should be offered to them and nothing be required but receiuing of it this will not sinke into the hearts of men by nature they thinke they must doe something precedently or else this righteousnesse is not offered them But my beloued we must learne to belieue this and know that it is the worke of GOD to sanctifie vs after hee hath iustified vs. I confesse it is not so in other things there is still some action of our owne required to gaine this or that habit or ability as you see in naturall things there are some kinde of habits that we get by some precedent actions of our owne as the learning of Arts and Sciences to learne to write well c. here there is some action of our owne required to fit vs for it and then we get the ability to doe it But besides these there are other habits that are planted by nature in vs as an ability to heare to see to taste c. Now for these we neede not any action of our owne for the attaining of them because they are planted in vs by nature So it is in these things that belong to saluation It is true indeede we may get habits of morall Vertues by labour and paines of our owne there are actions of our owne required to them and in that the Philosopher said right that we learne to be temperate and sober and chaste c. But now for the Graces of the Spirit there it is not so those habits that nature hath planted in vs we exercise them naturally without doing any action of our owne to attaine them as we doe not by seeing oft learne to see but it is a faculty naturally planted in vs so it is in all the workes that we must doe which are the way to saluation GOD workes them in vs he infuseth those habits into vs. Therefore this conclusion is good that it is faith alone by which this righteousnesse is made ours to saluation This is euident by the Apostle Gal. 2. vlt. Saith he it is not by the Law If righteousnesse had beene by the workes of the Law then Christ had dyed without a cause As if he should haue said saluation must needes be by one of these two Either by something that we doe our selues some actions that we our selues haue wrought or else it must be meerely by faith Now if it had beene attainable by any worke of our owne CHRIST dyed without a cause as if he should say CHRIST could haue giuen you ability to doe those workes without his dying but for this very cause Christ came into the World and dyed that he might worke righteousnesse and make satisfaction to God so that you haue nothing to doe for the first attaining of it but to receiue it by faith And if you would know the reason why GOD that might haue found out many other wayes to leade men to saluation yet hath chosen this way aboue all others to saue men only by faith receiuing the righteousnesse of CHRIST which he hath wrought for vs you shall finde these foure reasons for it in the Scriptures Two of them are set downe Rom. 4.16 Therefore it is by faith that it might come by grace Marke it This is one reason why GOD will haue it by faith that it might be of grace For if any thing had beene wrought by vs as hee saith in the beginning of the Chapter it must haue beene giuen as wages and so it had beene receiued by debt and not by fauour but this was Gods end in it to make knowne the exceeding length and breadth of his loue and how vnsearchable the riches of Christ are his end was to haue his Grace magnified Now if there had beene any action of ours required but meerely the receiuing of it by faith it had not bin meerely of grace for faith empties a man it takes a man quite off his owne bottome faith commeth as an empty hand and receiueth all from GOD and giues all to GOD. Now that it might be acknowledged to be free and to be altogether of grace for this cause GOD would haue salvation propounded to men to be receiued by faith onely Secondly as it is by faith that it might come by grace so also that it might be sure that the promise might be sure if it had been any other way it had neuer beene sure Put the case that GOD had put vs vpon the condition of obedience and had giuen vs grace and ability as he did to Adam yet the Law is strict and the least fayling would haue bred feares and doubts and would haue caused death But now when the righteousnesse that saueth vs is wrought already by GOD and offered to vs by him and offered freely and that the ground of this offer is the sure Word of GOD and it is not a conjecturall thing now we may build infallibly vpon it for vnlesse faith haue footing on the Word wee cannot say it is sure all things else are mutable and subject to change therefore when GOD hath once said it we may firmely rest in it and it is sure And this is the second reason why it is onely by faith Thirdly it is by faith that it might bee to all the seede not onely to those that are of the Law but also to them which were strangers to the Law If it had beene by the Law then saluation had beene shut vp within the compasse of the Iewes for the Gentiles were strangers to the Law of GOD they were vncleane men shut out from the Common-wealth of Israel but when it is now freely propounded in the Gospell and nothing is required but onely faith to lay hold vpon it when there is no more looked for but beleeuing and receiuing hence it comes to be to all the seede for Abraham himselfe before he was circumcised he was as a common man the vaile was not then set vp yet euen then his faith was imputed to him for righteousnesse The last reason why it is of faith is that no man might boast that no flesh might reioyce in it selfe for if it had beene by any other means by any thing done in our selues we had had cause to reioyce in our selues but for this cause saith the Apostle 1 Cor. 1.30 Christ is made to vs wisdome righteousnesse sanctification and redemption that he that reioyceth might reioyce in the Lord. As if he had said if GOD had giuen vs a wisedome of our owne wee had had cause to haue reioyced in our selues but we are darknesse Eph. 4. there is nothing but foolishnesse and weaknesse in vs to the end that no flesh might reioyce in his presence Againe if we had had grace put into our selues though it had beene but little for which GOD might haue accepted vs the flesh would haue boasted therefore his righteousnesse is made ours But when this is done yet if after iustification it had beene in our power and ability
and redemption that no flesh should reioyce in it selfe Now if that be GODS end if that be his aime why he will haue vs saued by faith let not vs disappoint him of his aime let vs not take from him the glory of his grace but let vs glory in the Lord. This point we should especially looke to not to reioyce in our selues but in GOD For my beloued wee are all naturally exceeding apt to reioyce in our selues wee would faine finde some excellencie in our selues euery man is apt to reflect vpon himselfe and hee would faine see some worth there that hee might reioyce in and if he be no body at all there it is contrary to his nature to thinke that he shall be accepted there is nothing in the world that we are so backward to as this It was Adams fault in Paradise whereas hee should haue trusted GOD and haue beene wholly dependant vpon him for all he would needes know good and euill he would haue something of his owne and this was it that lost him all and brought the curse vpon him because hee would not bee dependant Now in the Gospell GOD comes by a second meanes of sauing men and in this the LORD would haue the creature to haue nothing in himselfe to glory in but man is hardly brought to this but exalts and lifts vp himselfe and would faine haue some worth and excellencie of his owne but as long as wee doe thus wee cannot bee saued that is the argument that is vsed Rom. 6.4 why Abraham was iustified by faith if there had beene any other way Abraham had had wherein to reioyce in himselfe but faith excludes this reioycing and onely faith wee should I say learne to do this in good earnest to see that there is no worth in our selues to haue CHRIST to be to vs all in all Col. 3.11 is an excellent place to this purpose saith the Apostle there in the matter of saluation There is neither Iew nor Gentile bond nor free but Christ is all in all That is when we come to be iustified before GOD when wee come to the matter of saluation God lookes at nothing in a man he lookes at no difference betweene man and man one man is vertuous another man is wicked one man is a Iew and hath all those priuiledges another man is a Gentile an alien from the Common-wealth of Israel one man is circumcised another man is vncircumcised but all this is nothing Why For CHRIST is all in all Marke it First he is all that is there is nothing else required to iustifie Indeede if wee were something and he were not all we might then looke at something besides but he is all Againe he is all in all that is goe thorow all things that you may thinke will helpe you to saluation in all those things CHRIST is onely to be respected and nothing but Christ whatsoeuer is done without Christ GOD regards it not If you will doe any worke of your owne to helpe your selues in saluation if you will rest vpon any priuiledges Christ is not all in all but Christ must be all in all in euery thing and if onely Christ be all then we must come onely with faith for it is faith onely that layes hold vpon Christ. Now a naturall man hee will not haue Christ to bee all but himselfe will bee something or if Christ be all in some things he will not haue Christ to be all in euery thing to haue Christ to be his wisdome his righteousnesse his sanctification to doe nothing but by Christ to haue Christ to be his redemption not to be able to helpe himselfe without Christ but that Christ must helpe him out of euery trouble and bestowe vpon him euery comfort this I say is contrary to the nature of man therefore we must bee thorowly emptyed of our selues in this matter of reioycing aswell as in the matter of taking for in what measure any man sets any price vpon himselfe so farre as he hath any opinion of himselfe that he is something iust so farre he detracts from Christ but when a man boasts not of himselfe at all such a man reioyceth in GOD altogether such a man will stand amazed at the height and breadth and length and depth of the loue of GOD such a man will be able to see that there are vnsearchable riches in Christ such a man will be able to say with Paul that he cares for nothing he reckons all things dung Phil. 3. I haue all the priuiledges saith he that other men haue I am a Jew I am a Pharise but I reckon all these things as dung that is I care for none of them if I had an hundred more It is true I haue beene as strict as any man yea I went beyond others for I was zealous in that course wherein I was yet I haue beene taught thus much that all these things are nothing for GOD regards them not he regards nothing but Christ and his righteousnes therefore I looke not after these things but that I may be found in him not hauing mine own righteousnesse but that righteousnesse that GOD accepteth which is through faith in him Therefore my brethren learne thus to reioyce in CHRIST and in GOD and not in your selues this is the most excellent worke that we can performe it is the worke of the Saints and Angels in Heauen wee should learne to come as neere them now as we can In Reu. 7.11 they cryed with a loud voyce saying Saluation commeth by our God that sitteth vpon the Throne and by the Lambe and therefore praise and wisdome and glory be giuen to God for euermore because saluation is from the Lord and from the Lambe and not from our selues at all hence it is that they fell downe and worshipped him and for this cause they all cry wisdome and glory and praise be to our GOD for euermore If saluation had beene from our selues if wee had done any thing to helpe our selues therein there had not been ground of giuing all praise and glory to GOD and if this bee the worke of the Saints Angels we should labour to performe it as abundantly as we can now and let vs doe it in good earnest for if men could be brought to this to reioyce in GOD alone their mouthes would bee filled with praise exceedingly they would regard nothing else and in the course of their liues they would make it euident to the world that they were such as made no account of the World so they might haue CHRIST they would be content with any condition for Christ is all in all to them Thirdly if it be by faith onely by which we are made partakers of the righteousnesse by which we are saued then it should teach vs to let other things goe and principally to minde this matter to labour to get faith whatsoeuer become of other things for it is that by which we haue saluation The
of full assent As wee say of a Wall that is a little white it is white because it tends to full whitenesse and as we say water is hot that is a little hot so faith that is but in a little degree yet it may be true firme and substantiall But what is the least degree of faith the least assent the least beliefe of the promises without which it cannot bee said to bee faith I answer the least degree of faith is that which brings vs to CHRIST which makes vs willing to take him Marke this point for it will be of much vse to you when the promises of GOD are preached to you and made knowne vnto you when the arguments that moue you to come to CHRIST are declared and made manifest Now if a man stands and knowes not whether he were best to take him or no this is not faith such a man acteth nothing hee is such a one as is spoken of in Iam. 1. for that I take to be the meaning of that place a man that knowes not whether he should come to CHRIST or no that stands in a doubt and sometimes hee will goe and sometimes he will not hee is off and on to and fro such a man hath not faith such a one CHRIST rejects but now when there is so much waight as will cast the Ballance the right way though there be something left in the other end of the Ballance that is though there be some doubting some feare yet if I so farre beleeue the promises and the Word of GOD as that I am willing to take CHRIST for my Husband I am willing to rest on him to pitch on him to bestow my selfe vpon him this is faith though it come not to the full degree As for example if one be a spokesman for a Suitor he comes and tels the Spouse to whom he is a Suitor that such a man is of such parentage hath such honour and such wealth and is thus qualified now if she be but so farre perswaded as that she is willing to take him for her husband that is enough to bring her to make the match that perswasion will bring her to doe it afterward shee may come to know the thing more fully and to be better perswaded but that addes to the degrees So if there be but so much assent so much firmenesse of perswasion to bring vs to CHRIST to make vs willing to come to take him for our Sauiour and for our LORD that is the least degree of faith and though there be doubting left and though there bee some feares yet if there be but so much as will produce that it is faith Let mee exemplifie it in some other thing Take Hester when she was to come to the King she knew not what successe she should haue shee was fearefull as we may see by the manner of going about the businesse yet seeing there was so much as drew her to the action she comes and sayes If I perish I perish as if she had doubted she might haue perished yet she resolued to doe it this may be said to be an act of faith that put her on the worke Take a Martyr that comes to suffer hee hath many doubts and feares and yet if there be but so much perswasion as will produce the act in him as that hee is moued to doe the thing hee may properly bee said to doe it out of faith And so of all other actions The three Children GOD can deliuer vs if he will say they if hee doe not wee will not worship that Image that thou hast set vp There might be some doubting in them and yet because there was so much trust in GOD as to bring them to doe the thing here was faith enough to make them acceptable in the sight of GOD. So I say if there be so much faith as will bring vs to GOD and to CHRIST that is the least degree other degrees there are that may be added afterwards but this is thy comfort if thou haue but so much as will produce such an effect thou maist be sure that thou hast faith Secondly Faith admits degrees in regard of the difficulty and hardnesse of the things that are to be beleeued As for example Martha and Mary both beleeued in CHRIST when hee feasted with them but when Lazarus was dead and had beene in the graue foure dayes that put them to a stand Now if they had beene able to beleeue this there had beene a greater degree of faith And that was it that magnified Abrahams faith so that when there was so great difficulty that he must goe and offer his sonne the sonne in whom GOD had promised that his seede should be blessed who was called the sonne of the promise Now here was a great degree of faith because there was great difficulty Moses we see when he came to beleeue the promise of God in Numbers 11. that so many euen sixe hundred thousand should be fed with flesh and that they should be so fed a whole moneth together it set Moses at a stand he knew not what to say Not one day saith he not tenne dayes not twenty dayes but a whole moneth together and sixe hundred thousand people If all the Flockes and Heards should be killed and all the Fishes in the Sea should be gathered together how should this be done This was a great thing to beleeue and therefore GOD pittyed Moses GOD seeth when things are hard to be beleeued and pitties man GOD beares with Moses in that case because the thing was difficult and high there are some things which are aboue hope and in such cases GOD is willing that his people should aske him a signe he knowes their strength they had neede of something to confirme them And therefore in such a case when GOD comes in such manner if they aske him a signe GOD is willing to giue them a signe Indeede when men will aske a signe to tempt GOD an adulterous generation askes a signe that is for tryall or temptation not for loue of CHRIST and to be perswaded he is fit for them but an adulterous generation they did it not out of loue but I say when eyther the thing is high or else when the means of perswasion is weake and slender As we know CHRIST said vnto Nathaniel Doest thou beleeue this as if he should say This shewes thy faith is great that for so small a thing as this thou beleeuest I said no more but I saw thee vnder the Fig-tree And this shewed the weaknesse of Thomas his faith that hee would not beleeue vnlesse hee might put his finger into the print of CHRIST'S wounds and his hand into his side so that when a man beleeues by slender meanes or when he beleeues things of a higher nature which is more aboue hope when there is great difficulty in this sense faith admits degrees Thirdly Faith admits degrees in regard of the extent of it
when there is more things reuealed to them and I take it this place will carry that the righteousnesse of GOD is reuealed from faith to faith that is the righteousnesse of CHRIST was reuealed in the time of the Law and the Prophets it was reuealed obscurely and there was a little saith among them to beleeue it was enough to saue them but when the time drew neerer there were greater reuelations as we know in the time of the Prophets their faith was great as there were more reuelations so there was more faith So I say it admits degrees in regard of the extent of reuelation as the Apostles when CHRIST was vpon the earth they had a degree of faith but when Christ ascended then there was more reuelations then they grew from faith to faith because they grew from reuelation to reuelation then the Spirit of God was sent into their hearts to reueale all things and to leade them into all truth you know they had abundance of reuelations afterwards So in this regard in regard of the extent faith receiues degrees not because the habit is increased but because the reuelations and objects are more And therefore that is the comfort of poore Christians those that are yet ignorant they may haue a true habit and as true a grace in the heart and though a man bee more conuersant in Scripture and knowes more then they he hath more reuelations and in that sense though he haue a greater faith then the other yet the other hath a like precious faith with him in regard of that grace So wee see how faith receiues degrees in these three respects Now last of all that faith that giues assurance that pacifieth and comforteth the heart which is nothing but a reflect act by which we know and are perswaded that wee haue taken CHRIST and that our sinnes are forgiuen this admits of degrees of proofe And here as the euidences of sanctification are more so is the assurance as the Apostle saith the Spirit witnesseth to our spirit he discouers good things to vs wee had neede of the light of the Spirit to iudge aright of the sincerity of the graces that wee haue we shall goe amisse else we shall not be able except wee haue the Spirit to helpe and assist vs and so wee grow from assurance to assurance Now for the second part that wee must grow in all these First as faith admits of degrees so we must labour to grow in all these degrees First labour to grow to a more full and firme assent by that meanes we shall draw neerer to CHRIST and receiue him in a greater measure Marke this very act of taking CHRIST that immediately iustifies but it is fed with assurance in the vnderstanding it is that which doth increase and strengthen and supply this action of the will in taking CHRIST So that the more strong assent the minde and vnderstanding of a man giues to those truths which concerne iustification deliuered in the Scripture the stronger his will is in taking Christ As in the Act of marriage a Woman takes such a one to bee her husband but yet there are degrees in the will one may take him with greater greedinesse with a more full perswasion that it is best for her with more loue and with more resolution So the stronger the assent is that we giue to the promises of GOD wherein he assures vs of the pardon of our sinnes wherein CHRIST is offered freely vnto vs the more we take CHRIST and so the vnion is greater betweene vs wee are linkt and knit together and married as it were in a greater degree Secondly in regard of difficulty which is the second thing wherein faith admits degrees when we beleeue hard things or easie things propounded with slender arguments Labour to grow in this for this is very profitable for you I will giue you but these two instances You know what Moses lost and what Abraham got Moses lost Canaan he lost the honour of carrying in the people he lost the honour of concluding his worke when hee had taken so much paines and all because he did not beleeue when he strooke the Rocke for want of faith Abraham now that beleeued things that were of a high of a difficult nature you see what hee got by it for this cause saith the LORD I will doe thus and thus because thou hast not spared thine onely Sonne which is repeated Rom. 4. Abraham being strong in faith gaue glory to GOD. And therefore you see Abraham is set aboue all men he is the Father of all the faithfull he is the head the top of those to whom GOD shewed mercie he shewed mercie to all for Abrahams sake Abraham Isaac and Iacob Abraham is first this did Abraham get for euer because he beleeued in God in so great a matter this you shall gaine if you will beleeue it will bring a great reward yea it will not onely bring a reward such as Abraham had but it will bring increase of the same faith God will reueale more to you and giue you more of his Spirit as he did to Nathaniel Beleeuest thou for this saith Christ thou shalt see greater things then these If we beleeue in difficult cases GOD will make vs with facility to beleeue them another time Thirdly for the multitude of reuelations for the extent of faith that way we should labour to be filled full of faith as Barnabas is said to be full of faith And how is that By studying the Word much for therein will GOD reueale this this is it that Paul magnifies so much in 2 Cor. 12. that which he gloried in he doth not name it in his owne person but saith I knew a man in CHRIST had such a reuelation he glories not in this that he had wealth or honour but in the multitude of reuelations that of all other might haue exalted Paul but he was wise he knew what he did when he was so apt to be exalted in that it seemes there was some extraordinary excellency in it Lastly labour to get full assurance the more assurance you haue the more loue Againe you shall doe the more worke when once we are assured that our labour shall not be in vaine in the Lord as 1 Cor. 15. vlt. it will make vs abound in the workes of the Lord. Againe it stablisheth a man in well doing he shall neuer hold out and be constant till he come to haue assurance that he shall not lose his reward I cannot stand on this point I will name the Vses that so I may not leaue the point vnfinished The first is a Vse of much comfort if there be such degrees in faith then let vs not be discouraged though we come not to the highest if we haue but a little yet since there are degrees this is enough to make vs partakers of the righteousnesse of CHRIST and of saluation The end of this is to comfort those which are apt to be
therein this efficacie lyeth when the heart is knit to him as the soule of Ionathan was to Dauid and when CHRIST shall be knit to vs againe that we shall be content to leaue Father and Mother and to become one spirit with him as it is Eph. 5.23 It is a similitude expressing the vnion betwixt Christ and the Church A man shall forsake Father and Mother and shall cleaue to his Wife The word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to glew if there bee any conjunction that is neerer then other it is signified in that word there is not a word in all the Greeke Language that signifieth a neerer conjunction then the word there vsed for cleauing or glewing When a man shall forsake all euen Father and Mother the dearest things in the world and shall cleaue to Christ it is a repetition of what is said Gen. 2.24 concerning Adam and Eue when faith hath done this worke it is an effectuall faith But yet adde this againe a man may take Christ and seeme to draw neere to him when it may be it is done out of feare it may bee out of loue to his and not out of loue to him it may be done out of mis-information and mistake but when wee draw neere to GOD and doe it out of loue put these two together that we so take Christ as that there is an vnion made betweene vs and him and when it is done out of loue as that condition is put in in 1 Tim 1.5 The end of the Commandement is loue out of a pure heart and a good conscience and faith vnfeigned As if hee should say There is a double kinde of faith a false faith and a faith that is not hypocriticall that is the word vsed in the Originall Now saith hee the end of the Commandement is loue c. That is all that God lookes for is such a loue as comes from a faith that is vnfeigned that is not counterfeit Herein is faith seene not to be counterfeit if it beget loue and out of that loue we cleaue to Christ. So that this is the third thing that makes faith effectuall Fourthly faith is then said to be effectuall when it hath not onely done all this when there is not onely a good preparation made for it when it is well built in the vnderstanding and when the will hath thus taken Christ but there must bee a further act and that is the turning of the whole soule and a seconding of it in our whole liues practice a seconding of it in our executions and doing the things that Christ commands as in Gal. 5. In Christ Iesus neither circumcision availeth any thing nor vncircumcision but faith that worketh by loue Such a faith as workes that is effectuall faith As if he should haue said Many will be ready to beleeue in CHRIST but will doe nothing for him they will not worke Now working is in doing or in suffering for in suffering there is a worke as well as in doing onely it is a worke with more difficulty a worke with more impediments Againe if they will doe any thing for Christ it is not out of loue but for other respects perhaps out of some flash or good moode or some other respects out to doe it as being rooted grounded in loue if faith haue this worke it is effectuall faith and therfore when faith hath once taken Christ it must shoot it selfe into all the affections for when they are all set on worke endeuour will follow If the will bee so set on worke indeed the rest will follow after it Loue will follow Desire after Christ will follow Feare to offend him will follow Repētance and turning from Satan will follow bringing forth fruits worthy amendment of life and obedience c. will follow Therefore you shall finde that the promises are made promiscuously sometimes to one thing sometimes to another sometimes he that repenteth shall be saued sometimes he that beleeueth shall be saued somtimes he that obeyeth shall be saued you shall finde them promiscuously because that when faith is effectuall it hath all these with it it purifieth the heart and bringeth forth fruit worthy amendment of life Therefore this must be added to shew the efficacie of faith and if this be wanting faith is not effectuall not that it can be disjoyned from the other but that it is that wherein it consisteth with the rest And therefore it is GODS vsuall manner when men seeme to take CHRIST and to beleeue in him he puts them to the tryall to see what they will doe whether their faith will worke or no. Thus he did with Abraham when hee would proue him hee was a faithfull man before God had experience of him before but yet he would proue Abraham by offering his sonne and when he saw he did it he concluded that he had faith indeede it was a strong faith for it endured the tryall I say GOD will put men to it So likewise those in Ioh. 12.42 Many of the chiefe Rulers beleeued in him but they durst not confesse him for feare of the Iewes lest they should be cast out of the Synagogue There was a faith in them a taking of Christ but when it came to the tryall it held not out they durst not confesse him because they feared to bee cast out of the Synagogue that is when they came to suffer a little for Christs sake when they came to such an action as confessing his Name when they came to endure but such a thing as to bee cast out of the Synagogue they forsooke him which shewed that their beliefe was ineffectuall So that let a man seeme to haue all the other three yet when the praise of men shall come in competition with any command of GOD when God shall put him to doe any thing to part with any thing that is deare to him as he did Abraham if his faith worke not if his faith hold not out in the tryall but start aside like a broken Bow it is not effectuall faith So you see the things wherein the efficacie of faith consisteth First in the soundnesse of the preparation Secondly when the mind apprehends the promises and sees good ground to pitch vpon them Thirdly when the will so takes Christ as to bring Christ into the heart so that Christ liues in vs and that out of loue And fourthly when faith worketh and that in the time of tryall when God shall put vs to it I say when you finde these foure things you may conclude that your faith is effectuall The last thing I propounded is to shew how this is wrought how our faith is made effectuall It is made effectuall by the Spirit of God it is not in our owne power we are not able to beleeue nay wee are so farre from it that wee striue against it the spirit in vs resists it so that if GOD
transgression and sinne yet it is added he will not hold the wicked innocent So when we haue said so much of faith and that faith saueth yet know that it must be a working faith that saueth vs It must be such a faith as purifieth the heart it must be such a faith that may shew it selfe in fruits worthy amendment of life And therefore Saint Iames taketh so much paines in this case as you shall finde in his first Chapter and the beginning of the second hee layeth downe rules and tels them that if they keepe the whole Law and yet faile in one point they are guilty of the whole Now hauing dealt so strictly some might be ready to object GOD is mercifull and I shall be saued through faith It is true saith hee if you haue a right faith you shall be saued by it but yet know this that vnlesse your faith be such a faith as enableth you to doe what I say it is a faith that will doe you no good it will not saue you for though faith saueth you yet it must be such a faith as worketh And that he proueth by many arguments it is a place worth the considering and fit for this purpose I say hee vseth some arguments to proue that that faith which is not effectuall will not saue vs. As first Saith he if a man should say to one Be warmed or Be filled as this is but vaine liberality when as yet a man doth nothing so for a man to professe that he beleeueth in CHRIST and yet doth nothing for him it is a vaine faith Secondly Some man might say Thou hast faith and I haue workes shew me thy faith by thy workes That is if a man haue faith hee will shew it by his workes As if hee should haue said If the Sunne be the greatest light let it giue the greatest splendor If the Loadstone be of such a vertue let it shew it by attracting the Iron to it So if thy faith be effectuall shew it by thy workes that is if thy faith be a true faith it must bee a working faith or else it is nothing GOD will not accept it Thirdly vnlesse it be a working faith an effectuall faith the Diuels haue the same thou beleeuest that there is one God the Diuels doe the same and tremble Fourthly If any man could be justified by faith without workes Abraham might haue beene so justified but Abraham was justified by his workes that is by such a faith as had workes joyned with it And not Abraham onely but Rahab that is another example for it might be objected Abraham indeed beleeued and was justified by workes but Rahab had no workes shee was a wicked woman and therefore was justified by faith To this therfore he answereth that she had workes or else she could not haue beene saued vnlesse she had such a worke as that in sending away the Messengers her faith could not haue justified her Indeede that was a great worke for she aduentured her life in it And lastly saith he as the body without the soule is a dead body a stinking carrion there is no preciousnesse nor no excellency in it so faith without workes is dead Therefore looke to your faith doe not thinke that a faith that meerely taketh Christ and beleeueth in him that it is a faith that shall justifie you Let all these arguments perswade you that if it bee not a working faith it shall doe you no good Therefore let this be the first Vse to consider your faith whether it be effectuall or no by the working of it The second Vse that we may make of it is this Hence we should learne to iudge of our estates and conditions by the efficacie of our faith for if no faith be receiued but that which is effectuall then it behooues vs to looke to the working of our faith Againe if GOD accept no faith but that which is effectuall hence we may learne also not to beleeue all that say they haue faith nor to beleeue all those that say they haue none As for those that say they haue no faith yet if we see the fruites of faith in them that they haue those things that faith brings forth If you see a man that complaineth he beleeueth not yet if he loue the Saints if he endeuour to keepe GODS Commandements if he continue not in any knowne sinne if hee doe not dare to omit holy duties nor to sleight them certainely this man hath faith for we finde the effects of it there although he haue lost one act of his faith which is the comfortable assurance of a good estate yet if the first act by which he resteth vpon Christ and by which he taketh Christ to himselfe be there we may conclude there is faith When we see smoke and feele heate we say there is fire though we see no flame so when we see these fruits in a man we may boldly say he hath faith though he hath not such a reflect act as to know in himselfe that he hath it and so to haue a comfortable assurance of his condition On the other side if a man saith he knoweth and is perswaded that his sinnes are forgiuen his conscience is at rest and yet for all this we finde no workes I say this man hath not faith for there wants the efficacie of it So that as the two sonnes in the Gospell one said he would goe into the Vineyard and did not the other said he would not goe yet afterwards he repented and went so it is with these two the one saith he hath not faith and yet for all that we see he doth the things that faith requireth we see the efficacy of faith in him Againe the other saith hee hath faith and yet doth not bring forth the fruites of faith he doth not shew the efficacy of faith in his life the one shall be justified the other shall be condemned As when we take two Drugges or two Pearles c. the one hath lost his colour seemeth withered and dead so that to the outward view it hath lost all yet it hath its efficacie still that such a thing should haue the other looks very faire and hath a right colour and smell but it hath no efficacie in it wee say one is a liuely Drug and a good one and the other a counterfeit so when one man complaines that he hath no grace that he is an hypocrite and yet hee brings forth fruite worthy amendment of life and wee see the working of his faith I say this is true faith On the other side hee that makes a shew of faith and yet wants the efficacie of it he hath no faith Wee should learne thus to iudge when men professe they haue faith and wee finde it not by their workes It should teach both ciuill men and hypocrites to know their estates for it discouereth both For when the ciuill man commeth and
seeth that hee doth much of the second Table and little of the first and the hypocrite againe doth much of the first and little of the second let them consider that faith enableth a man to haue respect to all Gods Commandements it workes a generall change And as this is true for the substance so it is also for degrees for if God accepts onely effectuall faith then so much efficacie and so much working as you finde in any man so much faith there is If there be no workes there is no faith if the workes be few the faith is a languishing faith if the workes be many the faith is great and strong That is the second Vse wee should make to learne to judge aright of our selues and others Thirdly if it be onely an effectuall faith which GOD accepteth then this justifieth our Doctrine against the Papists that say we teach that onely faith justifieth and require no good workes I say we teach that not a naked but an effectuall faith doth it So that all the difference betweene them and vs is this we agree both in this that workes are necessarily required to saluation that no man shall see GOD without them without purenesse of heart and integrity of life We say Except men mortifie the deedes of the body by the Spirit they shall dye and there is no condemnation to them that walk not after the flesh but after the Spirit That is there is a necessity put vpon men to walke after the Spirit in this we agree but here is the difference They say that faith and workes both are required to justifie we say that nothing is required but faith and that workes follow faith wee say faith indeed is working and produceth â—uch effects so that whereas they say faith and workes we say faith only but it must be an effectuall faith a working faith If they object that place of Iames wee are not justified by faith but by workes I answer that there is a double justification there is a justification of the person so was Abraham justified by faith as Paul expresseth it Rom. 4. But then there is a second justification a justification of the faith that Abraham had he justified his faith by his works he shewed that hee had not a dead faith a liuelesse faith a faith without workes but that he had a liuely effectuall faith for he added workes to his faith his workes wrought together with his faith So that if the question be Whether Abraham was an hypocrite his workes justified him that hee was none If the question be Whether Abraham was a sinner his faith justifieth him and shewes that he was made righteous through faith So there is a justification of the person and a justification of the faith of the person as when a man is said to justifie such an action or such a cause the meaning is not that he will make that just which was vnjust before but he will make it appeare to be just so Abraham was declared to haue a justifying faith by that power and efficacie it wrought in him in offering vp his sonne Againe it is objected out of that place that by workes faith is made perfect therefore it seemes that faith is nothing alone if workes bee not joyned with it I answer that when it is said that faith is made perfect by workes the meaning is that faith is made good by workes the perfection of faith is declared by workes As one that professeth that he hath an Art and that he is able to doe this and that if he doe the worke wherein his Art is shewed if he make any artificiall worke by that he maketh good his Art Or as when we say these Trees are good because they haue sappe in them they are not dead Trees Now the Tree is made perfect by the fruit so faith by workes is made perfect Not that workes put life into faith the sap must first be in the Tree and then it bringeth forth fruit so there must first be a life in faith and then it bringeth forth workes So that when we say that faith is made perfect by workes the meaning is that workes declare faith to be right as the fruit doth declare the Tree to haue sap Againe if it be objected as it is by them that workes and loue c. are to faith as the soule is to the body for as the body without the soule is dead so faith without workes is dead Hence they gather that faith is as the body and that loue and workes are as the soule therefore faith justifieth not but workes To this I answer They take the comparison amisse For the scope of it is this as a soulelesse body is nothing worth it is dead and no man regardeth it so is a workelesse faith The meaning is not that workes are as the soule and faith as the body but as a man when he lookes vpon a carkasse and seeth no life in it no pulse no motion no sence such a body is nothing worth so when we see a faith without motion that hath no pulses that hath no expression of life in it such a faith is of no worth But you will say if we be not justified by workes to what end are good workes required I answer there is end enough there are motiues enow Is not loue a ground strong enough to bring forth good workes When this objection was made to Paul Rom. 6. If Grace abound why may wee not sinne the more for Grace aboundeth as sinne aboundeth he might easily haue answered Except you doe good workes you cannot be saued but he saith How can we that are dead to sinne liue any longer therein That is when a man is once in CHRIST there will be such a change wrought in him that hee shall finde CHRIST killing sinne in him and hee shall be raised againe to newnesse of life insomuch that he must of necessity doe it there will be loue in his heart that will set him aworke that will constraine him therefore saith he are you not baptized into Christs death That is when a man is in CHRIST he is dead to sinne as CHRIST dyed for him so that though there be no such motiue as for a man to get Heauen by his workes yet vpon the taking of Christ there is a loue planted in the heart there is a change wrought in the heart so that there is an aptnesse in it to doe good workes so that now a man delighteth in the Law of God concerning his inward man he desires nothing more then to be employed in it it is his meate and drinke to doe the will of GOD. Is not this enough to moue vs Againe though good workes be not required for justification yet this may be a motiue GOD rewards vs he chastens and afflicts vs according to our workes 1 Pet. 1.15
what sincerity hath appeared in our life and if we finde that weake we commonly conclude that our faith is weake also and so the weaknesse of our sanctification weakneth our assurance but wee should goe another way to worke When we finde a weaknesse we should go to the promises and strengthen our assurance for there be two wayes to increase assurance One is by the promises the sure Word on which faith is built The second is by the fruites of sanctification in our selues Now when we finde these languishing we should goe to the first and the other will be increased by it Faith worketh in you sanctification and maketh you to beleeue the promise as exercise begets health and we are made fit by health for exercise or as acts beget habits and habits are meanes to exercise those acts So assurance grounded vpon the promise it enableth and enlargeth and increaseth sanctification and sanctification increaseth assurance but first see faith and then the other as fruites of it If you finde a weaknesse in sanctification labour to strengthen your faith and that will increase it for that is the ground of all FINIS OF EFFECTVALL FAITH The third Sermon 1. THESS 1.3 Remembring your effectuall Faith c. IN the fifth place If nothing please GOD if he accepts of nothing but what comes from effectuall faith then we should learne hence to iudge aright of our workes for what workes soeuer wee doe they please GOD no further then hee seeth and findeth some faith in them The Vse before shewed vs how to iudge aright of our faith this teacheth you how to iudge aright of all the workes you doe that you doe not mistake in them For men are very apt to iudge amisse of what they doe in this case There be many workes that haue a specious and faire shew in the view of men and perhaps in your owne opinion But if there be not faith in those workes GOD regards them not as Iames 2.22 when Abraham did that great worke in offering his sonne which was the greatest worke that euer hee did and the greatest worke that is recorded in all the Booke of GOD yet saith the Apostle there Do ye not obserue how faith wrought with his workes That is to say If faith had not set him on worke to doe this if faith had not beene the Spring to set this wheele on going GOD had not accepted this So doe whatsoeuer you will further then faith works with you in all that you doe GOD regards it not Therefore you shall obserue in Christs answer to the Woman of Canaan in her earnest prayer in her comming to Christ her fighting and striuing against the Diuell her tendernesse to her Daughter her holding out so long as she did all this Christ lookes ouer But when he comes to giue his censure of her worke of her carriage Oh Woman great is thy faith saith he That was it that set a great price vpon her worke Matth. 15.26 27. So take the most excellent the greatest worke that can be performed GOD sets them at no higher a price then hee findes faith in them he weighes them by that so much faith as is in them so farre he accepts them so farre he regards them Looke in Heb. 11. you shall finde many glorious workes set downe All the great workes that Sampson did all the workes that Dauid did the works that Gedeon did the workes that Baruc did the workes that Moses did and so along you shall see there that there was nothing in all these workes that was regarded but their faith all is imputed to faith And therefore when you goe about any thing labour to see faith set you aworke and know that as much faith as there is in any worke so much GOD regards it and no further Iacob had done many good things that pleased GOD yet GOD when he would put a marke of his fauour vpon him when he would call him Israel when he would change his name it was for that great worke of faith when he prayed all night when hee would not giue ouer when he would not let him goe when hee preuailed with God by faith now saith God thy name shall be called Israel As if he should say Now I will put a name of honour vpon thee Why so Not because there was more in that worke simply considered as it was a worke but because there was more faith in it And it must needes be so for GOD doth not as men doe who accept the giuer for the gift If a man come to you with a great gift you will accept his person for it But GOD accepts the gift for the giuers sake though the gift be neuer so small if the giuer be such as beleeues in him if his affections be right if he doe it out of a right ground that is if he doe it out of a ground of faith he is accepted whatsoeuer it be Indeed otherwise whatsoeuer we doe we may call it by our owne name we may say he is a patient man or he is a temperate man or these are workes of Justice or workes of temperance But we can neuer call it godlinesse except it rise from faith except it come from this ground because indeed it is not done to God Marke it I say further then a man doth a thing out of faith hee doth it not to GOD. For to doe a thing out of faith is nothing else but when out of perswasion of GODS loue to me I doe this thing meerely for his sake whom I haue chosen to whom I giue my selfe one that I know loues mee and therefore though there were no reward for it I would serue him This is a worke of faith Now I say this is properly godlines And therfore in 2 Pet. 1. when the Apostle had named Patience and Temperance lest wee should mistake as if hee should say There be many Vertues of this nature amongst men that belong not to GOD. Therefore saith he Adde Godlinesse that is Let it be such as becomes a godly man to doe Godlinesse is that which is done to GOD such things and such qualities as haue an eye and respect to him such things please him What if a man should doe neuer so much if it please not GOD it is lost labour It is said Heb. 11.6 that Henoch pleased God Marke how the Apostle reasons saith hee without faith it is impossible to please God therefore in that he is said to please GOD it must needes be through faith You know it is said Rom. 13. whatsoeuer a man doth if it be not of faith and loue GOD lookes not to it you know there can be no loue without faith Consider but how it is with your selues If a man should doe any thing for you you know hee may haue many other ends hee may doe you many a great good turne yet if you be perswaded this comes not out of
faith and hold thy strength that thou be not drawne to sinne against GOD by such a condition In all the turnings of a mans life to be kept straight a man must set his faith on worke It may be GOD will giue thee peace for a time take heed thou sit not downe now and forget thy iourney As thou must not turne to the left hand so thou must not turne to the right hand but passe through all that thou mayest approue thy selfe the seruant of CHRIST in straites in necessity in tribulation by the Armour of righteousnesse on the right hand and on the left through honour and dishonour by ill report and good report That is set Faith on worke in all the variety of conditions to keepe thee in the right way that thou turne not out of it It is faith that must doe it For example put the case thou commest to Hesters condition there was a turning of her minde she had peace before but when it comes to that that she must venter her life for the Church here she had vse of faith And so for Abraham God bade him offer his sonne he was at rest a great while before but now GOD tryes him what hee will doe here is a turning of his life here was an Exigent here was vse for his faith he did it faith turned him this way Another man would haue turned another way that hath not faith So when GOD cals Moses hee was quiet before in Pharoahs Court now he must goe to suffer affliction with the people of GOD then what must he doe in such a case The Text saith he did it by faith by faith he forsooke the glory of Pharoahs Court and chose rather to suffer afflictions with the people of GOD then to enioy the pleasure of sin for a season There be many hundreds of such cases that befall continually I say thou shouldst vse thy faith now that it should lead thee in the right way in all these difficult cases for this is the vse of faith See now another man that hath not faith take a false-hearted man and say what you will to him when any such exigent comes you shall neuer draw him from his wealth from his friends from his worldly credit because he makes that his maine his heart secretly trusts in that hee thinkes if that be gone he is as vndone that is his God therefore you shall neuer draw him from that for he wants faith to make God his God Come to another man let him come into such an exigent and you shall not pull him from God hee is his trust he is his hope and if he loseth Gods fauour he loseth life and all and therefore that is the difference in all the passages of things in their conuersation This then is the second thing we should make of faith to guide and direct vs in our liues But because this is generall it may be it will not bee enough I will come a little to Instances Suppose a man come to such a turning as those in Iohn 12.12 Many of the chiefe Rulers beleeued in him but they durst not confesse him lest they should be cast out of the Synagogue Put the case that thou be in such a case as that thou art brought now to such a tryall Now if thy faith be such a faith as they had that is a signe that thou wantest faith indeede Take two men the one will be content to be cast out he will confesse Christ come what wil of it Another man when it comes to such a competition that either he must be cast out of the Synagogue or deny Christ he will rather leaue that then the other he will rather part with Christ he will rather forsake him the confession of him then indure such trouble So again come to a matter of praise of men to a matter of credit whē a man sees that this is his condition in the place he liues in and considers If I serue GOD indeede if I goe through in my profession I see I must be contemned I must be despised I must be trampled vpon I see I must be hated of all men as our Sauiour Christ saith for to be hated of some men a man might beare it well enough but to haue all mens hands against him to be excluded of all good company as they say such a thing a man shall haue much adoe to beare to lose all his worldly credit all his friends but when it comes to such a case one man is willing to beare these because he trusts in GOD I know whom I haue trusted saith Paul Therefore he was willing to vndergoe all shame to indure imprisonment to do any thing another man doth not trust in God and therefore he will not indure hee will leaue Religion he will not doe the things that may breed this trouble hee will mince the matter he will leaue that that he may secure himselfe and keepe his credit that he hath amongst men So againe come to matter of commodity Let matters of profit or aduantage in the World for a mans estate be offered see the different condition now of a man that hath faith and of a man that wants faith See Saul when he saw the fat Cattell he tooke them his faith was nothing but a notion If he had beleeued in GOD he would not haue thought that the fat Cattell would haue made him more happy but because he saw them and thought they would be aduantage to him he saw them present that was the thing he felt hee beleeued not the other therefore he did that And so for Balaam when the case comes that eyther he must curse the people or else forsake the wages of vnrighteousnesse surely he wil haue respect to the wages of vnrighteousnesse that is though Balaam made a faire shew he would doe any thing rather then to goe against Gods Commandements and yet he had an eye to the other all the while and GOD saw that he secretly looked to himselfe So that it may be thou makest profession thou makest a faire shew thou wilt do much Remember this it may be it is but a high flying The Eagle though she flye high yet she hath an eye to the prey below all the while So many men although they doe much yet they haue a secret eye to the prey that is they want faith and therefore they regard these things too much And when the time comes that they must stoope to it the time of tryall when a man wants faith to magnifie other things he ouervalueth those things hauing nothing better to trust vnto In such a case Iudas his 30. pence was a great matter Gehezi's change of rayment and Achans wedge of Gold I neede name no more examples But take a man that hath faith and this is no difficulty to him hee will not only let goe that wealth which he hath inordinately gotten as Zacheus but he will suffer the
his children to waite in it 2 122 Sanctification we must set faith on worke to increase it 2 212 How faith sanctifyeth the heart 2 213 Saved If Christ should not receive sinners none should be saved 1 113 Scriptures Scriptures beleeved in generall 2 34 Science Science 1 47 Sciences of two sorts 3 200 Seale Seale double 2 153 Security Security a cause of the pestilence 3 92 Security double Ibid. Seed How salvation is sure to all the seed 1 44 Season Season our workes must sute with it 3 209 Season what duties befit us in it Ibid. Selfe Self-crossing a signe of love to God 3 64 Why we must love God above our selves 3 166 Service Service to God and men different 3 154 Shew Difference betweene faith and a shew of holinesse 1 85 In prayer God sheweth himselfe to us 3 50 Gods shewing himselfe begets love 3 54 Shepheard Magistrates shepheards 3 78 Signe Signe in what cases God will give it 1 124 Sin Sinfull Sin the greatnesse of it 1 26 Sin the nature of it not altered by faith 1 59 Sin the efficacy of it taken away by faith 1 60 Sins most hainous Christ came to pardon 2 151 Sinfull love 3 10 Sin the consideration of it makes us love God 3 52 Sin delight in it and love of GOD cannot stand together 3 159 See Exelude Slippery Slippery places wicked men stand in 2 210 Sonne Sonne of GOD offereth his love to us 3 144 Soule Soule turned to GOD by faith 2 44 Soule needeth refreshing 3 114. Soule the adorning of it 3 173 Sound Sound heart hath good workes 3 193 Sorrow Sorrow for offending God a signe of love 3 116 Sorrow the want of it worse than the sin it selfe 3 117 Speake Love delights to speake of the party loved 3 75 Spirit Spirituall Spirit given more largely now than before 1 4 Spirit makes us love Christ. 2 50 Spirits testimony wrought two wayes 2 53 Spirit all arguments without it prevaile not 2 54 Spirits of men not alike troubled in conversion 2 86 Spirits immediate testimonie 2 89 Spirits testimony how to know it 2 90 Spirituall ioy 2 133 Spirit sound will beare affliction 2 191 Spirit the more we beleeve the more wee have of it 2 215 Spirituall love 3 11 Spirit is strong 3 187 Stranger Strangenesse Wicked men come to God as a stranger 2 106 Strangenes dissolveth love 3 105 Strength Faith takes away opinion of our owne strength 1 72 We daily want new strength 1 135 Strengthening of faith usefull 2 73. Study Study of a Christian. 3 142 Stone White stone what it signifieth 2 85 Successe Successe promised to good causes 2 163 Sudden Miseries come suddenly on the wicked 2 210 How things are said to be suddaine Ibid. Holy men may be suddainely transported to sinne 3 195 Sure How righteousnesse becomes sure 1 8 43 Sutable Looking on GOD as sutable to us breedes love 3 139 Suffering Suffering for Christ. 1 24 Suffering a fruite of love 3 77 Suffering a kinde of doing 3 77 Suffering a good worke 3 209 T. Taking Taking of Christ what 1 16 When we come to take Christ. 1 96 The efficacy of faith in taking Christ 2 41 What taking of Christ is effectuall 2 43 Taking Christ deceitfully 2 97 Taking Christ the way to salvation 3 5 Taught A Christian better taught than learned men wanting grace 3 197 Teaching Teaching of GOD what 2 12 Temptation Some cleave to Christ â—or want of temptations 2 25 Every man hath some particular temptation 2 65 Testimonie see Spirit Time Our time in GODS hands 2 182 GOD meetes with evill men in the worst time 2 211 Time a precious talent 3 113 Triall GOD puts men to tryall that they may holde out 1 9â— GOD gives no grace but hee hath tryalls for it 2 121 Trouble True ioy holds out in trouble 2 132 Trust. Trusting GOD. 2 116 Trusting GOD instances of it 2 117 Trusting in GOD what 2 168 When we are said to trust in GOD 2 171 Trusting GOD ingageth him to helpe us 2 17â— See Meanes Truth GOD abundant in truth 3 42 Turne Turning To turne to GOD what 2 99 How to use faith in the turnings of our life 2 156 V. Vaine Faith without workes is vaine 2 63 Vehement Love vehement as fire 3 89 Vertues Morall vertues GOD regards not without faith 1 82 Difference betweene faith and morall vertues 1 83 Virgins see Love Vnderstanding Faith wrought in the understanding 1 16 Vnderstanding what required in it touching faith 1 55 Vnderstanding 4 things in it touching the promise 1 95 Vnderstanding cleare makes faith effectuall 2 â—3 Vnderstanding what in it hinders love 3 108 Vneffectuall 5. Causes why faith is uneffectuall 2 6. Vngodly God iustifieth the ungodâ—y 2 149 Vnworthily To receive the Sacrament unworthily what 1 87 Two sorts receive the Sacrament unworthily 3 59 Voice Voice immediate 2 53 Voice soft what 2 88 Voice of the Spirit in us 2 105 Voice of Gods Spirit how to know it 2 106 Vprightnes Gods blessing according to our uprightnes 2 181 Vse Those that have faith are able to use it 2 139 How to use faith 2 142 Vse of grace increaseth it 3 204 Vile When a man is vile in his owne eyes 2 136 W. Wages Love desireth no wages 3 27 Walke To walke with GOD what 3 25 Warre True peace comes after warre 2 109 Way When wee looke on Gods wayes as contrary to us we hate him 3 132 See Good workes see Taking Waite True faith is content to waite 2 121 Instances of waiting 2 122 Weake Faith is weake for want of using 2 140 Love to God weakeneth sinne 2 214 Weake grace is grace 3 148 Will Willing Will faith wrought in it 1 16 Will must take Christ. 1 21 Will three things in it in taking Christ. 1 22 Those that are willing to take Christ how they are affected 1 32 Iustifying faith differeth from generall faith in the act of the will 1 49 Will what required in it touching faith 1 56 We must be willing to kill our lusts 1 92 Will the drawing of it to take the promises 1 101 Will how drawne 1 103 Will drawne by three meanes 1 104 Will what in it hinders love 3 108 Will taken for the deed when 3 201 Wee must be willing to suffer for Christ. 3 99 Wisedome Wisedome in three things 2 199 Property of wisedome 3 206 Wonders Wonders wrought now though no miracles 2 177 Worth Worthy To be worthy of Christ what 1.29 75 Faith take from a man all opinion of worth 1 71 Christ worthy of our love 3 34 Worship If Christ were not ready to pardon hee should not be worshipped 1 113 Worke Working Faith and opinion differ in their working 1 120 Working shewes a thing to bee effectuall 2 27 Working in doing and suffering 2 45 Good works the way to salvation 2 60 Worke-lesse faith five arguments against it 2 62 True