The use and practice of faith: or, Faiths universal usefulness, and quickning influence into every kinde and degree of the Christian life.: Together with the excellency of a spiritual life (in difference from all tother) by way of a proœme. And the excellent work and reward of converting others to the faith, commended by way of close. Delivered in the publick lectures at Ipswich. By the late eminent and faithful servant of his Lord, Mr. Matthew Lawrence, preacher to the said town.

THE EIGHTH GENERAL HEAD.

QUEST. VIII. What are the Reasons for living by Faith?

WE come now to the Eighth Particular, the Reasons why God will have the Just to live by Faith. We have given particular Rea∣sons to the particular Branches before, (as, Why the Just lives by Faith the Life of Justification, San∣ctification, Renovation, Fructification, Mortification, and Vivification, &c.) We shall now give the general Rea∣sons, which reach to all in general; Why God will have the Just to live by Faith. It is true, God is not bound to give us a Reason, or give us an account of any of his Matters, Job 33.13. It is the folly of vain man, to call Gods Wisdom to the Bar of his shallow Reason But Rom. 9.20. Who art, &c. Gods Will may well stand for a Reason. And yet, God is pleased in this particular, to give us a Reason of his Will. Wicked men, in the Scri∣pture,

are said to be unreasonable men, 2 Thess. 3.2. they do a thing, because they will do it, though they have no good Reason for it. But God, though he is most Absolute and Independent, is pleased in this matter of Faith to give us a Reason of his Will, That man might not dispute and wrangle with God, and say, What Reason have I to live by Faith, seeing I have little or nothing in hand. There∣fore God tells us, There is all the Reason in the world, a man should live by Faith. Therefore unreasonable men are said to be such as have no faith, 2 Thess. 3.2. because there is great reason a Christian man should live by Faith. So, though Faith be above Reason in some sense, to wit, above carnal, corrupt Reason: yet it is not above in∣lightned and rectified Reason.

There is manifold reason, why a Christian should be willing to live by Faith. All may be reduced to three Heads.

• 1. From a Believers Condition in the Flesh.
• 2. From the Relation between Christ and a Be∣liever.
• 3. From the Nature and Ʋse of Faith.

First, From a Believers Condition in the Flesh. For distance of place between the person that makes the Pro∣mise, and the person to whom it is made, requires the E∣vidence of Faith to assure of the Performance.

Now first, The Believer is absent from the Lord, and from the Presence of Jesus Christ. Though he do enjoy in some measure the presence of his Grace, yet so long as he lives here below, he cannot enjoy the presence of his Glory. He that is far distant from him that makes a Promise, had need have some good Evidence and Obliga∣tion of his faithfulness and ability. 2 Cor. 5.6. Whilst we are at home in the body, we are absent from the Lord, from our last home. What of that? (therefore saith the Apo∣stle

in the next words) we walk by faith, and not by sight. As if he should have said, He that hath not the Evidence of Sense, had need have the Evidence of Faith from a sure Word of God. But Gods People in this life have not the Evidence of Sense or Sight in their highest degree; therefore they had need have the Evidence of Faith for their Security. Their life is a Life of Faith: for, Faith is the evidence of things not seen, Heb. 11.1. And that is the first Reason.

The second Reason, is drawn from the great distance of time betwixt Gods Promise, and the Performance of the thing promised. Sometimes some scores, some hundreds, some thousands of years; therefore Gods People stand in need of some Security in the mean time, to assure them that God will make good his Word at the last. Now this security is Faith; and therefore observe the connexion of the Text, to the former verse, The just lives by his faith: Why so? because, saith the third verse, the Vision is for an appointed time. Gods Promise (manifested by Vi∣sion to the Prophet) shall not presently be fulfilled, but in its appointed time. Therefore, in the mean time, the just man lives by his Faith, he takes Gods bare Word for it, he believes it shall be so: The Spirit of God working by the Promise, assures him it shall be so; and this puts life into the Promise, and life into him that apprehends the Promise.

Faith is a Christians Security, till God pay in that which he is bound for in the Covenant of Free Grace. It is just like the Witness and Seal to the Bond; as, He that be∣lieves, sets to his Seal that God is true, Joh. 3.30. So God himself, by giving Faith, sets to his Seal and Witness, that he means truly and faithfully to perform his Promise: 1 Joh. 5.10. He that believeth, hath the witness in himself. Now I say, This Witness and Seal is very needful for the support of poor weak creatures, because there is so great a time betwixt the Promise and the Performance. It is

nothing so much to rejoyce in the things promised, when we see them fulfilled by the eye of Sense. As old Simeon falls a singing, when he saw Christ with his bodily eyes, and embraced him in his very Arms, he might well say, with S. John, That which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life, even that declare we unto you: and there∣fore he could not but rejoyce. But it was much more in old Father Abraham, when he did so much rejoyce to see Christ and his day, so many thousand years before he came into the world; when he could see him no other∣ways, but by the eye of Faith, and yet he rejoyced, as if he had been in Simeons condition: as if Christ had been present with him at that very time, because Faith as∣sured him it should be so. And in this respect all Believers stand in need of Faith, because usually there is some good distance of time betwixt the Promise and the Performance, and Faith is their Security in the mean time. And that's the second Reason.

The third Reason is this, To keep us in a continual frame of Humility. God will have us to live by Faith as long as we live in this life. For the truth is, The best of Gods Servants (in regard of remaining corruption) when they possess much in hand, they are apt to to be puft up with pride and self-confidence, as Hezekiah was. There∣fore to that end, that no flesh might glory in his presence, look as God chooseth the weak, and base, and despised things of the world, in their first conversion; so he keeps them in such a manner of condition all their life long, that by Faith they might be fain to go to him for every thing they want in Temporals and in Spirituals. In Tem∣porals they must live like Beggars, they must beg of him their daily Bread; and so in Spirituals also, they must go to God for new supplies of Grace, and for new strength, upon the performance of every new duty. The most eminent Christian hath not grace beforehand in the stock

for one year, or day, or hour; not enough to perform the next Duty, or to resist the next Tentation from Satan or the World. 2 Cor. 3.5. Not that we are sufficient of our selves to think any thing as of our selves, but all our suf∣ficiency is of God: Phil 4.13. I can do all things through Christ that strengthneth me: But will Christ strengthen those to do any great matter, whom he doth not strengthen to believe? No surely, According to thy faith be it unto thee, Mat. 8.13. & 9.29. Therefore a Christian lives by Faith every day, and in every duty. He fetches strength from Christ, as well as sight. (Isa. 45.24. Surely, &c.) Sight, for the acceptance of my person; Strength, for the performance of my duty. God feeds them, and supplies them but onely from hand to mouth, lest they should be exalted above measure. And the hand that receives (to wit, the hand of Faith) is an empty hand too: It brings nothing to God, but it receives all from God; but yet it receives not presently, but tarries his leisure. Nay, God gives not onely the Gift it self, but the very hand that re∣ceives the gift, lest any man should boast. For, Faith is the gift of God, Eph. 2.8. And all this, to keep us hum∣ble.

Faith is the Christians Caterer, or Purveyor, or Peti∣tioner. It is like a little poor Boy, that is sent out of doors, and so goes up and down to beg a living for his old decrepit father, who lies bedrid at home: I say, We, like poor creatures, can earn nothing of our selves by the merit of our own works, towards our living. Now Faith, like the little Boy, it goes a begging to God for a living: For Faith sets Prayer a work, and Prayer sets God himself a work for our good: And so the Just lives by his Faith. Now he that lives upon Alms, upon his meer dependance upon anothers good will, he hath great cause to be hum∣ble. There is nothing more odious and absurd, than a proud Beggar: But he that lives by Faith, lives meerly upon the good-will and free grace of God in Christ;

and therefore hath great cause to be humble. And that is the third Reason under the first general Head, drawn from a Believers Condition in the flesh.

The fourth Reason under the first general Head, is from the End of Gods giving the Word and the Ministery of it to his People in a state of imperfection; viz. For their direction, and for their support in all conditions, till they come to a state of perfection. Eph. 4.11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the Body of Christ, till we all come in the unity of faith, and of the Son of God, unto a perfect man, unto the mea∣sure of the stature of the fulness of Christ: Till we come where there is no need of Temple, no need of Temporal and Spiritual light by a Medium, as it is Rev. 21.22, 23 Well then, as long as we live in this life, the Word is written for our direction, and for our support. But how shall we be directed or supported by it, if we do not ap∣prehend it by faith? Heb. 4.2. The Word profits not, not being mixed with faith. And indeed, the very End why God gives us his written Word, is, That we might lay hold of it by faith, for our comfort in our worst condi∣tion. Joh. 20. last, These things are written, that ye might believe, that Jesus is the Christ, the Son of God; and that believing, ye might have life through his Name. And if this be the main End of the Scriptures writing, then there is all the reason in the world, we should live by Faith in it: Otherwise, we do what we can, to fru∣strate the Scriptures end, and to make it vain. Yea, we take Gods Name in vain, if we believe not: for, the Word of God, is the greatest part of Gods Name, by which he makes himself and his good Will known to us, (as men are known by their Names) Psal. 138.2. Thou hast magnified thy Word above all thy Name. But he that believes not, vilifies this Word; he looks at it as a

vain word, and so he takes Gods Name in vain.

Obj. But it may be you will say, How do you know the Scriptures to be the Word of God? If I knew it to be the Word of God indeed, I would not onely l••ve by Faith in it, but I would say and profess (as you do) There was all the reason in the world that men should believe it, and live by Faith in it: As it is written, Let God be true, and every man a liar, Rom. 3.4.]

Ans. I will not at this time undertake to handle this subject at large, as I hope to do hereafter, if God please to continue life and opportunity: For, I conceive, it is one of the most necessary foundations to be laid. And for want of setling and ramming down this Truth, men become foolish builders, they are loose in the whole fa∣brick of Religion, they are loose in their Faith, and as loose in their Practice.

There are four sorts of Arguments, (besides the wit∣ness of the Spirit, which is the greatest of all to them that have it) to prove the Scriptures to be of God: Whereof some are drawn from the Scriptures themselves; Some from the Penmen thereof; Some from the Oppo∣sites or Enemies of the Scriptures; and last of all, Some from God himself, bearing witness from Heaven to the Word of his Truth. I shall onely speak a little of the first.

1. Some Arguments from the Scriptures themselves; and that, Whether we respect the Antiquity of the Scri∣ptures, or the excellency of the Matter therein con∣tained, it will plainly evince, they are of God: Had we but time, and were it so pertinent to this present sub∣ject, to run over all the Particulars.

The excellency of the Matter appears, in the Sub∣limity, Majesty, Purity, Verity, and powerful Effica∣cy of the Scriptures. It will be too long to speak of all. I will onely pitch upon one; and that is, The infallible

Truth and Verity of the Scriptures, which prove them to be of God: And this Truth will appear, both by the Consent of all parts generally, and more par∣ticularly by the fulfilling of the Prophecies.

First, by the Consent of all the parts generally. For doth not Joshua confirm Moses? Do not the Judges confirm Joshua? Samuel the Judges? And so we might run through all the rest, to the end of the Bible. Do but consider a little what several Authors have ever writ of the same subject in any humane Art or Science, which have not differed in some particular, and brought probable Arguments on both sides? Whereas the Scri∣ptures, though written by several men, in several Ages, and several Parts of the World, do never cross one an∣other, or call in question what formerly had been deli∣vered.

It is true, I confess, Ʋnlearned and unstable men, throughout all Ages, have wrested the Scriptures to their own destruction, 2 Pet. 3.16. But where did ever any one holy Penman of God, Correct what another of them had written? And the reason is, Because however several men wrote several parts of the Scriptures, yet they being all acted by one and the same Spirit, they had all but one and the same Heart; and, as I may so say, one and the same Mouth. And I may well say so, Because the Scriptures sayes it before me, Luke 1.10. As God spake by the mouth of the Prophets, which have been since the world began. Observe, There is Pro∣phets in the Plural Number, and Mouth in the Singular. All the Prophets had but one Mouth; because they all spake one and the same Truth, without contradiction of one another. Thus there is a Consent of all the parts of Scripture generally, which proves them to be of God.

Secondly, This Consent will yet more particularly ap∣pear, in the fulfilling of each Prophecy therein contained. There hath indeed hardly fallen out any matter of mo∣ment from the beginning of the World set down in the Scriptures, but hath been foretold before the Accomplish∣ment; that so, when it came to pass, men might know and believe, that God is the God of Truth, and his Word the Word of Truth. To omit the great Promise of the Messiah, and those other also, concerning the calling in of the Gentiles to be of the Church and People of God, (which was as unlikely and unprobable to Humane Reason in those days, as the calling back of the Jews to the ac∣knowledgement of Christ in these days.) And yet, that God that hath so wonderfully and miraculously fulfilled the former (and is fulfilling of it to this day, in the Con∣version of poor Indians) will ere long as gloriously fulfil the other; and, it may be, some of you that stand here shall not taste of death, till you see these things fulfilled: Isa. 66.8. Who hath heard such a thing, who hath seen such things? Shall the Earth be made to bring forth in one day, or shall a Nation be born at once? This is a won∣der indeed, and shall be for a wonder! And yet, so it was in the first Coming of Christ; whole Nations of the Gentiles were converted all of a sudden, and so it shall be at the second Coming of Christ, or a little before, the Nation of the Jews shall be reconverted to God, and graft∣ed in again. And the Lord prepare that woman for the day of her Travel.

But not to insist any longer upon these, let us for more particular instance, cast our eyes upon that Remarkable Prophecy, 1 King. 13.2. when Jeroboam had erected an Idolatrous Altar in Bethel, for the worship of his golden Calf, God sends presently a Prophet to him, with this Message, That there should be a Childe born unto the house of David, Josiah by Name, and that he should sacrifice or burn upon that very Altar, the bones of his Idolatrous

Priests; which was fulfilled a matter of three hundred years after, 2 King. 23.15, 16. It is most admirable to con∣sider, that not onely the Judgement it self, but the very Name of the Man should be foretold, by which it was to be put in execution, and that so many years before his Birth.

Consider, in the next place, how punctually the Pro∣phet Isaiah, Jeremy, and others, do speak of the Babylo∣nish Captivity, of the number of the years it should con∣tinue, and in the conclusion, of the means of their free∣dom thence; yea, they set down also the very Name of the man (Cyrus) whom God had raised up accordingly for their deliverance, Isa. 44.28. & 45.1, 4.

And last of all, (to instance no further) take but a view of the Prophecy of Daniel, and he may serve in stead of all: For he foretels what should fall out for the space of Six hundred years, in the four great Monarchies of the World, the Babylonian, the Persian, the Grecian, and the Roman; and that, so punctually and exactly, that he might seem rather to have writtten a History, than a Prophecy. Therefore the Scriptures are certainly of God.

Obj. Now if any man shall object, and say, But who knows whether these things were so foretold before they came to pass? It may be, when such things fell out, a Prophecy was afterwards fained, and fathered upon them, to gain more credit to their Writings?

Ans. I answer, That's a thing altogether impossible. For, first of all, That Prophecy of the Man of God a∣gainst the Altar in Bethel, it must needs be really extant so many years before the birth of Josiah: For it is most manifest, (as well by the Custom of the Jews, as of all other Nations in the World) That the History of the Kings and Chronicles were written, and set down from year to year, the self-same time, that, the things therein specified, were acted and performed.

And as for the Prophecy of the Captivity, with their return by the help of Cyrus, it is as impossible, it should be feigned after the Event, as the other: And my rea∣son is this, Because the People going into Captivity, the Scriptures also (the Law and the Prophets) went along with them, and from thence were dispersed almost into all Regions of the World. So that, if any such Prophe∣cy had been thrust in afterwards, the discovery would soon have shewn the vanity of such a policy.

And so the Prophet Daniel's History tells us, That he lived under the first of these Monarchies: And there∣fore it is not possible the Prophecy should be feigned after the things were fulfilled. Yea, and we reade of Alexan∣der the Great, that he read at Jerusalem in the Book of Daniel, the things which himself had atchieved.

And it is without all Controversie, That when Ptolomy King of Aegypt, (who was styled Ptolomeus Philadel∣phus) I say, when he caused the Scripture (and so, the Prophecy of Daniel among the rest) to be Translated in∣to Greek by the Seventy Interpreters, there were then many things in that Prophecy, which were not yet ac∣complished, neither could there be the least suspicion of alteration afterwards, in respect of the great accompt was made of it. For howsoever, that Learning loving King had in his Library a matter of Fifty thousand Books, yet this of the Scriptures, he esteemed the greatest Treasure of all the rest; shewing no less care in the Preservation, than he had before manifested both care and cost in the Translation of it.

All these things therefore being laid together, it must needs follow, That the Prophecies were revealed and set forth by the God of Truth; and so the Event confirming the Prediction, it doth plainly declare there was no jugling, no deceipt, no cunning device of man, but that the Ori∣ginal was of God.

If therefore the Scriptures be of God (as appears by

the infallible Truth and Verity of them) there is all the reason in the world, we should believe them. If the Scri∣pture speaks nothing in vain, Jam. 4.5. we should hear and receive nothing of it in vain, but live by Faith on every word that God speaks in the Scripture. And that is the fourth Reason under the first general Head.

5. The fifth Reason is this, Because Gods People, whilst they live here below, have had (both they and their Fore fathers) manifold Experiments of Gods good∣ness and faithfulness for the time past, in fulfilling his Word: I mean, the Word of his Promise; not onely in fulfilling the Word of Prophecy in general, (as was pro∣ved in the former Reason) but also in fulfilling the Word of Promise, as shall be made out in this. And hath God made good his Promise to so many generations for the time past? And have we not then great reason to live by Faith in the Promise of such a God for the time to come? Remember what Joshua said to the People, Josh. 21. last, and 23.14. You know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, not one thing hath failed thereof. And this he speakes to this end, that he might perswade them to live by Faith, and to trust in the same God for the time to come. Therefore, Deut. 7.17. To cure the peoples diffidence and distrust, God puts them in minde of former experiences, If thou shalt say in thine heart, These Nations are more than I, how can I dispossess them? Thou shalt not be afraid of them, but shalt well remember what the Lord thy God did unto Pharaoh and all Egypt; So shall the Lord thy God do unto all the people, of whom thou art afraid. As if he should say, That God who hath made good his promise in his peoples deliverance for the time past, he will do it for the time to come also. This was Davids gracious Logick; both Reason rectified, and Grace taught him to argue thus, 1 Sam. 17.37. The Lord

that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistim. Paul fetches such another Argument from his deliverance out of the paw or mouth of the Lion: And what of that? Mark his Argument; The Lord shall deliver me from every evil work, and will preserve me to his heavenly Kingdom, to whom be glory for ever and ever. Amen. Observe: all these holy men of God, by their former experience, were built up in future con∣fidence, and so should we be.

Obj. If you shall say, Where lies the strength of this Reason? viz. Because God makes good his Word and Promise at one time, to such as trust in him, are we there∣fore sure he will make it good at another?

Ans I answer, We may well be assured of it, and that upon these grounds:

First, from the Nature of Gods Covenant and Pro∣mise: His Covenant is an everlasting Covenant, Jer. 32.40. His Promise is very comprehensive, it reacheth to all persons that are heirs of the Promise, it belongs to all Saints, Eph 3.18. To all places where ere those persons come, 1 Kings 20 28. To all times, Heb. 13.5. Isa. 40.8 The Word of God standeth for ever. Therefore, whom God once delivers in a way of Covenant-mercy, he will for ever deliver.

Secondly, We may argue from the Nature of God: For, were the Covenant made never so sure (like the Laws of the Medes and Persians) that it should not be changed, yet if God were of a changeable Nature, all were as good as nothing. As we see in the Covenants of vain and changeable men, (they snap them asunder as Samson did his cords) But God is an Ʋnchangeable God, and this puts life into that unchangeable Covenant, Mal. 3.6. I am the Lord, I change not: therefore you Sons of Jacob are not consumed. He is unchangeable in all his Attributes, Unchangeable in his Love, Jer. 31.3. In his Truth, Psal.

117.2. In his Power, Isa. 59.1, 2. And therefore by the same reason that we trust in God once, we have cause to trust in him for ever. Isa. 26.4. Trust in the Lord for ever, for in the Lord Jehovah is everlasting strength.

Thirdly, The third and the last Argument, is drawn from the Nature of the Price paid by Jesus Christ to his Father, for all the good things that he hath promised. The price of his own Blood, which Blood of his (in the Merit and Value of it) is ever pleading and speaking bet∣ter things than that of Abel, Heb. 12.25. By vertue of his blood, Christ pleads thus for each believing Soul, Father, bestow this Mercy on such a man, for I have paid for that Mercy also: And, Father, bestow such a Deli∣verance upon him, for I have paid the price for that De∣liverance also; and so for a Thousand Mercies and Deli∣verances one after another. As when the Price o•• Ransom is paid for one in Prison, when one or two doors are open∣ed, 'tis an assurance to the poor Prisoner, that the rest will soon be opened, because the price is paid for the opening of all: So in this case, upon these grounds and experiences of Gods goodness and faithfulness for time past, do we and ought we to strengthen Faith for the time to come.

The second sort of Reasons, is drawn from that Relation which is betwixt Christ and a Believer.

• 1. Christ is the Fountain, and out of his fulness we do all receive grace for grace.
• 2. Christ is our Lord and Master, and therefore we are bound to give unto him the honour that is due to his Name.

But we can do neither the one nor the other without Faith; we can neither receive from Christ what we want, nor give unto Christ what is his due, without Faith.

1. Christ is the Fountain, and out of his fulness we all receive grace for grace: but without Faith, we cannot be united to this Fountain, nor draw any thing from him. The Water-Cock is in the house, but the Spring-Head is in the field: So the Water-Cock of Grace is in the Soul, but the Spring-Head that feeds this, is in Christ I am the life, saith Christ, Joh. 14.6. Life is radically in Jesus Christ: [Psal. 36.9. For with thee is the fountain of life.

Now then, there must be some Conduit-pipe to convey this Water of Life to the Soul, and that is Faith: Joh. 7.38. He that believeth in me, (as the Scripture ha••h said) out of his belly shall flow rivers of living water. And thus a believer lives by a Principle out of himself, namely, in Jesus Christ. Gal 2.20. I live by the faith of the Son of God, who hath loved me, &c. 1 Joh 5.12. He that hath the Son, hath life: and what is it to have the Son, but to believe in the Son? to be united to him by Faith? As the the Water-Cock is united to the Fountain by the Conduit-pipe. As the Heads of those Rivers that water the Gar∣den of Paradise, were out of Paradise: So the Head and Spring of those Streams of Grace that water the Soul, are out of the Soul, even in Christ the Fountain: All my fresh springs are in thee, Psal. 87.7. Though some un¦derstand it of the Church of God, it is more eminently true of God himself: Therefore a gracious Soul lives by Faith, because by Faith he is united to Christ the Foun∣tain of all Grace.

Secondly, As Christ is our Lord and Master, we are bound to give to him the honour due to his Name. Mal. 1.6. If I be a Lord and Master, where is my fear and honour? But we cannot honour him without Faith: Faith brings a great deal of Honour to God and Jesus Christ; therefore he will have the just to live by his Faith.

First, it puts a great deal of Honour upon the free

grace of God, as we shall hear afterwards: Rom. 4.16. Therefore it is of faith, that it might be by grace. For the act of Faith doth necessarily exclude Merit: It is an act of self denial, a holy despair of any thing in our selves; and a firm reliance onely upon the Merit and Free-grace of Jesus Christ. As a full hand receives no∣thing, but the hand that is empty is fit to receive any thing: So Faith is an empty hand, laying hold upon Je∣sus Christ, and of his fulness receiving grace for grace, Joh. 1.16. Luk. 1.53. He filleth the hungry with good things.

Secondly, it puts honour upon the faithfulness of God. ••uppose God speaks a word of Promise for such or such a thing and we see no likelyhood of its performance, in the order of Nature, or second Causes, yet saith the be∣lieving Soul, I'll trust God upon his word, upon his naked word, though I have nothing in hand; I'll trust him, though his Providences cross his Promises; I'll trust him, I am sure he is faithful, he cannot deny himself. This puts a great deal of Honour upon God. Look as it is the greatest dishonour can be done to God, when we will not trust him upon his Word (as it is a dishonour to a man, when he cannot be trusted) and much more to the Most High God, for, He that believes not, makes God a liar:) So on the other side, he puts a great deal of Honour upon God, that relies upon the truth and faithfulness of God, 1 Thess. 5.24. Therefore God is of some Credit with his own People: Whereas the wicked will trust him no further than they see him. A Believer puts honour upon the Faithfulnesse of God.

Thirdly, he puts honour upon the Power and All-sufficiency of God. Though we are never so weak and impotent to procure to our selves what God holds out in a Promise, yet when by Faith we look at God as a God All-sufficient, and Omnipotent, to give a Being to his

own Word, this puts much honour upon God. And thus did Abraham glorifie God by his Faith, Rom. 4.18, 19, 20, 21. And so do all such as tread in the steps of faith∣ful Abraham, they glorifie the free grace, and power and faithfulness of God: therefore God will have the Just live by his Faith. God will put much honour upon that grace, that puts so much honour upon God.

The third sort of Reasons are drawn from the Nature and Ʋse of Faith.

First therefore, a Believer lives by Faith, because a Be∣lieves layes hold upon the Word of Life, (as hath been partly shewed already) the Word of Promise, the Promise of free grace: for, By every word that proceedeth out of the mouth of God, doth man live, Matth. 4.4. (yet not upon the Word of Promise, separated from the thing pro∣mised.) 'Tis true, once God said, Do this, and live: Now he saith, Believe this, and live. When God said, Do this, and live, suppose man had done what God re∣quired, yet he had not lived by Merit of his Obedience, Rom. 4.7. (as Calvin well observes in his Sermon of A∣brahams Faith) But by vertue of Gods gracious Promise annex'd to his believing; If thou believe this (saith God) which I promise, thou shalt live: And so, by every Word that God speaks, doth man live. In both Covenants God required Faith, but yet with a great deal of difference, both in respect of the Object and Principle of Faith.

First, in respect of the Object of Faith. The first Co∣venant required no more but to Believe the Truth of God, which promised, Do this, and thou shalt live: but in the latter, God requires Faith in Christ, and in Christ cruci∣fied, and in all the Promises of free grace, which are Yea and Amen in Christ.

Secondly, they differ in respect of the Principle of

Faith. For the first kinde of Faith, man had by the grace of Creation (viz. Power to give credit to God in what he spake) But the second kinde of Faith a man hath not, but by the grace of Regeneration. It is the gift of God to believe in a crucified Saviour; and so the Covenant still savoureth of more grace, because the just lives by this latter kinde of Faith, laying hold upon the Word of Life, upon the Promise of free grace: For this is the proper act of justifying Faith. Now by Promise God makes him∣self a Debtor (though he was none before) and Faith puts the Promise in Suit; thereupon, God pays his Debts, and this is the creatures livelyhood: And therefore the Just must needs live by his Faith.

Secondly, God will have his People live by Faith, be∣cause we first fell away, and departed from God by Unbe∣lief and Distrust. Our first Parents would not give credit to God, when he said, In the day thou eatest of the forbid∣den fruit, thou shalt surely die; but gave more credit to the Devil, when he said, Ye shall not die: And so they fell (I say) by Ʋnbelief and Distrust; therefore now God so orders the matter, that whosoever will be saved, must be saved by Faith. God will recover his honour in a way of Faith, as he was first dishonoured in the world by Ʋnbelief.

Thirdly, That their Salvation might be, as upon freer, so upon surer grounds, Rom. 4.17. Therefore it is of faith, that it might be sure to the seed.

1. Upon freer ground, upon a ground of free grace: for, What is Faith, but a casting away our own Righte∣ousness, and putting on of the Righteousness of Christ? As a poor Beggar is content to cast away all his filthy Rags, so that he may put on a good Sute, that is freely bestow∣ed upon him: So the Apostle, Phil. 3.8, 9. Yea doubtless, and I do count all things but loss, &c. The Righteous∣ness which is of God by Faith, that is the Righteousness which Faith receives, not the Righteousness which is

wrought by Faith: For, Faith hath a twofold Property; the one, To act for God; the other, To receive from God. It acts for God, while it purifies the heart, and the life, and worketh by love: but so it doth not justifie. It re∣ceives from God, whilst it lays hold on the Merits and Righteousness of Jesus Christ: and so it doth justifie. Thus the Just lives by his Faith, that his Justification and Salvation might be upon the freer grounds.

2. That it be upon surer grounds, that it might be sure to all the seed. Mans life and salvation depending upon his Obedience, was not sure before the Fall: for, as he was created in a possibility of standing; so he was created in a possibility of falling also: and fall he did, as is manifest to all the world by woful experience. Much less then would there be any certainty of this Salvation after the Fall, should it depend upon the perfection of his own Righteousness, for all our Righteousness is as filthy Rags. But when nothing else is required of us (in point of Justification) but the renouncing our own Righteous∣ness, and the accepting of that, which was performed by Jesus Christ, who hath fulfilled all Righteousness, to the utmost demand of the Law. When once God gives us grace to do this, (as this is done by the grace of Faith) we may be sure the gates of Hell shall never prevail against us. Therefore God would have the Just live by Faith, that his Salvation might be upon surer grounds.

Notes

• Reasons for living by faith
• First sort of Reasons.
• From our con∣dition in the flesh.
• 1. Absence from the Lord.
• 2. Distance of time.
• Luke 2.
• Ioh. 8.
• 3. Need of Hu∣mility.
• Isa. 39.
• Mat. 6.
• 2 Cor. 12.
• 4. End of the Word and Ministery.
• Arguments of four sorts.
• That the Scri∣ptures are the Word of God.
• The Scriptures excellency.
• Verity.
• Consent of parts.
• Rom. 11.
• 5. Experiments of past things.
• 2 Tim. 4.
• Second sort of Reasons for living by faith viz. The rela∣tion betwixt Christ and a Believer.
• Christ is the Fountain of Grace.
• Christ is our Lord, and we cannot honour him without Faith.
• 1. Faith honours the grace of God.
• 2. Faith honours the faithfulness of God.
• 2 Tim. 2.13.
• 1 Joh. 5.10.
• 3. Faith honours the power of God.
• Third sort of Reasons from the nature and use of Faith.
• 1. Tis our liveli∣hood.
• Difference of faith in both Covenants.
• 2. We fell by un∣belief.
• Gen. 3.
• That salvation might be on free and sure grounds.
• Rom. 4.16.
• Isa. 64.6.