ſtrives lawfully but he who keeps his faith to the end.

Be ſure therefore to keep it when thou haſt it: Will not an artificer keep his tools and inſtruments? Will not a Scholar keep his books? A Traveller his bils of direction? A Marriner keep his compaſs? A wiſe man keep his friend? A good houſwife keep her keyes? Will not a purchaſer p. 544keep his evidences for houſe and land?

The general uſefulneſs of Faith.Now all this, and much more alſo, is Faith to a gracious ſoul: It is the Inſtrument he works by, the Book he learns by, the Letter he is directed by, the Compaſs he ſails by, the Friend he lives upon, the Key that opens all the good treaſures of God, and the main Evidence he hath to ſhew both for this life and for that which is to come: And therefore keep thy faith as thou wouldſt keep thy life, For the Juſt ſhall live by his Faith.Reaſons why we ſhould look to the keeping of our Faith.

Keep thy Faith, and thy Faith will keep thee: As Solomon ſpeaks, Pro. 4.6. Forſake her not, and ſhe ſhall preſerve thee; love her, and ſhe ſhall keep thee. Keep faith alive and Faith will keep thy life,1. The Benefit of keeping Faith. as it is in ver. 13.—Keep her for ſhe is thy life.

You know a Souldier ſo long as he keeps his ſhield, his ſhield keeps him;Epheſ. 6.16Eph 6:16 but if once he loſe his ſhield, he may ſoon loſe his life. So it is with the ſhield of Faith, keep that, and thou keepeſt thy Life, loſe that, and thou loſeſt all. Iſa. 26.3. Thou wilt keep him in perfect peace, whoſe mind is ſtaid on thee; becauſe he truſteth in thee. Obſerve, ſo long as we have Grace and Faith to keep our God, Our God by the grace of Faith will keep us.

Object. But you will ſay, Cannot God keep us without Faith?

I Anſwer, I will not diſpute about the abſolute power of God, it is our duty to look to his revealed will: Now the Scripture tels us, 1 Pet. 1.5. We are kept by the power of God through faith unto ſalvation. We are kept indeed by the power of God, but the power of God puts forth it ſelf in giving power to our Faith. Therefore keep thy Faith as thou wouldſt keep thy life.

2 Reaſ. Enemies that oppoſe Faith.Remember, Secondly, Thou haſt many enemies that do oppoſe thy Faith, and pull hard to twitch it from thee, and therefore thou hadſt need be the more careful to keep it, and to hold it faſt.