admiration to themselves for being the only oracles of Religion that so they may beare rule over the peoples faith Or else the god of this world hath blinded these Leaders eies and they not willing to goe to hell alone put out also the eyes of the people to the end they may not know more than themselves or all that themselves doe and so their knavery be discovered For us let us detest a doctrine so contrary to the profession of Christianity that takes away all care and study after godly knowledge and makes way for the entrance of Heresies Profanenesse and Irreligion nor rest we in our seach after divine things till wee bee able to say with the Apostle I know whom I have beleeved 2. Tim. 1. 12. and with the true worshippers of God Wee worship that which wee know Ioh. 4. 22. Hitherto of the First Part proposed to bee handled in the Definition of Faith generally taken namely the Obiect of it which are all Reuelations of what kind soeuer made by God vnto the Creature We come vnto the Second point namely the Subiect in which this Quality of Faith is inherent which in the Definition was expressed to be the Reasonable Creature Within which Latitude wee comprise all created vnderstanding whether of men or of Angels Of liuing men there is no Question not of the best of men that euer were Adam in his innocency and Christ. That Adam had Faith it cannot be doubted by any who knowes that the cause of his fall was his not perseuering in a firme beliefe of that threatning In the day that thou eatest thou shalt die When his ascent to the truth of this reuelation once tottered Satan presently closes in vpon him and so plyes him vpon the aduantage that he leaues him not till he had laid the Happinesse and Honour of that glorious creature in the dust For the Humanity of Christ what was in innocent Adam was also in him as is apparant by those Prayers and Supplications which in the dayes of his flesh he offered vp with strong crying and teares vnto him that was able to saue him from death Heb. 5. 7. and that complaint vpon the Crosse in his greatest agony My God my God why hast thou forsaken mee Mat. 27. 46. Those prayers were made in Faith and so Hee was heard in that which hee feared nor was his complaint though very pitiful and fetcht from the lowest depth of Misery without much strength of Faith whilst yet he cals him his God whom for the present hee found his enemy Moreouer though Christ as the Son of man was ignorant of the time of the end of the world yet no question but he did perfectly belieue the Article of the last iudgement Touching Angels wee haue S. Iames testimony of the euill Spirits Iam. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They belieue that those chaines of darknesse in which they are now imprisoned shall bee euerlasting and that they shall bee made much heauier vpon them by a multiplication of their torments in the iudgement of that great Day as Iude speaketh Iude 6. This they belieue with such horror besides a world of other particulars which by reuelation of Scripture they know will fall out For there is no doubt but the diuels though they tempt men to vnbeliefe yet doe themselues belieue the truth of the Scriptures which they know well enough to bee of God Their rage and malice against them proues it euidently For the blessed Angels we cannot deny vnto them nothing what wee grant vnto the accursed but as their knowledge of many things is more cleare and exact then it is in the Diuels so is their faith vnto others much more firme and resolued Whence though they know not the day and houre of the end of the world Mar. 13. 32. yet they belieue it with ioy expecting the augmentation of their owne happinesse by accesse of the Churches accomplished glory Nor doe the Spirits of iust men who liued by Faith in this life vtterly cease to liue by Faith after their translation into heauen for euen when they are there they yet still belieue many things both past and to come as the resurrection of their bodies euerlasting life c. And that prayer which the Saints in heauen make for auengment of their bloud-shed vpon the Earth How long Lord Holy and true doest thou not iudge and auenge our blood on them that dwell on the Earth Reu. 6. 10. is certainely a prayer made in Faith Wherefore you see that euery part of the world hath faith in it Faith on earth Faith in heauen and Faith in Hell too Whereas there is Created Reason there also there is Faith The reason is this because Perfect Vision only takes away all Faith and where all things that may be knowne are euidently seene and looked vpon being comprehended in their proper nature there is no faith at all But now there is no Created Intellectuall Nature but it may vnderstand more by reuelation then it can comprehend Intuitiuè by beholding the thing it selfe And therefore all Future things which doe nor naturally depend vpon necessary causes cannot be knowne vnto the Angels themselues but onely by reuelation from God Whence the Apostle Peter speaking of the mystery of mans redemption by Christ 1 Peter 1. 11. affirmeth that euen the Angels were greatly desirous to behold that wonderfull mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stoâ—pe downe and looke into it as wee doe into darke and obscure places For such was the mystery of the Gospell euen secret and hidden from the knowledge of Angels till God by reuealing it vnto the Church made it knowne also vnto them as the Apostle shewes Eph. 3. 10. In like sort for matters of Fact long agoe past euen the Saints in heauen haue no euident knowledge by Uision but onely by reuelation they must still belieue the stories of the Bible know them they cannot by sight vnlesse we should belieue that vaine opinion De Speculo Trinitatiâ— that the Saints beholding the face of God doe as in a glasse behold in Sin all things present to their view which is iustly reiected by the learned as an impossible thing Wee dare not be curious in these things pressing too farre into those matters which wee haue not seene thus much wee may with reason affirme that God alone is without all beliefe whatsoeuer because hee onely is Perfect in knowledge most distinctly comprehending at once all things past present and to come calling the things that are not as if they were in whose sight all things are manifest yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 13. stripped starke naked and presented to his view in their proper shapes Only such an absolute infinite knowledge takes away all Faith in any kinde whatsoeuer As for the creature it knowes but in part and therefore it mâ—st in part bee alwaies bound to belieue whatsoeuer the creator shall reueale vnto it Thus in the generall you see that
that is not Before but a part of our sanctification nor yet a solitaty Habite infused alone by it selfe but together with the Actus primi or Habits of all supernaturall graces whatsoever T is true in some sense that before faith there is no life nor sanctity in the soule because faith is a part of our life of grace and of sanctity But there are other parts too Hope Charity c. and of these it may be said as well as of faith there 's no grace in the soule till hope charity be wrought in it All are parts of our spirituall life wrought together For as the corporall so the spirituall life is not one distinct but omnes actus primi of every faculty whereby it can worke regularly And though in the body some part may live alone and others bee dead yet in our spirituall life t is farre otherwise all powers are quickned and live together where the habit of one grace is there are all and as soone all as one every Faculty being rectified as well as any and all the operations of each faculty tending to all its objects renued as well as any one operation directed to some one object Wherefore I see not under correction of quicke eyes how Faith can bee accounted the roote whence spring all other fruits of righteousnesse the efficient cause of our sanctification the onely pipe through which the waters of life flow into the soule that first-borne grace in our spirituall regeneration so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts Many divine Elogies are given to faith in the Scriptures but none such as to cause us to make it the fountaine of all graces That the heart is regenerate before the act of beleeving and other graces wrought therein together with the habit of faith may appear by these reasons 1. It is the true and generall doctrine of all Divines that actuall faith is never wrought in the soule till besides the supernaturall illumination of the understanding the will bee also changed and freed in part from its naturall perversnesse For till this bee done t is utterly impossible it should ever embrace the promise Now the doing away of this ignorance and rebellion what is it but an effect of the grace of sanctification implanted in the soule by which it is sweetly and freely inclined to all heavenly things 2. To beleeve is an action of a man living by grace not dead in sinne The soule therefore is first endued with the life of grace before it can performe this living action 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification no more than that it should be needfull to have some other grace before we can have faith or why we are more fit being unconverted to receive the grace of faith rather than any other grace as of repentance c. A man unregenerate having no preparations at all to any grace is alike disposed to receive every one and so there is no difference on mans part If any say that the Spirit which must worke other graces is not received till wee doe actually beleeve in so saying he confutes himselfe it being most apparant that the Spirit is given to men incredulous to the end to make them beleevers and no man should ever bee converted were not the holy Ghost given to him whilst he is unconverted to worke his conversion Now God that for Christs sake gives faith unto us when we had none without any predisposition in us to receive it can and doth for the same Christs sake give us all other graces as well at the same time 4. It cannot well bee shewne how faith produceth all other vertues in us seeing that all habites of grace are infused not acquired and one habite cannot produce another nor doth one habite bring forth the operations of another T is true that faith lends a hand to helpe forward all gracious actions and does much in their guidance and direction but t is like as the understanding guides the actions of the will and inferiour faculties or as prudence moderates the actions of all other morall vertues which actions notwithstanding come from their proper faculties and habites as their immediate principia and fountaines But of this point more at large when we come to shew the dependance that obedience hath upon faith Against this may be objected That we live by faith Gal. 2. 20. that by faith Christ dwells in our hearts Eph. 3. 17. that through faith we are risen with Christ Col. 2. 12. that by faith we receive the holy Ghost Ioh. 7. 38 39. Eph. 1. 13. So that we have no life till we be in Christ no being in him til we have faith to beleeve on him no sap from the vine no vertue from the body till we be united as branches as members which union is by faith onely no Spirit of grace to give us life till wee have faith to receive it In briefe thus Christ by his Spirit is the author of all our spirituall life sanctification But till we beleeve wee have no participation nor fellowship with Christ and his Spirit Therefore till wee beleeve wee have in us no life at all consequently by faith we are made partakers of all life and grace To which I answer We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part for Christ as by his Death he is the meritorious cause of life and grace unto the elect so by his Spirit he is the onely efficient of life and grace in the regenerate To whom whilst they are yet dead in sin and destitute of all grace so as they neyther doe nor possibly can beleeve Christ sends his Spirit which breathes life into them changes and purifies their nature by working all holy and rectified abilities in every part Now this first worke of the Spirit creating of grace in the soule doth most apparantly precede not onely the act of beleeving but the habite also for the habite it selfe is infused by this worke And therefore it is also manifest that before all faith we have and must have some participation with Christ even to this end that wee may have faith But this union with him is wrought meerely by the holy Spirit which is that band whereby Christ knits himselfe to us communicating all gracious and quickning vertue from himselfe to us and thereby making us living members of his body 2. By our faith on our parts when being quickned by infused grace wee actually apply our selves to embrace the promise and to relye upon Christ onely And here wee knit our selves to Christ resting upon him alone for all comfort By which uniting of our selves to Christ wee receive a greater increase and larger measure of grace from
is exceeding weake The tree must be good before it bring forth good fruits True but what makes vs good trees our Iustification or our Sanctification Surely our Sanctification For though by Iustification wee are accounted good and Holy before God yet wee are not so in our Selues but most euill and Corrupt till we bee indewed with the grace of sanctification And then only wee become Good trees fit to beare the fruite of good workes so that the reason is in effect as if he had said we must first be Sanctified before our workes be Holy and that 's true for euen to Beleeve is a good and Holy worke and therefore though it goe before Iustification yet of necessitie presupposeth Sanctification 2. That faith is suâ—b an instrument of making vs partakers of the Benefites of Christs Mediation as is neither absolutely necessary in al. the Elect nor yet simply anteceding all manner of participation in those benefites That it is not absolutely necessarie in all appeares in the Elect dying infants who enjoy all the benefits of Christs merits in their Iustification Sanctification and Glorification without this instrumentall meanes of their actuall Faith as wee shall see more at large anon That Faith doth not simply precede all manner of Participation with Christ appeares by a double benefit wee enioy by and from Christ before such time as wee doe beleeve 1. Our Sanctification wrought by the Spirit which from Christ convaies Life and Grace into our Soules when wee were utterly devoid of all both Faith and other graces as hath beene shewed before at large And this is the first benefit of Christs death bestowed on us before we so much as aske it 2. Our Iustification in Gods sight which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians that Christs merits have made God only Placabilem not Placatum procured a freedome that God may be reconciled if hee will and other things concurre but not an actuall reconciliation A silly shift devised to uphold the libertie of mans will and universality of Grace No t is otherwise the Ransome demanded is paid and accepted full Satisfaction to the Diuine justice is giuen and taken all the sinnes of the Elect are actually pardoned Gods wrath for them is suffered and ouercome he rests contented and appeased the debt book is crossed and the hand-writing cancelled This grand transaction betweene God and the Mediator Christ Iesus was concluded upon and dispatcht in heaven long before we had any being either in Nature or Grace Yet the benefit of it was ours and belonged to us at that time though we never knew so much till after that by faith wee did apprehend it As in the like case Lands may bee purchased the Writings confirmed the estate convayed and settled vpon an Infant though it know nothing of all till it come to age and finde by experience the present commoditie of that which was prouided for him long agoe And the reason of all this is because it is not our Faith that workes Gods reconciliation with us but Christ beleeved on by our faith Now his Merits are not therefore accepted of God because we doe beleeve but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect not only before their faith as in all but also without their faith as in Infants I proceed to the second cause of our Conversion viz. the Efficient cause which really produceth it and that is the Holy Ghost in whose person not excluding the Father and the Sonne this worke of Sanctification is peculiarly terminated This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces into the Candlesticke the Church as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit Gal. 5. 22. and Eph. 5 9 For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth yea the whole worke of sanctification and renued Grace is styled by the name of the Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh id est Grace fights against corruption and this opposeth against Grace In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect he is in Scripture set forth vnder a double Similitude of Water and Fire which are Elements most apt to cleanse The similitude is from the custome of the Leuiticall Purifications which were done by the use of both Elements For all vessells and utensills polluted by any legall uncleanenesse were to bee purged by Water if they were of wood but by Fire if made of metall or other materialls that might endure it as you may reade Num. 31. 23. So what euer filthinesse cleaves unto us or how deeply soever incorporated into our natures the Holy Ghost by his most blessed vertue as by water washeth away as by fire consumeth Then I will poure cleane water upon you and yee shall bee cleane from all your filthinesse and from your Idols will I cleanse you saith God unto the Church Ezech. 36. 25. And what is this water in Verse 27. he interprets himselfe in these words And I will put my Spirit within you Hence wee are said to bee baptized with the Holy Ghost Ioh. 1. 33. to bee baptized by one Spirit into one body 1 Cor. 12. 13. to bee borne of water and of the Spirit Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power cleansing us from inherent corruption and creating in us Purite and Holinesse as is cleare out of that of the Apostle 1 Cor. 6 11. And such were some of you but yee are washed what 's that the next words tell us But yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God Hence the bestowing of the abundant gifts of the Holy Ghost is metaphorically described by Effusion or pouring out as Esa. 44. 3. I will poure water upon the thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy buds Ioel 2. 18 I will poure out my Spirit vpon aâ—l flâ—sh fulfilled Act. 2. For that other appellation of Fire we haue it expresly Mat. 3. 11. Hee will baptize you with the Holy Ghost and with fire and implied Marc. 9 49. Euery man shall bee salted with fire and euery sacrifice shall be salted with salt Grace therefore is of a diuine off-spring the immediate effect of the all-powerfull vertue of Gods Spirit whereby he replants inherent Holinesse in our Soules having purified them from
that prayer To give a reason of this different working why grace is bestowed on some presently at baptisme in others t is deferred till a long time after is to unlocke the treasurie of Gods secret counsells onely this wee may say that God will shew that no age is uncapable of grace and that he will bee glorified aswell in sauing some from falling into the fire as by pulling others out of it by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another that both wayes he may have the Thankes and wee the Benefit of this his grace and power 3. A Defence of the salvation of Infants dying before Baptisme against the Popish assertion to the contrary For this ground being certaine No uncleane thing shall enter in the kingdome of Heaven it followes by the law of contraries that whatsoeuer is cleane may enter thereinto But Infants such as are elect may be cleane and holy before their Baptisme as is manifest whether we respect the guilt of Sin or the corruption of it They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification long before they were borne They are likewise made cleane in part from the Corruption of originall sinne by the infusion of Habituall sanctity into their soules For being justified by Christ from the guilt and punishment of sinne what should hinder why they may not be sanctified by the Holy Ghost in part whilst they live and perfectly upon the severing of the Soule and Body when originall corruption is in a moment done away and the soule invested in the robes of righteousnesse fit for its entrance into happinesse Cannot this worke of Sanctification be wrought in them before Baptisme it may as well as after seeing it is not baptisme but the Spirit is the cause thereof whose worke is free and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve but that hee may sanctifie the Elect sometime before sometime after and not alwaies at the present celebration of it Now if Infants thus justified and sanctified depart this life what should stoppe their passage to heaven It will bee vaine to object that they have not actuall Faith and therefore must be excluded Wee may aswell say they want repentance and therefore cannot be saved seeing the Scriptures make alike necessitie of both graces to our salvation And the objection holds aswell after Baptisme as before when yet all grant the salvation of Infants For t is a thing inconceivable and inexplicable how Infants should have Actuall Faith whilst they are not yet able to exercise any one faculty of their reasonable soule The truth is that the Habits of Faith and Repentance they have as of all other Spirituall graces infused into them which if they lived would also appeare by their actuall opperations but for that time they have not the Acts of those graces nor are they capable of them nor is it simply needfull they should have them The case is extraordinary and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both If this may not bee said touching such elect Infants I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable as the fashioning of their tender bodies in their mothers wombe And this which hath beene said of Infants may be also applied to such as are Deafe or â—ooles having such naturall defects as make them uncapable of Discipline 4. A just apologie for the lawfulnesse of Childrens Baptisme against Hereticall impugners of the same For how can the Signe be denied unto them which have and enjoy the thing signified That which is signified in Baptisme is our Iustification by the blood of Christ our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us and Infants may be partakers of both being washed from the guilt of sinne by the blood of Christ in whom they are reconciled to God and actually justified before him and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification I answer we have good warrant so to thinke from the Covenant and Promise of God that hee will be the God of the faithfull and of their seed But for Heathens and Infidells wee haue no such promise whereon to ground our judgement of Charity and therefore albeit some of them who are out of the Church may bee within the compasse of God selection yet seeing God hath excluded them by an apparant barre wee may not venture to give them the Sacrament of Baptisme till such time as they shall make profession of their faith and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull and of Christian children that they have no part in Christ yet we may not exclude them from Baptisme because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular This is one thing if wee did know infallibly now that any one were certainely excluded out of Gods election and should never have benefit by Christs death such a one be hee Infidell or borne of the most Christian parents in the world wee ought by no meanes to baptize no more than wee may admit of that person to come to the Lords Supper that hath apparantly sinned against the Holy Ghost or as the Church doth with such as are justly Excommunicated who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke and to dip them in the water of Baptisme whom wee know shall never be washed with the Holy Ghost Further it helpes not the Caâ—abaptists a jot that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate For that 's impossible no man can infallibly perceive by any words or actions what the Heart is whether there be in it true faith or not And so in this case if Baptisme should never bee administred till other men may judge of their Faith it shall bee afforded to none at all or if it be given to every one that professeth and saith hee
the meaning We have reason to yeeld as much respect to Gods writings as Socrates did sometime to an obscure booke of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so when in reading the Scriptures we meet with many hard sentences dark prophecies wee know not the meaning of we also can say That which I understand I beleeve for truth that which I understand not yet I beleeve too that is a truth whatsoever it be But in this case it is manifest that this assent is full of trouble and confusion and whereas faith gives rest and satisfaction to the minde this fills it with anxiety and distraction will any man not strangely carelesse and blockish becontent with such a faith as this I beleeve I know not what And if in some particulars even pure necessitie cause us for the present to bee contented with such a beliefe because of our ignorance must it therefore be brought in as a generall and essentiall property of Faith that t is an assent to things obscure or unknowne But this makes much for the advancement of the Catholike cause and therefore the factors for Rome have reason to stand stiffely in defence of this their doctrine for so when they have dropped in the eares of their disciples this poyson that the faith of a Christian is an assent to things obscure to he knowes not what they have at one stroke nayled their eares to the doores of their Church and made them their slaves for ever and wonne them over to their blinde Canonicall obedience as to beleeve so to doe they know not what The summe of our Adversaries doctrine in this point is briefly expressed by Becanus in his Theolog. Scholasttom 3. cap. 1. Quaest 3. who therein followes his leaders the rest of the Iesuites and Schoolemen To the Question An Revelatio primae veritatis ut sit formale objectum fidei debeat esse obscura he answeres affirmatively that Divine revelations as the objects of Faith must bee obscure and that in a twofold respect 1. Ex partâ— rei revelatae Revelatio enim non debet clard evidenter ostendere rem revelatam A very strange conceit Revelations must not declare things plainely and evidently why so When God revealed his will to the Patriarches Prophets and Apostles did hee not doe it plainely and did not they clearely understand what was meant by the Revelation They did But happly the Iesuites meaning is a little better The revelation must not clarè evidenter ostendere rem that is no revelation hath this force of it selfe Vt rem revelatam exhibeat nobis Praesentem ut clarè intuitivè videamus rem narratâ—â— If this were all the Iesuites meane by this doctrine wee would subscribe unto them and willingly grant that revelation doth not make things Present and offer them to our view for if they were present and seene what need a Revelation In this sense we easily admit the proofes which they bring for Faiths obscurity out of Heb. 11. 1. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things which we behold not by the eye of sense or reason and out of 1 Cor 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True the things that wee beleeve are now knowne by us in this life no otherwise than as wee doe know a man whose face we behold in a glasse but doe not behold his person but our knowledge of the same things in the life to come is as when we know a man standing before him and looking him full in the face So the Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glasse wherein we may behold the shape and picture of all things to be beleeved but t is the picture only not the substance and body it selfe Were this all our Adversaries intended the difference betweene us were at an end things beleeued are obscure id est Non-praesentes non-visae we grant it But this doth not fully fit their turne for though the things themselves bee obscure that is not immediatly seene and looked upon yet the narration of them in Scriptures may be perspicuous and plaine to be understood Now they like not this all is quite marr'd if they give way so farre as to grant that the Scriptures are plaine to be understood This may not bee tolerated in their Schooles and Pulpits and therefore t is that in their Sermons and writings upon that subject they so bestirre themselves like a heard of wilde beastes to raise up all the dust they can wherby to darken the light of that bright most Sunne And this is the thing that they aime at in their description of Faith when they tell us that it is an assent to obscure propositions their meaning is villanous to lay a ground for ignorance and implicite beliefe that it suffiseth a religious Christian to salvation that he beleeve in grosse the truth of all which the Scriptures and Church doe deliver though he understand nothing at all distinctly Let him jumble over his Creed in Latine and understand never a letter yet is he a good beleeving Catholike and it sufficeth that the Creed be recited by him in Persona Ecclesiae as Becanus out of Thomas very conceitedly affirmes So in stead of distinct knowledge necessary unto saving faith they breed in their people a dull turbulent and confused assent to something but they know not what which is indeede rather a stubbornnesse and wilfulnesse of resolution than the well advised beliefe of a Christian. Iust so doe Sorcerers and Witches beleeve confidently in the vertue of a number of Verses Spells Characters c. which they cannot tell what to make of and such is the Magicall Faith of those whom the Romish Whore hath bewitched with her inchantments Nor hath this opinion of Obscurity in matter of Faith any ground at all in those two places before alledged For the first in Heb. 11. ver 1. Faith is an argument of things not seene Most true they are not seene because Faith apprehends them and sight destroies Faith But what then are they unknowne too No for Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evident argument even of these things that are not seene Yea but whence doth Faith fetch this argument not from the things themselves for they are unseene Whence then from the Revelation and Declaration of them in the word which makes them cleer to the apprehension of the beleever Againe in that 1. Cor. 13. 12. Wee now see through a glasse darkely True wee see things but as in a looking glasse therefore wee see them darkely for let a man first view the shape of any thing in a glasse and afterward look on the thing it selfe his first knowledge of it will bee but dark in comparison of the latter Neverthelesse it is not so darke and obscure but that a man may describe what thing it is hee sees if hee behold a mans face in the glasse hee may distinctly tell that such a man hath such a visage
the Light And for the later it demands an impossible thing as if a blind man should require him that sees to proue vnto him by sound argument that he beholds such or such things which cannot be done In short A man inlightened and sanctified by the Spirit doth perceiue the truth of holy Scriptures infallibly by their owne proper light and for his own proper vse albeit he be not able to demonstrate so much to another to make him see what himselfe doth Now here we should goe further in the explication of this assertion that the Scriptures are knowne to be the Word of God by themselues and all such arguments as do demonstrate this truth should be layd forth before you But it would take vp a long discourse and the point more directly belongs vnto those generall coÌ„trouersies about the Scriptures which are moued between vs and the Papists amongst which this touching the Infallibly certaintie of Scriptures is at large handled and maintained by the Learned of our side Amongst whom the learned â—ackson deserues due prayse and thankes of all that loue Learning for his diligent examination of this point in his first second Booke of Commentaries vpon the Apostles Creed Books that are fruitfull of exquisite obseruation in this kind and being as painfully studied as they are with much diligence and labour compiled will I perswade my selfe giue much satisfaction to those that honestly seeke for it I conclude all touching this point with a threefold admonition which by way of application I shall briefly dispatch intending only to perswade euery one not to slight so serious a matter but carefully to examine vpon what certaintie his faith is built 1 Admonition is this That in this enquiry after the Scriptures certainty wee must looke that wee giue satisfaction vnto our owne soules but that is impossible to satisfie all others who are disposed to cauill The truth of Scriptures is knowne vnto them for whose benefit they were written namely the elect and as in another case the Apostle spake Rom. 11. 7. The elect haue obtained it the rest haue beene hardened so here The â—lect doe see this light the rest are blinded Wherefore when the eyes of our vnderstanding are opened to see the wonders of Gods Law to behold the admirable maiesty purity holinesse and oxcellence of diuine reuelations in the Scriptures when we feele vpon our foules the awfull commanding power of them to binde our consciences vnto obedience to master our vnruly lusts and wholy to captinate vs vnto their Soueraignety wee must not now begin to doubt of the truth of this which wee so sensibly see and feele because another cauils dispises vs and will not be won with our perswasions to thinke as we thinke For he that sees the Sunne hath no cause to distrust his owne eye-sight because he cannot perswade a blind man by any argument possible that he beholds a most glorious and excellent light 2 Admonition is to put you in minde of that danger wherein carelesse men who build without hauing laid a sure foundation Come to most men and aske them Why doe you beliue the Scriptures and these points of religion out of them Their answere is Because they bee the Word of God Yea but what perswades you to thinke so Here they are staggered and haue nothing to say but they are lead vnto this beliefe by Custome of Education in a Christian Church wherein the Scriptures Diuinity is generally receiued for an vndoubted truth and they belieue what they see others doubt not of else it were a shame for them But in the meane time themselues haue neuer laboured to get infallible assurance vnto their owne consciences from the Scriptures themselues by prayer study all due obseruation Now what is the issue of such an ill grounded beliefe I le tell you t is partly Disobedience against and Apostacy from the Truth partly Dispaire and losse of all comfort in time of need Where there is onely a slight opinion of the Scriptures authority there easily followes Disobedience to all their commands Tell the Ambitious and distrustfull worldling That the kingdome of God and the righteousnesse thereof is first to be sought for and then other things shal be cast vpon him That godlinesse is great gaine That Humility goeth before Honor c. Tell the vncleane person that Whoremongers and Adulterers God will iudge Tell the Drunkard That they who doe such things shall not inherit the Kingdome of God Tell the Swearer That for Oathes the land mournes and God will not hold him guiltlesse that taketh his name invaine What doe these men thinke when the Scriptures are thus brought against their faults Doe they verily belieue that this is the word of God They will not say otherwise for shame of the world but who can belieue that their consciences are thorowly conuinced of it when there is to be seene so strange a disproportion betweene their Faith and practise in these particulars No they laugh secretly in their hearts at the simplicity of silly men who tremble at the word and dare not for their liues venter vpon the practise of such things as it forbids which they meane while freely follow to their great contentment Furthermore these men that do thus rebel against God in one religion will be ready if occasion serue to reuolt from that vnto another religion seeing the grounds whereupon they embrace any religion are alike in all Besides let mee tell them thus much that this loose and vnsetled faith is one of the ficry darts forcible engines of Satan whereby he affaults and ouerthrowes the hope and comfort of many a dying man Who hauing not strengthened himselfe on this point by vndoubted arguments and experiments is there laid at where hee lies open and vnarmed by such cunning cauils shifts and elusions brought against the authority of Scriptures that the poore man not able to cleare himselfe from such suggestions fals into an vniuersall doubting of all Religion and at last percciuing his Faith hath onely grasped at the ayre and embraced the empty shadow of mans authority insteed of the Substance of Diuine truth he is vtterly confounded and sinks downe in despaire If I am able to iudge any thing of the Methods of Satans temptations I dare say that this weapon is reserued vsually for the last combat and that many a mans faith hath perished vpon this rocke both in life and especially in the last agonies conflicts with the powers of death and darknesse 3 Wherfore let this be a third Admonition that euery one of vs be well aduised to prouide our selues of such arguments for confirmation of our faith in this point as wil hold water and abide the siery triall of Satans temptations Vnde seis is a sore question and Satan can tell how to enforce his arguments with better skill then any Iesuie and Heretike Wherefore let vs looke to it in time that we wauer not but may be 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and stablished in the vndoubted perswasion of this truth We are all very backward in this study and that 's one argument the Scriptures are diuine because our wretched sinfulnes cannot brooke them And againe wee are very dull of vnderstanding in these things which is also a good proof that they come from a most diuine vnderstanding because our Naturall wit is sharpe enough in other things yet comprehend not these mysteries but yet for all this let vs be perswaded with prayer in humility to follow the counsell of Christ. Search the Scriptures the Commandement of our King the seruant of Christ to set the Scriptures in the head of our studies therein laying a sure ground-worke of our beleefe before we haue to doe with men Following this course we may be bold to expect a full resolution of this great Question and experience will in the end make it manifest a most sure word as S. Peter cals it 2 Pet. 1. 19. whereon to build our faith We shall find that this word is a light shining in a darke place and that God who in the creation commanded the light to shine out of darkenes will by this meanes shine also into our hearts to giue vs the light of the knowledge of the glory of God in the face of Iesus Christ as it is 2 Cor. 4. 6. Thus doing we shall be constant in our Religious profession while we liue and also vnconquerable in our Spirituall consolation when we are to dye Hitherto of the first ground whereupon the Strength of Taiths assent is built namely the infallible truth of Diuine Reuelatinos I proceed vnto the next two the former whereof is The Greatnesse and excellent worth of the things reuealed They are not toyes tristes matters of smal moment that God proposeth vnto vs to be embraced beleeued But they are the Great things of his Law that he hath written vnto vs Hos. 8. 12. A Law that is Perfect conuerting the soule a Testimony that is Sure making wise the simple Statutes that are Right reioycing the heart Commandements that are Pure enlightening the eyes Iudgments that are True and Righteous altogether more to be desired then what men desire most then Gold yea then much fine Gold sweeter then the Heny that droppeth from the best Hony combe as the holy Prophet Dauid Ps. 19. 7. c. most emphatically amplifies the dignity worth of that part of Scriptures which was in his time giuen vnto the Church Since then we haue a large increase of this heauenly treasure The Gospel fully reuealed and written for our benefit containing in it The Wisdome of God that in a mysterie hid from the princes of this world 1 Cor. 2. 7. the deepe things of God v. 10. the riches of his glorious mysterie Col. 1. â—7 the vnsearchable riches of Christ Eph. 3. 8. All both Law Gospel old new Testament are full of admirable perfection goodnesse excellency in themselues and towards vs they contain matters of greatest consequence in the world He that doth these things saith the Scripture shall liue in them if he doe them not then Cursed is euery one that continueth not in all the words of that Bâ—oke to fulfill them Againe He that beleeueth shall be saued he that beleeveth not shall be damned Mar. 16. 16. No lesse matters are set forth vnto vs in Scripture then Blessing and Cursing Saluation and Damnation Grace Sin Gods fauour and his Displeasure Heauen and Hell Now lay all things in this world together there 's nothing worth the speaking of in comparison of these or that can beare any proportion of worth greatnesse with them Wherfore this ought to be a forceable motiue vnto vs to giue all diligence that we fasten our faith vpon these things with all strength and stedfastnesse not barely and sleightly passing them ouer as things of little moment but laying them vp in our hearts by deepest most attentiue meditation It is strange to see how â—xedulous and apprehensiue men are in other matters that may concern them in their name goods or life Euerie little circumstance is enough to perswade them to a strong beleefe of that which they feare or hope for But in matters of religion there 's scarce any thing will ' worke vpon vs we heed not what we heare or reade promises or threatnings exhortations or admonitions all 's one to vs we passe little for one or other but as the iâ—â—es of old we count these things as Strange matters that little concerne vs. Naturally we are all Atheists Insidels and that of Saluian is true euen of the best of vs. Omma a mamus omnia colimus solus nobis in comparatione omnium Deus vilis est We can study any thing but the Scriptures we can beleeue any thing but Articles of Christian Religion we can loue any thing but God goodnesse The truth is we doe but talke of Religion being far from any thorough apprehension of the excellency worth therof whence it comes to passe that our thoughts of it are sleight and vanishing our affections towards it cold and forced our beleefe of it neerer to a fancy weake imagination then a well grounded faith Wherfore let vs henceforth value Diuine things according to their worth esteeming of them as better to vs then thousands of gold and siluer or whatsoeuer is by the world had in highest account Hence shall we gather strength and vigor to cleaue faster vnto Religion in Faith and zealous affection The last ground remaines whereupon the firmenesse and strength of our assent standeth and that is The manifest experience of some part of the Truth of those things we beleeue It is indeed a commendation of Christian faith that it can beleeue before against Experience And Abrahams faith is herein a glorious pattern to all others who beleeued strongly the promises when for a long time he found but smal performances as may be seen in the storie of his life But genâ—â—ally Faith is but weake till it be confirmed by Experience this giues it life making the Heart of a man strong in Confidence and Resolution See this in an example or two 1 Sam. 30. we find Dauid his men in great distresse for the losse they had sustained at Zâ—klaâ— Dauid sorrowes as well as his seruants his losse is as much as theirs but this doth not pacific them Dauid is their Captain and they thinke this nuthap comes by his fault so in their rage they intend to stone him What shall Dauid do in this case he is but one man in the middest of a fâ—rious multitude slight or resistance cannot helpe him see how his faith helps him out in this exigent He was now in danger but he had bin in as great many a time before and very narrowly had he escaped the snares that Saul and his Courtiers had layd for his life But God deliuered him there and
it is injoyned and that in the first Commandement as a singular part of that inward worship due unto our Creator consisting principally in those three graces of Faith Love and Feare These things thus explaned let us proceede to the unfolding of Faith taken in the forenamed double relation and first as it hath reference to the whole Will and Word of God True â—aith respects all this and onely this Only this because in divine revelations onely is to be found that Infallible truth which gives satisfaction to the soule And againe all this because every part of Divine truth is Sacrosancta worthy of all Beliefe and Reverence threatnings as well as promises precepts exhortations admonitions historiâ—s every part of the Word falls in some degree or other within the compasse of Saving Faith By the same holy Faith whereby a penitent sinner beleeves the promise of mercy of Christ doth hee also beleeve all other promises of this life with other inferiour matters declared in Scriptures This is certaine but the chiefe point to bee noted here is an essentiall property of true Faith which standeth in Vniversality and Vniformity of assent to all things that are from God This Vniversality of assent is to be taken in a twofold regard 1. Of the Object the things beleeved when the faithfull soule gives full assent unto all things revealed by God not onely to such as it may assent unto without crossing its owne desires and purposes but unto those also that directly crosse and oppose carnall reason carnall affections worldly pleasures and all other provocations to infidelity 2. Of the Time and other particular circumstances whilst it doth most heartily and inwardly acknowledge the truth and goodnesse of these things not then alone when this may bee done without any contradiction and resistance but even then also most eagerly fixing the aâ—â—iance of the heart upon them when temptations rise when Heretickes dispute and cavill when humane reason failes and falls to arguing of impossibilities and unlikelihoods when sinnefull lusts hale this way and that when the world threatens or slatters when Satan rages or speakes faire then doth true Faith supported by the Spirit of grace stand fast as Mount Sion or if shaken a little t is not moved out of his place but looking beyond all present temptations to unbeliefe unto the everlasting and infinite truth and goodnesse of God it preferres that which he saith above all that the flesh the world the divell can promise or threaten to the contrary Now in this point stands an essentiall difference betweene the faith of Gods Elect and of Hypocrites These have alwayes their limitations they beleeve something but not all if all t is but in generall when it comes to particular proofe they bid â—arewell to saith when such circumstances come in the way as they love or feare more than they doe God But the faith of Gods Elect is sincere faire open universall without distinctions equivocations mentall reservations or other hypocriticall and Iesuiticall shâ—fts The reason is because the sanctified soule rightly apprehends the soveraignty of Gods truth and wisedome outstripping in Certainty and Excellency all things that can be set against it it judgeth than no good can be equall to that which God promiseth no evill so great as what hee threatens no course so safe as what hee prescribes whereupon absâ—lutely without all qualifications the soule casts it selfe upon God resolving to beleeve and doe as hee pleaseth Whereupon though in particular practice it may be ignorant of some things and weake in the application of others yet in the Habituall resolution and disposition of the heart it doth willingly yeeld assent and conformity to all T is most true that David in a passion may call Samuel a lying Prophet for 〈◊〉 him hee should be King and after abusie dispute maintained upon politicke worldly considerations câ—nciâ—de that therâ—â— no remedie but he must one day perish by thâ— hand of Sâ—â—l So Peter in a bodily feare may chance denie him in whom yet hee truly beleeves so in aâ—l a strong sit of pleasures or other violent incounter may push their buckler of faith aside but yet it cannot strike it out of their hands if they give a little ground they will not flye the field but because the heart is holy and entire they returne to themselves and their standing where the shame of a foyle taken makes them knit their strength together and stand more stoutly in the combat But my brethren here 's the mischiefe and miserie of all when there is a false heart within that keepes it selfe in an habituall resolution not to beleeve and trust God in such things or upon such and suchoccasions For in this case what ever shew of true faith they seeme to have in the generality or some few particulars t is most certaine that there is indeed nothing at all in that heart but horrible hypocrisie and infidelitie Such neverthelesse is the temper of all those who having not thoroughly searched out and resolved to renounce their evill affections nor exactly calculated what the profession and practise of Religion will cost them nor yet duly considered upon what grounds they undertake this profession are become their owne carvers in matter of Religion taking only so much of it into their beliefe and practice as the love of the world and their deere lusts will give leave These men are just of the Samaritans Religion that feared God and served their Images so they will beleeve God yet obey their lusts But as it was then none were found more bitter enemies to the restoring of the Iewish Church and State than these Samaritans who by reproaches accusations and conspiracies cruelly vexed that poore people and hindered the restauration of their afflicted estate even then when with fained flattery they proffered their service telling the Iewes they would build with them because they also sought the Lord the God So fares it with these men whose beliefe and forwardnesse in some things cannot make demonstration of so much friendship to Religion as their constant baulking and faltering in others testifies their hearts to be full of rottennesse and corruption bearing hatefull enmity against God and his Grace Take me any man who bewitched with custome commodity or pleasure gives himselfe scope and liberty to live in the breach of any of Gods commandements be it secret or open as constant neglect of the duties of religion in private accustomed mispending of pretious houres due to the businesse of our studies and callings usuall swearing secret thoughts and practices of uncleannesse unsatiable desires of earthly greatnesse and abundance unjust increase of wealth by usury bribery or other secret indirect courses excusing love of some though lawfull pleasures c. I say take me such a man that allowes himselfe in these or the like practices contrary to Gods most holy law and hee will be found though in name a Christian yet in heart an Infidell For trie now
the temper and disposition of this mans soule bring but the word of God unto it and you shall see it presently Lay upon these sinnes the censure of the Word in a faire ingenuous and direct reproofe without scossing and bitter gybing presse it upon the conscience once and againe lovingly and sharpely and see now what strange entertainment Gods word shall finde at such a mans hands The blood begins to be warm'd with wrath and choler the stomacke riseth and the gall of unchristian malice overslowes the conscience and powers of the soule are of purpose turmoyld that the water being troubled their owne image may not appeare in it the head is presently imployed in all cunning tricks and distinctions to avoide the stroke of the Word the tongue is ready with an apologie to defend it and if the hand hold from violence t is well Now whence is all this frowardnesse Hence because the heart is resolved let God say what hee will yet in this point not to beleeve that it is better to follow his counsell than our owne desire In which case t is strange to see with what rage and unmercifull fury the Prophets of old Christ and his Apostles in their times were persecuted by those to whom they preached in all meekenesse and demonstration of good will towards their soules The like fiery opposition have the Ministers of the Gospell and faithfull Preachers of Christ crucisied found ever since at the hands of their people when once they have beene touched where they would not bee medled withall Straightway a whole Parish will be in an uproare durt and scorne is hurld in the face of the Minister and his doctrine all froward courses taken to worke him woe and shame and all this done by those that wil yet be counted obedient and beleeving Christians But are they so indeed they doe not deserve so much as the name A Faith indeed they have but not that which is true and rightly planted For know this that True Faith and a constant wilfull refusall to be guided by God in any one particular whether the doing of a duety or leaving of a sinne are as incompetible as Christ and Bâ—â—â—al For aske a man that is thus partiall in his courses You say you firmly beleeve the promises of the life to come that God will pardon your sinnes and save your soule why do you not as firmly beleeve the promises of this life but are altogether caring and distrustfull in your affaires You beleeve verily that God is offended with murder adultery c. and therefore you leave them why doe you not beleeve also that hee is as much angry at swearing lying drinking and such like disorders You beleeve God hath forbidden stealing and you are perswaded t is nought why doe you not beleeve that usury bribery or idlenesse in a mans calling are as bad being as much forbidden You beleeve that t is a good thing to seeke unto God in time of adversity and when a man 's old sick and now neer unto death then to pray fast do all good works and live religiously is excellent why doe you not beleeve that the same courses of Piety and Holinesse are as acceptable to God as much required of us in time of health youth and prosperity sâ—â—ing God hath equally commanded them at all tiâ—… Aske a thousand such questions he connot answer you to onâ— For is it from a through consideration of Gods tâ—uth wisâ—â—ome power revealed in the Word that he is moved to beleeve such and such things If that were the cause why doth hee not equally beleeve all when Gods authority is the same in all Is it from true love to God and Goodnesse that he is content to be ruled in such things If that were the cause t is certaine he that loves goodnesse for its owne sake would love all things that are good and love alwayes in a good matter as the Apostle speakes What is it then I le answer for him t is that which the Apostle speakes of Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill heart full of unbeleefe that having embraced certaine truths not prejudiciall to it selfe upon vaine and worldly considerations in others slips the collar and departs away from the living God refusing to accept of his counsell The truth of this is most certaine from that excellent rule of S. Iames Chap. 2. 10. 11. Whosoever shall keepe the whole Law and yet faileth in one point he is guilty of all For he that said Thou shalt not commit adultery said also thou shalt not kill Now though thou doest none adultery yet if thou killest thou art a transgressor of the Law What is it equall that he who transgresseth the Law in one point should be held guilty of the breach of all the Commandements Yea it is most equall and just for Gods Soveraigne Commandement is the same in all Hee therefore that for conscience sake obeyes in one will obey in all Hee that breaks one wilfully and customarily keepes none at all for conscience sake and if all things hit aright he will be as ready to transgresse in the rest as in that one Wherefore God judgeth him according to the disposition of his heart that he is a transgressour of the whole Law So in our obedience of â—aith Gods truth is the same in every part of his Word he that hath spoken this he hath spoken that also he therefore that upon right grounds beleeves in one point will for the same beleeve in another if Gods authority cannot prevaile with him in one that is not the motive which makes him assent to others and therefore if occasion serve such a one will dissent alike from all according to which Habituall disposition of the soule he is rightly to be judged an Vnbeleever He that rejects Gods command in one thing doth not much regard it in any thing hee that willingly slights Gods authority and truth in this point makes as little account of it in another You have now here my brethren opened unto you that Master-veine wherein runnes all that corrupt bloud of Hypocrisie and secret Infidelity wherewith the greatest part of men professing Christianity are infected This is that bitter roote of mens Apostasie and back-sliding from Piety to profannes or from a true Religion to a false Even this partiall and ill directed Faith is that which one justly calls the greatest part of the Divells Iudiciall Astrology whereby he prognosticateth the downfall of many who yet seem Saints in the Church zealous professors of Religion Oh when he sees a man take a dispensation without asking God leave craving pardon with a God be mercifull unto me in this and so standing out in this or that knowne evill practice he now knowes what to judge of such a man he sees a prey within the reach of his snares which thereupon he sets so artificially fitting his temptations to his humors till in the end he catch his heele in the grin
plunging him into some abominable practice to his owne destruction and the disgrace of his Religion Who could have thought that many Starres in the Church shining bright in all outward holinesse could have fallen from Heaven their light bin put out in utter darknesse had not after times discovered that they alwayes lived in some secret ungodly practice For our selves if wee will duely consider the state of our soules it wil be easie hereby to make a prognostication unto our selves what will become of us hereafter Hee that can shift and distinguish and put off from himselfe be content to give God the hearing yet choose to think and doe what hee lists let not his forward faith and zeale in something deceive himselfe as it doth the world but let him write downe himselfe for a counterfeit whose Faith will certainely â—aile when it shall bee assaulted by stronger temptations Now on the other side that Faith which is true and sound hath alwaies this essentiall marke that it doth assent Vniformely to all Gods revealed will It makes not choise of some where it must embrace all it knowes God must have all or he will have nothing and therefore it divides nothing to times and seasons and private respects it beleeves what it likes not as well as that which contents it as well that that brings disadvantage as where there 's likelihood of honour or profit It compares all things within and within us on the one side with Gods truth and goodnesse on the other so reckoning the worst it finds Gods anger to be worst of all forecasting the best it beleeves Gods favour to be better than it Then it resolves let God say what he wil to beleeve that that is good honest profita and excellent to bee followed at all times in all places above all things that can be set against it This is that temper of the soule which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith without faining 1. Tim. 1. 5. this is faire sincere hearty plain dealing This is to ascribe glory to God and give him his full due setting our seale unto his truth ratifying it by a most willing absolute subscription to all Such hath beene the Faith of the Saints That of Abrahams is admirable conflicting with so many yet conquering all oppositions being throughly grounded upon the infinite truth goodnesse and power of God If God bid him leave all his friends his fathers house the land of his nativity to goe into a strange countrey upon hopes of great matters he is upon his journey straight and no intreaty can stay him in Mesopotamia When hee is in Ganaan where bee now his great possessions Hee hath not so much as a foote of land given him Act. 7. 5. not so much as his grave without a purchase from the Hittites But shall his seede enjoy it yea they shall but is a long time first some three hundred yeares after Abraham is dead when the wickednesse of the Cananites is full But where 's the seed it selâ—e that shall enjoy it Abraham waits a hundred yeares before hee have Isaack Now hee hath him shall hee live in Gods sight No Abraham must goe and cut his owne sonnes throate and Isaack the hope of Abraham and of the world must dye by the hand of his old Father Who but Abraham would not here have quarrelled with God and laid slacknesse falshood unjustice and cruelty to his charge But Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubts nothing all this while let God command or promise the most strange unlikely unpleasing unreasonable thing in the world hee will not question it t is God that saith it and therefore hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully assured that hee which hath promised is able to doe it Rom. 4. 21. Moses had a faire way to preâ—erment he was learned wise a proper person brought up at the Court beloved as the Sonne of Pharaohs Daughter every way a man of singular hopes to become Great in AEgypt This would have made a Courtier of these times to have borrowed many a point of Law and Conscience and strained hard to conceale his Religion denie his Nation and turne AEgyptian at least his head would have beene hammering upon a piece of pollicy that the poore Hebrewes might have beene much releeved by him being a great man with Pharaoh But Moses hath no such thoughts his Faith turnes his eyes another way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Recompence of Reward and then Moses comparing the adversitie of Gods people with the pleasures of Pharaohs Court the rebuke of Christ with the riches of AEgypt hee concludes that it is better to bee a bond-man among the Hebrewes than a revelling Courtier among the AEgyptians that its farre farre better to bee poore and religious for Christs sake though rebuked and scorned of the world than to be great and ungracious Heb. 11. 24 25. 26. In a word reade that whole chapter once and againe and see what is the practice and power of Faith in the Saints of God you shall behold in them an absolute Vniforme and constant resolution to beleeve God above and against all that can bee opposed when temptations come on every side reproaches bonds imprisonment banishment the sword the fagot the gibet and a thousand difficulties present themselves their faith makes way thorough all and come what 〈◊〉 come they are resolved to Follow the Lambe whithiâ— soever hee goes Rev. 14. 4. For Conclusion of this point let me intreate you to be exhorted each one to looke unto this matter to trie how his heart stands affected in point of religion and to remember as long as you live this most pretious and certaine truth That true faith is uniforme and equally respecteth the whole revealed will of God without limitation to this or that particular without reseruing to our selves such or such a wicked resolution without all provision that no inconveniences accrew unto us Hee whose faith is thus patched up and dawbed with untempered morter let him know for certaine that in a frost t will shatter all to peeces and when temptations beates upon it the whose building will runne to ruine Take therefore I beseech you that counsell of Christ which hee gives in this matter Luk. 14. 25. seq Great multitudes then as now did runne after Christ very forward to heare and beleeve his doctrine Christ turnes unto them and tells them that t is another manner of matter than they are aware of to bee his disciple Hee that will be so must hate his father and mother and wife and Children and brethren and sisters yea his owne life for his sake forsaking all taking up his crosse and following him Doubt yee not but this seemed to them a harsh doctrine a very rough and unpleasant religion But t is neither better nor worse and therefore our Saviour bids them bethinke themselves what they have to doe like wise builders to cast up their charges aforehand like provident warriours