is of no effect or moment thereunto When the Apostle makes comparison betwixt the body without the spirit and faith without workes Iames 2.26 Rhem. annot in Iames 2 26. Sect. 10. concluding that they are both dead he cannot be thought to make loâ—e the soule of faith For he speakes not of internall charitie which lodgeth in the heart but of externall workes which are outwardly visible and apparent vnto men and cannot be the life but are the fruites and effects of faith For that which is without and externall cannot bee the life or soule of that which is within and internall nay it selfe hath from within all the life that it hath and if it receiue not life from within it is altogether dead Workes therefore being outward and issuing from within if they be true can in no good construction be said to be the life of faith which is within but to be the issues and productions of faith from which they spring Besides the word vsed by the Apostle doth signifie the breath and and so the comparison runneth plaine As the body of a l uing creature if it breathe not is dead so faith if it bring forth no workes is dead For breathing is an effect of a liuing body and working is the proper effect of a liuing faith If we speake of faith as it is outwardly professed to men workes which may bee discerned by the eyes of men not charitie which is the inward affection of the heart are they that giue name and gaine credit to profession Charitie is an hand or instrument whereby faith worketh workes are fruites effects demonstrations of the inward life of faith and that which giues name and being to our externall proffession is a pure blamelesse vpright conuersation fruitefull in good workes If we speake of faith a dead faith may be compared to a dead body altogether void of spirituall quickening but a liuely faith cannot fitly be resembled to liuing body but rather to the life of the body because faith is not that which is quickened by charitie or the the workes of charitie but that which quickeneth Faith is the first wheele in the Clocke that moueth all the rest Faith stirreth vp and directeth all other graces of the soule in their operations whose strength increaseth according to the liuely-hood vigor and increase of faith Iames 2.22 Rhem. annot in Loc. How then saith the Apostle That faith is perfected by workes As we iudge of the cause by the effects and by the proportion of the effects the efficacie and force of the cause may seeme to be increased or diminished euery thing is acknowledged to bee perfect when it worketh and is esteemed so much the more perfect by how much the more it worketh as wee say the goodnesse of a tree is perfect when it hath brought forth some excellent good fruite Thus Phylosophers teach that the forme is not perfect when it is considered as the first act but when it is taken as the second act for by working it putteth forth it force and declareth it selfe And so faith is perfected by workes not that the nature of faith receiueth complement or perfection from workes but because it doth declare and manifest it selfe by loue and good workes and is esteemed by so much the more perfect as the workes produced are the more excellent Yea as the exercise of outward members increaseth internall vigor and strength and refresheth the spirits by which wee moue so doth the exercise of grace and vertue rightly imployed perfect faith not imparting the perfection of workes vnto it but stirring vp exercising and intending it owne vigor and perfection Sense and motion is the effect not the cause of life in the body but yet the body without them is dead and perfected by them Workes are the effects not the life of faith but faith without workes is dead and by workes it is perfected § 3. There is a fained and dead faith §. 3. Iames 2.20 Iames 2.19 Act. 8.21 Luk. 8.14 a faith whereby the Deuils are said to belieue and such whose hearts are not vpright a faith which resteth barely in the vnderstanding or which sleightly affecteth the heart but is not rooted beares not soueraignetie a faith subordinate to vaine-glory or couetous desires which the world destroyeth and this saith as it is ineffectuall to season the affections throughout and incite to the sincere vniforme acts of loue so is it vnauaileable to Iustification There is a faith vnfained welrooted soueraigne 1. Tim. 1.5 Acts 15.9 Gal. 2.20 1 Iohn 5.4 Iustifying faith cannot bee without loue whereby we belieue to righteousnes by which the heart is purified and Christ dwelleth in vs which is the victorie whereby we ouercome the world and this faith worketh by loue and cannot but worke Hee that belieueth in this sort loueth freely and connot but loue not through defect of libertie but through the nature of faith exciting the belieuer to will to loue not to loue if he will Faith and loue considered as habits of the renewed soule and branches of inherent holines haue their originall from the Spirit of regeneration and be distinct graces infused together The deeds of charitie are the proper acts or exercises of the grace of charitie Par. de Iust lib. 1. cap. 14. from which they issue as branches from the flocke and fruite from the tree nor can we properly say that such workes flow from faith as the fruite doth from the roote seeing charitie is no branch of faith but a distinct grace of the renewing Spirit which beareth it proper and distinct fruit But such acts are said to be of faith because the doctrine of faith inioyneth them the vertue of faith inclines the soule vnto them moueth charitie vnto the exercise of them and directeth and quickeneth the acts themselues without which they would be liuelesse and out of square Faith doth beget loue not that one habite doth beget another but that faith doth excite men to the workes of charitie Thus the habits of faith and loue be coupled in infusion the exercise of faith and loue be inseperably conioyned and the acts of loue bee the effects of faith 1. Iohn 5.1 Iohn 1.12 13. 2. Cor. 5.17 2. Pet. 1.4 Euery one that belieueth is borne of God hee that is engrafted into Christ by faith is a new Creature and made pertaker of the diuine nature But he that is borne of God is endued with the grace of loue The liuely members of Christ Iesus which receiue from him the sap of grace cannot be vtterly destitute of true charitie But all true Belieuers are liuing members of Christ Iesus Gal. 2.20 Rom. 11.17 Iohn 15 1 2. 1. Iohn 4.15 Rom. 1.17 Iohn 3.36 6.40 Hee that belieueth abideth in God and God in him But in whom God abideth in him is loue Euery true Belieuer doth liue spiritually and where true faith is there is true life But hee that liues spiritually and is
with many doubts and difficulties § 2. p. 96 The particular certaintie of remission of sinnes is not equall in certaine and firmenesse of assent to that assurance which we haue about the common obiect of faith § 3. p. 96. 97 There be seuerall states of Belieuers but all subiect to manifold temptations § 4. 98. 99 Beliefe in Christ for remission is stronger and more necessary then particular assurance of our saluation § 5. p. 100 Not only some vncertaine hope but euen infallible assurance of saluation is to bee sought and may bee obtained § 6 p. 101. 102. c. There is a word testifying thus much that my particular person beholding the Sonne and belieuing on him shall haue eternall life p. 101. 102. 103 Such as truly belieue may know they belieue p. 103 In respect of the exact measure of grace and strength the regenerate are oft deceiued but of the truth of grace they may be assured p. 104. 105 What it is to belieue with the whole Heart § 7. p. 105 In what sence wee must continue daily to aske of God forgiuenesse of sinnes notwithstanding former assurance of pardon p. 106. 107. 108. 109. 110 How iustification is full and entire p. 110 God hath said as to Abraham so to euery one of the seed of Abraham I will be thy God p. 111 How euery faithfull man may and doth make God his in particular ibid. The Apostles and other faithfull haue beene assured of their saluation by ordinary faith p. 111. 112 The saluation of a belieuer is infallible in it selfe and in euent but not euer in his apprehension and feeling § 9 p. 113. Assurance of faith in things extraordinarily is not altogether free from assaults p. 114 The benefits that come vnto vs by temptations p. 115. 116 The Commandements are laid before belieuers not as the cause for obtaining of eternall life but as the way to walke in vnto eternall life § 10. p. 117 Vpright walking is necessary but not the cause of Iustification p. 118 The belieuer relyeth not vpon his workes though hee exercise himselfe therein with all diligence p. 119 What infirmities may stand with assurance of faith § 11 p. 120. 121 What sinnes hinder assurance § 12. p. 123 The absolute raigne of sinne will not stand with the state of grace § 13. p. 124 True assurance breeds encrease of resolution and care to please God § 14. p. 125. 126 CHAP. IX THe authority of the Church cannot bee the ground of faith § 1. p. 128. 129 Whatsoeuer credit the Church hath it receiueth the same from the Scriptures p. 139 The authority of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith § 2. p. 129. 130 Faith resteth not vpon the Saints but vpon Iesus Christ § 3. p. 132. 133 The Rhemists in defence of their Saint-inuocation are driuen to say that we are to trust in the Saints departed p. 133. 134. 135 CHAP. X. THe benefits and effects of faith § 1. p. 136. 137. 138 139. 140 Faith doth not effect and performe those things by any excellency force or efficacy of it owne aboue other graces but in respect of the office whereunto it is assigned in Couenant of grace p. 140 Of all creatures Man only is capable of iustifying faith § 2. p. 140 Faith is proper vnto Man in this life in his iourney towards his perfect home and eternall habitation p. 141 All men haue not faith p. 141 The subiect of Iustifying faith is man a sinner called according to the purpose of God acknowledging his offences hungring thirsting after mercy § 2. p. 141 The seat of faith is the heart but the heart contrite humbled bewailing sinne denying it selfe and affected with desire of remission § 3. p. 142. 143 In Scripture the heart is taken for the whole soule with all its powers and operations p. 144 Faith is common to all and peculiar to them only who bee called according to the purpose of God § 4. p. 145 All haue not the like measure of faith § 5. p. 146 Faith perfect in none p. 146. 147 The faith of the weakest Christian is sufficient to saluation § 6. p. 148 The degrees of faith may be considered according to the diuers growth which God bringeth his children vnto p. 148. 148 Foure degrees of faith § 7. 149 Faith is weake foure wayes 1. Knowledge 2. Assent 3. Confidence 4. Fruits and effects p. 149. 150 Ordinarily belieuers are weake at the first p. 150 Some priuiledged aboue others p. 151 Faith weake in one respect may be strong in another p. 151 The benefits of the weakest faith if true and liuely § 8 p. 151. 152 Weake faith if sound will grow and encrease ibid. We must striue to be strong and rich in faith p. 152. 153 Faith somewhat growne § 9. p. 153 Strong faith p. 153. 154 Full assurance gotten by degrees p. 154 The benefits of full assurance p. 154. 155 The strongest faith is subiect to sundry infirmities § 10 p. 156 The strong belieuer doth sometimes shrinke when the weake stands fast p. 156 CHAP. XI MOtiues and encouragements to belieue § 1. p. 157 158 Meanes for the right planting of faith § 2. p. 159. 160 161. c. Faith once obtained is seriously to be regarded § 3. p. 164 165 Meanes whereby faith is strengthened and confirmed § 4. p. 166. 167. 168. 169 CHAP. XII VVHy Satan endeuours by all meanes to hinder as the kindly taking so the growth of faith § 1 p. 170. 171 The first Temptation is taken from our worthlesnesse § 1 p. 171 Remedie The sence of vnworthinesse must not discourage vs from beleeuing because 1. The mercy fauour promises and benefits of God are all free p. 171 2. Wee are not more desirous to belieue then God is we should so doe p. 171. 172 The second Temptation They know not whether they bee elected § 2. Remedie 1. Hold such suggestions to arise from the Spirit of errour and lend no eare to such whisperings of the old Serpent p. 172 2. If God make offer of mercy and forgiuenesse in the Ministery of the Gospel 〈…〉 â—â—nd to receiue it ibid. The third Temptation They 〈…〉 of doubtings § 3 Remedie 1. Faith may be true 〈◊〉 liuely that is weake p. 173 2. It is not the excellency and measure of faith that doth make vs righteous before God but Christ whom faith doth receiue ibid. 3. It is not faith but Christ receiued by faith that nourisheth to eternall life ibid. 4. We reade that Christ reproued some for their small faith but neuer reiected any that came vnto him in weaknesse desiring to be confirmed p. 174 The fourth Temptation They cannot keepe their faith strong and stedfast § 4 Remedie 1. There is no shadow of change with God p. 174 2. Labouring after and groaning to rest their wearied soules vpon the promises of mercy being neuer satisfied till their doubtfulnesse be remoued
iudge and esteeme those things reuealed of God to be the most vndoubted and infallible truth This vnderstanding is requisite to faith for it is impossible for a man to belieue that whereof he hath no knowledge or vnderstanding Out of question faith is a most wise gâ—ft or grace of Gods holy Spirit making those that be endued therewith wise vnto saluation which we shall easily discerne if we consider how great the subtletie of that old Serpent the Deuill is as also the deceitfulnesse of sinne both which are defeated by faith This vnderstanding is the gift of Gods grace for as reasonable vnderstanding is beyond the compasse of that knowledge which the beasts haue by kâ—nd so is this vnderstanding farre beyond the reach of all that wisedome left in corrupted nature It is a worke irresistable for it is wrought according to the purpose of the Lord 2. Cor. 4.6 2. Tim. 1.9 Dan. 11.36 and the counsell of God cannot be frustrated In illumination the minde suffereth not from any naturall power which it hath to conceiue or vnderstand spirituall things but from that state of obedience that the minde standeth in vnto Almightie God whereby it must necessarily see whatsoeuer he will enlighten it to behold and set before it There is no naturall power in an eye now blind to receiue sight but if God will enlighten it must needs see So there is no naturall power in the eye of the mind now become darknesse to receiue the light of sauing knowledge which is euery way a thing both for matter and manner supernaturall vnto it but if he open the eyes of the vnderstanding and shine into the heart it must needes vnderstand Secondly God doth infuse or powre the habit of faith into man whereby he giueth to will to come vnto Christ and to enioy him The first worke of God is signified in Scripture by opening the eyes of the vnderstanding Ephes 1.18 Acts 26.18 Lukâ— 24.45 Iohn 6.44 Esay 50.5 Acts 16.14 Ezek. 11.19 the second by Gods drawing vs both at least figuratiuely by the opening of the eare the opening of the heart the taking away the heart of stone and giuing an heart of flesh This second worke is requisite to faith for as a dead man can do no act of life vntil a liuing soule be breathed into him nor a blinde eye see vnlesse new light be giuen vnto it no more can man dead in trespasses and sinnes moue himselfe to receiue the promises of grace vntill the free and gracious disposition or habit of faith be infused whereby the will is inclined agreeably to the disposition of it to come vnto God As man cannot naturally see or perceiue the things of God no more can hee naturally will or desire them And this is apparant by the hardnesse of mans heart that cannot repent till God mollifie it 1. Cor. 2.14 Isay 65.2 3. Rom. â— 5 and by his stiffeneckednesse and stubbornnesse to resist the holy Spirit speaking in the Ministerie of the word vntill he be renewed and changed by grace This habit of faith is receiued not by any naturall disposition of will in vs to heauenly things for then man should liue spiritually of himselfe before the life of grace be put into him but the heart as it standeth in obedience to Gods Almighty power to take what stampe he shall imprint to follow him wither hee shall draw and to containe what hee powreth into it The increase of faith is of God admitteth this habite And as the beginning so the increase and progresse the consummation and perfection of faith is the gift of God the worke of the Spirit Heb. 12.2 Luke 17.5 Marke 9.24 Phil. 1.6 2. Thes 1.3 11. Of God the increase of faith is to be asked and from him it is receiued As we cannot will to belieue vnlesse God prepare the heart and giue that will no more can we will to perseuere in faith or goe forward therein vnlesse God doe minister strength and sustaine vs by his grace §. 5. Faith is the gift of God and the act of man § 5. Faith then is the gift of God and the act of man a wonderfull and supernaturall gift of God and a liuely motion of the heart renewed by grace and powerfully moued by the Spirit The power to belieue and will to vse that power is of God But the act of the will in resting vpon Christ is mans It is man that belieueth but it is God only and altogether that inableth stirreth vp putteth forward and inclineth the heart to belieue By Gods enlightening man seeth by his teaching he vnderstands and the Lord enclining his will he willeth embraceth possesseth and keepeth Christ with all blessings promised in him So that faith is the motion of mans heart wrought in him by the Spirit of God Euen as a wheele which of it selfe cannot moue yet being moued of another doth moue whose motion though but one is said to be the motion of the mouer and of the thing moued so faith is nothing but the action of God in man but considered in a diuers manner it is both the act of God and man as wrought by God in man it is the worke of the Lord as the motion of man his heart being moued of God it is the act of man For the action of man in belieuing with the heart is nothing but his knowing and acknowledging of things by Gods making him know and acknowledge them his apprehending willing chusing embracing and retayning them by Gods making him to apprehend will chuse embrace and retaine them It is true that we Belieue because we will Belieue but wee will Belieue doth note not the princip ll cause but a cause subordinate working by way of free disposition which diâ—position it receiueth from an higher cause Heb. â— 4 not from naturall strength The Iust is said to liue by his owne faith and faith is called ours or our owne not that we are the Authours cause or workers of it but because we possesse it and are the speciall subiects in which it is wrought by God And also because it concernes our selues in particular and what wee belieue wee belieue it particularly concerning our selues § 6. Not to dispute whether God doth extraordinarily worke faith in the hearts of men §. 6. Faith wrought by the Word without the externall publishing of his word will or pleasure this is sure that ordinarily the Holy Ghost doth worke by the Ministerie of the Word The Word can doe nothing without Gods Spirit and ordinarily the Spirit will doe nothing without the Word Faith is called the fruit of the lips Esay 57. â—9 the Word is both the meane whereby we belieue and the subiect matter of our beliefe A man may see without light or colour heare without eare or sound as possibly as belieue without the Word of God For when faith is an affiance or perswasion touching the good will of God towards vs in
cause them to walke in my Statutes And though a man be weake feâ—ble and imperfect yet finding and feeling the worke of sanctification begun in him hee may be assured that hee who hath wrought this beginning of life will goe forward therewith vnto the end Our Sauiour Christ said to the young man in the Gospel Phil. 1.6 Math. 19.17 If thou wilt enter into life keepe the Commandements But that young Pharisee was ignorant of the Law and his owne estate rested in externall workes of righteousnesse and when he came to Christ was destitute of the true knowledge of the Messias Iohn 17.3 without which our Aduersaries will confesse there is no eternall life and so from their owne grounds it is absurd to imagine that Christ by these words did simply intend to direct him a way for the obtaining of eternall life by his owne workes or merits We grant the Law to which our Sauiour referred that young man to bee the rule of obedience according to which people in couenant ought to walke building their workes of righteousnesse vpon faiâ—h as the foundation and obedience issuing from faith vnfained to bee the way to eternall blisse We acknowledge also that no man can be assured of remission of his sinnes who doth not walke before God in vprightnesse and integritie but this vpright vnfained obedience is imperfect the effect of that faith which iustifieth Vpright walking is necesrie but not the cause of Iustification Psal 119.1 2. 1.1 2. Psal 32.1 2. not the cause of Iustification When the Scripture pronounceth them blessed that feare God keepe his Commandements and walke in the vndefiled way doth it not describe the person whose sinnes are couered in which stands his happinesse Our Sauiour hath taught vs plainly That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies wee shall in no wise enter into the Kingdome of Heauen Math. 5 20. What righteousnesse doth hee here meane Inâ—erent or the righteousnesse of workes for he presseth an vniforme obseruation of all Gods Commandements The Scribes and Pharisees did as it seeme euen then calumniate him â—s they did afterward Paul and the Papists doe vs still as a destâ—oyeâ— of the Law because he reproued their confidence in workes and sought to establish the doctrine of faith which now we teach Needfull in this respect was that caueâ—t I thinke not that I am come to destroy the Law and the Prophets Verse 17. Math. 5.17 I am not come to destroy but to fulfill them And in these words as our Sauiour rendreth a reason why he that breaketh any of those Commandements which the Scribes and Pharisees counted the least shall bee counted least in the kingdome of Heauen Verse 19. so he maketh passage to the exposition of the law in the verses following where hee cleares it from the corrupt glosses of the Scribes and Pharisees And it is to be noted that he saith Verse 20. not Except your righteousnesse exceed the righteousnesse of the Law and Prophets but except it exceed the righteousnesse of the Scribes and Pharisees to wit that righteousnes which they taught and practiced who made none account of some commandements which they called the least vrged only an externall obseruation of the Law according to the letter without any respect of inward pietie and maimed and mâ—ngled the word as pleased themselues The sentence therefore must bee vnderstood of inherent righteousnesse whence the necessitie of good workes is strongly concluded The faith that iustifieth is liuely and operatiue euer conioyned with an affection of pietie and obsequious disposition as powerfull to bring forth deeds of mercie as to make firme and faithfull application of Christs righteousnesse or conceiue sure trust of Gods mercie offered in him Now what is required in faith that it may iustifie of necessitie it must goe before assurance of pardon and forgiuenesse True it is then that without inherent holinesse no man can be assured of his acquittance from sinne but if we enquire into the true cause of absolution it is the sole grace and mercie of God in Iesus Christ embraced by a true and liuely faith Doth this any thing preiudice Christian assurance that without true and sincere obedience at least without a promptitude apâ—nesse inclination and resolution to doe good workes and walke in obedience there can bee no â—ssurance No For the belieuer relieth not vpon his workes though hee exercise himselfe therein with all diligence and though hee know well that hee comes infinitely short of what God commandeth and bewaile his daily failings and sees hee hath need to renew his purpose and resolution to better his obedience and condemnes the imperfections that hee espieth more and more in himselfe yet it is not impossible to be assured of the truth and vprightnesse of his heart and sincere though imperfect desire and endeuour to walke with God which as the fruit of the Spirit and effect of faith doth euidence his reconciliation with God For hee that feareth God and walketh in his wayes in the perfect and vndefiled way is iustified from sin And he that knowes 1. Iohn 1.3 4. â—hat he walketh before God in truth and with a perfect â—â—a t may certainly conclude from this fruit of the Spiâ—it that his sinnes are pardoned § 11. I might adde §. 11. that the faithfull are sealed by the Spirit and by the same Spirit are enabled to cry Abba Father What infirmities may stand with assurance whereby they are assured of the pardon of their sâ—nnes but I will shut vp this matter briefly shewing what infirmities may stand with assurance of faith and what sinnes cannot that Christians may bee directed the better to make triall of their estate 1. Iohn 1.7 If we say we haue fellowship with him and walke in darknesse we liue and doe n t the truth and if we say that we such as Iohn then was regenerate and in the state of grace haue no sin Verse 8. we deceiue our selues and the truth is not in vs. Euen such then as walke in the light and haue fellowship with God are sinners Prou. 20.9 Ecles 7.2 1. Iohn 3.9 and not iust or perfect in themselues Who can say his heart is cleane there is no man iust who sinneth not and yet the Apostle is bold to affirme That hee that is bâ—rne of God sinneth not The iust then transgresse the Law and so are sinners but they make not a trade of sin or profession of iniquitie and so are not law-breakers or transgressours And this the Apostle plainly teacheth saying Iames 2.10 Euery one that hath this hope of being the Sonne of God doth purge himselfe as he is pure 1. Iohn 3.3 not according to the measure of his puritie or perfection but according to the truth in habit becomes like vnto him as on the contrarie he that commits sinne 1. Iohn 3.8 that is is a crafts-master of iniquitie
or next cause alwayes terminates the resolution The one imitâ—tes the other inuerts the order of composition In the first acceptation the first veritie or dâ—uine infallibilitie is that into which our faith is lastly resolued For this is the first step in the progresse of true beliefe the lowest foundation whereon any Religion can be built But in the second acceptation as wee alwayes take those tearmes when we resolue our owne perswasions that is for a resolution of all doubts or demands concerning the subiect whereof we treate A Romane Catholiques faith must according to his Principles finally bee resolued into the Churches or Popes infâ—llibilitie For this is the immediate ground or first cause of any particular determinate point of Christian Faith and the immediate is alwayes that into which our perswasions concerning the effect is finally resolued seeing it can satisfie all demands doubts or questions concerning it It will not helpe them to colour ouer the matter and say God reuealing diuine truth is the formall obiect of faith For seeing God worketh mediately and reuealeth no truth vnto vs but by externall meanes and diuine authoritie in it selfe is hidden and vnknowne therefore the thing whereinto our faith is resolued must be something externally knowne which we may reade or heare And our Aduersaries must lead vs to secret reuelation which in words they pretend so much to defie or yeeld vs an externall foundation and formall obiect of faith And reiecting the Scriptures whatsoeuer they glose in wordes they neither can nor doe name vs any other indeed but the Romane Pope and Church Nor will it boote them ought to say that Gods Word in the Churches mouth is the rule of faith whereinto it is finally resolued seeing the Church defines nothing but by Gods written or vnwritten For this is more then the partie which belieues it can know nor hath he any other motiue to belieue it besides the Churches definition or assertion Suppose then wee should conceiue so well of a temporall Iudge as to presume hee did neuer speake but according to the true meaning either of statute or customarie law yet if wee could not know either the one or the other or their right interpretation but only by his determinations the law were little beholden to him vnlesse for a floute that should say he were resolued ioyntly by the Iudge and it For seeing the Law is to him altogether vncertaine but by the Iudges auouchment or interpretation his last resolution of any act of Iustice must be only into the Iudges skill and fidelitie It is true indeed that the Churches authoritie is not comprehended in the obiect of beliefe whilest it only proposeth other Articles to be belieued No more is the Sunne comprehended vnder the obiect of our actuall sight whilest we behold colours or other visible things by the vertue of it But yet as it could not make colours or other things become more visible vnto vs vnlesse it selfe were the first visible that is vnlesse it might bee seene more clearly then those things which we see by it so we would direct our sight vnto it so would it be impossible the Churches infallible proposall should be the reason of a Romane Catholikes beliefe of Scriptures or their orthodoxall sence vnlesse it were the first and principall credible or primarie obiect of his beliefe or that which must bee most clearely most certainly and most stedfastly belieued so as all other Articles besides must be belieued by the beliefe of it Nor is this proposall of the Church necessarie to the first plantation of faith only but to the growth and continuance of it as well after faith is produced whilest it continues as whiles it is in planting §. 3. God Christ not the Church and Saints is the only obiect of all true confidence trust Esay 26.34 Psal 130.5 6 7 22.5 Prou. 3.5 Iohn 14.1 1. Pet. 1.21 Rom. 3.22 Psal 2.12 Ier. 17.5 § 3. But to leaue this misterie of Romish iniquitie and to returne to the matter the authoritie of the Church is not the ground of Christian faith but the holy Scriptures and faith resteth not vpon the Saints but vpon Iesus Christ God and Christ is the obiect of confidence according to the Scripture God as the authour and parent of all good things of whom are all things and wee in him Christ as the onely Mediatour of God and Men by whom are all things and we by him or by whom God bestoweth vpon vs all sauing blessings and by whom we come vnto God They are accursed who make the arme of flesh their stay and trust in man in whom there is no helpe or power The present faith of Belieuers hath the same obiect with the faith of Adam after his fall Abel Abraham Noah Dauid the Virgin Marie all the Patriarches Ephes 4 4. Heb. 13.8 Prophets and Apostles For faith is one in obiect and kind though different in number and degree But the confidence of Adam Abel Noah Abraham c. was exercised about or directed vnto God in Christ not set vpon any Saint Abraham and the rest who liued before and vnder the Law belieued in the Messias to come The Apostles and all the faithfull since belieue in Christ alreadie come But in nature the obiect of their faith is one and the same Our Aduersaries confesse thus much Bellarmine proues Christ to bee God Bellar. de Christ lib. 1. cap. 5. because it is written of him Blessed are they that put their trust in him And the Scripture saith he teacheth euery where that wee must put our trust in the true God alone The Romane Catechisme teacheth Catech. Rom. part 1. cap. 11. q. 19. that wee belieue the holy Church not in the Church by which diuers forme of speâ—king say they God the Creatour is distinguished from things created Rhem. annot in Rom. 10.14 But the Rhemists in defence of their Saint-inuocation are driuen to say that wee are to trust in the Saints departed and that the Scripture vseth also this speech to belieue in men Exod. 14.31 2. Chron. 20.21 as They belieued in the Lord and in his seruant Moses Belieue in the Lord and yee shall bee established c. This is their first pretence whereby they seeke to couer their Idolatrie whereas they might easily haue knowne that the vulgar and the Seuentie both translate these places Deut. 28.66 Iob 24.22 Esay 33.15 1. Sam 27.12 Iohn 3.5 They belieued Moses and belieue his Prophets and not they belieued in Moses Belieue in his Prophets And it is certaine the preposition here added in Hebrew doth not euer answere to In in our language What that it is no lesse then blasphemie to say that the Israelites were commanded to put their confidence in Moses and the Prophets either as the principall authours and parents of any good or as Mediators betwixt God and them by and through whose mediation they should obtaine all good things spirituall
faith there can bee no want of any thing that is good For how can hee lacke any good thing who hath God for his Father Christ his Sauiour the holy Ghost his sealer and Comforter the Angels to guard him Heauen his inheritance who hath Gods faithfull promise confirmed by oath and seale to secure him of all things needfull grace comfort and earthly blessings and is kept by the power of God vnto saluation But here it must be obserued that faith doth not effect and performe these things by any excellencie force or efficacie of it owne aboue other graces but in respect of the office wherunto it is assigned in the Couenant of grace It is a cause onely Instrumentall and that is atributed vnto it which the principall cause worketh Faith iustifies not as an act or qualitie but as it receiueth Christ faith purifieth not the heart of it selfe but as it is the instrument whereby the Spirit worketh Whatsoeuer wee are made by faith wee are made it in Christ and whatsoeuer faith makes to bee ours it is also in Christ Therefore faith maketh not God to be our God but in Christ nor vs the children of God but in Christ And whatsoeuer grace is wrought in the heart of any man it is the gift of God the worke of the holy Ghost but faith is the Instrument whereby the Spirit doth more renue and purifie our hearts § 2. Of all creatures onely Man is capable of sauing or iustifying faith §. 2. Of all creatures Man only is capable of Iustifying faith 2. Pet. â— 4 not the blessed Angels who neuer sinned nor the euill Angels who are shut vp in prison and reserued in chaines of darkenes against the day of iudgement The Saints in glory doe inioy immediate fellowship and communion with God by sight and know most perfectly and most clearely But the light of Iustifying faith which doth include and suppose imperfection pertaineth to this life in which we are in the way mouing to perfection not yet attained vnto perfect vision So that faith is proper vnto Man in this life in his iourney towards his perfect home and eternall habitation but all men are not enriched with this precious gift of mercie and rare iewell of grace All men haue not faith 2. Thes 3. â— Isay 53.1 Math. 11.25 and 13.11 Rom. 9.18 Many are not so much as outwardly called the sound of the Gospell hath not reached vnto them many that heare vnderstand not bee not affected with the truth and in some that be affected the word takes not kind rooting is not well planted Those to whom faith is giuen are described to be the elect of God the sheepe of Christ Tit. 1 1. Act. 13.48 Rom. 11.5 Ioh. 10.11.15.26 Ioh. 6.37.39 and 20.39 and 17.2.6 Math. 1.21 and 18.11 and to bee giuen of the Father vnto Christ The subiect of Iustifying faith is man a sinnner called according to the purpose of God acknowledging his offences and hungring and thiâ—sting after mercie For none but a sinner can acknowledge Christ for his Sauiour for he is the Sauiour of sinners Faith in Christ for remission of sinnes is necessarie for them onely who haue offended but euery sinner cannot belieue euery one is not fit to receiue the promise of mercy The enimies of the Gospell of Christ worldings hypocriâ—es and all in whom sinne raigneth can haue no true faith in Christ Math. 11.28 Mark 1.15 hee onely is fit to embrace mercy who knoweth that hee is lost in himselfe and vnsatiably desires to be eased of the heauie burden of his sinnes Faith is not a worke naturall but supernaturall not of nature but of grace not of the power of our free-will but of the efficacie of Gods Spirit whereby we answere to the effectuall call of God and come vnto him that we might be pertakers of life eternall 1. Iohn 5.1 Iohn 1.12.13 Ioh 6 44. The infusion of faith is necessarily precedent to the act of faith and grace to belieue is giuen before we lay hold vpon Christ And if sauing-effectuall calling bee precedent to faith the subiect of liuing faith is man sauingly called according to the purpose of Gods will We can teach no faith to saluation but according to the rule of Christ Repent and belieue the Gospell Mar. â— 15. Luk. 24.47 Act. 2.37.38 no remission of sins but according to the like rule But faith seeketh and receiueth pardon as it is profered in the word of grace Repentance is necessarie to the pardon of sinne as a condition without which it cannot bee obtained Luk. 13.3 1. Ioh. 1.9 Act. 11.18 not as a cause why it is giuen If mercie should bee vouchsafed to all indifferently the grace of God should be a boulster to Mans sinne there should bee no difference betwixt the iust and vniust the penâ—tent and obstinate Faith comes to Christ as an humble penitent petitioner suing to the throne of grace for what is promised in the Gospell and it receiueth according to the promise of mercie §. 3. Faith resideth both in Minde and Will § 3. The seate of faith is the heart but the heart contrite humbled bewailing sinne denying it selfe and affected with desire of remission of sinnes As the stomake is the place in which meate is receiued but it is necessarie it bee desirous of meate So the heart is the place where remission of sinnes is receiued and felt but it must be an heart desirous of and thirsting after pardon With the heart man belieueth Rom. 10.10 Act. 8.37 2. Pet. 1.19 Act. 16.14 If the Mind and will bee two distinct faculties of the soule then iustifying faith is resident in both but principally in the will because it assenteth to diuine reuelation as true and embraceth the promises as much better then any contrarie good the world the Diuell or flesh can present to preuent our choice of what it prescribeth for our sauing health For the word of promise not onely containing truth but offering good vnto vs cannot fully be receiued with the vnderstanding but the will also must moue towards it And so faith is not onely a knowledge or assent in the Minde but a godly affection in the will which doth goe to embrace rest vpon Christ or the grace offered in Christ Therefore the nature of faith is described by words which signifie to stay and rolle our selues vpon God to lâ—ane on him as one would leane vpon a staffe and by faith we come vnto Christ and receiue him It is obiected that one and the same vertue or grace cannot be in distinct powers and faculties of the soule Bellar. de Iustif l 1. cap. 6. Haec Philosophia nor faith in distinct subiects Whereunto seuerall answers are made First that one and the same thing in diuers respects may be referred to diuers subiects as these subiects are not altogether seperated but conioyned amongst themselues So friend-ship is one morall vertue and yet in the Minde and
downe before them in the Word and not deiect themselues without cause as though they were vtterly destitute of faith in Christ because they want the sence of this assurance and so could doe nothing acceptable because it is not done in faith nor tire themselues in a preposterous course not knowâ—ng where to lay the foundation or beginne their worke Three prerogatiues doe euer accompany this confident assurance of our Reconciliation with God Three prerogatiues that accompany coâ—fident assurance First Peace with God or stable tranquillitie and sweet calmnesse of Minde Sinne had broken off our friendship and peace with God but being iustified by faith wee haue remission of sinnes and so the cause of enmitie being taken away peace is restored Esay 59.2 Phil 4.7 Euen that peace of God which passeth vnderstanding and is in stead of a guard to keepe our hearts and minds in Christ that golden Legacie which Christ bequeathed vnto his Disciples when hee left the World Iohn 14 27. Ephes 2.16 17. Rom. 5.1 Peace I leaue with you my peace I giue vnto you Being iustified by faith we haue peace with God through our Lord Iesus Christ And from this peace begins liuely consolation against the temptations of sinne Satan and the World from the sence hereof the faithfull soule may triumph with Dauid The Lord is with mee Psal 56.4 Rom 8.33.34 I will not feare what man can doe vnto me and with the Apostle Who shall lay any thing to the charge of Gods Elect It is God that iustifieth who is he that condemneth Secondly Free accesse vnto the throne of grace with boldnesse and confidence Christ as it were leading vs by the hand into the presence of God that we might enioy his grace in presence When wee were enemies wee fled from the throne of God but being reconciled by his grace we haue free accesse to come into his presence to aske what we will with assurance it shall be done vnto vs. Rom. 5.2 Ephes 2.8 By whom sc Christ also wee haue accesse by faith into this grace wherein we stand Thirdly Ioy in the Holy Ghost vnspeakable and glorious 1. Pet. 1.8 which doth so lift the faithfull aboue the Heauens that being cheared with the Essence of Gods fauour and contented with Christ alone they despise the world and the base things therein Rom. 5.2 3. We reioyce in hope of the glory of God And not only so but we glory in tribulations also Thus Dauid prayed Psal 51.8 12. Make mee to heare ioy and gladnesse Restore vnto me the ioy of thy saluation All these rare and pretious priuiledges spring from faith for without faâ—th no man can please God Heb. 11.8 by faith wee haue peace with God by faith we come vnto him by faith we reioyce in him Rom. 15.13 Phil. 1.25 The God of Hope fill you with all ioy and peace in belieuing In whom wee haue boldnesse and accesse with confidence by the faith of him But this faith which highly aduâ—nceth the Belieuer to boast in God all the day long lifteth not vp it selfe waxeth not proud towards the Lord. Free remission sweet peace assurance of Gods fauour familiar and heauenly communion with him and whatsoeuer rich token of speciall and intire good will God bestoweth these cannot puffe vp but abase the Belieuer in himselfe the higher hee is exalted by the free mercy of God the lower hee humbleth himselfe before God Ezek. 16.62 63 36.31 32. I will establish my couenant with thee and thou shalt know that I am the Lord That thou mayest remember and be confounded and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Sixtly By faith we continue in this blessed state in sweet peace and fellowship with God We can neuer take the eye from Christ but immediately the remembrance of former sinnes doth trouble and vexe the conscience and daily weaknesses and infirmities will breed no small disturbance if we doe not sue forth a daily pardon Therefore as we belieue to Iustification so must we continue in belieuing for the actuall pardon of our daily trespasses The Apostle saith Rom. 4.5 God iustifieth the vngodly but by vngodly in that sentence of Paul he is meant who doth not bring his workes or merits nor looke to his graces qualities acts or vertues in the matter of Iustification but doth bewaile his impietie and flie to the throne of grace for pardon being conuinced of guiltinesse Thus Abraham was all his time comprehended in this Catalogue and is made by the Apostle as a perpetuall so a principall instance of that finall resolution Rom. 3.28 Therefore wee conclude that a man is iustified by faith without the workes of the Law For if belieuing in him that iustifieâ—h the vngodly was imputed for righteousnesse vnto Abraham afâ—er hee had beene for a long time more righteous then the ordinary sort of Gods Saâ—nts or chosen Abraham all this while vnfainâ—dly belieued himselfe to be a sinner no way iustified in himselfe but seeking to be iustified by him who if hee shew not mercy to sinners whilest they bee sinners all mankind should perish vtterly The drift and scope of Paul in the third and fourth to the Romanes is only this That although men may bee truly iust and holy in respect of others and rich in all manner of workes as Abraham was thus farre knowne and approued not by men only but by God yet when they appeare before Gods Tribunall who best knowes as well the imperfection as the truth of their integritie they still acknowledge themselues to bee vnprofitable seruants alwayes praying Lord forgiue vs our sinnes and be mercifull to our offences So that all men euen the most holy are sinners in themselues and in the sight of God in the Apostles sence and are iustified by grace not of debt after the infusion of supernaturall holinesse The sincere and vpright man in whose spirit there is no guile Psal 32.1 2. Rom. 4.4 5 6. is iustified not because of his sinceritie but because the Lord imputeth not that sinne vnto him which he still vnfainedly acknowledgeth to be in him continually praying Lord enter not into iudgement with thy seruant alwayes confessing Lord in thy sight no flesh liuing can be iustified Psal 143.2 to wit otherwise then by not entring into iudgement or by non-imputation of his sinnes And faith that layeth hold vpon the promise of mercie offered in Christ causeth a man euery day to humble himselfe for sinne and to seeke pardon by earnest prayer euery day it receiueth and feedeth vpon the promises made in Christ and so assureth that his sinnes are done away as a mist And thus a Christian may liue by faith for many dayes or rather all the dayeâ— of his life in sweet peace and communâ—on with God if hee will leaâ—ne to maintaine and tâ—ke paines to
to keep the righteous iudgements of the Lord. Psal 119.106 Nehem. 10.29 2. Kings 23.3 Psal 119.8 Verse 36. I haue sworne and I wilâ— pâ—rforme it that I will keep thy righteous iudgements But they came not to this couenant oath as trusting in their own strength but in assurance of diuine assistance as the Prophet prayeth I will keâ—pe thy statutâ—s O forsake mee not vtterly Incline my heart vnto thy testimonies and not to couetousnesse Order my steps in thy word and let not any iniquitie haue dominion ouer me Verse 133. Verse 135. Make thy face to shine vpon thy seruant and teach me thy statutes God will perfect the sauing worke which he hath begunne in any of his children for the gifts that flow from his eternall and free grace are without repentance God who calleth vs according to his purpose is faithfull who will also confirme vs vnâ—o the end 1. Cor. 1.8 9. Phil. â— 6 1 Thes 5.24 Gal 2.20 Phil. 4 13. that we may be blamelesse in the day of the Lord Iesus Châ—ist Paul saith he liued by faith in the Sonne of God by whom he was strengthened with abilitie to performe whatsoeuer was required of him Notwithstanding all the hope of helpe that hee had yet hee complaineth of the rebellion of his flesh Rom. 7.19 which did mâ—ghtily resist the Spirit in him But still he was confident in the promise of God that he should be deliuered from euery euil work 2. Tim. 4.18 preserued vnto the heauenly kingdome Now in all this Paul had no peculiar prerogatiue aboue other Christians but what he expected from God they mâ—y all hope fâ—r Acts of faith touching obedience requiquirâ—d The acts of faiâ—h touching that obedience which we owe vnto God in Christ are these or the like First Iâ— makâ—s a man wise to discerne what is lawfull good and seasonable both in respect of the worke the meanes and circumstances of it Dauid saith hee was wiser then his Enemies Psal 119.97 9 99. then his Teachers then the Ancient he â—â—nderâ— the cause thereof from the work of his faith Psal 119.24 for thy testimonies are euer with me they are my meditation the men of my counsel with whom I adâ—ise Secondly It câ—rbes and bridles inordinate passions and ouercomes â—ll impediments temptations difficulties and allurements to the contrarie 1. Iohn 5.4 This is the victorie whereby we ouercome the world euen our faith For faith beâ—ng wel-rooted possessing the heart and hauing its force vnited by close reposall therein commanâ—s euery delight affection or pleasure of our soules and breakes the violence of euery inclination contrarie to such motion as it suggests seeing no hopes can be equall to the reward which it proposeth to the constant and resolute no feares comparâ—ble to the terrors which it represents to the neglâ—gent or slothfull followers of such courses as it presâ—râ—bes What Phil. 3.8 that faith sets an inestimable price vpon the pearle of the Gospell accounting all other things as drosse anâ— dung in comparison which causeth a free and aduised renouncing of all interest in the world the flesh Math. 13.44 â—nd all their appurtenances for assurance of it with as great willingnesse as good husbands forsâ—ke base tenements and hard-rented leases to compasse some goodly royalty and large possessions offered them more then halfe for nothing Againe faith fighteth against temptations and intiâ—ements vnto sinne by the power of Christ which cannot be vanquished Satan and the world are too strong for vs standing in our owne might but by the grace of God leâ—ning vpon his power wee remaine inuincible The strength of nature is corrupt feeble and defiled through sinne and therefore the truth which it taketh hold off it hath not effectually But faith hath ioyned with it the inspiration of God and the power of the holy Ghost and therefore it taketh hold of the truth effâ—ctually Wherefore this difference is not in the truth it â—elfe but in the meane and instrument whereby wee embrace it Hereof it commeth thâ—t by fâ—ith we are changâ—d but in the other case we remaine the selfe-same that wee were before A cleare testimonie of this wee h ue in thâ— Gospell Chrâ—st set forth to the young-man what he should doe to obtâ—ine saluation but when hee heard hee was not pâ—rswadâ—d to obey but went away sorrowfuâ—l Math. 19.22 Contrariwise Matthew Math. 9.9 so soone as he was called embraced the same with so great faith that hâ—e left his money and Customer-ship and stâ—aight-way followed Christ Luke 19.8 And Zacheus when hee had heard of the Lord that hee would turne in vnto him hee not only receiued him into his house with a glad heart but also offered immediately to distribute halfe his goods to the poore and to restore foure-fold if he had defrauded any man Indeed pâ—ssions are not so bridled nor corruptions so killed that they doe not stirre and resist the worke of faith But the force and power of them is so farre subdued that they shall not raigne or hale vs ordinarily to that which is euill Whatsoeuer inordinâ—tenesse faith can espie it doth presently condemne before the throne of grace and endeauour the killing of it by the power and efficacie of Christs death which it doth happily effâ—ct in measure and by degrees Hast thou then beene long kept vnder of some violent passion strong corruption or customarie vice against which thou hast resolued and resolued but not preuailed or gotten victorie Get thee to Christ and by faith thou shalt draw vertue from him to cure thy infirmities Die to thy selfe renounce the broken reed of thine owne free-will which hath so often deceiued thee and put all thy trust in the grace of Christ and it will crucifie the old man and giue him his deaths wound Bee weake in thy selfe and strong in the Lord and through faith thou shalt be more then conquerour Digge vp the fallow ground of thy heart that the word of the Kingdome may take deeper root in it raise thy soule to an holy admiration of the promises of life stirre vp thy selfe to cleaue and adhere firmely to the grace of God as faith increaseth the power of corruption will languish and decrease Admirable is the efficacie of faith well planted in the heart it casteth downe strong holds and brings euery imagination into sâ—biection Thirdly It inableth to obey for it purifieth the heart seasoneth euery facultie of soule reasonable and sensuall qualifieth and stâ—engtheneth our naturall inclinations to good and altereth the taste of euery appetite 2. Pet. 1.4 Ephes 3.17 1. Iohn 4.4 By faith wee are partakers of the diuine nature by faith Christ dwelleth in our hearts by faith we receiue the Spirit of promise who is greater then he that is in the world No maruell then if that bee sweet and delightfull to the belieuing heart which is tedious and irkesome to the vnregenerate How came Dauid
as an euil he shall fall into but which he shall escape by the constant study and practice of holines For our assurance to escape damnation through the death of Christ Phil. 2.12 Math. 10.28 Luke 12.4.5 is no greater then our care to auoyd sin which leadeth thereunto Worke out your saluation with feare and trembling Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly It stâ—rreth vp continuall watchfulnesse to shunne whatsoeuer might bâ—eed danger or procure Gods displeasure When sleepinesse beginneth to come vpon vs faith ioggeth our elbow and telleth the Lord is at hand with a whip to awaken vs. The approach of perill apprehended will rowse vp the sluggard to looke about him Faith also teacheth so to acknowledge the anger of God as that it draweth the heart aboue all things to take heed not to prouoke him by carelesnesse and securitie Who knoweth the power of thy anger 2. Cor. 5.10 11. Psal 90.11 Euen according to thy feare so is thy wrath Fourthly The threatnings mingled with faith cause sorrowfull melting or relenting of heart for sinne committed When the King of Nineueh belieued the preaching of Ionah Ionas 3.6 7 8. that within fortie dayes that gâ—eat Citie should be destroyed hee rose from his throne put on sackcloth and proclaimed a Fast vnto the Lord. And when the Lord testified his displeasure against the Israelites by sending thunder and lightning in Wheate Haruest all the people feared greatly and said vnto Samuel 1. Sa. 12.18 19. Pray for thy seruants vnto the Lord thy God that we die not for we haue added vnto all our sinnes this euill to aske vs a King Now the threatnings belieued worke the same effect Iudges 2.3 4. that the iudgements seene When Iosiah heard what the Lord spake against Ierusalem and against the inhabitants of that place his heart was tender 2. Kin. 22.18 19 and hee humbled himselfe before the Lord. Fiftly When wee see by faith from what miseries wee are deliuered of the free grace and mercie of God our hearts are enlarged in prayse and thanksgiuing In distresse faith powreth out supplications when the calamitie is ouer-past it setteth forth the goodnesse of the Lord and singeth of his glorie When the Israelites were in safetie on the shoare looking backe vpon the danger escaped when they passed through the red Sea Exod. 15.1 2. they make a ioyfull noise to the God of their saluation their songs are answerable to their fore-conceiued feare And so when the Lord brought backe the captiuitie of Babylon Psal 126.2 their mouthes were filled with laughter and their tongues with ioy The due consideration of our deserts manifest by the threatnings contained in the Word of God doth maruellously affect the heart with desire to publish and spread abroad the louing kindnesse of the Lord when by faith in Christ wee see our selues to bee set free from the dreadfull curses of the Law and mercifully saued from the righteous iudgement of our sinnes By this which hath beene said it is manifest that this life of faith is most excellent and comfortable and by good proofe and experience wee should be able to say so if wee would be perswaded but to take a taste of the benefit and sweetnesse that it bringeth For by this faith we are directed to seeke and follow after Christ Ephes 3.17 till wee come to be assured that he dwelleth in vs as the fountaine of life and that in him we are deliuered from the gilt and punishment of all our sinnes 2. Cor. 5.19 whereas others who liue not by it wauer are oft distracted and know not where to begin the foundation of that great worke nor how to build thereon By this faith we may come to sound rest and holy securitie about our saluation from time to time enioying the comfort of it still more and more with incredible ioy whereas others euen the best are oft vnsetled and much disquieted If the Lord lead vs into the darke and exercise vs with manifold afflictions and temptations by this faith we are enabled to hold him by the hand to cast our selues vpon the promises of grace and so relying vpon his power faithfulnesse and mercy to promise safetie vnto our selues aboue likelihood and appearance yea when wee feele the contrarie The rage of sinne is weakened and wee haue strength against it though not alwayes to preuaile which were not expedient yet at least to be in combate with it which is euer a good testimonie of our safetie for hereby we proue our selues to bee liuely members of the Church Militant Also by this we are preserued against fearefull sinnes and haue grace to walke in newnesse of life and all parts of it with ioy and chearefulnesse If we liue by faith we haue deliuerance from mâ—ny sharp bitter afflictions beare those which we must go vnder more meekly patiently because it makes vs depend vpon Gods promises not stinting him to any set time maner of deliuerance or measure of afflictioÌ„ By it we walk in our callings more chearfully honestly painfully with lesse distractioÌ„ toile vexatioÌ„ but with more profit then they that flow in with wealth haue all shifts cunning slights to gaine by Psal 127.1 2. For whiles we see God euer going before vs in al our earthly dealings and actions as we should more looke to it that we find it so then to our greatest profits weightiest dealings this faith shall vphold vs in the quietest estate and most sweet peace such as all the carnall wisedome of man shall neuer find nor enioy This faith teacheth vs to pray at all times as our necessities require with feruency coÌ„fidence euen in the depth of afflictions when the graue is readie to swallow vs vp and shut her mouth vpon vs Psal 69.13 14 15 16. it enableth to look vnto the Lord with strong arguments to implore his aid O Lord God of my saluation Psal 88.1 2 3. I haue cried day and night before thee for my soule is full of troubles and my life draweth nigh vnto the graue Out of the depths haue I cried vnto thee O Lord Lord heare my voice Psal 130.1 2. My spirit within me is ouer-whelmed my heart within me is desolate I stretch forth my hands vnto thee Psal 143.3 6. my soule thirsteth for thee in a thirsty land O remember not against vs former iniquities let thy tender mercies speedily preuent vs Psal 79.8 for we are brought very low If the affliction be very grieuous and of long continuance faith doth neither quaile nor cease to seek helpe but looketh vp to the Lord expecting saluation in due time to be reuealed O God Psal 74.1 2. why hast thou cast vs off for euer Why doth thine anger smoake against the sheepe of thy pasture Remâ—mber thy Congregation which thou hast purchased of old the rod of thine inheritance Psal 69.29 Psal 68.35 Verse 22. which thou hast redeemed I am poore and sorrowfull let thy saluation O God set me vp on high for God is the strength of his people who will brâ—ng them againe from the depths of the Sea The life of faith shall 〈◊〉 in ioy comfort He that trusteth in the Lord shall r◠〈◊〉 in his holy Name I am a wonder vnto many but the 〈◊〉 my strong refuge Psal 71.7 8. Let my mouth be filled with thy praise and with thy honour all the day Our heart shall reioyce in him Psal 33.21 because we haue trusted in his holy Name Loe this is our God we haue waited for him and he will saue vs this is the Lord Esay 25.9 we haue waited for him we will be glad and reioyce in his saluation The expectation of them that hope in the Lord Psal 68.19 69.30 shall not be frustrated therefore they shall reioice in him and sound forth his praises He that hath learned to liue by faith Heb. 11.13 shall also die in faith All these died in or according to the faith If we know how to walke with God by faith as Henoch did all the daies of our life amidst the manifold temptations changes that we meet withall in this world we shal the better encounter with death when the agonies therof be vpon vs. Death is many waies terrible and the assaults of Satan at that time are vsually most strong as being his last but hee that hath taken out this lesson To liue by faith shall easily quench the fierie darts of the Deuill manfully conquer this strong enemie renew his repentance and confidence in Gods mercy vpon the sight of sin willingly resigne himselfe into the hands oâ— God This is the ordinary course Liue in faith die in faith Liue holily and die blessedly Therefore let vs leaue late repentance to them that think it but a sport to venture a soule and take that course that is sure to speed To say no more it is exceeding dangerous to put off repentance from day to day though some few haue obtained mercie at their latter end But this is sure he that liueth in faith shall die in faith and liue in glory for euermore Amen FINIS
can firmely vnite vs vnto Christ whereby likewisâ— were it firme it selfe wee should assent vnto euery precept of God as much better then any incompatible good That act cannot please God which is not animated by faith for it is but the naked carkese of a good worke without life or soule if that be wanting It is faith which impelleth to worke righteousnesse and putteth life and vigour into the worke wrought so that the best workes of the regenerate bee dull and liuelesse if faith be dormant and put not forth it selfe for a time And when a Christian knowes not whether he shall haue strength to doe what God requireth nor whether God hath giuen him any promise that his burden shall be made light and that Christ will beare the greatest part of it for him it must needs bee very tedious and troublesome it will occasion many feares and doubts deadnesse and vnchearefulnesse This killeth the heart of right good Christians when they are ignorant or not throughly informed that God will make them able and fit for so great a worke as the leading of a godly life But if they haue this faith as a foundation to vphold them they shall sooner wade through their doubts and grow out of their feares as knowing that God will be euer with them for their assistance Who doth not know that when some certaintie of saluation is obtained yet for all that in asmuch as it is but weake they haue many heart-griefes for this that they see they haue a wearisome pilgrimage to goe thorow and little knowledge and perswasion of any great guiding of them through all the feares and difficulties of it A Christian that hath this confidence that God will strengthen him to euery good worke he shall goe about it with heart and cherefulnesse he shall be encouraged to pray as his necessitie shall giue cause he shall be kept from fainting and dismaidnes when his strength is not very great and rise vp againe when he is fallen But if he be not wel grounded in belieuing that God will build him vp more strongly from day to day perfect the good worke in him which is begunne hee shall very much stagger and goe backe If a chiefe and maine post in a building be wanting will not the whole house be soone shâ—ken so if a Christian who must reforme his life goe about it not resting vpon the grace of God in Christ to be made able hee may be sure he shall want a maine hâ—lpe hereto euen that which may shake all that is set vp Sundry true-hearted Christians very Conscionable in their conuersation be yet much discouraged by reason of the infirmities of their best duties and haue little comfort in any thing they doe because they question what accepâ—ance their poore seruice hath with God And though they desire to please him willing in all things to liue honestly Heb. 13.18 yet still looking vpon their frailties they hardly admit any comfort because they come so farre short of what is required Whereas if they were well instructed and assured of this that although by reason of their corâ—uption dwelling in them they can neuer offer vp any sacrifice to God without blemish and spot for which God might reiect all which they offer vnto him yet offering thâ—m vp in the Name of Christ they shall be accepted and rewarded this would put life and courage into them and make them performe all holy duties with more chearefulnesse and constancie to the glory of God the comfort of their soules and the good encouragement of others Confidence in God to be accepted what tedious disputes would it remoue What temptations would it cut off What discouragements would it trample vnder feet What strength vigour resolution and forwardnesse in wel-doing would it nourish and conserue The sharpest spurre to incite vnto and encourage to goe forward in the workes of holinesse is affiance of fauourable acceptation Christians are allowed to belieue that God will enable to obedience Ier. 32.39 40. Euery Christian is allowed to belieue that God will strengthen him by his grace to walke in obedience and make him able through the hearing of the Scriptuâ—es to cast off his old conuersation For God hath promised in Couenant that he will teach them the way that they shall chuse guide them with his eye and put his feare into their hearts that they shall not depart from his Commandements The Spirit of grace is promised and giuen to all true and vnfained Belieuers to lead them into all truth anâ— holinesse As many as be the children of God Rom. 8.14 they are led by the Spirit of God and the law of the Spirit of life in Iesus Christ Verse 2. hath freed them from the law of sinne anâ— death The Lord when he sendeth forth his seruants vpon any message or businesse doth euermore promise to be with them to aide and assist them in the execution of it Thus the Lord promised to Moses Goe Exod. 4.12 Math. 28.19 20 and I will be witâ— thy mouth and teach thee what thou shalt say Thus our Sauiour to his Disciples Loe I am with you alwayes euen to the end of the world 1. Chron. 28.20 Ier. 1.7 8. Iosh 1.9 And thus Dauid encouraged his Sonne Salomon Bee strong and of good courage and doe it feare not nor be dismayed for the Lord God euen my God will be with thee hee will not faile thee nor forsake thee vntill thou hast finished all the worke for the seruice of the house of the Lord. And the same promise belongeth to them that yeeld obedience to his Commandements for the worke is his and he will not faile nor forsake them that set their hearts and soules to seeke him and doe the thing that is good in his fight Whatsoeuer the Saints haue and may begge in prayer according to the will and pleasure of God they are allowed to belieue that they shall obtaine it and bee answered in their requests with fauourable acceptation so farre as shall be for their good and the glorie of God But the seruants of God haue and doe begge grace to bring forth fruits worthy repentance and amendement of life Psal 119.32 33 I will runne the race of thy Commandements when thou shalt inlarge mine heart Teach me the way of thy statutes O Lord and I shall keepe it vnto the end Make me to goe in the paths of thy Commandements Verse 35. for therein doe I delight Teach me thy way O Lord Psal 86.11 I will walke in thy truth vnite my heart to feare thy Name Lead mee in thy truth and teach mee Psal 25.5 Psal 17.5 for thou art the God of my saluation on theâ— doe I waite all the day Hold vp my goings in thy paths that my footstâ—ps slip not Psal 27.11 Teach â—e thy way O Lord and lead me in a plaine path because of mine enemies The faithfull haue bound themselues by couenant oath