of god which otherwise we might enioy If ye beleeue not ye shall not be established saith the Prophet In Capernaum Christ could doe no great wonders by reason of their vnbeleefe Lastly vnbeleefe plucks downe vpon men the plagues iudgements of God Moses and Aaron were barred the land of Canaan for their vnbeleefe A certaine prince was troden to death in the gates of Samaria because he would not beleeue the word of the Lord by the mouth of Elisha Zacharie was dumbe for a time because he would not beleeue the message of the angel Many at this day when the iudgements of God lie heauie on them say presently they are fore spoken and they crie out on this or that suspected witch But such persons are often deceiued For the great witch that doth them all the hurt is the vnbeleefe of their hearts whereby they distrust God in his word and this sinne alone if there were no witches in the world is sufficient alone to prouoke God to plague and punish vs sundrie waies and that grieuously Therfore let vs with bitternes of heart bewaile our vnbeleefe and the rather because it is a steppe to faith to acknowledge the want of faith The second thing to be done is to make examination whether we be in conscience conuicted of the certentie of the word or no. If we be not we must labour to be cōuinced Because that naturall atheisme whereby we doubt whether the bookes of the Prophets and Apostles be the word of God or no hinders the certentie of faith For the setling of the conscience in this point these arguments may be vsed The first it is a principle in nature that there is a God if there be a God nature can say he is to be worshipped if he be to be worshipped he hath reuealed himselfe and his will to man for otherwise he cannot be worshipped And this reuelation is to be found in the writings of the Prophets and Apostles and in no other writings of men because we finde the doctrine of Scriptures to be agreeable to the very nature and maiestie of God and so is no other doctrine or learning whatsoeuer For it is the most auncient and all other religions come far short of it It is one and the same euermore consenting with it selfe without chaunge or alteration The Apostles agree with the prophets the Prophets with Moses and all with the first reuelation made at the creation Againe it discouers and reueales the secret thoughts of men that no art or learning can discouer and this argues that it was penned by him who is the searcher of all hearts The second argument is a wonderfull Euidence of the truth not to be found in any other writings in the world This euidence stands specially in eight things The first is that the writers of Scriptures fully and plainely set downe their owne faults yea their chiefest faults not sparing to shame themselues in mans reason and this argues that in writing they were guided by the spirit of trueth The second is that the books of Scriptures containe many mysteries aboue the reach of mans reason yet not against reason because we may discerne a truth in them and that by grounds principles of reason The third that the speeches of Scripture aime not at by-respects but simply and absolutely giue and ascribe all glorie to God alone The fourth is that the Scriptures containe full and perfect doctrine for the pacifying setling and directing of the conscience in all things The fifth is the holinesse and puritie of the law of Moses in that it accuseth and condemneth all men of sinne and prescribeth perfect righteousnes Herein it surpasseth the laws of all countries common-wealths kingdomes whatsoeuer The sixth is the wisdome that appeares in the pollicie or gouernment of the common-wealth of the Iewes set downe by Moses The seuenth is a reconciliation of iustice and mercie propounded in the Gospel For in Christ iustice and mercie meete and iustice after a sort giues place to mercie The eight thing wherein this euidence of trueth appeares is the consent of Scripture with it selfe for doctrine agrees with historie and euery part with euery part This manifold euidence of truth shewes that scripture is from the god of truth If any say that they finde no such euidence in Scripture I answer it is their owne fault for if they would seriously read the Scriptures with praier to God it would appeare The third argument is the Efficacie of the word which appeares on this manner Gods word is flat contrarie to the nature and corrupt disposition of man and yet for all this when being preached it conuinceth and condemneth men of sinne it turneth and conuerteth them to it selfe and causeth them to liue and die in the loue and obedience therof This could it neuer doe vnlesse it were of diuine operation The fourth argument is that the Prophets and Apostles wrought miracles for the ratifying and confirming of their doctrine Now these miracles surpasse the strēgth of nature and were immediately from God and therefore the doctrine thereby confirmed was also of God The fifth and last is that the writings of the prophets and Apostles containe many prophecies or predictions of things to come that none could foresee or foretell but God The name of Iosias his doings are foretold 330. yeares before he was borne Cyrus his doings are mentioned more then an 100. yeares before his birth now these and the like prophecies argue that the whole doctrine is of God By these and like arguments are all that inwardly doubt of the word of God to settle and stablish their consciences This done then followes the third point and that is that we must search and inquire what is the substance and scope of the worde of god The scope of the whole Bible is Christ with his benefits and he is reuealed propounded and offered vnto vs in the maine promise of the word the tenour whereof is That God will giue remission of sinnes and life euerlasting to such as will beleeue in Christ. To this main promise God hath added a maine commaundement which biddes vs to beleeue the said promise or to applie Christ with his benefits vnto our selues Now then our third dutie is to subiect our hearts and wills to this commaundement that biddes vs beleeue in Christ. This is the subiection of faith of which two things must be obserued One is that this is the first subiection that we can giue to God to trust him vpon his promise for the pardon of our sinnes and for life eternall And from this subiection of faith ariseth our subiection to the whole word In Christ are all the promises of God yea and amen the law and the obedience of all the commaundements thereof is established by faith without Christ no good thing can be done The second point is that this subiection is easie in respect of that subiection
of the doctrine of the Gospel worthie consideration on this manner There is a three-fold certentie the first is certentie of reason or of generall faith when a man by force of argument is conuicted of the certentie of the doctrine of the Bible This may be in the wicked and vngodly without faith in Christ. After this in the elect by a more speciall worke of Gods spirit followes a faith in Christ and the certentie of iustifying or speciall faith expressed in the conclusion of the former syllogisme Thirdly after this certentie of speciall faith followes an other experimental certentie of the truth of the Bible which also faith concludes on this manner That doctrine which assures vs to be Gods children is certenly of God But the doctrine of the Gospell beleeued or mingled with our faith assures vs to be Gods children Therefore it is of God The major is graunted of all the minor is in effect the conclusion of the former syllogisme and it is knowne by an experience of that spirituall comfort which the godly feele in their hearts The conclusion sets downe the certentie of the Bible vpon a further ground then any wit or learning of man can attaine vnto without the spirit of grace namely vpon an inward assurance of our reconciliation with God Of this certentie our Sauiour Christ speakes notably If any man will doe my fathers will that is beleeue it and subiect himselfe to it he shall know namely by that comfort which he shall feele vpon his subiection of the doctrine whether it be of God or whether I speake of my selfe And Paul saith that the spirituall man that is one regenerate by the spirit of God iudgeth all things Hence it followes that such as desire to be setled for their religion and such as desire to be good and profitable students in Diuinitie must first of all humble thēselues and indeauour in their hearts truly to beleeue in Christ. Because hence flowes the best experience of the certentie and consequently of the vnspeakable excellencie of the Bible Thus then we see how we are to receiue hold and inioy our Reconciliation with god in Christ by no other thing within vs but by meanes of our faith alone And therefore we must haue speciall care that we may by the vse of Gods meanes attaine to a liuely faith And for this cause we must do two things first we are to labour to be conuicted in conscience of the certentie of the word This done we must thē subiect our wils to the commandement of God that biddes vs beleeue in Christ we must bewaile our vnbeleefe we must striue against the same and pray vnto God to confirme and increase our faith by establishing our hearts in his loue The second part of spirituall life is Peace of conscience which is nothing else but a cōstant stable tranquilitie of minde when the cōscience doth not accuse but excuse and when neither hell death condemnation nor any danger is feared ouermuch This peace was in Dauid when he said I laid me down slept and rose againe in the middest of manifold daungers This peace is of great excellencie for it is the peace of God it is one part of the kingdome of God it passeth all vnderstanding it is in stead of a guard to keepe our hearts minds in Christ. Now this excellent peace springs out of our faith whereby we beleeue our reconciliation with god Rom. 5.1 Beeing iustified by faith we haue peace with God 1. Chron. 20.20 Trust in the Lord and ye shall be secure Yea as our faith is so is our peace no faith no peace liuely faith liuely peace constant faith constant peace faith in life peace in life faith in death peace in death so as we may say with Simeon Lord now lettest thou thy seruant depart in peace The third part of spirituall life is the ioy of the Holy Ghost and that is to reioyce in God because he is our God and in Christ because he is our Christ. And this kind of ioy is not taken from vs or abated in afflictions but rather increased Rom. 5.3 We reioyce in tribulatiōs And Hebr. 10.34 Ye endured the spoyling of your goods with ioy Now our faith in the promise of life is the mother and breeder of this ioy which ariseth of that happie and blessed conclusion that faith frames in the mind I beleeue therfore the blessings of God promised in the Gospel are mine Thus saith Saint Peter Beleeuing ye reioyce with ioy vnspeakable and glorious Again the continuance and increase of our faith is the increase of this ioy The last part of spirituall life is newnesse of life and conuersation whereby we are borne anew and made new creatures not because the substance of bodie and soule is changed but because the image of God is restored Now this change both for the whole and for the parts thereof is by faith Touching the whole Men as they are new creatures haue their beginning from the word of promise or from Christ crucified who is propounded in the promise and that as the said word or Christ is apprehended by faith Act. 15.9 Your hearts beeing purified by faith 1. Ioh. 3.3 He which hath this hope purifieth himselfe 1. Pet. 1.22 Your soules are purified in obeying the truth And again Being borne anew of the immortall seede of the word The parts of newnesse of life are specially three True wisedome good affections good workes True wisdome is to aduise of good things and to vse good meanes for the execution thereof This wisdome ariseth of our faith in the word of God Dauid saith he vvas vviser then his teachers and vviser then the auncient and he renders the cause therof from the worke of his faith For thy testimonies are euer with me and they are my meditation Out of the same fountaine spring all good affections The loue wherby we loue God comes of our faith beleeuing the loue wherewith God loueth vs. The perswasion of the forgiuenesse of many sinnes in the woman that washed Christs feete with her teares caused her to shewe much loue to Christ. Godly sorrow when the heart is grieued properly for the offence of God ariseth of faith apprehending and beleeuing the mercie of God in Christ. And in euery good worke there is a threefold action of faith required First there is required an acte of generall faith which is to beleeue that the worke to be done in his kind pleaseth god Rom. 14.23 VVhatsoeuer is not of faith is sinne The second is an acte of iustifying faith which is to purge the heart and to cause it to bring foorth the good worke to be done Psal. 116.10 I beleeued therefore I spake The third is also an act of iustifying faith and that is when the worke is done to apprehend Christ who by his merit is to couer the defect of the worke because no work of ours can please God without
men of yeares who if they haue contrite and humbled hearts are little ones beleeuing in Christ. Againe children after some yeares by good education and instruction may attaine to some knowledge and consequently to faith Thus Timothie was brought vp in the Scripture of a childe The second opinion is that all places of Scripture intreating of faith are to be vnderstood of men of yeares and that children are saued by some other vnknown and vnspeakeable way without faith I somewhat doubt of this because it is said VVhosoeuer beleeueth not is alreadie condemned Againe VVithout faith it is impossible to please God The third opinion is that children haue faith after a sort because the parents according to the tenour of the couenant I will be thy God and the God of thy seede beleeue for themselues and their children and therefore their faith is not onely theirs but also the faith of their children Hence it is that the Scripture saith If the roote be holy the branches are holy and If ye beleeue your children are holy According to humane law the father and his heires are but one person the father couenanting for himselfe and his children what then should hinder that the father might not beleeue for his child and the child by the parents faith haue title to the couenant and the benefits thereof It is alleadged that by this meanes children shall be borne beleeuers and so be conceiued and borne without originall sinne I answer Beleeuing parents sustaine two persons one whereby they are men and thus they bring forth children hauing mans nature with all the corruptions of nature The other as they are holy men and beleeuers thus they bring forth infants that are not so much their children as the children of God And Infants are Gods children not by vertue of their birth but by meanes of parents faith which intitles them to all the blessings of the couenant Children proportionally sustain a double person If they be considered in and by theÌ„selues they are conceiued and borne in Originall sinne If they be considered as they are holy and beleeue by the faith which is both theirs and their parents faith and consequently haue by this means title to Christ and his benefits originall sinne is couered and remitted If it be said that by this meanes all children of beleeuing parents are the children of God I answer that we must presume that they are all so leauing secret iudgements to God To this third opinion I most incline because we are to iudge that infants of beleeuing parents in their infancie dying are iustified I find no iustification in Scripture without faith And this hath beene the iudgement of auncient fathers Aug. serm 14. of the words of the Apostle How saith he doe infants beleeue by the faith of the parents If by the faith of parents they be purged by parents sinne they are polluted The bodie of sinne in the first parents begot them sinners and the spirit of life in their latter parents did regenerate them to be beleeuers Bernard epist. 77. saith Among the nations as many as were faithfull if they were of yeares we beleeue that they were clensed by faith and the sacrifices and that the parents faith alone auaileth for children yea that it is sufficient for them Againe It is meete and for the honour of God that to whome age denies their owne faith grace should graunt to them a benefit by the faith of an other Thus then it is manifest that euery person must haue a faith of his owne Hence we learne that the doctors of the Romish Church erre and are deceiued when they teach that a man may rest himselfe in the faith of his teachers beleeuing in sundrie things only as the Church beleeues though he knew not distinctly what is the faith of the Church Againe here the Popes pardons fall to grouÌ„d For in vaine doth the Pope by the power of the keyes apply the meritorious works and the satisfactorie suffrings of one man to an other considering euery man is saued onely by his owne faith The wise virgins professed that they had oyle no more then serued their owne turnes They knew not the popish doctrine that men might haue good works enough for themselues and an ouerplus for others Hilarie gathereth hence that one mans good workes cannot be applied to an other Hierome saith Euery man shall receiue a reward for his owne workes and that one mans workes cannot couer another mans faults in the day of iudgement The speech of Leo may stoppe the mouths of all Papists Though saith he the death of the Saints be preticus in the sight of God yet the killing of no innocent is the reconciliation of the world The righteous haue receiued crowns but they haue not giuen crownes And the fortitude of beleeuers ministers examples of patience but not gifts of iustice For the deaths of them all were priuate or particular neither did any of them by his funerall discharge another mans debt considering among the sinnes of men Christ our Lord is onely found in whom all are crucified dead and buried and rise againe Paul indeede saith to the Corinthians that he desired to be bestowed for their soules and that he suffers all things for the elect but this he speakes in respect of his Apostolicall ministerie and not in respect of any workes of satisfaction performed by him in the behalfe of others Againe he saith I beare in mine owne body the remainders of the sufferings of Christ but these remainders are the sufferings which euery man must beare for himself For euery disciple of Christ must take vp his own crosse and so accomplish the sufferings of the whole mysticall bodie Thirdly by this we learne not to relie on the gifts suffrages and praiers of others but to seeke for a sufficient liuely faith of our owne The foolish virgins that supposed they might haue furnished theÌ„selues with sufficient oyle of the wise virgins were vtterly disappointed Therfore the speech of the Papists is to be detested namely that the suffrages of the liuing that is their fastings prayers almes masses c. do three waies helpe the dead by way of merit of coÌ„gruitie by way of intreatie and by way of satisfaction Lastly here we learne that faith and the iustice of good conscience must alwaies goe together And for this cause it is not said that man liues by faith but the iust man Let all protestants learne and remeÌ„ber this For it is Gods commandement that we should ioyntly keepe faith and good conscience And it is a common offence to Atheists papists worldlings that such as pretend faith faile in the righteousnesse of good conscience Some it may be will say that it shall suffice for theÌ„ to call vpon God when they are dying and to die by faith I answer that we must not onely die and be saued but also liue in this world by our faith FINIS Luk. 1. â— Iob 1. â— Rom. 1.17 Gal. 7.11 Gal. 1.20 Gal. 3.11 12. Eph. 1.18 Heb. 11.3 Psal. 56.4 Rom. 1.5 Math. 4.3 Rom. 4.18 Luk. 8.13 Ioh. 5.35 Iam. 1. â—â— Luk. 8.15 1. Tim. 1.19 Heb. 3.38 Heb. 10.38 Joh. 3.31 Rom. 3. â—â— 2. Cor. â—â— â— Ioh. 3.9 Heb. 1â— 7 Gen. 8.16 Psal. 119.11 Act. 16.31 Gen. 39.9 〈◊〉 â— 15 Psal. â—â— â— 1. Ioh. 3.23 Heb. 4.16 Isa. 26.3 1. Ioh. 5.4 Ioh. 7.17 1 Cor. 2.14 Psal. 3.5 Phil. 4.7 Rom. 4.17 Phil. 3.1 1. Pet. 1.8 Psal. 98.99 Luk. 7.47 Ioh. 8.56 Ioh. 20.25 Gen. 5. â—â— Isa. 16.28 Dan. 9. 2 3 Iob 4. 2. Sam. 15.26 Psal. 16.18 Heb. 11.27 â— Reg. 6.19 Eph. 6.16 1. Thest. 5.8 Act. 20.28 2 Cor â— 1â— 1 Tim. 4. Heb. 11.7 â—â—â— 33.34 Psal. 55.23 Phil. 4.6 â— Pet. 5.7 Math. 6.32 1. Pet. 5.7 Psal. 34.9 Gal. 3.11 12. Heb. 3.12 Gen. 19.4 Isa. 28.15 Math. 25.37 2. Cor 4.4 Math. 6.30 Rom. 8.5 1. Cor. 1.14 Heb. 6.2 1. Ioh. 2. â—â— Eph. 1.1 Tit. 1.15 Isa 7.9 Mark 6. â— Num. 20 1â— 2. King â— Luk 1. â—â— a Psal. 10.6.11.13 14. 2. Luk. 18.11 12. Apoc. 18.7 1. Cor. 2.14 Math. 12.24 Psal. 7.8 Isa. 28.15 Luk. 12.19.45 Num. 20.12 Psal. 52. 1.6 11. 73. 11 12. 1. Tim. 11.13 Heb. 4.12 2. Cor. 10. 1. King 13.2 Isa. 44. end 2. Ioh. 3.23 2. Cor. 1. â—â— Col. 3.27 Heb. 11.36 Psal. 119.49 Muk 16.16 Rom. 12. 1. Cor. 7 1â— a Bellaâ— l. 1 de bapt c 4. See further Iustin. 9.56 Aug epist. 23.57.105 de bapt l. 4. c. Bernar. ser. 66. in Cant. a Immanuel Sa. in Aphorismis coÌ„festatiorum upon Mat. 25. ibidem Serm. 12. de passione 2. Cor. 12.15 2. Tim. 2. Coloss. 3. â—ollar de Indulg c. 14. p. 85.