[2.] The external expressions should abound both as to acts and objects.
(1.) As to acts. In duties of charity we should not be weary. Now we may be weary upon a double occasion, either because we meet not presently with our reward; to that the apostle speaketh, Gal. vi. 9, ' Be not weary of well-doing, for in due time we shall reap, if we faint
110 SERMONS UPON 2 THESSALONIANS I. 3.
not ; ' duties of charity have their promises annexed, which are not presently accomplished, but in their season ; they will be either in this life, or in the next ; or because of continual occasions, when there is no end : Heb. vi. 10, 11, 'For God is not unrighteous to forget your work and labour of love, which you have showed towards his name, in that ye have ministered to the saints and do minister ; and we desire that every one of you do show the same diligence, to the full assurance of hope unto the end.' Meaning that formerly they had a courage to owji Christ and his despised ways, and to be charitable to poor christians ; now he desireth them to be so still ; as long as the occasion continueth, so long should the charity continue, that at length they might reap the reward, ' Ye have ministered, and do minister.' This is tedious to nature and to a niggardly and base heart, but love will be working and labouring still, and ever bringing forth more fruit. Where this heavenly fire is kindled in the soul, it will warm all those that are about them. But love is cold in most ; it will neither take pains, nor be at charge to do anything for the brethren ; but christian love is an immortal fire, it will still burn and never die ; therefore we should continue the same diligence, zeal, and affection that formerly we had.
(2.) As to objects. Christ telleth us, 'The poor ye have always with you,' Mat. xxvi. 11. As long as God findeth objects, we should find charit}^ ; and the apostle saith, Gal. vi. 10, ' As we have oppor- tunity, let us do good to all men.' Expensive duties are distasteful to a carnal heart. It may be they would part with something which the flesh can spare, and will snatch at anything to excuse their neglect ; they have done it to these and these ; but as long as God bringeth. objects to our view and notice, and our ability and affection doth con- tinue, we must give still. If our ability continueth not, providence puts a bar, and excuseth ; but if our affection doth not continue, the fault is our own.
Now I come more particularly to speak of the growth of faith, ' Your faith groweth exceedingly.'
Doct. That it is well with christians when their faith groweth and doth considerably increase.
The scripture speaketh of a weak faith and a strong faith, therefore it concerneth us to consider whether our faith be weak or strong, in the wane or in the increase. Now we shall best judge of the growth offaith— (1.) By the nature of it ; (2.) The properties of it ; (3.) The examples of scripture.
First, Let us see the nature of it, and thereby we shall best judge of the growth of it. Faith is a grace whereby we believe God's word in general, and especially the doctrine of salvation by Christ, and da receive him and rest upon him for grace here and glory hereafter.
First, The general object of faith is the whole word of God : Acts xxiv. 14, ' Believing all things which are written in the law and the prophets.' Certainly the general faith goeth before the particular, for there is no building without a foundation ; so that the general faith is a firm and hearty assent to such things as are revealed by God, because revealed by him. In which description we may consider — (1.) The object of this grace, things revealed by God, as revealed by him ; (2.) The act, it is an assent ; (3.) The adjuncts or qualifications of this act, it is a firm, cordial, or hearty assent.
SEKMONS UPON 2 THESSALONIANS I. 3. Ill
1. The objects of faith, considered materially, are such things as are contained in the divine revelation. Formally these things by faith are apprehended under that consideration as revealed by God, by %drtue of the truth and authority of his testimony. The objects of faith mate- rially considered are all such things as are contained in the word of God or revealed by him, which are of a different nature, precepts, promises, threatenings, histories of facts done, mysteries of godliness : all these are apprehended, and improved by faith, to the use of holy living or entertaining communion with God through Christ ; only among these objects some are more noble and excellent, others of lesser weight and moment The chief objects of faith are those things which are abso- lutely necessary to salvation, and without which we can neither be holy here nor happy hereafter. Such are those things which we specially call articles of faith, as briefly comprehending all the mysteries of salvation, the decalogue, &c. But many other things are contained in the word of God, and conduce to the confirmation and fuller under- standing of these things, though not of like weight and importance with them ; as, for instance, divers histories and miracles which are spoken of in scripture, as also some lesser doctrines, which only belong to the greater fulness and perfection of knowledge. The first sort of things must be explicitly and distinctly known and believed ; an implicit faith may suffice for the rest. Now an implicit faith we call that faith by which we believe things not distinctly and apart, but as they are contained in their common principle ; as, for instance, he that believeth the book of Judges to be a book divinely inspired, and yet hath never read it or heard it read by others, he doth indeed believe the histories contained therein to be true, but not by an explicit faith, for he knoweth them not but by an implicit and general faith, as he is per- suaded the book was indited by the Sj)irit of God ; but he who hath read the book, and knoweth particularly what is said of Sampson, Gideon, Barak, and others of the Lord's worthies, and believeth it, he hath a distinct and explicit faith of these things. The believers of the Old Testament knew the Messiah and Eedeemer of the world implicitly, and not with that particularity which is required of believers in the New. And so do many weak christians assent to all things contained in the word of God by an implicit faith, though they do only expressly and explicitly believe things necessary to salvation ; which is not said to justify laziness in any, or an overly carelessness in any matters of religion, as if we should acquiesce in the knowledge of a few necessary things, and seek no further. No ; * The word of God must dwell in us richly, in all wisdom,' Col. iii. 16 ; for though things absolutely necessary are but few, yet other points have their use, and conduce both to the confirmation and improvement of the rest. But hitherto we have only spoken of the object of faith materially considered; we must speak also of the formal consideration. Things revealed by God, as revealed by him; for every assent, even that which is given to things contained in th& word of God, cannot be called faith. For instance, if a man should certainly hold and maintain any point of religion, as the creation of the world out of nothing, but not upon the account of God's revealing any such truth, but for some other reason which seemeth necessary and cogent to him, he cannot be said to believe this article, or to understand it by faith ; as it is said, Heb. xi. 3, 'Through faith we understand