preserve him Had David received two such mortal wounds in the body of his Religion and fear of God if he had kept on his righteousnesse Vrias wife was not more naked These be Sathans advantages for keeping watch as he doth no sooner are we disarmed but fulmina mittit But as Elibu told Job If there be a messenger with him an interpreter Job 33.23 one among a thousand to shew unto man his uprightnesse Then he is gracious unto him and saith Vers 24. Deliver him from going down into the pit I have found a ransome That is then the use of our Ministery to be as Noah was to the world praecones justitiae Preachers of righteousnesse to shew men which way they shall walk uprightly he that is sit for this service must have the warrant of a Minister A Messenger and he must have the learning of an Interpreter and such a man is a rate man one of a thousand and his lecture is Discite justitiam moniti Lose no time from it for only righteousnesse hath the blessing of this promise justus ex fide vivit the just doth live by his faith see what rate you will set upon life so much it concerneth you to be righteous 2. Faith when the Apostle doth come to this point concerning Faith he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all things take the sheild of Faith Eph. 6 19. As Solomon saith keep thy heart above all keepings for indeed there is no Doctrine so necessary to salvation as the Doctrine of Faith You remember in the Acts of the Apostles when St. Paul came to Ephesus and continued there three moneths Act. 19.8 both disputing and perswading the things that concerne the Kingdom of God but after many oppositions Vers 10. yet he abode there two years His preaching had so put the gods of the Heathen out of countenance and had so advanced the glory of the true God that Demetrius a silversmith which made silver shrines for Diana called the workmen of his trade together and said Sirs Vers 25. ye know that by this craft we have our wealth and So that our craft is in danger to be set at naught Vers 27. And presently upon it there was a great cry Magna Diana great is Diana Beloved look well about you and you shall see that by faith we have our welfare we get our being by it both here and in heaven therefore let us joyn in the cry to cry up Faith Magna est fidei Christianorum great is the faith of Christians 1. Great is the good that it is 2. Great is the good that it does 1. In that it is Faith is a certain perswasion wrought in the heart of man of the truth of all Gods promises and a confident application of them is made to the beleiver both which are wrought in the beleiver by the Spirit of God 1. So it is great in respect of the Author of it in us for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growing of it self This is a seed which the Lord hath sowen a plant which Gods own right hand hath planted for Faith is the gift of God 2. Great is the Object for it aimeth at the promises of God which are Yea and Amen 3. Great in the Extent for it spreadeth to all the promises of God and all the benefits that do arise to us from him as Wisdom Righteousnesse Sanctification Redemption Salvation 4. Great in the Operation because it layeth hand upon all those and chalengeth a right to them saying Haec measunt these are mine 5. We may adde also this to the excellency of Faith that it is a mother grace the root of all other graces for from Faith they do derive themselves 1. Repentance Act. 15.9 For by Faith God purifieth the heart 2. Love For Faith worketh by love 3. Fear that feare which is the beginning of Wisdome for if we did not beleive the truth of Gods Word and Promises and comminations we would not so much stand in awe of God or fear and distrust our selves 4. Obedience for knowing that we have no subsistence in the favour of God but by Christ that swayeth all our observance that way and biddeth us hear him And without Faith it is impossible to please God Heb. 11.6 2. For that it doth it is great 1. No grace of God in us doth more honour to God then our Faith doth for none but the beleever doth confesse God aright for as the Apostle saith He that beleeveth not God hath made God a lyar 1 Joh. 5.10 make that breach in the holy chain or knot of Gods attributes and all fail for truth is the girdle of them all so make him a lyar and make him unwise impotent cruel profane all evil Abraham strengthened in the Faith gave glory to God 2. No grace to us more profitable Rom. 4.10 for it is not said of any of all the other vertues graces that we do live by any by all of them but only by faith because faith doth unite us with Christ in whom we are knit to God for all fulnesse dwelleth in him and of his fulnesse we receive grace and grace Ioh. 1.16 And by faith only Christ dwelleth in our hearts Eph 3.17 By faith we are reconciled to God in Christ whom God hath set forth to be a propitiation through faith in his blood Rom. 3.25 to declare his righteousnesse for the remission of sins that are past through the forbearance of God by faith we are justified Therefore we conclude that a man is justified by faith without the deeds of the law Vers 28. By faith we are sanctified Acts 15.9 Eph. 2.8 For God doth purifie our hearts by faith By faith we are saved for by grace ye are saved through faith and that not of your selves it is the gift of God Faith bringeth peace of conscience in the assurance of all this Rom. 5.1 For being justified by faith we have Peace with God through our Lord Jesus Christ By faith we have accesse to God into the grace wherein we stand Vers 2. and rejoyce in hope of the glory of God By faith we glory in tribulations Vers 3. knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given us And thus the Church of the Jews is comforted against the oppressions of the Chaldaeans by faith Lastly faith is commended to us for a shield Eph 6.16 by which we defend our selves against the fiery darts of Satan Therefore to make the necessary doctrine of faith profitable for us let us consider 1. How faith may be gotten 2. How it may be proved 3. How it may be preserved 4. How it may be used 1. How faith may be gotten Herein we must needs observe two things 1. The Author 2. The Means 1.
fidem proficientem For as Clemens saith Apostolus unicam tantum fidem annunciat quae crescendo proficit Till it grow up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulnesse of faith Heb. 10.22 And so this text is well cited for the just man who is made just by faith doth live in it and by it For how can the Gospel be the power of God to salvation except it revealeth to us the life of saith seeing it is so only to such as do believe This first place cleareth the point that the Apostle doth understand Gods word in my text so as that the means of life is faith and faith only for so it is further urged by Saint Paul who saith But that no man is justified by the works of the law in the sight of God Gal. 3.11 is evident for the just shall live by faith Here these words are brought in to prove that faith only doth justifie in the sight of God which is thus proved Life eternal comes only by faith therefore righteousnesse comes only by faith The antecedent is Gods own word in my text The consequence is thus proved for Righteousnesse is the foundation of life eternall They which receive the abundance of grace Rom. 5.17 and of the gift of righteousnesse shall reign in life And in the next verse it is called Justification of life Vers 18. And this sequence doth the Apostle make in his own comfortable perswasion of himself I have fought a good fight this is the great fight with Principalities and Powers 1 Tim. 4.8 And I have kept the faith this is the shield which beareth off the fiery darts discharged against him in this fight his comfort is From henceforth is laid up for me a Crown of righteousnesse This righteousnesse is not of the law which he hath fulfilled but the righteousnesse of the faith which he hath kept It is not the brest-plate of righteousnesse but it is the shield of faith that beareth off all the fiery darts of Satan and therefore the just man doth not live and come out of this battail victorious by righteousnesse but by faith This place thus applied by our Apostle is the ground of our Church tenet against which the gates of hell cannot prevaile namely that sola fides justificat faith alone doth justifie That which the Romanists do lay to our charge is that we exclude good works and upon that slanderous imputation both Dr. Stapleton Harding Bellarmine Campiane Bishop and indeed generally all Popish writers do proclaim us Hereticks and they will not hear us saying that the justifying faith which we preach must be such as worketh by love They like the Pharisee trust in themselves that they are perfect we with the Publican cry out in faith of Christ's sufficient satisfaction Domine miserere Lord have mercy upon whose example Saint Augustine saith Videte fratres magis placuit humilitas in malis factis quam superbia in bonis factis The cause is in sight the humility of the one was with faith the pride of the other was in presumption And God resisteth the proud but giveth grace to the humble I conclude this point wherein I have held you long I know with how much comfort and profit to my self I hope without your losse of time What man is he that desireth life who would live as a man as a good man and as an happy man I answer in the words of the Sonne of God As thou believest so shall it be unto thee Or in the Words of the Father of that Son in my text The just man shall live by his faith Vers 5. Yea also because he transgresseth by wine he is a proud man neither keepeth at home who enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all People NOw that God hath declared what rest and comfort his Church hath in the manifold oppressions of the enemies thereof they shall live by their faith In all the rest of this chapter he declareth his own just Providence in the Government of the world and in the severe execution of his judgments upon impenitent offenders that the Prophet may inform himself and others that God hath not forgotten to be just The last verse of the chapter is the total of the chapter The Lord is in his holy Temple let all the earth keep silence before him That he sitteth not there idle but is awake that his eyes do see and his eye-lids do try the sonnes of men that we shall hear from his own mouth Concerning the words of this fifth verse Yea also because he transgresseth by wine he is a proud man neither keepeth at home These words are read diversly both by Translators and by Expositors Our first English Church-bibles read thus Like as the wine deceiveth the drunkard even so the proud shall faile and not endure The Geneva followeth the same sense Yea indeed the proud man is as he that transgresseth by wine therefore shall he not endure Arias Montanus Et quo modo vinum potantem decipit sic erit superbus non decorabitur In his Interlineary he followeth the text in the original but in his Commentary he followeth the vulgar Latin authorized for the Canon by the Councel of Trent Pagnine Quanto magis patator vini qui praevaricatr qui est vir superbus non permanebit So Mr. Calvin Etiam certè vino transgrediens vir superbus non habitabit The 70 have no mention of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here be three words to expresse pride fully 1. To think too well of our selves 2. To think contemptibly of others 3. To boast and glory in vain ostentation It seemeth to me that the purpose of this place is to expresse the insolency and pride of the king of Babel proud Nebuchadnezzar and generally of the enemy of the Jew the Chaldaean and that the scope of the place is to resemble them big swoln in their own self-opinion to a man that is drunk with wine This hath good coherence with the former words for shewing how the just man and the proud man do stand in opposition His soule which is lifted up is not upright in him but the just shall live by faith faith shall establish the just man But the proud man who is drunk with the vain over-weening of himself he shall not continue non habitabit he shall not be established And here I forsake the Kings Bible for I cannot find either sense or coherence in it The words following are plain enough for God therein doth expresse that he taketh notice of the insatiable desire of the Chaldaean who incouraged by his victories doth covet to be Monarch of all the world And this is now the partition of the rest of this chapter 1. Faults 2. Punishments The first fault here named infatiablenesse The punishment v. 6 7 8. 1. The ground and note of this disease of
they mis-do all these are excluded from this salvation Jesus Christ died for none such and goeth not forth with his anointed amongst them These shall have no salvation hereafter they can have no true joy here and therefore when the evill day commeth they are shaken with the terrour of the Lord and they finde no balm in Gilead their sins do appear to them greater then the mercies of God Let those who have the comfortable assurance of their salvation rejoyce therein in the Lord Vse 2 and take heed of presumption of Gods mercy which is one of the worms of faith let them take heed of receiving the grace of God in vain of recidivation and relapse into their former sins of murmuring at the Lords chastisements of quenching the spirit of crucifying again the Lord for we see that it is possible Heb. 6.4 5 for those who were once enlightened and have tasted of the heavenly gift and were made pertakers of the holy Ghost have tasted the good Word of God and the power of the world to come to fall away which putteth Jesus Christ to open shame Therefore the joy of our salvation must not be rooted and grounded in our selves but in the Lord that the whole honour of it may redound to him as the whole benefit and profit of it doth redound to us Our salvation is onely of God Doct. 2 It is Jonahs faith Salvation is of the Lord. It is Davids faith Salvation belongeth onely unto the Lord. Jonah 2.9 Psal 3.8 Ps 43.11 God taketh it upon himself I even I am the Lord and beside me there is no Saviour He giveth it as a reason of his first Commandement Ose 13.4 Thou shalt know no God but me for there is no Saviour beside me I may call heaven and earth to record this day to avouch the truth of this for who is it that supporteth the great frame of the whole universe who is he that knoweth the numbers of the stars and calleth them all by their names that sendeth forth the Sun as a bridegroom out of his chamber and as a mighty gyant to run his race who is it that maketh and keepeth the covenant between day and night to take their turns for the use of man who is it that clotheth the lilies that feedeth the birds of the ayr that can neither labour nor spin that preserveth man and beast but the Lord Psal 36.6 All these look up unto thee and thou givest them their meat in due season It is glory and happinesse enough for the Angels in glory to behold the face of God always Hail and snow stormy winds and vapours the dragons and all deeps mountains and all hils fruitfull trees and all cedars beasts and cattel creeping things and feathered fouls Kings of the earth and all people yong men maids old men and children all Queristers in this great temple of the world and this is the matter and argument of their song salus Jehovae salvation is of God for their being is derived from him their supportation is borrowed of him their operation is guided by him their whole addresse is directed to him The Angels that kept not their first estate of glory man that kept not his first estate of innocency could not lose could not forfeit their existence and being their happy being they might they did forfeit he preserveth the Devils and the reprobate and he maketh them immortall that he may be glorious in his just punishment of them But especially he is the salvation of his elect so St. Paul We trust in the living God 1 Tim. 4 10 who is the Saviour of all men especially of those that believe He is the saviour of all men by universall providence but of them that believe by singular and especiall grace And that is the salvation here meant our preservation in this life our sanctification for a better life our glorification in heaven is of the Lord. Because the Kingdome is his and none hath power to make us Kings but he Reas 1 whose Kingdome ruleth over all and salvation maketh us Kings Because salvation is a work of power and none can give it but he who is able to put all our enemies under our feet and none but God can do this Because salvation is a work of glory of glory to him that worketh it of glory to them upon whom it is wrought for he maketh his Saints glorious by deliverance and the saved do serve him and glorifie him in earth and in heaven These three we ascribe to him in our Lords prayer for thine is the Kingdome the power and glory Salvation is a work of mercy and David saith Apud te est misericordia with thee is mercy and God hath committed the dispensation of mercy to no creature it is one of the glories of his Crown and prerogatives of his supream Diadem onely his son who thought it no robbery to be equall with him hath the dispensation of his mercies This teacheth us where to seek and finde salvation Vse 2 God saith seek ye my face We are wise enough in our quest of temporall either protection or preferment to observe which is the way to the fountain of honour and to direct our observance that way let us not be wise for this life and fools for the life to come With men on earth there be some small brooks of a present life but apud te est fons vitae with thee is the well of life and the brooks and cisterns that we seek after do derive themselves from this fountain These brooks doe often change their channell for men have their breath in their nostrils they die and their thoughts perish but God is the same and his years do not fail And our Saviours method that he teacheth his Disciples is seek ye first the Kingdome of God and the righteousnesse thereof and then all these things shall be cast upon you This also serveth to stir us up to a godly life Vse 2 for that hath the promises of this life and of the life to come David putteth us in good comfort Psal 84.11 For the Lord God is a Son and shield the Lord will give grace and glory no good thing will he with-hold from them that live uprightly and the Apostle saith For the eyes of the Lord are open to the righteous 1 Pet. 3.12 and his ears are open to their prayers but the face of the Lord is against them that do evill And who is he that wil harm you Verse 13. if you be followers of that which is good Let the wicked take root in the earth and spread his boughs never so far God hath not denyed him this yet his face is against him and though the Sun shineth on him for a time and the early and later rain do make him grow and flourish yet our Saviour will tell us that Every plant which his heavenly father hath not planted shall be rooted out This
obedience 63. 77. so are all God's promises to his children page 78 God can make good use of the vices of men and make wicked men serve for instruments of his will page 66 God is author of all actions but not of the evill of them page 73 God fore-knoweth the sins of men page 86 Gods certain knowledge of our evils will bring forth a certain judgment to punish them page 89 Gods love to his Church is eternal as himself is page 95 God is sooner stirred to mercy then provoked to anger page 100 God loves to be sollicited for mercy page 101 God is eternal in himself in his Essence and eternal in Providence in respect of his Creatures page 104 Ged is holy therefore the punishments of his Church are for its correction only page 105 Gods children in afflictions are not discouraged in their faith of Gods mercy page 107 God is author of punishment page 108 Gods eyes are pure page 110 God is a sincere searcher and punisher of sin and his justice and truth cannot fail page 113 God will have his Church taught his ways in all ages thereof page 154 Gods promises run in semine page 154 God signifieth his will in divers ways p. 167. and his will is twofold page 169 God taketh offence at such as are lifted up page 188 God is the author of faith page 208 Gods care and providence stoopeth so low as to the regard of our cattel page 325 God is to be worshipped outwardly as well as inwardly p. 335. 344 God is glorified in the shame of the proud page 280 God bringeth all the labours of the ungodly to losse and vanity yet the ungodly perceive it not page 289 God walketh with the righteous and contrary to the unrighteous page 291 God is glorious and jealous of his glory page 296 Gods creatures and his word are two books wherein his wisdome is set forth to the soul page 301 God punisheth sin by sin page 321 Godlinesse hath the promises of this life and of the life to come page 42 Good covetousnesse 263. Evil covetousnesse is joyned with ambition page 264 Greatnesse and power are fearful to the common man yet he will search into the actions of the highest page 262 Grief mingled with faith is no sin page 49 H. HAbakkuk signifieth an embracer a wrastler 2. The time of his prophecie is not exprest pag. 2. Hatred a cause of contention pag 26 Hearing the word profiteth nought without faith pag 209 Hearing and understanding the word is a means to increase faith pag 209 Hearers ought to pray for their teachers pag 144 Heathens gods not jealous of their glory pag 299 He that willeth the same thing as God willeth and doth the same thing God would have done sinneth unlesse he doth it in the same manner and for the same end which God projecteth pag 76 How far we may complain to God against our brethren pag 15 How God is said to have eyes and other parts of a mans body pag 111 and how he is said to see hear c. pag 73. ch 3 How God is said to repent pag 165 How Gods righteousnesse is revealed in the Gospel pag 237 How drunken folks are said to discover their nakednesse pag 314 How man ought to carry himself in his dominion over beasts I. IDolatry defined and described pag. 328 Idolatry a grievous sin pag 329 Idolatry amongst Christians pag 330 Idolatry in the Church of Rome in worshipping the consecrated Host pag 333 If to omit a duty be a sin the committing of a contrary evil must needs be abominable pag 312 Ill-gotten goods bring such a sin upon a man as cannot be purged but by repentance and restitution pag 293 If we find in our selves an elevation above our pitch it is a certain Symptome of a diseased soul pag 191 Image-worship crept into the Church of Rome by little and little pag 332 Imprecations forbidden pag 17 Infirmities of Gods servants twofold pag. 48 Inordinate zeal what it is pag. 53 Iniquity knoweth no measure pag. 84 In all our considerations of the carriage of things under the Government of Gods Providence howsoever the effects may seem strange to us we must not question either the Wisedom Justice or Goodnesse of God pag. 117 In the Church of God there will always be some will argue against God pag. 147 Inconveniences of Rapine pag. 277 Ingredients of a saving faith by a dissection of the word Fides pag. 187 It was no small part of Christs Passion to be scorned and derided of his enemies pag. 258 It is a singular wisedome to use the fulnesse of prosperity well 83. and a great measure of grace is required thereto pag. 84 Judgment beginneth at the house of God pag. 65. and 179. ch 3 Just man defined pag. 185 Justification by faith only pag. 237 K. KEeping silence a signe of reverence and submission pag. 327 Knowledge of Gods glory an excellent knowledge 300. and the pursuit of this knowledge is a labour which well rewardeth it self pag. 301 M MAlice may be in looking into the vices of brethren though it pretended desire of Reformation pag. 21 Man is mutable God unchangably just pag. 78 Man in mercy cometh neerest Gods image pag. 99 Mans state in his innocency pag. 213 Man is but earth and gold but clay pag. 248 Men and Angels have their Eternity from God pag. 103 Means to get an upright soul pag. 192 Mercy the soul of the world pag. 100 Ministers may in general reprove sin but not particularize any man pag. 54 Ministers ought to be first Seers and then Speakers pag. 139 Ministers must not only watch but also give warning pag. 142 Ministers must maintain Gods cause against all contradictions pag. 143 Ministers ought to open to the Church of God the whole Councell of God pag. 156 Ministers have a necessity laid upon them to preach the word pag. 211 N. NO man simpliciter Atheos but acknowledgeth some divine ruling power pag. 89. and 328 and 80. ch 3 No man would do service where nothing is to be gained by it pag. 329 No inherent holinesse in Churches pag. 339 Not that as we have but what we dispose of maketh us friends in the day of the Lord. Nothing ought to be so dear to us as the glory of God pag. 300 O. OCcasion of offence to be avoided pag. 33 Oracles ceased at Christs coming pag. 175 Original sin what it is pag. 216 Outward things unsanctified to the Owner have no power to establish the heart pag. 84 Out of natural and moral ways of life there is a wisedome of God to be learned pag. 123 Overcharge of the heart with drink is drunkennesse pag. 306 P. PApists idolaters pag. 331 People without a Ruler are unhappy pag. 114 and 124 Prayer ought to be fervent and continual 18. as well in zeal of Gods glory as for our own necessities pag. 19 Prayer what it is pag. 31 Prayer is a help to him that
nor can sin 2. Veniall so every man sinneth but this kind of sinning saith he doth not break the law of God because they deserve not the wrath of God and condemnation Lyndanus Levicula vitiola lapsuum quotidianorum aspergines naevuli sunt qui per se non maculant contaminant sed quasi pulvisculo leviter aspergunt vitam humanam Yet as light as they make of this pollution it is no way to be purged but by the blood of Christ and Christ is answerable to the Father and to the justice of his Law even for the least of these Therefore the Prophet saith God laid upon him the iniquity of us all and all our sins met in him this cannot but include veniall sins for the elect have no mortal sins Yet our tenet is that all even the least obliquity of thought primi motus ad peccata sunt peccata the first motions to sinne are sins and directly against the tenth Commandment and he that breaketh the least of the ten is guilty of all for he breaketh the Law So then the veniality of sin is not in the nature and merit of sinne Ps 22.1.2 but in the favour of God by Christ he suffering and satisfying for it and we by faith applying this to our selves and it will follow for in its own nature every sin is mortal deserving death and the just are not said to be blessed because they have no sinne but because their iniquities are forgiven and their sin is covered and because God imputeth not their sinne to them as some are quit by Proclamation because no evidence is given in against them 2. We must then fly to Evangelical righteousnesse which hath two parts The one is called the righteousnesse of faith the other of a good conscience Rom. 10.6 Pray for us for we trust we have a good conscience in all things willing to live honestly Heb. 13.18 1. The righteousnesse of faith This is Christs righteousnesse by faith received of us by grace imputed to us as the Apostle saith Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 The end of the law is to save those that fulfill it this by reason of the body of sinne that we do bear about us none of us can perform but Christ hath fulfilled the law for us and his obedience is by the favour of God imputed to us and by our faith applyed and we justified and saved thereby For what the law exacted of us is accapted for us as if we in our owne persons had done it because we believe it done by Christ for us 2. The righteousnesse of a good conscience This is a work of the Holy Ghost in us by which we do approve our selves to God and man by our indeavour to do that which the law commandeth And such a righteous person David describeth Surely he doth no iniquity Ps 119.3 but walketh in the way of God If any man object Object Then is he no transgressour of the law because he doth none iniquity then is his obedience full because he walketh in the way of the Lord. St. Paul doth answer for himselfe Sol. and therein for all the elect of God and sheweth wherin his innocency consisteth and saith For that which I do I allow not for what I would do that I do not Rom. 7.15 but what I hate that do I. If then I do that which I would not Vers 16. I consent unto the law that it is good Now then it is no more I that do it but sin that dwelleth in me 17.22 I delight in the law of God in the inward man Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know if thou be an elect child of God thou consistest of a double man so long as thou livest here on earth 1. There is in thee an outward man that is the unregenerate part of thee 2. There is an inward man that is the regenerate part For we must know and confesse that we are not capable in this life of a total and full regeneration which is an utter abolition of the body of sin There is Corpus peccati the body of sin there is lex membrorum a law of the members there is Concupiscence which doth carry us into the evil which we know in our understandings to be against the law of God and our conscience trembleth at it this is an inward man which in Peter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.4 So that the inward man which keepeth the law is the understanding and conscience and the outward man that breaketh the law is the will and the appetite and the instruments thereof in the act of sin So then I shall now describe to you whom the Prophet here meaneth by the just man even him who in his understanding apprehendeth the good and perfect Will of God and maketh conscience of obeying it according to the measure of grace given to him for this is an Evangelical righteousnesse The use of it is great for the Prophet saith of Christ Jesus that he put on righteousnesse as a Brest-plate He that came to loose the works of Satan and therefore to bid him battel Is 59.17 did not come into this life which is militia super terram a warfare upon earth unarmed he is the General of Gods forces against the Kingdome of darknesse against the Prince that ruleth in the ayr against the god of this world against Principalities and Powers and no sooner was he baptized and began to appear to his employment but the spirit led him into the field to a duel with Satan for fourty days together where this Brest-plate of proofe was a sufficient wall about his vital parts and did preserve him against Satans fury and force And we that are his souldiers who must ambulare sicut ille walk as he we are taught by the Apostle both to get and put on this righteousnesse as a Brest plate The benefits that this righteousnesse doth bring with it are many 1. It is a proofe against temptations for howsoever our affections do receive some titillations from the outward senses to affect them with evil 1. Benefit our understanding like Goshen will always see the Sunne although the rest of our Aegypt be benighted Howsoever our Will may be corrupted for a time our conscience will continue zealous of good works In our minds we shall serve the law of God and this will keep our heads always above water that though we be put to it to strive and labour hard for life in the deep waters both of temptations and afflictions yet through many dangers and painful struglings we shall at length recover the shore The distrest conscience troubled with the terrour of sin though it cannot escape Satans sifting and buffeting and wounding yet can it not fall into final despair because this righteousnesse cannot be lost 2. This maketh our calling and election sure 2. Benefit
The Author We must go to him from whom every good and perfect gift doth proceed to seek faith Here I must admonish you that faith is given without seeking at first for it is a free gift and it is the glory of God I am found of them that sought me not Do not think that the gift of faith is acquired that is freely given but the encrease of our faith is acquired by means I prove it thus The spirit of God is given in the wombe it is given to infants therefore faith is also given for the spirit is never unfruitful and faith is one of the fruits of the spirit And the Apostles said unto the Lord encrease our faith The grace of God which moveth in the generation of them that fear the Lord is the seed of all vertues and first of faith the mother vertue which issueth all the rest that is given early And the gift of faith doth so lie hid in the Elect of God that themselves know not of it till God be pleased not to put his sonne into them but to reveal his Sonne in them This magnifieth the free grace of God and teacheth us to say It is so father because thy good pleasure is such And this excludeth all boasting on our part seeing we have it of meer and free gift And it ascribeth the glory of all to God 2. The means to get faith These as I have said do not lay the foundation of faith in us that is the free gift of God but these means do advance the building they do help to encrease our faith I will referre you to one place to declare to you the acquisition of more faith And a certain woman named Lydia Act. 16.14 a Seller of Purple of the city of Thyatyra which worshipped God heard us whose heart God opened that she attended unto the things that were spoken of Paul And when she was baptized and her houshold she besought us Vers 15. saying if ye have judged me faithful to the Lord c. Observe the whole passage 1. Here was a woman living in an honest and lawful vocation She was a seller of Purple 2. Here were some beginnings of faith in her For she worshipped God 3. The outward means to increase her faith She heard us 4. The inward means The Lord opened her heart after which followeth 1. More attention to Paul 2. Baptism 3. A Desire to be esteemed faithful 4. Hospitality she welcomed her teachers So that for the encreasing of faith she heard the word and the more she believed the more attentively she heard and for confirming of faith she was baptized Faith cometh by hearing for how shall they believe on him of whom they have not heard Here let me admonish you 1. But when I say by the word with the Apostle I do understand and would be understood to speak of the Word not as it is the voice of a mortal man nor as it is a dead letter but as the spirit doth speak to us in the Word For this the Apostle biddeth us Be swift to hear it concerns us much but that you may see that faith is not begotten in us by hearing hearing doth us no good without faith and we must have a grain of faith to season our hearing or else our hearing will adde nothing to our faith The word preached did not profit them Hebr. 4.2 not being mixed with faith in them that heard it So do we see some at first poure water into a Pumpe to set it a work that it may yield water plenteously for faith poured into our hearing doth make our hearing bring forth more faith And so in Prayer Fulgentius saith of faith Incipit infundi ut incipiat posci A man cannot have faith without asking neither can he aske it without faith 2. When I name the word for a means to beget an increase of faith I mean the written word to exclude all unwritten traditions and all written legends which the tel-tale Church of Rome hath coyned to gull the swallowing credulity of the misled ignorants that is the books of Canonical Scriptures of the Old and New Testament of which the Apostle saith They are able to make a man wise to salvation and perfect throughly perfect to every good work 3. When I name the word a means of faith I must mean the Word understood by us for the Eunuch learns nothing of Isaiah the Prophet by reading him without understanding And I wonder that ever the Church of Rome could so befool and infatuate the judgements of men to believe that either hearing a forme of service or praying in a strange tongue could carry any validity in them except they did conceive or do believe that such hearing and praying have power of incantation Therefore there is required A translation of the word into our natural language or some other that we understand if we understand not the original And herein I must stirre you up to a thankful consideration of their profitable labours who have taken pains to translate the Bible to English for the common benefit of you all that you may read the Scriptures and exercise your selves in the study of them and examine the doctrines that you hear by them Blessed be the Lord God of our fathers who put such a thing as this into the heart of our Kings Majesty to set this work afoot and to see it finished Herein also I must commend unto you the easinesse and perspicuity of Scripture for if God had not left the way of salvation open but had shut it up in such clouds of obscurity that we must needs have a guide to light us the way to the lanthorn why would David have called the Word it selfe A Lanthorne to our feet Therefore let no man be discouraged from his own private studying of Scriptures for feare of their hardnesse It is no better then idlenesse and shuffling to say the Scriptures are too deep for me I will not meddle with them Christ commandeth Search the Scriptures is he not Antichrist that saith do not thou shalt not search I say and believe that the Word only read over by us or to us without the help of any Comment or Sermon or Exposition of it is a Lanthorne and giveth light to the simple Much more the Word with good Commentaries and written Expositions Much more the Word preached by learned and judicious Preachers which know how to divide the same aright those be called fellow-labourers with God Angels of God the salt of the earth the light of the world and even Saviours of men and because of their labour in the Word and oversight of the People honour double honour is allowed to them by the Apostle Saint Paul This point is of great use 1. To us that are Ministers of the Word for it layeth a necessity upon us and wo be to us if we preach not the Gospel I am sure the Apostle putteth it home to Timothy I charge thee before
which is unclean Therefore the Spirit of God working faith in us doth set our eyes upon the quarry out of which we were digged and pointeth us to this first corruption 1. There is great use of this looking back that we who think our selves brave creatures to whom God hath put so many of our fellow witnesses into service may know that we are but men so it serveth to humble us under the mighty hand of God It is Augustines saying Magna pars humilitatis tuae est notitia tui 2. I find it also urged by the Prophet Isay Hearken to me ye that follow righteousnesse Isa 51.1 ye that seek the Lord look to the rock whence you were hewen and to the pit whence ye are digged This to consider the small beginnings of the Church for God called Abraham being one and from him is the house of Israel 3. I find it urged to remember our unworthinesse and to establish the Faith of Gods free grace Ezch 16.3 Thus saith the Lord unto Jerusalem thy birth and thy nativity is of the land of Canaan thy father was an Amorite and thy mother was an Hittite c. To chide the rebellion of Israel to whom God had shewed mercy being so unworthy Three good uses of this point if these vertues do follow 1. Humility 2. Thankfulnesse 3. Repentance This Doctrine of Originall sin hath found some haeretical opposition though the voice of Scripture and Reason doth speak out loud and clear for it The Pelagians long agoe denied propagation of sin and ascribed all to imitation The Romanists deny it to be peccatum mortale a mortal sinne But the Anabaptists of our times have revived both the Pelagian and the Popish haeresie For in their last book printed 1620. they do deny that Infants traduce sin from their parents and therefore are not borne in sinne I only admonish you if any such corrupt suggestions shall obtrude themselves to your judgments that you wave them as contrary to the expresse word of holy Scripture that you never forget the pit out of which you were digged 2. Sinnes of omission This is another corruption of nature for our originall imperfection doth so incline us to evil that we are ready to leave the duties undone which the law of God requireth to be done The Spirit of God working faith in us doth shew us that whatsoever holy duty we omit we transgresse the Law which in every precept doth bind the conscience to obedience and leaveth them guilty before God who do not those things which the Law commandeth Note it that in the processe of the last judgment it is said non pavistis me non amicivistis me non visitastis ye fed me not c. And in the parabolical example of the rich man and Lazarus it is declared that the rich man went to hell for not feeding Lazarus Consider this ye that forget God How often have you neglected publike prayers when you have had no just occasion to detaine you how often have you neglected to heare to come to the Sacrament when the Table of the Lord hath been prepared for you you have turned your back and gone away To such the Master of the feast saith Non sunt digni non gustabunt coenam meam they are not worthy they shall not taste of my supper God doth offer occasions every moment to praise him or to pray to him it is part of mans misery that he is negligent and taketh not the benefit of these occasions to serve God He was adjudged to utter darknesse who hid the talent of his master in the ground Take that uprofitable servant and cast him into utter darknesse yet was this but a sin of omission The Law saith Hoc fac vives do this and live and not only they that do Contrarium huic contrary to this but they that do not Hoc facere are prevaricatours of the Law To do good and to distribute forget not he doth not say forbear to do evill or omit not to do good but forget not it is a sin to forget our duty more to omit it willingly but most horrible to do the contrary 3. Sins of evil motion These are against the tenth Commandement non concupisces thou shalt not covet for there is a conception of sinne a vegetation and a putting forth The Conception of sin is the first motion thereof the first titillation of the sense as Galasius Quamvis non planè assentiamur desiderio si tamen nos titillat sufficit ad nos reos peragendos So Chrysost Aliud est concupiscere aliud velle Saint Bern. doth distinguish our Cogitations thus 1. Sunt Cogitationes otiosae idle thoughts ad rem non pertinentes these he calleth Lutum simplex that is a thinne clay which cleaveth not yet it coloureth 2. Sunt Cogitationes violentae fortius adhaerentes violent and faster cleaving thoughts These he calleth Lutum viscosum a viscous clay stick-fast 3. Sunt Cogitationes faetidae Filthy thoughts quae ad luxuriam invidiam avaritiam c. pertinet which belong to luxury c. Coelum immundum foul mud The first of these cogitationes motus primi may be either in phantasie only so they defile not or in voluntate in the will a little infecting that so they break the law St. Chrysost Si concupiscentiae non consentit voluntas sola concupiscentia non condemnat if the Will consenteth not the Concupiscence condemns not I dare not embrace his judgement Saint Paul found by the law and he could find it by no law but this of the tenth Commandement that Concupiscentia est peccatum Concupiscence is sin This is part of the misery of our fall from God we cannot think a good thought of our selves 4. Sins of evil-affection The spirit doth detect this further misery when the consent of the will and the bent of desire doth affect evil in which kind our Saviour the best interpreter of the Law doth call anger murther and unchast desires adultery and desires of our neighbours goods theft These are not only sins in proventu ex corde but in corde as Christ saith out of the heart cometh murther adultery theft 5. Sins of evil action These are evil praevarications and actual transgressions of the law such as the erecting of another God against the true God worshipping of idols Swearing and blasphemy Breach of the Sabbath in the first table of the law Disobedience to authority murther adultery theft false witnesse in the second Table They that do these things have not God in their ways Haec sunt quae polluunt hominem saith Jesus Christ It is a principal work of the Spirit of God in man to make him sensible of the pollution of sin it is a thing natural to fear punishment and to decline it but the perfect hatred of sin is in respect of the pollution so that if there were no further danger yet because it fouls my soule and defiles my body I
me out of his belly shall flow rivers of the water of life John 7.38 These be sure proofs of sincere faith which though it be weak yet it will gather strength and being able to fight will in the end be made able to overcome all our enemies 3. How faith may be preserved This seemeth a needlesse question because we have cleare evidence of Scripture that sincere faith cannot be lost True it cannot finally be lost it is assured to God but we must preserve it so as that in temptations and afflictions we may not be cast down with fear that it is lost Neither that we do bear our selves too bold upon it so farre as to presume Therefore we are bound to the use of all those means ordained by God to preserve faith If it be an hypocritical or a temporary Faith it may be lost if it be a true Faith this is one certain sign of it The same means that breede Faith in us the same means do nourish it therefore If thou standest by Faith be not high minded but fear It is a Tenet of the Church of Rome Rom. 11.20 and it is now revived of late by the Anabaptists in a book of the last yeer that a man may finally fall away from saving grace And many false shewes are made out of Scriptures not rightly understood to maintain this heresie I say no more but as the Apostle doth Let him that thinketh he standeth take heed lest he fall He that is once assured of his standing 1 Cor. 10.11 cannot fall because the same Spirit which witnesseth to our spirits that we are the sonnes of God doth also teach us all things and bring all things to our remembrance which Christ hath taught us The means are The Word the Sacraments Prayer 1. The Word for as we are born anew by the immortal seed of the Word so we must as new born babes desire the sincere milk of the Word that we may grow thereby 2. The Sacraments of Baptisme and the Lords Supper for these also serve to strengthen Faith 1. By visible representations to the sense of the inward graces of Gods spirit that walking here by Faith and not by sight we may have something to fasten our eye upon which may be to us as the brazen serpent lifted up 2. By the vertue of consignation because these Sacraments are the Seals of Gods Covenant of grace obliging God the giver to continue his love to us and reciprocally binding us to return duty and love and obedience to him 3. By the efficacy of mediation because they be the means in the Ordinance of God whereby he doth convey his spiritual graces to us so that Baptism is called the cover of regeneration and by Baptism Christ is put on The Supper of Christ presenteth Christ to us our spiritual food and therein we do eat and drink his body and blood This admonisheth us to be swift to hear and to neglect no opportunity for the same To renew our Baptism by often repentance to frequent the Table of the Lord as the feast of our souls This advanceth our ministry of these by which this Serpent is lifted up on high and set on a pole for all that desire health to look upon it They that are carelesse and negligent in these things will soon make shipwrack of that temporary faith that they seem to have for they that live in the neglect of these things do forsake their own mercy and declare plainly that their Faith is not sound and sincere but their whole righteousnesse is like the morning dew soon dried up 3. Prayer 1. for that shewes of whom we hold not of our selves but of God 2. That bringeth us into Gods acquaintance and familiar conversation whereby we do more perceive Gods love to us and declare our love to God 4. How Faith must be used The handling of this point draweth in the third word of my text which is life The just shall live by Faith The right use of Faith is to live by it as I have shewed in the exposition of the words 1. There is use of it in the natural life 2. In the spiritual life 3. For the eternal life 1. In the natural life for 1. In prosperity 2. In adversity there is use of it 1. In prosperity 1. Faith is a shield to bear off all the flattering temptations of the flesh Heb. 11.24 the world the Devil so it is said of Moses By Faith Moses when he was come to yeers refused to be called the sonne of Pharaohs daughter And by Faith Joseph when he was tempted by his unchaste mistris whose offer tendered him all sensual delight refused her and would not sin against God 2. Faith is the contentment of the righteous in those things that they possesse they beleeve them to be the gifts of God and they are satisfied with his allowance so by Faith Daniel was content with his pulse and refused the Kings meat they that do beleeve that God knows better then they what is good and sufficient for them are content with what they have 3. Faith is the acknowledgment of all our good from God for thanksgiving is a work of Faith and giveth God his due 4. Faith dependeth upon God for the time to come Psal 16.5 as David saith thou maintainest my lot I have set the Lord alwayes before me Psal 16.8 he is at my right hand I shall not be moved Upon which ground the faithful do build things hoped for and commit their wayes to the Lord. They cast all their care upon God for he careth for them And surely it is for want of Faith that the filii saeculi hujus the men of this world do rise so early and go so late to bed and eate the bread of carefulnesse robbing God of his service and breaking the Sabbath and often doing wrong to their brother to build up themselves it is a signe that they dare not trust God A strange inference 1. For we beought nothing with us into the world 2. We cannot deny but that whatsoever we have or possesse in the world it is the gift of God for aperiente manum de implet omnia we have no interest in any thing being born in sin the right is in him the gift from him 3. We must confesse that very little will serve our necessities whilest we do live in the world 4. We shall carry nothing away with us and why should we discruciate our selves with cares for others seeing that is the care of God our children also are his inheritance I know and beleeve that our children are under the Covehant and Promise of grace Ero Deus tuus seminis tui Let us study to breed them to the love and service of God let us not waste unthriftly what we may spare from our own necessities and for the charge of their education Let us use all honest and lawfull means to provide for them Thus are we discharged
the life present 1 Tim. 4.8 and of that which is to come The manner how it worketh this assurance is 1. It assureth us that there is a life eternal for that is an article of Christian Faith the close and sweet conclusion of our Creed 2. It assureth us that we are they who shall by the free gift of God be made heirs of this heavenly Kingdom reposita est mihi corona justitiae 3. It applieth all the promises of God to those several graces in us Thus I mourne therefore I shall be comforted I am pure in heart being washed in the blood of Christ Therefore I shall see God I hunger after righteousnesse ergo satisfied I love God ergo all things work together for my good I beleive ergo I shall be saved 4. It assureth our perseverance to the end in our love and obedience yea Faith assureth our faith to us For beleiving in the Author is beleiving in the finisher of our Faith 5. It stayeth us in expectation of the fruit of our Faith that though the Vision do tarry yet we think it not long to waite for the performance of it Having heard of the excellent use of Faith you cannot but observe the reason why Sathan doth aime all his fiery darts at our Faith because all our obedience and righteousnesse and holinesse is quickened and strengthened by Faith without which it is impossible to please God There is nothing in a Christian man that so much provoketh Sathan against him as his Faith For Faith keepeth us from being devoured of this roaring Lyon Therefore two assault we must provide for 1. Sathans labour to keep us from getting this sheild of Faith 2. His sound care when we have gotten it to rob and spoil us of it 1. Assault Sathan knowing that our Faith makes us too strong for him and quencheth all his fiery darts doth therefore all he can to keep us from the means by which Faith is increased in us That is from hearing the Word and receiving the Sacrament from meditation from prayer and as often as you find your selves tempted to neglect these know it to be Sathans malice against you to keep you from Faith The brest-plate of righteousnesse without a sheild of Faith is not sufficient to keep off the fiery darts of Sathan from wounding us but Faith quencheth them They therefore that live in the love and in the use of those means may comfort themselves that Sathan shall not be able to hinder them from obtaining a comfortable vegetation and growing up in Faith 2. Assault And whereas he laboureth to wrest our Faith from us we shall find that both his cunning and strength will fail him for saving Faith cannot be lost To establish our Faith let us know that imperfect Faith may be a sound and true Faith for we cannot attain to perfection in this life but if we have a good conscience in all things willing to live honestly Heb. 13.18 we may have boldnesse with God For as Christ prayed for Peter that his Faith might not fail so he prayeth for his whole Church even for all that shall beleive in him through his Word Joh 17.26 that the love wherewith the Father hâ—th loved him may be in them and he in them Which love will keep us that we fall not off quite from him We are not denyed the use of riches honours or lawful pleasures these be ornaments and comforts of life but we cannot live by them they perish in the using of them Our obedience and good works are the fruits of Faith we live by Faith Faith lives in obedience for without works Faith is dead Did we but know the unvaluable price of Faith we would seek it more then all other things and like the Merchant in the Parable Mat. 13 44 we would part with all we have to purchase Faith I conclude with St. Bern. Dicamus fidem vitem virtutes palmites Botrum opus devotionem vinum Our vine yarder hath bestowed much digging and planting and composing and fensing upon this Vine let it put forth and let the clusters call it fruitful and let the Vine please both God and men Now that we have searched this gracious mine of comfort and found the rich vein which maketh us able to live both here and hereafter Let me admonish you what is objected against the Doctrine delivered out of this place Ribera a learned Iesuite when he cometh to this Text in his full commentary upon this Prophet saith Incidimus in locum qui est lapis offensionis duabus domibus Israelis hoc est orthodoxis haereticis qui recesserunt à domo David It greives the Church of Rome that we have so clear a Text in th is Prophet and that so much urged in the Epistles of the Apostles for our justification by Faith alone and Ribera is much deceived if he mean us under the tittle of haeretiques for this place is no offence to us It is the most comfortable doctrine that we can embrace nothing doth more set forth the excellency of Faith nothing doth more assure to us our eternal life Fain would Ribera have shifted off the clear evidence of this place with this illusion that the Prophets meaning is this The just man that is the man that desireth to be just shall live the life of grace by the Faith whith he hath in Christ Jesus We understand that a man is justified only by Faith and that without the Law as the Apostle doth also teach And it were a poor comfort to the Church in their distresse to tell them that the just man should live by his Faith except the Lord in that promise did assure them the comforts not only of the naturall but of the spirituall and eternal life Neither would the Apostle urge this Text but with these contents For exexamine the places where these words are urged and it wil appear The Apostle professeth Rom. 1.17 I am not ashamed of the Gospel of Christ c. For therein is the righteousnesse of God revealed from faith to faith as it is written Justus ex fide vivet the just shall live by his faith The Gospel is said to reveal the righteousnesse of God he cannot mean the essential righteousnesse by which God is justice it self in his divine nature but he doth understand that righteousnesse of which the Apostle speaketh who is made unto us wisdom Righteousnesse c. that is Christ our Righteousnesse and this is called the grace of God which bringeth salvation This is revealed now in the cleare light of the Gospel in real performance which was before exhibited in visions and dreams and types and ceremonies whilst the veyle was up It is revealed from faith to faith As Origen and Chrysostome truly enough but not enough fully Ex side veteris testimonii in fidem novi as Ambrose Ex fide Dei promittentis in fidem hominis credentis But most fully Ex fide incipiente in
have of a Saviour We may see it in our first parents vvho no sooner had sinned but they hid themselves from God because they savv their fault by the light of the Lavv vvhich they had transgressed This fear bringeth us to repentance Reas 2 it putteth our sins in our sight and setteth before our eys the vvrath to come so the generation of vipers vvere first put in fear by vvarning given them of the anger to come and upon that foundation he buildeth his doctrine of repentance ferte ergò fructus dignos poenitentia bring forth therefore fruits vvorthy of repentance it is time to amend vvhen sin standeth at the door that is the vvages of sin to punish all or some nevv temptation to sin to make it more fear vvill tell us that time is pretious vve must lose none of it from our true repentance and conversion to God 3 This fear serveth for caution against the time to come Reas 3 for piscis ictus sapit one that hath been once soundly shaken with a strong fit of this fear will be the more weary to declâ—ne and avoid it another time For there is nothing that so much agonizeth the soul and body of man as the sense and conscience of the wrath of God 4 It is one of the arguments as you have heard Reas 4 by which we do prove certain great Articles of faith as 1 It proveth that there is a God for that power which the conscience of man doth fear as an avenger of evill is God 2 It proveth the resurrection of the body for as the Apostle saith if in this life onely we have hope so we may say if for this life onely we have fear it can be no great matter for the judgments of God cannot take sufficient vengeance of sin here 3 It proveth the finall judgment for all the afflictions of a temporall life are but the fore-unner of the last judgment But here it is objected that this may wel hold in the reprobate Quaest but to see this earth-quake of trembling in the Church and amongst the holy ones of God as it is here described this seemeth too hard a portion for Gods beloved chosen ones To this I answer that judgment beginneth at the house of God and the righteous are hardly saved Sol. they that have no other hell but in this terrour of the Lord here do most smart in this world and there is great reason for it 1 In respect of God to shew him no accepter of the persons of men but an equall hater of evill in all that commit it as David saith If I regard wickednesse in my heart God will not hear me 2 In respect of the sin committed by his chosen that God may declare the danger of it for terrour to others and his justice in avenging it that men may fear and do no more so 3 In respect of the wicked that they may have example of fear in the smart of others to bring them to the obedience and service of God This doth serve Vse 1 first for exhortation to stir us up to consider our God in the way of his judgments and to bethink us what evill may hang over our heads for sin the Church hath ever found this a profitable course In the way of thy judgments Isai 26 8. ô Lord have we waited for thee the desire of our soul is to thy name and to the remembrance of thee The profit that groweth hence is there confest by the Church When thy judgments are in the earth the inhabitants of the world will learn righteousnesse This doth serve to put difference Vse 2 between the children of God and the children of this world for the ungodly are not afraid of the hand of God but the sinner contemneth but the righteous layeth it to his heart so saith the Church Lord when thy hand is lifted up they wil not see Verse II. Vse 3. but they shall see and be ashamed This also serveth for consolation of the Church for let them not be too much dejected with consideration either of Gods revealed wrath or their own just fear no though their fear do shake and stagger their very faith for a time for God will not forsake them unto despair but will let some of the beams of grace shine even through the clouds of fear to comfort them David felt it Psal 56.3 and confest it saying What time I am afraid I will trust in thee See how they grow together fear and faith But this is objected as an argument against that doctrine of the assurance of salvation Ob. that a child of God may have in this life for it is urged Can a man that standeth assured of the favour of God to him in Christ Jesus be so shaken with fear as the Church here confesseth We answer 1 That fear of temporall smart in this life is naturall Sol. and may be in the sons of God it was in the Sonne of God Jesus Christ and it may be without sin and the elect although they fear the judgments of God on earth yet they doubt not but that their names are written in heaven 2 That fear is not against faith which is quick and sensible of the wrath and judgments of God it is Cos fidei the Whetstone of faith it puts a better edg upon it and serves to teach us to lay so much the faster hold upon Jesus Christ Courage either to resist an evill ingruent without a right knowledg of it or to bear an evill incumbent without a right understanding both of the Authour of it the cause of it or the end of it or the measure of it is not courage but stupidity But when we do rightly know God to lay his hand on us for sin or hear him threaten us with the rod is it not time to fear and to pray with Jeremie Be not a terrour to me Jer. 17.17 for thou art my hope in the day of evill 3 Fear and faith go together in respect of the temporall judgments of God because the threatnings of temporall judgments are not always peremptory but oft-times conditionall therefore the King of Niniveh proclaiming a generall Fast and repentance in Niniveh had this encouragement Jonah 3.9 Who can tell if God will turn and repent and turn away from his fierce anger that we perish not God himself hath put us into this comfort At what instant I shall speak concerning a nation Jer. 18.7 and concerning a Kingdome to pluck up and to pull down and to destroy it If that nation against whom I have pronounced turn from their evill I will repent of the evill that I thought to do unto them So that this fear of the temporall judgments of God doth no way weaken the faithfull assurance that we have conceived of eternall salvation rather it strengtheneth it yea the more that we either tast or fear the punishing hand of God here the more do we