that he is gracious, the more are its desires to him, and to the remembrance of him; and it cannot but love all that bear his image, and partake of his graces these precious sons of Zion are precious to whom Christ is precious, and are the excellent in the earth, in whom is the delight of such, even such who are Christ's Hephzibah and his jewels. —7. It is faith which makes the word useful and the ordinances pleasant and delighful. Where faith is wanting the word is of no use; The word preaching did not profit them, not being mixed with faith in them that heard it, Heh. iv. 2. the word is compared to food, which though notionally received, yet, if not heartily digested by faith, does not nourish; it is only when Christ is held forth, and seen in the galleries, and shews himself through the lattices to faith, that the ordinances are amiable and lovely, or when he is fed upon by faith in them; as the Israelites by faith kept the passover, a type of Christ our passover, sacrificed for us; so believers keep the feast of the Lord's-supper in commemoration of that sacrifice, and when they do it in faith, it is with joy and comfort, and to great usefulness.

I

111. There are various other useful things ascribed to faith, as the effects of 1. It makes not ashamed. It is said, He that believeth shall not make haste, Isai. xxviii. 16. after another Saviour, or to lay another foundation, being satisfied with Christ. In some places in the New Testament the phrase is rendered, shall not be ashamed, and shall not be confounded, Rom. ix. 33. and x. 11. 1 Pet. ii. 6. such who believe shall not be ashamed of their faith and hope in Christ; nor of their profession of him; nor of the reproaches, sufferings, and persecutions they endure for his sake; nor shall they be confounded by any of their enemies; nor meet with a disappointment in their expectations here or hereafter. 2. It fills the soul with joy on hearing the word, the good news of salvation by Christ; so the jailor, on hearing the word of salvation preached, rejoiced, believing in God, and indeed, a sight of Christ by faith will fill a soul with a joy unspeakable and full of glory, 1 Pet. i. 8. hence we read of the joy of faith; for as faith increases joy does; wherefore the apostle prays that the Romans might be filled with all joy and peace in believing. -3 It is by faith that saints get the victory over Satan, and the world, and every enemy; faith holds up Christ, the shield, whereby it keeps off every fiery dart of Satan, yea, quenches them; though he, like a roaring lion, goes about seeking whom he may devour; yet the true believer so resists him, being stedfast in faith, that he cannot get an advantage over him, but is obliged to flee from him, Eph. vi. 16. 1 Pet. v. 9. and though the world is a very powerful enemy, yet this is the victory that overcometh the world, even our faith; for who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 1 John v. 4, 5.4. It is by faith that saints are kept unto salvation, and are saved by grace through it. Salva. tion is the end of their faith, and what it issues in; and they are kept by the power of God through faith; the power of God supporting their faith that it fail not, until they are brought unto salvation, to the full enjoyment of it,

1 Pet. i. 5, 9. not does this at all detract from the grace of God; since faith itself is a gift of grace, and gives all the glory to it.

VI. The properties or adjuncts of faith, which may lead more into the nature and excellency of it, and serve to confirm what has been said concerning it. 1. It is the first and principal grace, it stands first in order, and takes the precedence of other graces; Now abideth faith, hope, charity, which last, though the greatest, yet not as to quality and use, but as to quantity or duration; faith is not only of the greatest importance in duty, service, and worship, without which it is impossible to please God; but it has the greatest influence on other graces, it sets them all at work, and as that is in exercise so are they more or less. 2. It is a grace exceeding precious, even the least degree of it; as it is in the least believer, it is like precious faith, as to its object, nature, and acts, with that in the greatest; it is more precious than gold that perisheth, for richness, brightness, slpendour, and glory; it makes poor men rich, and is more bright and glorious than pearls and rubies, and all desireable things; it is more valuable than gold, because that perishes, but this does not; and it makes Christ precious, or shews him to be so, to them that believe. 3. It is but one; as there is but one Lord to be believed in, and to be subject to, so but one faith; as but one doctrine of faith, that faith once delivered to the saints, so but one grace of faith, though there are divers sorts of faith, there is but one that is special, spiritual, and saving, the faith of God's elect; though there are many subjects of it in whom it is, and many are the acts of it, and there are different degrees, as to the exercise of it, yet the grace itself is but one, and alike in all. 4. Though faith is called common faith, common to all God's elect, yet every man has his own faith; the just shall live by his The faith of one man is of no service to faith, and not another's, Hab. ii. 4. another in the business of salvation; and no further useful to another, than for imitation and encouragement to believe also; hence we read of thy faith, and my faith, as distinct from one another, James ii. 18. Christ said to Peter, I have prayed for thee that thy faith fail not, meaning his particular, personal faith; not but that Christ has the same regard to all his people, and equally intercedes for them on the same account. 5. It is true, real, and unfeigned. There is an hypocritical faith, which lies only in profession, in saying that a man believes, when he does not, as Simon Magus; and there is a believing with the heart, even with all the heart, as the eunuch did. 6. It is a grace that cannot be lost; it flows from, and is secured by, the firm and immutable decree and election; it is given in consequence of that, and remains sure by it; it is a gift of God, and one of those gifts of his which are without repentance, is irrever sible and irrevocable; it is confirmed by the prevalent intercession of Christ, and which he himself is the Author and Finisher of.-7. It is indeed but, imperfect; yet may be increased; as knowledge is imperfect; We know but in part; so faith is imperfect; it has its τa vrɛpnuata, its deficiencies, or something lacking in it, to be perfected by prayer to God, saying, Lord, increase our faith;

purpose

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by the ministry of the word, and by a constant attendance on ordinances; and sometimes faith grows exceedingly. 8. According to the Apostle's account of it, it is the substance of things hoped for, the evidence of things not seen, Heb. xi. 1. it realizes things, and gives them a subsistance, and makes them appear solid and substantial; it brings distant things near, and future things present; it makes difficult things plain and easy, and unseen things visible, and gives a certainty to them all.

OF TRUST AND CONFIDENCE IN GOD.

TRUST and confidence signify the same thing, whether with respect to God or men: to trust in men, is to confide or put confidence in them; and so to trust in God is to place confidence in him; and generally in all places where to trust in God is mentioned, the Latin versions are to contide in him; and this being so near akin to faith, if not a part, yet at least a fruit of it, deserves next to be considered.

I. What confidence signifies, and the sense in which it is sometimes taken, and to be treated of here

1. It is sometimes used for a profession of religion, taken up in the name and strength of Christ, and with an holy resolution to continue it, and an holding it fast with courage and intrepidity; which, if supported and maintained, will issue well; hence it is advised not to cast it away, Heb. iii. 6, 14. a professi ›n of religion is not to be taken up hastily, without due consideration of the nature and importance of it, and of the difficulties that attend it, and of the expence a man must be at to support it; and it is to be taken up, not in a man's own strength, but in the strength of Christ, on whom there ought to be a constant trust and dependence for supplies of grace to maintain it; and it should be made openly before many witnesses, without shame and fear; without being ashamed of Christ and his gospel; and without fear of men: and when it is taken up, should be held fast with an holy courage and confidence; to which many things induce; as the consideration of Christ, the great high Priest of our profession; and the faithfulness of God in his promises.

11. It sometimes signifies that alacrity in which men engage in any branch of religious service, and continue in it with boldness and intrepidity, exercising faith and hope in God, that he will be with them in it, and carry them through it; as particularly in preaching the gospel of Christ boldly, as it ought to be spoken; thus says the apostle, Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear, Phil. i. 14. boldness in the ministry of the word is a necessary qualification for a preacher of it; this the apostle Paul was so sensible of, that he desires the Ephesians to pray for him

that he might have utterance given, and that he might open his mouth boldly to make known the mystery of the gospel; and this he did wherever he went, at Thessalonica, and other places, Peter and John, though unlearned men, were taken notice of for their boldness and courage; who, notwithstanding the threats of the rulers, spoke the words of life to the people; declaring, that they ought to obey God rather than men, Acts iv. 13-20. and so private christians, in every branch of religious service, should exercise an humble boldness, and an holy confidence, and a stedfastness in all the duties of religion, knowing that though they can do nothing of themselves, yet, through Christ strengthening them they can do all things; trusting and placing their confidence in the Lord Jehovah, in whom is everlasting strength, and not fearing a lion in the way or in the streets; nor solicitous what will be the issue and consequence of their persisting in the way of their duty; of which trust and confidence Daniel and his companions were examples.

III. Sometimes confidence with respect to God in prayer is designed. In whom, that is, in Christ, we have boldness and access with confidence by the faith of him, Eph. iii. 12. through Christ the Mediator, and faith in him, souls may come to God with great freedom and liberty, tell him all their mind, pour out their souls before him; especially they can do that when they are under the influences, and have the assistance of his Spirit; for where the Spirit of the Lord

there is liberty; otherwise there is a straitness of soul, and saints are shut up that they cannot come forth in the lively exercise of grace; but they may come with boldness and intrepidity to the throne of grace, and ask such things of God they stand in need of, may look up and lift up their face, and shew their countenance, as they are allowed, and indeed desired to do; nay, they may have this confidence in God, that if they ask any thing according to his will he heareth them, 1 John v. 14. all which arise from faith in the person, blood and righteousness of Christ: it is through the blood of Christ saints have boldness to enter into the holiest of all, and in his righteousness to stand before God with acceptance, and wait in faith for success; and which holy boldness and confidence is consistent with reverence of God and submission to his will.

IV. Trust or confidence in God may be considered, as it has a connection with the grace of faith; faith is sometimes expressed by it; Such trust or confi'dence have we through Christ to God-ward, 2 Cor. iii. 4. it is at least a fruit and effect of it, what follows upon it; for when the grace of faith is wrought in the soul, it shows itself in trust and confidence in God, even when it has not a full persuasion of interest in him; Though he slay me, yet will I trust in him: some make it to be the form of faith, and of the essence of it; and that faith in Christ consists of these three parts, knowledge of him as a Saviour, assent unto him as such, and trust in him, or a fiducial application and appropriation of him as a man's own Saviour; hence it is commonly said by some, fides est fiducia; faith is confidence; it seems to be faith greatly strengthened; a strong exercise of it; such as in 2 Tim. i. 12. I know whom I have believed or trusted; if not a plero

phory, and full assurance of it; and such a trust or confidence, which is so near akin to faith, and as it should seem a strong act of it, is what is to be treated of; and since it is so much spoken of in scripture, and so much recommended, and such instances of it, and so many happy consequences and effects of it, that it deserves a distinct consideration. Paricularly,

II. The objects of it.

First, Negatively; what are not the objects of it, and are dehorted from in scripture. 1. Idols, trust in which, and in things belonging to them, may be called idolatrous and superstitious confidence; to have other gods besides the Lord, as idols, to worship them, and yield religious service to them, is con trary to the first and second cominands; and to trust in them is the heighth of folly and vanity. Such pray unto, serve and worship, and trust in what can neither see them, nor hear them, nor help, nor save them. And as vain and superstitious is the trust and confidence of such, who place it in religions buil.'ings, in temples made with hands; as the Jews, in the temple at Jerusalem ; who, because it was called by the name of the Lord, trusted in it, it being the place where they met and worshipped, and in which they confided for present safety and future happiness, Jer. vii. 4, 14. So the Gentiles gloried in their temples; as in the temple of Diana, at Ephesus; and of other idols in other places. Likewise all superstitious rites and ceremonies, which, though, they have been in use, now abrogated; yet, if exercised, and especially trusted im are condemned, as trusting in the flesh; as circumcision, &c. among the Jews; as well as a multitude of carnal and worldly ordinances among the Gentiles, which had a shew of wisdom and will-worship. 2. Men; trust in whom may be called human confidence; and which is not to be placed, no, not in the greatest of men, even not in whole nations, strong and mighty. This was the sin of the Israelites, that they trusted in the shadow of Egypt to shelter, and skreen them from their enemies, and which was vain and unprofitable unto them; therefore, says the Lord, Trust in the shadow of Egypt shall be your confusion, Isai. xxx. 2, 3. all outward means for safety in times of trouble and danger are of no avail, and are false things to be trusted in; some trust in chariots, and some in horses; but we will remember the name of the Lord our God; that is a strong tower, where is safety and security; horses and armies, castles and fortresses, are vain things for safety; nor are they to be trusted in, and in some cases the most intimate friends are not to be confided in for secrecy; Trust je not in a friend; put ye not confidence in a guide, Mic. vii. 5. Neither are men to be trusted in for the health of the body, any more than for the protection of lives and properties; physicians may be made use of, but not to be confided in; Asa's sin was, that he sought not to the Lord for the cure of his bodily disease, but to the physicians; only, in them he put his confidence, to the neglect of the great Physician of soul and body, 2 Chron. xvi. 12.-3. Self is another object not so be trusted in, on more accounts than one; and trust in which may be called self-confidence; as when men trust in their wealth, and make gold their hope,