God the father mooued by nothing but his free loue to mankinde lost hath made a deed of gift and grant of his Sonne Christ Iesus vnto mankinde that whosoeuer of all mankinde shall receiue this gift by a true and liuely faith hee shall not perish but haue euerlasting life which the same Apostle expresly saith 1. Ioh. 5. 11. This is the record that God hath giuen to vs eternall life and this life is in his Sonne meaning that this it is which God hath witnessed for vs to beleeue which hee that doth not makes God a lyar and shall most iustly be condemned therefore this then is the first thing in true faith to be considered that euery soule to whom God sendeth this message of the Gospell doe truely beleeue and giue credit vnto it to bee true that God hath made grant of Christ to sinners so that if he accept this grant he shall bee saued This is that faith which in schooles is called historicall because it goeth no further then to giue assent and credit to the story of that which God speaketh to be true which one may beleeue for another and therefore this cannot be true iustifying faith and this may be in those that knowe they are bidden to the wedding yet refuse to come So that though this bee necessary to true iustifying faith yet it is not sufficient therfore in iustifying faith there is required another and more speciall work namely to receiue Christ and life in him offered in the Gospell which was the second generall point to bee considered in the nature of this iustifying faith Namely that beside the assent of the mind and iudgment to the truth of the Gospell The second speciall worke of faith is to receiue Christ offered vs in the Gospell wee giue consent with our heart and will and so willingly and gladly accept Gods gift of Christ whereby indeede he is become ours and we his and so we in him be made partakers of all things pertaining to life and godlinesse 2. Pet. 1. 3. as the Apostle Peter speaketh where I would haue this specially to be marked that hee saith this is by the knowledge or acknowledging of him which I vnderstand to be by true faith whereby we know and acknowledge Christ to be ours This I the rather obserue for that I see some honestly minded herein beguiled to imagine that a man may be a true member of Christ and so be iustified before he thus actually beleeue and thereby apprehend Christ I deny not but that some weake in faith may feare that they do not beleeue and that they haue not apprehended Christ when in deede they haue apprehended him though they feele it not who may be discerned partly by their heauinesse for want of sense of faith but especially by their loue they beare to God shewed manifold waies whereof we shall here more in the triall of faith But that he who neuer apprehended Christ by beleeuing should ordinarily bee a member of Christ I cannot see sure I am the Scripture constantly speaketh otherwise as Iohn 12. As many as receiued him Gal. 3 26. to them hee gaue power to bee the sonnes of God euen to them that beleeue in his name Gal. 2. 20. And to like effect often that we are all the children of God by faith in Christ Iesus That wee liue by faith of the Sonne of God That Christ dwelleth in our hearts by faith Eph. 3. 17. In which and the like many it is euident that faith is the Instrument whereby wee receiue Christ our righteousnes and life And this is the constant opinion of all found Diuines so farre as I know Thus then we see that the very nature of faith consisteth in the true acceptation of Christ proclaimed in the Gospell How faith is gotten Now followeth to be considered how this faith is to be obtained and increased that so we may liue by it wherein wee haue these two points to be obserued 1. First 2. point what is the ground of faith 1. 2. Secondly 2. how faithis hereon builded But before this blocke at which so many stumble is to be remooued That wee yet speake not how a man that hath faith may know it to bee so whereof more in his place but how one that indeede hath not apprehended Christ by faith may attaine vnto it So that here onely we seeke the causes which beget this faith not the effects of faith which only prooue we haue it Many not discerning this difference doe much mistake Causes and effects of faith differing and being asked what caused them to beleeue they say because they haue truely repented and changed their course of life which if it proceede not from faith is not so much as a sound proofe of faith much lesse can it bee any cause to drawe them to beleeue By which mistaking it comes to passe that such persons building their faith vpon their life which is subiect to many changes can neuer haue sound and stedfast faith but a staggering vnconstant opiniō at the best We haue neede therefore to looke for a more sure ground whereon to build our faith which must stand against so many and mighty stormes wherewith it is so vsually assaulted The onely firme ground of this sauing faith is Gods truth reuealed in his word The onely ground of faith is Gods truth Reason why as is plainely taught Rom. 10. 17. So then faith cometh by hearing and hearing by the word of God And so likewise it is saide of the Ephesians 1. 13. That they by hearing the word of truth the Gospell of saluation beleeued which is as manifest to reason in that there is not any thing in heauen or in earth which can testifie to vs such good will in God to saue vs but wee must haue Gods owne word to witnesse this vnto vs and all little enough It is a matter so incredible that the holy and iust God who cannot abide any iniquity Heb. 2. 2. but will certainely giue to euery sinne his due punishment yet of his owne free mercy hath giuen and granted to poore sinners eternall life Therefore hath the Lord so often and so euidently spoken no lesse that hee might thereby mooue vs to beleeue as 1. Ioh. 5. 11. expresly affirming This is that which is testified That God hath giuen vs eternall life and this life is in his sonne For our further confirmation wherein it is saide vers 7. that this is witnessed both by three witnesses in heauen The first the father the second the word that is the sonne of God the second person in Trinity the third the holy Ghost which three be one diuine nature and testifie the same things as also by three witnesses on earth all which be in euery true beleeuer and none els The first the spirit the second the water the third the blood which agree in one witnessing the same things wherby are meant By the first
in all his promises yet nothing is more common then in time of tryall to distrust and feare God will not be as good as his word at least whatsoeuer is said wee feare wee shall perish We need not seeke for proofe hereof which is so recorded in the liues of the most worthy seruants of God who are otherwise highly commended for their faith hee that hath any insight into himselfe may see too much of this in himselfe how ready wee are to call into question Gods truth when God deferreth the helpe we looked for To passe by all others and to see this in the matter we haue in hand from whence is it that so few of those that bee truly humbled in the sight of their miserie who know and desire Christ yea more who haue heard and in generall beleeued the Gospell that it is the glad tydings of saluation that Christ bids al that be heauie laden to come vnto him and hee will ease them what is the cause I say that so few of these doe so laie hold on Gods word as to beleeue and to rest assured of their saluation by Christ I know no better answer then this that when it comes to our selues wee cannot beleeue God will performe his word to vs some thing or other will bee obiected by our vnbeleeuing hearts why we may not beleeue Against all which we haue no other buckler to hold out but Gods truth Psal 31. 5. as Psal 91. 4. His truth shall be thy shield and buckler which is such that hee cannot lie nor deceiue To this end it is that God is called the God of truth Reu. 3. 14. Christ the faithfull and true witnesse Ioh. 14. 17. the holy Ghost the Spirit of truth Ephe. 1. 13. the Gospell the word of truth that when our faithlesse hearts shall stagger and doubt whether that shall bee which God hath spoken we may stay our selues vpon this immoueable rocke God is faithfull 1 Cor. 19. As often it is repeated to strengthen our weake faith This then remaineth for the setling of the heart of the weake in faith That so oft as doubts arise concerning his saluation by Christ whether God so loue him that he hath giuen him his only begotten Sonne that he beleeuing might not perish but haue euerlasting life hee hath no other thing in the world to perswade him but this that God who cannot lie hath said it and therefore he may and ought to beleeue that Christ and all his benefits are his wherein the more to moue him he is to laie before him both what a great sinne it is not to beleeue no lesse then to make God a lyer 1 Iohn 5. 10. as the Apostle John expresly speaketh Ioh. 3. 18. and also what fearefull punishment it procureth euen a certaine and remedilesse condemnation as our Sauiour himselfe denounceth By these and the like considerations is true faith both first begotten and afterwards increased in all those that shall be saued which I haue more fully laid open not only for that it is the most principall matter to bee regarded concerning true sauing faith namely how he that hath it not may attaine to it But also for that it is if not the least knowne and laboured for Many seeke for markes of faith in vaine yet least attained vnto For I haue obserued many very inquisitiue for some markes of faith who neuer so much as knew any thing which might draw them effectually to beleeue And therefore now to end this point concerning the right and orderly way whereby an vnbeleeuer is brought to true and sauing faith my aduise is to all that finde their faith weake and consequently their liues much out of frame that first they take good heed whereupon they build their faith Build faith onely on Gods truth and that only vpon Gods mercy and truth reuealed in the Gospell which neuer changing are a sure foundation and not vpon their owne change which oft is deceitfull and at best variable and indeed is onely an effect and fruit of Faith accordingly shewing the strength and weakenesse of our faith and can by no meanes be made any cause thereof Thus haue we seene both what this faith is whereby the iust doe liue and by what meanes it is attained Now lest any should gather out of the former that any man may by his owne indeuour vsing these meanes attaine to faith I thinke meet to adde this that although it be Gods will and commandement to all to whom hee sendeth his Gospell Faith is not in mans power but wrought by Gods Spirit that they should beleeue receiue Christ offered vnto them and therefore it is the dutie of euery one so to doe and it is their sinne and shall be their condemnation who doe not thus as hath beene said in all respects yet such is the corruption of all man-kinde by Adams fall that not one soule hath either will or power to receiue this grace in Christ offered vnto him Rom. 11. 32. For God hath shut vp all in vnbeliefe that he might haue mercy vpon al Act. 13. 48. and so many beleeued as were ordained to eternall life Eph. 2. 8. and Faith is the gift of God Ioh. 6. 44. and none can come to Christ except the Father draw him Which is wisely disposed by God that no man might haue cause to glory in himselfe but that the glory of mans saluation may bee giuen to God From whence it commeth that besides this common fauour of saluation in Christ tendred to all in the Gospell yea besides the common gifts of the Spirit which many receiue who neuer receiued Christ by faith As knowledge both of mans misery the remedy thereof sorrow for the one and desire of the other with such others besides these I say God doth giue his holy Spirit to all that shall be saued who doth inwardly draw and incline their hearts to beleeue Gods free and gracious promises and so thankfully to accept Christ offered vnto them whereby indeed they bee truely made partakers of Christ and all his benefites and thereby bee iustified and sanctified and shall be fully and euerlastingly glorified And thus is a poore sinner by Faith made the childe of God and heire of glorie Now before we proceed to our principall intention to shew how this Iustified man may liue by his faith It shall not be lost labour to shew how this may be knowne of any How it is knowne a man hath this faith that he hath this true faith and how euery true beleeuer may be able to proue that hee doth so this certaine and infallible knowledge in any man that hee hath true faith Riseth ioyntly from the causes effects therof not from either apart as shall bee shewed Vnder the causes I comprehend all that worke of God Causes of faith wherby he worketh faith in any which standeth especially in these three things 1.
That God by his word and Spirit first inlighteneth the vnderstanding truely to conceiue the doctrine of mans miserie and of his full recouerie by Christ 2. Secondly by the same meanes he worketh in his heart both such sound sorrow for his miserie and feruent desire after Christ the remedie that hee can neuer bee at quiet till hee inioy Christ 3. Thirdly God so manifesteth his loue in freelie offering Christ with all his benefites to him a poore sinner that thereby he drawes him so to giue credit to God therein that hee gladly accepts Christ offred vnto him These three workes of God whosoeuer findeth to haue beene wrought in himselfe hee may thereby know certainely hee hath faith But without these what change of life soeuer may be conceiued there can bee no certaintie of faith and therefore I againe aduise that this bee first and especially looked vnto for our comfort wherein that none be deceiued with shewes of these in stead of substance I take these to bee true notes of soundnesse For the first of inlightening there can be no doubt For the second of sorrow seeing the causes still remaine Triall of sorrow nametie corruption and affliction therefore this sorrow must continue to our liues end though in a different manner now mingled with comfort whereas the former before faith could haue none Whereas on the other side the sorrow that quite drieth vp was neuer sound as it is to bee seene in many who being once deepely afflicted and in great heauinesse for their miserable estate afterward comming to some comfort are growen so secure and senselesse that hauing no true griefe or remorse for their daily corruptions content themselues that they were once cast downe Whose liues as they bee â—â—ule and full of blottes so their ends be oft fearefull either senselesse or vncomfortable so dangerous it is to quench the spirit in any part Againe Triall of our desire for the triall of our desires after Christ to proue that they be not sudden flashes this is a certaine marke of soundnesse that the more wee taste of Christ the more we couet him As the Apostle Peter exhorteth all that be new borne â— Pet. 2. 1 2 If so bee they haue tasted how sweete the Lord is Mat. 5 6. this is that holy hunger after righteousnesse to which our Lord Iesus promiseth blessednes which many mistake for such a desire as going before all faith hath no promise of blessednesse And great reason there is hereof why all true beleeuers should more and more thus hunger after Christ for that whiles wee liue here we receiue but the first fruits onely and we haue but an earnest pennie of that fulnesse we shall haue and therefore wee cannot be fully satisfied with that we haue receiued but still desire more Lastly for the triall of the third worke of God Triall of faith whereby he worketh Faith that any may know God hath wrought this in him in deed and in truth and not in conceit and opinion wherein many be deceiued I take this to be most infallible in the weakest of those who may know they beleeue that though in temptations they be driuen from their hold yet afterward they returne vnto their rest and finde Gods holy Spirit drawing them yet to beleeue in God because of his word which though it be weake yet it is true faith and not that wauering which hath no faith in it As may bee laid open by a plaine comparison for the weaker sort In a paire of gold weights when they bee emptie either ballance will hang wauering and not rest on either side but if a graine bee put into one aboue the other it will weigh it downe yet so as the winde or a little iogge may lift it vp but if it bee let alone the graine will weigh it downe and so hold it so is it betweene weake faith and wauering When there is any credit giuen and so any resting on Gods word after temptation there is true faith but where there is nothing but a hanging in suspence and vncertaintie that is wauering Iames 1. 7. which cannot looke to obtaine any thing as the Apostle Iames speaketh Thus by the causes is euery one to trie himselfe whether true faith haue bin wrought in him which indeed are the more certaine proofes though not so easilie seene Now followe the proofes taken from the effects and fruits of faith Proofes from effect which be more manifest but not so certaine vnlesse it bee also as manifest that they come from faith To make this plaine to those for whose sakes I write these that is weake beleeuers The principall effects of Faith be Ioy and Loue Ioy in the benefit and loue to god the author of it These bee such as a man may easily see whether he hath them in him or no. But if any man can say hee hath ioy of his saluation and loues God for it to say nothing yet of the truth of these vnles he can proue that these grow out of the tree of Faith they can no more proue that hee hath faith then fruit growing on one tree can proue another tree to bee good For we shall see that both these and many other supposed fruits of Faith are nothing lesse but are bastard fruits and meere naturall affections I meane such as may bee in a naturall man not regenerated but onlie inlightened and wrought by such a working of the Spirit as may be in a reprobate and therefore neither these nor any other change of life can bee proofes of faith further then it is manifest they come from faith The ignorance of this deceiueth many who build their faith on these whereas true fruites grow from Faith But to come to the triall of our faith by the effects thereof Triall by the Spirit which though they be many yet may be all contained vnder this one of receiuing the Spirit not as a stranger to doe some worke and so to depart 1 Cor. 6. 19. but as an Inhabitant to dwell with vs for euer 1 Ioh. 2. 27 And therefore this is set downe as the vnseparable marke of true receiuing Christ which is onlie by Faith This is manifest in the Epistle of Iohn 1 Ioâ— 4. 1. Hereby we know that wee dwell in him and he in vs because he hath giuen vs of his Spirit and to like effect in the Galathians And because yee are sonnes Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts Gal. 3. 2. crying Abba Father Againe in Galathians 3. 2. which is as manifest by all experience when God vouchsafed effectually to call any to imbrace Christ hee sent immediatly vpon them his holy Spirit which at first was in extraordinarie manner as in the Acts Acts 10. 44 but afterwards in ordinary manner Eph. 1. 13. as in the Ephesians where it is said That they after they beleeued were sâ—aled with that
faire shew of faith and loue when in truth these bee not in them these be plaine Hypocrites so farre from happinesse as they be from sincerity 4. Lastly to end this point great euidence may bee had that our profession is sincere and not fained Obedience in matter and manner from our obedience to Gods Commaundements and that two wayes partly from the matter partly from the manner In eyther of which wee shall see apparant difference betweene the childe of God and him that is onely in shew For the former the true child of God from his heart hateth all sinne which hee knoweth to bee sinne yea those sinnes most which most annoye him and such as his corrupt nature is most inclinable vnto and contrarily in his heart desireth to please God in all things and so in truth laboureth chiefly to yeeld obedience to God in those duties to which naturally hee is most vnwilling and so indeed doth mortifie the flesh when it would most reigne ouer him The carnall Protestant on the other side will euer haue some sin so sweete that he hides it like sugar-candy â—â—der his tongue and cannot forgoe it and he must bee borne with in such sinnes as are most pleasing to his nature as the proud person in his pride the voluptuous in his pleasures the couetous in his sinfull gaine which shewes that their heart is false and doe leaue some sinne for by-respects for did they in truth hate sinne because it is sin and offendeth God they would hate one as well as another So againe hee that pretendeth conscience in some duties commanded and wilfully neglecteth others which hee knoweth God requireth of him and will by no meanes be brought to doe them his heart is vnsound respecting more his owne ease gaine and credit then Gods honour or fauour towards him As for example hee that will not forgiue an offence or debt and will not shew mercy and releeue by giuing and lending when hee knoweth hee ought And so for the first table he that wilfully neglects holy exercises of religion by himselfe and with his family which hee confesseth he should vse and will not sanctifie the Sabboth whch God commands these men and the like can haue no sound proofe or comfort that they be truly regenerated In all which I would not bee vnderstood of frailtie in neglecting the good commanded or doing the euill forbidden both which doe fall into Gods true children Rom. 7. 18. whose will is present to doe the will of God though through the strength of corruption and weakenesse of grace they much faile in either of these But I speake of such as set their hearts to sinne Psal 66. 18 as in the Psalm and their hearts rise against such duties so that they will not as they say be held vnder such slauery these bee hollow-hearted hypocrites what shew soeuer they make to the contrary in any case notwithstanding 5. Now for the other propertie of true obedience concerning the right manner thereof Manner this is the care of those who make conscience to please God that they content not themselues with the deed done as to heare Gods word to pray to giue 〈◊〉 and the like but they endeauour to doe all these in such a holy manner especially for the inward affection as God requireth and therefore bee as much humbled for their defects this way as if they had not done these duties at all whereas the hollow hearted Hypocrite so contenteth himselfe yea boasteth of the outward deede done that he thinkes himselfe wronged if hee bee not approoued of God and commended of men Witnesse these and such other voyces of theirs to God Esa 58. 3. Why haue we fasted and thou seest not wherefore haue wee afflicted our soules Luk. 18. 12 and thou takest no knowledge And againe I fast twice in the weeke I giue tythes of all that I possesse Take Saul for example saying 1 Sam. 15. 13. I haue performed the Commandements of the Lord. In which it is manifest they looke onely to the outward worke and so wash onely the outside of the cuppe but neuer looke to the heart and in what manner they performe these and all other holy duties Thus haue we seene some speciall markes whereby euery man who taketh vpon him the name and profession of a Christian may try himselfe and know whether his heart be vpright and his conuersion sound without which there can be no true comfort But hee that findeth these markes of Christs sheep vpon him though not so cleerely as some others may hee may haue boldnes before God and assure himselfe that he hath rightly receiued the grace of Gods Spirit So then to conclude this point how any man may certainely knowe by the causes and effects soundly wrought in him that hee hath true faith and thereby is a true member of Christ and sothe child of God and heire of life euerlasting I desire euery one wisely to laye all together and to raise vp their iudgement of their estate not vpon a peece or part therof but on the whole worke ioyned together which is onely auaileable to prooue any to be a house or Temple for the Holy Ghost to dwell in This I adde for their sakes who dangerously hazard their hope of happinesse vpon some one of these workes of Gods Spirit or more which may be in those that perish who haue many of these I say not in a sanctified manner but in a common sort as hath beene shewed already whereas this among all is one infallible marke of Gods regenerating and sanctifying Spirit that where he beginneth hee perfecteth his worke whom hee vniteth to Christ by faith he quickneth and purgeth so that faith without fruits is a dead stocke and all fruites not growing out of faith are but as wild and bitter grapes vnacceptable to God and vnprofitable to man Hauing hitherto shewed what true faith is How to liue by faith how it is wrought and how any man may knowe that this is truely wrought in him by God Spirit Now it followes to consider how hee that indeede harh this pretious faith may liue thereby which is the principall matter by me in this Treatise intended For the better vnderstanding and practise whereof wee are wisely to weigh these two things First thing What it is to liue by faith Secondly How this is attained For the former to liue by faith is this that God hauing made promise of all good things more then wee could aske or thinke that no good thing shall be wanting and whatsoeuer commeth shall be for our good Wee are so to beleeue that we thereby be aswell satisfied when we haue no meanes of helpe as if we had all that our hearts could desire which is to be seen both in earthly and spirituall matters As for example if a man should fall into any grieuous calamity as into a dangerous disease and should see no way of helpe yet if he beleeue that
part wherein I haue as plainly as I can set out first what true faith is how it is gotten how any may know that they haue true Faith And secondly what it is to liue by Faith how this is attained by a wise application of Gods promises and herewith the manifold and singular benefites arising from hence I doe in the Lord with all instance beseech all such who hauing any true faith in Christ and desire to adorne it with an holy life and yet vpon beter examination of their waies doe finde their profession to haue beene of little good vse to others and of as small comfort to themselues to speake nothing of their offensiue life before mentioned I intreat all such I say but to make triall of this aduice I giue to learne to liue by Faith to this end to follow this direction here set downe till they shall bee able better to guide themselues And so my hope and prayer shall be that God will let them see such fruit of their labour as shall bring them more true comfort daily then in many daies and to some more then in any daie of their life past which I humbly beseech the Lord to grant both to my selfe and them euen for his Christs sake THE SECOND part of this Treatise containing A direction how to apply Gods promises to our particular occasions FOr the better vnderstanding and practise of this dutie of particular application of Gods promises to our seuerall necessities that so we may thereby liue by faith which is the chiefe thing by me intended in this Treatise we are aduisedly to consider the nature and kindes of these promises which be the foundation of our faith that so wee may more soundly applie them to our seuerall occasions and vses â—y Gods promises I vnderstand generally all those declarations of Gods will wherin he offers to vs in his word any good thing to enioy Gods promises what As on the other side by threats are meant those declarations of his will wherein he denounceth any euill against vs for sin Both which be plentifully set downe in the holy Scriptures to these ends that by his promises hee might allure and draw vs to beleeue and obey his will and by his threatnings hee might feare vs from sinne Gods will reuealed two waies first absolutely In all which God doth declare his will after a double manner either absolutely or conditionally Absosolutely what hee will most certainely doe any thing to the contrary notwithstanding As for example That there shall be no more waters of a â—â—ood to destroy all flesh And in this same time I wil come Gen. 9. 15. Sarah shalâ— haue a son Rom. 9. 9. which the Apostle saith is a word of promise of this sort be aâ—â— Gods promises concerning saluation made vnto the elect which cannot be made voide by any means whatsoeuer The other manner wherby God doth reueale his will is not absolute but as it is comonly said to be conditionall Conditionally which is when God declareth his will what hee wil doe if we do our part els not this conditional promise wel vnderstood may be borne otherwise misunderstood it destroies the nature of the free and gracious promise of the Gospell in this respect confounds the Law and the Gospell taking away a chiefe difference betweene the Couenant of workes wherein God promised life vpon condition of doing all that was written in the law without which condition performed on our parts God did not couenant to giue life and the couenant of grace wherein God freely promised not only life but to giue grace to receiue this life as Jer. 31. from vers 31. to 35. reade the place The like Ezek. 36. 24 c. A new heart also will I giue you c. In which and the like many is no condition required on our parts but God himselfe makes capable of this grace whom he pleaseth How these are by vs to bee applied afterwards I will shew But now seeing very many yea the most of the free gracious promises of the Gospell be propounded with some condition either expressed or necessarily vnderstod 〈…〉 wisely to consider of them as first in this and the like many the condition or dutie required is expressed Iohn 3. 15. Whosoeuer beleeueth in Christ shall not perish but haue euerlasting life Secondly in others the dutie required for the attaining the thing promised is necessarily vnderstood Mat. 18. 11. The Sonne of Man is come to saue that which is lost Iohn 1. 29. Behold the Lâ—â—be of God which taketh away the sinnes of the world And the like many In all which Faith is necessarily vnderstood for the obtaining of the benefite promised But yet in all these Faith is no condition properly so called mouing God to promise life although in some sort it may bee called a condition because the promise of life is made to persons qualified with Faith for first faith it selfe is part of the thing promised and no man can beleeue except it bee giuen him and therefore an impossible condition to bee performed of our selues And to say as it is Faith doâ—h apply the fruite and benefite of the promise to the beleeuer who alone shall enioy the thing promised and doth not restraine the offer of grace which is generall to all to whom the Gospell comes who as they haue no faith before they heare the promise made to them so after hearing this promise made to them if they beleeue not they shall bee condemned for not beleeuing as John 3. 1â— Thus then I conceiue all conditionall promises of the Gospell are to bee taken that God doth freely offer mercie in what kinde soeuer and for the enioying thereof requires some dutie of obedience at our hands Now we must first beleeue and so obey and then enioy the thing promised so that there 〈…〉 beleeuing but all 〈…〉 promise and our obedience only is an effect of our faith and so a proofe of Faith no cause to moue vs to beleeue As for example If you forgiue you shall be forgiuen Mat. 6. 14. God freely offers pardon to vs and requires that wee beleeuing shew mercy to others As we reade in the parable Math 18. 32. I forgaue thee all the debt because thou desiredst me shouldest not thou also haue compassion on thy fellow seruant euen as I had pittie on thee So then he that beleeues to finde mercy is thereby moued to shew mercy and certainely hee that shewes no mercie in deed receiued none Besides this An other consideration there is an other consideration of Gods promises which standes in the diuers qualitie of the things promised whereof some be wholly necessarie for our saluation and offered without any restraint Simply necessarie and are so to be beleeued as Faith and Repentance Other things though good in themselues yet are not alwaies good for vs but we may be saued without them and in some case
master their strongest corruptions For here the Apostle finding no where out of Christ any sufficient power to deliuer him out of this captiuitie to sinne and death by the hand of faith hee layeth holde vpon Christ assuring himselfe vpon Christs promise 2. Cor. 12 9 That his grace should be sufficient for him and that his power should be magnified in his weaknesse Therefore hee should not bee left in his enemies hands but in due time to be set at libertie more freely to serue the Lord. This is that I commend to the practise of euery true beleeuer that whensoeuer hee feeles his corruptions too hard for him that he cannot by all his endeauors get the masterie ouer them then to flye to Christ and by true faith to applye his promises for the mortifying of sinne that thereby hee may receiue power from Christ more to crucifie the olde man with his members For our better performance whereof I will a little digresse though not farre from my purpose briefly to set out the readiest and the surest way which I know to mortifie any sin which standeth in the diligent exercise of these 4 rules following First 4. rules of mortification that whereas wee bee all blind by nature that wee see not our sinnes and so full of pride and selfe-loue that wee thinke better of our selues then there is cause euery one who will mortifie his sinne must labour by all good meanes to finde out what bee his chiefest sinnes most displeasing â—o God These meanes be 1. A true examination of our selues in euery commandement 2. Secondly a carefull obseruation of all our wayes and as men doe trace the creatures in the time of snowe so to marke our steppes in time of temptation as our impatience when wee be prouoked and so for all other sinnes as pride and couetousnesse c. 3. Thirdly a seeking and receiuing admonition from such as spye our infirmities 4. And fourthly earnest praier to God to discouer our chiefest imperfections By all which and the like faithfully vsed wee shall finde out wherein we haue most need to be reformed that so vpon sight thereof wee may better applye all our endeauours for our recouerie The second rule is 2. rule to be weary of our sins when wee haue found out our sinne then to get our hearts to be weary of the same and willing to be cured of it which shall be if we consider the great hurt it brings vs partly in keeping good things from vs and partly in pulling downe vpon vs so many euills vpon soule and body our selues and others belonging to vs. To set out these in particulars would not be hard but it would carry mee too farre from my matter intended It shall suffice to remember in this case that all our woe comes from our sinnes as both Scripture reason and continuall experience doe shewe which if it were well weighed would make vs more weary of our sinne then of our sicknesse or other affliction and breede in vs much more feruent desires to bee cured And therefore this must bee another daily consideration both what bitter fruites our sinnes bring foorth and that from thence all the woes we meete withall doth spring The third and most principall rule is 3. rule is to get power froÌ„ Christ That for so much as such is our frailtie that when we haue got some true sight of our principall corruptions and therewithall some loathing of them with an earnest desire to be ridde of them yet wee haue no ability in our selues to mortifie them but All our sufficiency is of God and without Christ wee can doe nothing as is oft said but neuer sufficientlie regarded Therefore hereupon especially dependeth all our power to mortifie sinne that we by faith doe drawe from Christ that power and vertue which is in him to change our crabbed and sowre nature that wee may bee sweete and pleasant grapes for the Lord our God This is that especially which I ayme at to perswade all that faine would get more mastery ouer their strong corruptions and vnrulie affections namely to do as the woman in the Gospel Who hauing an issue of blood twelue yeers and had suffered many things of the Physitions Mar. 5. 25. and had spent all that she had and was nothing better but rather grew worse when she heard of Iesus came in the preasse behind him and touched his garment for she said if I may but touch him I shall be whole and straight way the fountaine of her blood was dryed vp and she felt in her body that she was healed of that plague Euen so must we all who haue had many foule issues of sinne of pride hypocrisie security presumption wrathfulnesse vncleanenesse worldlinesse and the like many and haue taken great paines and beene nothing the better but rather growne worser for so must it needes be till we come to Christ doe wee what possiblie wee can such I say must come to Christ and touch him by a true faith and then shall they feele vertue to come from him to drye vp this fountaine of their corruptions Oh that this might be brought more into tryall what would be the difference betweene this and all other practises for the mortifying of the flesh which without this shall bee found insufficient if not deceiueable for where shal be found any vertue to kill sinne in our nature but in Christ in our nature Can mans reason will or resolution suffise to draw him to forsake his so pleasing and profitable sinnes as hee supposeth If this might bee in some outward actions in respect of men yet this cannot bee in the heart to please God which is onely the worke of Gods Spirit in true beleeuers How this is to be done hath beene before declared here onely I commend the vse of this liuing by faith without which as there is no true mortification of any sinne whatsoeuer so by this wee shall surely obtaine power against the oldest and strongest corruptions in our nature Whereunto if one thing be added I well see not what should be wanting to the mortification of them all at least in such measure as God will accept of and wee may haue comfort in which is the fourth rule by mee intended 4. rule of mortifying sinne namely That hauing receiued 1. a true sight of sinne 2. a willing minde to bee cured of it 3. power from Christ for the subduing of it then in the last place that with this furniture we enter the battaile and with good courage set against al the assaults of Sathan all the allurements of this world and all the euill lusts of our owne hearts Eph. 4. 27. That we giue not place to the diuell Iam. 4. 7. but resist him rather 1. Pet. 5. 9. stedfast in faith as wee oft be exhorted and that vpon promise that hee shall flie from vs which is the same whereto the Apostle exhorts and perswades by many arguments To
righteous in Gods sight To the same purpose it is said that wee are made the righteousnesse of God in him 2 Cor. 5. 21 And that of the Prophet Esa Esa 53. 11. By his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities And for this cause is Christ called The Lord our righteousnesse Ier. 23. 6. 33. 16. and that he is the end of the Law Rom. 10. 4. for righteousnesse to euery one that beleeueth And for this cause are the Sacraments said to be seales of the righteousnes of Faith 4. 11. to the same intent much wherein wee see how plainely and plentifully the Lord sets out this perfect righteousnesse and life thereby in Christ to be made ours Which if any shall but neglect and passe by and not accept how shall hee escape most iust condemnation As wee reade Heb. 2. 3. speaking of the same matter How then can this but perswade euery one Vse who desires saluation with both hands as wee say to receiue this great gift of Christs righteousnesse to bee his wherevpon depends so certainly his eternall happinesse And how iustly shalt thou perish who hearest of this great goodnesse of God prepared in Christ and offered in the Gospell to thee and yet wilt not receiue it but either securely neglect it or at least by thy vnbeleefe depriue thy selfe of so incomparable a benefite I can say no more to perswade thee but I beseech the Lord to perswade thee and doe thou giue the Lord no rest till by his Spirit he draw thee to embrace this benefite to thy euerlasting comfort Now to come to the fruites of Iustification Fruites of Iustification which bee so many effects of Gods grace accompanying and following our Iustification 1. Reconciliation 2. Adoption and 3. Hope of Glorie I am not ignorant that these bee set in another order diuersly by diuers Diuines which is not much materiall for all consent that they bee speciall benefites which Christ hath purchased for vs by his death and obedience and serue much for the assurance of our saluation Whereas on the contrarie the ignorance or doubting of them must needes breed much discomfort especially in time of temptation and at the houre of death Yet seeing these doe so depend vpon the former of our Iustification that hee who is iustified cannot want these and without a man be iustified he can neuer enioy any of them either to bee at peace with God much lesse to come into so high fauour as to bee adopted and made Gods childe and heire of all his blessings and lest of all attaine such hope of euerlasting glorie with God in his kingdome as might make him here in this vale of miserie not onely to cheere vp his heart in the expectation thereof but outwardly to reioyce and holilie to boast thereof seeing I say the iustified man and none else hath these most certainly the best way to get assurance of these is to make sure our Iustification in such sort as hath beene already shewed But seeing the Scriptures doe oft make mention of these that God hath prepared and offered these to vs in Christ it shall bee to our comfort to take knowledge of them and so labour for the right vse of them Remembring that I haue in the former part of this Treatise spoken of these effects of our faith out of Rom. 5. 1 c. to set out the great and pretious fruites which are gotten by Faith thereby to prouoke all more to labour for Faith I may now be the more briefe especially seeing the Scripture including them in the former is not so plentifull as in the former For the first of these Reconciliation Reconciliation I vnderstand that whereas before wee were in Christ we were enemies to God by reason of sinne Now by Christ wee are reconciled and made friends as Rom. 5. 10. For if when wee were enemies we were reconciled by the death of his Son much more being reconciled wee shall be saued by his life So likewise notably is this set forth 2 Cor. 5. 18 19 20. All things are of God who hath reconciled the world vnto himselfe by Iesus Christ and hath giuen vs the ministerie of Reconciliation For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them and hath committed to vs the word of Reconciliation Now then are wee ambassadours of Christ As though God did beseech you through vs we pray you in Christ stead that yee bee reconciled to God In both which Scriptures these two things I obserue for our purpose first that we being rancke enemies to God Christ by his full satisfaction whereof his death was a principall part hath reconciled God his Father vnto mankinde yet not so that any haue the benefite thereof but they who gladly doe accept it The second is that seeing none could so much as know this much lesse haue warrant to beleeue to haue any part in it Therefore the Apostle as a faithfull disposer of the secrets of God plainely affirmes and for more certaintie repeats that this reconciliation was wrought for the world that is all mankinde though againe I say none but beleeuers enioy it And the more to draw vs to beleeue that God hath granted out a commission to the Ministers of the Gospell to preach and publish this good newes of reconciliation wrought by Christ betweene God and man and that they should by all meanes labour to perswade men yea which is wonderfull he saith that God by his Ambassadours doth intreate them to bee reconciled to God that is to accept this vnheard of mercy offered to them These things when I consider I cannot but admire Gods vnspeakable mercie in so seeking to saue vs his enemies and our brutish ingratitude in so light esteeming thereof yea our sensles neglect of our chiefest good and our deadly vnbeliefe by which we depriue out selues of so vnualuable treasure freely offered vnto vs. What may be said more to moue our stonie hearts either to desire or to accept so great grace I well see not but this I see and am sure of that it shall be more tollerable for Turkes and Pagans in the day of iudgement then for thee whosoeuer thou art who liuing in the Church doest either despise or so distrust this bountie of the Lord that thou doest not receaue it As for such who preferre any worldly thing before this vnmatchable mercy and so if not grossely reiect it yet securely neglect it and as swine trample such pretious pearles vnder their feet Reu. 22. 11 I say no more but hee that is filthy let him be filthie still But for such poore soules as doe highly prise this exceeding fauour to be reconciled vnto God and onely bee kept from it by distrustfull feares that it is not for them they being so vnworthie I beseech them in the Lord deeply to weigh what hath beene said to draw them
of our inheritance vntill the redemption of the purchased possession vnto the praise of his glory In which wee see the Lord deales with vs according vnto the manner of men who in their conueyances of land doe not onely giue writings to make known their grants but to make them sure doe set seales to their writings and besides do giue a turfe of the land to assure the possession so the Lord hauing giuen vs his word and writing for saluation in Christ thereby to make vs beleeue doth also giue his Spirit so manifestly to worke in them that they bee thereby more assured that Christ is theirs and that by him they shall inherite eternall glory For which cause it is said they were sealed with the Spirit of promise that is which was promised to all beleeuers And this gift of the Spirit is said to be as an earnest penny to assure vs we shall enioy the full bargaine or rather the whole gift of perfect happines in Gods Kingdome Of this I vnderstand that of the Apostle where hee saith that though some who had made a faire profession were now fallen away from the faith 2 Tim. 2. 19. Neuerthelesse the foundation of God standeth sure hauing this seale the Lord knoweth them that are his and let euery one that nameth the name of Christ depart from iniquity Where hee makes the foundation of our saluation to bee Gods election and a seale or stampe whereby we be knowne to be Gods children to bee an holy life a part whereof is departing from iniquity Thus then wee may see in generall that the gift of the sanctifying Spirit which is the first and chiefest fruit of faith and roote of other graces necessary to saluation is a most sure euidence that we bee the children of God and heires of saluation by Christ which might suffise to assure any man of his state to bee very good if he be not deceiued but be sure he hath receiued this sanctifying Spirit for so the Apostle 1. Ioh. 4. 13. reasoneth Hereby we know that wee dwell in him and he in vs because hee hath giuen vs of his spirit as was further spoken in the former part of this Treatise and is now for our better assurance that we bee in Gods fauour more largely to be laid open if not in all yet in the most principall effects of this Spirit dwelling it vs. Among which Assurance of saluation by keeping Gods commandements good order requireth to begin with that which is most generall and containes the rest namely the keeping of Gods commandements which in sundry places is made a sure mark of sauing grace This is manifest in that diuine Epistle of Iohn which was written principally to this end to set downe sundry marks wherby it may be known who be the true children of God and who not Among which this is one the keeping of Gods commandemencs as 1. epist chap. 2. vers 3. And hereby we know that we know him if wee keepe his commandements the meaning whereof is that the conscionable endeauour to frame our liues according to Gods will reuealed in his word is a most certen mark that we be true beleeuers and so the true children of God heires of glory To this end is that ch 3. 22. where he makes this keeping of Gods commaundements an euident note that wee are in Gods fauour so that Whatsoeuer wee aske we receiue of him And again vers 24 He that keepeth his commandements dwelleth in him and he in him It would be too long and I thinke needelesse to heape vp more of this argument for the Scriptures are full of these promises made to the righteous to obedience to such as walke in Gods way hearken to his voyce beare much fruites bee new creatures and many of like sort All meaning the same thing to leade a godly life which whosoeuer doth in truth though with much weakenesse hee may certainely thereby assure himselfe of his saluation Which if many a poore soule who haue a good care to please God and that of very loue vnto him for his mercy would consider it might comfort them against all their feares and doubtings rising from the sense of their infirmities which for iust causes God doth leaue in his deare children And therefore these being the persons for whose sake specially I write these I earnestly beseech them to deale righteously with God and their owne soules and not to robbe God of his honour and themselues of their comfort in doubting of his fauour but rather acknowledge the gracious worke of God in so renewing them by his Spirit that whereas by nature they had no care to please God nor conscience of obedience Now God and their owne consciences doe witnesse and Gods people doe see it is their chiefest endeauour to please God in all things and their greatest griefe to offend him whereupon they may certainely conclude That they are in the state of grace notwithstanding the burthen of their infirmities vnder which they grone and oft desire to be dissolued and to be with Christ Me thinkes this might abundantly suffise to confirme anie truely conuerted soules that their case is good and their end shall be safe notwithstanding the many sore battailes and blowes they meete with all by their corruptions yet dwelling nor reigning in them But seeing the Lord who of old saw how hard it would bee for vs Particular duties to hold fast this assurance of our safety especially when our enemies seeme to haue the vpper hand hath made so many promises of saluation not onely to generall obedience but almost to all particulars that though we many times cānot fetch comfort from some duties fruits of our faith yet we may from others neuer want some true euidences of our faith and happines It shall be expedient to set downe some chiefe referring the diligent reader of the Scriptures to take a patterne by these to obserue and make vse of the rest as he can Among all 1. Loue a marke of happinesse the first and chiefe fruite of Faith is loue to God and all them which belong to him to Christ and to all his members all which be vnseparably ioyned and doe all proceed from the loue of God to vs as 1 Ioh. 4. 19. Wee loue him because he loued vs first From whence we may soundly gather that as Gods loue is the cause of our loue of him so our loue of God is a certaine proofe that wee are loued of God and shall be euerlastingly blessed and saued by him which the Apostle Iames expresseth Iam. 1. 12. 25. That God hath promised the crowne of Life and in another place The kingdome to them that loue him The same also is intended in that heauenly saying of the Apostle Rom. 8. 28. And wee know that all things worke together for good to them that loue God to them that are the called according to his purpose And the same may be gathered out
they bee most humbled come to God in Christ for pardon beleeuing that their imperfections should bee couered by the full and perfect satisfaction of Christ they might finde comfort in their weakest obedience and so bee more encouraged to serue God This then is that I would perswade all that would finde sound and lasting comfort in their praiers and other holy exercises Remedy in their best duties to beware of pride which accompanieth them and to that end euer to thinke of their failings to humble them and driue to Christ that so they may offer vp their sacrifice in faith and bee accepted On the other side when they be most deiected then to beware of despaire doubting and discouragement which bee vsuall companions of vs in the sense of our wants and to comfort our selues by faith in Christ in that wee know hee is as able and willing to cure great diseases as small to pardon our fowler falles as our lesser slippes In all which wee now see that which I intended how needfull it is to be stored and strengthened with faith that wee may finde comfort in our prayers and other holy exercises which I know is much wanting in many true hearted Christians for whose sake in speciall I write these and will now for their further comfort lay out some store of pretious promises which God our Father hath treasured vp in his word to this purpose that wee his children might bee imboldened to come with confidence to him in all our necessities Perusing these I finde that the farre greater number of them doe specially promise that God will accept our prayers grant our desires and doe not so expresly assure vs that God will assist vs and make vs able to pray which yet sundry promises doe God promiseth to make vs able to pray I will therefore heere gather such as expresly promise Gods helpe to teach vs to pray for that we are no lesse subiect to doubt of our ability to pray aright then of Gods readinesse to heare our poore and weake prayers Among all that comes first to minde which might serue in stead of all if we could hold it fast where the Apostle labouring to comfort the hearts of Gods children ouer all their corruptions and afflictions Rom. 8. 26. doth answer a great obiection which many a heauy heart makes namely this Many troubled that they cannot pray I am oft so distressed that I am not able to pray and how then may I looke for any helpe at Gods hand Thus it fareth oft with Gods children and those not of the weakest sort that their hearts bee so â—ore oppressed that they can doe nothing but sigh and groane not able to set aright their hearts to pray to God As wee reade of Hezekiah Esa 38. 14. that he like a Crane or Swallow did chatter and did mourne as a Doue not able to vtter his griefes to God The like we reade of Dauid oft Psal 32. how hee roared for griefe but could not come to make his moane to God and the like many Yea what more ordinary complaint doe wee heare made by many worthy Christians in their extremities then this to their friends O helpe me I cannot pray To this sore tentation the Apostle answers Rom. 8. 26. saying Likewise the Spirit helpeth our infirmities for we know not what wee should pray for 27. as we ought But the Spirit it selfe maketh intercession for vs with groanings that cannot bee vttered And hee that searcheth the hearts knoweth what is the minde of the spirit because he maketh intercession for the Saints according to the will of God Wherein he freely confesseth that he and all the rest of Gods children doe know this by woefull experience that they in such cases know not what they should pray as they ought But yet for all this God hath not left vs comfortlesse for he hath giuen vs his own Spirit to succour and helpe vs as it were to beare that part of the burthe which is too heauy for vs to beare and whereas we cannot pray as we ought that selfe same Spirit shall by his power make vs able to pray with such feeling faith and feruencie as no words can expresse in such sort that God who both knowes and regards the secret desires of the heart beholding the worke of his Spirit doth graciously accept and approoue of those prayers of his children I make no doubt but this is the intent of the Apostle in this Scripture In which if there were no more is enough to comfort any poore afflicted soule against this temptation that they cannot pray In that God hath giuen vs his Spirit so to helpe vs that our poore prayers are said to be the prayers of Gods Spirit in vs which God cannot deny This I take to bee the cause why else-where we be called vpon to pray in the Spirit Eph. 6. 18. and in the holy Ghost Iude v. 20. that is as he doth teach vs not as any naturall gift can Where I note a speciall difference of true prayer from counterfeit Difference of prayers true and counterfeit which may be excellent in speech but wanting this breath of Gods Spirit it is but a dead sacrifice vnpleasing to God and vnprofitable to him that offereth it And therefore I aduise all who looke for comfort by their prayers more to labour for Spirit then speech in prayers And so much for this Scripture whereupon I haue stood the longer for that it may suffise in stead of all But seeing the Lord knowing our weakenesse hath in all ages of his Church comforted his people with the like it shal more confirme vs to heare more of these sweete promises To this may well be referred that which one of Iobs friends said to comfort him which doubtlesse was good comfort howsouer misapplyed when after some good exhortations he makes many moe gracious promises among all hee addes these For thou shalt haue thy delight in the Almightie Iob 22. and shalt lift vp thy face to God 21. and 6. Thou shalt make thy prayer vnto him 26. and he shall heare thee and thou shalt pay thy vowes c. 27. And in like manner doth another of Iobs friends say Hee shall pray vnto the Lord Iob 33. 26. and hee will be fauourable to him So Dauid in his time said For this shall euery one that is godly pray vnto thee Psal 32. 6. in the time when thou mayest be found Esa 58. 9. And the Prophet Esay makes such promises to the people in his time Then shalt thou call and the Lord will answer thou shalt cry and hee shall say Here I am So Ieremie Ier. 29. 12. Then shall yee call vpon mee and yee shall goe and pray vnto me and I will hearken to you 13. And yee shall seeke me and finde me when you shall search for me with all your heart Againe They shall come with