proceeding from faith and so we are iustified h Declaratiuè declaratiuely that is our workes proceeding from faith doe declare before men that wee haue faith our good workes declare the truth of our faith and manifest that our faith is not in vaine Of which later Iustification S. Iames speakes saying i Iam. 2. 21. Was not Abraham our Father iustified by workes when he had offered Isaak his sonne vpon the altar Secondly I answer that there is a true faith working by loue knowne by the fruits of good workes and there is also a false fained faith a vaine and fruitlesse faith The former of these is commended by S. Iames in Abrahams faith whose faith wrought with his workes k Vers 22. Seest thou how faith wrought with his workes and this faith which is a working faith being fruitfull in good workes is that faith which we approue and allow of this is that faith which we maintaine and defend this is that faith which we preach and exhort all men to labour for And as for the other faith which is without workes wee doe with S. Iaâ—es hold that it is l Vers 17. 20. vaine yea a dead faith and therefore doth not iustifie a sinner either before God or men In breefe wee hold and teach that faith onely iustifieth but yet that faith which iustifieth is not alone but hath necessarily joyned vnto it the fruit of good workes For if faith want good wokes wee say with S. Iames that m Vers 26. as the body withâ—ut the spirit is dead so faith without workes is dead also And therefore I conclude with S. Paul n Rom. 3. 28. that a man is iustified by Faith without the deedes of the Law This is the first benefit of true sauing faith Iustification The second is Adoption whereas by nature wee are 2 Adoption children of wrath by grace through faith in Iesus Christ wee are made sonnes of God The Euangelist S. Iohn speakes thus of them that haue true faith in Iesus Christ o Joh. 1. 12. as many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue on his name And S. Paul to the Galatians saith p Gal. 3. 26. Yee are all the children of God by faith in Christ Iesus And this is an exceeding great priuiledge for if we be children and sonnes of God then as the Apostle saith wee are q Rom. 8. 17. heires heires of God and ioynt-heires with Christ The third is the purifying of the heart Faith purifieth 3 Purifying the heart the heart S. Peter speaking of the faith of the Gentiles saith that God r Acts 15. 9. put no difference betweene vs and them purifying their hearts by faith Å¿ Matth. 5. 8. Blessed are the pure in heart saith our Sauiour for they shall see God Now t Fide mundantur corda vt possit videri Deus Bern. the hearts of men are purified as one saith by faith that they may see God Man by nature is corrupt and the heart polluted with filthinesse of sinne which filth is not washed away but by Faith in Iesus Christ For true faith apprehending Christ for iustification is a meanes to purifie the heart Faith purgeth out the corruption and filthinesse of sinne it cleanseth the heart from euill thoughts earthly cogitations and fleshly Iusts it purifieth the heart from infidelitie superstition ignorance from pride hypocrisie rancour grudging hatred malice and enuie For these defile a man and make the heart vncleane from which the heart is purified by Faith The fourth is a good and happie life for we liue by 4 A happie life Faith as saith the Prophet Habakkuk u Habb 2. 4. How we liue by faith the iust shall liue by his faith Now we liue by Faith two manner of wayes First spiritually concerning the soule of which S. Paul saith x Gal. 2. 20. I liue by the faith of the Sonne of God Secondly concerning the affaires of this present life for Faith doth teach and direct a man in the course of his life what to doe and how to liue As first concerning a mans vocation and calling faith teacheth a man to walke diligently in his vocation and calling and to depend vpon God for a blessing vpon his labours Secondly faith teacheth a man to commit his wayes to the Lord and to referre the successe of his affaires and businesse to God and to waite vpon God for the bringing of his things to passe Thirdly â—n afflictions and crosses faith will teach a man to rest vpon God for deliuerance to be patient and not to seeke helpe by vnlawfull meanes Fourthly faith will make a man depend vpon the prouidence of God and trust God not onely for himselfe but for his children after him Thus the iust man liues by faith The first benefit is victorie ouer the world of which S. Iohn saith y 1. Iohn 5. 4. this is the victorie that ouercoÌ„meth the world Victorie ouer the world euen our faith Now whatsoeuer is in the world is of three sorts it is either about the pleasures and delights of the world or about riches and wealth of the world or about honours and preferments in the world Which S. Iohn brings to these three heads z 1. Ioh. 2. 16. the lust of the flesh the lust of the eyes and the pride of life Now a Christian hath much adoe to striue against these that he be not intangled and ouercome either by ambitious seeking of honours or greedie desire of profits or sinfull delights of the pleasures of the world But faith helpes a man to get victory ouer all these An example whereof we haue in Moses whose faith the Apostle commending saith a Heb. 11. 24. 25. 26. By faith Meses when he was come to yeeres refused to be called the sonne of Pharoahs daughter here was his contempt of honour chusing rather to suffer affliction with the people of God then to enioy the pleasures of sinne for a season here was his victorie ouer earthly pleasures and sinfull delights Esteeming the reproach of Christ greater riches then the treasures in Egypt here was his victorie ouer transitorie and deceitfull riches Thus by Faith Moses ouercame the world The sixt is victorie ouer our great aduersarie the Deuill 6 Victorie ouer the Deuill Of this S. Paul saith b Ephe. 6. 16. aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked Where Faith is reckoned as a speciall part of the armour of God to defend our soules against spirituall wickednesse And S. Peter appointeth faith as a powerfull meanes to driue away the Deuill c 1. Pet. 5. 8. 9. your aduersarie the Deuill as aroaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith The last benefit which we receiue through true faith 7 Saluation
Priuate Twofold Either in the house with the familie and houshold Or in the chamber or some secret place alone These are the seuerall sorts kindes of praier which 1 House I haue now barely mentioned but shall haue iust occasion offered in the treatise following to handle more 2 Chamber or secret place at large CHAP. III. Of the Persons whom prayer doth concerne and first of the persons praying shewing what things are necessarily required of them that pray that their prayers may be acceptable to God HAuing shewed what Praier is and declared the seuerall sorts and kindes thereof 3 The persons whom prayer doth concerne Three The third thing to be handled is touching the persons whom praier doth concerne and they are three First the persons praying Secondly to whom we are to pray 1 The persons praying Therein Two things Thirdly for whom we ought to pray First concerning the persons praying two things are to be obserued First all men are bound to pray without exception no man is exempted from the performance of this holy 1 All are bound to pray without exception dutie neither King nor subiect noble nor ignoble rich nor poore fathers nor children maisters nor seruants and not only all of all sorts but euery one in particular 2 We our selues must please God before our praiers can be acceptable vnto God for himselfe must call vpon the name of the Lord if he will be saued Secondly the persons praying are to be so qualified that they themselues may please God and be acceptable in his sight before they can make any acceptable praier vnto God it is said of Abel a Gâ—n 4. 4. The Lord had respâ—ct vnto Abel and to his offring First to Abel and then to his offering The Apostâ—e sheweth the reason â—herefoâ—e Aâ—els sacrifice was more exceptable to God then Cains saying b Heb. 11. 4. By faith Abel offered vnto God a more excellent sacrifiâ—e then Cain by which he obtained witnesse that he waâ— righteous God testifying of his gifts Because Abel had faiâ—h was righteous therefore was his sacrifice accepted of God Abel himselfe pleased God and that made his sacrifice the better to please God So Abrahams offering was accepted of God because as S. Iâ—mes saith c Iâ—m 2. 22. 23. Hiâ— faith wrought with his workes c. and he was called the friend of God For this cause it is that Salomon saith d Pro. 15 8. the sacrifice of the wicked is an abhomination to the Lord but the prayer of the vpright is his delight Now to the end that we our selues may please God and that our praiers may To which Two things are required be acceptable vnto God two things are specially required of vs. The first is faith for S. Paul saith * Heb. 11. 6. He that commeth 1 Faith to God must beleeue that he is and that he is a rewarder of them that diligently seeke him But more of this heereafter when I come to shew the manner how we ought to pray in faith The Second is repentance for as it is necessarie in euery 2 Repentance For Sinne not repented of hindereth prayeâ— and that one that praieth that he haue faith to beleeue so likewise that he haue true and vnfained repentance of his sinnes past and that he doe not now liue in any knowne sinne For sinne hindereth praier and that whether we consider it in generall or in particular First in generall sinne hindereth praier So saith the 1 In generall Prophet Esay e Isâ— 59 2. your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare The man that was borne blinde could tell the Iewes so much f Iâ—h 9. 31. we know saith he That God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth And Dauid saith g Psa 66. â—â— If I regard iniquitie in my heart the Lord will not heare me Secondly diuerse particular sinnes hinder Prayer 2 In particular As which we must cast off and put away farre from vs if we would haue the Lord to heare our Prayers and they are these The first is Idolatrie worshipping of Idoles in stead 1 Idolatrie of the true God Of this the Prophet Ieremie saith h Iere. 11. 13. 14 according to the number of thy Citties were thy gods ô Iudah and according to the number of the streets of Ierusalem haue ye set vp altars to that shamefull thing euen altars to burne Incense vnto Baal Therefore pray not thou for this people neither lift vp a cry or prayer for them for I will not heare them in the time that they cry vnto me for their trouble The second is crueltie vnmercifulnesse blood-guiltinesse 2 Crueltie and vnmercifulnesse Of this the Lord saith by the Prophet Esay i Isa 1. 15. When ye spread forth your hands I will hide mine eyes from you yea when ye make many Prayers I will not heare your hands are full of blood Because they had bloudie hands and were not washed from their hainous transgressions therefore the Lord would not heare them The third is wrath of which the Apostle saith * 1. Tim. 2. 8. I will 3 Wrath. therefore that men pray euery where lifting vp holy hands without wrath He saith without wrath to giue vs to vnderstand that if any one come to make his Prayer vnto God hauing wrath towards his neighbour hating his brother in his heart the Lord will not hearken vnto his Prayer The fourth is vain-glory this was the fault of those 4 Vaine glorie hypocrites of whom our Sauiour warneth his Disciples to beware k Math. 6. 5. When thou prayest thou shalt not be as the hypocrites are for they loue to pray standing in the Synagogues and in the corners of the streets that they may be seene of men Verily I say vnto you they haue their reward If men pray for this end to be seene of men and heard of men and that they may haue prayse of men they may haue the reward which they looke for men may commend them but they haue no reward from God their vain glorie hinders the successe of their requests and makes their prayers vnacceptable to God The fift is hypocrisie when men pray vnto God fainedly 5 Hypocrisie not in truth of heart Of this the Lord complaineth by the Prophet Hosea l Hosâ—a 7. 14. they haue not cried vnto me with their heart when they howled vpon their beds they assemble themselues for corne and wine and they rebell against me In their necessitie when they wanted corne and wine they cryed and wailed and made a pitifull noise in the eares of the Lord but yet they liued wickedly still rebelled against the Lord they cried not to the Lord with their heart and therfore the Lord would not
without faith we cannot be saued True 3 Without faith we cannot be saued faith is so necessary that if a man haue the true faith he is saued he cannot perish but if he want the true faith he is damned he cannot be saued The Scripture witnesseth the truth of this Our Sauiour Christ saith g Mark 16. 16. he that beleeueth and is baptized shall be saued but he that beleeueth not shall be damned Againe he saith h Joh. 3. 18. he that beleeueth on him is not condemned but he that beleeueth not is condemned alreadie because he hath not beleeued in the Name of the onely begotten Sonne of God So great is the necessitie of true sauing Faith The consideration of this great necessitie of Faith is Vse profitable for instruction it teacheth vs to be carefull To get faith into our hearts by all meanes to get faith into our hearts If we would haue any true assurance that we are not still dead in sin but are quickned by the Spirit and liue in Christ if we would haue our workes our seruice and sacrifices to be acceptable to God or if we would escape condemnation and come to life euerlasting then it s necessarie that we labour to haue true sauing Faith for without faith as I haue proued we are but dead in sinnes and trespasses and haue no true life of grace in vs without faith nothing that we doe can please God and without faith we cannot be saued Seeing then that faith is so necessarie how doth it stand euery one in hand to labour for true sauing faith The Apostle to the Hebrews saith i Heb. 3. 18. 19. to whom sware he that they should not enter into his rest but to them that beleeued not So we see that they could not enter in because of vnbeliefe And hereupon he exhorteth to labour for true faith lest wanting faith we k Heb. 4. 1. 2. 3. come short of that euerlasting rest of our soules When Martha had receiued Christ into her house and was diligent in prouiding for him and her Sister Marie in the meane time was sitting at Christs feete hearing his word Martha was offended that her Sister should sit downe and not put to her helping hand whereupon Martha comes to Christ and saith l Luk. 10. 38. 39. 40. 41. 42. Lord doest thou not care that my sister hath left me to serue alone bid her therefore that shee helpe me And Iesus answered and said vnto her Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen that good part which shall not be taken away from her There are many both men and women like Martha verâ—e busie yea cumbred and troubled about many things the world ouercomes them and the cares of the world carrie away their minds that for the most part they neglect that which is most needfull That one needfull thing is with Mary to heare the word of Christ to get true faith that by true faith in Iesus Christ our soules may be saued and we may come to life euerlasting This one thing is needfull and whosoeuer they are that haue set their hearts to seeke the Lord to heare the word of Christ and to get true faith whereby they may saue their soules they haue made a good choice they haue with Mary chosen the better part euen that good part which shall not be taken away from them CHAP. XIII Of the benefits of Faith shewing what great good comes to a Christian through true sauing Faith HOw necessary true sauing Faith is hath beene shewed The seuenth thing in the treatise of Faith is 7 The benefits of true faith Which are diuerse concerning the benefit and good that comes thereby The benefits of true sauing Faith are exceeding great and many First I mention the benefit of Iustification True faith 1 Iustification apprehending Christ Iesus iustifieth a sinner in the sight of God acquitteth and dischargeth him from his sinnes and causeth him to bee accepted righteous not for his owne righteousnesse but for the righteousnesse of Christ imputed vnto him So witnesseth S. Paul to the Galatiaus a Gal. 2. 16. Knowing saith hee that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that wee might bee iustified by the faith of Christ and not by the workes of the Law The third and fourth chapters of the Epistle to the Romans stand vpon this argument affirming that we are iustified by Faith without the workes of the Law and proouing in the example of Abraham that righteousnesse is imputed vnto vs by Faith If it be obiected that S. Paul speaking of Iustification Obiect 1 by faith without workes speakes of workes done before a mans conuersion before he be regenerate and of those workes which goe before faith and not of those which follow after I answer that not onely the workes which are done Answ before faith are excluded from our Iustification before God but also workes done after faith euen in the state of grace for S. Paul writing both to the Romanes and Galatians writes to them that had receiued the Gospell and did now beleeue And speaking of Abrahams faith saith b Heb. 11. 17. By faith Abraham when hee was tryed offered vp Isaak Heere was a worke pleasing God namely the offering of his sonne Isaak when God commanded him and this was done by faith when Abraham had true faith it was a worke proceeding from faith and a fruit of faith But did this worke of Abraham iustifie him be fore God No c Rom. 4. 2 3. For if Abraham were iustified by workes as saith S. Paul he hath whereof to glory but not before God For what saith the Scripture Abraham beleeued God and it was counted vnto him for righteousnesse If it be further obiected out of S. Iames that workes Obiect 2 doe iustifie because S. Iames saith d Iam. 2. 21. Was not Abraham our father iustified by workes when he had offered Isaak his sonne vpon the altar And againe he saith e Verse 24. Yee see then how that by workes a man is instified and not by faith only I answer first there is a twofold Iustification the one Answ 1 before God the other before men The former Iustification before God or in the sight of God is by faith onely without workes and so we are iustified f Apprehensiuè apprehensiuely that is by apprehending the righteousnesse of Christ for our iustification for to speake properly only the Righteousnesse of Christ doth iustifie a sinner and faith is but the instrument whereby we lay hold on the righteousnesse of Christ for our iustification and of this Iustification it is that S. Paul saith g Rom 4. 3. Abraham beleeued God and it was counted to him for righteousnesse There is also a Iustification before men and this is by workes
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
9. 10. Paul perceiuing that he had Faith to be healed sayd with a loud voyce Stand vpright on thy feet Fiftly the vertue and power of doing miracles and working wonders of which is that saying of S. Paul to the Corinthians h 1 Cor. 13 2. though I haue all Faith so that I could remooue mountaines Faith to remooue mountaines is a miraculous and wonderfull Faith Sixtly the bare knowledge of God and his Word with a generail assent to the Word of God that it is true and no more So vsed by S. Iâ—mes i Iam. 2. 19. Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble Seuenthly a beleefe in God with an assent vnto his word and promise and that with ioy for a time So it is taken in the Parable of the seede k Luke 8. 13. They on the rocke or stones are they which when â—hey heare receiue the Word with ioy and those haue no root which for a while beleeue and in time of temptation fall away Lastly a perswasion of the mercy of God through Christ with a particular application of the promises of God made vnto vs in his Word So vsed by S. Paul to the Galatians l Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that we might be iustified by the Faith of Christ not by the works of the Law And in this last signification is Faith to be vnderstood in this Treatise following For I entreat of that Faith by which a sinner is iustified from his sins may be saued and come to life euerlasting These diuerse significations of Faith are necessary to be knowne for the vnderstanding of the sence and meaning of those places in holy Scripture which mention Faith that we doe not mis-interpret the Scriptures nor alter the sence of the place by mistaking the signification of Faith CHAP. V. Of the diuerse sorts and kindes of Faith shewing also which is the true Faith HAuing shewed the diuerse significations of Faith In the second place I am to shew the 2 The diuerse sorts and kinds of Faith diuerse sorts and kindes of Faith and which is the true Faith First Faith in regard of the circumstance of time is 1 In regard of the time Two-fold two-fold The one is the Faith of the Fathers that liued before Christ The other the faith of vs who liue since Christ was made manifest in the flesh And although it bee true that in regard of the verity and truth of Faith 1 Of the Fathers before Christ the Faith of the Fathers that liued before Christ and the faith of vs who liue in the time of the Gospell bee one 2 Of vs who liue after Christs comming in the flesh and the same yet it is distinguished in regard of the times for they liued before the incarnation of Christ we after the manifestation of Christ in the flesh They beleeued in Christ that was to come we in Christ who is already come They saw the promises a Heb. 11. 13. a farre off and were perswaded of them and embraced them as Christ our Sauiour saith of Abraham b Ioh. 1. 56. Your father Abraham reioyced to see my day and hee saw it and was glad But wee blessed bee God haue the accomplishment of Christs comming The same faith as c Tho. Aquin. 12 â— q. 103. ar 4. one saith is signified in diuers words and in a diuerse manner of speaking of vs and them for they say Behold a virgine shall conceiue and beare a sonne which is spoken of the future time but we expresse the same faith in Christ by words of the time 2 In regard of the effect Two-fold past A virgine hath conceiued and hath borne a sonne Secondly Faith in regard of the effect the operation and working of it is two-fold for faith is either fruitfull in workes or vnfruitfull when it is fruitfull in good 1 Fruitfull workes working by loue then it is also a liuing faith otherwise it is but a dead faith Which difference Saint 2. Vnfruitfull Iames maketh d Jem 2. 17. Faith if it hath not workes is dead being alone Againe hee saith e Verse 26. as the body without the spirit is dead so faith without workes is dead also And this fruitlesse faith is but an vnprofitable faith as the same Apostle witnesseth saying f Verse 14. What doth it profit my brethren though a man say hee hath faith and haue not workes can faith saue him Nay surely that faith is but a vaine faith a false and fained faith but true faith is g 1 Tim. 1. 5. vnfained and that faith is commended by S. Paul h Gal. 5 6. which worketh by loue Thirdly Faith in regard of the quantity is two-fold 3 In regard of the quantity Two fold for there is a little faith and a great faith a weake faith and a strong faith When the Disciples were afraid in the ship by reason of the tempest and cryed vnto Christ saying Lord saue vs we perish he saith vnto them i Matth. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why 1 Little Faith are yee fearefull ô yee of little faith in the same chapter commending the faith of the Centurion he saith k Verse 10. I haue not found so great faith no not in Israel Heere is mention both of a little faith and also of a great faith There is also a weake faith and a strong faith Some haue but a weake faith and yet their weake faith may be a true faith As in the father of the childe that was possessed who cryed out with teares l Mar. 9. 24. Lord I beleeue help thou mine vnbeleefe Lord I beleeue but my faith is weake Lord strengthen my faith And as there is a weake faith so 2 Great saith there is also a strong faith such was the faith of Abraham of whom it is said that hee m Rom. 4. 19. â—0 was not weake in faith but was strong in faith And if this strong faith grow to full strength then it is called n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and full assurance of Faith in the promises of God As it is sayd of Abraham o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. being fully perswaded that what he that is God had promised he was able also to performe Fourthly Faith in regard of the subiect persons in whom it is is foure-fold 4 In regard of the subiect persons Foure-fold For first some doe beleeue that there is a God and doe acknowledge the Word of God and euery thing contained therein to bee true but yet doe not by faith apply the grace and mercy of God promised in the Gospell 1 Historicall faith Parae explic catech Vrs par 2. q. 21. Pola Synt. t. 2. i. 9.
c. 6. to them that beleeue This is called an historicall faith For they that haue this faith doe acknowledge the History of the Bible and all things contained therin to be true by this faith they acknowledge that what God hath done is true and what he hath sayd and promised shall surely come to passe they haue a generall knowledge they haue their vnderstanding inlightned with knowledge but not with renewing grace nor sauing knowledge this bare knowledge alone may bee in Reprobates and wicked men yea in the Deuils In wicked men for it is sayd of Simon that p Acts 8. 13. hee beleeued Did he beleeue what faith had hee was it a true faith No his faith was but a generall knowledge with an assent to the things which hee heard the Apostles preach that they were true but they wanted the true sauing faith as appeares by Peters sharp rebuking of him for that his q Verse 21 23. heart was not right in the sight of God but was still in the gall of bitternesse and in the bond of iniquity yea this generall faith is in Deuils as S. Iames witnesseth r Jam. 2. 19. thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble That is the Deuils haue a generall knowledge of the Word of God and the things contained therein and beleeue that whatsoeuer is written in the Word of God is true they beleeue according to the Scriptures that God is a iust God and will punish sinners yea they know and beleeue that God hath prepared Hell for the tormenting not onely of wicked and vngodly men but for the euerlasting tormenting of the Deuill and his Angels this they beleeue and beleeuing tremble but they want the true faith to apprehend the mercy of God in Christ Iesus Wherefore one saith of the faith of Deuils that it is Å¿ Fides in Daemonibus coacta Tho. 1. q. 64. ar 2. not voluntary but forcibly drawne from them Secondly some haue not onely a knowledge of the 2 Temporary faith Word and doctrine deliuered in the Scriptures but do giue their assent thereunto by open profession of the Gospell and that with ioy and delight but it is onely Parae explic catech Vrsin for a time and in time of trouble and temptation their faith failes and they go away and fall backe from their faith and profession This is called a Temporary faith because it is but temporary it is not permanent it continueth not These are resembled by the stony ground vpon which the seed of Gods Word falleth and they receiue it with ioy yet haue no root in themselues and therfore t Matth. 13. 10 21. dure but for a while for when tribulation or persecution ariseth because of the Word by and by they are offended as our Sauiour speakes in the Parable of the seede And as S. Luke hath it u Luk. 8. 13. for a while they beleeue and in time of temptation fall away Thirdly some haue had power giuen them from aboue 3 Miraculous faith to doe wonders and worke miracles and that by the gift of Faith which faith was a speciall gift of God either to doe some strange and extraordinary worke Parae which could not be done by ordinary meanes or else a gift of fore-telling things to come by diuine reuelation By this faith Peter restored the x Acts 3. 9 7. lame to his limbs And raised y Acts 9. 40. Tabitha from death to life And by this faith Paul healed the man that had beene z Acts 14. 8 9 10. a Cripple from his mothers wombe But this faith alone though it bee great in power and mighty in working doth not iustifie a sinner nor saue a soule and therefore wee finde that wicked men and such as haue not had true sauing faith haue had power to doe miracles and to worke wonders It is held that Iudas wrought miracles as did also the rest Pola Synt. t. 2. l. 9. c. 6. of the Apostles for Christ gaue this power to the a Matth. 10. 1. twelue Disciples and yet Iudas was a Deuill and so Christ calls him b Ioh. 6. 70 71. Haue not I chosen you twelue and one of you is a Deuill he spake of Iudas Iscariot Our Sauiour hath told vs that very Hypocrites and wicked men may doe wonders and will glory in the same and plead for themselues at that great day what wonderfull things they haue done c Mat. 7. 22 23. Many will say to me saith Christ in that day Lord Lord haue we not prophesied in thy name and in thy name haue cast out Deuils and in thy name done many wonderfull workes and then I will professe vnto them I neuer knew you depart from mee yee that worke iniquity And S. Paul speaking of Antichrist saith that d 2 Thess 2. 9. his comming is after the working of Satan with all power and signes and lying wonders Fourthly some haue faith whereby they doe not 4 Iustifying faith onely beleeue the Word of God to be true and giue assent thereunto with ioy for a time but the Spirit of God worketh such grace in their hearts that they doe apprehend Christ Iesus for their Iustification and are perswaded of the mercy of God in Christ for the remission of their sinnes and saluation of their soules and in this faith they continue to the end these haue a true iustifying and sauing faith Of this faith and the nature of it more is to be spoken in the next place where I come to shew what the true faith is CHAP. VI. Shewing that there is but one true sauing Faith and what it is with the titles giuen vnto it and the properties belongging thereunto THe diuerse sorts and kinds of Faith being made 3 There is but one true faith knowen the order of the Treatise requires that in the third place I make it manifest that notwithstanding there bee diuerse kindes of faith yet there is but one true faith For concerning Faith we are to consider two things the one is touching the things about which faith is conuersant which is the obiect of faith the other is concerning the subiect persons in whom faith is Faith is as hath beene shewed diuersly in diuerse men some haue a great and some a little faith some haue a strong and some a weake faith some haue an effectuall working faith a liuing faith and some haue but an vnfruitfull faith a dead faith some haue a fained and some an vnfained faith some haue but an historicall some a temporary and some a true iustifying and sauing faith In regard of men therfore faith is diuerse but inasmuch as the a Cum obiectum fidei sit prima veritas fides necessario vna Tho 22 a. q. 4. ar 6. obiect of faith is as one saith the first truth because faith is conuersant about the Truth and that there is but one Truth from
hence it is that there is but one true faith by which wee can be saued This is verified by that saying of the Apostle to the Ephesians b Ephes 4. 5. one Lord one Faith one Baptisme And this one true sauing faith is thus defined True sauing faith is a gift of God whereby we apprehend What true sauing faith is Christ and his merits for our iustification and eternall saluation Or more largely thus True sauing faith is a gift of God wrought in the heart by the Spirit of God whereby we doe not onely assent to the Word of God which we know and vnderstand that it is true but also being perswaded of the mercy of God in Christ doe apprehend Christ and apply vnâ—o our selues the promises of the Gospell for remission of sins and euerlasting life through the merits of Christ This is the true Titles giuen to true sauing faith faith which for the excellency of it is called by S. Peter c 2 Pet. 1. 1. precious Faith It is called also sauing Faith because through it a sinner is saued d Ephes 2. 8. by grace faith the Apostle you are saued through Faith It is also called iustifying Faith because that by this faith we are iustified from our sinnes and accepted as righteous in the sight of God Thus S. Paul speakes to the Romanes e Rom. 5. 1. being iustified by Faith And lastly it is called f Tit. 1. 1. the Faith of Gods Elect because it is proper to the Elect. And in this true sauing faith there are three things Three things properly belonging to true sauing faith Pola Synt. t. 2. l. 9. c. 6. necessarily required which doe fully containe the nature and declare the properties thereof The first is a knowledge of the word of God and the promises of the Gospell The second is an assent thereunto The third is a perswasion of obtaining grace and mercy promised Touching the first To true sauing faith there is necessarily 1 Knowledge of the Word of God required a knowledge of the word of God necessary it is to know God and his sonne Christ Iesus whom he hath sent necessary it is to know and vnderstand the Articles of faith in a word necessary it is for euery one that will be saued to know all things necessary to his saluation g Rom. 10. 17. Faith commeth by hearing and hearing by the Word of God as saith the Apostle Now then if a man know not the Word of God how shall he beleeue to saluation Secondly in true faith there is required an assent vnto 2 An assent vnto the Word of God the Word of God that is to euery word of God in generall and in particular to the promises of the Gospell made to them that beleeue because it is sayd h Marc. 1. 15. Beleeue the Gospell And this assent to the word of God and promises of the Gospell is to be yeelded of vs not in respect of any euident reason that we see to cause vs to assent thereunto but in regard of the authority of God whose word it is for faith is not grounded vpon reason neither is it exercised about things visible to the eye of man but about things inuisible for faith as the Apostle saith is the i Heb. 11. 1. substance of things hoped for the euidence of things not seene And therefore whatsoeuer is written in the whole Word of God we are to giue assent thereunto and to beleeue it for a certaine truth because it is the Word of God though we see no reason to perswade vs thereunto Thirdly in true saith there is required a perswasion 3 A perswasion of the mercy of God of the mercy of God in Christ for the remission of sins and euerlasting saluation through the merits of Christ with a particular application of the same whereby the true beleeuer is perswaded that the promises of God made in the Gospell to them that beleeue doe aswell belong vnto him as vnto others and assuredly beleeueth that through the merits of Christ he himselfe shall be saued Of which particular faith Paul speakes thus to the Galatians k Gal. 2. 20. I am crucified with Christ neuerthelesse I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me In that he speakes of his faith in the Sonne of God and saith that God loued him and gaue himselfe for him hee speakes of a particular faith applying Christ vnto himselfe These are the properties of true sauing faith which being duely considered may serue First for confutation of that Romish implicite faith Vse 1 which stands in a bare assent to the Word of God and Against implicite faith the articles of faith in generall without a particular distinct knowledge of what is beleeued beleeuing according to that which the Church beleeueth Thus the Church of Rome leads the poore people in blindnesse perswading them that it is sufficient for them to assent to the faith of the Church whatsoeuer it be and to beleeue as their Pastors beleeue though they vnderstand not what they beleeue Yea Bellarmine himselfe a Cardinall of Rome doubteth not to say that iustifying faith is l Neque fiducia in Deo per Christum neque vera aliqua rerum diuinarum notitia sed simplex sâ—â— merus generalis verbi diuini assentus Bellar. de Iustis neither any confidence in God through Christ neither is it any true knowledge of things diuine but a meere generall assent of the Word of God But I haue prooued that besides the assent that wee are to giue to the Word of God in true faith there is required a knowledge and vnderstanding of the truth which we assent vnto yea moreouer a particular application of the promises of the Gospell For if a bare assent to the Word of God without knowledge of the same and to beleeue as the Church beleeueth and not to inquire in particular what the Church beleeueth were sufficient to the sauing of mens soules Wherefore then is it that our Sauiour saith m Ioh. 5 39. search the Scriptures And that S. Paul saith n 1 Thess 5. 20 21. Despise not prophesyings prooue all things hold fast that which is good The Bereans are commended not onely for that when they heard the Apostles preach they receiued the Word with readinesse of minde but also because they o Acts 17. 11 12. searched the Scriptures datly whether those things were so And it followeth therefore many of them beleeued These Bereans heard the Word of the Apostles but they did not giue assent therunto to beleeue what they heard for a certaine truth till they had searched the Scriptures to see whether the things which the Apostles preached were agreeable to the Scriptures and then they beleeued Wherefore this implicite faith is to bee reiected
to sinners and vnbeleeuers turne vnto me repent and beleeue the Gospell he sheweth vnto sinners that they ought to repent and turne vnto him and that vnbeleeuers ought to beleeue but to beleeue to repent and to turne to the Lord is not of our selues it is of God it is of the grace of God as S. Paul sayth n 2. Câ—r 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God This of the Efficient and inward working cause of Faith The second is the Instrumentall cause of faith which 2 The instrumentall cause of faith The word of God is the word of God of this S. Paul saith o Rom. 10. 17. faith commeth by hearing and hearing by the word of God He had sayd before how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher and how shall they preach except they be sent And hereupon inferreth that faith commeth by hearing and hearing by the word of God Heer 's the ordinarie meanes of begetting faith God of his mercie sends a Preacher to a people the Preacher preacheth Christ crucified by preaching Christ the people heare of Christ and by hearing they beleeue So then faith commeth by hearing and hearing by the word of God Now the word preached and heard which is powerfull to beget faith is vnderstood to be the whole word of God the Law and the Gospell for And that First to the begetting of faith in the heart it 's necessary 1 The law that a sinner heare the Law to the end that he may see and know his sinnes for p Rom. 3. 20. by the Law is the knowledge of sinne and not onely see and know his sinnes but likewise the punishment due to him for his sinnes which in the iustice of God is the malediction and curse of the Law for it is written q Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Likewise death and condemnation for the r Rom. 6. 23. wages of sinne is death Yea and to bee depriued of the Kingdome of God for Å¿ 1 Câ—r 6. 9. the vnrighteous shall not inherit the Kingdome of God And this part of the Word the Law laies open a mans sinnes so plaine and euident that it prickes the heart and wounds the conscience of a sinner insomuch that being truely and throughly touched with the sence and feeling of his owne particular sinnes he hath no peace in himselfe but is disquieted in conscience and now he beginnes to thinke with himselfe what hee may doe to finde ease to his conscience and rest to his soule an example whereof wee haue in those Iewes to whom S. Peter preached Christ crucified and vrged it vpon their consciences that they had crucified Christ for hee saith t Acts 2. 36 37. Let all the house of Israel know assuredly that God hath made that same Iesus whom ye haue crucified both Lord and Christ Now when they heard this they were pricked in their heart and sayd vnto Peter and the rest of the Apostles Men and brethron what shall wee doe they were so touched in conscience for their great and bloudy sinnes of crucifying Christ that they knew not what to doe Now when the Law hath thus wrough vpon a sinner humbling him and bringing him vnder a sence and feeling of his sinnes and the wrath of God due to him for his sinnes when hee findes himselfe in this distressed case and vnderstands in how great neede hee stands of 2 The Gospell helpe and comfort then the other part of the Word of God the Gospell of Christ being preached and heard together with the working of the Spirit inwardly in the heart doth open the eyes of his minde and inlighten his vnderstanding and shewes vnto him Christ crucified and makes the sinner see and know that there is remedy to heale his sicke soule that there is saluation to bee had in Christ Iesus and in him alone and that t Joh. 3. 16. whosoeuer beleeueth in him shall not perish but haue euerlasting life This is that word of consolation which S. Peter gaue to those Iewes now pricked in heart wounded in conscience and groning vnder the burthen of their sinnnes u Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes And now the sinner knowing that saluation is to bee had in Christ Iesus and that there is x Acts 4. 12. no saluation in any other heereupon he ficeth to Christ for helpe and succour by the eye of faith he lookes vnto Iesus by the hand of faith he takes hold on Iesus and by faith applieth the merits of the death and passion of Christ vnto his owne soule being now assured of the mercy of God through Iesus Christ for the remission of his sinnes and saluation of his soule The sinner hath y Acts 15 7. heard the Word of the Gospell and beleeueth Thus faith is ordinarily procured by the Word of God And seeing that the ordinary meanes of begetting Vse faith is the Word of God this serues to reproue those Against those that boast of their faith and yet contemne and lightly regard the hearing of the Word the ordinary meanes of obtaining faith who despise and contemne or greatly neglect the hearing of the Word and yet boast that they haue faith Diuerse there are that seldome come to the house of God and very seldome heare Sermons who if they be questioned whether they haue faith will not sticke to answer euery one for himselfe yea I haue faith and doe beleeue I haue a good faith to God I hope to bee saued aswell as the best and hope to come to Heauen as soone as they that follow Sermons But I demand of thee ô vaine man if thou hast so good a faith and so good hope of saluation how and by what meanes camest thou by this thy good faith The Scriptures tels vs plainely that the meanes of obtaining faith is by hearing the Word of God And seeing thou doest not frequent the house of God nor heare the Word of God preached except it be at some times and by starts how can it be that thou hast true faith or if thou hast it how was it wrought in thee and by what meanes hast thou obtained it it is the great blindnesse of many ignorant soules to thinke they haue faith when they haue it not And they haue it not because they doe not vse the ordinary meanes to obtaine it I know and deny not God is not tyed to any meanes and therefore can extraordinarily worke faith in the hearts of men euen in whom be will according to his good pleasure but it is not safe for any
the performance of his promises God made great and gracious promises vnto Abraham that hee would make of him l Gen. 12. 2 3. a great nation that hee would blesse him and in him should all families of the earth be blessed That hee would m Gen. 13. 14 15 17. giue the land of Canaan to him and to his seede for euer Moreouer God made a Couenant with Abraham n Gen. 17. 7. to be a God vnto him and to his seede after him And to the end that Abrahams faith might be confirmed and strengthned in the promises of God hee gaue him the Sacrament of Circumcision o Vers 10. 11. a token of the Couenant betwixt God and him which S. Paul calls a seale p Rom. 4. 11. And hee receiued the signe of circumcision a seale of the righteousnesse of the faith which he had yet being vncircumcised So also in the new Testament the Lord hath made a most gracious and mercifull promise that q Ioh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life And God to ratifie and confirme this his couenant hath sealed it with the bloud of Iesus Christ r Matth. 26. 28. This is my bloud of the new Testament which is shed for many for the remission of sinnes This is the Couenant of Grace wherin we for our parts are bound to beleeue in Iesus Christ and God for his part promiseth remission of sinnes and euerlasting life vpon condition that wee beleeue And for confirmation of this his promise Iesus Christ hath sealed the Couenant with his own bloud by which seale of the Couenant our faith is confirmed and strengthned in the assurance of the promises of saluation The third meane is Prayer S. Iames saith Å¿ Iam. 1. 17. Euery 3 Prayer good gift and euery perfect gift is from aboue and commeth downe from the Father of lights Now faith is the gift of God and God doth not onely giue grace but likewise increase of grace according to that saying of our Sauiour t Matth. 25. 29. Vnto euery one that hath shall be giuen and hee shall haue abundance Now the meanes to bring downe from the Father of lights both the gifts of grace and increase of grace is Prayer and therefore the meanes of increasing the gift of faith is Prayer From hence it is that u Marc. 9 24. the father of the childe cryed out and sayd with teares Lord I beleeue help thou mine vnbeleefe x Luk. 17. 5. And the Apostles said vnto the Lord Increase our Faith Thus Faith is nourished increased and preserued by the threefold meanes of the Word Sacraments and Prayer And seeing that faith is nourished and strengthned Vse seeing it is increased and preserued by these godly Diligently and conscionably to vse the meanes wherby faith is increased and preserued meanes of reading the Scriptures hearing the Word meditating vpon it and conferring about it likewise by the participation of the Sacraments and by Prayer the consideration heereof ought to make vs carefull diligently and conscionably to vse these meanes if wee haue desire that our faith should bee increased grow stronger and bee preserued Fire to the end it may burne must necessarily haue wood or other fuell ministred vnto it or else by little and little the heat slacketh and in the end the fire goeth out Our life is maintained by meat and drinke which being withdrawne the body for want of nourishment waxeth faint strength decayeth and in the end it pineth away such is the state of our soule wee liue spiritually by the faith of the Son of God faith in Iesus Christ is the true life of our soule which as it is begotten by the Word of truth so is it also maintained nourished and preserued by the Word Sacraments and Prayer which spirituall food and nourishment if it be denyed the soule endangers the life of the soule God who hath giuen to a man a body hath also appointed and prouided meanes to nourish and sustaine the body so likewise the Lord God who hath giuen vnto man a soule hath appoynted him meanes to nourish and strengthen his soule Wherefore if wee would haue our faith which is the life of the soule nourished increased and preserued wee must make conscience of reading the Scriptures diligently hearing the Word reuerently meditating vpon it seriously conferring about it willingly receiuing the Sacrament of the Lords Supper frequently and praying vnto the Lord earnestly for the increase of faith else as sure as the fire without fuell goeth out and the body without nourishment pineth away so without the vse of these holy meanes the seeming graces of the Spirit will soone bee extinguished the soule will pine away and perish Very fitly hath the Apostle ioyned together these two exhortations y 1 Thess 5. 19 20. quench not the Spirit Despise not prophesying Giuing vs to vnderstand that the despising of prophesying and contemning of preaching is a meanes to quench the Spirit If a man should wilfully refuse his meat and deny his body all food and nourishment he might be accounted a very foolish man and one that went about to destroy his body So likewise whosoeuer doth despise the means of saluation and wilfully refuse the true food and nourishment of his soule is a very foolish man and one that goes about to cast away destroy his owne soule CHAP. XVI Of perseuerance in grace proouing that the true iustifying faith cannot vtterly faile and that whosoeuer hath true faith cannot finally fall away WHereas it hath beene made manifest in the former Chapter that faith being once begotten in the heart is afterwards nourished strengthened and confirmed yea increased and preserued by diuerse meanes Question hereupon a question ariseth whether true iustifying Whether true faith may vtterly faile faith may be so preserued and continued that a man may be sure it shall continue to the end or whether a man hauing true iustifying faith may fall away from his faith and loose it I answere The elect who are effectually Answ called of God and haue true iustifying Faith may fall but cannot fall quite away a Fides in sanctis saepenumerò labefactari nunquam tamen deficere pâ—test Zanch. Miscell de perseuer sanctor c. 3. faith in the Saints and children of God may be weakned but their faith cannot altogether faile nor perish They may for a time loose the comforts of the Spirit but not for euer It is true indeed the elect the children of God doe sinne and that somtimes greatly and grieuously as Dauid in the matter of Vriah the Hittite and therefore may exceedingly weaken their faith and may seeme to haue lost faith and grace inasmuch as they doe not feele their wonted sweete communion with Christ neither perceiue any powerfull working of the Spirit which was Dauids case after his sinne of adulterie with Bathsheba for vpon his repentance he praye thus
it but cannot ouercome it Wherefore to finde in our selues a resisting of such distrustfull doubtings is a signe of Faith as appeareth in that saying of S. Peter q 1 Pet. 5. 8. Your aduersary the Deuill as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith By these forenamed signes and markes of Faith wee Vse are to try and examine our selues whether we haue true Examine our selues whether we haue thâ— true faith iustifying faith whether we liue by the faith of the Son of God and whether Christ dwell in our hearts by faith This is the Apostles exhortation r 2 Cor. 13. 5. Examine your selues whether yee be in the faith prooue your owne selues know ye not your owne selues how that Iesus Christ is in you except you be reprobates Now then let vs euery one make a search into our hearts and try whether wee finde the good Spirit of God perswading vs indeede that wee are the children of God and that wee haue faith whether we haue a feeling of spirituall grace whether the Spirit of God hath wrought in vs a loue of God a hatred of sinne a resolued purpose to amend our liues whether we finde in our selues the spirit of grace and of supplications and whether we can truely finde that inward conflict betweene the flesh and the spirit If these things be in vs happy are we But if vpon examination had these things be wanting in any such men may speake of faith but as yet they haue it not they are farre short of true sauing faith and so come short of saluation Let the search be made a little more inwardly A man may know whether hee hath faith by the inward feeling of grace if faith be in the heart the Spirit of God will set it a working it will not lie asleep but it will stirre vp other graces of God in vs it will make vs to loue God and hate sinne more then euer we did before It will moue vs to pray and call vpon the name of the Lord. Wherefore if any one doe not feele in himselfe a gracious working of the good Spirit if he finde not in himselfe a farre greater loue of God and loathing of sinne if hee haue not a more holy purpose to obey God to do his will if he doe not nor cannot pray if in his trouble and affliction outward and inward hee doe not seeke vnto God if he doe not with the childe run to his Heauenly Father and cry Abba Father it 's an euident signe that as yet Christ doth not dwell in his heart by faith that as yet he liues not by the faith of the Sonne of God Let vs search yet a little further the vnregenerate man continues in sinne liues in the manifest transgression of the Commandements of God yet presumes hee hath faith I hope saith hee I haue a good faith but how is it ô man if thou hast true faith that thou still liuest in sinne certaine it is if faith were in thy heart it would cause a reformation of life or at least a holy purpose of amendment of life And so in time and by degrees thy heart would be renewed and thy life reformed Indeede I know I ought to reforme my wayes and amend my life and I would faine amend but it is the flesh that drawes mee to euill But I demand of thee ô man that complainest of the flesh where is the inward conflict betweene the flesh and the spirit and where is thy striuing against thy corruptions what doe euill thoughts arise in thy heart and thou makest no resistance doth thy heart swell with pride doe filthy lusts arise in thy heart doth thy heart abound with couetous desire and ouerflow with the gall of bitternesse anger hatred enuy malice and desire of reuenge and doest thou not striue against these corruptions but giuest way vnto them entertaining them and embracing them certainely heere is no good signe of grace nor of true faith For where true faith is there will be a resisting of sinne and a striuing against corruptions Wherefore if we would haue a good testimony in our selues of the assurance of true faith then wee must bee carefull to resist sinne and to striue against our corruptions and although the combate will be great to master our sinnes and to get dominion ouer our corruptions yet by little and little we shall ouercome and in the end get the victory According to that faying of S. Iohn Å¿ 1 Ioh. 5. 4. This is the victory that ouercommeth the world euen our faith CHAP. XVIII Of the outward signes of true iustifying Faith and first of Patience in suffering afflictions FAith as it may be discerned by inward so also by 2 Outward signes outward signes And the outward signes of true iustifying faith are these The first is Patience in suffering of which 1 Patience S. Paul speakes thus to the Philippians a Phil. 1 29. For vnto you it is giuen in the behalfe of Christ not only to beleeue on him but also to suffer for his sake As if he should haue sayd now since that you beleeue there arise troubles and persecutions aduersaries rise vp against you and trouble you but bee not yee afraid of these things bee not terrified therewith for seeing God hath giuen you grace to beleeue in his Sonne Iesus Christ you must be content also to suffer for his sake and the same God that gaue you faith to beleeue in Christ will also giue you patience to suffer for Christs sake and this shall be a testimony and witnesse to all men of the truth of your faith in Christ if you haue patience to suffer for Christ's sake So then to b Pati pro Chrisâ—â— manifâ—stâ—ssimum est argumentum fides in Christum Zanch. in Philip. Two-fold suffer for Christ's sake is a manifest testimonie and good signe of faith in Christ For no man can truly suffer for Christ except it be first giuen him to beleeue in Christ Of patience in suffering I will entreate First generally of suffering all manner of afflictions inward and outward as they come from God Secondly particularly of suffering iniuries wrongs from men First of suffering afflictions in generall and therein 1 In suffering afflictions And therein two things I will shew First wherein the sufferings of a Christian consist and what things are required thereunto that his sufferings may be acceptable and well pleasing vnto God Secondly I will vse motiues to perswade vnto patient suffering For the first That the sufferings of a Christian may 1 How our sufferings may please God Three things required thereunto please God three things are required thereunto The first is to suffer for the name of Christ The second is to suffer for any righteous cause The third is to suffer patiently Touching the first Euery suffering is not commendable before men much lesse acceptable before God but that
They were stoned they were sawen asunder were tempted were slaine with the sword they wandred about in sheepe-skinnss and goat-skinnes being destitute afflicted tormented of whom the world was not worthy they wandred in deserts and in mountaines and in dens and in caues of the earth And they that suffered such things were no euill doers they were the seruants of the Lord Iesus they beleeued in Iesus and they suffered such things for the name of Iesus as a testimonie of their faith in Iesus Thus first the Scripture exhorteth vs to patience in suffering The second motiue to perswade vs to patience in suffering 2 The necessitie of afflictions afflictions I take from the necessity of afflictions Afflictions are very necessarie for Christians and For afflictions are therefore are to be endured with patience for First they are trials of our faith and patience God 1 Trials of our faith and patience trieth his children with many afflictions and hard trials trying thereby the constancie of their faith and patience So he tried Abrahams faith when he commanded him to offer his x Gen. 22. 1. 2. sonne his onely sonne Izaak And S. Iames saith y Iam. 1. 3. the triall of your faith worketh patience Afflictions are as necessarie for a Christian as the furnace is for gold of which Solamon hath a Prouerbe z Pro. 17. 3. the fining pot is for siluer and the furnace for gold but the Lord trieth the hearts As the Gold smiths fire trieth which is good gold separating the gold from the drosse so the fire of affliction trieth who is a good christian and who is not discerneth who hath faith and patience and who hath not The Psalmist saith a Psal 66. 10. 11. Thou O God hast prooued vs thou hast tryed vs as siluer is tryed And it followeth thou layedst affliction vpon our loynes The later words expound the former the Lord trieth and prooueth vs by laying affliction vpon vs. How can a mans patience be seene but in time of affliction he is not the patient man who can onely speake of patience and commend patience for a vertue and perhaps exhort others to patience but when affliction is vpon a mans selfe when the burthen of affliction lies heauie vpon his owne shoulders and presseth him downe if he can then struggle against afflictions if he can shew the strength of hiâ— faith and patience to beare the afflictions that lie vpon himselfe patiently and if he can now shew patience himselfe when God trieth his patience this is patience indeede Thus afflictions are necessarie for the triall of our faith and patience Secondly afflictions are necessary to cleanse and purifie 2 Meanes to cleanse our hearts from sinne our hearts to purge our hearts of inward corruptions and to scoure out the filthinesse of sinne that stickes in the heart For this cause afflictions are compared to fire that purgeth and purifieth the Lord shewed Ezekiel the great filthinesse and vncleannesse of the Inhabitants of Ierusalem by a boyling pot whose scum was in it b Ezek. 24 3 4 5 6. Wo to the bloudy City to the Pot whose scum is therein and whose scum is not gone out of it By which was signified that there was much filthinesse amongst the people which must be consumed by the fire of affliction and tribulation Wherfore Iob who was exceedingly afflicted and as it were cast into the very fire of affliction saith c Job 23. 10. When he hath tryed me I shall come forth as gold Afflictions are as necessary for the soule as physicke is for the body If the body bee ouerpressed with grosse and â—uâ—ll humors its necessary that it be purged by phyâ—icke so the souâ—e that is oppressed with the euilâ— humoâ—â—s of sinne with the filthinesse and vncleannes of vâ—câ— iniquity must be purged by afflictions to recouer the health of the soule d Tunc anima purgatur cum propter Deum tribulatur Chrysost ad pop Antiocâ— Hom. 66. The soule is then purged when it is troubled by afflictions and suffers for God The aire if it were not cleansed with windes would prooue infectious the body of man if it want exercise breeds ill humours and standing waters gathers filth so it iâ— with the soule if some windes of afflictions doe not blow vpon vs if we be not exercised with some crosse and be not troubled with some sort of tribulations wee shall abound with the ill humours of vice and iniquity and our hearts will bee a very puddle of filthinesse and vncleannesse Yea without afflictions we shall be euen like Moab of whom it is sayd c Ier 48. 11. Moab hath beene at ease from his youth and he hath setled on his lees and hath not beene emptied from vessell to vessell neither hath he gone into captiuity therefore his taste remained in him and his sent is not changed Thirdly afflictions are necessary for except we suffer 3 Without suffering afflictions we cannot come to Heauen for Christ we cannot raigne with Christ We are spirituall souldiers of Iesus Christ now a man is f 2 Tim. 2. 5. not crowned except he striue lawfully If we would ouercome we must striue if wee would bee crowned in Heauen wee must endure the hardnesse of afflictions on earth and if we would weare the crowne of glory wee must bee content to carry the crosse on our shoulders and to goe after Christ bearing his reproch S. Paul saith g Rom. 8 17. And if wee be children then heires heires of God and ioynt-heires with Christ if so be that we suffer with him that wee may bee also glorified together No glory in heauen without some sufferings on earth But h 2 Tim. 2. 12. if wee suffer wee shall also raigne with him Suffering for Christ goeth before raigning with Christ The way to heauen is by afflictions and tribulations i Acts 14. 22. We must through much tribulation enter into the Kingdom of God If we will come to heauen we must goe as the Israelites went k Psal 66. 12. through fire and through water that is through hard and great afflictions the Israelites are promised the land of Canaan but first they endure much hardnesse in Aegypt they must passe thorow the red sea goe thorow a wildernesse fight many battels and ouercome many enemies before they enioy the promised land Heauen is our promised land but before we can come thither wee must endure much trouble in the world passe thorow a sea of troubles go thorow a wildernesse of thorny tribulations fight many battels against our spirituall enemies the flesh the world and the Deuill and by Faith get the victory and ouercome before wee can sit with Christ in his Throne As Christ also saith l Reu. 3. 21. To him that ouercommeth will I grant to sit with me in my Throne euen as I also ouercame and am set downe with my Father in his Throne Fourthly if we haue
Frumentum Dei sum ac dentibus bestiarum commolior vt mundus panis inuâ—â—iar ibid. c 33. I am Gods corne the beasts must grinde me in their teeth that I may be pure bread Polycarpus with great constancy endured to be burned rather then he would deny Christ or reproach the name of Christ whom he had e Octaginâ—â— seu annos illi seruio nec me vlla in re lesit vnquam quomedo possum male dicere regi meo qui me seruaâ—it id l. 4. c. 15. serued as he acknowledgeth fourescore and six yeeres and in all that time saith he Christ hath done me no manner of harme but hath saued me how then can I blaspheme my Lord and King yea f l. 8. c. 12. Eusebius reports that so many christians in so many places of the world did suffer for the name of Christ and so constantly did they endure the cruell torments which wicked men did inuent against them that the very beholders were astonished to see the manlike fortitude and to perceiue the constant resolution of those holy martyrs These are they which are now g Reu. 7. 9. 14. clothed with white robes hauing palmes in their hands and these are they which came out of great tribulation and haue washed their robes and made them white in the bloud of the Lambe The consideration of this constancie in the profession Vse of our faith to endure torment and to suffer death for Against the temporarie faith and formall profession the name of Christ serues to reproue those who haue but a temporarie faith and a formall profession Manie in time of prosperitie in the Sunne-shine and flourishing state of the Gospell when there is peace and prosperitie in the land make a glorious profession but if trouble and persecution arise for the Gospels sake then they pull in their heads draw backe and in the end fall away from their profession denying their faith and profession rather then they will suffer death for the name of Christ Ecclesiasticall histories mention that diuerse weake Christians in the times of grieuous persecutions denyed Christ before men and sacrificed to Idoles though many of them afterwards repented and were receiued into the bosome of the Church againe Our owne Acts and Monuments tell vs of the like amongst which memorable is the example of one Denton a Blacksmith who being a professour of the Gospell deliuered vnto Wolsey a friend of his the booke of the holy Scriptures telling him that it was the truth After this his friend Wolsey whom he had beene a meanes to conuert vnto the truth was cast into prison for his conscience sake and being in prison sent vnto the said Denton signifying vnto him that he marueiled that he tarried so long behind him seeing he had deliuered vnto him the Scripture and knew that it was the truth Denton returned him this answere I confesse it is the truth but alas I cannot burne But he that could not burne in the cause of Christ was afterwards burned against his will for his house being set on fire whiles he went to saue his goods he lost his life A good and sound Chrishan ought to be so affected toward Christ Iesus as a louing spouse as a chast and modest wife to her owne husband a chast and faithfull wife will by no meanes by no promises nor allurements by no threatnings nor torments be drawne or forced to forsake her deare husband but will be faithfull vnto him to the death and resolutely say h Moriar Alcide tua Sen. O deare husband I will die thine So a good Christian soule the spouse of Christ will by no meanes by no perswasions nor threatnings for no torments nor for any feare of death be mooued to forsake Christ but will remaine faithfull vnto Christ euen vnto death and with resolution of heart say O deare Sauiour I will die thine He that will build a tower and doth not first sit downe and count the cost whether he hath sufficient to finish it is held by our Sauiour i Luk. 14. 28. 29 Christ to be an vnwise man And such an vnwise man is he who before he entreth vpon this great worke of the profession of Christian religion doth not first sit downe and count what it may cost him It may be he shal heare mockings reprochfull and disgracefull speeches in regard of his very profession he may for Christ's sake suffer losse in his goods yea it may be his profession may cost him his life Now then a wise man is to consider aforehand that as its necessarie that he doe confesse the name of Iesus and that he make a profession of godlinesse so hauing once taken vpon him the profession of the Gospell there 's no shrinking no going backe k Luk. 9 62. he that putteth his hand to this plow and looketh backe is not fit for the Kingdome of God A Christian hauing taken vpon him the profession of the Gospell ought in no wise to goe backe from his profession nor to denie his faith though it cost him his life least he be like to that foolish builder who began to build and was not able to finish To conclude It ought to be the care of euery good Christian first to get true faith into his heart next to nourish his faith that it may be preserued and continued to the end then to shew forth the fruits of his faith by patience in afflictions and suffering wrongs by reformation and amendment of life by works of mercy and lastly to make confession of Christ before men and not to be afraid nor ashamed of the profession of the Gospell but to stand fast in the faith and to be constant in the same yea to liue and die therein This is the way to life euerlasting As CHRIST saith to the Angel of the Church in Smyrna l Reu. 2. 10. Be thou faithfull vnto death and I will giue thee a Crowne of life ⸫ The end of the first Booke THE SECOND BOOKE OF THE WAY TO THE CELESTIALL PARADICE Concerning Repentance Which is the second meanes whereby a Sinner may be saued and come to life euerlasting CHAP. I. The Preface with the Partition of the whole Treatise of Repentance AFter Faith necessarily and fitly followeth The order of this Treatise Repentance Necessarily for by our repentance amendment of life we giue testimony of our faith in Christ And fitly for Faith begetteth Repentance it is as it were the a Fides esi poenitentiae mater origo Buca de poenit mother and breeder of Repentance Indeede in regard of time Faith and Repentance are together For b Virtuâ—es sunt connexae omnâ—s simul incipiunt esse in animae Tho. 3. q 85. ar 6. Vertues and graces are wrought together in the soule True faith and sound repentance are ioyned together they are inseparable companions but yet in regard of order of nature faith is first though Repentance shew it selfe
Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur peccaâ—â—m nisi restâ—â—uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ceâ—taine it is their case is dangerous by reason of their falling againe into sinne For like as a sâ—cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo noâ—â—us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it beâ—inning wiâ—hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new