sense it hath nothing to doe with Justification It iustifieth vs as it is an instrument and that not by altering the nature of sinne that is by making sinne to be no sinne but by taking away the efficacy of sinne As for example when a man hath committed sinnes Faith doth not make his sinnes to be no sinnes indeede it scattereth them as a Cloud You may consider it after this manner First it cannot be that that sinne that is once committed should be made to be no sinne for what is once done it cannot be vndone GOD himselfe cannot doe that because it is a thing that cannot be for when the sinnes are committed they doe remaine so and therefore I say it cannot be that that which is sinne should be made to be no sinne we cannot make Adultery to be no adultery for the nature and essence of the thing must remaine Well now what doth faith It doth this though the sin be the same that it was yet it takes away the sting and the guilt of sinne by which it puts vs into the state of condemnation and by which it bindes vs ouer to punishment As the Lions to which Daniel was cast they were the same as they were before they had the same propensenesse and disposition to deuoure as they had before they had the ordinary nature of Lions but at that time GOD tooke away from them that fiercenesse that was in them so that they did not deuoure him though they were there still so it is with sinne the nature of sinne is to condemne vs but now when GOD shall take away this efficacie from it it doth not condemne and this is that that faith doth Euen as the Viper that was vpon Pauls hand though the nature of it was to kill presently yet when GOD had charmed it you see it hurt him not so it is with sinne though it be in vs and though it hang vpon vs yet the venome of it is taken away it hurts vs not it condemnes vs not thus faith by taking away the efficacie and power of sinne it iustifies vs as an instrument as a hand that takes the Pardon The King when he pardoneth a Traytor he doth not make his Treason to be no Treason for the act of the Treason remaines still but the taking of the Pardon makes the Traytor not to be vnder condemnation So my beloâ—ed faith is that act that takes the Pardon from GOD so that though the sinne remaine the same and of its owne nature is of power to binde vs ouer to death yet by this faith taking the Pardon from GOD it comes to passe that it hurts vs not wee are not condemned for it You know debts in a mans booke the writing remaines still the lines are not blotted out yet when they are once crossed the creditour cannot come and aske his debt any more because it is crossed So it is in this our sinnes are the same after we are iustified as they were before but faith is that that crosseth the booke faith I say by apprehending the Pardon and taking the acquittance at Gods hands that he offers Iâ— a man haue anacquittance although the debt remaine the same in the Booke yet there can no more be required at the hands of him that hath taken the acquittance Thus I say faith iustifies vs as an instrument by accepting receiuing and taking the acquittance that GOD hath giuen to vs through Christ. Let mee adde one word more of the next thing which is What are the acts of this faith They are these three First To reconcile or to iustifie Secondly To pacifie the heart Thirdly To purifie or sanctifie The first thing that Faith doth is to reconcile That is as I said before by faith wee are pitched vpon CHRIST wee take him first and then wee take the priuiledges they all follow vpon it forgiuenesse and adoption this is the first act of Faith to reconcile vs to CHRIST himselfe and vpon this wee haue boldnesse to goe to CHRIST for forgiuenesse to goe to CHRIST to make vs heyres of all things For after this manner faith doth it All things are yours whether Paul or Apollo c. And why Because you are CHRIST'S Marke it you must first bee CHRIST'S that is euen as the Wife is the Husband 's so you must be knit and vnited to CHRIST and then all things are yours so that Faith first makes vs Christ's it reconciles vs to him and makes vs one with him and in him one with GOD the Father and then all things are giuen vnto vs and made ours The second act of faith is to quiet and pacifie the heart to comfort vs in assuring vs that our sinnes and transgressions are forgiuen and this is different from the former There are two acts of faith The one is the direct act by which we apprehend and take CHRIST and the righteousnesse that is offered through him by which we take forgiuenesse And the second is the reflect act by which we know that wee haue taken CHRIST and haue taken out our pardon and this act is very different from the former we may haue the former without this Wee commonly thinke that wee are not iustified by CHRIST vnlesse we haue assurance of it and when we looke for that and finde it not presently all our hopes are gone but it should not be so It is one act of Faith to take CHRIST and another act of faith to comfort and pacifie the heart and that these are two distinct things consider but this in a word The first act is constant when a man hath once taken and accepted of CHRIST hee is alwaies his after wee once haue CHRIST there is no diuorse But the other act of assurance whereby we know that wee haue taken him that is a thing that may faile and deceiue a man Againe the first act admits of no degrees for when a man is once in CHRIST hee is alwaies CHRIST'S when he is once married to him Marriage you know admits of no degrees so Justification is equall to euery man it admits of no degrees it is alwaies the same we are not now lesse iustified and then more but we are alway alike iustified being once iustified but the other act of faith whereby I am assured that I haue taken CHRIST that admits of degrees a man may haue sometimes more comfort sometimes lesse and therefore righteousnes is said heere to be reuealed from faith to faith Lastly the first act of faith whereby we take CHRIST and those priuiledges by him as the Wife takes the Husband that is founded vpon the sure Word of GOD GOD hath tendered it to vs vpon his Word and promise and he must performe it it cannot be altered nor changed he that builds vpon it builds vpon the corner-stone that will not faile him But now the second act whereby I come to know that I haue done this that is grounded vpon experience Indeede we are
when there is more things reuealed to them and I take it this place will carry that the righteousnesse of GOD is reuealed from faith to faith that is the righteousnesse of CHRIST was reuealed in the time of the Law and the Prophets it was reuealed obscurely and there was a little saith among them to beleeue it was enough to saue them but when the time drew neerer there were greater reuelations as we know in the time of the Prophets their faith was great as there were more reuelations so there was more faith So I say it admits degrees in regard of the extent of reuelation as the Apostles when CHRIST was vpon the earth they had a degree of faith but when Christ ascended then there was more reuelations then they grew from faith to faith because they grew from reuelation to reuelation then the Spirit of God was sent into their hearts to reueale all things and to leade them into all truth you know they had abundance of reuelations afterwards So in this regard in regard of the extent faith receiues degrees not because the habit is increased but because the reuelations and objects are more And therefore that is the comfort of poore Christians those that are yet ignorant they may haue a true habit and as true a grace in the heart and though a man bee more conuersant in Scripture and knowes more then they he hath more reuelations and in that sense though he haue a greater faith then the other yet the other hath a like precious faith with him in regard of that grace So wee see how faith receiues degrees in these three respects Now last of all that faith that giues assurance that pacifieth and comforteth the heart which is nothing but a reflect act by which we know and are perswaded that wee haue taken CHRIST and that our sinnes are forgiuen this admits of degrees of proofe And here as the euidences of sanctification are more so is the assurance as the Apostle saith the Spirit witnesseth to our spirit he discouers good things to vs wee had neede of the light of the Spirit to iudge aright of the sincerity of the graces that wee haue we shall goe amisse else we shall not be able except wee haue the Spirit to helpe and assist vs and so wee grow from assurance to assurance Now for the second part that wee must grow in all these First as faith admits of degrees so we must labour to grow in all these degrees First labour to grow to a more full and firme assent by that meanes we shall draw neerer to CHRIST and receiue him in a greater measure Marke this very act of taking CHRIST that immediately iustifies but it is fed with assurance in the vnderstanding it is that which doth increase and strengthen and supply this action of the will in taking CHRIST So that the more strong assent the minde and vnderstanding of a man giues to those truths which concerne iustification deliuered in the Scripture the stronger his will is in taking Christ As in the Act of marriage a Woman takes such a one to bee her husband but yet there are degrees in the will one may take him with greater greedinesse with a more full perswasion that it is best for her with more loue and with more resolution So the stronger the assent is that we giue to the promises of GOD wherein he assures vs of the pardon of our sinnes wherein CHRIST is offered freely vnto vs the more we take CHRIST and so the vnion is greater betweene vs wee are linkt and knit together and married as it were in a greater degree Secondly in regard of difficulty which is the second thing wherein faith admits degrees when we beleeue hard things or easie things propounded with slender arguments Labour to grow in this for this is very profitable for you I will giue you but these two instances You know what Moses lost and what Abraham got Moses lost Canaan he lost the honour of carrying in the people he lost the honour of concluding his worke when hee had taken so much paines and all because he did not beleeue when he strooke the Rocke for want of faith Abraham now that beleeued things that were of a high of a difficult nature you see what hee got by it for this cause saith the LORD I will doe thus and thus because thou hast not spared thine onely Sonne which is repeated Rom. 4. Abraham being strong in faith gaue glory to GOD. And therefore you see Abraham is set aboue all men he is the Father of all the faithfull he is the head the top of those to whom GOD shewed mercie he shewed mercie to all for Abrahams sake Abraham Isaac and Iacob Abraham is first this did Abraham get for euer because he beleeued in God in so great a matter this you shall gaine if you will beleeue it will bring a great reward yea it will not onely bring a reward such as Abraham had but it will bring increase of the same faith God will reueale more to you and giue you more of his Spirit as he did to Nathaniel Beleeuest thou for this saith Christ thou shalt see greater things then these If we beleeue in difficult cases GOD will make vs with facility to beleeue them another time Thirdly for the multitude of reuelations for the extent of faith that way we should labour to be filled full of faith as Barnabas is said to be full of faith And how is that By studying the Word much for therein will GOD reueale this this is it that Paul magnifies so much in 2 Cor. 12. that which he gloried in he doth not name it in his owne person but saith I knew a man in CHRIST had such a reuelation he glories not in this that he had wealth or honour but in the multitude of reuelations that of all other might haue exalted Paul but he was wise he knew what he did when he was so apt to be exalted in that it seemes there was some extraordinary excellency in it Lastly labour to get full assurance the more assurance you haue the more loue Againe you shall doe the more worke when once we are assured that our labour shall not be in vaine in the Lord as 1 Cor. 15. vlt. it will make vs abound in the workes of the Lord. Againe it stablisheth a man in well doing he shall neuer hold out and be constant till he come to haue assurance that he shall not lose his reward I cannot stand on this point I will name the Vses that so I may not leaue the point vnfinished The first is a Vse of much comfort if there be such degrees in faith then let vs not be discouraged though we come not to the highest if we haue but a little yet since there are degrees this is enough to make vs partakers of the righteousnesse of CHRIST and of saluation The end of this is to comfort those which are apt to be
to haue performed the workes of sanctification by any power or strength of our own we should yet haue beene ready to boast thereof Christ is made sanctification too so that we are not able to thinke a good thought we are not able to doe the least good thing without him It is I saith the Lord that doth sanctifie you It is I that doth act euery Grace it is I that doe put your hearts into a good frame Christ is made sanctification to vs so that take a holy man after he is iustified it is CHRIST that sanctifieth him and that carries him thorow his life in a holy and righteous conuersation and all this is done that no flesh should reioyce in it selfe And yet one thing more is added by the Apostle for if a man could rid himselfe out of misery if a man could helpe himselfe when he is vnder any crosse or trouble hee would then be ready to boast in himselfe therefore saith he Christ is made to vs redemption also so that take any euill though it be but a small euill a small disease a little trouble no man is able to helpe himselfe in this case it is Christ that redeemes vs from the least euils as well as from hell it selfe For you must know that all the miseries that befall vs in the World they are but so many degrees so many descents and steps towards hell now all the redemption that we haue it is from CHRIST so that let vs looke into our liues and see what euils we haue escaped and see what troubles we haue gone thorow see what afflictions we haue beene deliuered from it is all through CHRIST who is made redemption for vs. It is true indeede there are some generall workes of GODS prouidence that all men taste of but there is no euill that the Saints are freed from but it is purchased by the Blood of CHRIST and all this GOD hath done that no flesh might reioyce in it selfe and for this cause saluation is propounded to be receiued onely by faith there is no more required at our hands but the taking of Christ by faith and when we haue taken him then hee is all this to vs. So that now you see the point cleared and the reasons why it is by faith onely that the righteousnesse of CHRIST is made ours to saluation Now in the next place If to this that wee haue said wee adde but one thing more to cleere the point we shall then haue done enough to satisfie you in this point and that is this to shew you what this faith is for when wee speake so much of faith as wee doe euery man will be inquisitiue to know what this faith is therefore wee will endeuour to doe that at this time First Faith if we should take it in the generall it is nothing else but this An act of the vnderstanding assenting to something But now this assent is of three sorts First there is such an assent to a truth as that a man is in a great feare lest the contrary should be true and this we call opinion when we so assent to any proposition as that that which is contrary may be true for ought we know There is a second kind of assent which is sure but it is grounded vpon reasons and arguments and that we call Science or knowledge that is when we are sure of the thing we assent to wee make no doubt of it but wee are led vnto it by the force of reason Againe there is a third kinde of assent which is a sure assent too but we are led to it by the authority of him that affirmeth it and this is that which is properly called Faith So that a generall definition of Faith is this It is nothing else but a firme assent giuen to the things contained in the holy Scriptures for the authority of God that spake them This is properly Faith or beleeuing if wee take the word in the generall But if we speake of iustifying Faith we shall finde that that is not commonly expressed in the word beleeuing only but beleeuing in Christ which is another thing and therefore you shall finde that it differeth in two things from this common and generall faith First in regard of the object and indeede that is the maine difference for whereas the other faith lookes vpon the whole Booke of GOD and beleeues all that GOD hath reuealed because GOD hath reuealed it This iustifying Faith pitcheth vpon CHRIST and takes him with his benefits and priuiledges so that the difference lyeth not in the habit of Faith but in the object for with the same faith that we beleeue other things we beleeue this as with the same hand that a man takes other Writings with he takes a Pardon with the same eyes that the Israelites see other things they looked vpon the brazen Serpent the difference was not in the faculty but in the object vpon which they looked by which they were healed so it is in this betweene this â—aith and the other they differ not in the habit but in the object There is a second difference which is a maine difference too the other faith doth no more but beleeue the truth that is reuealed it beleeueth that all is true that is contained in the Scriptures and the Deuils may haue this faith and wicked men may haue it but iustifying faith goeth further it takes CHRIST and receiues him so that there is an act of the Will added to that faith as it is expressed Heb. 11.13 They saw the promises afarre off and embraced them thankfully Others it may be see the promises and beleeue them but they take them not they doe not embrace them So that if I should define iustifying Faith vnto you it may bee thus described It is a Grace or a habit infused into the soule by the Holy Ghost whereby we are enabled to beleeue not onely that the Messias is offered to vs but also to take and receiue him as a Lord and Sauiour That is both to be saued by him and to obey him Marke it I put them together to take him as a Lord and as a Sauiour for you shall find that in the ordinary phrase of Scripture these two are put together Iesus Christ our Lord and Sauiour Therefore we must take heede of disjoyning those that GOD hath joyned together we must take CHRIST aswell for a Lord as a Sauiour let a man doe this and he may be assured that his faith is a iustifying faith Therefore marke it diligently if a man will take CHRIST as a Sauiour onely that will not serue the turne CHRIST giueth not himselfe to any vpon that condition only to saue him but we must take him as a Lord too to be subject to him to obey him and to square our actions according to his will in euery thing For he is not onely a Sauiour but also a Lord and he will
helped by the Holy Ghost to know it but it is chiefly grounded vpon our owne experience for it is no more but the act of a mans owne heart reflecting vpon what hee hath done when hee considers Haue I taken CHRIST or no as a Lord and as a Sauiour as a Priest to saue me as a King to liue by his Lawes this is a looking vpon an act of mine owne therefore the vnderstanding and knowing of it must come from experience The last act of faith is to purifie and to sanctifie I cannot stand vpon it at this time nor make Vse and apply this as I desired therefore I will breake off heere So much for this time FINIS OF FAITH The third Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith THe last point that wee deliuered out of these words was this that Faith is that whereby we are made partakers of the righteousnesse of Christ. Wee come now to the Vses of it And first of all if it be by faith onely by which we are made partakers of that righteousnesse that saueth vs the first consectary that we will draw from hence is this That wee should learne to come to CHRIST with an empty hand and not to bee discouraged for any want that wee finde in our selues nor for the greatnesse of our sinnes wee should not bee discouraged for the want of a perfect degree of repentance and godly sorrow or for the want of whatsoeuer good worke you thinke is requisite to saluation for my beloued you must know that this is the nature of faith that it doth its worke best alone and faith is so farre from requiring any thing in the partie that shall haue CHRIST that necessarily he must let goe all things else otherwise hee cannot beleeue and this is a point necessarily to be considered for euery man is apt to conceiue and thinke that it is impossible that GOD should accept him vnlesse there bee something in him why GOD should regard him If he finde himselfe to be exceeding vngodly he thinkes that CHRIST will neuer looke after him And againe if hee haue nothing at all to giue if he haue nothing to bring with him in his hand hee thinkes that hee shall haue no pardon But you see that faith requires nothing in the first apprehension of CHRIST if a man bee neuer so vngodly it is all one the promise notwithstanding is made vnto him Againe Why should you looke for righteousnesse in your selues The worke of faith and it hath nothing else to doe is to take that righteousnesse of Christ that is none of your owne so that there is nothing else at all required for all that faith hath to doe is onely to take from Christ that righteousnesse that we want our selues so that I say there is no reason why any man should bee discouraged in his first comming for any want that he findes in himselfe or for any condition that he is in because faith onely is that that makes vs partakers of a righteousnesse to iustifie vs because we our selues haue it not I say faith is so farre from requiring any thing to be added to it to helpe it in the act of iustifying that of necessity it excludes all things else for faith hath this double quality not onely to lay hold of Christ offered but to empty a man of all things else whatsoeuer As for example Faith is not onely the beleeuing of a truth which is deliuered from the authority of him that doth deliuer it but it is a resting vpon Christ a casting of our selues vpon him Now when a man leanes vpon any other thing hee stands not vpon his owne legges hee stands not vpon his owne bottome for if hee did hee could not properly be said to leane If a man trust and depend vpon another he prouides not for himselfe but he that so lookes to himselfe that he prouide so as to make him selfe safe if another should faile him so farre he trusts himselfe so that beloued if you trust CHRIST it is of necessity required that you must bee vnbottomed of your selues you must altogether leane vpon him you must cast your selues wholly vpon him For faith hath such an attracting vertue in it that it fils the heart with CHRIST Now it cannot fill the heart with CHRIST vnlesse the heart be emptyed first Therefore I say faith hath a double quality not onely to take but to empty and they are reciprocall the one cannot be without the other Hence it is that we say faith ingrafts a man a man cannot be ingraft into a new stocke vnlesse hee bee quite cut off from the former roote therefore faith driues a man out of himselfe and makes him nothing in himselfe so that when he comes to lay hold on the promise of GOD he lookes at no quality or excellencie of his owne he lookes at no fitnesse nor worthinesse in himselfe but he comes with a hand and a heart altogether empty So that when a man comes to beseech GOD to receiue him to mercie and to grant him a Pardon of his sinnes when he comes to take hold of the righteousnesse of CHRIST for his iustification if he thinke that there is any little worthinesse in him or that there be no fault in him at all and from thence shall thinke that GOD will receiue him this man is not fit to come to Christ he must be wholly emptied of himselfe and then God will speake peace vnto him But you will aske What is that that faith doth empty a man of Faith emptieth a man of two things First of all opinion of righteousnesse in himselfe Secondly of all opinion of strength and ability to helpe himselfe for if either of these remaine in the heart a man cannot receiue CHRIST First I say a man must be emptied of all opinion of worthinesse in himselfe of all conceipt that he hath the least righteousnesse in himselfe therefore when the yong man came to CHRIST and CHRIST told him that he must keepe the Law and he said hee had done all those things from his youth CHRIST knew that he was not yet fit therefore saith he Goe and sell all that thou hast Christs end was nothing else but to discouer to him his owne vnworthinesse If thou wilt be perfect saith CHRIST take this tryall Canst thou be content to let thy wealth goe to follow me Canst thou be content to suffer persecution This shewed that hee was not perfect but that hee was still a sinfull man this was the way to prepare him for Christ this course we see CHRIST alwaies tooke we see it expressed in the Parable of the Publican and of the Pharise the Publican went away iustified because he was wholly emptyed of all conceipt and opinion of worth in himselfe But the Pharise was not iustified not because he was not a iuster man then the
he may be willing to take great paines and to suffer much but to crosse himselfe still of his most inward desires that he hath those that are most rooted in the soule that sticke neere and close vnto him this is difficult I answer CHRIST is worthy of all these thou shalt prouide better for thy selfe by doing this there is another life in the regenerate part and it perfects that though you destroy the flesh and offer violence vnto that yet there is the inward man that is growing vp daily though the outward man faile It is true violence must be offered to the flesh you must be content to part with pleasures and the outward man in that sense must suffer somewhat but remember what you gaine there is the inward man that so much the more prouides for it selfe and if you will not then deny your selfe you deny not your disease that will slay you If a man haue a disease that cries hard to him to haue such and such things giuen it it is wisdome for him to deny it because he nourisheth that that would destroy him so herein himselfe is his disease and to giue to that is his destruction so that that which you call your selfe is your disease and when you feed your selfe you feed your disease and therfore euery one is to bee ruled by the Physicians aduice who teacheth to doe othewise CHRIST teacheth vs another way which is for our health and safety I cannot stand to presse that But I shall endure persecution and losse of friends nay perhaps losse of life I but thou shalt receiue an hundred fold thou shalt haue no losse by that bargaine thou shalt finde Christ worth all that thou giuest him More I should adde but I come to the last point The righteousnesse of CHRIST is reuealed from faith to faith The first poynt yee haue heard that Righteousnesse is reuealed and offered in the Gospell to as many as will take it As also The second That it is by faith by which we are made to partake of this righteousnesse it is reuealed from faith to faith that is it is so reuealed as that it is taken by faith The third point that we are now to handle is this that Faith admits degrees and wee ought euery Christian to grow from degree to degree In this proposition faith admits of degrees and that we ought to grow from one degree to another I finde two parts First that there are degrees of faith Secondly that we ought to grow from degree to degree For the first that I may run through them as briefely as I can There are degrees in faith in these foure respects as there are two acts of faith one whereby we take Christ and that we call a direct act by which we truly lay hold on him receiue him as our Lord and Sauiour The second is that act of faith by which we know we haue receiued him the reflect act which is assurance both these receiue degrees The first receiues degrees in three respects the last receiues degrees I will name but one and so make vp the fourth The first act by which we receiue and take Christ the Messias offered vnto vs it admits this first degree there is a great degree of perswasion that Christ is offered and that hee is ours that he is giuen by GOD the Father and though I find this proposed in the Word that Christ is giuen to vs yet there are degrees of the perswasion of the truth of this and this we need not wonder at for though it be faith and though the perswasion be true and good and firme yet notwithstanding it may admit of degrees else any man might obiect If a man be fully perswaded what needes he more If he be not fully perswaded it is not faith if he be fully perswaded that makes it faith and how can that admit degrees I answer it may because there are degrees in the very perswasion though the perswasion be good and true yet there are degrees in it As for example there is such a proposition of Truth which I am perswaded to beleeue by arguments that ouercome me I must needes yeeld to it and yet there are more arguments and reasons that may bee brought that may worke a greater perswasion as wee say that may be more immediate to perswade vs of that conclusion as a man may see a thing by a little glimmering light of a candle he may see it certainely and firmely but when there come more Candles or a Torch in he may see more cleerely although he saw it certainely before So the promises of God we may behold them and apply them to our selues to be sure and firme and yet this may admit more degrees when there is more light and more arguments when the Spirit of Adoption speakes more cleerely and fully to vs there may be a greater degree of perswasion and therefore that objection that either it is not faith if there be doubting or if it be firme in a man he needes no more I say it is not so for faith admits degrees there is a full perswasion Col. 2. which intimates there is a lesser faith then that As you know a Ship may be carried with a gentle gale of wind as well as with a stronger gale though it goe not so fast but it may be moued it may be put on with a gentle wind as well as with a strong gale So a Tree may be rooted and rooted strongly and firmely and yet may be more rooted afterward The phrase of Scripture carries it so Oh ye of little faith there is a little faith and therefore it implyes there is a strong faith yet the least is accounted faith So Lord I beleeue helpe my vnbeliefe it was vnbeliefe and yet it was reckoned for beliefe So our Sauiour said to Peter Why doest thou doubt Certainely Peter beleeued or else hee could not cast himselfe vhon the water and yet there was doubting indeede mingled with it And indeede if faith were not mixt with doubting who should haue faith Did not Dauid trust GOD much and yet his faith was mixed with doubting saith he I shall perish one day by the hand of Saul and yet he had faith Therefore I say there may be faith though we haue not so full a perswasion But you will say how differs it from opinion Opinion is an assent to a truth with a feare lest the contrary may be true it differs from opinion in the object the object of opinion is something in its owne nature vncertaine but Faith pitcheth vpon the Word of GOD which is in its owne nature infallible and cannot deceiue Againe opinion is a matter of speculation and no more faith is a matter of practice but that is not all Opinion goeth no further but stayes in a doubt but faith proceedes to full assurance And therfore it hath the denomination
the foundation vpon the word of a man you are not built vpon this Doctrine that I teach meerely because I teach it but you are built vpon the foundation of the Prophets and Apostles that is you see the Prophets and Apostles deliuer this Doctrine I but one may seeke a further ground then that What foundation haue the Prophets and Apostles Saith he Christ is the chiefe corner stone on which they are built So that when you haue this tract of consequence I see the promise is sure Why Because it is built vpon the foundation of the Apostles and Prophets they haue affirmed it But how shall I know that they are sure Because Christ himselfe hath spoken by them hee is the chiefe corner stone when faith is thus grounded then we are truely said to bee built and rooted and grounded in faith Therefore as the Samaritanes said Ioh. 4 44. We beleeue not because thou toldâ—st vs not for thy words but wee haue heard him our selues and wee know that hee is the Messias and Sauiour of the World Now if those Samaritanes had onely beleeued because the Woman brought that relation their faith might haue fayled them but when they heard CHRIST themselues vvhen they saw him vvith their owne eyes when they could say in good earnest out of their owne knowledge wee know that this is CHRIST the Sauiour of the World that is such a faith as will hold out So when a man doth onely take a perswasion out of the generall preaching of the Word without a certaine ground it prooues ineffectuall faith but when men beleeue because themselues haue seene and out of that knowledge can say they know CHRIST to bee the Messias when they know CHRIST to bee theirs when they know CHRIST to bee the Sauiour of the World and so by consequence of them which are a part of the World then they may be truely said to bee built to bee rooted and grounded in faith This is that that Saint Iohn saith 1 Ioh. 1.19 Wee know that wee are of GOD and that all the World lyeth in wickednesse Wee know that wee are of GOD that is it is not a thing that we are vncertainely perswaded of but it is a thing that wee know as certainely as any man knowes a thing that is before his eyes as a man knowes a thing of which hee doubts not wee know that although all the World be against vs though all the World runne another way though all the World condemne vs for vaine men idle men for trusting in CHRIST crucified yet we know that we are of GOD and that all the World lyeth in wickednesse I say when a man holds out thus when hee is put to the tryall when a man knowes in his owne knowledge that it is so as Peter saith to CHRIST Ioh. 6.68 many had taken CHRIST that went away againe Saith CHRIST to his Disciples Will you also goe away Marke the answer that Peter giues No saith he Whither should wee goe thou hast the words of eternall life I know and beleeue that thou art Christ the Sonne of the liuing GOD. As if he should say It is impossible that I should goe away for I know and beleeue that is I know vpon good ground I haue another manner of ground then they had If I had no more ground then the rest I should goe away as well as they but I know and beleeue that thou art CHRIST the Sonne of the liuing GOD therefore it is impossible that I should euer forsake thee although all should forsake thee This is to bee rooted and grounded in faith in this second sense when we see an infallible ground a sure Rocke vpon which our faith is built and we are willing to aduenture our selues vpon it to aduenture our goods our name our life our liberty that if a man bee brought to Martyrdome hee can aduenture himselfe and put all that hee hath vpon it This ground will hold out I say when the vnderstanding of a man is thus built vpon the Word when a man is examined euery way when hee is able to answere all arguments and all objections that may be brought against it This is the second thing wherein the effectualnesse of faith consists I should adde more but I must deferre them till the afternoone FINIS OF EFFECTVALL FAITH The Second Sermon 1. THESS 1.3 Remembring your effectuall Faith c. THe third thing wherein the efficacy of faith is seen is when we take CHRIST this is the action of the will when wee take him in a right manner when we take him so as to hold him when we take him in such a manner as that we are knit and vnited to him That this is required First I will shew it in the generall it is a point that wee haue often mentioned heretofore but to all that I haue said I will adde that in Heb. 10.22 Let vs draw neere with a true heart and assurance of faith Marke it first there must be an assurance of faith that is in the vnderstanding and minde of a man and to that must be added drawing neere and that is an act of the will for when we are assured of the truth of the promises and haue appropriated them to our selues then followes the act of the will therefore in vers 38. of that Chap. it is said The iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him That Antithesis that opposition that is made in that withdrawing of a mans selfe from God is opposed to faith to drawing neere to him when a man not only beleeueth the promises but accepts and receiues them Now to doe this in a right manner is that wherein the efficacy of faith doth principally consist Now what is that It is to take Christ to draw neere to him in a right manner and then it is done when you so take him that you bring Christ into your hearts to dwell there as it is expressed Eph. 3.17 that Christ may dwell in your hearts by faith That is when there is an vnion made betweene Christ and vs when he comes into the heart when he dwels in vs and we in him when Christ is so brought into our hearts that hee liues there and when wee are so vnited to him that we liue in him when he growes in vs as the Vine in the branches and we grow in him as the branches in the Vine when faith hath done this then it is an effectuall faith when it knits and vnites vs to CHRIST as he saith I will come in and sup with him That is I will continue with him I will liue in him and rule ouer him Now when Christ is in the heart he is not there to no purpose but as Paul saith I liue in Christ and he in me I say when our taking of CHRIST shall proceede so far as to make this vnion betwixt vs
transgression and sinne yet it is added he will not hold the wicked innocent So when we haue said so much of faith and that faith saueth yet know that it must be a working faith that saueth vs It must be such a faith as purifieth the heart it must be such a faith that may shew it selfe in fruits worthy amendment of life And therefore Saint Iames taketh so much paines in this case as you shall finde in his first Chapter and the beginning of the second hee layeth downe rules and tels them that if they keepe the whole Law and yet faile in one point they are guilty of the whole Now hauing dealt so strictly some might be ready to object GOD is mercifull and I shall be saued through faith It is true saith hee if you haue a right faith you shall be saued by it but yet know this that vnlesse your faith be such a faith as enableth you to doe what I say it is a faith that will doe you no good it will not saue you for though faith saueth you yet it must be such a faith as worketh And that he proueth by many arguments it is a place worth the considering and fit for this purpose I say hee vseth some arguments to proue that that faith which is not effectuall will not saue vs. As first Saith he if a man should say to one Be warmed or Be filled as this is but vaine liberality when as yet a man doth nothing so for a man to professe that he beleeueth in CHRIST and yet doth nothing for him it is a vaine faith Secondly Some man might say Thou hast faith and I haue workes shew me thy faith by thy workes That is if a man haue faith hee will shew it by his workes As if hee should haue said If the Sunne be the greatest light let it giue the greatest splendor If the Loadstone be of such a vertue let it shew it by attracting the Iron to it So if thy faith be effectuall shew it by thy workes that is if thy faith be a true faith it must bee a working faith or else it is nothing GOD will not accept it Thirdly vnlesse it be a working faith an effectuall faith the Diuels haue the same thou beleeuest that there is one God the Diuels doe the same and tremble Fourthly If any man could be justified by faith without workes Abraham might haue beene so justified but Abraham was justified by his workes that is by such a faith as had workes joyned with it And not Abraham onely but Rahab that is another example for it might be objected Abraham indeed beleeued and was justified by workes but Rahab had no workes shee was a wicked woman and therefore was justified by faith To this therfore he answereth that she had workes or else she could not haue beene saued vnlesse she had such a worke as that in sending away the Messengers her faith could not haue justified her Indeede that was a great worke for she aduentured her life in it And lastly saith he as the body without the soule is a dead body a stinking carrion there is no preciousnesse nor no excellency in it so faith without workes is dead Therefore looke to your faith doe not thinke that a faith that meerely taketh Christ and beleeueth in him that it is a faith that shall justifie you Let all these arguments perswade you that if it bee not a working faith it shall doe you no good Therefore let this be the first Vse to consider your faith whether it be effectuall or no by the working of it The second Vse that we may make of it is this Hence we should learne to iudge of our estates and conditions by the efficacie of our faith for if no faith be receiued but that which is effectuall then it behooues vs to looke to the working of our faith Againe if GOD accept no faith but that which is effectuall hence we may learne also not to beleeue all that say they haue faith nor to beleeue all those that say they haue none As for those that say they haue no faith yet if we see the fruites of faith in them that they haue those things that faith brings forth If you see a man that complaineth he beleeueth not yet if he loue the Saints if he endeuour to keepe GODS Commandements if he continue not in any knowne sinne if hee doe not dare to omit holy duties nor to sleight them certainely this man hath faith for we finde the effects of it there although he haue lost one act of his faith which is the comfortable assurance of a good estate yet if the first act by which he resteth vpon Christ and by which he taketh Christ to himselfe be there we may conclude there is faith When we see smoke and feele heate we say there is fire though we see no flame so when we see these fruits in a man we may boldly say he hath faith though he hath not such a reflect act as to know in himselfe that he hath it and so to haue a comfortable assurance of his condition On the other side if a man saith he knoweth and is perswaded that his sinnes are forgiuen his conscience is at rest and yet for all this we finde no workes I say this man hath not faith for there wants the efficacie of it So that as the two sonnes in the Gospell one said he would goe into the Vineyard and did not the other said he would not goe yet afterwards he repented and went so it is with these two the one saith he hath not faith and yet for all that we see he doth the things that faith requireth we see the efficacy of faith in him Againe the other saith hee hath faith and yet doth not bring forth the fruites of faith he doth not shew the efficacy of faith in his life the one shall be justified the other shall be condemned As when we take two Drugges or two Pearles c. the one hath lost his colour seemeth withered and dead so that to the outward view it hath lost all yet it hath its efficacie still that such a thing should haue the other looks very faire and hath a right colour and smell but it hath no efficacie in it wee say one is a liuely Drug and a good one and the other a counterfeit so when one man complaines that he hath no grace that he is an hypocrite and yet hee brings forth fruite worthy amendment of life and wee see the working of his faith I say this is true faith On the other side hee that makes a shew of faith and yet wants the efficacie of it he hath no faith Wee should learne thus to iudge when men professe they haue faith and wee finde it not by their workes It should teach both ciuill men and hypocrites to know their estates for it discouereth both For when the ciuill man commeth and
what sincerity hath appeared in our life and if we finde that weake we commonly conclude that our faith is weake also and so the weaknesse of our sanctification weakneth our assurance but wee should goe another way to worke When we finde a weaknesse we should go to the promises and strengthen our assurance for there be two wayes to increase assurance One is by the promises the sure Word on which faith is built The second is by the fruites of sanctification in our selues Now when we finde these languishing we should goe to the first and the other will be increased by it Faith worketh in you sanctification and maketh you to beleeue the promise as exercise begets health and we are made fit by health for exercise or as acts beget habits and habits are meanes to exercise those acts So assurance grounded vpon the promise it enableth and enlargeth and increaseth sanctification and sanctification increaseth assurance but first see faith and then the other as fruites of it If you finde a weaknesse in sanctification labour to strengthen your faith and that will increase it for that is the ground of all FINIS OF EFFECTVALL FAITH The third Sermon 1. THESS 1.3 Remembring your effectuall Faith c. IN the fifth place If nothing please GOD if he accepts of nothing but what comes from effectuall faith then we should learne hence to iudge aright of our workes for what workes soeuer wee doe they please GOD no further then hee seeth and findeth some faith in them The Vse before shewed vs how to iudge aright of our faith this teacheth you how to iudge aright of all the workes you doe that you doe not mistake in them For men are very apt to iudge amisse of what they doe in this case There be many workes that haue a specious and faire shew in the view of men and perhaps in your owne opinion But if there be not faith in those workes GOD regards them not as Iames 2.22 when Abraham did that great worke in offering his sonne which was the greatest worke that euer hee did and the greatest worke that is recorded in all the Booke of GOD yet saith the Apostle there Do ye not obserue how faith wrought with his workes That is to say If faith had not set him on worke to doe this if faith had not beene the Spring to set this wheele on going GOD had not accepted this So doe whatsoeuer you will further then faith works with you in all that you doe GOD regards it not Therefore you shall obserue in Christs answer to the Woman of Canaan in her earnest prayer in her comming to Christ her fighting and striuing against the Diuell her tendernesse to her Daughter her holding out so long as she did all this Christ lookes ouer But when he comes to giue his censure of her worke of her carriage Oh Woman great is thy faith saith he That was it that set a great price vpon her worke Matth. 15.26 27. So take the most excellent the greatest worke that can be performed GOD sets them at no higher a price then hee findes faith in them he weighes them by that so much faith as is in them so farre he accepts them so farre he regards them Looke in Heb. 11. you shall finde many glorious workes set downe All the great workes that Sampson did all the workes that Dauid did the works that Gedeon did the workes that Baruc did the workes that Moses did and so along you shall see there that there was nothing in all these workes that was regarded but their faith all is imputed to faith And therefore when you goe about any thing labour to see faith set you aworke and know that as much faith as there is in any worke so much GOD regards it and no further Iacob had done many good things that pleased GOD yet GOD when he would put a marke of his fauour vpon him when he would call him Israel when he would change his name it was for that great worke of faith when he prayed all night when hee would not giue ouer when he would not let him goe when hee preuailed with God by faith now saith God thy name shall be called Israel As if he should say Now I will put a name of honour vpon thee Why so Not because there was more in that worke simply considered as it was a worke but because there was more faith in it And it must needes be so for GOD doth not as men doe who accept the giuer for the gift If a man come to you with a great gift you will accept his person for it But GOD accepts the gift for the giuers sake though the gift be neuer so small if the giuer be such as beleeues in him if his affections be right if he doe it out of a right ground that is if he doe it out of a ground of faith he is accepted whatsoeuer it be Indeed otherwise whatsoeuer we doe we may call it by our owne name we may say he is a patient man or he is a temperate man or these are workes of Justice or workes of temperance But we can neuer call it godlinesse except it rise from faith except it come from this ground because indeed it is not done to God Marke it I say further then a man doth a thing out of faith hee doth it not to GOD. For to doe a thing out of faith is nothing else but when out of perswasion of GODS loue to me I doe this thing meerely for his sake whom I haue chosen to whom I giue my selfe one that I know loues mee and therefore though there were no reward for it I would serue him This is a worke of faith Now I say this is properly godlines And therfore in 2 Pet. 1. when the Apostle had named Patience and Temperance lest wee should mistake as if hee should say There be many Vertues of this nature amongst men that belong not to GOD. Therefore saith he Adde Godlinesse that is Let it be such as becomes a godly man to doe Godlinesse is that which is done to GOD such things and such qualities as haue an eye and respect to him such things please him What if a man should doe neuer so much if it please not GOD it is lost labour It is said Heb. 11.6 that Henoch pleased God Marke how the Apostle reasons saith hee without faith it is impossible to please God therefore in that he is said to please GOD it must needes be through faith You know it is said Rom. 13. whatsoeuer a man doth if it be not of faith and loue GOD lookes not to it you know there can be no loue without faith Consider but how it is with your selues If a man should doe any thing for you you know hee may haue many other ends hee may doe you many a great good turne yet if you be perswaded this comes not out of
2. 2 Cor. 5.21 2. Quest. How we shall come by it Ans. Esay 9.6 Ioh. 3.16 Rom. 5.17 Reasons why it is by gift Rom. 4.5 3. Quest. To whom it is giuen Ans. Mark 16.15 Reu. 22.17 Obiect Ans. 1. Answ. 2. Ans. 3. Ans. 4. Obiect Ans. 4. Quest. Vpon what qualifications it is giuen Ans. 1 Cor. 6.9 1. Obiect Ans. 1. Ans. 2. Simile 5. Quest. Ans. Simile Simile Esay 55.1 What this taking is Ans. Faith what Obiect Answ. 1 Tim. 1.15 Simile Three things must concurre in receiuing Christ. Ioh. 5.44 Ioh. 1.11.12 Three things required in the will in taking Christ. 6. Quest. What is required of vs when we haue it Ans. Mat. 3.2 Tit. 2.14 Obiect Ans. Obiect Ans. Ioh. 1.12 13. Vse 1. Mar. 16.16 Ioh. 6.44 Cant. 3. Vse 2. Mat. 11.28 29. Three considerations to moue men to take Christ. Doct. 2. Two Couenants 1. Absolute Ier. 31. Ezek. 36. 2. Conditionall Mar. 16. Rom. 4.5 Quest. Ans. Though holinesse be required it is Gods worke Simile Eph. 2.10 Habits Why God will saue men by faith 1. Reason 2. Reason 3. Reason 4. Reason 1 Cor. 1.30 Eph 4. Freedome from euill to the Saints whence it is Faith what in generall Assent of three sorts Iustifying faith How it differs from generall faith 1 In the obiect 2 In the act of the will Heb. 11 1â— Definition of iustifying faith How faith taketh Christ. We must not only beleeue but receiue Christ. Ioh. 3. Foure things touching faith 1 The obiect of it 2 Cor. 1. Ioh. 3. True loue lookes first to Christs person Mar. 16. Baptizing what meant by it in Mat. 16. 2 The subiect of faith What required in the vnderstanding 2 Cor. 4. What required of the will Rom. 5.17 Ioh. 1.12 This act of the will wrought by God 3 How faith iustifieth Faith altereth not the nature of sinne Note 4 The acts of faith 1 To reconcile vs. 2 To pacifie the heart Direct and reflect act of faith Difference betweene them 3 To purifie thâ— heart Vse 1. Not to be discouraged to come to God A double quality in faith Quest. Ans. Faith emptieth a man of two things 1 Cor. 1.30 Double complaint in sense of want Vse 2. To reioyce in God Eph. 1.6 Eph. 2. 2 Cor. 1.30 Rom. 6.4 Phil 3. Reu. 7.11 Vse 3. To labour for faith aboue all Gal. 5.5.6 Without faith God regards not morall vertues Difference betweene faith and morall vertues Difference betweene faith and shewes of holinesse Vse 4. To apply the promises with boldnesse Gods free promise should incourage vs to come with boldnesse 1 Ioh 1.9 Luk. 11.6.8 Obiect Answ. Christ requireth but a willingnesse to mortifie our lusts Obiect Answ. 2 Cor. 8.9 Two things in laying hold on the promises 4. Things in the vnderstanding Quest. Ioh. 16. Ioh. 6.44 Cant. 2.3 The will drawne by 3. meanes 1. Meanes 1 Cor. 10. 2. Meanes 3. Meanes Arguments to perswade vs of Christs willingnesse to recâ—iue sinners 1 By expressions in Scripture 2 By Christs practice when he was on Earth 3 Else Christs blood were shed in vaine 4 By the example of others pardoned 5 Else no flesh should be saued 6 By the infinitenesse of Gods mercy Obiect Ans. 2. Obiect Ans. By denying our selues we enioy our selues better Obiect Ans. Doct. 1. Doct. 2. Doct. 3. Faith admits degrees Two parts in the Doctrine Faith admits of degrees in 4. respects 1 In perswasion Obiect Ans. Obiect Ans. Wherein faith and opinion differ 2 In respect of difficulties Numb 11. 3 In regard of extent The reflect act of faith admits degrees Vse 1. To comfort Vse 2. For exhortation 2 Pet. 1. 13. Motiues to grow in faith Doct. The faith that saues vs must be effectuall Men are apt to deceiue themselues That many men haue a false faith proued by instances both in the Old and New Testament Ioh. 2.23.24 Ioh. 5.35 Mat. 22.8 9 10 11. opened Mat. 13. Ier. 3.10 opened Deut. 5.25 Verse 29. Simile Three things opened 1 The Causes why the faith of many is vneffectuall which are fiue Cause 1. Taking Christ vpon mis-information Instances 1 The yong man that came to Christ. Luk. 18. 2 The Scribe Mat. 8.20 opened Note Cause 2. Taking Christ out of feare Isa. 58. opened Note Simile Cause 3. Taking Christ for loue of the good things by him and not for loue to his person Note Simile Ioh. 6.26 opened Some men seeke mercy and not grace Cant. 5.12 opened We may looke to our own aduantages by Christ. Cause 4. Want of humiliation Deut. 30.6 opened The Spirit of Elias what Without sound humiliation sinne is not accounted the greatest euill nor Christ the greatest good Cause 5. Because faith is not grounded aright Eph. 4.10 opened Col. 1.23 opened Hope that is not wel grounded holds not out Deut. 13.1 2 3. opened 2 Pet. 3.17 2 Wherein the efficacy of faith consisteth Three things opened 1 In what sence faith is called effectuall Things are said to be effectuall in 4. respects 1 When they doe their proper office The proper function of faith what Faith may bee effectuall though it bee mingled with doubting Iam. 1.7 8. opened A double-minded man who Papists tenent of doubting What doubting it is that faith excludeth How to try truth of doubting Simile Some men cleaue to Christ for wans of temptations True faith not without doubtings and feares sometimes Simile Doubting a signe of a good heart 2 A thing is effectuall in opposition to that which is vaine and empty Simile Simile Iam. 2.17.20 26. 3 A thing is said to be effectuall when it is operatiue Simile 4 When it goes thorow with the worke in hand 2 wherein the efectualnesse of faith consists in 4. things I When the preparation is good Luk. 9.62 opened Sound humiliation fits men for Christ. Instances 1 In the Israelites 2 In the Prodigall Men hold not without sound humiliation Reu. 2.25 opened Mat. 10. â— opened II When the vnderstanding is cleare When a man is said to be well built 1 When he beleeues the Scriptures in generall 2 The promises in particular Application of the offer of Christ. Eph. 2.19 20. opened Note Ioh. 4.44 Particular knowledge 1 Ioh. 1.19 opened Ioh. 6.68 opened The third thing wherein the efficacie of faith consists to take Christ. Heb. 10.22 opened Vers. 38. Eph. 3.17 Reu. 3 2â— What taking of Christ is effectuall Eph. 5.23 opened Gen. 2.24 We must draw neere out of loue to Christ. 1 Tim. 1.5 4 Thing wherin the efficacy of faith consists The turning of the whole soule Gal. 5. Working in doing and suffering Why the promises are made promiscuously God tryeth mens graces Ioh. 12.42 3 How effectuall faith is wrought It is not in mans power to beleeue Quest. Answ. How the Holy Ghost worketh faith by three things 1 Putting an efficacy in the Law A man cannot see his sins to purpose without the spirit of bondage Act. 16. 2 By shewing the
excellency and the riches of Christ. Eph. 1.18.19 opened Obiect Ans. No man can so see the riches of Christ as to be affected with them withâ—ut the helpe of the Spirit 1 Cor. 2.12 opened Ioh. 14.21 opened Ier. 31 33. opened 3 By assuring vs that these things are ours This also must be wrought by the Spirit The testimony of the Spirit wrought two waies 1 By clearing the promises 2 By an immediate voice Ioh. 16.29 Isa. 57.19 opened All arguments without the Spirit preuaile not Eph. 1.19 opened Act. 2.39 Luk. 14.23 opened That men are compelled to come in what it implies What is implyed by drawing Ioh. 6.44 opened How the Holy Ghost draweth Cant. 1.4 Eph. 1.18 4 Why God will accept no faith but that which is effectuall 1 Because else it is not faith because it is dead Similes 2 Because such faith hath no loue Rom. 8.28 3 Because the Deuils haue such a faith 4 Because it workes no mortification 5 Because else Christ should lose the end of his comming into the world 6 Good workes are the way to saluation Eph. 2.10 Rom. 2.6 Mat. 26.35 39. Vse 1. To try our faith whether it be sound Simile Iam. 2.14 Simile Exod. 34.6.7 Obiect Ans. Fiue arguments of Saint Iames against worklesse faith Note Vse 2. To judge our conditions by the efficacy of our faith Not to beleeue all that say they haue faith nor all that say they haue none Act of faith double Simile A man may haue faith though he want feeling Of those that say they haue faith but haue not Simile Psal. 119.7 Vse 3. To iustifie the Doctrine of good workes against the Papists slanders Difference betweene vs and Papists in the Doctrine of iustification Obiect Ans. Iustification double Rom. 4. Note Simile Answ. Faith made perfect by works what Simile 3 Obiect Ans. What meant by these words Faith without workes is dead 4 Obiect Ans. Why good works are required seeing they iustifie not Rom. 6.1 2. 1 They euidence our right in Christ. 2 God rewards according to our works 1 Pet. 1.15 3 Good workes necessary though not to iustification Different rise of good works in Papists and vs. An hypocrite cannot doe things out of loue to God 2 Cor. 13.2 Vse 3. To labour to grow in faith and assurance What course to take in weaknesse of grace Simile Labouring to strengthen faith of much vse 1 In getting assurance of pardon after sin is committed 2 In conflict with strong lusts 3 In want of graces How Ministers should build Simile Simile Vse 4. To looke to faith in our search Two wayes to increase assurance Simile Vse 5. To learne to iudge aright of our workes Iames 2.22 God accepts our workes no further then he findes faith in them Mat. 15.26 27. Heb. 11. God accepts the gift for the giuer To doe a thing by faith what Godlinesse what Heb. 11.6 Rom. 13. We must reckon common actions in our callings to be good workes Vse 6. To try if we haue faith 1 Triall A secret perswasion of the Spirit Reu. 2 17. Hidden Mannah White stone what it signifieth Gods manner of working faith Alike trouble of Spirit in conuersion not necessary to all and why Simile Soft voice what 1 Part of the soft voice a clearing of the promise Though the promises are neere vnlesse God cleere them we see them not Luk. 24. 2 Part of the soft voice the immediate testimony of Gods Spirit Rom. 8. Obiect Ans. How to know the testimony of the Spirit from a delusion How faith is wrought Whence longing after Christ comes Ioh. 19. How to know whether faith be wrought in vs. A beast cannot reflect vpon his actions as a man can How to know that the promise is cleared to vs. Rom. 8. The match betweene Christ and the soule reciprocall Fiue signes of effectuall faith 1. Signe True faith purifieth the heart Acts 15.9 Acts 26.18 Faith and repentance put together in the Scripture why True faith hath repentance Faith what it is Obedience Heb. 8.8 A Couenant what Generall reformation Christ dwels in the heart as the soule in the body Gal. 2.20 Isay 57.13.18 opened Simile How to know if Christ dwell in the heart Acts 8.37 opened Baptisme what Taking Christ deceitfully To take Christ with the whole heart what Act. 2â— 17 18. To turne to God what Faith and the desire of satisfying lusts cannot stand together Ier. 3. Men deceiued in the definition of faith Try faith as we doe other things Similes Digression for application to the Sacrament Rules of examination before and after the Sacrament Where Christ dwels indeed he giues power against sinne Phil. 4.12 To be guilty of the body blood of Christ what Quest. Answ. 2 Signe A Spirit of Prayer Spirit of adoption what Gal. 4.6 The Spirit of adoption maketh vs 1 Earnest in Prayer 2 Bold and confident Obiect Ans. True Prayer what Rom. 8. Prayer double The voice of Gods Spirit in vs what Quest. Ans. How to know the voyce of Gods Spirit in our prayers Wicked men come to God as a stranger the Saints as to a friend Hosea 7.14 opened Eph 3.7 3. Signe of faith Peace Rom. 5.1 Obiect Ans. Exod. 14. Psal. 3. 2 A twofold peace The third marke of faith it brings peace Phil. 4.6 opened Mat. 6. Ioh. 3.12 Gen. 24.7 4. Signe of effectual faith To hold out in cleauing to Christ. To hold out implyeth 3. things 1 To cleaue constantly to Christ. which noâ—e can doe that take Christ 1 Out of mis-information 2 Out of feare 3 Out of loue to his and not to him 4 Out of slender and slight grounds 2 To take no denyall 3 To be content to waite Hab. 2. Iam. 1. 5. Signe of effectuall faith the concomitants of it which are 4. 1 Loue. 2 Pet. 1.8 Gal. 5. 1 Cor. 13. Obiect Ans. Quest. Ans. Tryals of loue 2 Hope 3 Ioy. Rom. 15.13 1 Pet. 1.8 Obiect Heb. 6. Ans. Tryals of ioy Rom. 5.3 1 Pet. 1.8 Simile Heb. 6. opened 4 Humility Isay. 6. Vse To act and exercise Faith or to set it on Worke. Obiect Ans. Simile Simile Rom. 2. Heb. 11. Quest. Ans. How to vse Faith 1 In comforting our selues Gal. 3. opened Ioh. 16. Simile Considerations to helpe Faith in comforting the Soule Micha 7.8 Psal. 41.7 Quest. Ans. Eph. 4. 2 Tim. 2.19 2 Pet. 1.13 2 Vse of faith to guide and order our liues Simile Instances of faith guiding a man in difficult cases 1 Instance Ioh. 12.12 2 Instance 3 Instance 4 Instance Ier. 42. Ier. 42. 43. Obiect Ans. Ier. 26. 5 Instance Acts 6. 6 Instance Quest. Ans. 7 Instance 8 Instance Quest. Ans. 1 Tim. 4.10 Quest. Ans. To trust in GOD what Quest. 2 Cor. 1.10 opened Answ. Zeph. 3.12 Quest. Answ. 1 Tim. 1.5 2 Chro. 14.11 Quest. Ans. Obiect Answ. 2 Kings 5. Hester 6. Obiect Answ. 1. Isay 7. Isay 9. Answ. 2. Consisting of 3. parts Obiect Ans.
convinced of sinne if a man know in good earnest throughly what the danger is that he must perish if he haue not this Pardon Now I say if thou haue such a testimony build vpon it For it is true that GOD before hee comes in the soft voice he sends a Wind before that rends the Rockes downe that brings downe the Mountaines there so much as makes the way plaine before hee can come within the soft voice I say if the Mountaines be broken downe after what manner soeuer it be that is enough doe not stand on that Be sure of this that if there come a soft voice thou hast reason to beleeue that whatsoeuer preparations were before which are diuers for GOD workes sometimes after one manner sometimes after another But now what is this soft voice that I may a little further come to explaine that for certainely if he come in the soft voice that is the voice of the Gospel you are sure But what is it I take it to be this One thing is when there is a clearing of the promise for the voice is the very Gospell it selfe Now when wee preach the Gospell to men and open the promises of saluation and of life if God doe not joyne with vs now and cleare them to you by kindling a light within that you see the meaning of them except he I say doe thus joyne with vs you shall not be able to build vpon these promises Therefore that is one thing that God must doe For though it bee true the Word is neere you that you neede not goe vp to heauen nor downe to hell to fetch it for saith Moses the Word is neere you the promises are neere in your mouthes in the midst of you yet except God doe shew them as cleare as they be you cānot see them As when Iesus stood by Mary Magdalene he was neere enough but till her eyes were opened she saw him not So Hagar the Well was neere enough to her but till her eies were opened she could not see it So when wee preach these promises when we lay them open as neere as we can as neere as may be yet it must be the worke of the Spirit to see the promises to see them so as to beleeue them and to rest on them Therefore that is one part of this soft voice to open the Gospell vnto you There is another which is the immediate testimony of the Spirit spoken of in Rom. 8. This Spirit beareth witnesse with our spirits when God comes and by a secret testimony of the Spirit worketh such a perswasion in the heart that he is a Father that he is a friend that he is reconciled to vs. But you will say this may be a delusion Therefore you must haue both together know that they are neuer disjoyned GOD neuer giues the secret witnesse of his Spirit he neuer workes such a perswasion such an immediate testimony but it hath alwaies the testimony of the Word going with it bee sure to joyne them be sure thou doe not seuer them one from the other So that if you would know now whether you haue faith or no consider whether euer GOD hath spoken this to you or no whether euer hee hath wrought this worke in you For faith you must know is wrought in this manner The Spirit comes and shewes CHRIST to you and not onely shewes you his merits not only tels you that he will be a Sauiour not only tels you of a Kingdome that you shall haue by him but shewes you the beauty and excellencie of CHRIST it shewes you what grace is and makes you loue it and then hee shewes you mercy Out of this you come to long after CHRIST and to say I would I had him a man comes to loue him as the Spouse loues her Husband Now to this worke hee addes a second CHRIST comes and tels a man I will haue thee he comes and shewes himselfe he discouers himselfe to a man and speakes plainly as in that place wee haue often mentioned Iohn 19. and saith to him I am willing to marry thee When this is done on the Holy Ghosts part and we on our part come to resolue to take him now the match is made betweene vs and this is faith indeede when this worke is done a man may truely say This day is saluation come to mee Now thou art sure that all thy sinnes are forgiuen now faith is wrought in thy heart Therefore if thou wouldest know whether thou haue faith or no looke backe reflect vpon thine owne heart consider what actions haue passed thorow there for that is the next way to know what faith is to looke what actions haue passed thorow a mans heart a man may know what the actions of his soule are for that is the benefit of a reasonable soule that it is able to returne vpon it selfe to see what it hath done which the soule of a beast cannot doe Now let a man consider whether such a thing haue passed or no that is marke it whether on Christs part there hath beene such a cleering of the promise that thou art so built that if an Angell from Heauen should come and preach another Gospell if Paul himselfe should be liuing on the earth and should preach the contrary thou wouldest not beleeue him Dost thou see the Word so cleerely art thou so set vpon the Rocke as it were that thou canst say in good earnest as the Apostle said in Rom. 8. I know that neither principalities nor powers nor things present nor things to come nor any thing in the world shall euer seperate me from the loue of God in Christ and that because I haue his sure Word Againe when thou hast such a secret impression of assurance from his Spirit which will not faile thee when thou findest this on GODS part and againe when thou findest this act on thy owne part when thou sayest I haue resolued to take him for a man may know what he hath done I haue resolued to take him for my husband I haue resolued to prefer him before all things in the world to be diuorsed from all things in the world and to cleaue to him This I know these acts haue passed on Gods part and this I haue done on my part when thou findest this wrought in thy selfe be assured there is faith wrought in thee when the Law hath beene a Schoolemaster to thee and when CHRIST hath spoken peace and when thou art built vpon him againe consider if this hath beene wrought This is the first meanes to try thy faith but because this may bee an ambiguous meanes a man may be deceiued in it therefore faith doth shew it selfe by many other effects And therefore we will adde to this which is the very thing wherein faith consists other signes and they are fiue in number First a man must know that there