potestas a power in the Soul to do something peculiar in calling things to remembrance carries a flaming Torch in its hand over all the chambers of the Soul â—nuert Instit and by Physitians and Philosophers is reckoned one of the three inferior senses Now in this as in all other powers Faith hath its residence and acts in and from them upon its most noble and spiritual objects I shall not recount many Scriptures Some trust in Horses and some in Chariots Psal 20 7â— but we will remember the Name of the Lord our God even what he hath done for us of old and trust him still Saints use to call to mind former mercâ—ies to encourage Faith I will remember thee from the land of Jordan Psal 42.6 and of the Hermonites from the hill Mizzar the little hill Mizoar before Zoar. In which and the like places David escaped the violence of Saul Memory helps Faith in a gracious person recalling the ancient benefits of God to his Church and his wonders of old Help a Holy mans Memory as to former actings of Faith in his straits and you comfort him presently with the sweet hope of continued deliverances till he arise to the great deliverance in the Heaven of glory But lest I be tedious I shall prosecute no more but descend to the second Section of this Chapter SECT II. Of the Primary Efficient Cause of FAITH AS to the efficient Cause Author or Worker of Faith in the heart we know that every good gift comes down from Heaven And hence Faith is sometime ascribed to the donation of God essential being called the gift of God the Faith of the operation of God. Again Jam. 1.17 Eph 2.2 Col. 2.2 Phil. 1.29 â— Thess 1.11 Phil. 2.13 t is said to be given to the Saints to believe and the work of Faith is said to be the effect of his mighty power In which and in all other heavenly gifts and graces to will and to do are both wrought of God. As t is in true repentance a grace that 's alwayes conjoyned with Faith and leads out of our selves by the hand of Faith into Christ the former being given of God so is Faith. â— Cor. 3.5 All our sufficiency to think but a good thought slides down from Heaven Q. If you ask then How thoughts come into the heart A. I Answer They flow into the head or heart by the power of imagination thru the windows of the senses or from concreated ideas or by some instillations and special infusions from God as it is in all curious Arts and Sciences Prev 8.12 He is the finder out of all witty Inventions as we read in the case of Bezaleel for the Tabernacle and in Hiram for Temple works If you ask whence holy thoughts come I answer from the infusion of the Spirit Gen. 1.2 and his warming the waters of the Soul as it is exprest by Moses in the first Creation so it is in the new Creation from the breathings of the Spirit on the garden of spices which â—e himself hath planted in our hearts Isa 26.12 Psal 33 22 1 Chro. 29 18 1 Joh 2 27 So it is in the work of Faith as the Church expresses it Thou hast wrought all our works in us and for us he causeth us to trust or hope in his Word He begins and inspires good thoughts into us and keeps them in the imagination of our hearts He teaches and anoints us with the oil of the Spirit He makes all new within us and puts hearts of flesh into us Jer. 31 18 Ezek. 36 26 and turns us unto himself because he is the Lord our God having accepted us into covenant relation with himself Sometimes the work of Faith is ascribed to the Father as in that to the Ephesians Eph 1 19 20 we are made to believe by the exceeding grâ—atness of the mighty power of the Father even the same power which he wrought in Christ when he raised him from the dead Joh. 6 4â— And otherwhere it is said that no man can come to the Son that is by Faith except the Father draw him by the golden chain of his electing love and teaches him from his chair in Heaven Besides the work is oftentimes ascribed to Christ who is said to be the Author and Finisher of our Faith and that he is exalted to give repentance and forgiveness of sins Heb 12.2 Act 5.31 both which are intimately connexed with Faith as in the case of the Father of the tormented Child Mark 9.24 praying to Christ to help his unbelief But more especially and immediately it s attributed to the holy Spirit who works in our understandings to think of heavenly things and puts holy motions into our hearts which are the original of those sudden thoughts by darting of Scriptures and precious Promises into our memories Rom. 8.5 9. â— John 14.26 and kindling sparks of light and comfort in our hearts yea the witnessing of our spirits to him are wrought by him He inclines our wills to embrace himself and Christ our Lord. For if we have not the spirit of Christ Rom 8.9 we are none of his Yea Faith it self even as all other graces are given by one and the same spirit Again one of the fruits of the Spirit is recorded to be Faith 1 cor 12 9 and to speak with reverence it is from his implantation and inoculation in the new paradise of the Soul. Gal 5.22 Yea and after that we have believed we are also sealed up in the Faith by this holy spirit of promises He seals all his own gracious workings upon our hearts Sometimes Believers are said to receive the Holy Ghost presently upon the first work which evidently shews the connexion of Faith and holiness by the same spirit Eph 1.13.13 19.3 16 17 Hence t is observable that tho Prophecies be never so perspicuously and radiantly fulfilled and tho admirable miracles were performed to illustrate the presence of the Deity yet they wrought not the least grain of Faith without the energy of the spirit he must add thereto an inward miracle upon the heart Thus it befel the Israelites in the Arabian Desart Deut. 29.3 4. For God sayes Moses gave them not a heart to perceive unto that day Just so the Capernaites they saw Christs blessed person and his eminent Miracles but believed not as not being given to them by the Father Joh 6.36 37. John 12.37 and so it was with the Pharisees and other Jews tho he had done such great works before their eyes yet they believed not on him There must be therefore a working power of the spirit concomitant with the Ministry of the outward call of the Word else none shall believe the report of Christ by Isaiah Isa 53.1 unless the arm of the Lord be revealed within Hence it is that some have professed to have heard a kind of voice at their
conversion as holy Austin declares expresly concerning himself under a fig tree in the Garden at Millain Confes l 8. c 1â— not difformous from that of the Prophet Isa 30.21 They shall hear a voice behind them saying this is the way walk ye in it Q. But some may say If Faith be wrought by the Holy Ghost Gal. 3.2 how is it said that we receive the Holy Ghost by Faith A. I Answer Tho the Holy Ghost work Faith in us at first that Faith which was wrought in us by him is further augmented and increased in us by the fame holy spirit and acts together with him in prayer for a further addition of his gifts and graces Besides in the primitive times it was the method of mercy that when persons had declared their Faith upon that they received the Holy Ghost in his dona ministrantia or gifts for good of the Church I might treat further of the adjuvant suborninate and instrumental causes the various and wonderful methods the seasons and times of divine working As Naaman was excited by a poor captive Maid at home and by his Servants abroad to believe God for his cure by the Prophet it is in thousands of cases and notable circumstances wherein God produces this blessed work but I must surcease and end with a deduction that since the work of Faith is supernatural and our conversion birth from the spirit then are we not the sons of God begotten by the will of man Joh 3 6 Joh 1 12. but of God and are breathed upon with the breath of spiritual life by that free agent the spirit of God. Not where and when the heady list and free will of man pleases that great Idol of a perishing World Act 18 29 Prov. 1.19 Eph 2 1 rejecting the free grace of God. Faith is of Grace There 's no power in nature to believe nay the very preparation of the heart is from the Lord. We are by nature dead in sins and trespasses and can no more believe than the old feigned Atlas can support the heavens or an inconsiderable fly with her impetuous hummings can shove a Mountain into the Sea. But I pass to the six Sections belonging to this Chapter whereof briefly hasten-to the Chapters I chiefly aim at SECTION 3. The next thing to have toucht was the more immediate and peculiar Object of Eaith and that 's no more than the person of our blessed Lord in his sufferings our beloved Saviour on the Cross viz. to believe on his Name to look up to the Antitype of the brazen Serpent John 1 12 Act 16.31 Rom 5 11 3 25 when lifted up upon the pole of the Gospel As Paul told the Jaylor If we believe on the Lord Jesus Christ we shall be saved a Lord to Rule a Jesus to Save and a Christ to Anoint us and so we shall receive the attonement For God hath set him forth for a Propitiation through Faith in his blood without blood there is no remission Heb 9 22 and without blood of an infinite value there can be no expiation to infinite Justice Now if any be so bold as to dispute with their Maker why this way and no other I Answer Rom 9 20 Who art thou that repliest unto God being thy self but a defiled shiver of a pitiful Earthen Vessel ready to be dasht in pieces every moment I shall rather turn off to answer the caril of a Jew who being askt how they can expect now to be saved since their magnificent Temple and the brazen Altar of Sacrifice lie in the dust whereas they are commanded not to presume upon Sacrifice but in that place at Jerusalem since also they can legally pretend to no pardon without blood and yet will rest upon that place misinterpreted of a poor mans Offering of a handful of fine Flower Lev. 5.12 and Moses his saying from the Lord that his sin should he forgiven him To which may be answered that the Temple was dâ—dicated and the Priest and the Altar were Consecrated with blood Mat 23 19 which gave a vertue to all the Sacrifices and offerings but I rather reply that this handful was to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we translate it according but upon the Offerings of the Lord made by fire This being joyned with the Lords Flower which was continually burnt with the Lords Lamb of the morning or evening Sacrifice and so had its vertue from that bloody offering But alas there 's now no place to offer either Lamb or Incense or Wine or Oyl or fine Flower according to Gods Institution since the destruction of Jerusalem by Titus and Hadrian the Roman Emperors Let us pray therefore that the poor Jews might be enlightned to come to theâ— blessed Altar of the Cross of Christ and to this Priest of the Tribe of Judah Heb. 7 28 who is Consecrated for evermore But le ts remove to the fourth SECT 4. The fourth section should exhibit wherein the true and genuine essence of Faith consists The formalis ratio or that which gives to it the force and power to unite us to Christ and thereby to receive influences from him Of this having said somewhat already in this Chapter and intending God willing to dilate upon it in the next and shew that it lies in recumbency or relying upon the Lord Jesus Christ as he is set forth in the Gospel promises I shall strike off to the fifth SECTION 5. 5. The fifth particular concerns the great ends of Faith. The first and more immediate is the forgiveness of sin and justification of our persons by the imputation of the meritorious Blood of Christ Acts 13.38 39 As Paul in his Sermon at Antioch in Pisidia preacht the forgiveness of sins and that all which believed in him were justified from all things as to which they could not be by the law of Moses according as the Evangelist exprest it Mat. 1.21 He came to save his people from their sins A second is the Salvation of our souls according to Peter receiving the end of your Faith the salvation of your souls 1 Pet 1.9 The last and ultimate end as of all both persons and things is the glory of the wisdom justice and mercy of an infinitely holy God. Rom. 4.20 Johc 17.23 For he that believes on the son glorifies the Father also As Abraham being strong in Faith gave glory to God so Christ professes in prayer that he was glorified in his believing Disciples and when all the Saints shall triumph together in heaven their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory will be with blessing and honour and glory and power to him that sitteth on the Throne Rev 5.13 and to the Lamb for ever and ever even the Lamb that was slain even the same that taketh away the sins of the believing world SECTION 6. In the sixth place it 's of great use to amplifie
no delusion Answ In answer to this I must first in all manner of humble modesty declare that I would not dare to meddle too far with such deep and mysterious workings and influences only professing with all thankfulness to the Majesty of divine mercy that having had some glimpses of hope a little sometimes and thirsting after some further and clearer helps from heaven we faint not utterly but striving after to attain towards the resurrection of the dead crave leave to set down somewhat that hope may be a clue to conduct us out 〈◊〉 the Labrinth and maze of delusion The first and best token that these aâ—â— no deceits can only arise from the spirt himself According to that saying of â—oy Iohn It is the Spirit that beareth witness that the Spirit is truth 1 John 5.6 Whitak de sacramentis p. As I remember thâ—â— learned Whitaker in his book of the Sacraments says it should be translated I have forgot the page my books being laid upâ—â— But this is a great truth as no better light to see the Sun by Psal 36.9.34.5 than his own light So 't is of the Spirit as David expresses In thy light we shall see light and they looked to him and their faces were enlightened This is the apprehension of learned gracious persons that the spirit of God never speaks by this his inward heavenly voice but that he graciously helps them to know that it is no delusion but that it is he even the spirit himself that speaketh to them This phrase of speaking to the heart and in and upon the heart is more visible in the Original Hebrew of the Old Testament and was well known to the Prophets of old and is much treated upon among Jewish Antiquiaries Out of whom I must not here stand to enlarge but call to mind what the Apostle Peter mentions of the Day-star arising in our hearts 2 Pet. 1.19 so that it is as clear when the spirit of God does thus shine and testifie yea and more radiant than the Sun at Noon-day without clouds I shall say no more to this but what our Lord to the Angel at Pergamus of them that have a new name written in the white stone Rev. 2.17 which none knoweth saving he that receiveth it 2. I need say little more but that wherever the Spirit doth so illustriously speak and shine it is concomitant with growing in holiness For this most holy Spirit of God is still a building and increasing in such the works of holiness they are of a heavenly frame rivers of holy discourse flow from their lips in prudent seasons they are not vain and trifling spirits but grave and serious and yet chearful For the joy of the Lord is their strength and they have inward delights and value not the cracklings of fools Divine joy is a weighty thing and yet greatly upholds the spirits and sustains their griefs and infirmities If you come into their company by a blessed accident as they say of the Adepti in Philosophy there 's a glittering star shines from their converse society 3. They are the most humble persons living For the humble he will teach his way and shew his Covenant Psal 25.9 I know they may fall sometimes and othertimes have need of a little holy courage against despisers But the main of their conversation is like them of whom the spirit of God says they took notice of them that they had conversed with Jesus Acts 4 13. who was meek and lowly if we imitate him we shall find this rest and remember that Moses the meekest man had the greatest interviews with God in the Mountain Such as are given to much prate and length of idle impertinent discourses are seldom and little or never acquainted with the Spirit of God. 4. They are also the sweetest persons and fullest of love though sometimes provokt by fierce evil spirits about them but if their natural tempers had been before somewhat eager and sharp yet now they are washed purged whitened and sweetned by the Spirit of God. Tender to the Tempted kind to the afflicted pitiful to all bear every ones burden with a gracious frame onely they are taught by the holy Spirit 1 cor 23 4.5 as to such as prate with malicious words against them to imitate hole John not to succumbe under a prouâ—â— Diotrephes 3 John 9. but loves a child of God as such with the full stream of his Spirit And this love to the brethren is much more to Christ himself being filled with the love of the Spirit which by degrees casts out the torments of fear 1 John. 4.18 and gives a blessed confidence as to the Appearing of the Day of Judgment To end this we must remember that the holy Spirit of God doth never witness or illustrate apart from the Word Isa 8 20. 〈◊〉 any light in you try it by the Word and Testimony and hence that as Tentations and afflictions sanctified so the manifestations and communions of the Spirit help us to understand holy Scriptures and promises by experience Let us then be sure as far as possible that the person that pretends to be thus illustrated prove himself to be an holy person in heart and deed or else all 's like a puft and swoln delusion and such an onâ— must lie down in sorrow For the Spirit of God is a most holy spirit and never seals but as he is the holy Spirit of Promise upon the holy heart of an holy child of God. Well then to end this second part of the Spirits illustration Eph 1 3. Rom. 8.16 1 John 4.13 I say it is not meant of the Spirit of God concurring or witnessing with our spirits in the point of assurance clearing up our doubts dispelling the mists and clouds uponour spirits But it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bright shining Ray a most illustrious beam streaming down from heaven into the inmost chambers of our hearts and is an act distinct and apart from his former blessed concurse with our spirits in time of argumentation or the gracious application of the promises for our peace and comfort it is an irresistable evidence of divine love See Dr Owen of the spirit 167. scattering all the clouds of diffidence and distrust in that very moment and when this immediate irradiation flows in though it may be a distinct act from that upon argumentation yet it cannot be totally severed from it because in this glorious light though we may see further yet cannot but see any argument we think meet to touch upon to be also illustrated by it as the Moon in her increases may be seen in the heavens like a cloud in the day time which also has its light from the Sun while he is yet shining bright within our hemisphere at the same time and when these come together they make heavenly work indeed That these blessed
will so satisfie comfort and erect the Spirits of feeble and staggering Believers that they may the more sweetly and firmly lay the stress of their fears in life and death upon this Rock in Zion and if they will be but careful and vigilant as to holy walking and be earnest in Praver to enjoy the beautiful and Soul-refreshing influences of the Holy Spirit They may then walk safely and joyfully through the valley of the shadow of death till they arrive at the mountain of Glory And so I proceed to the second part of this Treatise about the nature and actings of Faith it self more immediate and particular PART II. Of the Nature of Faith in particular Having in the first part of this Treatise laid the precious foundation upon those two marble râ—cks the Dâ—ctrine of the Divinity of the Scriptures and the Deity of Christ which may be likened to those vast and stately fulciments which Solomon built on the sides of Mount Moriah to sustain the grandeur of the Temple I should now proceed to erect the strong hold of confidence the pleasant Palace of assurance wherein that beautiful Daughter of Zion the grace of faith sits as upon a throne of every within the Curtains of our second Solomon And this I shall endeavour in the Ten Apartiments or Chapters following Chap. 1. Of the Name and Nature of Faith. Chap. 2. The various Expressions setting out its nature Chap. 3. The lowest or least degree of saving Faith. Chap. 4. Of Justification the immediate effect of Faith. Chap. 5. Of entring into Covenant with God by Faith. Chap. 6. Of the necessary and inseparable connexion between Sanctification or holiness and Faith. Chap. 7. Of the Infirmities of Believers Chap. 8. Of assurance or joy of Eaith how attained with some clear signs Chap. 9. The danger of Vnbelief Chap. 10. The happy Fruits and benefits of Faith. And so conclude the whole with some Corollaries by the blessed leave and help of our gracious God. I intend not to enlarge very much on any but to be briefest on those where others have been copious On the second third sixth and eighth I would insist a little liberally it being my primary design to strengthen the weak believer and in courage sinking spirits beseeching them to meditate seriously on the directions for understanding the nature of Faith in the first and second and to be consciencious in their holy care of walking with God in the points prâ—scribed in the 6th chapter That so they may live more comfortably dye more sweetly and reign victoriously And now let us walk together into the first chapter by the gracious assistance of our holy and ever-blessed God. CHAP I. Of the name and nature of Faith THe Rise or Origen of this word is from the Italian Fede and that from the Latine Fides and that as some conceit from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and that from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero in his Offices descants on the word Fides as if so term'd quia fit quod diâ—tum because we believed what is spoken or promised shall be done Our English Saxon word Believe comes from the Dutch lieven and that as 't is thought from the old provincial Latine among the Roman Colonies in those quarters Libeo Libet to list or consent to a thing with love or liking and that the word Love comes from a Teutonick word of the same extract Verloff which signifies to assent Now as one of the Ancients says consensio est volentis consent is the act of a person that is willing so to believe is to consent freely and with love to the truth of what is spoken which breeds conviction and satisfaction on the mind of man. Now the inclination of the will to believe is wrought by God and if any question why one is perswaded by God and not another Psal 119.36 Let him take his answer from holy Paul that 't is God that maketh to differ and O man who art thou that repliest against God and if that please not let the bold fellow go look another 1 Cor 4.7 Rom. 9 20. But as Austin treats him caveat presumptores c. Let him take heed of presuming in curious searches and determining the mysteries of grace and the counsels of God. Is it not abundantly enough that thy heart is softned melted inclined to cast thy self wholly on the free-grace of the New-covenant when others repelling the glorious light of the Gospel run back again to the Old Covenant of works and split themselves upon the rock of presumption expecting divine mercy without the merits of Christ and so rush upon the pikes and spears of divine justice and vengeance to their eternal ruine But to prosecute our work To Believe is to be perswaded and satisfied in our hearts and consciences of what God hath spoken and promised in the holy Scriptures On the other side to beget a confidence and trust as to what any man speaks or asserts among several Nations according to their civil municipal Laws there must intervene a proof or an ascertainment made by the instrument of a publick Notary or by trusty witnesses of the vicinage as among the Northern Nations recited in Lindebrogius c. or else by sound arguments that cannot be refelled without incurring gross absurdities as in cases of unknown Murders the wonderful providence of God doth shine forth in their discovery by such methods and probable arguments which procure an acquiescence and quietation of spirit as to the truth of the things delivered But in divine cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sufficiently satisfied and perswaded by the meer word of God Rom. 8.38 When I am sure that God has said it I believe it for in things Divine there can be no sublimer proof then the testimony of God himself For the very being of an infinite God determines his verity and when our imperfect and lapsed reason and many times misguided by education and the secret impressions of converse from designing persons that are apostates from the truth doth thr'u pride and envy and delight in contention study to contradict and invalidate the texts of sacred Scripture Let 's remember that infinite Wisdome had it so pleased him could have amazed us with such potent arguments that might strike us dumb and muzle and astonish us as our Lord did the Pharisees at every turn God is Truth and Truth Essential the fountain of all Truth and in him is no darkness at all Not one Iota or tittle of any of his sacred words can be infringed by the least or greatest of Errors John 1.5 Whence it comes that the truths of Gods revelation are the grounds of all the firmitude and stability of our spirits which otherwise might waver Isa 7.9 2 Chron. 20.1 and wander from their constancy per avia eserti through the gloomy by-paths of error to all Eternity In the significant language of the Hebrews
God permit And likewise the fifth about Entring into Covenant by Faith and shall now proceed to the sixth Chapter neither shall I handle that in the full Latitude I had prepared but speak more succinctly in some things under that Head for the same Reasons CHAP VI. The necessary and inseparable connexion between Sanctification and true FAITH WHat I may at present exhibit on this Subject may be comprized under these Heads 1. Let 's treat a little of the nature of Sanctification 2. Shew the undivided connexion between that and Faith. 3. Intermix some complaints about formal Professors 4. Answer a Case or two and end As to the first we may peremptoryly determine the point that wherever true Faith dwells there must and will be true holiness both in heart and life and where it is not that person who pretends to Faith without it is a self-deceiver and in his attendance upon Ordinances without life-obedience is but the servant of base hypocrisie Hei. 1.12 c Will any dare to tread Gods Courts on sacred dayes and lift up crimson hands in prayer that are full of blood and stain'd with bribery and oppression God loathes to smell any perfumes in such assemblies mixt with the unsavoury stench of their defiled bodies and putrid lives True Sanctification does not lie in outward solemnities and the gaudery of Temple-worship Jer. 7.22 as the Prophet treats the Jews in the Name of God that he commanded them not concerning Burnt offerings and Sacrifices or the Incense of Sheba 6.20 or the sweet Cane of Arabia that is comparatively no nor principally as he did moral duties of piety and honesty To obey is better than sacrifice 1 Sam. 15.22 and to hearken than the fat of Rams Will the Lord be pleased with thousands of fed Beasts Mich. 6.7 or ten thousand Rivers of Oyl or the children of our bowels to smoke upon his Altar no no! But to to do justly love mercy Psal 50.17 and to walk humbly with God this O Man is good in his sight Will God eat the flesh of Bulls Psal 69.31 or drink the blood of Goats no! he requires the offerings of praise and thanksgiving this will please him better than an Oxe that hath young horns and hoofs Hos 6.6 Jos 5.7 10 Amos 5.25 Act. 7.42 Mat. 12.7.9 13. Mnrk. 12.33 Eph. 4.24 Col. 3.10 and therefore in cases of mercy God dispenses with Ordinances as he did with Israel in the Wilderness both as to Circumcision and the Passeover for about forty years together but with Moral duties never Our Lord bids us therefore to go and learn this point more diligently For a Pharisee may be huge ceremonius with his white linnen about a platter but yet neglect the weighty matters of the Law Justice and Judgment and Mercy Whereas true Sanctification is a work of Gods Spirit renewing the whole man after the image of God in righteousness and true holiness whereby he is instructed and inabled in all wayes of Scripture obedience to mind the weighty and principal things of love to God and our Neighbour and not leave undone those lesser points which belong to any institution of God and not of man. By this inward work upon the heart the sanctified person immediately begins the practice of Mortification in dying to sin and of rising to newness of life but yet this work is not perfectly and compleatly wrought in any person during this life therefore we must interpret the Apostle in his prayer 1 Thess 5.23 that the Thessalonians might be sanctified throughout not in the highest pitch of degrees but of soundness and sincerity in every part 1 Cor. 6.17 and member of the new Adam There is a habit of holiness infused and wrought in the heart by the holy spirit of promise by which means we are joyned to the Lord and become one spirit with him We do not of our selves first believe and so receive the spirit of God this were to ascribe the actings of faith to the power of man before the infusion of grace but first the inspiring and inclining motions of the spirit descend into us â—oâ— 3.3 Eph. 2.22 whereby we are enabled to believe on the Son and to become by one Spirit united to him as our head All habitual graces are wrought in us feminally at first and at one time yea Faith it self as to the order of time is infused together with the rest in the same moment of our regeneration and sincere conversion to God. Habitual holiness therefore in the production of its blessed fruits and faith among the rest does antedate all the particular acts of Faith or other Graces As in natural Generation all the powers of life are in semine concepto animato formed at once Aristot d. gen animal l. Pecquet de venis lacteis but the heart having implanted within it the true sanguifying virtue becomes the primum vivens movens the first living and moving principle which is discerned by its pulsation like the desires of the Soul in the beginnings of Faith yet all sensation attraction digestion excretion sanguification formation of nervous juices and spirits with locomotion and the rest are all settled at once but display their operations afterward at the command of the rational soul Much like hereunto is the work of the new conception formation and exertion of spiritual and vital acts In the first actings of the Spirit we are passive being found of him after whom we sought not at first but after Isa 65.1 that by a connexed power and concourse of the holy spirit we act and rely on Christ in the promise of life Eph. 4 16 Col. 2.9 10 and receive all the supplies of nourishment from the glorious head of influence thru ' the spirit Even as the head of the natural body conveys the animal spirits thru ' the several conjugations of the nerves into all parts of the body to manage both sensation and motion Isal 44.3 Mat. 3.11 1 Cor. 6.11 As the Scripture expresses it we are sanctified in the â—ame and power of the Lord Jesus by the Spirit of our GOD. As to the Author of Sanctification it is no other than in all gracious works even God essential and the spirit of God in his more particular Operations and Applications As for preparations to grace in any spiritual way before the influences of the spirit Eph 2 1. they are insignificant and unsavoury notions for by nature we are dead in sins and trespasses T is the same holy Spirit who inclines at first to the use of means and warms the heart in and by them as appointed and sanctified of God. There are 't is true various degrees in moral habits and their actings by the common work of the Spirit in his ordinary efficacy but in many moral persons in the state of nature these moralities produce as of old in the Scribes and Pharisees strong and very
vigorous resistance against the more spiritual operations of the holy Spirit of God. 2. I proceed now to the second point premised which is to shew that Faith and Holiness are inseparable companions like Jonathan and David native twins coming up from the washing of regeneration both together which may be evident as follows 1. Because Faith is a part of holiness or the new creature in the renovation of the image of God whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the first Commandment and part of that blessed pourtraicture is restored again by Christ under the new Covnant By nature since the fall 't is true we incline to distrust God and believe Satan before him and in not obeying him in trusting to his Son upon his Word we give God the un truth as to the method of salvation by anothers righteousness But indeed Faith is a prime part of our holiness whereby we trust God as to his promise of eternal life by his blessed Son Jer 17 7 Act. 26.18.15.19 and is the very critical and discerning character between a true convert and a carnal man We are said therefore to be sanctified by Faith in Christ and the heart to be purified by Faith not from it self as an efficient cause of holiness but as it daily fetches and derives holiness from him as head of the Church Gal. 5.6 So that Faith in sanctifying us after the first infusion of grace is a power or vertue co-operating with the spirit of God and enjoys a constant concourse of the same holy Spirit in all our spiritual actions 2. Another ground may be taken from the conjunct work of the spirit John 3. who in his very first impulse and motion to true and saving conversion at his coming down into our hearts for that purpose works both Faith and Holiness at the same moment 3. Because our blessed Lord came into the World 't is the end of his advent to us not only to be the object of our Faith but to save us from our sins Mat. 1.21 Tit. 2.14 1 John 3. â— and Faith must act upon him for that end to purifie and deliver us from our iniquities not only for salvation from hell or wrath to come but also from the guilt and filth of sin For we are chosen in him to be holy and created in Christ unto good works Christ gave himself to redeem us from all iniquity Eph. 1.4 2.10 Tit 2.14 to purifie us for a peculiar people zealous of good works I where we may observe justification and sancttification riding together in the same Chariot If then all gracious habits be wrought at once the too much nicety of arguing about the precedency of this or that grace is to be rejected as not agreeing to the uniform work of the new nature nor the inward experience of saints whose graces work according to influence opportunity of providence 1 Cor. 12 11 the good pleasure of the spirit in his assistances who divideth to every one severally as he will. We may admit somewhat as to congruity of the seeming order of nature or time but not press such conceptions over strictly for various experiences will contradict the curiosity of such notions But we may firmly determine that the understanding cannot spiritually discern the excellencies of Christ 1 Cor 2 14 nor the will of man stedfastly believe in him nor the affections savingly embrace him till we are first regenerated by Gods most holy Spirit who is powred out into every faculty and power of the soul at the very first initials of Conversion 4. Because the Commandments of holiness are part of the object of our Faith in its doctrinal foundation Rom. 7.12 Therefore Paul in his conflict sets down this as a maxim that the Law is holy and the Commandment holy just and good 5. Besides the truth of our Faith is demonstrable by holiness as its genuine effect It s vain for persons to pretend to Faith where this is wanting tho' it may not appear so evidently at the first Jam. 2.17 The Apostle James spends a large discourse upon this Argument to prove that Faith without the works of holiness is but a dead Faith. Indeed our holiness being imperfect does not justifie the person before God but it justifies the faith of the person to be true and the Apostle Paul conjoynes Faith and Holiness together and thence proves our eternal life 2 Thess 2.13 Blessing God for having chosen the Thessalonians to glory and proves it because they were sanctified by the Spirit and did believe the truth of the Gospel 6. Lastly Because the application of Faith or the working or actuating of our Faith upon Christ in the promise doth not only sweetly and clearly manifest our being justified but assists us also in the obtaining and increasing of holiness 2 Cor. 7.1 They walk and work together For how do the precious promises of the covenant purge us from sin and all filthiness of flesh and spirit but by the acting faith in Christ and so do embrace Christ for our sanctification 1 Cor. â— 30. and in his name and power derive holiness from those precious promises which are the golden Pipes or nerves that convey it from our glorious head Whence it comes that our belief of the inheritance promised and of Heavens aimiableness revealed by the Word and ratified on and by the verity of God helps us daily to walk more holily and to be made more meet for that Kingdom with the Saints in light And thus it is Act. 15.7 Lev. 4 20 33. that Faith purifies both the heart and life for glory Even as under the Levitical Law the action of the Priest in his offering the Bullock and sprinkling the blood before the Lord is said to purge away sin Rainold praelect vol. 1. p. 123. or make attonement for their sins that is instrumentally So may Faith be an instrument in deriving the sense of our justification and the sweet influences of our sanctification from our blessed Lord in believing the sanctifying promises made in his Name and actuated by virtue of his holy Spirit Now then according to that common and useful sentiment there be two works that attend Sanctity the first is to mortifie sin and the second to vivifie and quicken Grace Pet. 3.11 that we may be holy in all manner of conversation and this not of our own power either to begin carry on or finish but wholly by the work of the Spirit at first and then by his gracious concourse with every holy action of the new creature to the last being carried on by the power of God thru ' Faith to Salvation This is so great a Scripture truth that t is to be admired that the impugners of it who stand upon their own power so much both as to conversion and as to perseverance should be so noted for looseness