Commentary on 2 Corinthians 4, Verse 13

Commentary on 2 Corinthians 4 · Verse 13

p. 214Vers. 13. We having the same spirit of Faith, according as it is written, I beleeved, and therefore have I spoken: we also beleeve, and therefore speak.

YOU have heard before at large, how the Apostle answers all discouragements, from Gods gracious dealing with them.

Now Saint Paul goeth forward with the words read to the end of the Chapter, in setting down divers incouragements to help him to go in his Christian course: One is in the Verse I have read to you; We have the same spirit of faith, as it is written, &c.

Wee must goe through many Afflictions, inward, and outward, before we come to heaven: And therefore the Apostle multiplies grounds of comfort, whereby hee may be carryed through all to the end of his race.

The first ground of comfort in these words, is from the words, We have the same spirit of faith that David, and others had before, and therefore we speak, therefore we are bold in our profession.

In these words we have already considered divers things. Of Faith we shall have occasion to speak afterward.

Now whereas he comforts himself from the example of David, David beleeved, and spake, and therefore I beleeve and speak, we have a sweet pattern how to make use … the Scriptures; inHow to make use of the Scriptures. reading of them, read our selves in the Scriptures. The Scriptures are not onelyonly written for us, and written for them that lived in those times, but God in his infinite wisdom, and foresight, knew that whosoever was in Scripture, should be appliable to all times and states of the Church; for though it was written at divers times, yet nothing shall fall out to the end ofThe Scriptures continuance. the world, but there is something in Scripture to rule it, else there would need multiplication of Scriptures to the end of the world: And therefore the Scriptures contain necessary truths, both for the times wherein they were written, and for all times to the end of the world. As the Apostle argues, David believed, p. 215and spake, therefore we may, because the case is alike. The Church in regard of Prerogatives of Salvation, and in regard of many duties and promises, hath the like command and interest from the beginning of the world; as we say of corpus homogenium, every part of an homogeneal body hath respect to the whole; every drop of water, is wa…er; every spark of fire, is fire; but every piece of an arm is not an arm, because it is heterogeneal. I speak of it, because in many prerogatives and promises there is the like reason of every member, and of one member and another, as David speaks, and beleeves, and therefore we speak: Abraham beleeved, and it was imputed for righteousness; let us beleeve, and it shall be imputed for righteousness. I beleeved,As they of old, so we now believing shall find mercy. and found mercy; if we beleeve, we shall have mercy. Peter after he denyed his Master, found mercy; if we doe the same, we shall finde the same, because there is the same reason for the whole Church, and every particular member: And therefore when we read the Scripture, we should read to take something out for our selves: When we read any promise, this is mine; and any Priviledges, these belong to me; when we read a good example, this concerns me; as I said before, Whatsoever was before written, was written for our learning, that through patience, and learning of the Scripture we might have hope.

There is not any thing that befalls a Christian in his life, but there is a rule or pattern for it in Scripture, if we were skilfull to bring the places and rules together, we should see a ground in Scripture for every thing, both for all duties, and all things to be beleeved. And there be not onelyonly rules in Scripture, but also rules quickning by example; for Divinities is of practical knowledge, and therefore it is enlivened, and interlaced with examples, as here he makes use of the example of David. God doth not write us Laws, and leave them barely in our poss…ssionGod gives us not only laws, but quickens them by examples. as commands, but God quickens and enlivens all the rules and promises with the practice of some of the blessed Saints: None can read Davids Psalmes but he shall read himself in them; he cannot undergoe a trouble, but he shall find David under the same trouble; he shall not need a comfort, but he shall see David comforted with the same comfort; so that he is a pattern for them. It is a comfortable thing to read the Scriptures, because p. 216there we shall find whatsoever is usefull for us. TheyRead the scriptures because therein we find whatsoever is needfull for us. that go into a garden that is beset with flowers, they cannot but receive a sweet Spirit and breath from the flowers in the very walkes, and so there is such a Spirit in Scripture, that we canno… read the Sciptures with reverence, but there is a sweet savour that springeth from them, which both delights and strengthens at once. No walk is so comfortable as the walk of Scripture, therefore take our solace there, and we shall see the promises, and those inlivened with examples and patterns, and the Spirit of God bringing the like sweetnesse and the like strength into our selves. Oh that we would be more in love with reading of Scripture. We see the Apostle Paul as great a man as he was, incourageth himself, and strengthens himself with the pattern of holy David, David beleeves and speakes, and I beleeve and speak. So that that you see how you may make benefit of the Scripture.

From hence you have a rule of inlargment of the scripture to you, and a rule likewise of application, that when we read the scriptures we may inlarge them, and apply them to our selves inOur duty to inlarge & apply scripture to our selves in particular. particular. And so much for that poynt, we have faith, the spirit of faith, And the same Spirit of faith, according as is is written.

The next thing observable is this, that after the spirit of faith, he names beleef, and after beleef, he names speaking; whence observe the connexion and knitting together of these things by God, the coherence that God hath made betwixt. First there is the Father, Son, and Holy Ghost. The Spirit is the Agent that workes all in the Church, it being Christs Vicar on earth, and that Spirit workes a spirit of grace in us, in particular, a spirit of faith. When the Holy Ghost hath framed our spirits toWe must first have a principle of Faith before we beleeve, the habbit before the act. beleeve, then we beleeve, and when we beleeve then we speak. So that these go together, the Spirit of God, begetting in us a spirit of faith, and an act of beleeving answerable to the frame proceeding from a spirit of faith, and then because faith is the spring and foundation of all other graces, We beleeve, therefore we speak.

First of all, the Spirit of God workes a blessed frame in our hearts, here called the Spirit of God. The Holy Ghost doth not p. 217only work by a Christian as an instrument, but workes in him as a subject, our soul is altogether out of frame, the Holy Ghost therefore puts us in frame by a spirit of faith, infusing a spirit of knowledge into the Understanding, a spirit of obedience intoThe spirit frames the wil and inlighteneth the understanding, and we beleeve. the Will, he draweth the Will and inlighteneth the Understanding, and then we beleeve. All actions come from a fountain, and spring, and life, and frame within: the Holy Ghost worketh a holy frame, and then we act. We must not think of beleeving without a spirit of faith. First, for that is to conceive of a River without a spring head, or a beam without a sun, or a branch without a root. And therfore as faith cannot be without the Holy Ghost; So beleef cannot be without the spirit of faith, which is only for the cleer conceiving of the poynt. We shall make use of it afterwards.

First a spirit of faith, and then we beleeve. So that the graceThe grace of Faith from the spirit, but the act is ours. of faith cometh from the Spirit, but the act is ours, and comes immediatly from us, which serveth to answer an idle objection against those that be all for grace. If we do all by the help of the Spirit, and we have no liberty, then the Holy Ghost beleeveth, and the Holy Ghost speaketh, and the Holy Ghost loveth, and not we; the objection is idle against those that be all for free grace.

It is true, the grace is from the Spirit, but when the grace is received, the act is from our selves, not only from our selves, but immediatly from our selves, we cannot but confesse it so.

For instance, a windy instrument is fit to sound, but it actualySimile. soundeth not till it be blown. So other instruments of hand are fit for Musick, but it makes not Musick till it be strucken by the hand. So we do not actually beleeve, but by an act of the Spirit, but yet the act of beleeving is our own. The wind in one instrument, & the hand on the other instrument must make the sounds, and yet the instruments sound. And so though we have the grace of faith, and faith is ours in beleeving, yet the very act of beleeving cometh from the Holy Ghost, though not immediatly. We speak, but the Spirit opens our mouth; And we beleeve, but the Holy Ghost inspires a Spirit of faith. And we do, but as we are inabled to do, Acti agimus, we move, but moti movemus. So that there is an action, and passion, in all the p. 218graces and exercises we do; We are first Patients, and then Agent, first the Spirit of God workes on us, and then we work▪ not the Spirit immedialy, but we by the Spirit.

So we see how these two are reconciled, We beleeve, we speak, we do good, and yet the Holy Ghost doth all, how? Thus, The Holy Ghost sets us in a holy frame, and then being in that frame, the Holy Ghost fits us to speak, to do, to work, to suffer, to do all that is to be done; we are the Agents, and yet we do no further, than as acted by a superiour Agent. As with the orbes, the inferiour orbes move, but as they are moved by an higher, except the highest of all: so all the subordinate Agents under God, they are moved by God. For if the will were moved, and were not moved by God, then so many wills, so many Gods, for there is nothing independent but God.

But to speak of the positive truth, all the frame of grace comes from the Spirit. We work, but by the Holy Ghost, as Psal. 51. Open my lips, my mouth shall shew forth thy praise. Now David saith here, we beleeve, therefore speak, we speak, but it is God that opens our mouth.

But I rather intend poynts of practise. For besides that proper act of faith to beleeve, there is a commanding act of faith, which stirs up the soul to do, for faith stirs up all other graces. The proper act is to beleeve, but by beleeving it stirs up & quickens all other graces of the soul. Therefore Heb. 11. you see that all other graces are attributed to faith. By faith Enoch did walk with God, and by faith Noah prepared an Ark, and by faith Moses was couragious and bold, and so you see all their excellent graces they have their spring and stirring up from faith. So that having the same Spirit we not only beleeve but speak.

The next poynt observable hence is, That a Christian knows he doth beleeve. I beleeve, therefore I speak. And a ChristianHe that beleeves, may know that he beleeves. knoweth his own faith, and by consequence he may know certainly his state in grace. It is not an idle, dormant, sleepy, faith: but I beleeve, therefore I speak. It makes them fix the eyes of their Soules, so much on their deserts and guilt, that they look all to that till they be surprised with horrour, till God hath humbled them, though there be a st…ivnig of Soul against despair, and striving for favour and mercy.

In these particular cases there may be Faith without th… p. 219knowledge of the act. But ordinarily the frame of a Christian is such, that he knoweth what he knows, and he doth know that he doth beleeve when he beleeveth; and thereupon he knoweth his state in Grace, how else should he be thankful to God? how should he be pittiful? how should he be content and quiet in his condition? how should he be fruitful in his conversation? B… loved, the knowledge that we are in a good condition, is a most fruitful knowledge, it is the best frame of the soul, when it hath Grace, and knows it hath Grace, and never hath a good frame till then: When we are in Gods favour, and we know that we are in Gods favour, it puts us in a holy disposition to God, to love him, to be thankfull to him, and in a gracious disposition to him to be abundant in the work of the Lord. It works a sweet disposition in our selves, begetting in us much patience, when we know we beleeve, and beleeving that we shall be saved; for Salvation is the end of Faith; Faith never endeth but in Salvation.

And therefore it should be our main endeavour to beleeve, and then labour to know that we doe beleeve, that Satan may not hide our evidences from us, and make us bear false witnesse against our selves; & so when he cannot hinder our salvation, he hinders our comforts in the way to Heaven (as it is his way) by casting a mist and cloud between our soules and Gods favours. Therefore give all diligence to make our calling and election sure. The more we grow in assurance that we beleeve, and by beleeving our interest in Christ, the more we grow in grace, and in all comforts whatsoever. They pretend it is a way to bring to security: Indeed, of heavenly security it is: But who feares to displease God most? and who takes most care to please him? Is it not them that have sweet contentment in his favours? that be loth to displease him? and is it not their whole care to please him, and continue sweet communion with God? They speak against the nature of the things, and against experience: But how shall a Christian know that he doth beleeve? Will he think he doth not beleeve, when hee cannot peremptorily conclude, I doe beleeve? though he cannot reflect upon himself strongly, yet he may reflect upon himself, especially by conference with them that can discern that he hath desires; there is afterwards in a Christian, Christian p. 220mourning, sighing, and groaning, and he will not deny but heHow to know whether we beleeve. desires to have faith, he mournes that he that it not. Let them reflect on that, and bring the scripture to that case, the scripture speakes comfortably, of desires, of desires of parts, of the gracious desires, he that desires faith, hath a measure of faith, if he desire it truly.

And therefore you say you have no faith, your desires shew you have, you can reflect, and know you desire, mourn, hunger, and thirst, and would have grace; Now are the promises made to this desire. Blessed are they that hunger and thirst, blessed are they that mourn, blessed are the poor in spirit.

Then again, there is acombat in them, they that have the main act of faith, they have strife between flesh and Spirit, between unbeleef and faith. None will say but he striveth against unbeleef, and indeavours against it. That very strife is an argument that there is a Spirit of faith, an act of faith, and they may know that act of faith, if they will consider seriously. The very strife is a greater argument of comfort, that they have faith, than the confidence of many carnall men, that they have faith. For their confidence is a false argument, and then the others doubting, andFalse confidence is no faith. striving against doubts, and remainders of infidelity, is an argument of their having faith.

Again, they that have the least degree of faith, they look up to God, they never forsake God, they will die at his feet, and they will cast themselves down before his footstool, before his mercy, let him deal with me as he will, they resolve of that. And where this is, it argueth a spirituall act of faith. So that in some cases a man may have an act of faith, and yet not know it. And in some cases there may be a confidence of the presence of faith when yet they have it not.

How shall I know false confidence? it is a large poynt, and IHow to discern false confidence. 1. It is groundless. will name but two or three things.

False confidence is groundlesse, voluntarily taken up of themselves without the Scriptures, because they wish well to themselves, and out of self-love, they think they have any thing they want. If they go to the grounds of scripture, they would rather despair, because there be many blasphemous, loose lives, secure of goodnesse, faith affirmes he is not worthy to live, that beleeveth not. If they did beleeve, they would beleeve p. 221their own damnation, they should beleeve there is nothing between them and Hell, but a little uncertain life, for they live in the curse of God, and live in sin damned by scripture, and therefore their faith, is not only a barren faith, but a presumptuous faith, and groundlesse.

And again, you may know false confidence, because as it is2 It is careles… groundlesse, so it is carelesse in the use of good meanes. A confident Spirit, out of self-love, will perswade it self all is well, and yet be bold in the use of meanes. And so it is fearlesse till trouble comes, and when trouble comes, then they sink. He is confident before trouble of Conscience, or outward troubles ceise upon him, but when any troubles come, then they see all was but a spirit of presumption and carnall confidence, then they see there was never sound peace between God and them, never sound union between Christ and them. For it is the nature of false confidence, to be confident before, and to sink into despair in times of trouble.

And again, false confidence, as it is groundlesse in the use of3. It is fruitless meanes, and spiritlesse in danger: So it is fruitlesse, it brings not forth fruit of faith, it is barren. And therefore let people that be carelesse of the exercise of love and other graces in their conversation: boast of faith, what they will, it is but a confidence, they think they beleeve, when they do not beleeve. In the nextFaith is an active grace. place faith is an exercising grace wheresoever it is, I beleeve, therefore I speak; it is a working grace wheresoever it is. He shews his faith by obedience & practice, so that the truth of faith is an active & working grace, & therein it differs from the confidence spoken of before. It workes in Heaven, it workes with God, it layeth hold upon him; wrestles with him for a blessing, & overcometh him, it works on earth, & overcomes all on the right hand, & left, all temptations of prosperity, presenting better things then the world can, it overcometh all temptations on the left hand, all feares and threatnings, and presents to the Soul worse dangers than any thing here. What can be threatned comparable to Hell? and what can be promised comparable to a good Conscience, and Heaven hereafter? it workes stronger than Hell, and temptations. And it must needs be so, because it is a graceOur advantage by touching of Christ. of union that knits us to Christ. It is the fountain of life, we cannot touch Christ without life; vertue comes from him upon p. 222every touch: his grace, his union, and being. So it draweth vertue from Christ. The Spirit of faith is a Spirit of power, a Spirit of vigor, faith infuseth vigor into the whole Soul, silencing all objections that the heart can make, answers all temptations that the Devill can make, triumphs over all that can be presented to it, and draweth it from God, it is powerfull with God himself. I will not enter into common places of faith, but only as it comes in my way shew, that where beleef is, it will work, and the particular work of it is to speak.

As it is a working grace, so it is a bold grace, I beleeve, therefore Faith is a bold grace, it stirs up speaking.I speak. If there be faith in the heart, it will expresse it self in the tongue. If the heart be a good treasure it will vent that treasure; out of the abundance of the heart the mouth will speak▪ And therefore as there will be incouragement, and strength, and vigour, so there will be boldnesse in speaking to God. Faith is a grace that hath liberty with it, where the Spirit is, there is liberty, specially where the Spirit of faith is, because faith sets the Soul at liberty from fear of guilt, and damnation, and perswades the Soul of contentment with God in Jesus Christ. Where this Spirit of faith is, there is boldnesse to the throne of grace, and therefore because we beleeve, we speak, we speak to God in prayer, because we beleeve we are reconciled to GodIn Prayer in Jesus Christ. Wheresoever faith is, there is prayer, speaking to God in prayer is the prime expression of faith. As faith is the birth of a Christian, for it knits him to Christ the fountain of life. A Child as soon as it is born, cryeth, And a new born Child, as soon as it is born cryeth to God; he hath a familiar kind of boldnesse to go with reverence to God, and say, Abba Father. As soon as ever Paul was converted, behold, he prayeth, Acts 9. 11.Acts 9:11he might speak prayers before, but he never prayed till then. A man never prayeth, till he beleeveth, and when he beleeveth, he prayes presently with the Spirit of faith. Therefore it is a Spirit of supplication; they go alwaies together.

And the reason is, because as soon as ever a Christian is new born, he is sensible of the root and spring whence he hath all his strength, and all he hopes for, it is in Christ; and therefore as by faith, he is knit to Christ, So by faith he makes use of Christ; faith is an emptying grace of it self, & emptying the soul, sendethPrayer the Ambassadour of Faith. forth his Ambassador prayer to fetch all help from Heaven, p. 223Prayer is the Messenger, the Ambassadour of faith, the flame of Faith, where faith is kindled within it flames out in prayer. Prayer you know, sheweth that there is nothing at home, for then we would not go abroad. Faith is a grace that goeth out of its self, it hath the greatest humility that can be, and is alwaies seated in an humble Soul, that despaireth of it self, and is emptyed of it self, and therefore the first expression of faith out of it self, must be to the fountain of help, and fountain of strength and comfort together; and therefore sends forth prayer; prayer & faith are all one, prayer being nothing but faith digested into words & conceptions, faith prevails, so prayer prevails, & according to the measure of faith, so are the degrees of the spirit of prayer; & then again, our tongues being our glory, it hath a desire to glorifie God, and that is, in speaking, praising of God, and praying to God. And therefore those that do not pray, they have no faith; little faith, little prayer, and great faith, great measure of prayer. And as faith groweth, so the Spirit of prayer and supplication groweth, they increase, and decrease, in a proportion.

And therefore let us examin our selves, if we beleeve, to pray; if we beleeve, to speak. A Christian is no still-born Creature, he that is new born, he is not still-born, he cryeth to his Father for strength of grace, there is a Spirit of boldness, together with the Spirit of faith, whereby we can look God in the face reconciled in Jesus Christ. Now looking upon God as a Father, we cannot but (as to a father) repair to him in all our necessities. So you see the connexion of these two. I beleeve, therefore I speak.

And as it is true of prayer, so of praise, for that is also the LanguageIn praise. of the Spirit of God, God will have occasion, for our tongue is our glory, we glorifie him in our whole man. The heart giveth him the glory of all his attributes, the speech giveth the glory of it to him. And therefore Psal. 5. When I am filled with marrow and fatnesse, the inward comforts of grace, then shall I praise thee with joyfull lips, that is, then shall he sound forth theA Christian praises God, not only for what is past, but what is to come. prayses of God in his speech. He prayseth God not only for what is past, but he prayses him for what is to come. I beleeve, therefore I speak. For if a man by the Spirit of faith apprehend the resurrection of the body, and glory in the world to come, p. 224that Spirit apprehending the excellency to come, will stir him up to prayse God before hand, as by a Spirit of faith, we take things in trust, as if present, we see heaven, and glory to come, as if present; For faith is the evidence of things not seen: So it stirs…eb. 11. 1. up affections as if present, in heaven we shall praise God for ever, and therefore faith makes heaven, and happinesse, as if present to the Soul. It inlargeth the Soul with thanks beforehand. Therefore when the Apostles speak of the glorious condition to come, presently they break out into praises. As they beleeve, so they speak, as Peter prayeth, By the Father of our Lord Jesus Christ, that hath begotten us again to our inheritance immortall, 1 Pet. 1. 3, 4.1 Pet 1:31 Pet 1:4undefiled, reserved for us the heavens. He beleeveth heaven is kept for him, and he for heaven, and therefore he praiseth God for it. If we beleeve the blessed state to come, we will speak the praises of God before hand; and therefore it is the state of Gods Children in time to come, revealed now, that God may have present Praise. Faith sets the Soul in heaven in some sort, and as it setteth us in heaven where Christ is our head, so it setteth us into the imployment of heaven; and what is that? To have an heart inlarged to praise God.

Likewise if we beleeve we will speak to men, not only to GodA Christian speaks of God, and for God, to men. in prayer, but of God to men, in the great congregation, as the Prophet speakes; we will not be ashamed of God; but speake to him by prayer in all things, and of his truth, & speak for him too, when Religion is opposed, and his Children disgraced; he that hath not a word to speak of God for the benefit of others by way of edification, that hath not the Spirit of prudence to speak a word in season, nor a Spirit of courage to speak for God, I will never beleeve he will speak to God as he should,Faith will make us to speak to God, of God, and for God. I will never beleeve, he doth beleeve. For he that beleeveth, he will speak to God in prayer, and praises, and of God, and for God. B…loved, in this world God puts his cause and his truth, and the state of Gods people into our hands, and counts himself beholding to us if we will stand for him, and trieth what we will do for him, whether help him in his Church and people, or or no; he cryeth, who will be on his side, who? as Jehu said; specially in times of oppositions a…d luk-warm times, when there is a clouding of Religion, men will be of all sides, and no side to serve their turn. Therefore curse ye Meroz, for he helped not p. 225the Lord▪ God thinks himself helped by us, when we speak for a good cause, for a good person, for justice, for truth, and if▪ we will not own the cause of God in doubtfuls, God will never own us; doth God honour us so far, as to put his cause into our hands, making himself beholding to us for his word? And shall not we speak a word for his Church, his Children? but rather joyn with backbitters, and slanderers, and secret Papists, all slander her Religion, her faith. What saith our Saviour Christ? is not that an idle thing? He that is ashamed of me before men, I will be ashamed of him before my father which is in heaven; they have the name of God in their foreheads, as the Antichristian Limbes, carry his mark; So they that belong to Christ carry his mark, that is, they are bold for their Lord, known of their Master, to speak as to him, so for him, when occasion is offered. Wisedome will be justified of her Children, and therefore they that beleeve will justifie wisedome, will justifie the cause of religion. And they that do it not, do not beleeve, for he that beleeveth will speak. Christ is called foreign, the speech, the word, because as a word expresseth the mind, so Christ expresseth what is in the bosome and heart of God towards us; and as he hath truly expressed from God to us, what is the fathers good pleasure to us, being the word; So every Christian must be the word to expresse what Christ hath done for him and for the Church; and we must do this bodily, sincerely, freely, and roundly, without tergiversation, equivocation, or delusion; we must be bold, for a better Master. It is true out of the nature of the thing we cannot but speak, a convinced understanding, and sanctified heart, cannot but speak when an oportunity is offered. I wonder any should ever think to look the blessed Saviour in the face with comfort, and yet notwithstanding betray his cause, betray Religion here. And therefore I beseech you consider the connexion of these two together, I beleeve, therefore I speak.

By this therefore I have spoken, you may learn what to judge of your natures; those that are partiall of both sides, and of neither,Neutrality is the betrayer of Religion & the cause of Christ. that count it a policy to conceal themselves, they think whatsoever shall fall out, they will be sure to displease no party before hand, that so they may have friends, and so to redeem a peace to themselves, they betray Religion and the cause p. 226of Christ, you may say what wisedome is that? it is a wisedome of the flesh, and a plain discovery they have no faith at all, or at the least a very weak faith: no faith at all.

And therefore they are called Nicodemites, that is, such as keep Religion to themselves, it is a false meanes. For Nicodemus at first, indeed came for Christ, but after he defended him against the Scribes and Pharisees. And at his death when all forsooke him, then Nicodemus, and Joseph appeared. So it was a growing faith. And therefore let no man that conceales Religion pretend Nicodemus, if they mean to be in that condition they are in, if they will sleep in whole skins, then it argueth they have no faith at all, but if they are ashamed of it, and grow, and by falls learn to stand strongly, and find their weaknesse sanctified to get more strength, it is a good sign; but those that are neuters, and for all turnes, you may say they have no faith; he is not worthy of a tongue that will not speak for Christ, that will not speak for the giver of speech, he is unworthy to speak, that will not speak for him that hath inabledHe is not worthy of a tongue that will not speak for Christ him to speak. You are more like the Samaritans that would be of no certain Religion, they would worship God, and they would worship the gods of their Country likewise; they would be of the Jewish Religion, when the Jewes florished, and against the Jewes, when the Jewes were down. So that they would be of all Religions, and of no Religion. And so you have some that have their Religion to chuse for all turnes, so far as stands with outward conveniences they will appear, and when it doth not, they will betray it. Vespertiliones in fide, as he calls them, Batts, that will neither be amongst the birds or other creatures, but doubtfull creatures, you cannot tell what to make of them. So there will be allwaies some doubtfull persons, that you cannot tell what to conceive of them in Religion, but this you may make out, they do not beleeve, for if they did beleeve, they would speak.

And therefore let us be stirred up to speak in the cause of Christ as occasion serveth, there must be a Spirit of Discretion,We should be bold to speak in the cause of Christ. and Wisedome, when, and how to speak, of which I have spoken at large heretofore, out of Rom. 10. Only I beseech you if occasion be, be intreated to be as bold for Christ, as others against Christ, as bold for Religion, as others against Religion, p. 227I am sure we serve a better Master. It is a shame to hear Papists and Popish spirits, and half Atheists, speak dangerously to the destruction of Youth, that they may be saved in any Religion, If we beleeve in God, and keep his Commandements, and so run toReligion in generals … Religio…. some few generalls, when as the wil in the mean time falls a swelling, and breakes the Commandements; they bring all to a few heads, & shuffle off all with a generallity in any Religion, if you live well, you may be saved. Therefore let us be as bold and impudent for Christ, as his enemies shall be against him. And because we see that boldnesse in the cause of Christ, comes from a Spirit of faith, as all other graces come from faith, let us be stirred up to labour for faith above all other graces, that that may be planted in our hearts; And that it may be so, do but observe these directions

First of all consider who it is that giveth us comfort, and givethMotives to labour for faith. us promises; dwell much in the consideration of the loving faithful nature of God, & then consider former experiences, how God hath made good all things to us, consider what pure and glorious pledges & promises we have for time to come, peace of conscience is pledge of the peace w^ch is heaven, joy in the Holy Ghost, a pledge of the joy in heaven. And then consider the excellency of the things we are to beleve, the objects of faith, the promises are suppassing things, even surpassing admiration. Oh the excellent things laid up in another world! If we cannot express the first fruits, the earnest here, what shall we do with the fullness of happiness, that we shall injoy hereafter? A probability of excellent things will set men more to indeavour, than a certainty of petty and base things.

Now that we have offered to us things above admiration, weThe Love of God to man to be admired may stand in wonderment at the love of God, that hath laid up things, that eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive. And shall not these things stir up the Spirit of faith, and endeavours suitable, when as a probability of excellent things though earthly, will stir up indeavours? Therefore where there is no indeavour against earthly things, we do not beleeve a whit. The evill things we be forced from are so terrible, and the good things present to faith so excellent, that if they were but probable conj…ctures, they would be better than they were. Therefore many a… so p. 228so far from faith, that they have not conjectures there be such things, for infidelity raigneth in their hearts. If faith set up a kingdome in their hearts never so little, it would stir up boldness, and therefore consider of all the sweet natures of God reconciled, and approve but the excellency of the things, which if we have the apprehension of in weak measure, they will make us better than most of your common Blasphemers, and Swearers, and Scorners of goodnesse; he inwardly laugheth, and scornes at all parts of Religion, though for shame of men he conformeth himself something, yet notwithstanding infidelity raigneth in his heart.

Again, that faith may set up a Regiment in the Soul, Consider now that this is the grace that infuseth vigour andFaith infuseth vigour and strength into our Soules. strength into all our graces, all are nothing without faith. Faith must fetch from Crist strength for patience and contentation: there is no other grace but hath his vigour from faith, as faith from the Spirit of God. Therefore poure water upon the root, water the root of all other graces, cherish faith, Oh this consideration that all springeth, and have their life and vigour from faith. And that now the government of the Church, by the Spirit of God under Covenant of Grace it to fetch all out of our selves. We must have a supernaturall eye, and a supernaturall hand to reach to heaven, and fetch treasure out of Christ, and spir…tuall vertue to draw out of Christ and his promises; and have all, every time, every thing, every word, every action whatsoever, is out of our selves, and cometh from a principle that is in Christ. And therefore considering the excellency, and necessity of grace, labour for it, and let it be more and more planted in us, that according to our apprehension of the excellency and necessity of it, and misery without it, we may earnestly indeavour after it.