The Life of Faith

CHAP. IV. Directions how to exercise Faith upon God's Commandments, for Duty.

IT being presupposed that your Faith is settled about the truth of the Scriptures in general (by the means here before and elsewhere more at large described) you are next to learn how to exercise the Life of Faith about the Precepts of God in particular; and herein take these helps.

Direct. 1. Observe well how suitable God's Commands are to reason, and humanity, and natural revelation itself; and so how Nature and Scripture do fully agree, in all the precepts for primitive holiness.

This is the cause why Divines have thought it so useful to read Heathen Moralists themselves, that in a Cicero, a Plutarch, a Seneca, an Antonius, an Epictetus, &c. they might see what testimony nature itself yieldeth, against all ungodliness and unrighteousness of men. See Rom. 19, 20, &c. But of this I have been larger in my Reasons of the Christian Religion.

Direct. 2. Observe well how suitable all God's Commandments are to your own good, and how necessary to your own felicity.

All that God commandeth you, is, 1. To be active, and use the faculties of your souls, in opposition to Idleness: 2. To use them rightly, and on the highest objects, and not to debase them by preferring vanity and sordid things, nor to pervert them by ill doing. And are not both these suitable to your natural perfection, and necessary to your good?

1. If there were one Law made, that men should lie or stand still all the day, with their eyes shut, and their ears stopped, and their mouths closed, and that they should not stir, nor see, nor hear, nor taste ; and another Law that man should use their eyes, and ears, and limbs, &c. which of these were more suitable to humanity, and more easy for a • ound man to obey (though the first might best suit with the lame, and blind, and sick ) and why should not the goodness of God's Law be discerned, which requireth men to use the higher faculties, the Reason, and Elective, and Executive Powers, which God hath given them? If men should make a Law, that no one should use his Reason to get Learning, or for his Trade or business in the world, you would think that it were an institution of a Kingdom of Bedlams, or a herd of beasts: And should not you then be required to use your Reason faithfully and diligently in greater things?

2. And if one Law were made, that every man that traveleth shall stumble and wallow in the dirt, and wander up and down out of his way; and that every man that eateth and drinketh, should feed on dirt, and ditch-water, or poison, &c. And another Law, that all men should keep their right way, and live soberly, and feed healthfully; which of these would fit a wise man best, and be easiest to obey? or if one Law were made, that all Scholars shall learn nothing but lies and errors ; and another, that they shall learn nothing but truth and wisdom, which of them would be more easy and suitable to humanity? (Though the first might be more pleasing to some fools.) Why then should not the goodness of God's Laws be confessed, who doth but forbid men learning the most pernicious errors, and wandering in the maze of folly, and wallowing in the dirt of sensuality, and feeding on the dung and poison of sin? Is the love of a harlot, or of gluttony, drunkennenss▪ rioting, or gaming, more suitable to humanity, than the Love of God, and Heaven, and Holiness, of Wisdom, Temperance, and doing good? To a Swine or a Bedlam it may be more suitable; but not to one that liveth like a man. What did God ever forbid you, that was not hurtful to you? And what did he ever command you, which was not for your benefit? either for your present delight, or for your future happiness ; for the healing of your diseases, or the preventing them?

And if Reason can discern the goodness of God's Laws to us, Faith can acknowledge it with more advantage. For we can see by Faith, the goodness of their Author, and the goodness of the reward and end, more fully than by reason only: And a Believer hath found by sad experience, how bad and bitter the ways of sin are; and by sweet experience, how good and pleasant the ways of God are. He hath found that it is the way to peace, and hope, and joy, to deny his lusts, and obey his Maker and Redeemer: And it is the way to terror and a troubled soul, and a broken heart, to sin and to gratify his sensuality, Prov. 3.17. All her ways are pleasantness, and all her paths are peace. Psal. 119.165. Great peace have they which love thy Law, and nothing can offend them. Psal. 37 37. Mark the upright man, and behold the just, for the end of that man is peace. Rom. 14.17. Righteousness, and peace, and joy in the Holy Ghost, are the Kingdom of God. Grace, Mercy and Peace are God's entertainment of the faithful soul, Titus 1.4. 1 Tim. 1.2. & 2 Tim. 1.2. 1 Cor. 1.3, &c. But there is no peace to the wicked, saith my God, Isa. 57.21. & 48.22. For the way of peace they have not known. They have made them 〈◊〉 paths; whosoever goeth therein, shall not know peace, Isa. 54.8.

Direct. 3. Mark well how those Commands of God, which seem not necessary for yourselves, are plainly necessary for the good of others, and for the public welfare, which God must provide for as well as yours.

He is not your God only, but the God of all the world. And the welfare of many, especially of Kingdoms and Societies, is more to be regarded than the welfare (much more than the humouring or pleasing ) of any one. You may think that if you had leave to be fornicators, and adulterers, to be riotous, and examples of evil, to be covetous, and to deceive, and steal, and lie, that it would do you no harm: But suppose it were so, yet a little wit may serve to show you, how pernicious it would be to others, and to societies. And Faith can tell a true Believer, what is like to be the end: And that sin is a reproach to any people, Prov. 14.34.

You may think perhaps that if you were excused from many duties of Charity and Justice, in Ministry, Magistracy, or a more private state, it would be no harm to yourselves. But suppose it were so, must not others be regarded? If God should regard but one, why should it fall to your lot rather than to another's? And why should any others be bound to use Justice or Charity to you anymore than you to them? There is no member of the body politick or ecclesiastic, which will not receive more good to itself, by the Laws of Communion, if truly practiced, than it can do to others. For you are but one who are bound to be charitable and do good to others, and that but according to your own ability: But it may be hundreds or thousands who may be all bound to do good to you. You have the vital influences, and assistances of all the parts: you have the prayers of all the Christians in the world.

Suppose that the Laws were made to secure yourselves of your estate and lives; but to leave the estates and lives of your children to the will of any one that hath a will to wrong them; would you be content with such kind of Laws as these? And why should not others good be secured, as well as your posterities? 1 Cor. 12.12, 14, 20, &c. Rom. 12.4 5 & 16.2. 1 Cor. 10.17, 33. Ephes. 4.3, 11, 12, 14, 15, 16.

Di • ect. 4. The chief work of Faith is to make the obedience of God's Commands to be sweet and pleasant to us, by seeing still that intrinsical goodness, and the extrinsical motives, and the eternal rewards, which may cause the soul to embrace them with the dearest love.

They are much mistaken, who know no use for Faith but to comfort them, and save them from Hell; the great work of Faith is to bring up the soul to Obedience, Thankfulness and Love. Therefore i • hath to do with the Precepts, as well as with the Promises ; and with the Promises to sweeten the Precepts to us. Believers are not called to the obedience of slaves ; nor to be acted only by the fear of pain ; but to the obedience of redeemed ones and Sons; that Faith may cause them to obey in Love ; and the essential act of Love is complacency : Therefore it is the work of Faith, to cause us to obey God with pleasure and delight. Forced motives endure not long: They are accompanied with unwillingness and weariness, which at last will sit down, when the fears do by distance, delay or dullness, abate. Love is our Nature ; but Fear is only a servant to watch for us while we do the work of Love. As many as are led by the Spirit of God, are the Sons of God (and therefore will obey as Sons.) For we have not received the spirit of bondage again to fear; but we have received the Spirit of Adoption▪ whereby we cry Abba Father, Rom. 8.14, 15. Christ suff • red death to overcome the Devil that had the power of death, and to deliver us from the fears of it, which was the bondage of our lives, Heb. 2.14, 15. That we might serve God without f • ar, in holiness and righteousness, all the days of our lives, Luke 1.74. There is no fear in love; but perfect love casteth out fear, because fear hath torment, 1 John 4.18. The meaning is, not only that the Love of God casteth out the fear of men, and persecution ; but also that it maketh the fear of tormenting punishment, to become unnecessary to drive us to obedience, so far as the Love of God and of obedience doth prevail: He that loveth more to feast, than to fare hardly, to be rich, than to be poor, (and so to be obedient and holy, than to be unholy) need not (so far) any fear of punishment to drive him to it. Even as the Love of the world, as adverse to the Love of God, is overcome by Faith, 1 John 2.15. and yet the Love of the world as God's creature, and as representing him, and sanctified to his service, is but subordinate to the Love of the Father; so also Fear as adverse to Love, or as disjunct from it, is cast out by it: But as it subserveth it in watching against the enemies of Love, and is truly filial, it is a fruit of Faith, and the beginning of wisdom.

Employ Faith therefore day by day, in looking into the Love of God in Christ, and the Kingdom of Glory, the reward of obedience, and the beauties of holiness, and the merciful conditions of filial obedience (when we have a pardon of our infirmities, and are accepted in Christ) that so we may feel that Christ's yoke is easy, and his burden light, and his Commandments are not grievous, Mat. 11.28, 29. 1 John 5.3. And when Faith hath taught you to hunger and thirst after righteousness, and to delight to do the will of God, Love which is the end of Faith will satisfy you, Mat. 5.6. Psal. 40.8.

Direct. 5. Take special notice how suitable a holy Law is to the nature of a most holy God; and how much he is honored in that demonstration of his holiness; and how odious a thing it would be to wish, that the most holy one would have made for us an unholy Law.

Would you draw the picture of your friend like an Ape or a Monkey, or a Monster? Or would you have the King pictured like a fool? Or would you have his Laws written like the words of a Bedlam, or the Laws of Barbarians or Cannibals? How much more intolerable were it to wish, that an unholy or unrighteous Law, should be the product and impress of the most great, most wise and holy God? This thought should make every Believer exceedingly in love with the Holiness of God's Commands, because they are the Appearance or Image of his Holiness, and necessary to his honor, as he is the Governor of the world, Rom. 7.6, 7, 12. When Paul confesseth that he could no more perfectly keep the Law without sin, than a fettered prisoner can walk at liberty (for that is the sense of the text) yet doth he give the Law this honor, that it is holy, just and good, and therefore he loveth it, and fain would perfectly obey it, if he could. See Psal. 19.7, 12. &c. 119.72. & 37.31. & 1.2. Isa. 5.24, &c.

Direct. 6. Remember that both Promises, and Threatenings, and God's Mercies, and his Judgments, are appointed means to bring us to obey the Precepts; and therefore obedience, which is their end, is highly to be esteemed.

It seemeth a great difficulty whether the Precept be for 〈◊〉 Promise, or the Promise for the Precept; which is the End, and which is the Means ; whether obedience be a means to attain the reward, or the reward be a means to procure obedience: And the answer is as pleasant to our consideration, viz. that as the works of the Trinity of persons, and of God's Power, and Wisdom, and Goodness ad extra are undivided; so are the effects of the one in God's Laws, the effects also of the other; and they are harmoniously and inseparably conjunct: so that we must obey the Command, that we may attain the blessing of the Promise, and be assured of it: And we must believe the Promise, and the Reward, that we may be moved to obey the Precept: And when all is done, we find that all comes to one; and in the end, the duty and the reward will be the same, when duty cometh to perfection: And that the reward which is promised is our perfection in that Holiness, and Love, and Conformity to the Will of God, in which God doth take that complacency which is our ultimate end.

But if you look at the matter of obedience rather than the form, it sometime consisteth in troublesome things, as suffering persecution, &c. which is less desirable than the promised reward, which is but pleasing God, and obeying him, in a more desirable and grateful matter, even in perfect Love forever: And therefore the more desirable must be considered to draw us to the less desirable; and that consideration of the reward, (and not the possessing of it) is the means to our obedience, not for the sake of the ungrateful matter, but of the form and end, Mat. 5.10, 11, 12, & 6.1, 4. & 10.41, 42. 1 Cor. 9.17, 18. 1 Tim. 5.18. Heb. 11.6. & 10.35. & 11.26. Col. 3.24.

Direct. 7. Remember how much Christ himself hath condescended, to be made a Means or Mediator to procure our obedience to God.

And surely that must be an excellent end, which Christ himself became a means to! He came to save his people from their sins, Mat. 1.21. And to call sinners to repentance, Luke 5.32. Mat. 9.13. Is Christ the Minister of sin? God forbid, Gal. 2.17. For this end was he revealed, that he might destroy the works of the Devil, 1 John 3.8. And he died to redeem and purify to himself a peculiar people, zealous of good works, Titus 2.14. Christ came as much to kill sin, as to pardon it: Judge therefore of the worth of obedience by the nobleness and dignity of the means.

Direct. 8. Remember still that the same Law which governeth us, must judge us: Let Faith see the sure and close connection between obedience and judgment.

If Faith do but speak aloud to a sluggish soul [Thou must be judged by the same word which commandeth thee to watch and pray, and to walk in holiness with God] it will much awaken the soul to duty: And if Faith do but say aloud to a tempted sinner [The Judge is at the door, and thou must hear of this again, and review sin when it will have another countenance] it will do much to kill the force of the temptation, Rom. 14.12. Phil. 4.17. Heb. 13.17. Mat. 12.36. 2 Pet. 3.11, 12.

Direct. 9. Be sure that your heart-subjection to God be fixed, that you may live under the sense of his Authority.

For as God's Veracity is the formal object of all Faith; so God's Authority is the formal object of all obedience. And therefore the deep • enewed apprehensions of his Majesty, his Wisdom, and absolute Authority, will make us perceive that all things and persons must give place to him, and he to none ; and will be a constant spring within us, to move the will to a ready obedience in particular cases, Mal. 1.6. Matth. 23.8, 10. Jer. 5.22.

Direct. 10. Keep in memory some plain texts of Scripture for every particular duty, and against every particular sin ; which I would willingly here write down, but that the book swelleth too big, and it is so plentifully done already in most Catechisms, where they confirm all such commands with the texts of Scripture cited to that use: As you may see in the Assemblies Catechism, with the proofs, and more briefly in Mr. Tobias Ellis his English School, where a text or more for every Article of Faith, and every duty, is recited for the use of children. God's Word which is the object and Rule of Faith, should be before 〈◊〉 eye of Faith in this great work of causing our obedience.

Direct. 11. Understand well the different nature and use of Scripture examples; how some of them have the nature of a divine Revelation and a Law; and others are only motives to obedience and others of them are evils to be avoided by us.

1. To Moses and the Apostles of Christ, a special Commission was granted, to one to settle the Tabernacle and its worship, and to the other, to settle the orders of the Gospel Church. Christ sent them to teach all things, whatsoever he commanded, Mat. 28.20. And he promised to be with them, and to send them the Spirit to lead them into all truth, and to bring all things to their remembrance. Accordingly they did obey this Commission, and settled the Gospel Churches according to the will of Christ; and this many years before any of the New Testament was written. Therefore these acts of theirs have the nature and use of a divine Revelation and a Law. For if they were fallible in this, Christ must break the foresaid Promise.

2. But all the Acts of the Apostles which were either about indifferent things, or which were about forecommanded duties, and not in the execution of the foresaid Commission, for which they had the promise of infallibility, have no such force or interpretation. For 1. Their holy actions of obedience to former Laws, are not properly Laws to us, but motives to obey God's Laws: And this is the common use of all other good examples of the Saints in Scripture: Their examples are to be tried by the Law, and followed as secondary copies or motives, and not as the Law itself, 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ. Heb. 6.12. Be followers of them, who through faith and patience do inherit the promise. 1 Cor. 4.16. Phil. 3.17. 1 Thes. 1.6. & 2.16. & 3.7, 9. Heb. 13.7.

2. And the evil examples even of Apostles are to be avoided, as all other evil examples recorded in the Scriptures are; such as Peters denial of his Lord, and the Disciples all forsaking him, and Peters sinful separation and dissimulation, and Barnabas 's with him, Gal. • . And the falling out of Paul and Barnabas, &c.

3. And the history of indifferent actions, or those which were the performance but of a temporary duty, are instructing to us, but not examples which we must imitate. It is no divine Faith which forgeth an object or rule to itself. Whatsoever example we will prove to be obligatory to us to imitate, we must either prove, 1. That it was an execution of God's own commission, which had a promise of infallible guidance: Or 2, That it was done according to some former Law of God, which is common to them and us. (As the first must be the revealing of some duty extended to this age, as well as that.)

Direct. 12. Faith must make great use of Scripture examples, both for motive and comfort, when we find their case to be the same with ours.

We cannot conclude that we must imitate them in extraordinary circumstances; nor can we conclude that God will give every extraordinary mercy to us, which he gave to them (as that he will make all Kings as he did David, or all Apostles, or raise all as he did L • zarus now, &c.) nor that every Believer shall have the same outward things, or shall have just the same degrees of grace, &c. But we may conclude that we shall have all God's promises fulfilled to us, as they had to them; and shall have all that is suitable to our condition. As David was pardoned upon repentance, so may others: I confessed, and thou forgavest: For this shall everyone that is godly pray to thee — Psal. 32.5, 6. Hath God pardoned a Manasseh, a Peter, a Paul, &c. upon repentance? so is he ready to do to us. Hath he helped the distressed? hath he heard and pitied, even the weak in faith? so we may hope he will do by us, Isa. 38.10, 11. Psal. 116.3. Acts 27.20. Jonah 2.4. We have the same God, the same Christ, the same Promise, if we have the same Faith, and pray with the same Spirit, Rom. 8.26. Heb. 4 15. Though we may not have just the same case, or the same manner of deliverance. Therefore it is a mercy that the Scripture is written historically: And therefore we should remember such particular examples as suit our own case.

CHAP. V. Directions how to live by Faith upon God's Promises.

THis part of the work of Faith is the more noble, because the eminent part of the Gospel is the Promises, or Covenant of Grace ; and it is the more necessary, because our lapsed miserable state hath made the Promises so necessary to our use: The helps to be used herein are these:

Direct. 1. Consider that every Promise of God, is the expression of his immutable will and counsel.

It is a great dispute among the Schoolmen, whether God be properly obliged to us by his Promises: When the word [ obligation ] itself is but a metaphor, which must be cast away or explained, before the question can be answered: God cannot be bound as man is, who transferreth a propriety to another from himself: or maketh himself a proper debtor in point of communicative Justice; or may be sued at Law, and made to perform against his will. But it is a higher obligation than all this which lieth upon God. His Power, Wisdom and Goodness, which are himself, do constitute his Veracity: And his very Nature is immutable, and just ; and therefore his Nature and Being, is the infallible cause of the fulfilling of his Promises: He freely made them; but he necessarily performeth them: And therefore the Apostle saith, that God that cannot lie hath promised eternal life, before the world began ; which is either [ promised according to his counsel which he had before the world began ] or [ from the beginning of the world ] Titus 1.2. Or as the word also signifieth many ages ago. And Heb. 6.17, 18. Wherefore God willing more abundantly to show to the heirs of Promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fl • d for refuge, to lay hold upon the hope set before us: which hope we have as an Anchor of the soul, both sure and steadfast —And therefore when the Apostle meaneth, that Christ will not be unfaithful to us, his phrase is, He cannot deny himself, 2 Tim. 2.13. As if his very Nature and Being consisted more in his truth and fidelity, than any mortal man's can do.

Direct. 2. Understand the Nature and Reasons of Fidelity among men, viz. 1. To make them conformable to God: And 2. To maintain all Justice, Order and Virtue in the world. And when you have pondered these two, you will see that it is impossible for God to be unfaithful: For 1. If it be a vice in the Copy, what would it be in the Original ! Nay, would not falsehood and perfidiousness become our perfection, to make us like God? 2. And if all the world would be like a company of enemies, Bedlams, bruits, or worse, if it were not for the remnants of fidelity, it is impossible that the Nature or Will of God, should be the pattern or original of so great evil.

Direct. 3. Consider what a foundation of his Promises God hath laid in Jesus Christ, and what a seal his blood and resurrection is unto them.

When it hath cost Christ so dear to procure them, certainly God will not break them. A Promise ratified in the blood of the Son of God, called the blood of the everlasting Covenant, Heb. 13.20. and by his rising from the dead, can never be broken. If the Law given by Moses, was firm, and a jot or tittle should not pass away till all were fulfilled, much more the word and testament of the Mediator of a better Covenant, 2 Cor. 1.20. All the Promises in him are Yea and Amen ; that is, they are asserted or made in him, and they are ratified, and shall be fulfilled in him. Heb. 8.6. He hath obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established on better Promises. And those that are better, cannot be less sure. It is the sure mercies of David, that are given us, by a Promise which is sure to all the s • ed, Acts 13.34. Isa. 55.3. Rom. 4.16.

Direct. 4. Consider well that it is God's own interest to fulfil his Promises; for he attaineth not that glory of his Love and Grace in the perfection of his people till it be done, which he designed in the making of them.

And certainly God will not fail himself and his own interest. The happiness will be ours, but it will be his everlasting pleasure to see his creatures in their perfection. If he was so pleased after the Creation, to see them all good, that he appointed a Sabbath of Rest, to celebrate the commemoration of it; how much more will it please him to see all restored by Jesus Christ, and brought up to that perfection which Adam was but in the way to when he sinned and fell short of the Glory of God. He will not miss of his own design, nor lose the everlasting complacency of his love.

Direct. 5. Consider how great stress God hath laid upon the belief of his Promises, and of how great use he hath made them in the world.

If the intimation of another world and reward which we find in Nature ; and the Promise of it in Scriptures, were out of the world, or were not believed, and so men had nothing but temporal motives to rule their hearts and lives by, O what an odious thing would man be? and what a Hell would the world be? I have elsewhere shown that the Government of the world is mainly steered by the hopes and fears of another life, and could not be otherwise, unless man be turned into far worse than a beast. And certainly those Promises cannot be false, which God hath laid so great a stress on, and the belief of which is of so great moment. For the wise, and holy, and powerful God, neither needeth a lie, nor can use it to so great a work.

Direct. 6. Take notice how agreeable God's Promises are to the Nature both of God and man.

It is not only God's Precepts that have a congruence to natural Reason, but his Promises also. It is agreeable to the Nature of Infinite Goodness to do good: And yet we see that he doth not do to all alike. He maketh not every creature an Angel, nor a man: How then shall we discern what he intendeth to do by his creatures, but by their several natures: The nature of everything is fitted to its use. Seeing therefore God hath given man a nature capable of knowing, loving and enjoying him, we have reason to think he gave it not in vain. And we have reason to think that nature may be brought up to its own perfection; and that he never intended to employ man all his days on earth, in seeking an end which cannot be attained. And yet we see that some do unfit themselves for this end, by turning from it, and following vanity: and that God requireth every man as a free Agent, to use his guidance and help aright, for his own preparation to felicity. Therefore reason may tell us, that those who are so prepared by the nearest capacity, and have a love to God, and a heavenly mind, shall enjoy the Glory which they are fitted for. And it helpeth much our belief of God's Promise, to find that Reason thus discerneth the equity of it: Yea to find that a Cicero, a Seneca, a Socrates, a Plato, &c. expected much the like felicity to the just, which the Scripture promiseth.

Direct. 7. Be sure to understand God's Promises aright, that you expect not that which he never promised, and take not presumption to be Faith.

Many do make promises to themselves by misunderstanding, and look that God should fulfil them: and if any of them be not fulfilled, they are ready to suspect the truth of God. And thus men become false Prophets to themselves and others, and speak words in the Name of the Lord, which he hath never spoken, and incur much of the guilt, which God oft chargeth on false Prophets, and such as add to the Word of God. It is no small fault to father an untruth on God, and to call that his Promise which he never made.

Direct. 8. Think not that God promiseth you all that you desire or think you want, in bodily things.

It is not our own desires which he hath made the measure of his outward gifts; no nor of our own Opinion of our Necessity neither: else most men would have nothing but riches, and health, and love, and respect from men; and few would have any want, or pain, or suffering. But it is so much as is good 1. To the common ends of Government, and the Societies with which we live. 2. And to our souls, which God doth promise to his own. And his Wisdom, and not their partial conceits, shall be the Judge. Our Father knoweth what we need, and therefore we must cast our care on him, and take not too particular nor anxious thoughts for ourselves, Mat. 6.24. to the end, 1 Pet. 5 7.

Direct. 9. Think not that God promiseth you all that you will ask; no not that which he commandeth you to ask; unless it agree with his promising will, as well as with his commanding will.

That promise of Christ, Ask and ye shall receive, &c. And whatsoever you ask the Father in my Name, according to his will, he will give it you, are often misunderstood: and there is some d • fficulty in understanding what Will of God is here meant: If it be his Decreeing Will, that is secret, and the promise giveth us no sure consolation: If it be meant of his Promising Will, what use is this general promise for, if we must have a particular promise also for all that we can expect? If it be meant of his Commanding Will, the event notoriously gainsayeth it: For it is most certain, that since the Church hath long prayed for the conversion of the Infidel world, and the reforming of the corrupted Churches, &c. it is not yet done: And it is all Christians duty, to pray for Kings, and all in Authority; and to ask that wisdom and grace for them which God doth seldom give them. And all Parents who are bound to pray for grace for their children, do not speed according to their prayers.

Object. That is because that prayers for other men, suppose others to concur in the qualifying conditions as well as ourselves: But the promise is meant only of whatsoever we ask for ourselves as he commandeth, or for others who are prepared as he requireth. Answ. 1. If so, then the promise is not only made to our praying as commanded. 2. It cannot be thought that our prayers for Infidels, who must have preparing grace before they can be prepared, should be thus suspended in their preparation of themselves. 3. It maybe a duty to pray for many things for ourselves too, which yet we shall not particularly receive: As a Minister may pray for greater abilities for his work, &c.

Object. We pray not as commanded for any such things, if we pray not conditionally for them. Answ. But still the difficulty is, What is the condition to be inserted? whether it be, If God will? Or, If it be for our good? Or, If it be for the universal good of the world? If it were the last, then we might be sure of the salvation of all men, when we ask it; and the second cannot be the condition when we pray for others: and if it be the first, then it telleth us that the commanding Will of God is not it which is principally meant in the promise.

In this difficulty we must conclude, that the text respecteth God's Will comprehensively in all these three forementioned respects; but primarily his promising Will in matters which fall under promise, and his decreeing Will in things which he hath thought meet to make no promise of: and then secondarily, his commanding Will to us; but this extendeth not only to prayer itself, but also to the manner of prayer, and to our conjunct and subsequent endeavors. And so this meeteth and closeth with the former Will of God: because we do not pray according to his commanding Will, unless we do it with due respect to his promising and decreeing Will. And so it is, as i • it were said [ Of all those things which God hath promised or decreed, whatsoever you ask in my Name, in a manner agreeable to his command and do s • cond your prayers with faithful endeavors; you shall obtain it; because neither his decrees or promises are nakedly, or merely to give such a thing; but complicately to give it in this way of asking. ]

And as to the Objections in the beginning, I answer, 1. Where only God's decreeing Will is the measure of the matter to be granted, the text intendeth not to us a particular assurance of the thing ; but the comfort that we and our prayers are accepted, and they shall be granted if it be not such a thing, as God in his wisdom and eternal counsel, hath secretly determined not to do. As if you pray for the conversion of the Kingdom of China, of Japon, of Indostan, of Tartary, &c.

And 2. Where God's Promise hath given us securi • y of the thing in particular; yet this general promise, and our prayer, are neither of them in vain. For 1. The general promise doth both confirm our Faith in general, which is a help to us in each particular case; and also it directeth us to Christ as the means, in whose name we are to ask all things of the Father; and assureth us, that it is for his sake that God doth fulfil those particular promises to us. 2. And prayer in his Name, is the condition, way or means of the fulfilling them.

It is a very common error among many praying persons, to think that if they can but prove it their duty to ask such a thing, this promise telleth them, that they shall have it: But you see there is more necessary to the understanding of it than so.

Direct. 10. Think not that God prom • seth you all that you do believe that you shall receive, when you ask it; though it be with never so confident an expectation.

This is a more common error than the former: Many think that if the thing be but lawful which they pray for, much more if it be their duty to pray for it, then a particular belief that they shall receive it, is the condition of the promise, and therefore that they shall certainly receive it. As if they pray for the recovery of one that is sick, or for the conversion of one that is unconverted, and can but believe that it shall be done, they think God is then obliged by promise to do it, Mark 9.23. If thou canst believe, all things are possible. And 11.23, 24. Whosoever shall say to this Mountain, Be thou removed, &c. and shall not doubt in his heart, but believe, &c. Therefore I say unto you, what things soever ye desire when ye pray▪ believe that ye receive them, and ye shall have them.

Answ. The reason of this was, because they had a special promise of the gift of miracles, as is expressed, Mark 16.17, 18. And even this text is such a particular promise: For the spirit of miracles was then given to confirm the Gospel, and gather the first Churches, and Faith was the condition of them: Or the Spirit, when ever he would work a miracle, would first work an extraordinary Faith to prepare for it. And yet if you examine well the particular texts, which speak of this subject, you shall find that as it was the doubt of the divine Authority of Christ's testimony, and of his own real power ▪ which was the unbelief of those times; so it was the belief of his Authority and Power, which was the Faith required: and this is oftener expressed than the belief of the event ; and when the belief of the event is extolled, it is because the belief of Christ's Power is contained in it. [ If thou canst believe, all things are possible, Ma • k 9.23. Not [all things shall come to pass] Mat. 9.28. The blind men came to him, and Jesus said, Believe ye that I am able to do this? They said unto him, yea Lord▪ Then touched 〈◊〉 their eyes, saying, according to your faith be it unto you. So the Centurions faith is described as a belief of Christ's Power, Mat. 8.7, 8, 9, 10, So is it in many other instances.

So that this text is no exception from the general Rule; but the meaning of it is, Whatsoever promised thing you ask, not doubting, ye shall receive it: Or doubt not of my enabling power, and you shall receive whatever you ask, which I have promised you; and miracles themselves shall be done by you.

Object. But what if they had only doubted of Christ's Will? Answ. If they had doubted of his will in cases where he never expressed his will, they could not indeed have been certain of the event (for that is contrary to the doubt.) But they could not have charged Christ with any breach of promise; and therefore could not themselves have been charged with any unbelief. (For it is no unbelief to doubt of that will which never was revealed.) But if they had doubted of his revealed will concerning the event, they had then charged him with falsehood, and had sinned against him, as ill as those who deny his power.

And the large experience of this our age, confuteth this foresaid error of a particular belief: For we have abundance of instances of good people who were thus mistaken, and have ventured thereupon to conclude with confidence, that such a sick person shall be healed, and such a thing shall come to pass; when over and over the event hath proved contrary, and brought such confidence into contempt, upon the failing of it.

Direct. 11. Think not that because some strong imagination bringeth some promise • to your minds, that therefore it belongeth unto you, unless upon trial, the true meaning of it do extend to you.

Many and many an honest, ignorant, melancholy woman, hath told me what abundance of sudden comfort they have had, because such a text was brought to their minds, and such a promise was suddenly set upon their hearts; when as they mistook the very sense of the promise, and upon true enquiry, • t was nothing to their purpose. Yet it is best not rather to contradict those mistaken and ungrounded comforts of such persons: Because when they are godly, and have true right to • ounder comforts, but cannot see it; it is better that they support themselves a while with such mistakes, than that they sink into despair. For though we may not offer them such mistakes, nor comfort them by a lie; yet we may permit that which we may not do (as God himself doth.) It is not at all times that we are bound to rectify other men's mistakes, viz. not when it will do them more harm than good.

Many an occasion may bring a text to our remembrance which concerneth us not, without the Spirit of God. Our own imaginations may do much that way of themselves. Try therefore what is the true sense of the text, before you build your conclusions on it.

But yet if indeed God bring to your minds any pertinent promise, I would not have you to neglect the comfort of it.

D • rect. 12. Think not that God hath promised to all Christians the same degrees of grace; and therefore that you may expect as much as any others have.

Object. But shall not all at last be perfect? and what can there be added to perfection?

Answ. The perfection of a creature is to be advanced to the highest degree, which his own specifical and individual nature are capable of: A beast may be perfect, and yet not be a man: and a man may be perfect, and yet not be an Angel. And Lazarus may be perfect, and yet not reach the degree of Abraham. For there is, no doubt, a gradual difference between the capacities of several individual souls, of the same species: As there is of several vessels of the same metal, though not by such difference of corporal extension. And there is no great probability that all the difference in the degrees of wit from the Ideot to Achitophel, is founded only in the bodily organs; and not at all in the souls. And it is certain, that there are 〈1 page duplicate〉 〈1 page duplicate〉 various degrees of glory in Heaven, and yet that everyone there is perfect.

But if this were not so, yet it is in this life only that we are now telling you, that all Christians have not a promise of the same degrees.

Object. But is not additional grace given by way of reward? And then have not all a promise of the same degree which the best attain, conditionally if they do as much as they for it?

Answ. O yes, objective ; but not subjective ; b • cause all have not the same natural capacity, nor are bound to the same degree of duty as to the condition itself. As perfection in H •• ven is given by way of reward, and yet all shall not have the same degree of perfection; so is it as to the degrees of grace on earth. 2. All have not the same degrees of the first preventing grace given them; and therefore it is most certain that all will not use the same degree of industry for more: Some have but one talent, and some two, when some have five, and therefore gain ten talents in the improvement, Mat. 25.

All must strive for the highest measure: and all the sincere may at last expect their own perfection: But God breaketh no promise, if he give them not all as much as some have.

Direct. 13. Much less hath God promised the same degree of common gifts to all.

If you never attain to the same measure of acuteness, learning, memory, utterance, do not think that God breaketh promise with you: Nor do not call your presumption by the name of Faith, if you have such expectations. See 1 Cor. 12. throughout.

Direct. 14. God often promiseth the thing itself, when he promiseth the time of giving it: Therefore do not take it to be an act of Faith, to believe a set time, where God hath set no time at all.

Many are the troubles of the righteous, but God will deliver them out of all, Psal. 37. But he hath not set them just the time. Christ hath promised to come again and take us to himself, Joh. 14.1, 2.3. But of that day and hour knoweth no man. God will give necessary comfort to his servants; but he best knoweth when it is necessary: and therefore they must not set him a time, and say, Let it be now, or thou breakest thy word. Patient wa • ting God's own time, is as needful as believing: Yea he that believeth, will not make haste, Isa. 28.16. Rom. 2 7. 2 Thes. 3.5. James 5.7, 8. Heb. 6.12. & 10.36. & 12.1. James 5.7. Revel. 13.10. & 14.12. 1 Thes. 1.3, 11.

Direct. 15. God often promiseth the thing, when he promiseth not either in what manner, or by what instrument he will do it.

He may deliver his Church, and may deliver particular persons out of trouble; and yet do it in a way, and by such means as they never dreamed of. Sometimes he foretelleth us his means, when it is we that in duty are to use them. And sometimes he keepeth them unknown to us, when they are only to be used by himself. In the Mount will the Lord be seen ▪ but yet Abraham thought not of the Ram in the Thicke • . The Israelites knew not that God would deliver them by the hand of Moses, Acts 7.25.

Direct. 16. Take not the promises proper to one time or age of the Church, as if they were common to all, or unto us.

There were many promises to the Israelites, which belong not to us, as well as many precepts: The increase of their seed, and the notable prosperity in the world which was promised them, was partly because that the motive should be suited to the ceremonial duties, and partly because the eternal things being not then so fully brought to light as now, they were the more to be moved with the present outward tokens of God's Love. And so the gift of the Spirit of Miracles, and Infallibility, for writing and confirming Scriptures, was promised to the first age, which is not promised to us.

Direct. 17. Take not any good man's observation in those times for an universal promise of God.

For instance, David saith, Psal. 73. I have been young, and now am old; yet did I never see the righteous forsaken, nor his seed begging their bread. But if he had lived in Gospel times, where God giveth greater heavenly blessings and comforts, and calleth men to higher degrees of patience and mortification, and contempt of the world, he might have seen many both of the righteous and their seed begging their bread, though not forsaken ; yea Christ himself asking for water of a woman, John 4.

Direct. 18. Take heed of making promises to seem instead of precepts; as if you were to do that yourselves, which God hath promised that he will do.

If God promise to deliver his Church, or to free any of his servants from trouble or persecution, you must have a precept to tell you what is your own duty, and what means you must use, before you m • st attempt your own deliverance. What God will do, is one thing; and what you must do, is another. This hath been the strange delusion of the people that call themselves the Fifth-Monarchy men in our times; who believing that Christ will set up righteousness, and pull down Tyrants in the earth, have thought that therefore they must do it by arms; and so have been drawn into many rebellions, to the scandal of others, and their own ruin.

Direct. 19. Take heed of mistaking Prophecies for Promises; especially dark Prophecies not understood.

Many things are foretold by God in Prophecies, which are men's sins: Herod, and Pontius Pilate, and the people of the Jews, fulfilled Prophecies in the crucifying of Christ: and all the persecutors and muderers of the Saints, fulfil Christ's Prophecies ; and so do all that hate us, And say all manner of evil falsely against us for his sake, Mat. 5.11, 12. But the sin is never the less for that. It is prophesied that the ten Kings shall give up their Kingdoms to the beast; that in the last days shall come scoffers walking after their own lusts; and in the last days shall be perilous times, &c. These are not Promises, nor Precepts.

It hath lamentably disturbed the Church of Christ, when ignorant self-conceited Christians, who see not the difficulty, grow confident that they understand many Prophecies in Daniel, the Revelations, &c. and thereupon found their presumption (miscalled faith ) upon their own mistakes, and then form their prayers, their communion, their practice into such schism, and sedition, and uncharitable ways, as the interest of their opinions do require (as the Millenaries before mentioned have done in this generation.)

Direct. 20. Think not that all God's Promises are made to mere sincerity; and that every true Christian must be freed from all penal hurt, however they behave themselves.

For there are further helps of the Spirit, which are promised only to our diligence in attending the Spirit, and to the degrees of industry, and fervor, and fidelity in watching, praying, striving, and other use of means. And there are heavy chastisements which God threateneth to the godly, when they misbehave themselves: Especially the hiding of his face, and with-holding any measure of his Spirit. The Scripture is full of such threatenings and instances.

Direct. 21. Much less may you imagine that God hath made any Promise, that all the sins of true Believers shall work together for their good.

They misexpound Rom. 8.28. who so expound it (as I have elsewhere shown.) For 1. The context confirmeth it to sufferings. 2. The qualification added [ to them that love God ] doth show that the abatement of love to God, is none of the things meant that shall work our good. 3. And it showeth, that it is Love as Love, and therefore not the least that is consistent with neglect and sin, which is our full condition. 4. Experience telleth us, that too many true Christians may fall from some degrees of grace, and the Love of God, and die in a less degree than they once had▪ and that less of holiness doth not work for their good. 5. And it is not a thing suitable to all the rest of God's method in the Scriptures, that he should assure all beforehand, that all their sins shall work for their good. That he should command obedience so strictly, and promise rewards so liberally, and threaten punishment so terribly, and give such frightful examples as Solomon's, David's, and others are; and at the same time say, Whatever sin thou committest inwardly or outwardly by neglecting my Love, and Grace, and Spirit, by loving the world, by pleasing the flesh, as David did, &c. it shall all be turned to do thee more good than hurt. This is not a suitable means to men in our case, to keep them from sin, nor to cause their perseverance.

Direct. 22. Understand well what Promises are universal to all B • lievers, and what are but particular and proper to some few.

There are many particular Promises in Scripture, made by name, to Noah, to Abraham, to Moses, to Aaron, to David, to Solomon, to Hezekiah, to Christ, to Peter, to Paul, &c. which we cannot say are made to us. Therefore the Covenant of Grace, which is the Universal Promise, 〈◊〉 especially be made the ground of our faith, and all other as they are branches and appurtenances of that, and have in the Scripture some true signification, that they indeed extend to us. For if we should believe that every Promise made to any Saint of God (as Hannah, Sarah, Rebecca, Elizabeth, Mary, &c. do belong to us, we should abuse ourselves and God. And yet to us they have their use.

Direct. 23. It is of very great importance, to understand what Promises are absolute, and which are suspended upon any condition to be performed by us, and what each of those conditions it.

As the Promise to the Fathers that the Messiah should come, was absolute. God g • ve not a Savior to the world, so as to suspend his coming on anything to be done by man. The not drowning of the world, was an absolute Promise made to Noah: so was the calling of the Gentiles promised. But the Covenant of Promises sealed in Baptism, is conditional: and therefore both parties, God and man, are the Covenanters therein.

And in the Gospel the Promises of our first Justification and Adoption, and of our after pardon, and of our Justification at Judgment, and of our additional degrees of grace, and of our freedom from chastisements, have some difference in the conditions, though true Christianity be the main substance of them all. Meer Christianity, or true consent to the Covenant, is the condition of our first Justification. And the continuance of this, with actual sincere obedience, is the condition of non-omission, or of continuance of this state of J • stification: And the use of prayer and other means, is a condition of our further reception of more grace. And perseverance in true holiness with faith, is the condition of our final Justification and Glorification (of which more anon.)

Direct. 24. You can no further believe the fulfilling of any of these conditional Promises, than you know that you perform the condition.

It is presumption, and not faith, for an impenitent person to expect the benefit of those Promises, which belong to the penitent only: And so it is for him that forgiveth not others, to expect to be forgiven his particular sins: And so in all the rest of the Promises.

Direct. 25. But be sure that you ascribe no more to yourselves, for performing any condition of a Promise, than God doth.

A condition as such is no cause at all of the performance of the Promise; either natural or moral: only the non-performance of the condition is a cause of the non-performance of the Promise: For the true nature of a condition as such, is only to suspend the ben • fit. Though naturally a condition may be meritorious among men; and for their own commodity (which God is not capable of) they ordinarily make only meritorious acts to be conditions: As God also doth only such acts as are pleasing to him, and suited to their proper ends. But this is nothing to a condition formally, which is but to suspend the benefit till it be done.

Direct. 26. When you find a Promise to be common or universal, apply it as boldly as if your name were written in it: and also when you find that any particular Promise to a Saint is but a branch of that universal Promise to all Saints; or to all that are in the same case, and find that the case and reason of the Promise proveth the sense of it to belong to you as well as them.

If it be said, that whosoever believeth shall not perish, but have everlasting life, John 3.16. You may apply it as boldly as if it were said, If thou John, or Thomas be a Believer, thou shalt not perish, but have everlasting life. As I may apply the absolute Promise of the Resurrection to myself as boldly, as if my name were in it, because it is all that shall be raised ( John 5.22, 24, 25.) 1 Cor. 15. So may I all the conditional promises of pardon and glory conditionally [if I repent and believe.] And you may absolutely thence conclude your certain interest in the benefit, so far as you are certain that you repent and believe.

And when you read that Christ promiseth his twelve Apostles, to be with them, and to reward their labors, and to see that they shall be no losers by him, if they lose their lives, &c. You may believe that he will do so by you also. For though your work be not altogether the same with theirs; yet this is but a branch of the common Promise to all the faithful, who must all follow him on the same terms of self-denial, Luke 14.26, 27, 33. Mat. 10. Rom. 8.17, 18. And on this ground the promise to Joshua is applied, Heb. 15. I will never fail thee nor forsake thee, because it is but a branch of the C • venant common to all the faithful.

Direct. 27. Be sure that you lay the stress of all your hopes on the Promises of God, and venture all your happiness on them, and when God calleth to it, express this by forsaking all else for these hopes, that it may appear you really trust God's word, without any secret hypocritical reserves.

This is the true life, and work, and trial of faith: whether we build so much on the Promise of God, that we can take the thing promised for all our treasure, and the Word of God for our whole security.

As Faith is called a Trusting in God ; so it is a practical kind of Trust ; and the principal trial of it, lieth in forsaking all other happiness and hopes, in confidence of God's promise through Jesus Christ.

To open the matter by a similitude: Suppose that Christ came again on earth as he did at his Incarnation, and should confirm his truth by the same miracles, and other means; and suppose he should then tell all the Country, I have a Kingdom at the Antipodes, where men never die, but live in perpetual prosperity; and those of you shall freely possess it, who will part with your own estates and Country, and go in a ship of my providing, and trust me for your Pilot to bring you thither, and trust me to give it you when you come there. My power to do all this, I have proved by my miracles, and my love and will, my offer proveth.] How now will you know whether a man believe Christ, and trust this promise or not? why, if he believe and trust him, he will go with him, and will leave all, and venture over the Seas whithersoever he conducteth him, and in that ship which he prepareth for him: But if he dare not venture, or will not leave his present Country and possessions, it is a sign that he doth not trust him.

If you were going to Sea, and had several Ships and Pilots offered you, and you were afraid left one were unsafe, and the Pilot unskillful, and it were doubtful which were to be trufled; when after all deliberation you choose one, and refuse the rest, and resolve to venture your life and goods in it, this is properly called trusting it. So trusting in God, and in Jesus Christ, is not a bare opinion of his fidelity, but a PRACTICAL TRUST ▪ and that you may be sure to understand it clearly, I will once open the parts of it distinctly.

Divines commonly tell us that Faith is an Affiance or Trust in God: and some of them say that this is an act of the understanding, and some, that it is an act of the will, and others say, that Faith consisteth in Assent alone, and that Trust or Affiance is as Hope, a fruit of Faith, and not Faith itself: And what Affiance itself is, is no small controversy (And so it is what Faith and Christianity is, even among the Teachers of Christians.)

The plain truth is this: as to the name of Faith, it sometime signifieth a mere Intellectual Assent, when the object requireth no more: And sometime it signifieth a practical Trust or Affiance, in the Truth or Trustiness of the undertaker or promiser, that is, in his Power, Wisdom and Goodness, or honesty, conjunct as expressed in his word; and that is, when the matter is practical, requiring such a trust. The former is oft called, The Christian Faith ; because it is the belief of the truth of the Christian Principles ; and is the leading part of Faith in the full sense. But it is the latter which is the Christian Faith, as it is taken, not secundum quid, but simply ; not for a part ▪ but the whole ; not for the opinion of men about Christ, but for Christianity itself, or that Faith which must be professed in Baptism, and which hath the promise of Justification and Salvation.

And this Trust or Affiance is placed respectively on all the objects mentioned in the beginning; on God as the first • fficient foundation ; and on God as the ultimate end ; as the certain full felicity, and final object of the soul: On Christ as the Mediator, and as the secondary foundation, and the guide, and the finisher of our faith and salvation; the chief sub revealer and performer: On the Holy Ghost, as the third foundation ; both revealing and attesting the doctrine by his g •• ts: And on the Apostles and Prophets as his Instruments and Christ's chief entrusted Messengers : And on the Promise or Covenant of Christ as his Instrumental Revelation itself: And on the Scriptures as the authentic Record of this Revelation and Promise. And the benefit for which all these are trusted, is, recovery to God, or Redemption 〈1 page duplicate〉 〈1 page duplicate〉 and Salvation, viz. pardon of sin, and Justification, Adoption, Sanctification and Glorification ; and all things necessary hereunto.

This Trust is an act of all the three faculties : (for three understanding are) even of the whole man : Of the vital power, the understanding and the will : and is most properly called A practical Trust ; such as trusting a Physician with your life and health ; or a Tutor to teach you; or a Master to govern and reward you; or a Ship and Pilot (as aforesaid) to carry you safe through the dangers of the Sea: As in this similitude; Affiance as in the understanding ▪ is its Assent to the sufficiency and fidelity of the Pilot and Ship (or Physician ) that I trust: Affiance in the will is the choosing of this Ship, Pilot, Physician to venture my life with, and refusing all others; which is called consent, when it followeth the motion and offer of him whom we trust. Affiance in the vital power of the soul, is the fortitude and venturing all upon this chosen Trustee: which is, the quieting (in some measure) disturbing fears, and the exitus or conatus, or first egress of the soul towards execution.

And whereas the quarrelling peevish ignorance of this age, hath caused a great deal of bitter, reproachful, uncharitable contention on both sides, about the question, How far obedience belongeth to faith? whether as a part, or end, or fruit, or consequent? In all this it is easily discerned, that as all • giance or subjection differ from obedience, and hiring myself to a Master, differeth from obeying him; and taking a man for my Tutor, differeth from learning of him; and Marriage differeth from conjugal duty ; and giving up myself to a Physician, differeth from taking his counsel and medicines ; and taking a man for my Pilot, differeth from being conducted by him; so doth our first Faith or Christianity differ from actual obedience to the healing precepts of our Savior. It is the covenant of obedience and consent to it, immediately entering us into the practice: It is the seed of obedience; or the soul, or life of it, which will immediately bring it forth, and act it. It is virtual, but not actual obedience to Christ ; because it is but the first consent to his Kingly Relation to us; unless you will call it that Inception from whence all obedience followeth. But it may be actual (common) obedience to God, where he is believed in and acknowledged before Christ: And all following acts of Faith after the first, are both the root of all other obedience, and a part of it: as our continued Allegiance to the King is: And as the Heart, when it is the first formed Organ in nature, is no part of the man, but the Organ to make all the parts, because it is solitary ; and there is yet no man, of whom it can be called a part ; but when the man is formed, the heart is both his chief part ▪ and the Organ to actuate and maintain the rest.

Object. But Faith as Faith is not obedience.

Answ. Nor Learning as Learning is not obedience to your Tutor: Nor plowing as plowing is not obedience to your Master: Or to speak more aptly, the continuance of your consent, that this man be your Tutor as such, is not obedience to him; but it is materially part of your obedience to your Father who commandeth it; and your continued Allegiance or subjection as such, is not obedience to your King; but as primarily it was the foundation or heart of future obedience; so afterward it is also materially a part of your obedience, being commanded by him to whom you are now subject. And so it is in the case of Faith: and therefore true Faith and Obedience are as nearly conjoined as Life and Motion ; and the one is ever 〈◊〉 in the other: Faith is for Obedience to Christ's healing means, as trusting and taking a Physician, is for the using of his counsel: and Faith is for love and holy obedience to God, which is called our Sanctification, as trusting a Physician, is for health. Faith is implicit virtual obedience to a Savior: and obedience to a Savior, is explicit operating Faith or trust.

I. In the understanding, Faith in God's Promises hath all these acts contained in it.

1. A belief that God is, and that he is perfectly powerful, wise and good.

2. A belief that he is our Maker, and so our Owner, our Ruler, and our chief Good (initially and finally ) delighting to do good, and the perfect felicitating end and object of the soul.

3. A belief that God hath expressed the benignity of his nature, by a Covenant or Promise of life to man.

4. To believe that Jesus Christ, God and Man, is the Mediator of this Covenant, Heb. 8 6. & 9.15. & 1 • .24. procuring it, and entrusted to administer or communicate the blessings of it, Heb. 5.9.

5. To believe that the Holy Ghost is the seal and witness of this Covenant.

6 To believe that this Covenant giveth pardon of sin, and Justification and Adoption, and further grace, to penitent Bel • evers; and Glorification to those that persevere in true Faith, Love and O • edience to the end.

7. To believe that the Holy Scriptures or Word delivered by the A • ostles, is the sure Record of this Covenant, and of the history and doctrine on which it is grounded.

8. To believe that God is most perfectly regardful and faithful to fulfil this Covenant, and that he cannot lie or break it, Titus 1.2. Heb. 6.17, 18.

9. To believe that you in particular are included in this Covenant, as well as others, it being universal as conditional to all if they will repent and believe, and no exception put in against you to exclude you, John 3.16. Mark 16.15, 16.

10. To believe or know that there is nothing else to be trusted to, as our felicity and end instead of God ; nor as our way instead of the Mediator, and the foresaid means appointed by him.

II. In the Will, Faith or Trust hath 1. A simple complacency in God as believed to be most perfectly good as fore-described.

2. It hath an actual intending and desiring of him as our end and whole felicity to be enjoyed in Heaven, Gal. 5.6, 7. Ephes. 3.17, 18, 19. Col. 3.1, 3, 4. 1 Cor. 13. Heb. 11. Mat. 6.20, 21.

3. It is the turning away from, and refusing all other seeming felicity or ends, and casting all our happiness and hopes upon God alone.

4. It is the choosing Jesus Christ as the only way and Mediator to this end; with the refusing of all other, Job. 14.6. and trusting all that we are or hope for upon his Mediation.

III. In the Vital Power, it is the casting away all inconsistent fears, and the inward resolved delivering up the soul to the Father, Son and Holy Spirit in this Covenant, entering our selves into a resolved war with the Devil, the World, and the Flesh, which in the performance will resist us▪ And thus Faith or Trust is constituted and completed in the true Baptismal Covenant.

Direct. 28. In all this be sure that you observe the difference between the truth of Faith, and the high degrees.

The truth of it is most certainly discerned by (as consisting in) [ THE ABSOLVTE CASTING or VENTVRING not part, but ALL YOVR HAPPINESS and HOPES UPON GOD and the MEDIATOR ONLY, and LETTING GO ALL WHICH IS INCONSISTENT WITH THIS CHOICE and TRVST. This is true and saving Faith and Trust.

Pardon me that I sometime use the word VENTVRING ALL, as if there were any uncertainty in the matter. I intend not by it to express the least uncertainty or fallibility in God's Promise: For Heaven and Earth shall pass away, but one jot or tittle of his Word shall not pass, till all be fulfilled: But I shall here add,

1. True Faith or Trust may consist with uncertainty in the person who believeth; if he believe and trust Christ but so far, that he can cast away all his worldly treasures and hopes, even life itself upon that trust. Everyone is not an Infidel, nor an Hypocrite, who must say▪ if he speak his heart [ I am not certain past all doubts, that the soul is immortal, or the Gospel true: but I am certain, that immortal happiness is most desirable, and endless misery most terrible▪ and that this world is vanity, and nothing in it worthy to be compared, with the hopes which Christ hath given us of a better life: And therefore upon just deliberation I am resolved to let go all my sinful pleasures, profits, and worldly reputation, and life itself, when it is inconsistent with those hopes: And to take God's Love for my felicity and end, and to trust and venture absolutely all my happiness and hopes on the favor of God, the mediation of Christ, and the Promises which he hath given us in the Gospel. ]

I know I shall meet with abundance of Teachers and people, that will shake the head at this doctrine as dangerous, and cry out of it as favoring unbelief, that any one should have true saving Faith, who doubteth, or is uncertain of the immortality of the soul, or the tr • th of the Gospel ! But I see so much in hot-brained proud persons, to be pitied, and so much of their work in the Church to be with tears lamented, that I will not by speech or silence favor their brainsick, bold assertions, nor will I fear their phrenetick furious censures. If it be not a mark of a wise and good Minister of Christ, to be utterly ignorant of the state of souls, both his own, and all the people's, then I will not concur to the advancement of the reputation of such ignorance. It is enough to pardon the great injury which such do to the Church of God, without countenancing it. Though this one instance only now mind me of it, abundance more do second it, and tell us, that there are in the Churches through the world, abundance of Divines, who are first taught by a party which they most esteem, what is to be held and said as orthodox, and then make it their work, to contend for that orthodoxness which they were taught so to honor, even with the most unmanly and unchristian scorns and censures; when as if they had not been dolefully ignorant both of the Scriptures, and themselves, and the souls of men, they would have known, that it is the fool that rageth and is confident, and that it was not their knowing more than others, but their knowing less, which made them so presumptuous; and that they are themselves as far from certainty as others, when they condemn themselves to defend their opinions: Even like our late Perfectionists, who all lived more imperfectly than others; but wrote and railed for sinless perfection, as soon as they did but take up the opinion. As if turning to that opinion had made them perfect. So men may pass the censure of hypocrisy and damnation upon themselves when they please, by damning all as hypocrites, whose faith is thus far imperfect; but they shall never make any wise man believe by it, that their own faith is ever the more certain or perfect.

As far as I can judge by acquaintance with persons most religious, though there be many who are afraid to speak it out, yet the far greater number of the most faithful Christians, have but such a faith which I described, and their hearts say [ I am not certain, or past all doubt, of the truth of our immortality, or of the Gospel; but I will venture all my hopes and happiness, though to the parting with life itself up • n it. ]

And I will venture to say it, as the truth of Christ, that he that truly can do this, hath a sincere and saving faith; whatsoever Opinionists may say against it. For Christ hath promised, that he that loseth his life for his sake and the Gospels, shall have life everlasting, Mat. 10.37, 38, 39, 42. & 16.25. & 19.29. Luke 18.30. And he hath appointed no higher expressions of faith, as necessary to salvation, than denying ourselves, and taking up the Cross, and forsaking all that we have ; or in one word, than Martyrdom ; and this as proceeding from the Love of God, Luke 14.26, 27, 29, 33 Rom. 8.17, 18, 28, 29, 3O, 35, 36, 37, 38, 39.

And it is most evident that the sincere have been weak in faith, Luke 17.5. And the Apostles said unto the Lord, Increase our faith, Mark 9.24. Lord I believe, help thou my unbelief. Luke 7.9. I have not found so great faith, no not in Israel. The weak faith was the more common.

2. And as true Faith or Trust may consist with doubts and uncertainty in the subject; so may it with much anxiety, care, disquietment and sinful fear ; which showeth the imperfection of our Faith. Shall • e not much more clothe you, O ye of little faith? Mat. 16.8. O ye of little faith, why reason you among yourselves, &c. Mat. 8. • 6. Why are ye fearful, O ye of little faith? Mat. 14.31. Peter had a faith that could venture his life on the waters to come to Christ, as confident of a miracle upon his command: But yet it was not without fear, v. 30. When he saw the wind boisterous, he was afraid ; which caused Christ to say [ O thou of little faith, wherefore didst thou doubt? ]

And you cannot say that this is only a hindrance in the applying act, and not in the direct and principal act of faith: For Luke 24.21. we find some Disciples at this pass [ But we trusted that it had been he, who should have redeemed Israel. ] And v. 25, 26. Christ saith to them O fools, and slow of heart to believe all that the Prophets have spoken; ought not Christ to have suffered these things, and to enter into his Glory? Luke 24.11. The words of them who told the Apostles, that Christ was risen, seemed but as tales to them, and they believed them not. And v. 41. While they believed not for joy, and wondered, &c.

3. Nay, a weak faith may have such a swouning fit, as to fail extraordinarily in an hour of temptation, so far as to deny Christ, or shrink from him in this fear: so did Peter, and not only he, but all the Disciples forsook him, and fled, Matth. 26 56.

But yet he that according to the habituated state of his soul, hath so much Faith, and Love, as will cause him to venture life and all, upon the trust which he hath to the promises of the Gospel, hath a true and saving fai • h.

And here I desire all doubting Christians, to lay by the common mistake in the trying of their faith or trust in Christ, and to go hereafter upon surer grounds. Many say, I cannot believe or trust Christ for salvation, for I am full of doubts, and fears, and troubles; and surely this is not trusting God. Ans. 1. The question is not, whether you trust him perfectly, so as to have no fears, no troubles, no doubts: but whether you trust him sincerely, so far as to venture all upon him in his way. If you can venture all on him, and let go all to follow him, your faith is true and saving.

This would abundantly comfort many fearful troubled Christians, if they did but understand it well: For many of them that thus fear, would as soon as any, forsake all for Christ, and let go all carnal pleasures, and worldly things, or any willful sin whatsoever, rather than forsake him; and would not take to any other portion and felicity than God, nor any other way than Christ, and the Spirit of holiness, for all the temptations in the world: And yet they fear because they fear; and doubt more because they doubt. Doubting soul, let this resolve thee; suppose Christ and his way were like a Pilot with his Ship at Sea: Many more promise to convey thee safely, and many persuade thee not to venture, but stay at Land: But if thou hast so much trust as that thou wilt go, and put thyself, and all that thou hast into this Ship, and forsake all other, though thou go trembling all the way, and be afraid of every storm, and tempest, and gulf; yet thou hast true faith, though it be weak. If thy faith will but keep thee in the Ship with Christ, that thou neither turn back again to the flesh▪ and world; nor yet take another Ship and Pilot, (as Mahometanes, and those without the Church) undoubtedly Christ will bring thee safe to Land, though thy fear and distrust be still thy sin.

For the hypocrites case is always some of these: 1. Some of them will only trust God in some smaller matter, wherein their happiness consisteth not: As a man will trust one with some trifle which he doth not much regard, whom yet he thinks so ill of, that he cannot trust him in a matter of weight.

2. Some of them will trust God for the saving of their souls, and the life to come (or rather presume on him, while they call it trusting him ) but they will not trust him with their bodies, their wealth, and honors, and fleshly pleasures, or their lives. These they are resolved to shift for, and secure themselves, as well as they can. For they know that for the world to come, they must be at God's disposal, and they have no way of their own to shift out of his hands: whether there be such a life or no, they know not; but if there be, they will cast their souls upon God's mercy, when they have kept the world as long as they can, and have had all that it can do for them. But they will not lose their present part, for such uncertain hopes as they account them.

3. Some of them will trust him only in pretence and name, while it is the creature which they trust indeed. Because they have learned to say, that God is the disposer of all, and only to be trusted, and all creatures are but used by his will; therefore they think that when they trust the creature, it is but in subordination to God; though indeed they trust not God at all.

4. Some of them will trust God and the creature jointly; and as they serve God and Mammon, and think to make sure of the prosperity of the body, and the salvation of the soul, without losing either of them; so they trust in both conjunctly, to make up their felicity. Some think when they read Christ's words, Mark 10.24. How hard is it for them that trust in Riches, to enter into the Kingdom of God? ] that they are safe enough if that be all the danger; for they do not trust in their riches, though they love them: He is a mad man they say, that will put his trust in them. And yet Christ intimateth it as the true reason why few that have riches can be saved, because there is few that have riches, who do not trust in them: You know that riches will not save your souls; you know that they will not save you from the gr • ve, you know that they will not cure your diseases, nor ease your pains: And therefore you do not trust to riches, either to keep you from sickness, or from dying, or from Hell : But yet you think that riches may help you to live in pleasure, and in reputation with the world, and in plenty of all things, and to have your will, as long as health and life will last; and this you take to be the chiefest happiness which a man can make sure of: And for this you trust them. The fool in Luke 12.19. who said, Soul, take thy ease, eat, drink, and be merry, thou hast enough laid up for many years, did not trust his riches to make him immortal, nor to save his soul: But he trusted in them, as a provision which might suffice for many years, that he might eat, drink, and be merry, and take his ease ; and this he loved better, and preferred before any pleasures or happiness which he hoped for in another world. And thus it is that all worldly hypocrites do trust in riches: Yea the poorest do trust in their little poor provisions in this world, as seeming to them surer, and therefore better than any which they can expect hereafter. This is the way of trusting in uncertain riches, (viz. to be their surest happiness) instead of trusting in the living God, 1 Tim. 6.17. & 4.10. Psal. 49.6. & 52.7.

But yet because the hypocrite knoweth, that he cannot live here always, but must die, and his riches must be parted with at last, and heareth of a life of glory afterwards, he would fain have his part in that too, when he can keep the world no longer: And so he taketh both together for his part and hope, viz. as much bodily happiness as he can get in this world, and Heaven at last, when he must die: not knowing that God will be all our portion and felicity, or none; and that the world must be valued and used but for his sake, and in subordination to him and a better world.

5. Yet some hypocrites seem to go further (though they do not) for they will seem, even to themselves, to resign goods, and life, and all things absolutely to the will of God. But the reason is, because they are secretly persuaded in their hearts, that their resignation shall no whit deprive them of them; and that God will never the more take it from them; but that they may possess as much present corporal felicity, in a life of Religion, as if they lived in the dangerous case of the ungodly: or at least, that they may keep so much, as not to be undone or left to any great sufferings in the world; or at least, their lives may not be called for. For they live in a time, when few suffer for Christ; and therefore they see little cause to • e • r that they should be of that smaller number: and it is but being a little the more wise and cautelous, and they hope they may scape well enough. And if they had not this hope, they would never give up all to Christ. But like persons that will be liberal to their Physician, they will offer a great deal, when they think he will not take it; but if they thought he would take all that is offered, they would offer less. Or as if a sick person should hear that such a Physician will give him no very strong or loathsome Physic; and therefore when the Physician telleth him [ I will be none of your Physician unless you will absolutely promise to take everything which I shall give you. ] He promiseth that he will do it; but it is only because he supposeth that he will give him nothing which is troublesome: And if he find his expectation crossed, he breaketh his promise, and • aith, If I had known that he would have used me thus, I would never have promised it him. So hypocrites by promise give up themselves absolutely to God, and to b • wholly at his will, without excepting life itself: But their hearts do secretly except it: For all this is because they doubt not but they may save their earthly prosperity and lives, and be Christians too: And if once Christ call them to suffer death for him, they show then what was the meaning of their hearts.

To reassume the former similitude; If Christ on earth should offer to convey you to a Kingdom at the Antipodes, where men live forever in glorious holiness, if you will but trust him, and go in his Ship, and take him for your Pilot: Here one saith, I do not believe him that there is such a place, and therefore I will not go (that is, the Infidel.) Another saith, I like my merry life at home, better than his glorious holiness (that's the open worldling and profane. ) Another saith, I will live in my own Country, and on my own estate, as long as I can, and when I find that I am dying▪ and can stay here no longer, that I may be sure to lose nothing by him, I will take his offer. Another saith, I will go with him, but I will turn back again, if I find any dangerous storms and gulfs in the passage. Another saith, I will take another Ship and Pilot along with me, lest he should fail me, that I may not be deceived. Another saith, I am told that the Seas are calm, and there is no danger in the passage, and therefore I will absolutely trust him, and venture all; but when he meets with storms and hideous waves, he saith, This is not as I expected, and so he turneth back again. But another (the true Christian) saith, I will venture all, and wholly trust him: And so, though he is oft afraid in dangers, when he seeth the devouring gulfs, yet not so fearful as to turn back, but on he goeth, come on it what will; because he knoweth that the place which he goeth to is most desirable, and mortality will soon end his old prosperity; and he hath great reason to believe his Pilot to be trusty.

By all this you may see, how it cometh to pass that Christ who promiseth life to Believers, doth yet make self-denial, and forsaking all that we have, even life itself, to be also necessary; and what relation self-denial hath to faith, Luke 14.26, 3 • . Nearer by far than most consider. You may see here the reason why Christ tried the rich man, Luke 18.22. with selling all, and following him in hope of a reward in Heaven: And why he bid his Disciples, Luke 12.33. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the Heavens which faileth not —And why the first Christians were made a pattern of entire Christianity, by selling all, and laying down at the Apostles feet; And Ananias and Sapphira were the instances of Hypocrisy, who secretly and lyingly kept back part: You see here how it comes to pass, that all true Christians must be heart-martyrs, or prepared to die for Christ and Heaven, rather than forsake him. You may plainly perceive that Faith itself is an Affiance or Trusting in God by Christ, even a Trusting in God in Heaven as our felicity, and in Christ as the Mediator and the Way ; and that this Trust is a venturing all upon him, and a forsaking all for God, and his promises in Christ. And that it is one and the same Motion which from the terminus à quo is called Repentance and forsaking all ; and from the terminus ad quem is called Trust and Love. They that are willing to see, may profit much by this observation; and they that are not may quarrel at it, and talk against that which their prejudice will not allow them to understand.

And by all this you may see also wherein the strength of Faith consisteth: And that is 1. In so clear a sight of the evidences of truth as shall leave no considerable doubtings, Mat. 21.21. So Abraham staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, Rom. 4.

2. In so confirmed a Resolution to cleave to God and Christ alone, as leaveth no wavering, or looking back: that we may say groundedly with Peter, Though I die, I will not deny thee; which doubtless signified then some strength of faith: And as Paul, I am ready not only to be bound, but to die for the Name of the Lord Jesus, Acts 21.13.

3. In so strong a fortitude of soul, as to venture and give up ourselves, our lives, and all our comforts and hopes into the hand of Christ, without any trouble or sinful fears, and to pass through all difficulties and trials in the way, without any distrust or anxiety of mind. These be the characters of a strong and great degree of faith.

And you may note how Heb. 11. describeth Faith commonly by this venturing and forsaking all upon the belief of God. As in Noah 's case, verse 7. And in Abraham 's leaving his Country, v. 8. And in his sacrificing Isaac, v. 17. And in Moses forsaking Pharaoh 's Court, and choosing the reproach of Christ, rather than the pleasures of sin for a season, v. 24, 25, 26. And in the Israelites venturing into the Red Sea, v. 29. And in Rebab 's hiding the spies, which must needs be her danger in her own Country. And in all those, who by faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword; out of weakness were made strong —O▪ hers were tortured, not accepting deliverance, that they might obtain a better resurrection; and others had trial of cruel mockings and scourgings; yea moreover of bonds and imprisonments; they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in Sheep skins, and Goat skins, being destitute, afflicted, tormented, of whom the world was not worthy: They wandered in Desarts and Mountains, and in Deus, and Caves of the earth. And in Heb. 10.32, 33, &c. They endured a great fight of affliction; partly whilst they were made a gazing flock, both by reproaches and afflictions; and partly whilst they became companions of them that were so used — And took joyfully the spoiling of their goods; knowing in themselves that they had in Heaven a better and an enduring substance. And thus, the just do live by faith; but if any man draw back, my soul shall have no pleasure in him, saith the Lord. See also Rom. 8.33, 36, 37 &c.

These are the Spirits descriptions of faith; but if you will rather take a whimsical ignorant man's description, who can only toss in his mouth the name of FREE GRACE, and knoweth not of what he speaketh, or what he affirmeth, or what that name signifieth, which he cheateth his own soul with, instead of true Free Grace itself, you must suffer the bitter fruits of your own delusion. For my part I shall say thus much more, to tell you why I say so much, to help you to a right understanding of the nature of true Christian Faith.

1. If you understand not truly what Faith is, you understand not what Religion it is that you profess: And so you call yourselves Christians, and know not what it is. It seems those that said, Lord, we have eaten and drunken in thy presence, and prophesied in thy Name, did think they had been true Believers, Matth. 7.21, 22.

2. To err about the nature of true Faith, will engage you in abundance of other errors, which will necessarily arise from that; as it did them, against whom James disputeth, James 2.14, 15, &c. about Justification by Faith and by Works.

3. It will damnably delude your souls, about your own state, and draw you to think that you have saving Faith, because you have that fancy which you thought was it. One comes boldly to Christ, Mat. 8.19. Master, I will follow thee whithersoever thou goest: But when he heard [ The Foxes have holes, and the Birds have nests, but the Son of man hath not where to lay his head ] we hear no more of him. And another came with a [ Good Master, what shall I do to inherit eternal life? ] Luke 18.18. as if he would have been one of Christ's Disciples, and have done anything for Heaven. (And it's like that he would have been a Christian, if Free Grace had been as large, and as little grace, as some now imagine.) But when he heard [ Yet lackest thou one thing: sell all that thou hast, and distribute to the poor, and thou shalt have treasure in Heaven: Come, follow me] he was then very sorrowful, for he was very rich, Luke 18.21, 22, 23. Thousands cheat their souls with a conceit that they are Believers, because they believe that they shall be saved by Free Grace, without the faith and grace which Christ hath made necessary to salvation.

4. And this will take off all those needful thoughts and means, which should help you to the faith, which yet you have not.

5. And it will engage you in perverse disputes against that true faith which you understand not: And you will think, that you are contending for Free Grace, and for the Faith, when you are proud, knowing nothing, but sick or doting about questions, which engender no better birth than strifes, railings, evil surmisings, perverse disputings, &c. 1 Tim. 6.4, 5.

6. Lastly, You can scarce more dishonor the Christian Religion, nor injure God and our Mediator, or harden men in Infidelity, than by fathering your ill-shapen fictions on Christ, and calling them the Christian or Justifying Faith.

Direct. 29. Take not all doubts and fears of your salvation, to be the proper effects and signs of unbelief: Seeing that in many they arise from the misunderstanding of the meaning of God's Promise, and in more, from the doubtfulness of their own qualifications, rather than from any unbelief of the Promise, or distrust of Christ.

It is ordinary with ignorant Christians to say, that they cannot believe, because they doubt of their own sincerity and salvation: as thinking that it is the nature of true faith, to believe that they themselves are justified, and shall be saved; and that to doubt of this, is to doubt of the Promises, because they doubtingly apply it. Such distresses have false principles bought many to. But there are two other things besides the weakness of faith, which are usually the causes of all this. 1. Many mistake the meaning of Christ's Covenant, and think that it hath no universality in it; and that he died only for the Elect, and promiseth pardon to none but the Elect (no not on the condition of believing.) And therefore thinking that they can have no assurance that they are Elect, they doubt of the conclusion.

And many of them think that the Promise extendeth not to such as they, because of some sin, or great unworthiness, which they are guilty of.

And others think that they have not that Faith and Repentance which are the condition of the promise of pardon and salvation: And in some of these the thing itself may be so obscure, as to be indeed the matter of rational doubtfulness. And in others of them, the cause may be either a mistake about the true nature and signs of Faith and Repentance; or else a timorous melancholy causeless suspicion of themselves But which of all these soever be the cause, it is something different from proper unbelief or distrust of God. For he that mistaketh the extent of the Promise, and thinketh that it belongeth not to such as he, would believe and trust it, if he understood it, that it extends to him as well as others. And he that doubteth of his own Repentance and Faith, may yet be confident of the truth of God's Promise to all true penitent Believers.

I mention this for the cure of two mischiefs: The first is that of the presumptuous Opinionist, who goeth to Hell presuming that he hath true saving faith, because he confidently believeth, that he himself is pardoned, and shall be saved. The second is that of the perplexed fearful Christian, who thinks that all his uncertainty of his own sincerity, and so of his salvation, is properly unbelief, and so concludeth that he cannot believe, and shall not be saved. Because he knoweth not that faith is such a belief and trust in Christ, as will bring us absolutely and unreservedly to venture our all upon him alone.

And yet I must tell all these persons, that all this while it is ten to one, but there is really a great deal of unbelief in them which they know not: and that their belief of the truth of the immortality of the soul, and the life to come, and of the Gospel itself, is not so strong and firm, as their never-doubting of it would intimate, or as some of their definitions of Faith, and their Book-opinions and Disputes import. And it had been well for some of them, that they had doubted more, that they might have believed, and been settled better.

Direct. 30. Think often of the excellencies of the life of faith, that the Motives may be still inducing you thereto.

As 1. It is but reasonable that God should be trusted ; or else indeed we deny him to be God, Psal. 20 7.

2. What else shall we trust to? shall we defy creatures, and say to a stock, Thou art my Father? Jer. 2.27. Lam. 1.19. Shall we distrust God, and trust a liar and a worm?

3. Trying times will shortly come; and then woe to the soul that cannot trust in God! Then nothing else will serve our turns. Then cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord, he shall be like the barren wilderness, &c. Then none that trusted in him shall be ashamed, Jer. 17.5, 6. Psal. 25.3, 4. Psal. 73.26, 27, 28.

4. God's Alsufficiency leaveth no reason for the least distrust: There is the most absolute certainty that God cannot fail us, because his veracity is grounded on his essential perfections.

5. No witness could ever stand up against the life of faith, and say that he lost by trusting God, or that ever God deceived any.

6. The life of faith is a conquest of all that would distress the soul, and it is a life of constant peace and quietness: Yea it feasteth the soul upon the everlasting Joyes. Though the mountains be removed; though this world be turned upside down, and be dissolved; whether poverty or wealth, sickness or health, evil report or good, persecution or prosperity befall us; how little are we concerned in all this? and how little should they do to disturb the peace and comfort of that soul, who believeth that he shall live with God forever. Many such considerations should make us more willing to live by faith upon God's Promises, than to live by sense on transitory things.

Direct. 31. Renew your Covenant with Christ in his holy Sacrament, frequently, understandingly, and seriously.

For 1. when we renew our Covenant with Christ, then Christ reneweth his Covenant with us; and that with great advantage to our faith: 1. In an appointed Ordinance which he will bless. 2. By a special Minister appointed to seal and deliver it to us as in his Name. 3. By a solemn Sacramental Investiture.

2. And our own renewing our Covenant with him, is the renewed exercise of faith, which will tend to strengthen it, and to show us that we are indeed Believers. And there is much in that Sacrament to help the strengthening of faith: Therefore the frequent and right using of it, is one of God's appointed means, to feed and maintain our spiritual life; which if we neglect, we willfully starve our faith, 1 Cor. 11.26, 28, &c.

Direct. 32. Keep all your own promises to God and man▪

For 1. Liars always suspect others. 2. Guilt breedeth suspiciousness. 3. God in justice may leave you to your distrust of him, when you will be perfidious yourselves. You can never be confident in God, while you deal falsely with him or with others. The end of the Commandment is Charity out of a pure heart, a good conscience, and faith unfeigned, 1 Tim. 1.5.

Direct. 33. Labor to improve your belief of every promise, for the increase of holiness and obedience: And to get more upon your souls that true Image of God in his Power, Wisdom and Goodness, which will make it easy to you to believe him.

1. The more the hypocrite seemeth to believe the promise, the more he boldly ventureth upon sin, and disobeyeth the precept; because it was but fear that restrained him; and his belief is but presumption abating fear. But the more a true Christian believeth, the more he flieth from sin, and useth God's means, and studieth more exact obedience; and having these promises, laboreth to cleanse himself from all filthiness of flesh and Spirit, perfecting holiness in the fear of God, 2 Cor. 7.1. And receiving a Kingdom which cannot be moved, me must serve God acceptably with reverence and godly fear, Heb. 12.28, 29.

2. The liker the soul is to God, the easier it will believe and trust him. As faith causeth holiness; so every part of holiness befriendeth faith. Now the three great impressions of the Trinity upon us are expressed distinctly by the Apostle, 2 Tim. 1.7. For God hath not given us the Spirit of fear, but of Power, of Love, and of a sound mind, 〈 in non-Latin alphabet 〉 . Power, Love, and a sound mind or understanding, do answer God's nature as the face in the glass doth answer our face, and therefore cannot choose but trust him.

Direct. 34. Lay up in your memory particular pertinent and clear Promises, for every particular use of faith.

The number is not so much; but be sure that they be plain and well understood, that you may have no cause to doubt whether they mean any such thing indeed or not. Here some will expect that I should do this for them, and gather them such promises. Two things dissuade me from doing it at large: 1. So many Books have done it already. 2. It will swell this Book too big: But take these few.

1. For forgiveness of all sins, and Justification to penitent Believers.

Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins.

Acts 13.38, 39. Be it known unto you, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses.

Acts 26.18. To open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified, by faith, that is in me.

1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

Heb. 8.12. I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more.

Acts 10.43. To him give all the Prophets witness, that through his Name, whoever believeth in him shall receive remission of sins.

Luke 24.47. That repentance and remission of sins should be preached in his Name to all Nations.

2. Promises of Salvation from Hell, and possession of Heaven.

John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. v. 18. He that believeth on him is not condemned — v. 36. He that believeth on the Son, hath everlasting life, 1 John 5.11, 12. And this is the record that God hath given us, eternal life; and this is in his Son: He that hath the Son, hath life —

Acts 26.18. before cited, 1 Tim. 1.15. Christ Jesus came into the world to save sinners.

Heb. 7.25. He is able to save to the utmost all that come to God by him.

Heb. 5.9. And being made perfect, he became the Author of eternal salvation to all them that obey him.

Mark 16.16. He that believeth and is baptized, shall be saved.

John 10.9. By me if any man enter in, he shall be saved.

John 10.27, 28. My sheep hear my voice, and I know them, and they follow me, and I will give unto them eternal life, and they shall never perish—

Rom. 5.9, 10. Being justified by his blood, we shall be saved from wrath through him— Much more being reconciled, we shall be saved by his life. See Luke 18 30. John 4.14. & 6.27, 40, 47. & 12.50. Rom. 6.22. Gal. 6.8. 1 Tim. 1.16.

3. Promises of Reconciliation, Adoption, and acceptance with God through Christ.

2 Cor. 5.18, 19, 20. God hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses to them, and hath committed to us the word of reconciliation. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled unto God: For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.

Rom. 5.1, 2, 10. Being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith, into this grace wherein we stand, and rejoice in hope of the glory of God —When we were enemies we were reconciled to God by the death of his Son.

2 Cor. 6.16, 17, 18. I will dwell in them, and walk in them; and I will be their God, and they shall be my people— I will receive you, and be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty.

Rom. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.

John 1.12. As many as received him, to them give he power to become the Sons of God; even to them that believe on his Name; which were born not of blood, nor of the will of the fl • sh, nor of the will of man, but of God.

Acts 10.35. In every Nation he that feareth God, and worketh righteousness, is accepted of him.

Ephes. 1 6 He hath made us accepted in the Beloved, Ephes. 2.14, 16. Col. 1.20.

John 16.27. The Father himself loveth you, because ye have loved me, and believed that I came out from God.

4. Promises of renewed Pardon of sins after conversion.

1 John 2.12. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins; and not for ours only, but for the sins of the whole world.

Matth. 6.14. Forgive us our trespasses —For if we forgive men their trespasses, your heavenly Father will forgive you—

James 5.15. If he have committed sins, they shall be forgiven him.

Matth. 12.31. I say unto you, All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit—

Psal. 103.3. Who forgiveth all thine iniquities—

1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins—

5. Promises of the Spirit of Sanctification to Believers; and of divine assistances of grace.

Luke 11.13. How much more shall your heavenly Father give the Holy Spirit to them that ask him.

John 7.37, 38, 39. If any man thirst, let him come to me and drink: He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water: This he spake of the Spirit, which they that believe on him shall receive—

John 4.10, 14. If thou knewest the gift of God, and who it is—thou wouldst have asked of him, and he would have given thee living waters—

Ezek. 36.26, 27. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes—

Ezek. 11.19 And I will give them one heart, and I will put a new spirit within you—

Acts 2.38, 39 Repent and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost: For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

Gal. 4.6. And because you are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.

Prov. 1.23. Turn you at my reproof; behold I will pour out my Spirit unto you; I will make known my words unto you—

Rom. 8.26 Likewise the Spirit helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intecerssion for us, with groanings which cannot be uttered.

6. Promises of God's giving his grace to all that truly desire and seek it.

Matth. 5 6. Blessed are they which hunger and thirst after righteousness, for they shall be filled.

Isa. 55.1. Ho, everyone that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea come, buy wine and milk without money and without price—Hearken diligently to me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me; hear and your soul shall live, and I will make an everlasting covenant with you— v. 6. Seek ye the Lord while he may be found; call upon him while he is near—

Rev. 22.17. Let him that is athirst come; and whosoever will, let him take the water of life freely.

7. Promises of God's giving us all that we pray for according to his promises and will.

Mat. 7.7, 8, 11. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened to you: for everyone that asketh, receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened—If ye being evil know how to give good gifts unto your children; how much more shall your Father which is in Heaven, give good things to them that ask him?

Matth. 6.6. Pray to thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly.

John 14.13, 14. & 15.16. & 16.23. John 15.7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

1 John 5.14, 15. And this is the confidence which we have in him, that if we ask anything according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions which we desired of him.

1 John 3.22. And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight.

Prov. 15.8, 29. The prayer of the upright is his delight— He heareth the prayer of the righteous.

1 Pet. 3.12. The eyes of the Lord are over the righteous, and his ears are open to their prayers —

8. That God will accept weak prayers and groans, which want expressions, if they be sincere.

Rom. 8.26, 27. The Spirit helpeth our infirmities—The Spirit itself maketh intercession for us, with groanings which cannot be uttered: And he that searcheth the hearts, knoweth what is the mind of the spirit.

Gal. 4.6. —Crying, Abba, Father.

Psal. 77.3. I remembered God, and was troubled, and my spirit was overwhelmed—

Psal. 38.9. Lord, all my desire is before thee, and my groaning is not hid from thee.

Luke 18.14. God be merciful to me a sinner.

9. Promises of all things in general which we want, and which are truly for our good.

Psal. 84.11. For the Lord God is a Sun and Shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly.

Psal. 34.9, 10. O fear the Lord ye his Saints; for there is no want to them that fear him—They that seek the Lord shall not want any good thing.

Rom. 8 28, 32 All things work together for good to them that love God— He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things?

Matth. 6.33. Seek first the Kingdom of God and his righteousness, and all these things shall be added to you.

2 Pet. 1.3. According as his divine power hath given us all things that pertain to life and godliness.

1 Tim. 4.8. But godliness is profitable to all things, having the promise of the life that now is, and of that which is to come.

10 Promises of a bl • ssing on them that sincerely hear and read God's Word, and use his Sacraments and other means.

Isa. 55.3. Incline your ear and come unto me; hear and your souls shall live.

Read the Eunuchs conversion, in Acts 8. who was reading the Scripture in his Chariot.

1 Pet. 2.1. Laying aside all malice, and all guile and hypocrisy, and envies, and evil speakings, as new born babes desire the sincere milk of the word, that ye may grow thereby.

Rev. 1.3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things that are written therein.

Psal. 1.1, 2. Blessed is the man that walketh not in the counsel of the ungodly—But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.

Matth. 7.24, 25. Whosoever heareth these sayings of mine, and doth them, I will liken him to a wise man, that built his house upon a rock, &c.

Luke 8.21. Rather blessed are they that hear the Word of God and do it.

Luke 10.42. Mary hath chosen that good part which shall not be taken from her.

Mark 4.23, 24. If any man have ears to hear, let him hear—And unto you that hear shall more be given—

Acts 11.14. Who shall tell thee words whereby thou and all thy household shall be saved.

1 Tim. 4.16. Take heed to thyself and unto the doctrine, and continue therein; for in doing this thou shalt both save thyself, and them that hear thee.

Psal. 89.15. Blessed is the people that know the joyful sound! they shall walk O Lord in the light of thy countenance; in thy Name shall they rejoice all the day—

Heb. 4.12. The Word of God is quick and powerful, &c.

1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

Matth. 18.20. For where two or three are gathered together in my Name, there am I in the midst of them.

Isa. 4.5. And the Lord will create upon every dwelling place of Mount Zion, and upon her Assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense.

11. Promises to the humble, meek and lowly.

Matth. 5.3, 4, 5. Blessed are the poor in spirit; for theirs is the Kingdom of Heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek; for they shall inherit the earth.

Matth. 11.28, 29. Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls: for my yoke is easy, and my burden is light.

Psal. 34.18. The Lord is nigh to them that are of a broken heart, and saveth such as be of a contrite spirit.

Psal. 51.17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.

Isa. 57.15. For thus faith the high and lofty One that inhabiteth eternity, whose Name is holy, I dwell in height and holiness (or in the high and holy place) with him also that is of a contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

Isa. 66.2. To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my Word.

Luke 4.18. The Spirit of the Lord is upon me: he hath anointed me to preach the Gospel to the poor: he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, and to set at liberty them that are bruised—

James 4.6. He giveth grace to the humble.

Matth. 18.4. Whosoever shall humble himself as this little child, the same is greatest in the Kingdom of Heaven.

Matth. 23.12. He that shall humble himself shall be exalted.

James 4.10. Humble yourselves in the sight of the Lord, and he shall lift you up.

Prov. 3.34. He giveth grace to the lowly.

12. Promises to the peaceable and peace-makers.

Matth. 5.9. Blessed are the peace-makers; for they shall be called the children of God.

James 3.17, 18. The wisdom from above is first pure▪ then peaceable, gentle, easy to be entreated— And the fruit of righteousness is sown in peace, of them that make peace.

2 Cor. 13.11. Be perfect; be of good comfort; be of one mind; live in peace; and the God of Love and Peace shall be with you.

Prov. 12.20. To the councellours of peace is joy.

Rom. 15.33. & 16.20. Phil. 4.9. The God of peace shall be with you, &c. shall bruise Satan under your feet shortly— Grace and Peace are the blessing of Saints.

13. Promises to the diligent and laborious Christian.

Heb. 11.6. He that cometh to God, must believe that God is, and that he is a rewarder of them that diligently seek him.

Prov. 13.4. The soul of the diligent shall be made fat.

1 Cor. 15.58. Be steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.

2 Pet. 1.10. Give diligence to make your calling and election sure; for if ye do these things, ye shall never fail.

2 Pet. 1.5, 8. Giving all diligence, add to your faith, virtue, and to virtue knowledge, &c. For if these things be in you and abound, they make you that you shall neither be barren, nor unfruitful in the knowledge of Jesus Christ.

2 Cor. 5.9. Wherefore we labor, that whether present or absent, we may be accepted of him.

Matth. 6.33. Seek first the Kingdom of God and his righteousness, and all these things shall be added to you.

1 Cor. 3.8. Every man shall receive his own reward, according to his own labor.

Matth. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force. See Prov. 3.13, &c. & 4. to 14. & 6.20, &c. & 7.1, &c. & 8, & 9. throughout.

14. Promises to the patient waiting Christian.

Heb. 6.11, 12. And we desire that everyone of you do show the same diligence, to the full assurance of hope unto the end, that ye be not slothful, but followers of them, who through faith and patience inherit the promises.

James 1.3, 4. Knowing that the trying of your faith worketh patience; but let patience have its perfect work; that ye may be perfect and entire, wanting nothing.

Psal. 27.14. Wait on the Lord; be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord.

Psal. 37.7, 9, 34. Rest in the Lord, and wait patiently for him—Those that wait on the Lord shall inherit the earth. Wait on the Lord, and keep his way; and he shall exa •• thee to inherit the Land.

Prov. 20 22. Wait on the Lord, and he shall save thee.

Isa. 30.18. Blessed are all they that wait for him.

Isa. 40.31. They that wait on the 〈…〉 renew their strength; they shall mount up with wings as Eagles; they shall run, and not be weary; they shall walk, and not be faint.

Isa. 49.23. They shall not be ashamed that wait for me.

Lam. 3.25. The Lord is good to them that wait for him; to the soul that seeketh him. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord.

Rom. 8.25. But if we hope for that we see not, then do we with patience wait for it.

Gal. 5.5. For we through the Spirit wait for the hope of righteousness by faith.

2 Thes. 3.5. The Lord direct your hearts into the Love of God, and the patient waiting for Christ.

Rom. 2.7. To them who by patient continuance in well doing, seek for glory, honor and immortality, eternal life.

Heb. 10.36. Ye have need of patience, that after ye have done the will of God, ye may inherit the promise.

15. Promises to sincere Obedience.

Rev. 22.14. Blessed are they that do his Commandments, that they may have right to the tree of life, and may enter in by the gate into the City.

John 3.22. Whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. v. 24. He that keepeth his Commandments, dwelleth in him, and he in him.

John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and manifest myself to him.

John 15.10. If ye keep my Commandments, ye shall abide in my love; even as I have kept my Fathers Commandments, and abide in his love.

1 Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing, but the Commandments of God. See Psal. 112.1. & 119.6. Prov. 1.20, 21, 22, &c. Isa. 48.18. Psal. 19.8, 9▪ &c.

Heb. 5.9. He became the Author of eternal salvation to all them that obey him.

Rev. 14.12. Here are they that keep the Commandments of God, and the 〈◊〉 of Jesus.

1 John 5.3. For this is the Love of God, that we keep his Commandments.

Eccles. 12.13, 14. Let us hear the conclusion of the whole matter: Fear God, and keep his Commandments; for this is the whole duty of man; for God shall bring every work unto judgment, &c.

Matth. 5.8. Blessed are the pure in heart, for they shall see God.

James 2.24. You see then how that by works a man is justified, and not by faith only.

Rom. 2.6, 7, 10. Who will render to every man according to his deeds: To them who by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life—Glory, honor and peace to every man that worketh good—

Acts 10.35. In every Nation he that feareth God, and worketh righteousness, is accepted with him.

Rom. 6.16. Of obedience unto righteousness.

1 John 3.7. He that doth righteousness is righteous, even as he is righteous.

James 3.18. The fruit of righteousness is sown in peace.

Gal. 6.8. He that soweth to the Spirit, shall of the Spirit •• ap life everlasting.

Rom. 8.13. If by the Spirit ye mortify the deeds of the body, ye shall live.

16. Promises to them that love God.

Rom. 8.28. All things work together for good to them that love God.

1 Cor. 2.9. Eye hath not seen, nor ear heard, nor hath it entered into the heart of man, the things which God hath prepared for them that love him.

James 1.12. He shall receive the Crown of life, which God hath promised to them that love him.

James 2.5. Rich in faith, and heirs of the Kingdom, which God hath promised to them that love him.

John 14.21. He that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him.

Prov. 8.17. I love them that love me.

John 14.15. If ye love me, keep my Commandments, and I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.

John 16.27. The Father himself loveth you, because ye have loved me, and believed—

17. Promises to them that love the godly, and that are merciful, and do the works of love.

John 13.35. By this shall all men know, that ye are my Disciples, if ye have love one to another.

Gal. 5.6, 13, 22. In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love— By love serve one another; for all the Law is fulfilled in one word; in this, Thou shalt love thy neighbor as thyself. The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness— Against such there is no Law.

Heb. 6.10. God is not unrighteous to forget your work and labor of love.

1 John 3.14. We know that we have passed from death to life, because we love the brethren. 18. My little children, l • t us not love in word, nor tongue, but in deed and in truth: And hereby we know that we are of the truth, and shall assure our hearts before him.