DIRECTIONS to believers for the preserving of faith 4/4

 Fifth Direction.  If thou wouldst preserve thy faith, labour to increase it.  None [are] in more dan­ger of losing what they have than those poor-spirited men who are content with what they have.  A spark is sooner smothered than a flame; a drop more easily drunk up and dried than a river.  The stronger thy faith is, the safer thy faith is from the enemies’ as­saults.  The intelligence which an enemy hath of a castle's being weakly provided for a siege, is enough to bring him against it, which else should not have been troubled with his company.  The devil is a coward, and he loves to fight on the greatest advantage; and greater he cannot have than the weakness of the Christian’s faith.  Didst thou but know, Christian, the many privileges of a strong faith above a weak, thou wouldst never rest till thou hadst it.  Strong faith comes conqueror out of those temptations where weak faith is foiled and taken prisoner.  Those Philis­tines could not stand before Samson in his strength, who durst dance about him scornfully in his weak­ness.  When David’s faith was up how undauntedly did he look death in the face! I Sam. 30:6.  But, when that was out of heart, O how poor-spirited is he! —ready to run his head into every hole, though never so dishonourably, to save himself, I Sam. 21:13.

           Strong faith frees the Christian from those heart-rending thoughts which weak faith must needs be op­pressed with.  ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee,’ Isa. 26:3.  So much faith, so much inward peace and quietness.  If little faith, then little peace and serenity, through the storms that our unbelieving fears will necessarily gather.  If strong faith, then strong peace; for so the ingemination in the Hebrew, ‘peace, peace,’ imports. It is confessed that weak faith hath as much peace with God through Christ as the other hath by his strong faith, but not so much bosom peace.  Weak faith will as surely land the Christian in heaven as strong faith; for it is impossible the least dram of true grace should perish, being all incorruptible seed.  But the weak doubting Christian is not like to have so pleasant a voyage thither as another with strong faith. Though all in the ship come safe to shore, yet he that is all the way sea‑sick hath not so comfortable a voy­age as he that is strong and healthful.  There are many delightful prospects occur in a journey which he that is sick and weak loseth the pleasure of.  But the strong man views all with abundance of delight; and though he wisheth with all his heart he was at home, yet the entertainment he hath from these do much shorten and sweeten his way to him.  Thus, Christian, there are many previous delights which saints travel­ling to heaven meet on their way thither—besides what God hath for them at their journey’s end—but it is the Christian whose faith is strong and active on the promise that finds them.  This is he who sees the spiritual glories in the promise that ravish his soul with unspeakable delight; while the doubting Chris­tian's eye of faith is so gummed up with unbelieving fears that he can see little to affect him in it.  This is he that goes singing all the way with the promise in his eye; while the weak Christian, kept in continual pain with his own doubts and jealousies, goes sighing and mourning with a heavy heart, because his interest in the promise is yet under a dispute in his own thoughts.  As you would not therefore live uncomfortably, and have a dull melancholy walk of it to heaven, labour to strengthen your faith.

           Question.  But may be you will ask, How may I know whether my faith be strong or weak?  I answer by these following characters.

DIRECTIONS to believers for the preserving of faith 3/4

 Fourth Direction.  Take special notice of that unbelief which yet remain in thee and, as it is putting forth daily its head in thy Christian course, be sure thou loadest thy soul with the sense of it, and deeply humblest thyself before God for it.  What thy faith loseth by every act of unbelief, it recovers again by renewing thy repentance.  David’s faith was on a mending hand when he could shame himself heartily for his unbelief, Ps. 73:22.  He confesseth how ‘foolish and ignorant’ he was; yea, saith he, ‘I was as a beast before thee’—so irrational and brutish his unbelieving thoughts now appeared to him—and, by this ingenuous, humble confession, the malignity of his distemper breathes out [so] that he is presently in his old temper again, and his faith is able to act as high as ever.  ‘Thou hast holden me by my right hand.  Thou shalt guide me with thy counsel, and afterward receive me to glory,’ ver. 23, 24.  But so long as thy unbelief is sure to grow upon thee as thou beest unhumbled for it.  We have the reason why the people of Laish were so bad.  ‘There was no magistrate in the land, that might put them to shame in anything,’ Judges 18:7. Christian, thou hast a magistrate in thy bosom com­missioned by God himself to check, reprove, and shame thee, when thou sinnest.  Indeed, all things go to wreck in that soul where this [one] doth his office. Hear therefore what this hath to charge thee with, that thou mayest be ashamed.  There is no sin dis­honours God more than unbelief; and this sword cuts his name deepest when in the hand of a saint.  O to be wounded in the house of his friends, this goes near the tender heart of God.  And there is reason enough why God should take this sin so unkindly at a saint’s hand, if we consider the near relation such a one stands in to God.  It would grieve an indulgent father to see his own child come into court, and there bear witness against him and charge him of some untruth in his words, more than if a stranger should do it; because the testimony of a child, though, when it is for the vindication of a parent it may lose some credit in the opinion of those that hear it, upon the suspi­cion of partiality, yet, when against a parent, it seems to carry some more probability of truth than what is another that is a stranger says against him; because the band of natural affection with which the child is bound to his parent is so sacred that it will not be easily suspected.  He can offer violence to it, but upon the more inviolable necessity of bearing witness to the truth.

           O think of this, Christian, again and again—by thy unbelief thou bearest false witness against God! And if thou, a child of God, speakest no better of thy heavenly Father, and presentest him in no fairer char­acter to the world, it will be no wonder if it be con­firmed in its hard thoughts of God, even to final im­penitency and unbelief, when it shall se how little credit he finds with thee, for all thy great profession of him and near relation to him.  When we would sink the reputation of a man the lowest possible, we cannot think of an expression that will do it more effectually than to say, ‘He is such a one as those that are nearest to him, even his own children, dare not trust, or will not give him a good word.’  O Christian, ask thyself whether thou couldst be willing to be the unhappy instrument to defame God, and take away his good name in the world.  Certainly thy heart trem­bles at the thought of it if a saint; and if it doth, then surely thy unbelief, by which thou hast done this so oft, will wound thee to the very heart; and, bleeding for what thou hast done, thou wilt beware of taking that sword into thy hand again, with which thou hast given so many a wound to the name of God and thy own peace.

DIRECTIONS to believers for the preserving of faith 2/4

 Second Direction.  Wouldst thou preserve thy faith, look to thy conscience.  A good conscience is the bottom faith sails in.  If the conscience be wrecked, how can it be thought that faith should be safe?  If faith be the jewel, a good conscience is the cabinet in which it is kept; and if the cabinet be broken, the jewel must needs be in danger of losing. Now you know what sins waste the conscience—sins either deliberately committed, or impudently contin­ued in.

           O take heed of deliberate sins!  Like a stone thrown into a clear stream, they will so roil thy soul and muddy it, that thou, who even now couldst see thy interest in the promise, wilt be at a loss and not know what to think of thyself.  They are like the fire on the top of the house; it will be no easy matter to quench it.  But, if thou hast been so unhappy as to fall into such a slough, take heed of lying in it by im­penitency.  The sheep may fall into a ditch, but it is the swine that wallows in it; and therefore, how hard wilt thou find it, thinkest thou, to act thy faith on the promise, when thou art, by thy filthy garments and besmeared countenance, so unlike one of God's holy one’s?  It is dangerous to drink poison, but far more to let it lie in the body long.  Thou canst not act thy faith, though a believer, on the promise, so as to ap­ply the pardon it presents to thy soul, till thou hast renewed thy repentance.

           Third Direction.  Exercise thy faith, if thou meanest to preserve it.  We live by faith, and faith lives by exercise.  As we say of some stirring men, they are never well but at work—confine them in their bed or chair and you kill them; so here, hinder faith from working, and you are enemies to the very life and being of it.  Why do we act faith so little in prayer, but because we are no more frequent in it?  Let the child seldom see its father or mother, and when he comes into their presence he will not make much after them. Why are we no more able to live on a promise when at a plunge?  Surely because we live no more with the promise.  The more we converse with the promise, the more confidence we shall put in it.  We do not strangers as we do our neighbours, in whose company we are almost every day.  It were a rare way to secure our faith, yea, to advance it and all our other graces, would we, in our daily course labour to do all our ac­tions, as in obedience to the command, so in faith on the promise.  But alas! how many enterprises are un­dertaken where faith is not called in, nor the promise consulted with, from one end of the business to the other?  And therefore, when we would make use of faith in some particular strait, wherein we think our­selves to be more than ordinary at a loss, our faith itself is at a loss, and to seek, like a servant who, be­cause his master very seldom employs him, makes bold to be gadding abroad, and so when his master doth call him upon some extraordinary occasion, he is out of the way and not to be found.  O Christian! take heed of letting your faith be long out of work.  If you do not use it when you ought, it might fail you when you desire most to act it.

DIRECTIONS to believers for the preserving of faith 1/4

  First Direction.  That which was instrumental to beget thy faith will be helpful to preserve it—I mean the word of God.  As it was seed for the former pur­pose in thy conversion, so now it is milk for the present sustentation of thy faith.  Lie sucking at this breast, and that often.  Children cannot suck long, nor digest much at a time, and therefore need the more frequent returns of their meals.  Such children are all believers in this world.  ‘Precept’ must be ‘upon precept, line upon line, here a little, and there a little.’  The breast [must be] often drawn out for the nourishing of them up in their spiritual life, or else they cannot subsist.  It was not ordinary that Moses should look so well as he did after he had fasted so long, Ex. 34:28, 29.  And truly it is a miraculous faith they must have who will undertake to keep their faith alive without taking any spiritual repast from the word.  I have heard of some children that have been taken from their mother’s breast as soon almost as born, and brought up by hand, who yet have done well for their natural life.  But I shall not believe a creature can thrive in his spiritual life, who cast off ordinances, and weans himself from the word, till I hear of some other way of provision that God hath made for the ordinary maintenance of it besides this; and I despair of living so long as to see this proved. I know some, that we may hope well of, have been for a time persuaded to turn their backs on the word and ordinances; but they have turned well hunger-bit to their old fare again, yea, with Naomi's bitter com­plaint in their mouths, ‘I went out full, and the Lord hath brought me home again empty,’ Ruth 1:21.  And happy are them that they are come to their stomachs in this life, before this food be taken off the table, never more to be set on.  He that taught Christians to pray for their daily bread, did suppose they had need of it; and surely he did not mean only or chiefly corporal bread, who, in the same chapter bids them, ‘But seek ye first the kingdom of God,’ Matt. 6:33. Well, Christian, prize thou the word, fed savourily on the word, whether it be dished forth in a sermon at the public, or in a conference with some Christian friend in private, or in a more secret duty of reading and meditation by thy solitary self.  Let none of these be disused, or carnally used, by thee, and with God’s blessing thou shalt reap the benefit of it in thy faith. When thy stomach fails to the word, thy faith must needs begin to fail on the word.  O that Christians, who are so much in complaints of their weak faith, would but turn their complaints into inquiries why it is so weak and declining!  Is it not because faith hath missed its wonted meals from the word?  Thou, hap­ly, formerly broken through many straits to keep thy acquaintance with God in his word, and wert well paid for that time which thou didst borrow of thy other occasions for this end, by that sweet temper that thou foundest thy heart in to trust God and rely upon him in all conditions; but now, since thou hast dis­continued thy acquaintance with God in those ordin­ances, thou perceivest a sad change.  Where thou couldst have trusted God, now thou art suspicious of him.  Those promises that were able in a mutiny and hubbub of thy unruly passions, to have hushed and quieted all in thy soul at their appearing in thy thoughts, have now, alas! but little authority over thy murmuring unbelieving heart, to keep it in any toler­able order.  If it be thus with thee, poor soul, thy case is sad; and I cannot give thee better counsel for thy soul, than that which physicians give men in a consumption for their bodies.  They ask them where they were born and bred up, and to that their native air they send them, as the best means to recover them. Thus, soul, let me ask thee, if thou ever hadst faith, where it was born and bred up? was it not in the sweet air of ordinances, hearing, meditating, conferring of the word, and praying over the word?  Go, poor creature, and get thee as fast as thou canst into thy native air, where thou didst draw thy first Chris­tian breath, and where thy faith did so thrive and grow for a time.  No means more hopeful to set thy feeble faith on its legs again than this

Exhortation to believers to preserve the ‘shield of faith.’ 2/2

Though none can show these graces in their true heavenly beauty besides himself, yet, they are not these, but Christ, who is his by faith, that he blesseth himself in.  The believer, he can say through mercy, that he hath a heart beautified with those heavenly graces, to which the heathen’s mock-virtue’s and the proud self-justiciary’s mock-graces also, are no more to be compared, than the image in the glass is to the face, or the shadow to the man himself.  He can say he that hath holiness in truth, which they have but in show and semblance.  And this grace of God in him he values infinitely above all the world’s treasure or pleasure—he had rather be the ragged saint than the robed sinner—yea, above his natural life, which he can be willing to lose, and count himself no loser, may he thereby but secure this his spiritual life.  But this is not the biggest word a believer can say.  He is not only partaker of the divine nature by that princi­ple of holiness infused to him; but he is heir to all the holiness, yea, to all the glorious perfections, that are in God himself.  All that God is, hath, or doth, he hath leave to call his own.  God is pleased to be called his people's God—‘The God of Israel,’ II Sam. 23:3. As a man’s house and land bears the owner’s name upon it, so God is graciously pleased to carry his people’s name upon him, that all the world may know who are they he belongs to.  Naboth’s field is called ‘the portion of Naboth,’ II Kings 11:21; so God is called ‘the portion of Jacob,’ Jer. 10:16.  Nothing hath God kept from his people, saving his crown and glory.  That, indeed, he ‘will not give to another,’ Isa. 42:8.  If the Christian wants strength, God would have him make use of his; and that he may do boldly and confidently, the Lord calls himself his people's strength, ‘the strength of Israel will not lie,’ I Sam. 15:29.  Is it righ­teousness and holiness he is scanted in?  Behold, where it is brought unto his hand—Christ ‘is made unto us righteousness,’ I Cor. 1:30, called therefore ‘the Lord our righteousness,’ Jer. 33:16.  Is it love and mer­cy they would have?  All the mercy in God is at their service.  ‘Oh how great is thy goodness, which thou hast laid up for them that fear thee!’ Ps. 31:19.  Mark the phrase, ‘laid up for them.’  His mercy and good­ness—it is intended for them.  As a father that lays up such a sum of money, and writes on the bag, ‘This is a portion for such a child.’  But how comes the Christian to have this right to God, and all that vast and untold treasure of happiness which is in him? This indeed is greatly to be heeded.  It is faith that gives him a good title unto all this.  That which makes him a child makes him an heir.  Now faith makes him a child of God, ‘But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name,’ John 1:12.  As there­fore, if you would not call your birthright into ques­tion, and bring your interest in Christ, and those glorious privileges that come along with him, under a sad dispute in your souls, look to your faith.

           Question.  But what counsel, may the Christian say, can you give for the preserving of my faith?

           Answer.  To this I answer in these following par­ticulars.  First. That which was instrumental to beget thy faith will be helpful to preserve it, viz. the word of God.  Second. Wouldst thou preserve thy faith, look to thy conscience.  Third. Exercise it.  Fourth. Take special notice of that unbelief which yet remains in thee.  Fifth. If thou wouldst preserve thy faith, labour to increase it.

Exhortation to believers to preserve the ‘shield of faith.’ 1/2

           I now turn myself to you that are believers in a double exhortation.  First. Seeing faith is such a choice grace, be stirred up to a more than ordinary care to preserve it.  Second. If faith be such a choice grace, and thou hast it, dent not what God hath done for thee. Faith is to be preserved with exceeding care because of its pre-eminence among graces.

           Exhortation First.  Seeing faith is such a choice grace, be stirred up to a more than ordinary care to preserve it.  Keep that, and it will keep thee and all thy other graces.  Thou standest by faith; if that fails thou fallest.  Where shall we find thee then but under thy enemies’ feet? Be sensible of any dan­ger thy faith is in; like that Grecian captain who, being knocked down in fight, asked as soon as he came to himself where his shield was.  This he was solicitous for above anything else.  O be asking, in this temptation, and that duty, where is thy faith, and how it fares?  This is the grace which God would have us chiefly judge and value ourselves by, because there is the least danger of priding in this self-emptying grace above any other.  ‘I say through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith,’ Rom. 12:3.  There were many gifts which the Corinthians received from God, but he would have them think of themselves rather by their faith, and the reason is, that they may ‘think soberly.’

           Indeed all other graces are to be tried by our faith; if they be not fruits of faith they are of no true worth.  This is the difference between a Christian and an honest heathen.  He values himself by his pa­tience, temperance, liberality, and other moral virtues which he hath to show above others.  These he ex­pects will commend him to God and procure him a happiness after death; and in these he glories and makes his boast while he lives.  But the Christian, he is kept sober in the sight of these—though they com­mence graces in him that were but virtues in the heathen—because he hath a discovery of Christ, whose righteousness and holiness by faith become his; and he values himself by these more than what is in­herent in him.  I cannot better illustrate this than by two men—the one a courtier, the other a countryman and a stranger to the court, both having fair estates, but the courtier the greatest by far.  Ask the country gentleman, that hath no relation to court or place in the prince’s favour, what he is worth; and he will tell you as much as his lands and monies amount to. These he values himself by.  But, ask the courtier what he is worth; and he—though he hath more land and money by far than the other—will tell you he values himself by the favour of his prince more than by all his other estate.  I can speak a big word, saith he: ‘What my prince hath is mine, except his crown and royalty; his purse mine to maintain me, his love to embrace me, his power to defend me.’  The poor heathens, being strangers to God and his favour in Christ, they blessed themselves in the improvement of their natural stock, and that treasure of moral virtues which they had gathered together with their industry, and the restraint that was laid upon their corruptions by a secret hand they were not aware of. But the believer, having access by faith into this grace wherein he stands so high in court favour with God by Jesus Christ, he doth and ought to value himself chiefly by his faith rather than any other grace.

The unbeliever should press his soul with the strong obligation we are under to believe

           Fifth Direction.  Press and urge thy soul home with that strong obligation that lies upon thee, a poor humbled sinner, to believe.  Possibly, God hath [so] shamed thee in the sight of thy own con­science for other sins, that thou loathest the very thought of them, and durst as well run thy head into the fire as allow thyself in them.  If thou shouldst wrong thy neighbour in his person, name, or estate, it would kindle a fire in thy conscience and make thee afraid to look within doors—converse, I mean, with thy own thoughts—till thou hadst repented of it.  And is faith the only indifferent thing—a business left to thy own choice, whether thou wilt be so good to thy­self as to believe or no?  Truly, the tenderness of con­science which many humbled sinners express in trem­bling at, and smiting them for, other sins, compared with the little sense they express for this of unbelief, speaks as if they thought that they offended God in them, and only wronged themselves by this their un­belief.  O how greatly thou art deceived and abused in thy own thoughts if these be thy apprehensions!—yea, if thou dost not think thou dishon ourest God and of­fendest him in a more transcendent manner by thy unbelief than by all thy other sins!

           What Bernard saith of a hard heart I may say of an unbelieving heart, illud cor verè durum, quod non trepidat, ad nomen cordis duri—that is a hard heart indeed, saith he, that trembles not at the name of a hard heart.  And that is an unbelieving heart indeed, that trembles not at the name of an unbelieving heart. Call thyself, O man, to the bar, and hear what thy soul hath to say for its not closing with Christ, and thou shalt then see what an unreasonable reason it will give.  It must be either because thou likest not the terms, or else because thou fearest they are too good ever to be performed.  Is the first of these thy reason, because thou likest not the terms on which Christ is offered?  Possibly, might thou but have had Christ and thy lusts with him, thou wouldst have been better pleased.  But to part with thy lusts to gain a Christ, this thou thinkest is ‘a hard saying.’  It is strange this should offend thee, which God could not have left out and truly loved us.  Thou art a sot, a devil, if thou dost not think thy sins the worst piece of thy misery.  O what is Christ worth in thy thoughts if thou darest not trust him to recompense the loss of a base lust?  That man values Gold little who thinks he shall pay too dear for it by throwing the dirt or dung out of his hands, with which they are full, to receive it.  Well sinner, the terms for having Christ, it seems, content thee not.  Ask then thy soul how the terms on which thou holdest thy lusts like thee?  Canst thou, doth thou think, better spare the blissful presence of God and Christ in hell, where thy lusts, if thou hold­est of this mind, are sure enough to leave thee at last, than the company of thy lusts in heaven, whither faith in Christ would as certainly bring thee?  Then take thy choice, and leave it for thy work in hell to repent of thy folly.  But I should think, if thou wouldst be so faithful to thyself as to state the case right, and then seriously acquaint thy soul with it, giving it time and leisure to dwell upon it daily, that thou wouldst soon come to have better thoughts of Christ, and worse of thy sins.

           But may be this is not the reason that keeps thee from believing.  The terms thou likest highly, but it cannot enter into thy heart to think that ever such great things as are promised should be performed to such a one as thou art.  Well, of the two, it is better the rub in thy way to Christ should lie in the difficulty that thy understanding finds to conceive, than in the obstinacy of thy will not to receive, what God in Christ offers.  But this must be removed also.  And therefore fall to work with thy soul, and labour to bring it to reason in this particular, for, indeed, nothing can be more irrational than to object against the reality and certainty of God's promises.  Two things well wrought on thy soul, would satisfy thy doubts and scatter thy fears as to this.

           First.  Labour to get a right notion of God in thy understanding, and it will not appear strange at all that a great God should do so great things for poor sinners.  If a beggar should promise you a thousand pounds a year, you might indeed slight it, and ask where should he have it?  But if a prince should promise more, you would listen after it, because he hath an estate that bears proportion to his promise. God is not engaged for more by promise than infinite mercy, power, and faithfulness can see discharged.  'Be still, and know that I am God,’ Ps. 46:10.  Of this psalm Luther would say, in times of great confusion in the church, ‘Let us sing the six and fortieth psalm, in spite of the devil and all his instruments.’  And this clause of it, poor humbled soul, thou mayest sing with comfort, in spite of Satan and sin also, ‘Be still, O my soul, and know that he who offers thee mercy is God.’ ‘They that know his name will trust in him.’

           Second.  Peruse well the securities which this great God gives for the performance of his promise to the believer, and thou shalt find them so many and great—though his bare word deserves to be taken for more than our souls are worth—that if we had the most slippery cheating companion in the world under such bonds for the paying of a sum of money, we should think it were sure enough; and wilt thou not rest satisfied when the true and faithful God puts himself under these for thy security, whose truth is so immutable that it is more possible for light to send forth darkness, than it is that a lie should come out of his blessed lips?

The unbeliever should, for faith, converse much with the promises

           Fourth Direction.  Converse much with the promises, and be frequently pondering them in thy musing thoughts.  It is indeed the Spirit’s work, and only his, to bottom thy soul upon the promise, and give his word a being by faith in thy heart.  This thou canst not do.  Yet, as fire came down from heaven upon Elijah's sacrifice, when he had laid the wood in order and gone as far as he could;  so thou mayest comfortably hope that then the Spirit of God will come with spiritual light and life to quicken the promise upon thy heart, when thou hast been consci­onably diligent in meditating on the promise; if withal thou ownest God in the thing as he did.  For when he had laid all in order, he lift up his heart to God in prayer, expecting all from him, I Kings 18:36.  I know no more speedy way to invite the Spirit of God into our assistance than this.  As he tempts the devil to tempt him that lets his eyes gaze, or thoughts gad, upon a lustful object, so he bespeaks the Holy Spirit’s company that lets out his thoughts upon holy heav­enly objects.  We need not doubt but the Spirit of God is as willing to cherish any good motion, as the infernal spirit is to nourish that which is evil.  We find the spouse sitting under the shadow of her be­loved, as one under an apple‑tree, Song 2:3, and presently she tells us ‘his fruit was sweet to her taste.’ What doth this her sitting under his shadow better signify, than a soul sitting under the thoughts of Christ and the precious promises, that grow out of him as branches out of a tree?  Do but, O Christian, place thyself here awhile, and it were strange if the Spirit should not shake some fruit from one branch or another into thy lap.  Thou knowest not but, as Isaac met his bride when he went into the fields to meditate, so thou mayest meet thy beloved while walking by thy meditations in this garden of the promises.

The unbeliever must CRY IN PRAYER FOR FAITH 2/2

Joab found his request, in the mouth of the woman of Tekoah, to take as he would have it.  How could it do otherwise, when he asks nothing but what the king liked better than himself did or could?  And doth it not please God more, thinkest thou—how strong soever thy desires for faith are—that a poor humbled sinner should believe, than it can do to the creature himself?  Methinks, by this time, thou shouldst begin to promise thyself, poor soul, a happy return of this thy adventure, which thou hast now sent to heaven.  But for thy further encouragement know that this grace, which thou so wantest and makest thy moan to God for, is a principal part of Christ’s purchase.  That blood, which is the price of pardon, is the price of faith also, by which poor sin­ners may come to have the benefit of that pardon.  As he has bought off that wrath which man’s sin had justly kindled in God’s heart against him, so hath also that enmity which the heart of the creature is filled with against God, and paid for a new stock of grace, wherewith his bankrupt creature may again set up; so that, poor soul, when thou goest to pray for faith, look up unto Christ, as having a bank of grace lying by him, to give out to poor sinners who see they have nothing of their own to begin with, and in the sense of this their beggary repair to him.  ‘Thou hast as­cended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them,’ Ps. 68:18.  This is beyond all doubt meant of Christ, and to him applied, Eph. 4:8.  Now observe,

           First. There is a bank and treasure of gifts in the hand of Christ—‘Thou hast.’

           Second. Who trusts him with them; and that is his Father—‘Thou hast received gifts;’ that is, Christ of his Father.

           Third. When, or upon what consideration, doth the Father deposit this treasure into Christ’s hands? ‘Thou hast ascended on high, thou hast led captivity captive: thou hast received,’ &c.  That is, when Christ had vanquished sin and Satan by his death and rode in the triumphant chariot of his ascension into heav­en’s glorious city, then did Christ receive these gifts. They were the purchase of his blood, and the pay­ment of an old debt which God, before the foun­dation of the world—when the covenant was trans­acted and struck—promised his Son, upon the con­dition of his discharging sinful man’s debt with the effusion of his own precious blood unto death.

           Fourth. The persons for whose use Christ received these gifts—‘for men,’ not angels—for ‘rebellious’ men, not men without sin; so that, poor soul, thy sinful nature and life do not make thee an excepted person, and shut thee out from receiving any of this dole.

           Fifth. Observe the nature of these gifts, and the end they are given Christ for; ‘that God may dwell in them or with them.’  Now, nothing but faith can make a soul that hath been rebellious a place meet for the holy God to dwell in.  This is the gift indeed he re­ceived all other gifts for, in a manner.  Wherefore the gifts of the Spirit and ministry, ‘apostles, teachers, pastors,’ &c., but that by these he might work faith in the hearts of poor sinners?  Let this give thee bold­ness, poor soul, humbly to press God for that which Christ hath paid for.  Say, ‘Lord, I have been a rebel­lious wretch indeed; but did Christ receive nothing for such?  I have an unbelieving heart; but I hear there is faith paid for in thy covenant.  Christ shed his blood that thou mightest shed forth thy Spirit on poor sinners.’  Dost thou think, that while thou art thus pleading with God, and using Christ’s name in prayer to move him, that Christ himself can sit within hear­ing of all this, and not befriend thy motion to his Father?  Surely he is willing that what God is indebted to him should be paid; and therefore, when thou beggest faith upon the account of his death, thou shalt find him ready to join issue with thee in the same prayer to his Father.  Indeed, he went to heaven on purpose that poor returning souls might not want a friend at court, when they come with their humble petitions thither.

The unbeliever must CRY IN PRAYER FOR FAITH 1/2

  Third Direction. Lift up thy cry aloud in prayer to God for faith.

           Question.  But may an unbeliever pray?  Some think he ought not.

           Answer.  This is ill news, if it were true, even for some who do believe, but dare not say they are be­lievers.  It were enough to scare them from prayer too; and so it would be as Satan would have it—that God would have few or none to vouch him in this sol­emn part of his worship; for they are but the fewest of believers that can walk to the throne of grace in view of their own faith.  Prayer, it is medium cultus, and also medium gratiæ—means, whereby we give worship to God, and also wait to receive grace from God; so that to say a wicked man ought not to pray, is to say he ought not to worship God and acknowledge him to be his Maker; and also, that he ought not to wait on the means whereby he may obtain grace and receive faith.  ‘Prayer is the soul’s motion God-ward,’ saith Rev. Mr. Baxter; and to say an unbeliever should not pray, is to say he should not turn to God, who yet saith to the wicked, ‘Seek the Lord while he may be found, and call upon him while he is near.’ ‘Desire is the soul of prayer,’ saith the same learned author, ‘and who dares say to the wicked, Desire not faith, desire not Christ or God?’  (Right Method for Peace of Conscience, p. 63)

           It cannot indeed be denied, but that an unbe­liever sins when he prays.  But it is not his praying is his sin, but his praying unbelievingly.  And therefore, he sins less in praying than in neglecting to pray; be­cause, when he prays, his sin lies in the circumstance and manner, but when he doth not pray, then he stands in a total defiance to the duty God hath com­manded him to perform, and means God hath ap­pointed him to use, for obtaining grace.  I must there­fore, poor soul, bid thee go on, for all these bugbears, and neglect not this grand duty which lies upon all the sons and daughters of men.  Only go in the sense of thy own vileness, and take heed of carrying pur­poses of going on in sin with thee to the throne of grace.  This were a horrible wickedness indeed.  As if a traitor should put on the livery which the prince’s servants wear, for no other end but to gain more easy access to his person, that he might stab him with a dagger he hath under that cloak.  Is it not enough to sin, but wouldst thou make God accessory to his own dishonour also?  By this bold enterprise thou dost what lies in thee to do it.  Should this be thy temper —which, God forbid —if I send thee to pray, it must be with Peter's counsel to Simon Magus, ‘Repent of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee,’ Acts 8:22. But I suppose thee, to whom now I am directing my advice, to be of a far different complexion—one brought to some sense of thy deplored state, and so softened by the word that thou couldst be content to have Christ upon any terms; only thou art at a loss in thy own thoughts, how such an impotent creature, yea impudent sinner, as thou hast been, should ever come to believe on him.  So that it is not the love of any present sin in thy heart, but the fear of thy past sins in thy conscience, that keeps thee from believing. Now for thee it is that I would gather the best encour­agements I can out of the word, and with them strew thy way to the throne of grace.

           Go, poor soul, to prayer for faith.  I do not fear a chiding for sending such customers to God's door. He that sends us to call sinners home unto him, can­not be angry to hear thee call upon him.  He is not so thronged with such suitors as that he can find in his heart to send them away with a denial that come with this request in their mouths.  Christ complains that sinners ‘will not come unto him that they may have eternal life;’ and dost thou think he will let any com­plain of him, that they desire to come, and he is un­willing they should? Cheer up thy heart, poor crea­ture, and knock boldly; thou hast a friend in God’s own bosom that will procure thy welcome.  He that could, without any prayer made to him, give Christ for thee, will not be unwilling, now thou so earnestly prayest, to give faith unto thee.  When thou prayest God to give, he commands thee to do.  ‘And this is his commandment, That we should believe on the name of his Son Jesus Christ,’ I John 3:23.  So that, in praying for faith, thou prayest that his will may be done by thee; yea, that part of his will which above all he desires should be done—called therefore with an emphasis ‘the work of God.’  ‘This is the work of God, that ye believe on him whom he hath sent,’ John 6:29.  As if Christ had said, ‘If ye do not this, ye do nothing for God;’ and surely Christ knew his Father’s mind best.  O how welcome must that prayer be to God which falls in with his chiefest design.