begun in them from day to day This is the couenant which God hath made with his people Ier. 32.40 Ezek. 36.26.27 I will put my feare into their hearts that they shall not depart from my wayes This promise is very necessarie to bee beleiued Phil. 1.6 1. Cor. 1.8 2. Tim. 1.12 for if people be not well grounded in belieuing that God will build them vp more strongely from day to day and perfect the good worke in them which hee hath begun euen to full sanctification in the feare of God they shall verie much stagger and goe backe coldly set vpon the practice of godlines be off and on now forward now backeward not knowing how to begin or to proced in the way of holinesse Beliefe that God will inable them to euery dutie he doth require and strengthen them against enemies that doe oppose is a maine post in the Christian building an exceeding furtherance vnto godlinesse without which they shall be oft shaken and dismaid These promises be of great price for if a Christian were allowed to aske of God whatsoeuer he would next vnto the pardon of his sinnes and saluation of his soule what would hee desire but to bee assured from God that he will establish him in grace and teach him the good way which he ought to goe that hee will sanctifie him in soule spirit and body and keepe him blamelesse vnto the comming of our Lord Iesus vnto iudgement And when he discerneth any such promise to be made it is not hard to conceiue with what deare affection and strong adherence he doth receiue it how close hee layeth it vp in his soule and sweetly feedeth vpon it This promise is sweete and beliefe thereof stirring and operatiue for it hearteneth to the practice of mortification and new obedience with greate courage chearefulnes and stayednes it quickeneth encourageth to pray as necessities shall giue cause it preserueth from fainting and dismayednes when strength is not very great and if at any time through weaknesse and infirmitie securitie catch hold vpon vs saith in the promiseâ— that God will be our strength and helpe is that which raiseth vs againe and putteth courage into vs to fight against the aduersaries of our soule Things temporall Many gracious and free promises concerning the blessings of this life are dispersed in the Word of life which faith receiueth as true and certaine because they come from the God of Truth Gen. â—5 5 â—os 1.5 Heb. 13.5 1. Tim. 4.8 Rom. â— 2 who is faithfull sincere and constant in all his promises Godlinesse hath the promises both of this life and that which is to com He that spared not his owne Sonne but deliuered him vp for vs all how shall hee not with him also freely giue vs all things As health maintenance credit prosperous successe in our callings and lawfull dealings deliuerance out of troubles and such like This is the assurance that God hath giuen euen his faithfull promise often repeated many wayes ratified and confirmed that he will make competent prouision for his children which is to faith better then many bils of securitie from men yea then large possessions in hand for the present The worth and goodnesse of earthly blessings promised is apparent specially when they bee giuen in loue and mercie as gifts of the couenant tokens of free grace and by a supernaturall prouidence eleuated to spirituall vse in which sence they are promised and vouchsased vnto them that feare God and walke in his wayes And therefore when the belieuer is rightly informed that God hath made any such promises he putteth forth the hand of faith to lay fast hold vpon them and boxeth them vp safe as his best and only euidence for the things of this life and the sanctification of them For want of this faith many vertuous and godly men are greatly staggered and perplexed plunged into deepe vncomfortable dumps and â—edious troubles about the things of this life But when once these promises be well riuitted into and haue taken root in the heart by a liuely faith beliefe hereof bringeth forth contentment comforteth in the multitude of perplexities encourageth to diligence in our places quickeneth in aduersities and strengthens to the workes of righteousnesse as knowing that to bee the surest way for the gaining of durable riches and trusting more to the faithfull prom ses of God though aboue likelihood then to their owne carnall deuices though in shew and appearance probable § 5. As faith requireth what God promiseth §. 5. 3. The threatnings because God is faithfull the promises of great worth and goodnesse so it belieueth the threatnings denounced in the Word not barely apprehending them as true and certaine but also declining them as euill For the whole Scripture breathed from God and euery part therof is Gods Word of infallible truth deseruing absolute credit God is as well iust as mercifull faithfull and true as well in his threats as in his promises and equally to bee belieued in both so farre as by his Word he hath assured vs of both Hee that belieueth the one as hee ought belieueth both and he that belieueth not bo h giues sound credit to neither Beliefe of the threatnings is necessarie Rom 15.4 For whatsoeuer things are written whether precepts promises threatnings examples are written for our learning and as the promises of thiâ— life and the life to come are sharpe spurres to quicken vs vnto godlinesse so the threatnings are strong bridles to keepe from naughtinesse Firme assent to the certaine accomplishment of diuine threatnings â—oth beget humiliation for sinne past and vigilancie to shâ—nne sinne and escape danger it strengthens against base carnall feares and the threats of men that oppose the â—ruth and reuiueth care to serue and please God at all tâ—mes and in all things Wherefore doe the terrours of men so much affright but because sleight beliefe is giuen â—o the threatnings of the Lord The grace and mercie of God belieued breeds loue of God and consequently â—rue feare which is opposed to sencelesse stupiditie and carnall presumption though it casteth out feare which proceedeth from vnbeliefe But what need Belieuers feare the threatnings seeing there is no condemnation or cause of feare to them that belieue The Apostle saith indeed there is no condemnation to such Rom. 8.1 but wee cannot therefore conclude that there is no cause of feare to them vnlesse no other euils but final damnation need to bee feared But whilest the soule is subiect to bring vpon it Gods temporarie wrath sicknesses spirituall hellish anguish to the sense of it there is still cause enough to feaâ—e Seeing that concerning temporall threats and punishments God dealeth as sharpely Amos 3.2 2. Sam. 12 14 or rather more sharpely with his children then any other why should they not dread his Fatherly correction Would a childe that had but one sparke of wit or common reason prouoke his Father to scourge and whip
hand of Herod How much more ought and will that man who is assured of Gods fauour and loue towards him for euer admire the mightie power vnspeakeable goodnes and rich mercie of God who hath deliuered him from the pit of Hell from the power of Satan from the curse of the law and from the waiting for of all the wicked Deuils and damned Spirits and hath translated him into the kingdome of his deare Sonne And if hee daily consider his vnworthines and and renued sinnes hee shall see more cause to wonder euery day then at the first if comparison may be made in such a case and to renue his repentance care watch and resolution to better his obedience For is it not to be wondred at that God pardoneth the sinnes of his children daily and continueth his mercie towards them and the sence of his loue euen vnto the end Who can thinke vpon his slippes and infirmities which breake from him euery day for which the wrath of God is iusty prouoked against him and withall remmeber how God is pleased to spare him to grant him accesse into his presence and to afford vnto him the sence of his loue but he must needs be astonished at the enioyment of so great and incomprehensible so large and long-enduring kindnesse his heart must bee enflamed with loue and enlarged in praises still more and more his affections raised to striue against sinne and set vpon the workes of holinesse and righteousnes wherevnto they are designed euery day more and more Assurance of sauation then doth not beget securitie but quickeneth to more sincere setled and constant obedience nor it is possible that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in himselfe CHAP. IX Faith is grounded vpon the word of God not vpon the authoritie of the Church and resteth vpon God in Christ not vpon the Saints militant or triumphant §. 1. § 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect and into the formall The materiall are the Articles or things belieued The formall is the foundation and last maine principle whereupon faith relieth or that whereinto the assent which yeeldeth vnto the matter belieued is resolued In which sence the obiect of faith is all one with the foundation or ground work of it But howsoeuer we vnderstand it whether for the maine reason last resolution of assent or for that whereupon our confidence leaneth relyeth resteth the authoritie of the Church cannot be the ground nor the Saints tryumphant the obiect of faith diuine The Authoritie of the Church cannot be the ground of faith 1. Thess 2.13 2. Tim. 3.16 We belieue that God hath his Church but we neither belieue in the Saints militant nor triumphant The ground or foundation of faith must bee some thing which is purely and simply diuine admixt with no errour yea subiect to no errour the indubitate word and reuelation of Christ the diuine and prime veritie reuealed by inspiration But the word of God alone is purely and simply diuine admixt with no errour the Church is subiect to errour neither hath it any truth immediately or by diuine inspiration Rom. 11.20 but by second meanes the authoritie of the Church is a thing create distinct from the first veritie The immortall seed whereby wee are regenerate and made faithfull is the onely formall principle or ground of faith The word of God alone is that immortall seed Therefore the word of God alone 1. Pet. 1.13 is the onely formall principle of faith And euen as in Husbandrie although diuers instruments and meanes bee requisite and necessary to wit plowing sowing c. yet the seed is the beginning and sole immediate cause of the graine spinging vp euen so in the spiritual plantation of faith in which our soules are liuing fields the immortall seed which the Apostles first preached and afterwards committed to writing produceth faith as the sole principle immediate motiue and formall obiect of faith as the ministerie authoritie and calling of the Church produce the same as the adiuvant and instrumentall cause or as the meanes of applying the word and seales thereof but not as the first principle Whatsoeuer credit the Church hath it receiueth the same from the Scriptures as is acknowledged by some of our principall Aduersaries and confirmed by the Apostle who saith Ephes 2.20 We are built vpon the foundation of the Prophets and Apostles The present faith of Christians is of the same kind with the faith of the Prophets and Apostles But the faith of these holy men was sounded vpon immediate diuine reuelation and not vpon the authoritie of the Church § 2. Herein the Romanists faith differs from the faith of ancient Christians for the Saints who liued of olde grounded their faith vpon the pure and faithfull Word of God § 2. The Papists make the Popes authoritie the only ground of Faith as vpon a sure foundation but the authoritie of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith Indefinitely or indeterminately they teach whatsoeuer God hath spoken is most true in that sence wherein hee meâ—nt it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for God Word the present Romish Church doth take vpon her absolutely to iudge of all and euery part of them If wee speake of that Canon of Scripture which wee haue the sence or interpretation of any text any article of faith concluded out of it the onely cause they doe or can belieue them infallibly is the Popes infallibilitie that commends them The Churches or Popes proposall is not only a condition requisite but the remonstratiue root the immediate cause and reason of their belieuing diuine reuelations And if it bee a reason why they belieue them and sway the minde to embrace the truth then it is the proper efficient cause of beliefe According to their doctrine the orthodoxall answere to this Interrogation Why doe you belieue the doctrine of the Trinitie to be a diuine Reuelation is because the Church proposeth it to me for such But he that admits this answere for sound and Catholike and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered the light of nature by admitting too artificiall subtiltie into his braines Whatsoeuer it be Cause Condition Circumstance or effect that truly satisfieth this demand Why doe you belieue this or that it is a true proper cause of our beliefe though not of the thing belieued We must here obserue that there is a twofold resolution One of the things or matters belieued or knowne into theâ—r first parts or elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate
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
10. it hath this proposition concerning the present or time past To me belieuing in Christ my sinnes are forgâ—ued And thus the horned argument of the Iesuite Bellar. de Iustif lib. 1. cap 10. Sect. ratio secunda Idem de Eccl. lib. 4. cap. 11. §. Sectary nostri whereby he would proue the speciall mercie of God not to be the obiect of faith Iustifying and our doctrine in that point to b e grosse and absurd is easily vntied For thus he reasoneth Iustifying faith goeth before Iustification But faith in the speciall mercie of God followeth Iustification For hee that belieueth the pardon of his sinnes is either iust before or not iust if iust before then faith iustifyeâ—h not if vniust then belieuing that his sinnes bee pardoned he belieueth a lie Our answere is that speciall faith hath the sundrie acts but to this purpose specially two The first heartily to desire earnestly to thirst after D. Field of the Ch lib. 3. cap. 44 Bolton of walking with God pag. 321. 322. To belieue that my sinne is now forgiuen in Christ is rather an act of experience in a Belieuer now iustified then that beliefe which is required to Iustification P. Bayn Helpe to true Happines part 2. qu. 9. humbly to intreate for acceptation and confidently to rest vpon the promise of free remission The other comfortably to assure and perswade that that is granted which was desired and receiued in promise Faith by her first act obtaineth and receiueth pardon and doth not finde vs iust when wee begin to belieue by her second act shee doth not actually iustifie but finding the thing done certifyeth and assureth vs of it So then speciall faith in her first act is before Iustification and procureth obtaineth and receiueth pardon but then shee hath not the perswasion of it as alreadie done in her second act shee presupposeth the thing done and alreadie obtained and so truely perswadeth the belieuer of it but procureth not the doing of it Before Iustification faith seeketh and receiueth the promise of forgiuenesse after Iustification it comfortably assureth of the blessing obtained in both it hath for it obiect the speciall mercie of God in Christ Faith receiueth Christ offered in the Gospell and it perswadeth and assureth of pardon in Christ receiued both these bee the acts of faith sometimes expressed a Iustifiing faith hath some acts as a cause disposing preparing and fittiâ—g vs to the receit of that gracious sauour whereby God doth iustifie vs and other as a susceptiue cause receiuing embracing and enioying the same In the former respect faith consists not in a perswasion that wee are the sons of God but in the latter Feild appendex to the fifth Booke second part in the definition of Iustifying faith but if we speake of faith as it iustifyeth it peculiarly embraceth Christ with his benefits as he is profered in the word and Sacrament For faith which is required to Iustification is not a perswasion or knowledge of things alreadie possessed but a confidâ—nce of things promised and vpon belieuing to bee obtained which in the order of causes not in time doth goe before remission of sinnes Who knoweth not that we must belieue that we might be iustified Iustified I say and not certified of Iustification by the benefite of faith The Scripture is cleare Belieue and thou shalt be saued God iustifieth the circumcision by faith and the vncircumcision through faith Doe not these and many the like passages shew that Iustification and not onely the sense and manifestation of Iustification alreadie obtained doth depend on faith § 4. It may bee said we are iustified before in Gods decree Indeed whom God doth iustifie them he decreed to iustifie from all eternitie but whereas election is manifested by faith as by its effect iustification doth depend vpon faith as its cause and wee are iustified by faith as the instrument thereof For election is an act immanent and eternall §. 3. Act. 16.31 Rom. 3.30 but iustification transient and in time inferring some change in the person iustified not physiciall but morall in respect of state §. 4. whereby it comes to passe that the person is in another condition and account then he was before In briefe the act of faith preswading of the pardon of sinne alreadie obtained by belieuing and glorying in the sense of Gods mercie must bee distinguished from that act of faith which iustifieth and is a leauing or staying vpon Christ to obtaine remission the priuiledge of grace and comfort which comes to the soule by belieuing must be distinguished from the condition of the couenant which is required on our parts before wee can obtaine pardon This is the rather to be noted Fishers answere to certaine articles because the maine cauils of the papists against our doctrine touchâ—ng particular confidence in Gods mercie and certainetie of saluation are grounded vpon this surmise that wee make that faith which is an assured and certaine perswasion of our particular election iustificâ—tion and saluation to be the sole cause to wit on Mans part of Iustification whereas Iustification it selfe must goe before the assurance of it and such persons onely can haue true assurance and certaintie of their Iust fication election and Saluation who doe vnfainedly belieue and know assuredly that they belieue as they ought And it makes much for the comfort of many faithfull people who commit their soules vnto Christ Iesus and depend vpon him and no other for saluation who yet are much perplexed as if they had no faith nor could doe ought pleasing vnto God because they want this certaine assurance of the remission of their sinnes whereas if they had learned what it is to belieue vnto Iustification and trust vnto the promise for pardon they might for the present take comfort in this that notwithstanding their feare they relie vpon Christ â—nd commit their soules vnto God as to their faithfull Redeemer and might with more ease and speed grow vp vnto the desired comfort and assurance when they should distinctly perceiue and discerne the groundâ— of faith and assurance by what steps and degrees they must clime from the one vnto the other CHAP. VIII By faith a true belieuer may bee certaine and infallibly assuredly of the remission of his sinnes and eternall saluation §. 1. How Faith assureth of saluation § 1. IT is a Principle common amongst our Aduersaries that eueâ—y conclusion issuâ—ng from one proposition reuealed expressely in Scripture another clearely and certainely knowne otherwise and by euident and good consequent added vnto it b longs to faith and is belieued by no other habit then of faith As for example All the dead shall rise Peter is dead therefore Peter shall rise The conclusion is Theologicall and belongs to faith though it be not expressely written that Peter is dead or that he shall rise againe So it is in this present matter All that belieue shâ—ll bee saued this proposition is
it The like may bee noted of their feare and doubting at other times Yea that assurance that is had by extraordinary reuelation is not altogethâ—r free from feares and doubâ—s shaking sometimes the confidence of that which a man hath receiued immediately from the oracle of Gods owne mouth or by speciall messengers directed from God for certificate in that behalfe Which is to be seene in the examples of Abraham Isaac Dauid Gen. 12.12 13. Psal 31.22 1. Sam. 27.1 and others to whom God had giuen speciall promise of his protection and fauour and yet vpon occasions they haue bewrayed great infirmitie in the apprehension thereof And if this befall to faith in those things which are extraordinarily reuealed for it is faith ordinarie by which a man belieueth such extraordinarie reuelations much more wee may assure our selues it befalleth there where wee haue no other but ordinarie reuelation by the written Word of God Also the Word of God once spoken and often reiterated is of equall certaintie in it selfe but to helpe our weaknesse the Lord goeth ouer one and the same thing againe and againe Things belieued are in themselues more certaine then things seene but not apprehended by vs with such assurance Of these who doubteth of the other who doubteth not at some times The Prophets our Sauiour Christ and his Apostles doe labour oft to confirme vnto vs matters of faith by reasons similitudes signes examples incurring into the senses not only to better our vnderstanding but to confirme our faith which is an argument that to vs things sensible are oft more certaine then things belieued though in themselues more vncertaine Moreouer conclusions theologicall are in themselues as certaine as are the principles vpon which they are grounded but alwayes they are not so infallible to our vnderstanding and conscience because the inference is not so well readily and plainly perceiued as hath beene shewed before And so though the saluation of the Belieuer be as certaine as the word of promise vpon which his faith is surely builded yet it is not so infallibly knowne to the Belieuer himselfe it being farre more easie to conceiue that a belieuer shal be saued then to assure the conscience that he is a true Belieuer What the Lord hath immediately reuealed that faith receiueth with the greatest certaintie but what is concluded out of the Word from one proposition immediately diuine and another certainly knowne by some other light that may be belieued with infallible assurance And so he that is iustified and hath obtained remission of sinnes may assuredly know or belieue that hee hath receiued mercie of the Lord otherwise he can neuer truly bee thankefull to God for that inestimable benefit For he that knoweth not whether hee hath receiued it or not nor can assure himselfe of it without intollerable and inexcusable presumption how should he from the heart giue God thankes for this vnspeakable fauour But to thinke that mortall men are neuer bound to giue God thankes for the greatest benefit that is bestowed vpon them in this world is most absurd It is obiected That in this state of temptation Bellar. de Iustif lib. 3. cap. 8. §. Tertia ratio such is our infirmitie assurance would engender pride And immediate and perfect assurance such as is free from all assault and impeachment of feare and doubt might peraduenture by the corruption of our nature bee abused to securitie and pride But such perfection in this life wee attaine not vnto because the Lord knowes it not expedient As wee haue a measure of true righteousnesse though weake and imperfect so haue wee a measâ—re of true and comfortable assurance against feare and doubt though by reason of our weaknesse mixed with many feares and doubts Thus the Lord deales with vs in great wisdome knowing our inabilitie to weild any better condition that by the sweetnesse of grace wee might bee allured to yeeld chearefull obedience The benefits that come vnto vs by temptations and bee sustained in temptations and by the sence of our weakenesse together with the sharpnesse of temptation feare and perplexitie might be kept from swelling in pride securitie loue of carnall libertie negligence to preserue our faith and such like And as sometimes by his admirable wisdome he maketh sinne the whetstone of righteousnes so by affliction and trouble by dâ—strusts and fearefull doubts hee whetteth and sharpeneth our faith and assurance which by fighting increaseth and the longer it wrastleth the stronger it waxeth whilest faith powreth forth Prayer and powring forth of Prayer obtaineth further strength of faith Knocking makes the linke to burne more clearely and the shaking of a tree by stormie blasts settles the root and the tree more firmely so temptations troubles and feares by the wise prouidence of God make for the increase and confirmation of faith As a man in danger of drowning catcheth for hold to saue himselfe so whilest the comfort of life makes offer to goe from vs wee take the better hold thereof and it becomes so much the more pretious and deare vnto vs. By our corruption vertues become poysons and by the wisdome of God sinnes are made medicines But as wee doe not condemne vertue though our corrupt hearts doe sometimes abuse it nor commend sinne for that it is vsed as a spurre to righteousnesse no more doe we approue doubting for the good that God workes by it nor disallow full assurance because of the euill that might ensue to vs thereby abusing the same In briefe pride is the daughter of corruption not of filiall confidence nor may it bee condemned for it because that verde springeth from another root §. 10. § 10. A man may belieue say the Romanists that he shall haue eternall life if hee keepe the Commandements but because he is not assured that he shall so doe he remaineth in feare And very iustly may he be in feare or rather in despaire that looketh for eternall life vpon no other condition The Apostle indeed doth plainly debarre him from all hope and expectation thereof when he saith So many as are of the workes of the Law Gal. 3.10 are vnder the curse for it is written Cursed is euery one c It is not for them that professe the faith of Christ by their keeping of the Commandements to expect the obtaining of eternall life Gal. 5.4 Rom. 4.14 Gal. 3.18 1. John 5.10 11 Rom. 6.23 Yee are fallen from grace saith the Apostle that will be iustified by the Law If they which bee of the Law bee heires then is faith made void The Commandements of God are laid before Belieuers not as the cause for obtaining of eternall life but as the way to walke in vnto eternall life assured vnto vs by the free promise and gift of God And of this promise and gift of God the keeping of Gods Commandements is a part who hath said I will put my Law into their hearts Ier. 31.33 Ezek. 36.27 Ephes 2.10 and
grace as well as any benefite tending thereunto As we are iustified by faith so wee are saued by faith Eph. 2.8 not in respect of present saluation or redemption whereof here we are pertakers but in respect of glorification to come in due time to be reuealed Belieue on the Lord Iesus Act. 16.31 and thou shalt hee saued By faith wee haue accesse into this grace Rom. 5.2 wherein wee stand and reioyce in the hope of glory When the Apostle saith With the heart Man belieueth vnto righteousnesse Rom. 10.10 and with the mouth confession is made vnto saluation Hâ—e doth not so distinguish these two as if faith were the cause of righteousnes confession of saluation or as if faith were sufficient to righteousnes but not to saluation for hee had often said Rom. 4 16. that wee are saued by faith that the promise is by faith But he describes the qualification of that faith which iustifyeth and saueth namely that it is a stedfast affiance that flyeth to God by heartie supplication and breaketh forth into profession of Gods name The promise is Rom. 10.11 Whosoeuer shall call vpon the name of the Lord shall be saued and faith herein flyeth to the throne of grace with ardent supplications and layeth hold of saluation promised of grace Secondly Faith doth not begin to apprehend life and then leaue it it to works that we might attain the accoÌ„plishment by theÌ„ but it doth euer rest vpon the promise vntill we come to enioy it Heauen is an inheritance freely vouchsafed to the adopted sonnes of God whose interest vnto it commeth by belieuing not by working Rom. 6.23 The gift of God is eternall life through Iesus Christ our Lord if it be a gift of meere fauour it cannot be of workes Eph. 2.8.9.10 Gal. 3.18 If the inheritance be of the Law it is no more of promise but God gaue it to Abraham by promise And that which God will doe about his children in the day of iudgement is called mercy 2. Tim. 1.18 The Lord shew mercy to Onesiphorus in that day The immediate cause of life is Gods grace as the immediate cause of death is sin Rom. 5.21 But if life be of grace it is by faith We are kept by the power of God through faith vnto saluation 1. Pet. 1.5 So that our faith neuer giues ouer till wee come to bee actually possessed of the immortall and vndefiled inheritance reserued for vs in Heauen Thirdly By faith we receiue the promised Spirit as the earnest of our inheritance vntill the redemption of the purchased possession Gal. 3.14 Because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Ezek. 34.29 Gal. 4 6. Rom. 8.15 Abba Father The holy Ghost doth first infuse the grace of faith into our hearts whereby we belieue but belieuing and being made the sonnes of God wee receiue the Spirit more fully and manifestly dwelling in vs to sanctification and assurance of our Redemption By the benefite of the holy Ghost faith springeth in vs by which faith the abundance of the selfe-same spirit is increased and so of a greater faith is still made a greater increase of the Spirit In whom after yee belieued Ephe. 1.13 yee were sealed with the Spirit of promise He that belieueth Iohn 7.38 out of his belly shall flow riuers of liuing water And these gifts of the Spirit which we receiue by faith from Christ our Head are the beginnings of that glorious life we expect and looke for one in substance different in degrees and according to the measure of grace receiued so is the life of glory begunne in vs. Fourthly Faith in the promises of euerlasting life leadeth forward in the pathes of peace and righteousnes It mortifyeth corruption studyeth holinesse Math. 6.21 raiseth the heart to things aboue and directeth the conuersation according to the pollicie of the new Ierusalem Life eternâ—ll is not giuen for workes but it is the good pleasure of God that his children should be holy and exercise themselues in all good workes Rom. 8.13 Gal. 6.8 If yee through the Spirit doe mortifie the deeds of the body yee shall liue He that soweth to the Spirit shall of the Spirit reape life euerlasting Blessed are the pure in heart Math. 5 8. for they shall see God Follow peace with all men and holinesse Heb. 12.14 without which no man shall see the Lord. Charge them that be rich in this world that they bee not high minded nor trust in vncertaine riches but in the liuing God who giueth richly all things to inioy That they doe good that they be rich in good workes ready to distribute willing to communicate 1. Tim. 6.17.18.19 Laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life But yee beloued building vp your selues in your most holy faith praying in the holy Ghost keepe your selues in the loue of God Iude verse 20.21 Iam. 1.12.25 Math. 35.34.35 looking for the mercy of our Lord Iesus Christ vnto eternall life Come yâ—e blessed of my Father inherit the kingdome prepared for you from the foundation of the world For I was hungred and yee gaue mee meate c. These and such like passages of Scripture shew not the cause why but the qualification of the persons vnto whom not how it is deserued but what doth precede the bestowing of life eternall And faith that looketh for that blessed hope and layeth hold vpon the promise of that heauenly and incorruptible inheritance lifteth vp the heart into Heauen kindleth loue inflameth with zeale encourage h against difficulties and inciteth to run the way of Gods Commandements If probable hope of great aduantage drawes on the Merchant to vndertake a long and tedious voyage by Sea notwithstanding the many casualties and perils wherewith it is beset faith in the assured promises of God concerning saluation will set a man forward in his Christian iourney hold hâ—m on in his way with courage and chearefulnesse and hearten him to the workes of godlinesse notwithstanding the temptations of Satan the allurements of the world or oppositions of the flesh to the contrarie Phil. 3.20 Our conuersation is in Heauen from whence also wee looke for the Sauiour the Lord Iesus Christ Col. 1.3.4.5 Wee giue thankes to God and since wee heard of your faith in Christ Iesus and of the loue which yee hau to all the Saints For the hope which is laid vp for you in Heauen Heb. 11.13 14.15.16 By faith Abraham Isaâ—c and Iacob confessed that they were pilgrimes and strangers on the earth and hauing oportunitie would not returne into their owne countrey because they desired a better countrey that is an heauenly Fiftly It seeketh to get our title confirmed and assured to the conscience by euidence and earnest or pawne it exerciseth it selfe vpon the
Heb. 10.35.36 Heb. 6.12 Reu. 13.10 For faith is the ground of silent and quiet expectation of saluation When Christians are persecuted for the name of Christ all men see they haue great neede of patience that after they haue suffered for a time they might enioy the promise which now they hold by faith as it weâ—e by reuersion not in actuall possession But without confidence there can be no patience Faith in God is the only stay and support of the heart in trouble and affliction Psal 27.13 I had fainted vnlesse I had belieued to see the goodnesse of the Lord in the land of the liuing Remember thy word vnto seruant vpon which thou hast caused me to hope This is my comfort in my affiction Psal 119.49.50 for thy word hath quickened me In daily and lighter tryals a man of milde and patient temper may hold vp the Head but when one deepe calleth vnto another and the waues flow ouer our head when nature yeeldeth and the heart fainteth then to stand fast and bee of good courage that only can faith doe which is grounded vpon the rich mercie of God and relyeth vpon his Almightie power Faith is the Palme that sinkes not vnder the waightiest of burdens the Camomile that spreades the more it is trodden the oile that euer ouerswimmes the the greatest quantitie of water you can power vpon it In the most boisterous tempests it lifteth vp the chinne that we shall not drowne Heb. 11.35 36. and when a man is halfe dead it quickens and puts life into him By faith the Saints haue endured cruell mockings scourgings bonds imprisonments Eph. 6.16 tortures and death and in all these were more then conquerours Faith is the sheild of the soule whereby it is defended against all the fierie darts of the Deuill When we are afflicted we shall be tempted to impatience despaire doubting of Gods loue and the vse of wicked means to helpe our selues out of trouble Psal 3.2 and 31 11. and 35.15.36 Iob 30.1 The world will follow vs with scornes and traunts as if God had forsaken vs and would not arise for our helpe Our owne corrupt hearts will be readie to start aside repine faint question the Lords truth and mercy 1. Thess 3.5 and Satan will not be wanting to his opportunitie with all his might malice and subtiltie to seduce discourage or terrifie When our Sauiour was an hungred in the wildernesse Math. 4.3 the tempter came vnto him and saide If thou be the Sonne of God command that these stones be made bread Now seeing the burden of afflictions is made more heauie by temptations accompanying wee had neede to be well vnderpropped with a liuely faith that we might withstand and repell the force of the Enemie Faith onely supplieth all our wants in affliction Hee that possesseth all earthly things in greatest prosperitie and hath not faith hath nothing in deed much lesse the man that liueth in miserie but hee that liues by saith wants nothing that is good when miseries beset him on euery side For the present riches of a Christian are the gracious and faithfull promises of God which faith possesseth not looking to what we haue in hand but what the Lord hath laid vp in store and expecteth to receiue from God in fittest season more assuredly then if hee had it in his owne power to vse The Men of this world trust their friends with their stocke or monie and make account it iâ— as readie at hand as if they had it in their owne possession and sure it is the true belieue hath iust and good cause to trust God rather then himselfe and to relie vpon his word for whatsoeuer hee hath commited vnto him Fâ—iâ—h in time of danger doth as it were fence and compasse vs with the promises of God but without faith we are naked and lie open to the malice of our Aduersaries Behold his soule which is lifted vp Hab. 2.4 is not vpright in him but the iust shall liue by his faith The vniust man puffes vp himselfe and buildes towers of defence to himselfe bâ—t the iust man belieueth and that shall be to him in stead of all castles towers bulwarkes in the world For it brings vs vnder the wing presence Psa 18.2 Deut. 32.30 Psal 31.3 and 71.3 and protection of God it makes him our refuge and safeguard high rocke and tower of defence Afflictions profit not if they be not mixed with faith in them that beare them Bodily physicke procureth not health if naturall heate be lacking in the patient which might cause the potion to worke to the expelling of the sicke humour faith in respect of afflictions the physicke of the soule is that naturall heate wherby they are made to worke kindly to the purging of sin and the encrease of grace and comfort where it is altogether wanting their can be no kindly worke The righteous are allowed to liue by faith in the times of euill when calamities of all sorts compasse them about The Godly are allowed to liue by faith in afflictions 1. Tim. 4.8 Rom. 8.28 for godlinesse hath the promise of this life and that which is to come and the godly are to belieue both according to the word of the Lord. God hath promised that all things shall worke together for good to them that loue God 1. Cor. 10.13 Act 27.25 and that he will not suffer vs to be tempted aboue that wee are able and it is our dutie to belieue God that it shall be eâ—en as he hath tolde vs. The godly haue had this confidence in formers times whose practice is both a token of our priuiledge and a patterne of our dutie What time I am afraid I will trust in thee Psal 56.3 Psal 31.5 Into thine hand I commit my spirit thou hast redeemed me O Lord God of truth yea though I walke through the valley of the shaddow of death I will Psal 23 4. feare no euill for thou art with me thy rod and thy staffe they comfort me Come and let vs returne vnto the Lord Hos 6.1.2 for he hath torne and he will heale vs hee hath smitten and he will binde vs vp After two dayes will hee reuiue vs in the third day hee will raise vs vp and wee shall liue in his sight God is hereby much glorified that wee relie vpon him as our rocke of defence al-sufficient Sauiour and trustiest friend in time of distresse It is one of the Lords most royall titles Psal 60.5 Psal â— 9 Psal 10.14 to bee the Father of the Fatherlesse and a iudge of the widowes a refuge for the oppressed and the helper of the poore Thou hast beene a strength to the poore Esay 25.4 a strength to the needie in his distresse a refuge from the storme a shadow from the heate when the blast of the terrible ones is as a storme against the wall Esay 30.18 And therefore
take the stonie heart out of their flesh and will giue them an heart of flesh I will saue them out of their dwelling places Ezek. 37.23.24 whâ—rein they haue sinned and will cleanse them so shall they bee my people and I will be their God And Dauid my seruant shall be king ouer them and they shall all haue one sheepheard they shall also walke in my iudgements and obâ—erue my statutes and doe them In that day sing yee vnto her A vineyard of red wine I the Lord doe keepe it and will water it every moment lest any hurt it I will keepe it night and day Isay 27.2.3 Surely shall one say In the Lord haue I righteousnes and strength Isay 45.24 Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruite in old age Psal 92.13.14 Rom. 6.14 they shall bee fat and flâ—urishing Sinne shall not haue dominion oueâ— you Now we are dâ—liu red fro the law that being dead wherein we were held Rom. 7.6 that we should serue in newnâ—s of Spirit and not in oldnes of the letter I can doe all things through Christ which strengtheneth me Phil. 4 13. The Christians obedience is imperfect but pleasing Pro. 12.22 Psâ—l 147.11 Psal 149.4 The obedience of the faithfull which through the power of grace they performe is weake imperfect but pleasing acceptable vnto God The Lord taketh pleasure in them that feare him in those that hope in his mercy The Lord taketh pleasure in his people he will beautifie the meeke with saluation In euery nation he that feareth God and worketh righteousnesse is accepted of him The Lord by Moses did often times tell his people that they offering vp their sacrifices Act. 10.35 such as he commanded they should be accepted which is often repeated by the pâ—ophets Leu. 1.3.4 and 22.21 and 23.11 Thou shalt makâ— a plate of pure gold and graue vpon it like the engrauings of a sâ—gnet Holines to the Lord and it shall be vpon Aarons forehead that Aaron may beare the iniquity of the holy things which the children of Israel shal hallow in all their holy gifts Exod. 28.36.38 and it shall be alwayes vpon his forehead that they may bee accepted before the Lord. Esay 60.7 All the flockes of Kedar shall be gathered together the Rams of Nebaioth shall minister vnto thee they shal come vp with acceptance on mine altar The Priest shall make you burnt offerings vpon the alter and your peace offerings Ezek. 43.27 20 40 41. and I will accept you saith thâ— Lord God Then shall the offerings of Iudah and Ierusaleâ— be pleasant vnto the Lord as in the dayes of old and as in former yeares Mal. 3.4 Then shalt thou be pleased with the sacrifices of righteousnes with burnt offering and whole burnt offering Psal 51.19 Hereunto may be referred the prayer of the prophet Let the words of my mouth and the meditation oâ— my heart be acceptable in thy sight O Lord my strength Psal 19.14 and my râ—deemer Accept I beseech thee the freewill offerings of my mouth O Lord and teach mee thy Iudgemâ—ntâ— Psal 119.108 Deut. 33.11 There bee many other testimonies to the same purpose I b seech you therefore brethren by the mercies of Goâ— that yee present your bodies a liuing sacrifice holy acceptable vnto God Rom. 12.1 Phil. 4.18 I am full hauing receiued of Epaphroditus the things which were sent from you an odour of a sweete smell a sacrifice acceptable wel-pleasing to God But to doe good and to communicate forget not for with such sacrifices God is well pleased Yee also Heb. 13.16 1. Pet. 2.5 as liuely stones are built vp a spirituall house an holy Preisthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ Children obey your parents in all things Col. 8.20 Heb. 11.5 for this is well pleasing Before his translation Enoch had receiued this testimonie that he pleased God And this faith is most necessarie to the leading of a Christian life Faith is necessary to the leading of a Christian life scil to adhere and sticke fast vnto the commandements rest vpon God for abilitie to do what he requireth and that he will accept what sincere and vnfained seruice though weake and imperfect is tendered vnto his Highnesse For the word of grace which commandeth to belieue the free mercie of the Lord to the pardoning of sinne Tit. 2.11.12 teacheth vs to denie vngodlinesse and worldly lust and to liue godly iustly and soberly in this present euil world Such as giue vp their names to Christ must not looke to bee lawlesse but they come to take a yoâ—ke vpon them Math. 11.28.29 Ioh. 13.34 and stand obliged to fulfill the law of Christ called the new Commaundement Want of belieuing the precepts is the cause why many doe still continue in the practise of diuers things inconuenient and suffer inordinate passions to hold them vnder Ignorance or carelesnesse in this point is the cause why some of the better sort of people are off and on now forward then backward scarce setled or stayed at any time not knowing how to set vpon the practice of repentance how to begin or to proceed therein Whereas this faith much auaileth to the furthering of the deare Children of God in a godly course the shâ—ning of euill and the practice of holinesse True faith is an obsequious confidence which carrieth a man whither soeuer he shâ—ll see the Lord to gâ—e before him Heb. 11.5.7.8.9.10 c. By faith Hâ—noch walked with God Noah builded an Arke Abraham offered vp his sâ—nne Isaac Moses refused to be called the son of Pharaohs daughter Our present faith or trust in God is but commensurable to our fideliâ—ie in his Commaâ—ndements ere we can make a faithfull plea for mercie Gods will neglected must bee executed either in act if the obâ—ect be present and may be prosecuted or in sincere and constant resolution if abilities and opportunities required to execution of what we resolue vpon be altogether wanting or our endeauours vpon ineuitable occasions hindred Gal. 5.6 Faith worketh by loue which constraineth men to doe the will of God and submit themselues to his holy Commandements The strength of faith to it seuerall obiects is vniforme that assurance of forgiuenesse cannot be greater then care of obedience The very consciousnesse of any one sin wherevnto we haue beene indulgent will be of like force to withdraw our assent from Gods mercy as the delight or pleasure of that sensuall obiect was to cause vs to transgresse any part of his wil reuealed The same strength beautie had to allure vnto adulterie will that foule sinne vnrepented of haue to diuorce our soules from Christ Nor can wee faile in practice of this or other Commandement without a precedent defect of that faith which onely