Commentary on 2 Corinthians 4, Verse 12-13
Vers. 12, 13. So then death in us, but life in you, we having the same spirit of faith, according as it is written, I beleeve, therefore have I spoken. We all believe, and therefore we speak.
IN the former part of the Chapter we have heard how the Apostle doth grant freely what might be objected to the disparagement of the Ministery of the Gospel, in regard of many particulars, and then he retorts, and makes use of all; as you may see in the several particulars.
We spake the last time of the eleventh Verse, which is but the same with the tenth, only a more full expression and exposition of it, by some addition.
I observed divers things from thence.
That Gods children must make accompt of the worst in the world.
That the life of Jesus may be made manifest in our mortal flesh. Here is the event of the troubles Gods children meet withall in this world, and the intendment on Gods part.
Made manifest in our mortal flesh.
I did not speak any thing of that, therefore I will adde something.
The life of Jesus is made manifest in our flesh, though mortal, and subject to death. And mortal, not onelyonly because subject to death, but also subject to miseries, which are little deaths. For, beloved, we do not onelyonly dye when our lives are ended, when the last day of our life is cut off, but all that that makesAll the mise…ies which we are subject to here, are so man… little deaths. way to that, is death; all the petty miseries, that by little, and little unloose the affections from earthly things, that unloose the soul from the body, all those partial things they are little degrees of that separation which is in death. So that in our mortal body, that is our body, that is subject to death, and to that that makes way for death.
Our mortal flesh. Flesh is a diminishing word in Scripture, implying mortal, and frail nature. This is a matter of use, rather than to be unfolded; the best of us all carry but mortal fl…sh. We carry our deaths, and our herse about us; our life is dying and mortal. It is a matter rather to be thought of toThe best of us all carry but mortal flesh. make us wise indeed; as Psal. 49. I will speak of wisdom; what wisdom is it that he speaks of? he speakes of mortality, and of death, common to all, that is wisdom indeed: And therefore Psal 90. The holy man with order, teacheth us to number our daies that we may apply our hearts to wisdom. There be noThoughts of our own frailty the wisest thoughts in the world. wiser thoughts in this world, than to judge aright of the condition of earthly things, and of our estate hereafter; for wisdom is in the judgement of things. When do we rightly judge of our selves? When we judge this life to be a dying kind of life, and our estate to be a fading kind of condition. Mortal fl…sh it is, we are but earthen vessels. Dust we are, and to dust we shall return again.
Beloved, think of this, it is but mortal flesh we carry, and therefore do not stand too much in adorning of it, in seeding ofDo not betray our better part to give content to mortal flesh. it, in providing for the lusts of it. How many betray their souls, their better part, by studying to give contentment to their mortal fl…sh? This is not the life for mortal flesh, the time for that is the life to come, at the Resurrection, then when we shall have other flesh, we shall be all spiritual, even our bodies spiritual, not maintained with meat and drink, as now they are; that is the life of the body, a glorious life. Now it is a mortall life, that must end in dust and rottenness.
It is the vanity, especially of the younger sort, as if al their commendation were in setting out their bodies in apparel, and such things. It is a poor thing for a man that hath a reasonable soul to fetch his commendations from his flesh, from that which is worms meat: Hath he nothing else to fetch his commendations from but what covereth his body? What is the flesh but the garment of the soul, and a rotten one? And what are other garments but a covering of that? and for a man to seek commendations, which should arise from parts and worth within, to be studying to provide for this mortal flesh, is a course unworthy of them that prove themselves to be Christians.
And therefore we must labour not to value our selves by theValue not our selves by the body but by the life of Jesus. body, nor by any worth we have in the outward man neither. If we have diseased bodies, or weak bodies, more mortal than others, not to be cast down, even the best are but mortal flesh; let us value our selves by that which is to eternity, by the life of Jesus. Learn humility hence, not to be proud of mortalNote. flesh: And sobriety. Many wise observations are from hence, but they are so easie, that the meanest of them, the Spirit accompanying them, may be sufficient to you that be of understanding: Therefore I will not speak of it now, being more largely spoken of in the latter part of the Chapter. So death works in us, but life in you; that is the conclusion of the former comparison of Pauls suffering with the presence of God supporting him in his sufferings, he concludeth them all with this, So then death workes in us, but life in you.
Some take this for an Ironie, or a Sarcasm, as we call it, aExposition of t…e words. bitter kind of speech; You be free from the cross, and from death. But I take not that to be the meaning of the place, but rather this, We dye daily, we carry the death of Jesu… about us, but life workes in you, you have the good of all our d…ath…, not onelyonly we our selves, that be Apos…l…s, but you have li… by our death, glory by our shame, happiness by our misery, you are gainers by it. And ind…ed so it is; those that be the Grandees of the Church, when they dye others live by them, As you shall see.
So that death works in us; how doth death work in us? death workes two waies at once.
It workes in the outward man a decay. And then by a commandDeath growes upon us continually. of an higher power, by Gods Spirit, death works life, the contrary in us. Death workes in us, that is, we are subject to death, and dying, it workes in us a farther and farther disposition to death. And life is taken away continually by partiall deaths, which fit us for the last death: death as a Canker eateth out our life and natures. As he said before, death is not only the conclusion of our life, but it eateth into it continually, every day taking away a peece of it, especially them that be under Crosses, death by little and little worketh a separation of soul from the body. And then death workes in us the life ofDeath workes the life of Jesus in the people of God Jesus, that is not in it self, for it workes nothing but dissolution, and turneth us to our dust, out of which we were taken. But death workes in us by the command of God, who can raise light out of darkness, and life out of death, and happinesse out of misery. God who hath all things in obedience to him, can raise contrary out of contrary. And therefore death workes in us the life before spoken of, not of it self, but by the command of God himself, who extracteth out of death and mortality, and misery we suffer, a farther degree of spirituall life. Beloved, it is a strange thing that death should work, but consider all things under Heaven, even they work not in themselves, but under command, and at obedience of the supreme worker, who is so excellent and powerfull a worker that he can raise contraries out of contrary, that can not only raise from death, and make happy after misery, but make happy in misery, in life, in death, he is so powerfull a worker.
Ʋse And of this make this use of it. We are in Covenant with a powerful God that can make any condition work to our goodNot to distast any condition seeing God can make it serve for our best good he hath command over Life, Death, Imprisonment, Abasement, whatsoever, he can raise out of them whatsoever is contrary, that no state shall be over-troublesome to us, that we shall not distast of any condition. Shall we distast of any conditions, when God can make that condition serve for our best good? oh no.
2. Comfort. And let this comfort us in the greatest misery. God workes life in death; he giveth spirituall life, and makes it appear we are upheld by a divine power, another power than our own; therefore be not discouraged, and never despair.
But what benefit have they by it? life works in you, by our death; life works in him too; And the life of Jesus is manifested not only in him but them too. God bringeth his own Children The troubles of Gods Children are for the good of the Church, and how?into great troubles for the good of others, they be the Standard-bearers of the Church, but he commands their lives to be manifested in their dyings, two or three waies.
1. The more he dyes, the more death was wrought in him, the more the Spirit liveth in him, the more spirituall life was in him, that is, a divine power and strength of grace, to inable him in the inward man, and was not this for the Churches good, being a publick man, as he was? And therefore the Church loseth nothing by the afflictions of their godly Pastors. Oh your Christians the more they be afflicted, the more free they be to comfort and instruct; of all Physicians, the experienced Physician is the best. And they be the best teachers, and do mostExperience is the best Instructor. good, that can speak from experience of the life of Christ manifested in them; in that regard, life was theirs, by death working in him.
2. Then again, as death wrought in him, so life in them, that they might have good by his sufferings, and the presence of Gods Spirit in his sufferings, to be lesse troubled with the crosse. We see Saint Paul, never the lesse hath his partiallHe walkes comfortably with whom the Spirit is present. death, his abasemement in the world, as an earthen vessell despised of all, how straight he walkes, and comfortably he walkes, how God is present with his Spirit; and surely if we suffer for a righteous cause, the same Spirit that was present with Paul shall be present with us. And thus by way of example, life works in them, but death in him.
3. Life wrought in them, by death in him, that they might be in love more with Religion, which is such as bringeth Comfort and strength from Heaven in the greatest sufferings for it. And that they might love the cause the better, God is present with the cause. If it were not Gods cause, he would not accompany it with such increase of grace, and comfort; therefore as death in Paul, so life in them, for they are more and more in love with Religion. And so it was with the Martyrs, when they saw it was such a cause, then they went cheerfully to suffer, they knew God had neither persons, nor cause, that he was so present with all, and therefore they were incouraged themselves because they saw others victoriously and triumphingly to suffer. So we see that we ought not to take scandall at the sufferings of any for a good cause, their death is our life; if we be of the sameTake not scandall at the sufferings of any for a good cause. body, we may take good by it. We should be so far from taking scandall at them that suffer for Justice, or Religion, that we should honour them the more. I Paul a Prisoner, is that a weakning of himself? no, as a prevailing argument here mentioneth his bonds, & sufferings. It is so far therefore from being a matter of offence, as to make us not to be ready to taunt them, as proud flesh is ready to do, & therfore they have counted crosses, and suffering a contemptible thing, that we should honour it the more. And therefore take no offence at them that suffer in the cause of Religion, their sufferings is for the good of others. For this we have a more clear place in the latter part of this Chapter.
Obj. But have not all Gods Children their death, without dying to you? are not all Gods Children partakers of the Crosse?
Answ. Beloved, sometimes it is thus with Gods Church and Children, that God to favour them doth give them an exemption from any great crosse, till they be trained up, and get fortitude,God sometimes exempts his Children. from the cross till they be trained up. and strength: not that God loveth them more, than he loveth others that he exerciseth, but it is clean contrary, for where he causeth to suffer for a good cause, it is a previlege, To you it is given, not only to beleeve, but also to suffer; He favours them more, and tenders them more; the rest have not that strength of grace, and therefore God cherisheth them; as when plants be young, we set them about with Bushes against excursion of outward causes, but when they have taken root, those be taken away. So God besets his Children with props, and comforts, till they have gotten root; but afterwards exposeth them to stormes, and wind, that they may take root deeper: therefore let none think they be better, because they be free. God is preparing and fi…ting them for that which is prepared for them.
We having the Spirit, as it is written, I beleeve, therefore have I spoken: We also beleeve, therefore we speak.
The holy Apostle here doth, as an enterance into this discourse, fully set forth his condition under the crosse, and the sufferings, as a beleever: that is, he was bold and confident, notwithstanding all sufferings, in hope of the resurrection, and glory to come. And he sets out his faith, by comparing his faith with them in former times. We having the same Spirit of faith, that they had before, as Abraham, and David, and others, we are not alone, neither in sufferings, nor in our comforts. We have the same comba…es & the same comforts, the same Spirit of comfort & grace, according as it is written, I beleeve, therefore I have spoken. we also beleeve, therefore do we speak. He made Davids case, Psal 116. parallel to his own, they were both in trouble, and affliction, both confesse to God in the midest of his congregation. Saint Paul had the same Spirit, we beleeve and speak, as they beleeved and spake; I shall have for the present the life of Christ manifested in me; I know by experience that I shall be carried along by the life, and power, and Spirit of Christ, and afterward I look for a glorious resurrection, as is specified in the next verse.
We having the same Spirit of faith, not the same with you, and the rest of the members that now live; now that I conceive is not so much his meaning, as we having the same Spirit of faith with David, and them before Christ dyed, withall the professors of Religion from the beginning of the world to the end, The same Spirit with you. Now the same Spirit with the Church in former times, one Spirit runs through the veines of the Church in all ages, having the same Spirit of faith, he hath the same commanding act of faith. For there be two acts of faith, one we call Elicitus, which is, the inward proper act of faith, and there is Actus Imperationis, whereby it commands the exercises of other graces; As I believe is the poper ex…rcise of grace in it self, and I not only beleeve, but couragiously confesse, confession is not so much the proper act of faith, as it is commanded to be exercised by faith. Here is first the life of faith, and then the act and expression of faith with a parallel David, as David beleeveth and speakes, so I beleeve and speak.
We have the Spirit of faith. Faith is here the fundamentall grace, the radicall grace of all. We have faith and a spirit ofFaith is the radicall and fundamentall grace. faith, and the same spirit of faith. So that faith is the radicall grace, it being the grace that exercises all the rest, it is the grace of the new Covenant, whereby we are knit to Christ, Whosoever beleeveth, shall not perish but have everlasting life. It is the grace of union that knits us to the root, the foundation of lively Christianity. And therefore he mentions faith in the first place.
Think of faith as the first grace of the Spirit, that acteth and stirs up all other gracess. It is the first, because it is the grace ofFaith acteth all other graces. union that knits us to Christ; it is the grace required in the Covenant of grace, it is the grace that giveth God all the glory, therefore fit to be the grace of the Covenant, and takes all from man, emptyeth a man of all, and giveth all the glory to God, and Christ, whose righteousness we lay hold upon by faith; being therefore the grace of the Covenant, the grace of union, the grace of abasing man, and glorifying God above all other graces, and the grace that acts and stirs up all other graces; And all other graces do increase, or decrease, as faith increaseth, or decreaseth; Therefore having received the spirit of faith, we also beleeve, &c. Therefore above all other graces, labour forAbove all graces labour for faith. faith.
But now we have not only faith, but the same spirit of faith, which sheweth the originall whence faith cometh, the spirit of faith is an excellent attribute to faith, to shew that faith as ail other graces, comes from the Spirit, and if all other graces come from the Spirit, then the grace of graces faith especially. The Spirit is either the Holy Ghost himself, called the Spirit, partlyFaith with all other graces come from the Spirit. passively, because the Holy Ghost is breathed from the Father and Son, and partly actively, because the Spirit doth spirare, breath into us, all the life, and comforts we have is from the Spirit. The Holy Ghost comes a spirando, not a generando, he doth breath all grace, and comfort, into Gods Children, and therefore called the Spirit. Now as the Holy Ghost infuseth all grace and comfort, he works first a gratious disposition in Gods Children, which is called the Spirit. The Holy Ghost is called not only the Spirit, but a gratious disposition and temper of our soul, whereby our spirits are made suitable to the Holy Ghost, for the Holy Ghost puts an impression upon every soul that comes to Heaven, like it self, & sets a stamp of holiness upon it, and renewes the image of Christ. Again, the Spirit is also called spirit, as to walk by the spirit, and live by the spirit, that is, toWhat it is to walk & live by the Spirit. live in an holy and gratious disposition, wrought in us by the Holy Ghost. Now as in generall a gracious frame of soul is called Spirit. So every grace is called the grace of the Spirit, as the spirit of Faith, and the spirit of Love, and the spirit of a sound mind, and the spirit of the fear of the Lord, and the spirit of counsell, becau…e they issue immeditaly from the Spirit: And Sanctification wrought in us by the Spirit of God. For the spirit of God will infuse a divine nature into us, which we call the spirit, being the seed of all grace; And then comes the spirit of all other graces. As in originall sin there is the seed of all Corruption; So in the Spirit the seed of regeneration is the seed of all Grace, Hope, and Faith, and Love, and whatsoever.
Now as we say, though there be one generall Ocean, yet it hath severall names according to the severall coasts it washeth, and therefore called the British seas, the Irish seas, the M…diterrane seas, the French seas, there is but one sea, yet hath its tearmes according to the severall coasts. So the Spirit is one Spirit, but as it begets severall graces, so it hath severall names. As it giveth faith, it is called the spirit of faith, as it inableth us to suffer, the spirit of assistance, or supportation; there be also animall spirits, in the veines, and vitall spirits in the liver, and heart. So it is with the Spirit of God, it is the spirit of such a grace, and such a grace, as there is occasion to use it. So that the Apostle tearmes the work of Gods grace in the hearts of his Children a Spirit of faith, faith therefore is wrought by the spirit of God; And that is the doctrine. The excellent grace of faith is from the Spirit. For it is called from the work of it, a Spirit of faith.
What need I prove it? for all things above faith areThings of faith above nature. above nature, the objects of faith are above nature. which are meerly mysteries; There is no seed of faith in us at all, It is harder to beleeve than to fulfill the Law; for there are seed of all Commandements of the Morall Law, some impressions of it are yet left in our natures, to serve God in some measure to do Justice, so that the Morall men and Pagans have been excellent in that kind, but to beleeve requires the revealation of the objects, which are supernatural things, above nature, contrary to carnall reason, faith hath no friend at all in us, there is a cursed enmity of nature against every Article of faith to call the fundation it self into question, and we are prone to beleeve our own lying hearts, and Satan in time of temptation, rather than divine truths. To beleeve the favour of God to a sinner, the heart will not conceive of it, unlesse the Spirit of God sets down to the Soul that it is so; to beleeve life everlasting, and glory, …hey be things above nature, unlesse they were revealed by the Spirit, who would have beleeved these things? and therefore it must be power divine, that must raise the heart above it self. Nothing can work above its own sphear; nature cannot rise higher than nature, a River cannot rise higher than the Spring from whence it ariseth; nothing can do above its activity. Naturall things cannot apprehend spiritual things. The acts of faithThe acts of faith are far above nature. are above nature; For a Soul, a guilty Soul, a Soul under the guilt of sin, to apprehend the favour and mercy of a just and holy God, unlesse there be a Spirit to raise the Soul above all guilt, and to see more mercy in God, than sin in it self, it must be a supernaturall act to do this: To overcome the world, all temptations on the right hand, of pleasure, and profit, and on the left hand, fear and danger, is above nature, but faith inableth a man to overcome the world, therefore it must be the Spirit of faith that inables him to overcome himself, the world, and the Prince of the world, and his temptations, where the object, and the act is supernaturall. Therefore surely we must have a Spirit above our own. A man must be more than a man, he must be a spirituall man, that doth the things that faith inableth him to do. Therefore faith is wrought by the Spirit; for a man to be able to conquer God himself, by his Word and promise, it must be by God; and this must be by a Spirit of faith. As our Saviour Christ overcome by the Woman of Canaan, O Woman great is thy faith. And then Satan especially joyneth against this grace of faith, because it most opposeth him in all his temptations and methods. Moreover we must have a Spirit of faith not only to work faith in us, but likewise in every act and exercise of faith, for though we have the grace of faith, we cannot act and raise our selves upon occasion, as the object is present and duties to be done by the Spirit, He giveth b…th the will and the deed. And for all these reasons there is a necessity of the Spirit to work faith.
Therefore faith is a gift of the Spirit, To you it is given to beleeve. Faith is not of our selves, but the gift of God; and a rare, excellent and peculiar gift it is. The poynt is plain, that this excellent grace of faith, whereby we go out of our selves, and fetch all without, it is from the Spirit of God, which indeed is, first a Spirit of faith, before it is a Spirit of love, and patience; this is the first work of the Spirit, the first work of the Spirit, is a Spirit of faith, and then of Love, and Patience, and contentation with the condition, but first the Spirit of faith.
And if it be so, that Faith comes from the Spirit of God, Ʋse 1 To go to God for Faith.and groweth not in our selves, then we must learn, wh…ther to go for it, to pray, Lord increase our faith. If we want it, to expect it in the use of sanctified means, even to look for it from above, Every good and perfect gift cometh from the father of lights: And therefore this excellent gift of all gifts, and account it an excellent grace; and that will make us sue more for it. We must have a spirit of Faith, else all things are nothing; for that is a fundamental Grace; therefore look to the power of the Spirit of God for it. The Spirit being the agent of the Father and the Son here below. As it proceeds from the Father and the Son, so it works from the Father and the Son, and by faith assures us of the love of the Father and the Son; for it knoweth what is in the breast of the Father and the Son. And then ifƲse 2. To be thankful to God for Faith. God doth give this act of Faith, this supernatural eye of Faith, this supernatural hand of Faith to lay hold, eyes to see this supernatural hand of Faith to lay hold, and stomack of Faith to digest; Then it is not every one that hath it; all have not Faith, And therefore if we have Faith, if we can go out of our selves, and rely on the promise, thank God for it; thank God for it more than any grace, or gift in the world▪ For, beloved, we are stubborn, alike dead, dark, rebellious alike by nature, and for us that be all of the same condition by nature to be raised to a supernatural condition, to have an eye, and hand, to see, and reach to things above nature, and to make them our own, this is a peculiar grace, and therefore not unto us, but unto the Spirit of God be all the glory and praise.
Ʋse. 3. And then let us take heed that we doe not rashly, or hastily attempt any suffering or doing, without looking to the Spirit of God for a new exercise of Faith, that now being to use Faith, we may have the Spirit to raise up the habit, which otherwise will be a dormant and sleepy habit: That as occasion is offered, so we may have fresh strength suitable to the fresh occasion. The same Faith we had before will not serve for the present time, especially if there be increase of trouble. And if the actions to be performed be more difficult, according to increase of trouble, and hardness of business we are about, we must beg a greater measure of Faith. So that indeed the life of a Christian is nothing but a dependency since the fall, under the Covenant of Grace. We are under guidance of the Spirit, not only to prop and strengthen us with habits (as we call them) but likewise on every occasion to raise and stir up our graces, and to perswade the soul to receive them. It is Faith that stirs up all Grace, and directs all Grace, and holds every Grace to its work, and so long as it continueth, keepeth all other Graces in exercise.
But more particularly, By the Spirit of Faith, he meaneth the receipt of a powerful faith, because a spirit of Faith, and a constant Faith, because it is a spirit of Faith; for the spirit is put to things that be strong and constant: And the Spirit is a strong worker, and it is the spirit of Faith, and a free worker, because it is a spirit of Faith that workes more or less according as it seeth need. It is an holy grace, because it comes from the holy Spirit, and therefore it is a grace indeed that makes us holy.
First it is a Spirit of Faith, that is a powerful work of Faith, Now a spir…t of Faith doth overcome our unbeleeving natures;Faith a power full work. a spirit works strongly, takes away actual resistance: Faith comes not by perswasion, but by a powerful waking strength; for if it came by perswasion, the Devil would perswade to unbelief sooner than the Spirit should perswade to faith; for he hath more help for unbelief than there is for faith; we have in us more arguments against truth, and against goodness, than for it: And therefore if it were but a meer perswasion, and the soul not over powred by the Holy Ghost to believe, it would never believe: So that it is not left indiff…rent to us to believe, or not believe, when Gods Spirit comes, but the Spirit, as Winde is a powerful work, and because it takes away all prevailing resistances from the soul, and makes way for it self, bringing an heavenly light into the understanding, and a spiritual kind of reasoning, and an heavenly obedience into the will, bowing it to obedience of divin… truths to yeeld to them, because by little and little, it consumes corruption, it takes away prevailing corruption, and makes the soul believe, though there be roots of Infidelity remaining.
The Spirit takes down the rebellion of nature so far that it shall not prevail. They never have Spirit of faith, that thinkThe Spirit takes down the Rebellion of our nature. they can resist. When the Spirit comes, it subjects all to its work; but I will not make a Counterpoynt of it; but indeed the Spirit of faith takes away all resistances, which is to be observed, not only against diverse Heresies in this time, or opinious at lest that tend that way, for they end in a little better than Heresie; but likewise to thi…k what an excellent grace it is, how much we are beholding to God for it, how to importune God for it, considering it is such a supernaturall, holy, and powerfullA constant work. grace of the Spirit. And then it is a constant work. Gods Children do not only beleeve now, and then, but they have a Spirit of faith. Now Spirit implyeth a constant inclination in the scripture p…hras…, as a Spirit fo Lying, of Falsity, of Envy, is an inclination that way, and a Spirit of faith is a constant inclination wrought in the Spirit, to live by faith constantly, to depend upon God for all things, partdon of sinnes, life everlasting, provision, and protection in this world.
Again, because it is called the Spirit of faith, it sheweth that it is a free grace, and the grounds why some have more or lesse faith, it is free for measure and free for time. They that haveWhy men have more or lesse saith. faith, have the Spirit of faith, they have not faith at command, no, the Spirit bloweth where it listeth, more or less; If you ask why some have great, some less faith? It is because God seeth it needfull for them in afflictions, to have a great measure of faith, them that are wretched in the world, that have preencounterd great dangers and afflictions, it is necessa…y to have a great measure of faith, and God giveth it. For the Spiris is a wise Spirit, and giveth faith according to the exigences of particular persons, more or lesse, for it is a Spirit
The things God workes by his Spirit in regard of the freness of them, are called graces, they as they are wrought by the Spirit are called the graces of the Spirit. The graces of the Scriptures, are not like …he graces of the Heathens in their Ethickes, and Moralls, who call them habits, but they have their names from their efficiency, the Spirit of love, as they be from Gods freenesse, they are called the Spirit of faith, as referring all to the work of Gods Spirit, because as we are saved by grace, So we must be ready to give all glory to the work of the Spirit.
And therefore we should not be much discontent if we have not so great a measure as others have, but thankfull for the least properties of faith, for the measure of it comes from the Holy Ghost who is a free worker. The Holy Ghost is not a naturall worker, as fire burneth with extremity of its streugth, because it is an naturall agent, but the Holy Ghost being a wise and free agent, workes according to his good will and pleasure; And therefore take heed how we grieve the Spirit of God, which is a Spirit of faith, but as the Apostle giveth wise counsell, work out your salvation with fear and trembling, because it is God that giveth the will and the deed of his good pleasure, if we esteem not the Spirit as we should, the Spirit may withdraw and suspend the sweet exercise of faith, though not wholy take it away, because it is a grace that proceeds from a free agent, the Holy Ghost.
And it is said likewise, we have the same Spirit of faith; because the same Spirit of God workes the same faith from Adam the first beleever to the end of the world. Beloved, those before Christ, they were saved by Christ, as we read, Act. 15. When our hearts are purified, we are saved by faith, as they were. ThereThere is the same Spirit of faith in all the Children of God. is one Spirit breathed into all the Children of God to the end of the world, the same Spirit is in the hidden members; What shall I say? the same Spirit with them, the same Spirit with Christ their head, one self same Spirit is in Christ our head, and in all the mvmbers of Christ from the beginning to the end of the world. And as there is one Spirit, so one Spirit of faith in regard of the object, the same things beleeved. For though faith be diverse, according to the diversity of belief, yet in regard of the things beleeved, and the cause of faith, the Spirit, they are all one, Jesus Christ the same yesterday, and to day, and forever.
There is nothing we beleeve in the Gospel, but they did beleeve, before Christ; our faith is Abrahams faith, and Davids faith; I will give an instance, before Christ Abraham beleeved in Christ, and saw his day, and rejoyced. And the Sacament of circumcision was a seal of the righteousnesse of faith, as our Sacraments are seales of our faith. And likewise they gave all to the Spirit of God. Breath thy law into our hearts. And Moses giveth the reason, why they heard, and saw in the wildernesse, and profitted not, God gave them not an heart. All was given to the Spirit, as now, and life everlasting.
They beleeved, as well as we do now. At thy right hand are pleasures for evermore. Christ was believed, as well as now. He was Emanuel then, and with them, as well as with us, though we have a farther measure of revelation. Christ is laid, Christ is a corner stone, and whosoever beleeveth on him shall not be ashamed. None beleeveing in Christ can be ashamed.There was the same Covenant of grace, Whosoever beleeveth shall not perish but have everlasting life, as now. And therefore beleevers are called, The Children of Abraham, heaven the bosome of Abraham. Women-believers are called the Daughters of Abraham, because there is one Spirit of faith in belieevers from the beginning of the world to the end of it. Now the particulars are revealed more cleerly, the Canon is inlarged, the Gospel is added to the precepts of the law, but notwithstanding for fundamentall poynts they are the same from the beginning to the end of the Church. The difference between them, and us, was in outward garments in outward affection, as a man differs from a child in garments and outward habbit, and yet is the same man; So the Church of the Jewes and our Church are all one Church, only differing in ceremonies and outward concernments, and yet still the same Church: The difference is the accidental & outward, the effential main points, are alwaies the same and therefore the grand poynt of faith. We beleeve, is not yesterdayes faith, as the Papists would make it, like the Gibeonites, that when they came but from hard by, came with mouldy bread and shoos, counterfeiting that they came from a far courtry. So you shall have it in every Papists mouth. ours is the ancient Religion, the Fathers Religion, when it was but of yesterday, and of all Novelties, but we are true Catholickes, because we beleeve an universall truth. The same Spirit of faith which they had in all ages of the Church before. We beleeveThe reformed true Catholicks. nothing but what Abraham, Moses, David, and the Prophets beleeved, we are the Catholicks, We are not Ʋpstarts, and I prove it by this reason. There is nothing we beleeve, but they beleeved, whatsoever we beleeve, all the Antient Fathers, and Patriarkes beleeved.
Now that faith is most Catholick that all the Patriarkes, Prophets, and Apostles beleeved, and that they themselves beleeve; they only adde patcheries of their own, and therefore they have a new faith, but we the same; they beleeve the two Sacraments, but they adde their own; but they beleeve the Scriptures, but they adde traditions; they beleeve salvation from Christ, but they adde works; beleeve we must call upon God, but they add Saints to Christ in invocation and mediation they have destructive additions of their own which spoyleth all in the conclusion. What they have, we have, but their patcheries, neither they, nor we have; and therefore is not our faith more Catholick, that holds the same things with the Patriarks and Prophets, more than they, that have only meer additions of their own?
That wherein they differ from us is not Catholick in their own confession, for they have it not out of Scripture, nor Catholick with us in regard of the divided Church, that they had, it was neither the faith of the Antients, Patriarks nor Prophets before Christ, nor of the antient Fathers since Christ, and therefore they are fain to flie to traditions, and their own devices, and to make Articles of their own, as Pius 4th. made not many years since as many Articles of his own, as there be Articles in the Creed, for they say the present Church is led by the Spirit of God infallibly, and according to the present state of the Church things must be expounded. Therefore they be true Catholicks that hold with the Antient Church, and them too, in such things as be true. And therefore we deserve the name of Catholicks, and they of Neutralists. For is not that more Catholick, which is the same with Antient Patriarks, with Antient Fathers since Christ, and the same with them, than that wherein they differ from us? Indeed that wherein they differ from us is meerly the act of a pivate Spirit of the one, not as if they did only adde, and still retain truth, but they defile whatsoever passeth from them; for they do change some things, adde somethings, take away some things. They change the Government of Christ into a Tyranny, making the Pope head, the Sacrament of the Lords supper into a sacrifice, and transgresse every article of Religion; They take away the cup in the Sacrament; and then their additions are destructive additions, If they adde, they overthrow all. As Paul saith to the Galathians, If ye be circumcised Christ shall profit you nothing, and if you look to be saved by the Law, you shall misse of salvation, and whosoever teacheth another Doctrine different, is anathema, is accurst, their additions are destructive additions, if they were perfective 'twere another matter, but they adde something to faith, which overthroweth faith, and something to Christ, which takes away Christ. They do not hold to the head, but have another head than Christ, other Mediators, and other rules of faith, they do not agree in the principles of faith. They agree that the Word is the Word, but then to take away the edge of it, they adde something to weaken it, their own expositions, traditions, and applications; so that they have what we have, yet they change all poynts of Religion, and the additions are against the foundation and destructive. Not that but divers of them go to heaven, but it is not by their tenents, but they hold contradictions, and in the hour of death, they cleave to the one, and forsake the other, howsoever for cavill sake, they hold merits and righteousnesse with obedience of Christ, yet they that belong to God amongst them, at time of death, renounce that Religion, and cleave onelyonly to Christ and obedience of Christ to justification by faith. But my meaning is not to take up time in these things, but only to breed a love of the Religion we have, that hath a justificatiō in the main tenets we hold from the enemy, from the Antient Church, from the Christian Church, having one spirit of faith. And to say truth, they have the old spirit, as in Revelations, the spirit of Egypt, (for so is Rome called) and the spirit of Sodome, and as it is for the most part called, the spirit of Babylon, for they have a cruell and bloody spirit, and the filthy spirit of the Sodomites, and the Idolatrous spirit of Egypt, and the tyrannicall City of Babylon, for they have the same spirit with them: But for ancient Tenets of Religion, we may safely say, that in the main points of Religion, we have the same Spirit of faithfull Abraham, the Patriarchs, David, the Prophets, Apostles, and Ancient Fathers, therefore we may be bold.
There is one Faith from the beginning of the world, to the end of the world, the Faith of the Elect, Faith once given, as Jude calls it.
I cannot press this point; but make this use further of it: We have the Spirit of Faith, and the same Spirit of Faith with them that were before: Therefore let this comfort us, that if weeBeleevers have communion with the Church of God from the begining of the world to the end of the same. truly beleeve, we are brought into communion and fellowship with the Church, that hath been, and that shall be to the end of the world, that is now in Heaven; for we have all one Spirit, though instead of Faith they have Vision, yet we have all one Spirit. Is it not a sweet thing to have Communion with Abraham, Isaac, and Jacob, and all the Prophets, and Apostles? And so we have, if we be true Beleevers, by the same Spirit of Faith: Perhaps we differ in measure and degree, because the necessities of one are more than the necessities of another: As in Organ-pipes, the same breath is in all the Pipes, but some sound little, and some have a greater sound, answerable to the making of them, yet one breath makes them all sound: So there is the same Spirit in all the Church, but some have little, some greater measure, according as their necessities and places in the Church are; and therefore it is of great comfort, and it may teach us, as a comfort, that weWe ought to love the union and communion of Saints. have Communion of Saints in this Church, that the Spirit is in all; so to love Communion of Saints; we have one Faith, one Spirit, one Baptism.
That wherein Christians agree is better advantageous to this purpose to enforce Unity and Peace, than any thing wherein they disagree, to make a rupture and fraction; perhaps they may disagree in Ceremonies, in Opinion, of this, or that; but if there be one Faith, one Baptism, if there be unity in the main, shall other things of lesse concernment be of force to make a fraction in the Church? Oh, Beloved, no; the Church before Christ, and the Church after Christ for garments they did differ, for outward appurtenances; as a Child and a Man, it is the same person, yet he hath one apparel, when young, another when a man; so the Church when young, had one kinde of Ceremony, when old another, yet at all times one Spirit: So one Church may differ from another,Though the Church of God differs in some outwards, yet it is a true Church. in this and that particular, outward Appendixes, but what is that to the Spirit of Faith? There is one Spirit of Christ in all, and is not that of greater force to knit together than other lesser matters to make a division? Which should teach us more and more to study the Unity of the Spirit. Were it not an excellent thing, if all Christians in the world had the Spirits to agree in the same things, and love the same things that shall be our life in Heaven? and it were not heaven on earth if there were no agreement in the judgement and affections of Christians: Therefore study Peace; and for other matters, they will follow: Let them not be of that concernment as to make any separation; Phil. 2. If any consolation, if any peace, if any love, &c. be of like minde one toward another; Why, what is the cause they presse Union so much? Because our happiness is in it, and Christ in his excellency, to pray that Christ and all may be one, because the same Spirit that knitteth to Christ, knitteth to one another, by love; and all grace, and comforts are derived to Christians, as knit to Christ by Faith, and to others by Love. If wee be not knit to Christ, there is no derivation of Grace from the Head; where there is no derivation, there is decay of Grace suitable. Therefore as wee will grow in Grace and Comfort, there is more force in Union than is thought of, and if it were serious thought of, in regard of our own benefit, wee would labour to maintain it.