seeth that hee doth much of the second Table and little of the first and the hypocrite againe doth much of the first and little of the second let them consider that faith enableth a man to haue respect to all Gods Commandements it workes a generall change And as this is true for the substance so it is also for degrees for if God accepts onely effectuall faith then so much efficacie and so much working as you finde in any man so much faith there is If there be no workes there is no faith if the workes be few the faith is a languishing faith if the workes be many the faith is great and strong That is the second Vse wee should make to learne to judge aright of our selues and others Thirdly if it be onely an effectuall faith which GOD accepteth then this justifieth our Doctrine against the Papists that say we teach that onely faith justifieth and require no good workes I say we teach that not a naked but an effectuall faith doth it So that all the difference betweene them and vs is this we agree both in this that workes are necessarily required to saluation that no man shall see GOD without them without purenesse of heart and integrity of life We say Except men mortifie the deedes of the body by the Spirit they shall dye and there is no condemnation to them that walk not after the flesh but after the Spirit That is there is a necessity put vpon men to walke after the Spirit in this we agree but here is the difference They say that faith and workes both are required to justifie we say that nothing is required but faith and that workes follow faith wee say faith indeed is working and produceth â—uch effects so that whereas they say faith and workes we say faith only but it must be an effectuall faith a working faith If they object that place of Iames wee are not justified by faith but by workes I answer that there is a double justification there is a justification of the person so was Abraham justified by faith as Paul expresseth it Rom. 4. But then there is a second justification a justification of the faith that Abraham had he justified his faith by his works he shewed that hee had not a dead faith a liuelesse faith a faith without workes but that he had a liuely effectuall faith for he added workes to his faith his workes wrought together with his faith So that if the question be Whether Abraham was an hypocrite his workes justified him that hee was none If the question be Whether Abraham was a sinner his faith justifieth him and shewes that he was made righteous through faith So there is a justification of the person and a justification of the faith of the person as when a man is said to justifie such an action or such a cause the meaning is not that he will make that just which was vnjust before but he will make it appeare to be just so Abraham was declared to haue a justifying faith by that power and efficacie it wrought in him in offering vp his sonne Againe it is objected out of that place that by workes faith is made perfect therefore it seemes that faith is nothing alone if workes bee not joyned with it I answer that when it is said that faith is made perfect by workes the meaning is that faith is made good by workes the perfection of faith is declared by workes As one that professeth that he hath an Art and that he is able to doe this and that if he doe the worke wherein his Art is shewed if he make any artificiall worke by that he maketh good his Art Or as when we say these Trees are good because they haue sappe in them they are not dead Trees Now the Tree is made perfect by the fruit so faith by workes is made perfect Not that workes put life into faith the sap must first be in the Tree and then it bringeth forth fruit so there must first be a life in faith and then it bringeth forth workes So that when we say that faith is made perfect by workes the meaning is that workes declare faith to be right as the fruit doth declare the Tree to haue sap Againe if it be objected as it is by them that workes and loue c. are to faith as the soule is to the body for as the body without the soule is dead so faith without workes is dead Hence they gather that faith is as the body and that loue and workes are as the soule therefore faith justifieth not but workes To this I answer They take the comparison amisse For the scope of it is this as a soulelesse body is nothing worth it is dead and no man regardeth it so is a workelesse faith The meaning is not that workes are as the soule and faith as the body but as a man when he lookes vpon a carkasse and seeth no life in it no pulse no motion no sence such a body is nothing worth so when we see a faith without motion that hath no pulses that hath no expression of life in it such a faith is of no worth But you will say if we be not justified by workes to what end are good workes required I answer there is end enough there are motiues enow Is not loue a ground strong enough to bring forth good workes When this objection was made to Paul Rom. 6. If Grace abound why may wee not sinne the more for Grace aboundeth as sinne aboundeth he might easily haue answered Except you doe good workes you cannot be saued but he saith How can we that are dead to sinne liue any longer therein That is when a man is once in CHRIST there will be such a change wrought in him that hee shall finde CHRIST killing sinne in him and hee shall be raised againe to newnesse of life insomuch that he must of necessity doe it there will be loue in his heart that will set him aworke that will constraine him therefore saith he are you not baptized into Christs death That is when a man is in CHRIST he is dead to sinne as CHRIST dyed for him so that though there be no such motiue as for a man to get Heauen by his workes yet vpon the taking of Christ there is a loue planted in the heart there is a change wrought in the heart so that there is an aptnesse in it to doe good workes so that now a man delighteth in the Law of God concerning his inward man he desires nothing more then to be employed in it it is his meate and drinke to doe the will of GOD. Is not this enough to moue vs Againe though good workes be not required for justification yet this may be a motiue GOD rewards vs he chastens and afflicts vs according to our workes 1 Pet. 1.15
faith is working 2 63 Workes without them none iustified Ibid. Doctrine of good workes iustified 2 67 Works why required 2 70 Good workes their different rise in Papists and us 2 72 Workes to iudge aright of them 2 79 Workes how accepted 2 80 Workes of our calling good workes 2 84 Faith must be set on worke 2 138 Motives to set faith on worke 2 139 Faith inableth us to worke 2 141 We shall be iudged by our workes 3 186 A good heart and good workes goe together 3 189 Motives to working 3 203 A beauty in good workes 3 205 World World overcome by faith 2 215 World the love of God and it cannot be together 3 121 World tryalls of love to it 3 122 World how minded by Saints 3 126 Word As great a sinne to neglect the Lords Supper as to neglect the Word 3 59 Wrastling Wrastling with God 1 89 Y. Yoake Yoake of Satan easie to many that weare it 2 31 Z. Zeale is where there is love 3 95 FINIS CHristian Reader the Booke being divided into three parts being upon three severall Texts and each part beginning with Fol. 1. know that alway the first figure in the Table sheweth the part the other the page as will easilie appeare by the beginning of the Table ERRATA Part. 1. Page 31 line 10 for If say reade I say page 55 line 4 for iustification reade testification p 59 l. 12 for the thing r. the next thing p. 75 l. 27 for yeranes r yearnes p. 76 l. 6 for the use r. that use p. 109 l. 25 for hearâ— of in r. heard in p. 113 l. 23 for to serve r to serve him p 113 l 26 for have no hope r they have no hope p 125 l 8 for beleeve this r beleeve for this p 130 l 25 for best bud r least bud p 136 l. 20 for eyther thy soule r either for thy soule Part 2. Page 23 line ult blot out his p. 25 l. 7 blot out for p. 49 l. 9 for worke r. worker p 72 l 28. for 3 use r. 4 use p. 76. in the margine blot out Vse 4. p. 85 l. 22 for was r. was by p â—6 l. 1 for selfe r. selves p. 88 l. 18. for within r. in p. 132 9 for faith r. ioy p. 144 l 8 for so r see p. 158 l 25 for thing r use p 160 l 30 blot out that p 165 l 20 for conclusions r turnings p 197 l 2 3 r God stayes thee for this end p 197 l 9 blot out not p. 198 l 10 for weakneâ— r. weaned p 198 l 31 for induldeâ—s r indulgentâ— p 199 l 14 for except r expect p â—02 l 10 for thy r their p 208 l 19 for certainly r. captivity p 212 l 11 for saith will r saith he will Part 3. Page 74 l 15 for they would r they would not p 99 l 4 blot out any p 99 l 12 for beauty r bent p 140 l 9 for feare r sense p 149 l 12 for nearely r warily A briefe Collection of the principall heads in the ensuing Treatises PART 1. DOCTRINE That righteousnesse by which alone wee are saved is revealed in the Gospell pag. 3 Sixe Questions about this righteousnesse 5 Vse To see the justice of God in condemning men who neglect this righteousnesse 26 Vse 2. Not to deferre the taking of Christ. 31 Doct. 2. Faith is that whereby the righteousnes of God is made ours to salvation 37 Reasons 1. That it might be of grace 43 2. That it might be sure Ibid. 3. That it might be to all the seede 44 4. That no flesh should rejoyce in it selfe 45 Definition of justifying faith 49 The object of faith 52 The subject of it 55 How faith justifieth 59 The acts of faith 62 Vse 1. Not to be discouraged from comming to God 67 Vse 2. To rejoyce in God 76 Vse 3. To labour for faith 81 Vse 4. To apply the promises with boldnesse 86 Foure things in the understanding touching the promises 95 Three meanes to draw the will 104 Seven arguments to perswade us of Christs willingnesse to receive us 110 Doct. 3. Faith admits degrees and wee ought to grow from degree to degree 117 Faith admits degrees in foure respects Ibid. Vse 1. To comfort those that have faith though in a lesse degree 130 Vse 2. An exhortation to grow in faith 134 Sixe motives to grow in faith 135 PART 2. DOCTRINE That faith that saveth us must be effectuall pag. 3 Five causes of ineffectuall faith 6 Three things wherin the efficacy of faith consisteth 20 How effectuall faith is wrought 47 Sixe reasons why God will accept no other faith 58 Vses First To try our faith whether it be sound 60 Secondly To judge our conditions by the efficacy of our faith 64 Thirdly To justifie the doctrine of good workes against the Papists 67 Fourthly To labour to grow in faith and assurance 72 Fifthly To learne to judge aright of our workes 79 Sixthly To try if we have faith 84 Five signes of effectuall faith 92 The concomitants of faith 124 Vse 7. To set faith on worke 138 Three wayes how to use faith 142 Sixe considerations to helpe faith to comfort us 149 Eight instances wherein faith should guide us 158 Concerning using meanes 176 Concerning evills feared 187 Concerning God hearing our prayers 193 Concerning the prosperity of the wicked and affliction of the Saints 201 PART 3. DOCTRINE HEE that loves not is not in Christ. page 5 Five kindes of love 8 How the love of God is wrought in us 12 Reasons First If a man love not there is a curse on him 18 Secondly He breakes the Evangelicall law 19 Thirdly it is adultery 20 Fourthly he slights Gods offer 21 Vses First To examine if we love Christ. 21 Sixe tryalls of our love to Christ. 24 Seven motives to love Christ. 34 Meanes to enable us to love God 49.106.138 Ten properties of love 60 Two impediments of our love to Christ. 106 Five tryalls whether we love God or no. 115 Foure signes of hatred of God 133 Meanes whereby wee may be assured of Gods love to us 146 Five things requisite in our love to God 159 The danger of not loving the Lord. 178 â—oure things in the curse of God 179 Doct. 2. We are to be judged not onely by our faith but by our workes 188 Reasons First Because every Christian hath the Spirit 189 Secondly Inward rectitude is never disjoyned from good workes 191 Thirdly Because every Christian hath a new nature 192 Vses First Not to content our selves with good meanings onely 193 Secondly Christians are better taught than learned men without grace 199 Thirdly An exhortation to doing 205 Three duties suting the season 211 1 Cor. 16.13 1 Thes. 5 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Eph. 1 1â— 6. Questions about this righteousnes 1. Quest. How it saueth Ans. 1. Rom. 5.14 1 Cor. 15.45 Answ.
transgression and sinne yet it is added he will not hold the wicked innocent So when we haue said so much of faith and that faith saueth yet know that it must be a working faith that saueth vs It must be such a faith as purifieth the heart it must be such a faith that may shew it selfe in fruits worthy amendment of life And therefore Saint Iames taketh so much paines in this case as you shall finde in his first Chapter and the beginning of the second hee layeth downe rules and tels them that if they keepe the whole Law and yet faile in one point they are guilty of the whole Now hauing dealt so strictly some might be ready to object GOD is mercifull and I shall be saued through faith It is true saith hee if you haue a right faith you shall be saued by it but yet know this that vnlesse your faith be such a faith as enableth you to doe what I say it is a faith that will doe you no good it will not saue you for though faith saueth you yet it must be such a faith as worketh And that he proueth by many arguments it is a place worth the considering and fit for this purpose I say hee vseth some arguments to proue that that faith which is not effectuall will not saue vs. As first Saith he if a man should say to one Be warmed or Be filled as this is but vaine liberality when as yet a man doth nothing so for a man to professe that he beleeueth in CHRIST and yet doth nothing for him it is a vaine faith Secondly Some man might say Thou hast faith and I haue workes shew me thy faith by thy workes That is if a man haue faith hee will shew it by his workes As if hee should haue said If the Sunne be the greatest light let it giue the greatest splendor If the Loadstone be of such a vertue let it shew it by attracting the Iron to it So if thy faith be effectuall shew it by thy workes that is if thy faith be a true faith it must bee a working faith or else it is nothing GOD will not accept it Thirdly vnlesse it be a working faith an effectuall faith the Diuels haue the same thou beleeuest that there is one God the Diuels doe the same and tremble Fourthly If any man could be justified by faith without workes Abraham might haue beene so justified but Abraham was justified by his workes that is by such a faith as had workes joyned with it And not Abraham onely but Rahab that is another example for it might be objected Abraham indeed beleeued and was justified by workes but Rahab had no workes shee was a wicked woman and therefore was justified by faith To this therfore he answereth that she had workes or else she could not haue beene saued vnlesse she had such a worke as that in sending away the Messengers her faith could not haue justified her Indeede that was a great worke for she aduentured her life in it And lastly saith he as the body without the soule is a dead body a stinking carrion there is no preciousnesse nor no excellency in it so faith without workes is dead Therefore looke to your faith doe not thinke that a faith that meerely taketh Christ and beleeueth in him that it is a faith that shall justifie you Let all these arguments perswade you that if it bee not a working faith it shall doe you no good Therefore let this be the first Vse to consider your faith whether it be effectuall or no by the working of it The second Vse that we may make of it is this Hence we should learne to iudge of our estates and conditions by the efficacie of our faith for if no faith be receiued but that which is effectuall then it behooues vs to looke to the working of our faith Againe if GOD accept no faith but that which is effectuall hence we may learne also not to beleeue all that say they haue faith nor to beleeue all those that say they haue none As for those that say they haue no faith yet if we see the fruites of faith in them that they haue those things that faith brings forth If you see a man that complaineth he beleeueth not yet if he loue the Saints if he endeuour to keepe GODS Commandements if he continue not in any knowne sinne if hee doe not dare to omit holy duties nor to sleight them certainely this man hath faith for we finde the effects of it there although he haue lost one act of his faith which is the comfortable assurance of a good estate yet if the first act by which he resteth vpon Christ and by which he taketh Christ to himselfe be there we may conclude there is faith When we see smoke and feele heate we say there is fire though we see no flame so when we see these fruits in a man we may boldly say he hath faith though he hath not such a reflect act as to know in himselfe that he hath it and so to haue a comfortable assurance of his condition On the other side if a man saith he knoweth and is perswaded that his sinnes are forgiuen his conscience is at rest and yet for all this we finde no workes I say this man hath not faith for there wants the efficacie of it So that as the two sonnes in the Gospell one said he would goe into the Vineyard and did not the other said he would not goe yet afterwards he repented and went so it is with these two the one saith he hath not faith and yet for all that we see he doth the things that faith requireth we see the efficacy of faith in him Againe the other saith hee hath faith and yet doth not bring forth the fruites of faith he doth not shew the efficacy of faith in his life the one shall be justified the other shall be condemned As when we take two Drugges or two Pearles c. the one hath lost his colour seemeth withered and dead so that to the outward view it hath lost all yet it hath its efficacie still that such a thing should haue the other looks very faire and hath a right colour and smell but it hath no efficacie in it wee say one is a liuely Drug and a good one and the other a counterfeit so when one man complaines that he hath no grace that he is an hypocrite and yet hee brings forth fruite worthy amendment of life and wee see the working of his faith I say this is true faith On the other side hee that makes a shew of faith and yet wants the efficacie of it he hath no faith Wee should learne thus to iudge when men professe they haue faith and wee finde it not by their workes It should teach both ciuill men and hypocrites to know their estates for it discouereth both For when the ciuill man commeth and
day saith the Apostle it shall be the day of the manifestation of the just wrath of God in that day when the Lord shall open the treasures of his wrath those which have beene so long time a gathering While wee live here the clouds of Gods indignation are but gathering then they shall grow thicke and blacke and fasten upon you to the uttermost then all the great deepes shall be broken up then the flood-gates of Gods judgements shall prevaile and overflow you that case shall be yours at that time and this is a time which is to be considered by you now in Eccles. 1.7 Remember the dayes of darknesse for they are many My brethren eternity is an other thing than wee consider it to be while wee live in this world In Psal. 78.38 The Lord called backe his wrath and stirred not up all his indignation but at that time the Lord shall stirre up all his wrath yee doe here but sippe of this cup but then yee shall drinke up the dreggs of it for ever This shall be the case of those that love not the Lord. But you will say this is afarre off and therefore the lesse terrible it is not neere at hand Well though this curse in which wee have shewed these foure branches be not presently executed yet remember this that when we preach the Gospell to you as we doe from day to day and are still offering you Christ beseeching you to come in and take him and love him but yet you will not know that there is a thunderbolt alwayes following this lightening when Iohn Baptist came and preached the Gospell hee tells them presently of the curse that ws to follow You doe not know the time when the Lord will execute this curse Cain was cursed many yeares before he died and so Saul when the Lord had rejected him and had made a separation between God and him for a curse is but a separation when a man is cast aside and set apart for such a purpose so Saul was set apart for evill yet hee reigned many yeares after notwithstanding hee was under the curse So those that the Lord sware in his wrath they should not enter into his rest there was a curse upon them yet they lived many yeares in the wildernesse Therefore though the execution be not presently and though thou be in prosperity for the present yet it is but Cains prosperity though he had his life continued yet the curse lay upon him notwithstanding therefore I say take heede of refusing and deferring lest he sweare in his wrath that ye shall not enter into his rest it is a dangerous thing to refuse the Lord Iesus when hee is offered the first second third and fourth time and still you will not come in take heede and remember that speech of the Apostle that we named to you Whosoever loveth not the Lord Iesus let him be accursed When the Apostle looked upon the men to whom hee had preached and written you Corinthians to whom the Gospell hath beene plentifully preached and made knowne those among you that have heard me and have beene made acquainted with this doctrine of the freenesse of Gods offering grace to you if you will not take Christ in good earnest if you will not love him let such a man be accursed and brethren S. Paul was stirred up by the Spirit of God to pronounce this curse So I say let these words continue in your mindes that whosoever loves not the Lord Iesus let him be Anathema Maranatha and he that hath eares to heare let him heare what the Spirit saith for happy and blessed are those that love the Lord Iesus but miserable and cursed are those that doe not love him FINIS THE EIGHTH SERMON GALAT. 5.6 For in Iesus Christ neither circumcision availeth any thing nor uncircumcision but Faith which worketh by Love HAVING spoken of faith and love it remaines that we adde to them good workes for which wee will goe no further than this Text wee cannot have a fitter for saith the Apostle when you come to have to doe with Christ Iesus to be ingrafted into him to make your selves first acceptable to God through him all the workes you can doe are nothing they are no more than the omission of them circumcision is the same with uncircumcision But what is of moment then Faith saith hee But what faith must that be Such a faith as begets love And what love must that be Such a love as sets you on worke so that you have a chaine here consisting of these three linkes faith which when it is right will beget love and love when it is right will set you on worke faith which workes by love So the point we will deliver to you out of these words shall be this That we are to be judged not onely by our faith and love but also by our workes that no man hath faith and love that none are new creatures that none have sincerity but workes will follow this is a point which I doe not meane to handle at large as we have done the other but will endeavour to finish it at this time and it is a very necessary point because men are ready to applaud themselves in their knowledge in their good meaning in their honest desires and in the meane time they faile in their lives and actions therefore as those are the radicall verâ—ues which indeede make up the new creature Faith and Love so you must know that good workes are never disjoyned from them wheresoever there is sinceritie and a new creature good workes will follow The Scripture you know is evident in this A good tree bringeth forth good fruite Matth. 7. that is it cannot be that a mâ—n shall have a new heart it cannot be that a man should be regenerate but that his workes will be also new looke how farre the heart of any man is holy looke how farre his heart is put into a new frame of grace in that measure his workes will be good and his life sanctified In Acts 14.22 speaking of David I have found a man after mâ—ne owne heart who will doe whatsoever I will and in Mat. 23.26 Make the inside cleane that the outside may be cleane also As if he should say if the inside be right if the heart be set right within if that be well moulded the outside will bee cleane they cannot bee disjoyned If a man have a treasure within there will be silver in his speeches and actions but if his heart be nothing worth his words and actions will be but meere drosse It is the scope of that Prov. 10.20 The words of the righteous are as fined silver but the heart of the wicked is nothing worth That is when his heart is nothing worth his speeches and actions are nothing worth too but the good man that hath his treasure in his heart there is silver and golde in his speeches and
Why God heareth not sometimes 2 194 Hearers Hearing Hearers of two sorts 1 28 What hearing of the word God requireth 3 81 Heart Doubting a signe of a good heart 2 26 Christ dwells in the heart how 2 95 How to know whether Christ dwell in the heart 2 96 To take Christ with the whole heart 2 97 Vncircumcision of heart 3 106 A heart after Gods heart is a signe of love 3 119 When wee give our hearts to God hee gives us them againe 3 155 Heaven Heaven how desired by wicked men 3 74 Helpe God can helpe in desperate cases 2 189 Hypocrites Hypocrisie Hypocrisy what 3 19 The Saints hated under the name of hypocrites 3 103 Christ persecuted under the person of an hypocrite 3 121 Holy Ghost How the holy Ghost worketh faith 2 49 Love a peculiar gift of the holy Ghost 3 50 Holinesse Holines wrought by God 1 40 Holines easier loved in the Saints than in God 2 127 Holines required in comming to God 2 199 Hope Hope ill grounded faileth 2 19 Hope distinguisheth the faith of Christians from others 2 127 Hope mingled with feare 2 128 Hope the property of it 2 129 Hold out To hold out what it implyeth 2 118 Howling The prayers of wicked men are howlings 2 107 Humbled Humiliation Humility Humiliation how it is required before we come to Christ. 1 14 None can take Christ till they be humbled 1 24 Want of humiliation causeth faith to bee vaine 2 15 Without sound humiliation sinne is not accounted the greatest evill 2 16 Sound humiliation fits men for Christ. 2 30 Without sound humiliation men holde not out 2 32 Humility a concomitant of faith 2 136 Humility required in comming to God 2 199 I. Idolatrie Idolatry a cause of the pestilence 3 91 Iehovah Iehovah 3 36 Ignorance Ignorance what breedeth it 3 105 Imployment How faith guides a man in his imployment 2 166 Imperfection Imperfection in every creature 3 35 Impediment Two impediments of love to Christ. 3 104 When the impediment cannot be removed God accepteth the will for the deed 3 201 Implacable Hatred is implacable 3 101 Infinite Gods mercy is infinite 2 150 Infirmitie Love to God makes him beare with many infirmities 3 152 See Covenant Ingage We are ingaged to love the Lord. 3 45 Interest Faith gives us interest in all Gods riches 2 141 Intention A man may pray amisse though his intention be right 2 â—95 Ioy. Ioy increase of faith increaseth it 1 135 Ioy may be in hypocrites 2 93 Ioy a concomitant of â—aith 2 130 Ioy tryalls of it 2 132 Iudge Iudgements What God looks for when he sends Iudgements 3 94 To looke on God as a Iudge a signe of hatred 3 132 The sinnes of Gods children helpe forward Iudgements 3 216 Iustifie Iustification Faith how it iustifieth 1 59 Pharise not iustifyed why 1 72 Iustification difference betweene Papists and us in the doctrine of it 2 67 Iustification double 2 68 Good workes iustify not 2 71 Waiting in iustification 2 122 Workes and faith exclude each other in iustification 3 3 K Kindnesse God abundant in kindnesse 3 41 Kindnesse wherein it consists Ibid. Killing The great sinne of killing Christ. 2 103 Know Knowledge Particular knowledge 2 36 Knowledge of God a meanes to love him 2 108 Afflictions teach a man to know himselfe 3 141 Knowledge of God and our selves must goe together 3 142 Knowledge in wicked meâ— 3 192 L. Law Law how it drives men to Christ. 1 105 Law an efficacy put into it to work faith 2 49 Law breaketh the heart 3 12 Law of the Gospell who breake it 3 19 Liberty Liberty in giving our hearts to God 3 156 Life How to use faith in guiding our life 2 154 Life the end of it 3 207 Limit Love doth not limit it selfe in duty 3 95 Limiting in Gods service shewes want of love 3 96 Longing Longing after Christ whence it is 2 90 Long-suffering Long-suffering in God 3 40 Lose We lose not by ourlove to God 3 1â—3 God loseth when wee employ not our talents 3 162 Lord. Christ must be taken as a Lord. 1 50 Love Love to Christ when wee have taken him 1 23 Men in extremity would have Christ but not out of love 2 11 Love of harlots 2 14 Love of virgins Ibid. Love must make us come to Christ. 2 44 Vneffectuall faith workes no love 2 59 Love cannot be counterfeited by hypocrites 2 72 151 Love a concomitant of faith 2 124 Love tryalls of it 2 125 Love to Saints 2 126 Love to God weakeneth sinne 2 214 Love what 3 6 Definition of love in generall Ibid. Love two effects of it 3 7 Love five kindes of it 3 8 Love to God threefold 3 10 Love of three sorts Ibid. Love to God wrought by two things 3 12 Love to Christ what 3 14 Motives to love Christ. 3 34 Why we love the Lord no more 3 36 Love why it is planted in us 3 45 Love of God to us a motive to love him 3 48. Love to God meanes to beget it 3 49 Love the properties of it 3 60 157 Love the tryalls of it 3 113 Love an exhortation to it 3 150 Love motives to it 3 152 Lust. Thraldome to lusts shewes a desire not to part with them 1 93 Faith conflicts with lust 2 75 Satisfying of lusts cannot stand with faith 2 99 Lusts the best way to mortifie them 2 213 Lusts the mortifying of them a good worke 3 207 See Liberty M. Manna Manna hidden 2 85 Meanes Meanes of the use of them 2 176 Meanes that we use must be Gods 2 178 Meanes particular not to bee pitched on much Ibid. Meanes caution in using them 2 186 Meanes how to know we trust God in using them Ibid. Meaning We must not content our selves only with good meanings 3 191 Melancthon 2 163 Measure Punishment the measure of sinne 3 22 Mercy Mercy of God infinite and therefore should incourage us 1 114 Mercy sought of many and not grace 2 13 Mercy God delights in it 2 150 Mercy of God 3 39 Mercy remembred in the Lords Supper great 3 58 Might Wee must love God with all our might 3 160 Misinformation Misinformation the ground why many take Christ. 2 6 Faitâ— that comes from misinformation lasts not 2 119 Moderation 3 210 Mortifie Vneffectuall faith doth not mortifie sinne 2 59 Motions The affections are the severall motions of the will 3 6 Misery We must see our misery before wee apply the promises 1 59 The consideration of our misery draweth the will 1 104 Misery at the last befalls evill men 2 208 N. Name Good name like a glasse 2 190 Nature Naturall Righteousnesse of the Gospell not in men by nature 1 4 Naâ—urall love why it is planted in us 3 11 Naturalnesse of our love to God 3 130 Good workes come from a new nature 3 190 Neglect Men ought not to neglect the Sacrament 3 59 Not. If wee
excellency and the riches of Christ. Eph. 1.18.19 opened Obiect Ans. No man can so see the riches of Christ as to be affected with them withâ—ut the helpe of the Spirit 1 Cor. 2.12 opened Ioh. 14.21 opened Ier. 31 33. opened 3 By assuring vs that these things are ours This also must be wrought by the Spirit The testimony of the Spirit wrought two waies 1 By clearing the promises 2 By an immediate voice Ioh. 16.29 Isa. 57.19 opened All arguments without the Spirit preuaile not Eph. 1.19 opened Act. 2.39 Luk. 14.23 opened That men are compelled to come in what it implies What is implyed by drawing Ioh. 6.44 opened How the Holy Ghost draweth Cant. 1.4 Eph. 1.18 4 Why God will accept no faith but that which is effectuall 1 Because else it is not faith because it is dead Similes 2 Because such faith hath no loue Rom. 8.28 3 Because the Deuils haue such a faith 4 Because it workes no mortification 5 Because else Christ should lose the end of his comming into the world 6 Good workes are the way to saluation Eph. 2.10 Rom. 2.6 Mat. 26.35 39. Vse 1. To try our faith whether it be sound Simile Iam. 2.14 Simile Exod. 34.6.7 Obiect Ans. Fiue arguments of Saint Iames against worklesse faith Note Vse 2. To judge our conditions by the efficacy of our faith Not to beleeue all that say they haue faith nor all that say they haue none Act of faith double Simile A man may haue faith though he want feeling Of those that say they haue faith but haue not Simile Psal. 119.7 Vse 3. To iustifie the Doctrine of good workes against the Papists slanders Difference betweene vs and Papists in the Doctrine of iustification Obiect Ans. Iustification double Rom. 4. Note Simile Answ. Faith made perfect by works what Simile 3 Obiect Ans. What meant by these words Faith without workes is dead 4 Obiect Ans. Why good works are required seeing they iustifie not Rom. 6.1 2. 1 They euidence our right in Christ. 2 God rewards according to our works 1 Pet. 1.15 3 Good workes necessary though not to iustification Different rise of good works in Papists and vs. An hypocrite cannot doe things out of loue to God 2 Cor. 13.2 Vse 3. To labour to grow in faith and assurance What course to take in weaknesse of grace Simile Labouring to strengthen faith of much vse 1 In getting assurance of pardon after sin is committed 2 In conflict with strong lusts 3 In want of graces How Ministers should build Simile Simile Vse 4. To looke to faith in our search Two wayes to increase assurance Simile Vse 5. To learne to iudge aright of our workes Iames 2.22 God accepts our workes no further then he findes faith in them Mat. 15.26 27. Heb. 11. God accepts the gift for the giuer To doe a thing by faith what Godlinesse what Heb. 11.6 Rom. 13. We must reckon common actions in our callings to be good workes Vse 6. To try if we haue faith 1 Triall A secret perswasion of the Spirit Reu. 2 17. Hidden Mannah White stone what it signifieth Gods manner of working faith Alike trouble of Spirit in conuersion not necessary to all and why Simile Soft voice what 1 Part of the soft voice a clearing of the promise Though the promises are neere vnlesse God cleere them we see them not Luk. 24. 2 Part of the soft voice the immediate testimony of Gods Spirit Rom. 8. Obiect Ans. How to know the testimony of the Spirit from a delusion How faith is wrought Whence longing after Christ comes Ioh. 19. How to know whether faith be wrought in vs. A beast cannot reflect vpon his actions as a man can How to know that the promise is cleared to vs. Rom. 8. The match betweene Christ and the soule reciprocall Fiue signes of effectuall faith 1. Signe True faith purifieth the heart Acts 15.9 Acts 26.18 Faith and repentance put together in the Scripture why True faith hath repentance Faith what it is Obedience Heb. 8.8 A Couenant what Generall reformation Christ dwels in the heart as the soule in the body Gal. 2.20 Isay 57.13.18 opened Simile How to know if Christ dwell in the heart Acts 8.37 opened Baptisme what Taking Christ deceitfully To take Christ with the whole heart what Act. 2â— 17 18. To turne to God what Faith and the desire of satisfying lusts cannot stand together Ier. 3. Men deceiued in the definition of faith Try faith as we doe other things Similes Digression for application to the Sacrament Rules of examination before and after the Sacrament Where Christ dwels indeed he giues power against sinne Phil. 4.12 To be guilty of the body blood of Christ what Quest. Answ. 2 Signe A Spirit of Prayer Spirit of adoption what Gal. 4.6 The Spirit of adoption maketh vs 1 Earnest in Prayer 2 Bold and confident Obiect Ans. True Prayer what Rom. 8. Prayer double The voice of Gods Spirit in vs what Quest. Ans. How to know the voyce of Gods Spirit in our prayers Wicked men come to God as a stranger the Saints as to a friend Hosea 7.14 opened Eph 3.7 3. Signe of faith Peace Rom. 5.1 Obiect Ans. Exod. 14. Psal. 3. 2 A twofold peace The third marke of faith it brings peace Phil. 4.6 opened Mat. 6. Ioh. 3.12 Gen. 24.7 4. Signe of effectual faith To hold out in cleauing to Christ. To hold out implyeth 3. things 1 To cleaue constantly to Christ. which noâ—e can doe that take Christ 1 Out of mis-information 2 Out of feare 3 Out of loue to his and not to him 4 Out of slender and slight grounds 2 To take no denyall 3 To be content to waite Hab. 2. Iam. 1. 5. Signe of effectuall faith the concomitants of it which are 4. 1 Loue. 2 Pet. 1.8 Gal. 5. 1 Cor. 13. Obiect Ans. Quest. Ans. Tryals of loue 2 Hope 3 Ioy. Rom. 15.13 1 Pet. 1.8 Obiect Heb. 6. Ans. Tryals of ioy Rom. 5.3 1 Pet. 1.8 Simile Heb. 6. opened 4 Humility Isay. 6. Vse To act and exercise Faith or to set it on Worke. Obiect Ans. Simile Simile Rom. 2. Heb. 11. Quest. Ans. How to vse Faith 1 In comforting our selues Gal. 3. opened Ioh. 16. Simile Considerations to helpe Faith in comforting the Soule Micha 7.8 Psal. 41.7 Quest. Ans. Eph. 4. 2 Tim. 2.19 2 Pet. 1.13 2 Vse of faith to guide and order our liues Simile Instances of faith guiding a man in difficult cases 1 Instance Ioh. 12.12 2 Instance 3 Instance 4 Instance Ier. 42. Ier. 42. 43. Obiect Ans. Ier. 26. 5 Instance Acts 6. 6 Instance Quest. Ans. 7 Instance 8 Instance Quest. Ans. 1 Tim. 4.10 Quest. Ans. To trust in GOD what Quest. 2 Cor. 1.10 opened Answ. Zeph. 3.12 Quest. Answ. 1 Tim. 1.5 2 Chro. 14.11 Quest. Ans. Obiect Answ. 2 Kings 5. Hester 6. Obiect Answ. 1. Isay 7. Isay 9. Answ. 2. Consisting of 3. parts Obiect Ans.
Obiect Answ. Psal. 31. Ier. 10. 1 Tim. 1.6 2 Obiect Ans. Obiect Ans. Obiect Ans. 2 Cor. 11. Simile Rom. 8. 3 Obiect Concerning Gods hearing our prayers Ans. Why God heares not sometimes Obiect Ans. When we aske amisse 2 Cor. 12. 2 When we are not fitted for mercies 1 Pet. 5.6 Prou. 22.4 3 To make vs pray feruently Iam. 5. 4 When it crosseth Gods prouidence otherwise 4 Obiect About the prosperity of wicked men and the Saints afflictions Psal. 37. Ier. 12.1 Eccles. 8.14 Eccles. 7.14 We must not iudge by Gods outward proceedings Obiect Answ. We haue need of long and strong afflictictions Dan. 11.7 Psal 37. Quest. Answ. Ier. 24. Difference betweene the Saints and others in the same afflictions Prou. 1.27 Afflictions easie to the godly Psal. 21.34 Simile Faith must be improued to increase sanctification Quest. Ans. How Faith sanctifies the heart Doct. Love what Five kindes of love Three sorts of Love Love of God how wrought in the heart The loue of Christ what Reas. 1 Hypocrisie vvhat Reas. 2. Reas. 3 Reas. 4 1 Vse 1 Cor. 16.22 1 Tryall of love by the affections 1 By griese 2 By ioy 2 Tryall by walking with the Lord. To walke with God what 3 Tryall by the diligence of love 1 Thess. 1.4 4 Tryall desire of present enioyment of the thing beloved 5 Tryall of loye it is its owne wages 6 Tryal of love by its constraining us to please God 2 Cor 5. Object Answ. Motives to love Christ. 2 Mot. 3 Mot. 4 Mot. 5 Mot. Iosh. 24. Deut. 32.13 6 Mot. Ier 2. 2 Sam. 12.7 7 Mot. Gal. 2.10 Obiect Answ. Meanes to enable us to love God Prayer Object Answ. Obiect Answ. Prayer workes love 4 wayes Object Answ. 2 Thess. 4. 2 meanes to consider our sinnes Object Answ. Ier. 3.1 3 Meanes to beseech the Lord to shew himselfe to us Exod. 33. The Sacrament of the Lords Supper is not to be omitted Reasons The Lords Supper beyond the Passeover in two respects 2 Men ought not to come negligently to it Two sorts receive the Sacramentunâ— worthily Properties of love 1 It is bountifull 1 Cor. 13. Acts 20.24 Revel 2. Object Answ. 2 It is content with nothing but love again Psal. 51. 2 Chron. 7.14 3 It desires the second comming of Christ 2 Tim. 4.8 Heb. 9. ult 2 Pet. 3.13 Object Answ. 1. Revel 14.13 Simile 4 It delighteth to speake of the party beloved Psal. 105. 2 Chron. 15. 5 It will doe much and suffer much for the party beloved 2 Sam. 6.21 Heb. 10. Object Answ. 1 Iohn 5 3. opened 6 Property of love it is like fire in 4 things Cant 8. Mat 24 5. 7 Property of love it commandeth the affections especially anger and feare 1 Sam. 4.3 Ier. 36.24 Act. 17. These sermons were preached in the time of the great pestilence 1625. Quest. Answ. Causes of the plague Numb 25. Numb 25. Quest. Answ. Isay 22. 8 Property of love it doth things freely 9 Property of love hatred of sinne Object Answ. Rev. 2. Answ. Three differences betweene hatred and anger 10 Property it loveth the Saints 1 Iohn 4.20 opened 4 Tryalls of our love to holy men Object Answ. 2 Cor. 6. Two impediments of the love of Christ. 1 Strangenes Quest. Answ. 2 Vncircumcision of heart Deut. 30.6 1 Iohn 2. Quest. Answ. Quest. Answ. When love to the creature is adulterous Note Knowledge of God especiall helpe to make us love him Vse Examination 1. Tryall Object Answ. Ier. 3.4 2. Tryall Cant 1. Psal. 63.3 Zach. 12. Levit 16.29 23.27 3. Tryall Acts 13.22 Quest. Answ. Object Answ. Obiect 2 Answ. 4. Tryall 1 Iohn 2.15 Quest. Answ. Three tryalls of our love to the world Ioh. 12.42 Heb. 11. Iohn 8. Object Answ. Rom. 13. 5 Tryall Quest. Answ. Naturalnesse of love to the Lord is known by two things Object Answ. Rom. 1. Quest. Answ. Foure signes of hatred of God 1 Iohn 4. Mat. 6. The last helpe of the love of God consisting of three branches The knowledg of God A looking upon God as one sutable to us 3 Assurance of the Lords love to us Object Answ. Meanes whereby men may be assured of Gods love to them 1 Such as are without Isay. 9.6 Obiect 1. Answ. Obiect 2. Answ. 2 Such as are within the Covenant Object Answ. 2 Answ. 3 Answ. 4 Mot. 2 Mot. Isa. 48.17 Deut. 5.19 Object Answ. Two Requisites in the love of God 1 It must be with all the heart Object Answ. Hosea 3.3 Simile 2 Requisite in love it must be with all your night Object Answ. 3 Requisite to love him above all Else wee love him not as God Else we should not love him constantly Simile Why wee must love the Lord above all Object Answ. Why we must love God above our selves Not to love pleasures more than God what Quest. Answ. Deut. 30.6 Object Answ. 4 Requisite to be rooted and grounded in love Eph. 3.17 Iam 1.12 Our love to God not alwayes in the same degree How to bee rooted in love 1 To be rooted in faith 2 Pitch your love on his person 5 Requisite it must be diligent 1 Thess. 1.3 Wherein our love should be diligent 1 In preparing for Christs comming 2 In adorning the soule 3 In keeping his commandements God dealeth not hardly with us in requiring love because 1 It is that which every one may give 2 Hee that requires this might have required harder things 3 It is for our owne benefit The danger of not loving the Lord. 1 Cor. 16.22 To be cursed what The curse of God in foure things 1 Separate from grace 2 Separation from the presence of God Gen. 4. 3 A curse on the outward estate Object Answ. A man may be cursed in outward things in the midst of plentie 4 The eternall curse at the day of iudgement Eccles. 1.7 Psal. 78.38 Men may be cursed though the curse be not executed Doct. Wee are to be iudged not only by our faith and love but by our workes Mat. 7. Acts 14.22 Mat. 23.26 Prov. 10.20 Reas. 1 Because every Christian hath the spirit and that is strong 2 Tim. 1.6 Gal. 5.25 2 Tim 2.1 Isay 31.3 Reas. 2. Inward rectitude and good workes alway goe together Mat 13.5 Reas. 3. Because there is a new nature Vse 1. Not to be content onely with good meanings Good purposes whenee they arise 1 Knowledge 2 Approbation of that which is good Though there may bee good workes where the heart is unsound yet wherever the heart is sound there is good workes Simile Isay 1. Object Answ Holy men have failings 1 When they are suddenly transported Simile 2 Holy men have flesh in them as well as spirit Object Answ. The good that evill men doe it cannot bee said that they doe it Rom. 7. A man may do good and not be good Vse 2. Christians better taught than great learned men without grace Wisedome in three things Religion an art of holymen not of learned men Sciences of two sorts Object Answ. The will taken for the deed 1 When the impediment cannot be removed 2 When a man is ignorant of somethings and yet his desires are right No man hath a great measure of grace without paines Vse 3. An exhortation to doing Motives to be workers 1 Thess. 5.6 7 8. The use of grace increaseth it A goodly sight when mens lives abound with good workes A true property of wisedome Simile Pleasure and contentment is in action The end of our life 1 To glorifie God 2 To doe good to men Phil. 4.17 Object Answ. In every calling men have occasion of dong good Good actions what Good workes In suffering In sicknesse In mastering our lusts Quest. Answ. Our workes must be sutable to the season Quest. Answ. Duties suting the present times 1 Contend for the faith Discretion Moderation The faith once delivered Common faith Errour in opinion worse then errours in practise These sermons were preached in the Parliament time in 1625. where diverse of the Parliament were present Opportunities not to be slipped Rom. 15.20 2 Duty Fast and pray 3 Duty Renew our Covenants 2 Chron. 16. The sinnes of Gods children helpe to bring iudgements
THE BREAST-PLATE OF FAITH AND LOVE A Treatise Wherein the ground and exercise of FAITH and LOVE as they are set upon Christ their Object and as they are expressed in Good Workes is explained Delivered In 18. Sermons upon three severall Texts By the late faithfull and worthy Minister of Iesus Christ IOHN PRESTON Dr. in Divinity Chaplaine in ordinary to his Maiesty Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne But let us who are of the day be sober putting on the breastplate of Faith and Love 1 Thes 5.8 What will it profit my Brethren if a man say he have faith and hath not workes Can faith save him Iames 2.14 LONDON Printed by W. I. for Nicolas Bourne and are to be solde at the South Entrance of the Royall Exchange 1630 ILLVSTRISSIMO NOBILISSIMOQVE VIRO ROBERTO COMITI WARVVICENCI IOHANNIS PRESTONI S. T. D. ET COLLEGII IMMANVELIS Q. MAGISTRI CVIVS TVTELAE DVM IN VIVIS ESSET PRIMOGENITVM SVVM IN DISCIPLINAM ET LITERIS EXPOLIENDVM TRADIDIT POSTHVMORVM TRACTATVVM PARTEM DE NATVRA FIDEI EIVSQVE EFFICACIA DEQVE AMORE ET OPERIBVS BONIS DEVOTISSIMI TAM AVTHORIS DVM VIVERET QVAM IPSORVM QVI SVPERSVNT OBSEQVII TESTIMONIVM M. D. D. D. RICHARDVS SIBS IOHANNES DAVENPORT To the Christian Reader Christian Reader INnumerable are the sleights of Satan to hinder a Christian in his course towards Heaven by exciting the corruption of his own heart to disturbe him when he is about to doe any good or by discouraging him with inward terrours when he would solace himselfe with heavenly comforts or by disheartening him under the feares of sufferings when hee should be resolute in a good cause A type whereof were the Israelites whose servitude was redoubled when they turned themselves to forsake Aegypt Wherefore we have much neede of Christian fortitude according to that direction Watch ye stand fast quit your selves like men especially since Satan like a Serpentine Crocodile pursued is by resistance put to flight But as in warres which the Philistines knew well in putting their hope in Goliah the chiefe strength of the Souldiers lyeth in their Captaine so in spirituall conflicts all a Christians strength is in Christ and from him For before our conversion we were of no strength since our conversion we are not sufficient of our selves to think a good thought And to worke out from the Saints all selfe-confidence God by their falls teacheth them To rejoyce in the Lord Iesus and to have no confidence in the flesh Whatsoever Christ hath for us is made ours by Faith which is the hand of the soule enriching it by receiving Christ who is the treasure hid in the field and with him those unsearchable riches of grace which are revealed and offered in the Gospell Yea it is part of our spirituall armour That which was fabulously spoken of the race of Gyants is truly said of a Christian hee is borne with his armour upon him as soone as hee is regenerate hee is armed It s called a Breast-plate because it preserves the heart a long large shield as the word signifieth which is usefull to defend the whole man from all sorts of assaults Which part of spirituall armor and how it is to be managed is declared in the former part of the ensuing Treatise in ten Sermons Now as all rivers returne into the sea whence they came so the beleeving soule having received all from Christ returneth all to Christ. For thus the beleever reasoneth Was Gods undeserved unexpected love such to me that he spared not his onely begotten Sonne but gave him to die for mee It s but aequall that I should live to him die for him bring in my strength time gifts liberty all that I have all that I am in his service to his glory That affection whence these resolutions arise is called Love which so inclineth the soule that it moveth in a direct line towards that obiect wherein it expecteth contentment The soule is miserably deluded in pursuing the winde and in taking ayme at a flying fowle whilest it seekes happinesse in any creature which appeares in the restlesnesse of those irregular agitations and endlesse motions of the mindes of ambitious voluptuous and covetous persons whose frame of spirit is like the lower part of the elementary region the seate of windes tempests and earthquakes full of unquietnesse whilest the beleevers soule like that part towards heaven which is alwayes peaceable and still enioyeth true rest and ioy And indeed the perfection of our spirits cannot be but in union with the chiefe of spirits which communicateth his goodnesse to the creature according to its capacity This affection of Love as it reflecteth upon Christ being a fruit and effect of his love to us apprehended by faith is the subiect of the second part of the following Treatise in 7. Sermons The iudicious Authour out of a piercing insight into the methods of the Tempter knowing upon what rockes the faith of many suffers shipwracke that neither the weak Christian might lose the comfort of his faith through want of evidences nor the presumptuous rest upon a fancy in stead of faith nor the adversaries be emboldened to cast upon us by reason of this doctrine of Iustification by faith onely their wonted nicknames of Soli-fidians and Nulli-fidians throughout the whole Treatise and more especially in the last Sermon he discourseth of good Workes as they arise from faith and love This is the summe of the faithfull and fruitfull labours of this Reverend learned and godly Minister of the Gospell who whilest he lived was an example of the life of faith and love and of good workes to so many as were acquainted with his aequall and even walking in the wayes of God in the severall turnings and occasions of his life But it will be too much iniury to the godly Reader to be detained longer in the porch Wee now dismisse thee to the reading of this profitable worke beseeching God to increase faith and to perfect love in thy heart that thou maist be fruitfull in good workes Thine in our Lord Iesus Christ RICHARD SIBS IOHN DAVENPORT OF FAITH The first Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith IN the words I haue read vnto you Paul tels them that he is not ashamed of the Gospell of CHRIST For it was a shame to him partly because the very substance of the Gospell was then persecution and partly because he was plaine in speech hee came not with excellency of words or mans wisedome and therefore you may obserue what adoe he had to defend himselfe in his Epistles to the Corinthians a wise people who partly hated and partly despised his manner of deliuery but saith hee I am not ashamed of it for it is the power of God to saluation it is that which being receiued will bring men to heauen being rejected
offer the day may come when you would be glad to haue it You that are now in the height and flower of your youth and you that are more ancient liuing in health and wealth and hauing your fill of pleasures it may be for the present you haue other things to take vp your mindes but the time will come when the Bridegroome shall enter in and the doores shall bee shut when your Houre-glasse shall be out and your time spent and then this relation of righteousnesse and remission of sinnes now offered would be reckoned glad tydings but take heede that it be not too late beware lest you cry and GOD refuses to heare Not but that GOD will heare euery man if his cry comes from vnfeigned faith and loue but it may be GOD will not giue thee that vnfeigned faith and loue when you be come to that extremity seeing you would not come when he called it may be he will not come when you call it may be he will not breathe the breath of life nor giue such a spirit and disposition as he will accept of Christ dyed to purchase to himselfe a peculiar people zealous of good workes and not onely to saue men He dyed for this end that men might doe him seruice and if you will not come in now in time of strength and youth when you are able to doe him seruice I say in his ordinary course he will reject you now in your extremity you may not then expect mercie at his hands Therefore doe not say I will follow my couetousnesse and idlenesse my pleasures and businesse my lusts and humours and heereafter come in for you are not to chuse your own time If he call you and you refuse to come take heed lest in his wrath he sweare that you shall not enter into his rest FINIS OF FAITH The second Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith THe next point that these words affoord vs is this that Faith is that whereby the righteousnesse of God is made ours to saluation The righteousnesse of GOD saith the Apostle is reuealed from faith to faith That is it is so reuealed and offered by GOD that it is made ours by faith we are made partakers of it by faith you see it ariseth cleerely from the words Now for the opening of this point to you you must vnderstand that there are two waies or Couenants whereby GOD offereth saluation to men One is the Couenant of workes and that was that righteousnesse by which Adam had beene saued if he had stood in his innocencie for it was that way that GOD appointed for him Doâ— this and liue But Adam performed not the condition of that Couenant and therefore now there is another Couenant that is the Couenant of Grace a Board giuen vs against Ship-wracke Now this Couenant of Grace is double Either absolute and peculiar Or conditionall Absolute and peculiar onely to the Elect so it is expressed Ier. 31. I will put my Lawe into your inward parts and write it in your hearts and I will be your God and you shall be my people So likewise in Ezek. 36. I will giue you a new heart and put a new spirit within you and I will take your stonie hearts out of your bodies Heere the Couenant is expressed absolutely and this is proper onely to the Elect. But now beside this there is a conditionall Couenant of Grace which is common to all and that is expressed in these termes Christ hath prouided a righteousnesse and saluation that is his worke that hee hath done already Now if you will beleeue and take him vpon those termes that he is offered you shall bee saued This I say belongs to all men This you haue thus expressed in the Gospell in many places If you beleeue you shall be saued as it is Mark 16. Goe and preach the Gospell to euery creature vnder Heauen hee that will beleeue shall be saued he that will not beleeue shall bee damned It is the same with that Rom. 4.5 To him which worketh not but beleeueth in him which iustifieth the vngodly his faith is accounted righteousnesse Marke it To him that beleeueth on him that iustifieth the vngodly that is there is a certaine iustice or righteousnesse that CHRIST hath prepared or purchased for men though they be vngodly he requires nothing of them before-hand though they be wicked and vngodly yet this righteousnesse is prepared for them that which is required of them is onely that they take it Now hee that will beleeue GOD that he hath prepared this for him and will receiue it it is enough to make him a righteous man in GODS acceptation so that this is the onely way now by which men shall be saued The worke is already done on Christs part there is a righteousnesse that GOD hath prepared which is therefore called the righteousnesse of GOD and there is nothing precedently required or looked for on our part but taking and applying of it But you will say Is there nothing else required of vs Must GOD doe all and must we doe nothing but onely take that righteousnesse that is prepared for vs I answer it is true indeede we must lead a holy life a religious sober and righteous life for for this end hath the grace of God appeared saith the Apostle yet you must know withall that we cannot worke in our selues this holinesse this religious and sober conuersation that must be Gods worke altogether we are onely to take this righteousnesse and the other is but a consequent that followeth vpon it To illustrate this vnto you by a similitude A Wheele or a Bowle runneth not that it may be made round that is the businesse of the workeman who makes it round that it may runne So it is in this case GOD doth not looke that we should bring holines and piety with vs for we haue it not to bring we are at the first onely to beleeue and accept this righteousnesse that is offered vs when that is done it is Gods part to frame vs and to fit and fashion vs for a holy life such a kinde of speech you haue it expressed in Eph. 2.10 We are Gods workmanship fashioned in Christ Iesus to walke in good workes which he hath ordained c. Marke it it is not an action of our owne but GOD is the workeman we are the materials as the clay and the wood that he takes into his hands when wee haue but taken this righteousnesse that is offered it is Gods worke to cast vs into a new Mould to giue vs a new heart and to frame a new spirit within vs that so we may walke in good workes before him this is the great mystery of godlinesse for we haue much adoe to perswade men to beleeue that the righteousnesse prepared by CHRIST
should be offered to them and nothing be required but receiuing of it this will not sinke into the hearts of men by nature they thinke they must doe something precedently or else this righteousnesse is not offered them But my beloued we must learne to belieue this and know that it is the worke of GOD to sanctifie vs after hee hath iustified vs. I confesse it is not so in other things there is still some action of our owne required to gaine this or that habit or ability as you see in naturall things there are some kinde of habits that we get by some precedent actions of our owne as the learning of Arts and Sciences to learne to write well c. here there is some action of our owne required to fit vs for it and then we get the ability to doe it But besides these there are other habits that are planted by nature in vs as an ability to heare to see to taste c. Now for these we neede not any action of our owne for the attaining of them because they are planted in vs by nature So it is in these things that belong to saluation It is true indeede we may get habits of morall Vertues by labour and paines of our owne there are actions of our owne required to them and in that the Philosopher said right that we learne to be temperate and sober and chaste c. But now for the Graces of the Spirit there it is not so those habits that nature hath planted in vs we exercise them naturally without doing any action of our owne to attaine them as we doe not by seeing oft learne to see but it is a faculty naturally planted in vs so it is in all the workes that we must doe which are the way to saluation GOD workes them in vs he infuseth those habits into vs. Therefore this conclusion is good that it is faith alone by which this righteousnesse is made ours to saluation This is euident by the Apostle Gal. 2. vlt. Saith he it is not by the Law If righteousnesse had beene by the workes of the Law then Christ had dyed without a cause As if he should haue said saluation must needes be by one of these two Either by something that we doe our selues some actions that we our selues haue wrought or else it must be meerely by faith Now if it had beene attainable by any worke of our owne CHRIST dyed without a cause as if he should say CHRIST could haue giuen you ability to doe those workes without his dying but for this very cause Christ came into the World and dyed that he might worke righteousnesse and make satisfaction to God so that you haue nothing to doe for the first attaining of it but to receiue it by faith And if you would know the reason why GOD that might haue found out many other wayes to leade men to saluation yet hath chosen this way aboue all others to saue men only by faith receiuing the righteousnesse of CHRIST which he hath wrought for vs you shall finde these foure reasons for it in the Scriptures Two of them are set downe Rom. 4.16 Therefore it is by faith that it might come by grace Marke it This is one reason why GOD will haue it by faith that it might be of grace For if any thing had beene wrought by vs as hee saith in the beginning of the Chapter it must haue beene giuen as wages and so it had beene receiued by debt and not by fauour but this was Gods end in it to make knowne the exceeding length and breadth of his loue and how vnsearchable the riches of Christ are his end was to haue his Grace magnified Now if there had beene any action of ours required but meerely the receiuing of it by faith it had not bin meerely of grace for faith empties a man it takes a man quite off his owne bottome faith commeth as an empty hand and receiueth all from GOD and giues all to GOD. Now that it might be acknowledged to be free and to be altogether of grace for this cause GOD would haue salvation propounded to men to be receiued by faith onely Secondly as it is by faith that it might come by grace so also that it might be sure that the promise might be sure if it had been any other way it had neuer beene sure Put the case that GOD had put vs vpon the condition of obedience and had giuen vs grace and ability as he did to Adam yet the Law is strict and the least fayling would haue bred feares and doubts and would haue caused death But now when the righteousnesse that saueth vs is wrought already by GOD and offered to vs by him and offered freely and that the ground of this offer is the sure Word of GOD and it is not a conjecturall thing now we may build infallibly vpon it for vnlesse faith haue footing on the Word wee cannot say it is sure all things else are mutable and subject to change therefore when GOD hath once said it we may firmely rest in it and it is sure And this is the second reason why it is onely by faith Thirdly it is by faith that it might bee to all the seede not onely to those that are of the Law but also to them which were strangers to the Law If it had beene by the Law then saluation had beene shut vp within the compasse of the Iewes for the Gentiles were strangers to the Law of GOD they were vncleane men shut out from the Common-wealth of Israel but when it is now freely propounded in the Gospell and nothing is required but onely faith to lay hold vpon it when there is no more looked for but beleeuing and receiuing hence it comes to be to all the seede for Abraham himselfe before he was circumcised he was as a common man the vaile was not then set vp yet euen then his faith was imputed to him for righteousnesse The last reason why it is of faith is that no man might boast that no flesh might reioyce in it selfe for if it had beene by any other means by any thing done in our selues we had had cause to reioyce in our selues but for this cause saith the Apostle 1 Cor. 1.30 Christ is made to vs wisdome righteousnesse sanctification and redemption that he that reioyceth might reioyce in the Lord. As if he had said if GOD had giuen vs a wisedome of our owne wee had had cause to haue reioyced in our selues but we are darknesse Eph. 4. there is nothing but foolishnesse and weaknesse in vs to the end that no flesh might reioyce in his presence Againe if we had had grace put into our selues though it had beene but little for which GOD might haue accepted vs the flesh would haue boasted therefore his righteousnesse is made ours But when this is done yet if after iustification it had beene in our power and ability
the giuing vp of a mans selfe to CHRIST and making a publike testimony of it although there bee somthing more meant generally by baptizing but heere it is meant a iustification to all the world that we haue taken CHRIST Now euery one that will beleeue and be baptized that is euery one that will doe this shall bee saued so that a man must first take CHRIST himselfe and then he may doe as the Wife after she hath her Husband she may thinke of all the benefits she hath by him and may take them and vse them as her owne This is the first thing The second thing that I promised was to shew you the subiect of faith and that is the whole heart of man that is to say to name it distinctly both the minde and the will Now to shew you that both these are the subject of faith you must know that these two things are required First on the part of the vnderstanding it is required that it beleeue that is that it conceiue and apprehend what GOD hath reuealed in the Scriptures and here an act of GOD must come in putting a light into the vnderstanding for my beloued Faith is but an addition of a new light to reason that whereas reason is purblinde faith comes and giues a new light and makes vs see the things reuealed by GOD which reason cannot doe by faith we apprehend these great and glorious Mysteries which otherwise wee could not apprehend as we see it expressed in 2 Cor. 4. The god of this World hath blinded their eyes that the light should not shine into their hearts by which they should beleeue this glorious Gospell So then there must be a light put into the minde that a man may be able by that to eleuate and raise his reason to beleeue this that is to conceiue and to apprehend the things that are offered and tendered in the Gospell But this is not all there is an act also of the will required which is to take and receiue Christ for this taking is an act of the will therefore there must be a consent as well as an assent Now it is the act of the vnderstanding to assent to the truth which is contained in the promises wherein Christ is offered but that is not all there is also an act of will requisite to consent vnto them that is to embrace them to take them and to lay hold vpon them and to apply them to a mans selfe This I will the rather cleere because it is a thing controuerted I say there is a double act an act of the mind and an act of the will to this purpose consider that in Rom. 5 17. For if by the offence of one death raigned by one much more they which receiue abundance of grace and the gift of righteousnesse shall reigne in life by one Iesus Christ. Marke it you may see what faith is in those words Those that receiue the gift of righteousnesse righteousnesse is giuen and offered by God and those that receiue that gift of righteousnesse shall reigne in life so that taking and receiuing being an act of the will it must needs be that the will must come in to this worke as well as the vnderstanding Like vnto this is that 1 Ioh. 12. To as many as receiued him c. That is to as many as beleeued in his Name for so the words afterwards expresse that is when wee are willing to take Christ which is nothing else but the consent of the will when the will is resolued to take him being so apprehended as he hath beene described as a Lord and as a Sauiour this is faith this I say is an act of the will because it is an act of receiuing Ioâ— 5.44 it is euident How can yâ— beleeue which receiue honour one of another c If beleeuing in Christ were only an act of the mind as the Papists affirme and some others besides it beleeuing were nothing else but an assenting to the truth of GOD which is an act of the vnderstanding how could the praise of men be opposite to beleeuing But the meaning is How can you beleeue take me for your Husband and yet seeke praise of men too for that will come in competition with me and then you will forsake me I say this makes it euident that iustiâ—ying faith is not onely an act of the mind but an act of the will also because otherwise the seeking praise with men could be no impediment to the act of beleeuing Now this also aswell as the former must be wrought by God and God puts a new light into the vnderstanding he raiseth it vp to see and beleeue these truths so there is another act which GOD also workes on the will and vnlesse he worke it it is not done for come to any man that is in the state of nature and aske him Will you be content to take Christ that is to say to receiue him in that manner as he hath beene described His answer would bee No. Beloued the liues of men expresse it though they speake it not in so many words Therefore till GOD come and drawe a man and change his will the worke is not done If you take a Bough and offer it to a Swine or a Wolfe they will refuse it and trample it vnder their feete but offer it to a Sheepe and the Sheepe receiues it and followes it so when Christ is offered to men vpon these conditions that we haue named men refuse him they reject him and slight him but when GOD takes away these woluish and swinish hearts of ours and turne our wils another way which is the drawing the Scripture speakes of then we are willing to take Christ. If you take other metall then Iron the Loadstone will not stirre it but turne the metall into Iron and it will follow the Load-stone So let the hearts of men continue in that condition wherein they are by nature and they will neuer take CHRIST they will neuer accept him but when GOD puts into them such a strong and impetuous instigation and disposition as that of the Spouze in the Canticles that had no rest till she had found her Beloued then they will take CHRIST vpon his owne conditions So the we see this Faith is an action both of the minde and the will wrought by GOD enlightning the mind and changing the will which is that which our Sauiour Christ cals drawing none comes to me vnlesse the Father draw him that is except his will be set on worke vnlesse GOD change him and put such a disposition and instigation into him that he can finde no rest till hee come to Christ. Thirdly the thing wee are to speake of is How this Faith iustifieth Now for this know that this faith is considered two wayes eyther As it workes or As it receiues Either as a quality or as an instrument As a quality it workes and in this
helped by the Holy Ghost to know it but it is chiefly grounded vpon our owne experience for it is no more but the act of a mans owne heart reflecting vpon what hee hath done when hee considers Haue I taken CHRIST or no as a Lord and as a Sauiour as a Priest to saue me as a King to liue by his Lawes this is a looking vpon an act of mine owne therefore the vnderstanding and knowing of it must come from experience The last act of faith is to purifie and to sanctifie I cannot stand vpon it at this time nor make Vse and apply this as I desired therefore I will breake off heere So much for this time FINIS OF FAITH The third Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith THe last point that wee deliuered out of these words was this that Faith is that whereby we are made partakers of the righteousnesse of Christ. Wee come now to the Vses of it And first of all if it be by faith onely by which we are made partakers of that righteousnesse that saueth vs the first consectary that we will draw from hence is this That wee should learne to come to CHRIST with an empty hand and not to bee discouraged for any want that wee finde in our selues nor for the greatnesse of our sinnes wee should not bee discouraged for the want of a perfect degree of repentance and godly sorrow or for the want of whatsoeuer good worke you thinke is requisite to saluation for my beloued you must know that this is the nature of faith that it doth its worke best alone and faith is so farre from requiring any thing in the partie that shall haue CHRIST that necessarily he must let goe all things else otherwise hee cannot beleeue and this is a point necessarily to be considered for euery man is apt to conceiue and thinke that it is impossible that GOD should accept him vnlesse there bee something in him why GOD should regard him If he finde himselfe to be exceeding vngodly he thinkes that CHRIST will neuer looke after him And againe if hee haue nothing at all to giue if he haue nothing to bring with him in his hand hee thinkes that hee shall haue no pardon But you see that faith requires nothing in the first apprehension of CHRIST if a man bee neuer so vngodly it is all one the promise notwithstanding is made vnto him Againe Why should you looke for righteousnesse in your selues The worke of faith and it hath nothing else to doe is to take that righteousnesse of Christ that is none of your owne so that there is nothing else at all required for all that faith hath to doe is onely to take from Christ that righteousnesse that we want our selues so that I say there is no reason why any man should bee discouraged in his first comming for any want that he findes in himselfe or for any condition that he is in because faith onely is that that makes vs partakers of a righteousnesse to iustifie vs because we our selues haue it not I say faith is so farre from requiring any thing to be added to it to helpe it in the act of iustifying that of necessity it excludes all things else for faith hath this double quality not onely to lay hold of Christ offered but to empty a man of all things else whatsoeuer As for example Faith is not onely the beleeuing of a truth which is deliuered from the authority of him that doth deliuer it but it is a resting vpon Christ a casting of our selues vpon him Now when a man leanes vpon any other thing hee stands not vpon his owne legges hee stands not vpon his owne bottome for if hee did hee could not properly be said to leane If a man trust and depend vpon another he prouides not for himselfe but he that so lookes to himselfe that he prouide so as to make him selfe safe if another should faile him so farre he trusts himselfe so that beloued if you trust CHRIST it is of necessity required that you must bee vnbottomed of your selues you must altogether leane vpon him you must cast your selues wholly vpon him For faith hath such an attracting vertue in it that it fils the heart with CHRIST Now it cannot fill the heart with CHRIST vnlesse the heart be emptyed first Therefore I say faith hath a double quality not onely to take but to empty and they are reciprocall the one cannot be without the other Hence it is that we say faith ingrafts a man a man cannot be ingraft into a new stocke vnlesse hee bee quite cut off from the former roote therefore faith driues a man out of himselfe and makes him nothing in himselfe so that when he comes to lay hold on the promise of GOD he lookes at no quality or excellencie of his owne he lookes at no fitnesse nor worthinesse in himselfe but he comes with a hand and a heart altogether empty So that when a man comes to beseech GOD to receiue him to mercie and to grant him a Pardon of his sinnes when he comes to take hold of the righteousnesse of CHRIST for his iustification if he thinke that there is any little worthinesse in him or that there be no fault in him at all and from thence shall thinke that GOD will receiue him this man is not fit to come to Christ he must be wholly emptied of himselfe and then God will speake peace vnto him But you will aske What is that that faith doth empty a man of Faith emptieth a man of two things First of all opinion of righteousnesse in himselfe Secondly of all opinion of strength and ability to helpe himselfe for if either of these remaine in the heart a man cannot receiue CHRIST First I say a man must be emptied of all opinion of worthinesse in himselfe of all conceipt that he hath the least righteousnesse in himselfe therefore when the yong man came to CHRIST and CHRIST told him that he must keepe the Law and he said hee had done all those things from his youth CHRIST knew that he was not yet fit therefore saith he Goe and sell all that thou hast Christs end was nothing else but to discouer to him his owne vnworthinesse If thou wilt be perfect saith CHRIST take this tryall Canst thou be content to let thy wealth goe to follow me Canst thou be content to suffer persecution This shewed that hee was not perfect but that hee was still a sinfull man this was the way to prepare him for Christ this course we see CHRIST alwaies tooke we see it expressed in the Parable of the Publican and of the Pharise the Publican went away iustified because he was wholly emptyed of all conceipt and opinion of worth in himselfe But the Pharise was not iustified not because he was not a iuster man then the
Publican for he was in outward performances better then he but because he had an opinion of his owne righteousnesse he was conceited of a worthinesse in himselfe therefore he went home not iustified What was it that excluded the Iewes was it not an opinion of something they had of their owne The Laodiceans they thought they were rich and increased and wanted nothing therefore they neuer came to buy of CHRIST That which a man thinkes he hath already of his owne hee will neuer bee at the cost to buy therefore that is the first thing that a man must doe hee must thinke himselfe of no worth at all he must be empty of all opinion and conceit of his owne excellency But this is not all although a man be perswaded of this that he hath no worthinesse in himselfe yet if he thinke hee is able to helpe himselfe and can stand alone without GOD he will not come to take CHRIST and therfore this further is required that a man see that he hath no ability to helpe himselfe that all his redemption must come from CHRIST for if you aske many men whether they haue any opinion of worth in themselues they will be ready to answer No. What then is the reason that they come not to CHRIST It is because they are in health and prosperity and they can doe it soone enough hereafter they can yet for the present subsist without Christ but when GOD shall shew a mans heart to himselfe when GOD shewes a man his danger and shewes it him as a present and how vnable he is to helpe himselfe out of danger then a man will haue no rest till he haue Christ. Therefore you shall see both these required 1 Cor. 1.30 CHRIST must be to vs wisdome righteousnesse sanctification and redemption too First if a man thinke that there is any thing in him either wisdome righteousnesse or sanctification that excludes him for he will reioyce in himselfe and that concernes the first condition required to be empty of all opinion of worth But yet if a man thinke that hee is able to stand safe and secure for a time that hee is able to be a Buckler to himselfe that hee hath somewhat wherevnto he may leane and doth not see that CHRIST must be his redemption also he will not come at CHRIST That which kept the Prodigall sonne away it was not an opinion of any worth in himselfe but because he thought hee could liue without his father hee had his portion in his owne hands and at his owne disposing and he would not come home to his Father till he could liue of himselfe no longer so that though wee haue an opinion of no worth in our selues yet if wee conceiue or thinke that we can liue without CHRIST wee will not care for him This was the fault of those that were inuited to the marriage they refused to come not because they thought that themselues were of worth but they were perswaded that they needed not those things to which they were inuited Therefore I say these two things must be done a man must be emptied of all opinion of worth in himselfe And secondly of all ability in himselfe to helpe himselfe and when faith hath done both these then it brings a man to CHRIST when a man seeth that there is nothing in him why GOD should regard him and that he cannot stand longer nor be in safety longer then CHRIST helps him and speakes peace to him now a man is fit to take hold vpon CHRIST and therefore we must learne to come to CHRIST with an empty heart Many men complaine that they would beleeue but they want that sorrow that they should haue they want that repentance that they would haue they thinke they are not yet fit therefore they dare not apply the promises To these we say now that there is a double kinde of complaint One is when a man lookes vpon these things as vpon things that make him fit which if he haue he thinkes GOD will respect him and if he haue not he thinkes that GOD will not looke after him If thy complaint be thus it is sinfull for in this thou seekest something in thy selfe But if a mans complaint be this that he is not yet awaked enough that he is not yet sensible enough of his sinnes the doctrine of the remission of his sinnes and free Justification doth not affect him as it should Indeed here is iust cause of complaint for these things are necessary before you can come to take CHRIST Therefore that place in Mat. 10.11 will explaine this and answer an objection that may be made against it when the Apostles were sent out to preach the Gospell when they came to any house they were bidden to Enquire who were worthy If any man be worthy saith CHRIST your peace shall come vpon him but if he be not worthy shake off the dust c. A man would thinke by this that there were some worthinesse required in the partie that comes to CHRIST and that before hee can apply the first promise of Justification To this we answer the worthinesse that is required here is nothing else but an ability to prize CHRIST to set him at a high rate to long after him to hunger and thirst after his righteousnesse your peace shall come vpon such a man That is if there bee a broken-hearted man that lookes after CHRIST whose heart yeranes after him that he is able to prize him aright he shall be accepted but if they bee such men as will not receiue you such as will not set meat before you such as will giue you no respect shake off the dust of your feete c. So that I say such a complaint we may make If we finde a want of desire after CHRIST for that is required but if we looke vpon any thing as a qualification in our selues such a worthinesse is not required we must be driuen out of all conceit of it or else we cannot take Christ. So much for the Vse that seeing it is onely faith whereby wee lay hold of Christs righteousnesse that then we haue no reason to be discouraged in respect of any want nay we must finde a want of all things before wee can be made partakers of this righteousnesse Againe secondly if it bee by faith onely by which we are made partakers of this righteousnesse and by which we are saued then we should learne hence to reioyce onely in GOD and not to reioyce in our selues for this is the very end why GOD hath appointed this way of saluation Eph. 1.6 For he hath chosen vs to the praise of the glory of his grace in his Beloued That is that he might haue the praise of the glory of his grace as it is in Ephes. 2. Therefore it is of faith and not by workes that no man should boast of himselfe 1 Cor. 1.30 Therefore CHRIST is made to vs wisdome righteousnesse sanctification
and redemption that no flesh should reioyce in it selfe Now if that be GODS end if that be his aime why he will haue vs saued by faith let not vs disappoint him of his aime let vs not take from him the glory of his grace but let vs glory in the Lord. This point we should especially looke to not to reioyce in our selues but in GOD For my beloued wee are all naturally exceeding apt to reioyce in our selues wee would faine finde some excellencie in our selues euery man is apt to reflect vpon himselfe and hee would faine see some worth there that hee might reioyce in and if he be no body at all there it is contrary to his nature to thinke that he shall be accepted there is nothing in the world that we are so backward to as this It was Adams fault in Paradise whereas hee should haue trusted GOD and haue beene wholly dependant vpon him for all he would needes know good and euill he would haue something of his owne and this was it that lost him all and brought the curse vpon him because hee would not bee dependant Now in the Gospell GOD comes by a second meanes of sauing men and in this the LORD would haue the creature to haue nothing in himselfe to glory in but man is hardly brought to this but exalts and lifts vp himselfe and would faine haue some worth and excellencie of his owne but as long as wee doe thus wee cannot bee saued that is the argument that is vsed Rom. 6.4 why Abraham was iustified by faith if there had beene any other way Abraham had had wherein to reioyce in himselfe but faith excludes this reioycing and onely faith wee should I say learne to do this in good earnest to see that there is no worth in our selues to haue CHRIST to be to vs all in all Col. 3.11 is an excellent place to this purpose saith the Apostle there in the matter of saluation There is neither Iew nor Gentile bond nor free but Christ is all in all That is when we come to be iustified before GOD when wee come to the matter of saluation God lookes at nothing in a man he lookes at no difference betweene man and man one man is vertuous another man is wicked one man is a Iew and hath all those priuiledges another man is a Gentile an alien from the Common-wealth of Israel one man is circumcised another man is vncircumcised but all this is nothing Why For CHRIST is all in all Marke it First he is all that is there is nothing else required to iustifie Indeede if wee were something and he were not all we might then looke at something besides but he is all Againe he is all in all that is goe thorow all things that you may thinke will helpe you to saluation in all those things CHRIST is onely to be respected and nothing but Christ whatsoeuer is done without Christ GOD regards it not If you will doe any worke of your owne to helpe your selues in saluation if you will rest vpon any priuiledges Christ is not all in all but Christ must be all in all in euery thing and if onely Christ be all then we must come onely with faith for it is faith onely that layes hold vpon Christ. Now a naturall man hee will not haue Christ to bee all but himselfe will bee something or if Christ be all in some things he will not haue Christ to be all in euery thing to haue Christ to be his wisdome his righteousnesse his sanctification to doe nothing but by Christ to haue Christ to be his redemption not to be able to helpe himselfe without Christ but that Christ must helpe him out of euery trouble and bestowe vpon him euery comfort this I say is contrary to the nature of man therefore we must bee thorowly emptyed of our selues in this matter of reioycing aswell as in the matter of taking for in what measure any man sets any price vpon himselfe so farre as he hath any opinion of himselfe that he is something iust so farre he detracts from Christ but when a man boasts not of himselfe at all such a man reioyceth in GOD altogether such a man will stand amazed at the height and breadth and length and depth of the loue of GOD such a man will be able to see that there are vnsearchable riches in Christ such a man will be able to say with Paul that he cares for nothing he reckons all things dung Phil. 3. I haue all the priuiledges saith he that other men haue I am a Jew I am a Pharise but I reckon all these things as dung that is I care for none of them if I had an hundred more It is true I haue beene as strict as any man yea I went beyond others for I was zealous in that course wherein I was yet I haue beene taught thus much that all these things are nothing for GOD regards them not he regards nothing but Christ and his righteousnes therefore I looke not after these things but that I may be found in him not hauing mine own righteousnesse but that righteousnesse that GOD accepteth which is through faith in him Therefore my brethren learne thus to reioyce in CHRIST and in GOD and not in your selues this is the most excellent worke that we can performe it is the worke of the Saints and Angels in Heauen wee should learne to come as neere them now as we can In Reu. 7.11 they cryed with a loud voyce saying Saluation commeth by our God that sitteth vpon the Throne and by the Lambe and therefore praise and wisdome and glory be giuen to God for euermore because saluation is from the Lord and from the Lambe and not from our selues at all hence it is that they fell downe and worshipped him and for this cause they all cry wisdome and glory and praise be to our GOD for euermore If saluation had beene from our selues if wee had done any thing to helpe our selues therein there had not been ground of giuing all praise and glory to GOD and if this bee the worke of the Saints Angels we should labour to performe it as abundantly as we can now and let vs doe it in good earnest for if men could be brought to this to reioyce in GOD alone their mouthes would bee filled with praise exceedingly they would regard nothing else and in the course of their liues they would make it euident to the world that they were such as made no account of the World so they might haue CHRIST they would be content with any condition for Christ is all in all to them Thirdly if it be by faith onely by which we are made partakers of the righteousnesse by which we are saued then it should teach vs to let other things goe and principally to minde this matter to labour to get faith whatsoeuer become of other things for it is that by which we haue saluation The
Papists they teach that workes are the maine and many things they prescribe that men must doe our Doctrine is you see that faith onely is required Indeede many things follow vpon faith but faith is that you must onely labour for and then the rest will follow vpon it This Doctrine of ours you shall finde that it is deliuered cleerely in Gal. 5.5 6. We waite through the Spirit for the hope of righteousnesse which is through faith That is we looke for nothing from the Law we regard no workes at all in the matter of iustification that which we looke for is onely that righteousnes which is taken by faith and why doe wee so For saith he in Christ Iesus neither circumcision is any thing nor vncircumcision but faith c. As if he should say there is good reason why we should expect saluation onely by faith because nothing else will helpe vs in that worke circumcision is nothing nor vncircumcision is nothing by those two hee meanes all other things that is the hauing of all the priuiledges in the world the doing of all the workes that can be done faith is all in all but it must be such a faith as workes by loue though it be by faith onely yet it is not an idle faith therefore you are especially to labour for faith There are many other excellencies that we are capable of many morall vertues such as Aristotle and Socrates haue described but without faith GOD regards none of these take one that is a wicked man and take another let him be neuer so vertuous as Socrates and Seneca that were the strictest in morality of all the Heathen nay take any man that liues in the Church that liues the most strict and exact life and yet is not iustified by faith God makes no difference betweene these men the one is as neere to heauen as the other GOD lookes vpon them both with the same eye for he regards nothing without faith He that is the most prophane and vngodly if he come with faith he shall obtaine Christ the other that hath all other morall Vertues in the most exact manner without faith they shall doe him no good therefore we are to seeke for nothing in the matter of iustification but how we may be enabled to beleeue we are principally to study this matter of faith Take such a one as Socrates and such a one as Saint Paul it may be Socrates might bee outwardly as temperate and as patient and be indued with as many excellencies hee might appeare in his carriage as strict as Saint Paul but here is the great difference The one doth what hee doth of himselfe and through himselfe and for himselfe the other doth what hee doth of CHRIST and through CHRIST and for CHRIST therefore faith mainely is requisite If we had all other excellencies yet we shall finde this in them that they doe alway giue something to the creature Againe if you goe neuer so farre in them yet you shall finde that there is some imperfection in them But faith it emptieth the creature of all things it leaueth nothing in a man it makes him leane and rest only vpon CHRIST and vpon his righteousnesse for saluation Againe faith worketh in vs a loue to GOD for we hauing nothing in our selues but all that we haue being from him we cannot but loue him againe Againe faith presenteth to God a perfect righteousnes and therfore God only accepts it for God must be iust and nothing can satisfie the Justice of GOD but a righteousnes that is perfect nothing can attaine a righteousnesse that is perfect but onely faith labour therefore to beleeue this and to turne all your study and care how to get faith My beloued this is a thing that we are bound to preach to you this is the summe of that Doctrine that CHRIST so often preached when he was vpon the Earth Beleeue for the Kingdome of God is at hand this is the summe of all the Doctrine of the Apostles it was all they had to doe to perswade men to beleeue What was the summe of all Pauls Doctrine We goe vp and downe saith he from place to place witnessing both to Iewes and Gentiles c. So it is our part when we come to preach to you when we come to dispense to you that which is for the nourishment of your soules we must doe as those Stewards that set bread and salt vpon the Table whatsoeuer other dish there is so we should alway preach Christ and perswade you to beleeue in him and stir you vp to turne the streame of your endeuours after the obtaining of that faith that taketh this righteousnesse the principall thing we are to look vnto is to see from what Fountaine that that we haue comes if a man haue neuer so many vertues in him if they arise not from this fountaine if they spring not from this roote they are nothing GOD lookes vpon them without acceptance or delight Againe this is that that you are to doe in hearing that which you are chiefly to looke after is how to get faith and therfore if men will employ their strength and their endeuours and busie themselues to attaine such and such vertues it is but as the watering of the branches and to let the roote alone faith is the roote that is it is that that makes all acceptable to GOD for what is the difference betweene Christianity and Morality and without this what is our preaching Wee may gather welneere as good instructions to resist vice ouf of Plutarch and out of Seneca as out of Pauls Epistles but this differenceth it that we preach CHRIST and from Christ wee deriue ability and strength to doe all things else and that makes all else to be acceptable so that this is it that you must looke after to haue CHRIST to receiue all from him to doe all for him for these are reciprocall vnlesse you thinke you haue all from CHRIST you will neuer doe all for him when wee thinke CHRIST is alsufficient we will be perfect with him againe But by the way in this you see not onely the difference betweene morall vertues and those in a true Christian which is godlinesse that they come from different fountaines and looke to different ends but you see also the difference betweene those shewes of strictnesse that are among the Papists and that sincerity of life that wee preach vnto you which is an effect of this faith for if you marke it you shall find that all that they doe either is without Christ or addes to Christ they thinke they shall bee saued for doing such and such things which prepare and fit them for saluation they looke mainely to the workes of humbling the body and doing many actions of mortification but still Christ onely is not sought after in all this But now looke to the Doctrine that we haue deliuered it is CHRIST that we preach it is faith that we
is By looking into the Booke of GOD and that is the second thing and there I finde all the promises CHRIST is there cleerely offered onely with this condition required that I must obey him and serue him and loue him so that that is the second thing CHRIST is offered in the Scriptures to euery one and if you haue him you shall haue a pardon of your sinnes with him onely he is offered with condition of obedience Well when you see this cleerely now you come to consider it you begin to ponder this Word whether it be so or no a man begins to thinke Is this a sure promise and then he sees that looke what certainety there is of the Scriptures in generall there is the same certainety in these particular promises so that with the same faith that a man is to beleeue the Word of GOD with the same faith he is to beleeue this offer of CHRIST I but is it sure to me Then a man lookes to the generality of the promise that it is offered to all none excepted and therefore saith hee it is offered to me But will Christ doe to me as hee hath promised is he powerfull and willing to doe it Then a man lookes into the Word and finds that he is Almighty that he is able to make him the Sonne of God that whatsoeuer Christ hath by nature he shall haue it by matching with him Indeede Christ hath it immediately as he is the Sonne of GOD but wee haue it mediately as the Wife hath the riches of her Husband If a Woman marry the Kings Sonne she hath the same priuiledges and the same inheritance that he hath so whatsoeuer CHRIST hath becomes ours Paul and Apollo and all are CHRIST'S the World is CHRIST'S and all things present and to come are CHRIST'S and they are all made ours Now when this is well pondered and we finde that wee haue a sure Word to confirme this Then in the third place we come and take him and this no man will doe indeed till he haue well considered as the saying is of marriage that it is a bestowing of ones selfe vpon such a one so it is in this euery one therefore should consider before-hand what it is to bestow himselfe vpon CHRIST and when this is done that we haue made the match and bestowed our selues vpon CHRIST then In the next place we come to see what we shall haue by him and then we come to make vse of all that CHRIST brings with him reconciliation and pardon of sinne and all things else that he hath I haue with him I am the sonne of God and I shall be sanctified for together with him I haue his Spirit all my prayers shall be heard all the promises in the Booke of GOD are mine for In him they are all Yea and Amen as all the World is his so it is all the wealth of a Christian after he hath taken CHRIST Now when this is distinctly propounded to vs and wee conceiue it aright it makes the way much more easie to vs but when we goe on in a confused manner because the Gospell is not cleerely vnderstood by vs hence it is that wee labour much and yet the thing is not done therefore my beloued if you haue a perswasion of the forgiuenesse of your sinnes if it bee but a meere perswasion it will alter exceedingly it will goe and come in the time of temptation but when you haue a sure Word when you haue built your selues vpon the Scriptures it is not dependant vpon your perswasion but it is the Word that you rest vpon For fancie and opinion and perswasion it will grow sometimes longer and sometimes shorter as the shaddow doth whereas the body of the thing is the same but when your eye is vpon the Word when you rest vpon that then your perswasion will continue the same as the Word continues Indeed your comfort may be sometimes more sometimes lesse but when it is pitched vpon the sure Word that is it that will bring you comfort in the working of it to obserue the method and degrees of it Indeed my beloued it is a point of another nature to beleeue then the world thinks of therefore examine and recall and vnderstand this Doctrine that we haue now taught you distinctly it will be worth all your labour for the present you shall haue a good conscience and the assurance of Gods fauour and when death comes the right vnderstanding of it will be worth all the world besides It is said of the second ground that they fell away because they had no roote in themselues they had some root but their faith was pitched vpon a generall Doctrine vpon a generall perswasion that hath a kinde of roote but it hath no roote in it selfe so many Christians goe farre and they doe much but they haue no roote in themselues that is they doe not vnderstand distinctly and throughly the grounds vpon which their faith is built they see not a sure ground for it in the Word of GOD they know not how faith is built vpon the â—ure corner stone for CHRIST is that sure corner stone he that is built vpon him shall neuer be ashamed wee should learne therefore not to giue ouer till wee be rooted and grounded If a man should aske many peopâ—e What is the reason that you are perswaded that your sinnes are forgiuen for you ought to build that vpon an infallible ground Iâ— it be no more but because you are perswaded it is nothing but if you can say My sinnes are forgiuen because I haue Christ and he that hath the Sonne hath life I haue the sure Word of God for it God cannot lye he is Truth it selfe that hath said it and he hath offered CHRIST to euery creature vnder Heauen then is the ground good thou maist take him boldly being within that number So much for this time FINIS OF FAITH The fourth Sermon ROM 1.17 For by it the righteousnesse of God is reuealed from Faith to Faith As it is written The iust shall liue by Faith THe next thing to bee done is this to draw the will to take the promises for though the vnderstanding rightly apprehend all that is deliuered in the Word yet except the will bee bowed except we incline and be willing to embrace these offers and willingly take Christ vpon these conditions the thing is not done for I say iustifying faith is as well in the will as in the vnderstanding for that which I deliuer now is built vpon that which I deliuered before and I speake chiefly to those that vnderstand the premises or else you will not fully vnderstand that we are now about But seeing that the will hath a part in faith as well as the vnderstanding the second thing is to draw the will But how is that done This is the worke of God hee onely hath the soueraignety ouer the will and affections of a man it is the great prerogatiue
of full assent As wee say of a Wall that is a little white it is white because it tends to full whitenesse and as we say water is hot that is a little hot so faith that is but in a little degree yet it may be true firme and substantiall But what is the least degree of faith the least assent the least beliefe of the promises without which it cannot bee said to bee faith I answer the least degree of faith is that which brings vs to CHRIST which makes vs willing to take him Marke this point for it will be of much vse to you when the promises of GOD are preached to you and made knowne vnto you when the arguments that moue you to come to CHRIST are declared and made manifest Now if a man stands and knowes not whether he were best to take him or no this is not faith such a man acteth nothing hee is such a one as is spoken of in Iam. 1. for that I take to be the meaning of that place a man that knowes not whether he should come to CHRIST or no that stands in a doubt and sometimes hee will goe and sometimes he will not hee is off and on to and fro such a man hath not faith such a one CHRIST rejects but now when there is so much waight as will cast the Ballance the right way though there be something left in the other end of the Ballance that is though there be some doubting some feare yet if I so farre beleeue the promises and the Word of GOD as that I am willing to take CHRIST for my Husband I am willing to rest on him to pitch on him to bestow my selfe vpon him this is faith though it come not to the full degree As for example if one be a spokesman for a Suitor he comes and tels the Spouse to whom he is a Suitor that such a man is of such parentage hath such honour and such wealth and is thus qualified now if she be but so farre perswaded as that she is willing to take him for her husband that is enough to bring her to make the match that perswasion will bring her to doe it afterward shee may come to know the thing more fully and to be better perswaded but that addes to the degrees So if there be but so much assent so much firmenesse of perswasion to bring vs to CHRIST to make vs willing to come to take him for our Sauiour and for our LORD that is the least degree of faith and though there be doubting left and though there bee some feares yet if there be but so much as will produce that it is faith Let mee exemplifie it in some other thing Take Hester when she was to come to the King she knew not what successe she should haue shee was fearefull as we may see by the manner of going about the businesse yet seeing there was so much as drew her to the action she comes and sayes If I perish I perish as if she had doubted she might haue perished yet she resolued to doe it this may be said to be an act of faith that put her on the worke Take a Martyr that comes to suffer hee hath many doubts and feares and yet if there be but so much perswasion as will produce the act in him as that hee is moued to doe the thing hee may properly bee said to doe it out of faith And so of all other actions The three Children GOD can deliuer vs if he will say they if hee doe not wee will not worship that Image that thou hast set vp There might be some doubting in them and yet because there was so much trust in GOD as to bring them to doe the thing here was faith enough to make them acceptable in the sight of GOD. So I say if there be so much faith as will bring vs to GOD and to CHRIST that is the least degree other degrees there are that may be added afterwards but this is thy comfort if thou haue but so much as will produce such an effect thou maist be sure that thou hast faith Secondly Faith admits degrees in regard of the difficulty and hardnesse of the things that are to be beleeued As for example Martha and Mary both beleeued in CHRIST when hee feasted with them but when Lazarus was dead and had beene in the graue foure dayes that put them to a stand Now if they had beene able to beleeue this there had beene a greater degree of faith And that was it that magnified Abrahams faith so that when there was so great difficulty that he must goe and offer his sonne the sonne in whom GOD had promised that his seede should be blessed who was called the sonne of the promise Now here was a great degree of faith because there was great difficulty Moses we see when he came to beleeue the promise of God in Numbers 11. that so many euen sixe hundred thousand should be fed with flesh and that they should be so fed a whole moneth together it set Moses at a stand he knew not what to say Not one day saith he not tenne dayes not twenty dayes but a whole moneth together and sixe hundred thousand people If all the Flockes and Heards should be killed and all the Fishes in the Sea should be gathered together how should this be done This was a great thing to beleeue and therefore GOD pittyed Moses GOD seeth when things are hard to be beleeued and pitties man GOD beares with Moses in that case because the thing was difficult and high there are some things which are aboue hope and in such cases GOD is willing that his people should aske him a signe he knowes their strength they had neede of something to confirme them And therefore in such a case when GOD comes in such manner if they aske him a signe GOD is willing to giue them a signe Indeede when men will aske a signe to tempt GOD an adulterous generation askes a signe that is for tryall or temptation not for loue of CHRIST and to be perswaded he is fit for them but an adulterous generation they did it not out of loue but I say when eyther the thing is high or else when the means of perswasion is weake and slender As we know CHRIST said vnto Nathaniel Doest thou beleeue this as if he should say This shewes thy faith is great that for so small a thing as this thou beleeuest I said no more but I saw thee vnder the Fig-tree And this shewed the weaknesse of Thomas his faith that hee would not beleeue vnlesse hee might put his finger into the print of CHRIST'S wounds and his hand into his side so that when a man beleeues by slender meanes or when he beleeues things of a higher nature which is more aboue hope when there is great difficulty in this sense faith admits degrees Thirdly Faith admits degrees in regard of the extent of it
what nature soeuer to thinke otherwise is to limit the holy one of Israel trust perfectly therefore It is not a little that will serue the turne as the Apostle saith 2 Pet. 3. vlt. grow in grace there is neede of it you shall finde that as you wade further in the profession of Christianity so you shall haue neede of more strength you shall haue greater imployment therefore you haue more neede of growth to goe forward and perseuere Againe you shall meet with greater temptations and assaults if you bee not more strong then at the first you are not able to resist Againe If you grow in faith you shall growe likewise in Joy and that is a thing which wee haue continuall vse of that is of onely vse to comfort and strengthen vs to make vs abound in the workes of the LORD that helpes vs to goe thorow all variety of conditions that enables vs to abound and to want to passe thorow good report and euill report to suffer and endure persecution now the more you grow in faith the more you grow in joy as the Apostle saith Rom. 15.13 The God of peace fulfill you with all ioy by beleeuing So that the more wee beleeue the more ioy the more consolation wee haue Againe the more you grow in faith the more you shall gaine the fauour of GOD the more you shall winne his loue there is nothing in the World doth so much winne the fauour of GOD as a great degree of faith and therefore though thou mayest be saued with a lesse degree yet that thou mayest be in a greater degree of fauour seeke more faith and this though it be reckoned a small matter to haue a great degree of GODS fauour yet it is the greatest dignity in the world Looke vpon all the difference of men it is their difference in the fauour of God that makes them so Why was Moses a man aboue all the rest saith GOD I will haue compassion vpon whom I will haue compassion and I will shew mercie to whom I will shew mercie I haue chosen Moses looke to what difference of men you will looke into what estate what condition thou wouldest haue either thy soule or thy body whatsoeuer it be it is by the grace and fauour of GOD in CHRIST IEsus that all thy comfort and consolation increaseth What shall make me grow in the fauour of GOD I answer there is nothing that causeth God to set so much by vs as faith the woman of Canaan see what cause Christ had to giue her such a great commendation great is thy faith and because her faith was great therefore hee set her at so high a rate So the Centurion saith CHRIST I haue not found so great faith in Israel and that is the thing that he set so great a price vpon So Iacob when hee got the name of Israel when he preuailed with GOD certainely it was the greatest blessing that euer he had Why was that Because hee shewed the greatest faith that euer he did it was a strong faith that preuailed with GOD And what set him at so high a rate in GODS Booke It was the faith he had in GOD therfore he is remembred in the whole Booke of GOD for his faith Therefore the more faith you haue the more GOD prizeth you it is it that winnes his loue I cannot stand vpon the arguments why we should grow in faith they are many The more faith we haue the more powerfull are our prayers in preuailing with GOD for faith giues strength to them Againe the more faith you haue the more you bring glory to GOD if there bee much faith there will bee much fruite it is the roote of all grace as Iohn 15.8 Herein is my Father glorified that you bring forth much fruit Get much faith then if you will haue much fruit that you may bring glory to GOD as if he should say If a man haue but some faith he brings forth fruit yet there shall be something wanting but when a man is eminent when he is conspicuous when he is as a great light that euery man turnes his eye to when he is as a Tree that brings forth much fruite which turnes the eyes of the beholders to it So it is with Christians herein saith Christ is my Father glorified c. A Christian hath no such motiue as this he shall glorifie GOD exceedingly if he haue abundance of faith he shall haue abundance of euery Grace he shall grow rich in good workes this is that which we should all labour for I cannot stand to presse it further So much for this time and for this Text. FINIS A TREATISE OF EFFECTVALL FAITH Deliuered in sixe Sermons vpon 1 Thes. 1.3 By the late faithfull and worthy Minister of IESVS CHRIST IOHN PRESTON Dr. in Diuinity Chaplaine in ordinary to His Maiestie Master of Emanuel Colledge in Cambridge and sometime Preacher of Lincolnes-Inne The iust shall line by faith Hab. 2.4 Who through faith subdued Kingdomes wrought righteousnesse obtained promises c. Heb. 11.33 34. LONDON Printed for Nicholas Bourne 1630. OF EFFECTVALL FAITH The first Sermon 1. THESS 1.3 Remembring your effectuall Faith c. IN the former Verses the Apostle setteth down this generall Wee giue thankes alwaies for you making mention of you in our prayers without ceasing First hee tels them that hee prayes for them and then hee tels them more particularly that his prayer was a thanksgiuing And this giuing of thanks for them hee expresseth by the continuance of it he did it constantly without ceasing not by fits making mention of you in my prayers Then he names the particulars for which he giues thankes namely these three For their Effectuall Faith Diligent Loue Patient hope Now these three Graces he describeth and setteth forth three wayes First from a certaine property or character which distinguisheth the true faith from the false faith the true loue from the false loue the true hope from false hope I giue not thankes for euery faith but for such a faith as is effectuall that is the property or character by which the truth of faith is discerned Againe not for euery loue but for such a loue as is laborious for so the word signifieth Thirdly not for euery hope but for such a hope as makes you patient that is the character by which to know hope And this is the first way whereby he describeth these Graces Secondly he describeth them from the object vpon which these Graces are pitched and that is Iesus Christ our Lord that is to say I giue thankes for the faith you haue in Christ for the loue you haue towards him for the hope you haue of what he will doe for you I giue thankes for that faith for that loue for that hope that hath Christ for the object of it Thirdly he describeth these graces from the sincerity of them I giue thankes for all these graces that you haue in the sight of God
then faith proues effectuall that is a man holds out hee goes thorow with the worke he cleaues so to Christ as that he will not part with him but for want of this because mens hearts are not circumcised because way is not made because the Mountaines are not brought downe because the Ministrie is not sharpe enough to prepare them hence it is that their faith is vaine and comes to nothing Fiftly and lastly the faith of men proues ineffectuall because it is not well grounded they take to themselues a perswasion of the remission of their sinnes vpon an vncertaine ground they are not built vpon the Rocke they take CHRIST but they are not well bottomed for there is a certaine false perswasion which is nothing else but a strong fancie which makes a man to thinke that his sinnes are forgiuen and that hee is in a good estate but when it comes to examination hee can giue no sound reason for it When men take CHRIST on this manner when they are perswaded their sinnes are remitted and yet haue no good ground for this perswasion and peace it holds not out it continues not Therefore to such as these Saint Paul speakes Eph. 4.10 Bee not children saith hee in vnderstanding to bee carried about with euery winde of doctrine As if hee had said Indeed you are such as haue embraced CHRIST but you must not doe as children doe that beeing not able to vse their owne judgement they see what other men doe and they heare what they say but saith hee you must learne to be men that you may vse your owne vnderstanding that you may see with your owne eyes or else you will bee like a Ship tossed and carried about with euery wind That is to say it was a false perswasion that draue you to CHRIST and another winde will driue you from him therefore bee not children in vnderstanding So I say when you haue a perswasion of the remission of your sinnes of beleeuing in Christ be not children in vnderstanding see that it bee soundly grounded That is a condition required by the Apostle Colos. 1.23 CHRIST hath reconciled vs to GOD the Father to be blamelesse and without fault But saith hee I must put in this condition If you continue grounded and stablished in the faith that you bee not moued from the hope of the Gospell As if he should haue said There is a certaine faith by which you may take Christ and so you may bee perswaded of reconciliation but saith he that will not doe vnlesse you bee grounded and stablished in the faith The word in the Originall signifieth Except you bee so built as a house is built vpon a sure foundation as a Tree that is soundly rooted when you are so pitched vpon Christ that when new objects come new temptations come things that you neuer thought on yet nothing can moue you from the hope of the Gospell If you be not grounded you may take a hope to your selues of reconciliation and of being without fault in the sight of GOD but it will neuer hold out vnlesse it be soundly grounded Hence you see therefore that if a man bee not well rooted if hee be not built vpon the Rocke if this perswasion of the remission of his sinnes bee not well bottomed that causeth him not to hold out but to fall off againe Whereas it is required of vs that we keepe so close to God in such a case our faith should be built on so sure a ground that nothing in the World should moue vs no not the most probable arguments that may bee brought in as wee see Deut. 13. saith Moses If a Prophet or a dreamer of dreames come and give you signes and wonders and the thing that he foretold come to passe that you could not answer any thing you can see no reason but that he should be a true Prophet saith he God will put you to such trials to proue you to see if you be soundly grounded All that are saued hee will haue them so fixed hee will haue them take their saluation vpon so good a ground vpon such infallibility that whatsoeuer shall bee brought against them they shall keepe them close to GOD. This is that that wee should labour for and for want of this when men haue a confused perswasion that their sinnes are forgiuen and thinke it enough if their hearts bee quiet if they haue rest in their consciences that they be not troubled and neuer examine what the grounds are I say for want of this it is that in temptation they fall away when other men come and preach other doctrines then they are plucked away with the errour of the wicked as Peter saith 2 Pet. 3.17 Bee not plucked away with the errour of the wicked but grow in knowledge As if hee should haue said If you haue but some perswasion but some good opinion that Christ is yours and that it is best for you to cleaue to him this will not hold you will bee plucked away with those errours that other men are plucked away with This is the first thing which wee haue done with to shew the causes of the ineffectualnesse of faith In the next place I am to declare vnto you what it is that maketh faith effectuall wherein the effectualnesse of faith consists In this we will shew you 3. things First in what sence it is called effectuall faith for the very opening of this word which the Apostle vseth will open a Window to vs it will open a creuice of light to see into the nature of the thing it selfe Secondly we will shew you particularly and distinctly wherein this effectualnesse of faith consists Thirdly wee will shew you how it is wrought how this faith is made effectuall in vs and when wee haue done these three you will fully vnderstand what effectuall faith is First for the opening of this very appellation this name effectuall faith you shall finde that a thing is said to bee effectuall in 4. respects First we say a thing is effectuall when it doth its office when it exerciseth that proper function that belongs to that quality or that grace or that gift or that creature whatsoeuer it is and when it doth not that then we say it is ineffectuall when it doth not the thing that we looke for from it In this sence faith is said to be effectuall when it doth the thing for which faith is when it doth the thing that God expects of faith that is the proper function of faith and what that is you heard before namely to take Christ If faith take Christ it is effectuall faith Now for the opening of this a little further to you to shew you what this proper function of faith is It is when a man is so far peswaded of the truth of the Scriptures of the truth of the promises and doth so far appropriate them to himselfe that hee is willing
point to your comfort that if there be but so much faith as will produce this worke of taking CHRIST though there bee some doubtings mingled with it yet it is properly effectuall faith because it doth the thing though not perfectly That is the first acception of the word effectuall a thing is said to bee effectuall when it doth the proper function of it though it doe it not perfectly and throughly yet if it doe it it is said to bee effectuall so faith if it pitch vpon CHRIST though not so perfectly as afterwards it may it is effectuall Secondly a thing is said to bee effectuall as it is opposed to that which is vaine and empty to that which is but a name a shaddow of it but is not such a thing indeed So faith is said to be effectuall when it is true reall and substantiall you know there bee emptie clowds we see the heauens many times full of clouds but there is no rayne folloues they are driuen away with the windes they are emptie clouds they are not clouds indeed so there is a great shew of faith sometimes that makes a man shew like these clouds and yet it is vaine and empty no raine followes A counterfeit Piece although it shew to be good money yet when we find it counterfeit when we finde it clipt we cast it away so true faith is said to bee effectuall when it is opposed to vaine faith in Iam. 2 the later end of the Chapter the Apostle speakes to that purpose to shew the difference betweene true faith and dead faith which is but the name of faith but is not faith indeede Thirdly a thing is said to bee effectuall when it lyeth not idle and still but is doing something As a Pylot in a Ship hee sitteth not still there if he doe sit still and doe nothing we may say he is an vneffectuall Pylot he were as good not be there so when faith lyes still in the heart and is not stirred and moued nor shewes it selfe in the fruites of it this we say is ineffectuall faith whereas faith should be in the soule as the soule is in the body which is neuer there in vaine but still it is stirring and shewing it selfe by motion by action by doing somewhat or other And in this sence faith is said to be effectuall when it is a stirring faith when it is a liuely and fruitfull faith that is doing somewhat in the soule of a man Last of all a thing is said to bee effectuall when it goes thorow with the worke that it hath in hand this differeth from that which I named first therefore the Greeke word that is rendred effectualnesse signifieth perfectnesse to bring a thing to an end so that faith is said to be effectuall that goes thorow with the worke it vndertakes that is when it sanctifieth the heart throughout in respect of parts and throughout in regard of time when it brings a man to the end of his saluation when it carries a man through all impediments when it leaps ouer all difficulties so that a growing preuailing ouercomming faith that is said to be an effectuall faith such a faith as leaues not the worke halfe done such a faith as leaues not the building in the beginning in the rudiments but sets it vp and puts the roofe vpon it such a faith which though it may sinke as a Corke for a time yet it riseth againe such a faith as ouercomes and perfects the worke of our saluation in this sense faith must be effectuall and this differs from the other three so that in these foure sences faith is said to be effectuall And this is the first thing The second thing which wee vndertooke was to shew you wherein the effectualnesse of faith consists It consists in these foure things That which we said before to you when wee shewed you the causes of the ineffectualnesse of faith will make good way to this The first thing wherein the effectualnesse of it is seene is in being well built that is when the preparation is sound and full that makes way for it The second is when the vnderstanding is cleare and a man beleeueth the promise of GOD vpon sure and infallible grounds when hee seeth them perspicuously and distinctly The third is when the will takes Christ and takes him out of loue not out of feare not out of loue to the aduantage onely by him not out of mistake The fourth is when it turnes not onely the will but all the affections when it turnes the whole man when it shoots it selfe into life and practice First I say faith is effectuall when there is a good way made for it when the rubbish and false earth is taken away where it should be built that is when the humiliation is sound and good when the preparation is perfect when it is such as makes a man fit for the Kingdome of GOD For I finde that phrase vsed He that puts his hand to the Plow and lookes backe is vnfit for the Kingdome of GOD As if hee had said there are certaine men which come to the profession of Christianity as many come to husbandrie which is a hard employment some there are which doe this and goe backe againe Why because they are not fit for the Kingdome of God that is they are not throughly prepared for it that is to say when a man is not throughly humbled to know what sin is and what the wrath of God is he is not fit for the Kingdome of God but if he do come to Christ if he doe begin to beleeue he will goe backe againe So a man is properly said not to bee fit for the Kingdome of GOD till hee bee throughly humbled till hee haue tasted the bitternesse of sin till hee haue felt what the Deuils yoake is As it was with the Israelites put the case they had beene carried out of Egypt before the time that they were indeede they had not been fit for the Land of Canaan because they would haue beene ready to haue turned backe in their hearts into Egypt and though the LORD laid load on them though their yoake were hard though he caused them to wander vp and downe long yet all was little enough still they were lingering after Egypt and if they had been taken out of Egypt before the tale of Brick was required of them without giuing them straw before the taske-masters had dealt hardly with them what would they haue done Might it not truely bee said of them they would not haue beene fit for Canaan So in this case if a man will take CHRIST it is a laborious worke as laborious as husbandrie as laborious as putting the hand to the Plow as taking the yoake Now before a man haue felt how hard the yoake is that he hath already for there bee many that weare the yoake of Satan and see no hardnesse in it but goe
therein this efficacie lyeth when the heart is knit to him as the soule of Ionathan was to Dauid and when CHRIST shall be knit to vs againe that we shall be content to leaue Father and Mother and to become one spirit with him as it is Eph. 5.23 It is a similitude expressing the vnion betwixt Christ and the Church A man shall forsake Father and Mother and shall cleaue to his Wife The word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to glew if there bee any conjunction that is neerer then other it is signified in that word there is not a word in all the Greeke Language that signifieth a neerer conjunction then the word there vsed for cleauing or glewing When a man shall forsake all euen Father and Mother the dearest things in the world and shall cleaue to Christ it is a repetition of what is said Gen. 2.24 concerning Adam and Eue when faith hath done this worke it is an effectuall faith But yet adde this againe a man may take Christ and seeme to draw neere to him when it may be it is done out of feare it may bee out of loue to his and not out of loue to him it may be done out of mis-information and mistake but when wee draw neere to GOD and doe it out of loue put these two together that we so take Christ as that there is an vnion made betweene vs and him and when it is done out of loue as that condition is put in in 1 Tim 1.5 The end of the Commandement is loue out of a pure heart and a good conscience and faith vnfeigned As if hee should say There is a double kinde of faith a false faith and a faith that is not hypocriticall that is the word vsed in the Originall Now saith hee the end of the Commandement is loue c. That is all that God lookes for is such a loue as comes from a faith that is vnfeigned that is not counterfeit Herein is faith seene not to be counterfeit if it beget loue and out of that loue we cleaue to Christ. So that this is the third thing that makes faith effectuall Fourthly faith is then said to be effectuall when it hath not onely done all this when there is not onely a good preparation made for it when it is well built in the vnderstanding and when the will hath thus taken Christ but there must bee a further act and that is the turning of the whole soule and a seconding of it in our whole liues practice a seconding of it in our executions and doing the things that Christ commands as in Gal. 5. In Christ Iesus neither circumcision availeth any thing nor vncircumcision but faith that worketh by loue Such a faith as workes that is effectuall faith As if he should haue said Many will be ready to beleeue in CHRIST but will doe nothing for him they will not worke Now working is in doing or in suffering for in suffering there is a worke as well as in doing onely it is a worke with more difficulty a worke with more impediments Againe if they will doe any thing for Christ it is not out of loue but for other respects perhaps out of some flash or good moode or some other respects out to doe it as being rooted grounded in loue if faith haue this worke it is effectuall faith and therfore when faith hath once taken Christ it must shoot it selfe into all the affections for when they are all set on worke endeuour will follow If the will bee so set on worke indeed the rest will follow after it Loue will follow Desire after Christ will follow Feare to offend him will follow Repētance and turning from Satan will follow bringing forth fruits worthy amendment of life and obedience c. will follow Therefore you shall finde that the promises are made promiscuously sometimes to one thing sometimes to another sometimes he that repenteth shall be saued sometimes he that beleeueth shall be saued somtimes he that obeyeth shall be saued you shall finde them promiscuously because that when faith is effectuall it hath all these with it it purifieth the heart and bringeth forth fruit worthy amendment of life Therefore this must be added to shew the efficacie of faith and if this be wanting faith is not effectuall not that it can be disjoyned from the other but that it is that wherein it consisteth with the rest And therefore it is GODS vsuall manner when men seeme to take CHRIST and to beleeue in him he puts them to the tryall to see what they will doe whether their faith will worke or no. Thus he did with Abraham when hee would proue him hee was a faithfull man before God had experience of him before but yet he would proue Abraham by offering his sonne and when he saw he did it he concluded that he had faith indeede it was a strong faith for it endured the tryall I say GOD will put men to it So likewise those in Ioh. 12.42 Many of the chiefe Rulers beleeued in him but they durst not confesse him for feare of the Iewes lest they should be cast out of the Synagogue There was a faith in them a taking of Christ but when it came to the tryall it held not out they durst not confesse him because they feared to bee cast out of the Synagogue that is when they came to suffer a little for Christs sake when they came to such an action as confessing his Name when they came to endure but such a thing as to bee cast out of the Synagogue they forsooke him which shewed that their beliefe was ineffectuall So that let a man seeme to haue all the other three yet when the praise of men shall come in competition with any command of GOD when God shall put him to doe any thing to part with any thing that is deare to him as he did Abraham if his faith worke not if his faith hold not out in the tryall but start aside like a broken Bow it is not effectuall faith So you see the things wherein the efficacie of faith consisteth First in the soundnesse of the preparation Secondly when the mind apprehends the promises and sees good ground to pitch vpon them Thirdly when the will so takes Christ as to bring Christ into the heart so that Christ liues in vs and that out of loue And fourthly when faith worketh and that in the time of tryall when God shall put vs to it I say when you finde these foure things you may conclude that your faith is effectuall The last thing I propounded is to shew how this is wrought how our faith is made effectuall It is made effectuall by the Spirit of God it is not in our owne power we are not able to beleeue nay wee are so farre from it that wee striue against it the spirit in vs resists it so that if GOD
will bee minding other matters some about their profits and some their pleasures c. but when the Holy Ghost shall shew you these things that is when he presents them to vs that draweth the heart from minding other things to seeke after CHRIST to long after him and not to content your selues till you be vnited to him But besides this there is a third act of the Holy Ghost by which hee workes it and maketh this faith effectuall and that is the testimonie that the Spirit giues to our spirits telling vs that these things are ours when the heart is prepared by the Law and when these things are so shewed vnto vs that wee prize them and long after them yet there must bee a third thing that is to take them to our selues to beleeue that they be ours and there needeth a worke of the Spirit for this too for though the promises be neuer so cleere yet hauing nothing but the promises you will finde that you will neuer be able to apply them to your selues but when the Holy Ghost shall say Christ is thine and these things belong to thee and GOD is thy Father when the Spirit shall beare witnesse with our spirits by an immediate work of his owne then we shall beleeue This is necessarily required and without this wee shall not beleeue It is true the holiest man doth it two wayes One is by cleering of the promises shining into our hearts by such a light as makes vs able to discerne them and to beleeue them and to assent to them But besides that hee doth it by an immediate voice by which he speaketh immediately to our spirits that wee can say as they said Ioh. 16. Now thou speakest plainly and speakest no parable we vnderstand thee fully so till the Holy Ghost speake to vs we are in a Cloud GOD is hid from vs wee cannot see him cleerely but when we haue this Spirit of Adoption to giue vs this witnesse then wee beleeue plainely indeed Therefore in Isay 57.19 saith the Lord I create the fruit of the lips Peace c. That is the Ministers may speake peace to you but vnlesse I goe and ioyne with the Minister except I adde a power of mine owne that is such an almighty power as I vsed in the Creation it shall neuer bring peace to you I create the fruit of the lips that is the words of the Minister to be peace otherwise they would be ineffectuall Therefore I say there must bee a worke of the Spirit to perswade a man in such a case And you shall finde by experience let a Minister come to them that are in despaire they will not apprehend the promises though we vse neuer so cleere reasons though we argue with them neuer so long and neuer so strongly we shall finde that all will doe nothing it will be but labour spent in vaine till GOD himselfe open the Clouds till hee will smile on a man and send his Spirit into the heart to giue a secret witnesse to him till there be a worke of his owne joyning with the promises we finde by experience that our labour is lost It is true we ought to doe this and euery man is bound to looke to the Word for faith commeth by hearing and to hearken to the Ministery for it is Gods ordinance to breed faith in the heart but yet till there be a worke of the Spirit a man shall neuer be so perswaded as to haue any sure and sound comfort by it Now all this is done by the Spirit it is the wonderfull worke of GOD for when CHRIST is propounded to men when he is offered as we haue often offered him to you we haue shewed you what accesse you haue to him that no man is excluded that he is offered to euery creature vnder heauen we haue shewed you the generality of the promise that it takes in all that you are contained vnder it that you may apply it to your selues I say when all this is done yet when a man comes to performe this to apply it to himselfe he is no more able to doe it then a dead man is able to stirre himselfe Therefore the same power that raised CHRIST from the dead is required to worke faith in our hearts as it is in Eph. 1.19 According to his mighty power which he wrought in Christ when hee raised him from the dead So that it is as great a worke to moue a mans heart to CHRIST as to put life into a dead man we are as vnapt and backward to it as a dead man is to receiue life For what else is the reason that when we preach CHRIST to you when hee is offered to you that there bee so few that are affected with him that there be so few that take him doth it not shew that you are dead yea so dead that vnlesse GOD call you and that there be a mighty worke of the Spirit the hearts of men will neuer answer vnto vs. Therefore that is required as a condition in all them who will come Act. 2. So many as the LORD our GOD shall call That is when wee preach except there bee a secret voyce of the Spirit of CHRIST speaking to your hearts as wee doe to your eares and saying Come and take CHRIST no man will come We see CHRIST said to his Apostles Follow mee and presently they followed him for it was not the outward voice that did it there was a secret voice within so when GOD shall call men to take CHRIST then they doe it but not before That word that is vsed Luk. 14.23 Goe and COMPELL them to come in that my House may be full it intimates a great backwardnesse in vs. When men are compelled it shewes that not onely the arguments are strong and forcible but that there is a great backwardnesse in men that they must as it were be constrained that they must be put on it by force and against their will such is the vnaptnesse that is in men So saith CHRIST no man comes to me except the Father draw him That phrase of the Holy Ghost shewes that there is an extreme backwardnesse that if they be not forced to come as it were they will not doe it not but that when a man is once wrought vpon by the Holy Ghost hee commeth of himself but that phrase is vsed only to shew that backwardnesse that is in man by nature For when the Holy Ghost hath wrought vpon the will and hath turned that then a man commeth vpon his owne legs and is moued from an inward principle of his owne therefore men are so drawne that withall they runne after him as it is Cant. 1. but it shewes this thing for which I haue vsed it that there is a wondrous backwardnesse in all of vs by nature and that this must be done by a great worke of the Spirit Therefore the Apostle
Paul in Eph. 1. in all the former part of the Chapter to the 18. Verse hauing declared the great Mysterie of saluation he takes himselfe vpon the sudden and beginnes to thinke with himselfe though I shew you all this it is to no purpose if GOD send not the Spirit of reuelation c. Therefore hee lifts vp his heart to GOD beseeching him to giue them the Spirit of revelation to open the eyes of their vnderstanding that they might see the hope of their Calling and the riches of their inheritance with the Saints So should Ministers learne to doe to pray for the people that GOD would infuse and send his Spirit into their hearts that they may be able to perceiue these things effectually with a right apprehension to see the secrets of GOD in them you also should goe to GOD and beseech him to helpe you with his Spirit that so you may be able to apprehend these things and that they may be powerfull to worke the same thing for which we deliuer them to you and so wee haue shewed you these three things First what effectuall faith is namely in shewing you why it is called effectuall faith Secondly wherein the efficacie of faith consists and Thirdly how it is wrought Now last of all wee are to shew you the reason why GOD accepts no faith but that which is effectuall And there is good reason why no faith should be accepted of GOD but that which is effectuall First because otherwise it is not faith at all if it be not effectuall and if it be not faith it is no wonder that he doth not accept of it I say it is no more faith then a dead man is said to be a man you giue the name of a man to him yet he is not a man no more is faith that is not effectuall any faith it hath only the name of faith and there is no more in it but as dead Drugges which haue no efficacie in them or as dead Plants or dead Wine which is turned to Vinegar it ceaseth to be Wine it is no longer Wine but Vinegar so it may be said of ineffectuall faith it is not faith it hath the name and the shaddow of faith onely and therefore God accepts it not Againe GOD will saue none vnlesse they be reconciled to him and be such as loue him for that condition is euery where put in All things shall worke together for good to them that loue him and he hath prepared a Crowne for them that loue him Now if faith be not effectuall there will be no loue and if loue be necessarily required GOD cannot accept that faith that is ineffectuall Againe if GOD should accept of a faith that is ineffectuall the Deuils haue such a faith by which they apprehend the Word and a faith that brings forth effects for they feare and tremble but this is not the faith that purifieth the heart it is not an effectuall it is not a purging liuely faith Againe CHRIST receiues none but them that deny themselues and are willing to take vp their crosse and to follow him that mortifie the deedes of the body by the Spirit Now an ineffectuall faith doth none of these and therefore that faith that saueth must bee a working faith or else these things should not be necessarily required Againe it was Christs end in comming into the world that he might destroy the workes of the Deuill and for this end hath the grace of God appeared that men should deny vngodlinesse and worldly lusts and for this end did hee giue himselfe to purifie to himselfe a people zealous of good workes He comes to be a King as well as a Sauiour to rule among his people to haue men obey him which could not be if faith were not effectuall if it did not purifie the heart and enable men to deny all worldly lusts and to liue soberly righteously and godly in this present world And last of all good workes are required of necessity as the way to saluation Eph. 2.10 We are Gods workmanship created in Iesus Christ vnto good workes which he hath ordained that we should walke in them Good workes are required of necessity GOD judgeth vs according to our workes Rom. 2. and at the last day the reward is pronounced according to that which men haue done When I was in prison you visited me when I was naked you cloathed me c. And if they be required of necessity then it is not a dead liuelesse workelesse faith but a powerfull energeticall faith a faith that is stirring and actiue a faith that is effectuall which GOD requires without which we cannot be saued We come now to make some Vse of what hath beene said First If GOD accept no faith but that which is effectuall it should teach vs not to be deceiued in a matter of so great moment It should teach vs to looke to our faith to consider whether it be a right faith or no. If a man haue Euidences vpon which his lands and whole estate dependeth if one should come and tell him that they were false Euidences it would affect him he would at the least be ready to looke and to examine them and yet these are matters of lesse moment If one be told that his Corne is blasted that all the Trees in his Orchard are dead that all his money is counterfeit a man would looke euen to these things a man would haue that which he hath to be sound and not counterfeit and shall not we then looke to the faith that we haue vpon which the saluation of our soules depends seeing God accepteth none vnlesse it be â—ound and seeing there is so much counterfeit faith in the world It should teach vs to looke about vs and consider what our faith is For as Iames saith faith without workes cannot saue vs. What auaileth it my Brethren if a man say he hath faith and hath not workes can his faith saue him So I say to euery man in such a case thou that thinkest thou hast faith if there be not workes too if it be not effectuall if it be not a liuely faith will such a faith saue thee If a man should come and say to one that brags of the Balsome or Drugges which he hath that are dead and haue lost their efficacie Will such a Balsome heale thee If a man haue a guilded Target made of paper a man may say to him Will that Target defend thee And so I say when a man hath a counterfeit faith Will such a faith as this saue thee It will not saue you you may please your selues in it as a man is pleased with a false dreame but when you are awaked you will finde that you are deceiued Learne therefore to consider of your faith to see if it be effectuall When the LORD proclaimed himselfe to be a mercifull God forgiuing iniquity
We call him Father that judgeth euery one according to his workes That is if our workes be good he is ready to reward vs if wee faile he is ready to chastise vs as a Father doth his children therefore let vs passe the time of our dwelling here with feare So that the Saints after they are in the state of grace they may contract a kinde of guiltinesse vnto them so that they may make their Father angry they may feele many effects of his displeasure though they shall not lose his fauour for euer and the more our good works are the greater is our reward Againe wee require good workes of necessity as well as the Papists wee say you must haue good workes or else you cannot be saued so that except you haue repented except you haue loue as well as faith except there be a change of heart Christ is not in you We require good workes with the same necessity onely they haue a different rise they rise from different grounds When the Papists are asked what should moue a man to doe good workes They say it is by way of merit to get heauen and that is it that maketh all their workes to be of no worth For take any naturall man he that hath the most impure heart may not he to escape Hell and to get Heauen doe all the workes the Papists require and for the same end that they require them May he not giue Almes c. But to doe it out of loue that is a thing that no Hypocrite is able to reach vnto And therefore we say that the meanest worke euen the giuing of a Cuppe of cold water is a good worke if it proceed from loue whereas take the fairest worke that hath the greatest glory and splendour though it be Martyrdome if it come not from loue if it be not a fruit of faith if a man giue his body to be burned and giue all that hee hath to feede the poore if it come not from loue GOD accepts it not So much for the second Vse The third Vse that wee should make of it is this If nothing be accepted but that faith that is effectuall we should learne hence that if we will grow in ability to worke if we will grow in obedience wee must grow in faith for all efficacie must come from faith for it is onely the effectualnesse of faith that GOD requires That is if there be any effectualnesse in man that comes not from faith GOD requires it not for it is the efficacie of faith which GOD requires Therefore if wee will bee enabled to doe the duties of new obedience labour to grow in faith that must inable vs to doe what wee doe if wee haue not the ground all that we doe is in vaine Therefore when we finde any coldnesse any weaknesse in the Graces wee haue any languishing increase faith and all other Graces will grow If you finde you cannot pray when you find your hands weake and your knees feeble that you cannot runne the wayes of Gods Commandements strengthen your faith labour to increase your assurance When the branches are weake and withering we vse to dung the root so in this case labour to strengthen your faith for that will inable you to doe much it is all in all This will be of much vse to vs in many cases When a sinne is committed we should labour now to recouer our selues out of that relapse What is the way By labouring to get assurance of the forgiuenesse of it Goe to GOD to strengthen thy faith that is the way to get out of sinne If there be a strong lust that thou art to grapple withall and which thou canst not get the victory ouer the way is to goe and increase faith to increase assurance for the more faith is increased the more loue the more the heart is inclined to GOD for faith turnes the bent of the heart from pleasures and profits from a desire of the praise of men to GOD so that the more faith the more ability there is to striue against the corruption that is in you Againe if a man finde hee wants patience he wants thankfulnesse the way is not to looke on the Vertues to reade morall Writers but goe and strengthen thy faith and that shall enable thee to doe wonders otherwise we water the branches and let the roote alone Thus should wee Ministers doe lay this maine foundation to build vp our hearers in this and the rest will follow This Paul did that was the great Master-builder hee layes downe in all his Epistles the foundation of faith in his Epistles to the Romanes to the Ephesians to the Colossians to the Galatians and after that hee deduceth particulars and buildeth on it so your maine businesse is to consider whether you haue faith to get assurance of that and when you haue that then striue against particular vices and adorne your selues with particular graces For because you labour not to haue this maine grace this roote and foundation of all the rest I say this is the reason why those good motions that you haue put into you by the Holy Ghost those motions that you haue in the hearing of the Word and the good purposes that you take to your selues come to nothing because they haue not faith for their ground That generall of Faith must goe before these particulars Though the Plants bee good yet if the ground bee not good and connaturall where they are planted they will not grow Therefore we finde it ordinarily that when men haue resolutions to giue ouer such and such sinnes to leaue such and such vices their wicked company drinking gaming and the like it may be it holds for a day or two yet this comes to nothing because the maine foundation is not laid they goe to worke without faith when the ground is flesh and the worke spirituall how can it liue for euery thing liues in its owne element and these motions in them are as the Fish is out of the water and as the fire when it is out of its place dyes and is extinguished so these good purposes when they are not particulars that arise from that generall of faith they are in the heart as a thing out of its owne element and therefore they perish Therefore when you haue these purposes know that they will come to nothing if you take not the right course Therefore labour to beleeue the promises to bee assured of saluation that you are translated from death to life by an effectuall faith when this is done you shall finde that your purposes will hold and till then they are in vaine And so againe this should teach vs seeing all depends vpon faith when wee come to search to consider what assurance wee haue that so we may goe the right way to worke For commonly when wee consider our estates we looke what fruites wee haue
what sincerity hath appeared in our life and if we finde that weake we commonly conclude that our faith is weake also and so the weaknesse of our sanctification weakneth our assurance but wee should goe another way to worke When we finde a weaknesse we should go to the promises and strengthen our assurance for there be two wayes to increase assurance One is by the promises the sure Word on which faith is built The second is by the fruites of sanctification in our selues Now when we finde these languishing we should goe to the first and the other will be increased by it Faith worketh in you sanctification and maketh you to beleeue the promise as exercise begets health and we are made fit by health for exercise or as acts beget habits and habits are meanes to exercise those acts So assurance grounded vpon the promise it enableth and enlargeth and increaseth sanctification and sanctification increaseth assurance but first see faith and then the other as fruites of it If you finde a weaknesse in sanctification labour to strengthen your faith and that will increase it for that is the ground of all FINIS OF EFFECTVALL FAITH The third Sermon 1. THESS 1.3 Remembring your effectuall Faith c. IN the fifth place If nothing please GOD if he accepts of nothing but what comes from effectuall faith then we should learne hence to iudge aright of our workes for what workes soeuer wee doe they please GOD no further then hee seeth and findeth some faith in them The Vse before shewed vs how to iudge aright of our faith this teacheth you how to iudge aright of all the workes you doe that you doe not mistake in them For men are very apt to iudge amisse of what they doe in this case There be many workes that haue a specious and faire shew in the view of men and perhaps in your owne opinion But if there be not faith in those workes GOD regards them not as Iames 2.22 when Abraham did that great worke in offering his sonne which was the greatest worke that euer hee did and the greatest worke that is recorded in all the Booke of GOD yet saith the Apostle there Do ye not obserue how faith wrought with his workes That is to say If faith had not set him on worke to doe this if faith had not beene the Spring to set this wheele on going GOD had not accepted this So doe whatsoeuer you will further then faith works with you in all that you doe GOD regards it not Therefore you shall obserue in Christs answer to the Woman of Canaan in her earnest prayer in her comming to Christ her fighting and striuing against the Diuell her tendernesse to her Daughter her holding out so long as she did all this Christ lookes ouer But when he comes to giue his censure of her worke of her carriage Oh Woman great is thy faith saith he That was it that set a great price vpon her worke Matth. 15.26 27. So take the most excellent the greatest worke that can be performed GOD sets them at no higher a price then hee findes faith in them he weighes them by that so much faith as is in them so farre he accepts them so farre he regards them Looke in Heb. 11. you shall finde many glorious workes set downe All the great workes that Sampson did all the workes that Dauid did the works that Gedeon did the workes that Baruc did the workes that Moses did and so along you shall see there that there was nothing in all these workes that was regarded but their faith all is imputed to faith And therefore when you goe about any thing labour to see faith set you aworke and know that as much faith as there is in any worke so much GOD regards it and no further Iacob had done many good things that pleased GOD yet GOD when he would put a marke of his fauour vpon him when he would call him Israel when he would change his name it was for that great worke of faith when he prayed all night when hee would not giue ouer when he would not let him goe when hee preuailed with God by faith now saith God thy name shall be called Israel As if he should say Now I will put a name of honour vpon thee Why so Not because there was more in that worke simply considered as it was a worke but because there was more faith in it And it must needes be so for GOD doth not as men doe who accept the giuer for the gift If a man come to you with a great gift you will accept his person for it But GOD accepts the gift for the giuers sake though the gift be neuer so small if the giuer be such as beleeues in him if his affections be right if he doe it out of a right ground that is if he doe it out of a ground of faith he is accepted whatsoeuer it be Indeed otherwise whatsoeuer we doe we may call it by our owne name we may say he is a patient man or he is a temperate man or these are workes of Justice or workes of temperance But we can neuer call it godlinesse except it rise from faith except it come from this ground because indeed it is not done to God Marke it I say further then a man doth a thing out of faith hee doth it not to GOD. For to doe a thing out of faith is nothing else but when out of perswasion of GODS loue to me I doe this thing meerely for his sake whom I haue chosen to whom I giue my selfe one that I know loues mee and therefore though there were no reward for it I would serue him This is a worke of faith Now I say this is properly godlines And therfore in 2 Pet. 1. when the Apostle had named Patience and Temperance lest wee should mistake as if hee should say There be many Vertues of this nature amongst men that belong not to GOD. Therefore saith he Adde Godlinesse that is Let it be such as becomes a godly man to doe Godlinesse is that which is done to GOD such things and such qualities as haue an eye and respect to him such things please him What if a man should doe neuer so much if it please not GOD it is lost labour It is said Heb. 11.6 that Henoch pleased God Marke how the Apostle reasons saith hee without faith it is impossible to please God therefore in that he is said to please GOD it must needes be through faith You know it is said Rom. 13. whatsoeuer a man doth if it be not of faith and loue GOD lookes not to it you know there can be no loue without faith Consider but how it is with your selues If a man should doe any thing for you you know hee may haue many other ends hee may doe you many a great good turne yet if you be perswaded this comes not out of
loue to me nor of true respect to me you regard it not whatsoeuer it bee If it bee but a small thing if it be done out of loue you respect it So it is with GOD workes that come from faith and loue for those I reckon to be all one those he respects wondrously Therefore we should learne to iudge aright of our workes it will helpe vs against that position of the Papists and also against the common opinion of men Euery man thinkes that Almes-deeds doing good to the poore and doing glorious things c. that these are good workes when as common actions they exclude as if they were not good workes But it is not so we may doe the greatest workes of this nature and yet they may haue no excellency in them at all Againe the very ordinary workes of our Calling ordinary things to men ordinary seruice from day to day if it come from faith if it be done as to the Lord he accepts them and they are good workes indeed This vse we ought to make of it If GOD regard not any thing but faith we should not be deceiued in our workes which we doe Againe if faith be such a thing that no workes are accepted without it that no branch will grow except it come from this roote if there be no saluation without it if it be a thing that is most profitable for vs If thou sayest now How may I know whether I haue faith or no I may be deceiued in it When we hang so much vpon this peg we had neede be sure that it be strong and that it will hold vs. I will therefore make this present Vse in shewing what the signes of this faith and what the characters of it are that you may learne to iudge aright whether that faith that sets all the price vpon your workes be a right faith or no You may know it by this Where there is a true faith there is a secret perswasion wrought in the heart whereby GOD assures you that he is yours and you are his as you haue it Reu. 2.17 To him that ouercommeth will I giue that hidden Mannah and a white stone with a new name written in it that hee onely knowes that receiues it That is That is one thing by which ye shall know whether you haue true faith or no Haue you euer had any of that hidden Mannah that is Haue you had such a secret perswasion which hath beene as sweet as Mannah to you which you haue fed on as they fed on Mannah which giues you life as Mannah gaue life to them Onely hee sayes it is a hidden Mannah it lyes not abroad others see it not but it is Mannah that your hearts secretly feede on So that wouldst thou know whether thou haue faith Hath GOD giuen thee such a stone with a new name written in it that is the stone of absolution As the manner was among the Athenians among the old Grecians that the sentence of absolution was giuen by white stones as the sentence of condemnation was blacke stones So saith he GOD will giue him such a secret testimony that he is acquitted that when he is called in question as they were that they knew not whether they should dye or liue in that case if they had the white stone such a man was absolued So I say Hath GOD giuen thee such a stone with thy name vpon it Hath he giuen you such a stone as you know in the secret of your heart such as none knowes but God and your selfe that is Hath hee euer opened the clouds hath hee euer shewed himselfe to you hath he cast a good looke vpon you hath he made your hearts glad with the light of his countenance in his Beloued for such a secret worke there is of the Spirit by which GOD cheereth and comforteth the heart of a man that is his manner in working faith After the Law hath beene a Schoolemaster to a man after there hath beene such an inditement that he hath beene brought in question of his life when there hath beene a great storme then he comes into the heart as hee did into the Ship and all is quiet I say that is his manner he comes into the heart after such a manner and speakes peace to a man Haue you euer found this worke in your selues that after much trouble and disquiet within GOD hath spoken peace to you that he hath said to your soules I am thy saluation Not that that is absolutely required that there should be such a trouble going before For although it be true that he neuer speaks peace but when there hath gone some trouble but when there hath gone some conuincing of the spirit before which conuinceth a man of sinne yet this you must know that still the promise is made to the comming and not to the preparation And therefore if a man be at his journies end it is no matter how he came there If a man finde that he be in CHRIST and hath had such a testimonie from his Spirit though he haue not had such a worke of humiliation as perhaps he expects yet know that the promise is made to that And if you haue that which the promise is made vnto is not that sufficient It is true as I said you must haue it really you must haue it in good earnest there must goe alwayes a worke of humiliation before the testimony of the Spirit But mistake not that turbulent sorrow that violent disquiet of the minde goes not alwaies before For example Take two men the one is arrested and condemned brought to the poynt of death he makes account of nothing else A pardon comes to this man and hee is saued there was great trouble went before and hee was wondrously affected when the pardon came But now there is another man that is guilty of the same offence and hee knowes certainly that he shall be called in question and hee is sure to lose his life vnlesse his peace be made Now before this be acted before that indeed he be put in prison before that indeed he be condemned and before his head be brought to the blocke he is certified that a Pardon is come out for him This man knowes his estate as well as the other and he knowes that he had perished without a Pardon as well as the other and he makes as much account of his Pardon as the other and will not let it goe for his life as well as the other Now both these are pardoned both are sure of life but there is a different manner of doing it The one man was affected and much stirred before he was put into a wondrous afright before The other man is convinced of the danger he is in as well as he although he be not put to that extremity of sorrow though he be not brought to so neere an exigent as the other So if a man be
convinced of sinne if a man know in good earnest throughly what the danger is that he must perish if he haue not this Pardon Now I say if thou haue such a testimony build vpon it For it is true that GOD before hee comes in the soft voice he sends a Wind before that rends the Rockes downe that brings downe the Mountaines there so much as makes the way plaine before hee can come within the soft voice I say if the Mountaines be broken downe after what manner soeuer it be that is enough doe not stand on that Be sure of this that if there come a soft voice thou hast reason to beleeue that whatsoeuer preparations were before which are diuers for GOD workes sometimes after one manner sometimes after another But now what is this soft voice that I may a little further come to explaine that for certainely if he come in the soft voice that is the voice of the Gospel you are sure But what is it I take it to be this One thing is when there is a clearing of the promise for the voice is the very Gospell it selfe Now when wee preach the Gospell to men and open the promises of saluation and of life if God doe not joyne with vs now and cleare them to you by kindling a light within that you see the meaning of them except he I say doe thus joyne with vs you shall not be able to build vpon these promises Therefore that is one thing that God must doe For though it bee true the Word is neere you that you neede not goe vp to heauen nor downe to hell to fetch it for saith Moses the Word is neere you the promises are neere in your mouthes in the midst of you yet except God doe shew them as cleare as they be you cānot see them As when Iesus stood by Mary Magdalene he was neere enough but till her eyes were opened she saw him not So Hagar the Well was neere enough to her but till her eies were opened she could not see it So when wee preach these promises when we lay them open as neere as we can as neere as may be yet it must be the worke of the Spirit to see the promises to see them so as to beleeue them and to rest on them Therefore that is one part of this soft voice to open the Gospell vnto you There is another which is the immediate testimony of the Spirit spoken of in Rom. 8. This Spirit beareth witnesse with our spirits when God comes and by a secret testimony of the Spirit worketh such a perswasion in the heart that he is a Father that he is a friend that he is reconciled to vs. But you will say this may be a delusion Therefore you must haue both together know that they are neuer disjoyned GOD neuer giues the secret witnesse of his Spirit he neuer workes such a perswasion such an immediate testimony but it hath alwaies the testimony of the Word going with it bee sure to joyne them be sure thou doe not seuer them one from the other So that if you would know now whether you haue faith or no consider whether euer GOD hath spoken this to you or no whether euer hee hath wrought this worke in you For faith you must know is wrought in this manner The Spirit comes and shewes CHRIST to you and not onely shewes you his merits not only tels you that he will be a Sauiour not only tels you of a Kingdome that you shall haue by him but shewes you the beauty and excellencie of CHRIST it shewes you what grace is and makes you loue it and then hee shewes you mercy Out of this you come to long after CHRIST and to say I would I had him a man comes to loue him as the Spouse loues her Husband Now to this worke hee addes a second CHRIST comes and tels a man I will haue thee he comes and shewes himselfe he discouers himselfe to a man and speakes plainly as in that place wee haue often mentioned Iohn 19. and saith to him I am willing to marry thee When this is done on the Holy Ghosts part and we on our part come to resolue to take him now the match is made betweene vs and this is faith indeede when this worke is done a man may truely say This day is saluation come to mee Now thou art sure that all thy sinnes are forgiuen now faith is wrought in thy heart Therefore if thou wouldest know whether thou haue faith or no looke backe reflect vpon thine owne heart consider what actions haue passed thorow there for that is the next way to know what faith is to looke what actions haue passed thorow a mans heart a man may know what the actions of his soule are for that is the benefit of a reasonable soule that it is able to returne vpon it selfe to see what it hath done which the soule of a beast cannot doe Now let a man consider whether such a thing haue passed or no that is marke it whether on Christs part there hath beene such a cleering of the promise that thou art so built that if an Angell from Heauen should come and preach another Gospell if Paul himselfe should be liuing on the earth and should preach the contrary thou wouldest not beleeue him Dost thou see the Word so cleerely art thou so set vpon the Rocke as it were that thou canst say in good earnest as the Apostle said in Rom. 8. I know that neither principalities nor powers nor things present nor things to come nor any thing in the world shall euer seperate me from the loue of God in Christ and that because I haue his sure Word Againe when thou hast such a secret impression of assurance from his Spirit which will not faile thee when thou findest this on GODS part and againe when thou findest this act on thy owne part when thou sayest I haue resolued to take him for a man may know what he hath done I haue resolued to take him for my husband I haue resolued to prefer him before all things in the world to be diuorsed from all things in the world and to cleaue to him This I know these acts haue passed on Gods part and this I haue done on my part when thou findest this wrought in thy selfe be assured there is faith wrought in thee when the Law hath beene a Schoolemaster to thee and when CHRIST hath spoken peace and when thou art built vpon him againe consider if this hath beene wrought This is the first meanes to try thy faith but because this may bee an ambiguous meanes a man may be deceiued in it therefore faith doth shew it selfe by many other effects And therefore we will adde to this which is the very thing wherein faith consists other signes and they are fiue in number First a man must know that there
may be many delusions in this kinde many Hypocrites may haue great raptures they may haue great ioy as if they were lift vp into the third heauen they may haue a great and strong perswasion that their estate is good Satan is very apt to delude vs in this kinde to put a counterfeit vpon vs in stead of true faith Therefore wee will not content our selues with this but giue other markes that will not deceiue At this time you are to consider you that come to the Sacrament Is it not a maine thing to consider whether you haue faith or no What do you here else you haue nothing to doe with Christ you haue no interest in him and if you haue no interest in him what doe you with the Elements which represent his body and his blood And therefore you haue cause to attend to it First therfore if thou find such a worke in thy heart for if thou conclude that there is no such worke thou needest not examine further thou maist be sure that thou hast not faith but if thou haue such a worke if thou wouldst know whether it be really and truly or whether it be a fancie or delusion consider First if it be true it purifies the heart in Acts 15.9 saith the Apostle Peter there God hath put no difference betweene vs and them after that by faith hee had purified their hearts So in Acts 26.18 And thou shalt preach forgiuenesse of sinnes to those that are sanctified by faith So that this you must take as a sure rule If thy faith bee true it purifies thy heart it sanctifies thee And therefore you see faith and repentance are alwaies put together Repent and beleeue for they are neuer disjoyned If thou find the worke of repentāce be not wrought throughly soundly in thee if thou finde thy heart not purified if thou be not sanctified if there be not a sanctified disposition in thee be sure it is a delusion it is not faith or if faith be as you heard heretofore a taking of CHRIST not as a Sauiour onely but as a Priest and not as a Priest onely but as a King too it must needes be that there must be reall obedience or else it is not faith thou hast not taken him If there be nothing but a meere assent as the Papists affirme in another case For faith is a taking of Christ and a giuing of our selues to him againe so that there is a match there is a bargaine a Couenant betweene vs as hee saith in Heb. 8.8 I will make a New Couenant with them Now a Couenant hath two parts If GOD doe this for you you must doe somewhat on your part you must loue him and obey him As in a Marriage the Husband doth not onely take the Wife but the Wife also takes the Husband If faith bee such a thing as this there must needes be a generall reformation of the life or else it is certaine thou hast not taken him Therefore know that as there is a liuely hope so there is a liuely faith And when it is said to be a liuely faith it intimates that there is another that is a dead faith that is There is a kinde of beleeuing a kinde of taking Christ a kinde of giuing a mans selfe to him but yet marke it saith he it is such a one as breeds no life in thee Marke if thy faith be such a faith as hath brought Christ to dwell in thy heart so as the soule dwels in the body if it be such a dwelling in thy heart that there be life in thee for Christ when he dwels in vs he acts the soule as the soule acts the body As the body now when the soule is there is able to moue is able to stirre is able to doe any thing So the soule of a man it fals to the duties of godlinesse and new obedience to all good workes it is ready as the Apostle saith to euery good worke it is nimble and ready to goe about them you are aliue to righteousnesse Hath faith so brought Christ into thy heart that he liues in thee as he did in Paul that thou canst finde and say truely I am dead to sinne and liue to righteousnesse That thou hast mortified the deedes of the body by the Spirit that thou findest another life working in thee except thou canst finde this it is not true faith for true faith is such as brings Christ to dwell in thy heart and he dwels there when he reviues thy spirit as it is Isay 57.13.14 I dwell in the high Heauens and with him also that is of a contrite spirit to reviue the Spirit of the humble that is he neuer dwels but he giues life And if thou finde not such a life in thy selfe conclude that thy faith is not good And this you ought the more to marke because many thousands seeme to take CHRIST and to doe much and yet for all this they haue not life all the while Take two grafts it may be there is incision made in both both may be planted as you often see in Plants after they bee planted if you would know whether the grafting bee true or no if you come a while after and see one of the grafts dead and withered you say this grafting was not good or the stocke was not good somewhat was amisse and if you finde it to bud and that there be life in it then you say it was grafted indeed the grafting was good and right So when a man comes and takes CHRIST if thou see thou be grafted if thou find thy life to be the same if thou finde thou art no more able to pray nor no more able to doe any duty then thou wast before that thou liuest in thy lusts as much as euer thou didst thou hast not that new heart that new spirit and that new affection which the Scriptures speake of bee sure then that thou art not grafted for if thou wert grafted aright by faith for it is that which grafteth there would bee life When as the graft is taken out of the former Tree it beares no more that fruit but it liues and beares another fruite Therefore consider if this be so or no and that is the reason of that answer of Philip to the Eunuch in the 8. of the Acts Vers. 37. The Eunuch professed to beleeue and would haue beene baptized Saith Philip thou mayest if thou beleeue with all thine heart Thou mayest thinke it is nothing but it is a resoluing from time to time to giue vp thy selfe to be Christs seruant to take his yoake to weare his Liuery and his Badge Now Baptisme is but a seale to confirme and testifie this to thy selfe and to the World that thou hast giuen thy selfe to CHRIST saith Philip take heede to thy selfe if it bee a false taking thou maist not haue him but if thou
speake peace vnto thee he will not giue thee a good looke but yet he giues thee a secret strength that thou shalt waite thou shalt not giue ouer thou shalt stay till hee speake peâ—ce that is till 〈…〉 comfortable assurance till thou haue the full testimony of the Spirit as thou hast a secret testimony at the first working of faith And so for matter of sanctification It may be GOD will suffer some strong lust to wrestle with thee to contend with thee as hee suffered in Paul he will put thee to waite before he will giue thee victory ouer it If thy faith bee good now thou wilt consider that hee hath sworne hee hath made an absolute promise that he will giue the Holy Ghost to those that are in Christ that no sinne shall ouercome them or haue dominion ouer them If once thou come vnder grace if thou haue faith thou wilt neuer giue ouer but wilt be content to waite and to continue still striuing and wrestling with it thou wilt neuer lay downe the wasters as a man that is ouercome as a man that is discouraged as a man that is wearie of the fight And so for matter of deliuerance perhaps GOD will let a crosse lye longer vpon thee if thou haue faith thou wilt not make haste thou wilt be content to waite Habac. 2. The vision is for an appointed time it will not lye Therefore saith he waite it will come it will not stay That is there is a certaine time that GOD hath appointed for thy deliuerance before he will giue thee such a particular mercy consider whether thou be able to wait in such a case for if there be faith marke it a man will be sure to waite and not to giue ouer as in Iam. 1. it is giuen there as a signe that faith is vnsound they had so much faith as to come to Christ but that was a signe that their faith was faulty and vnsound faith that it was not able to waite to the end but gaue ouer If a man were sure now that such a man were in the house that he must speake withall hee will waite till he come out if hee be sure he be there If thou be sure of GOD if thy faith be sound though he doe not answer thee presently in many particulars yet thou wilt be content to waite vpon him Therefore this will shew that many a mans faith is vnsound slight and vneffectuall that they haue so soone done that they are ready to doe much in flashes in some good moodes on a Sacrament day it may be or in the time of sicknesse or when they are affected with some Sermon or vpon such an occasion but if thy faith were right it would hold out it would cleaue to CHRIST it would goe thorow with all tryals thou wouldest receiue no denyall it would continue waiting vpon him This is the fourth signe Last of all you shall know faith by the concomitants of it and they are foure Loue Hope Joy and Humility If there bee Faith if thy Faith be good it will alwaies haue Loue joyned with it as the Apostle Peter saith in 1 Pet. 1.8 Whom though you have not seene yet you loue him And you know the place in Galath 5. Faith which worketh by loue That is Faith which begets Loue and such a Loue as sets a man on worke But it is a thing that needeth no prouing you cannot deny it you know how they are joyned together in the first to the Corinthians chap. 13. Faith Hope and Loue. And it must needes be so that if thy faith be good it will haue Loue joyned with it For if thy faith bee right thou lookest on GOD as vpon a friend as vpon a Father now thou lookest vpon CHRIST as on one that is married to thee thou lookest on him as vpon one that loues thee and hath giuen himselfe for thee Now if thou see this and art perswaded of this indeede if thou thinke and art perswaded indeede that he loues thee loue will beget loue as fire begets fire Therefore if thou wouldst know whether thou hast taken Christ indeede consider whether thou loue him or no. But you will say you loue CHRIST I hope there is no great question of that Salomon saith Euery man will make shew for fashions sake of goodnesse but where can you finde a faithfull man So may I say of Loue Euery man saith hee loues but where shall one finde one that doth loue indeede Therefore consider doest thou loue in good earnest You will say How shall I know it It is not a place now to stand to giue notes of Loue we will only shew now that Loue is a sure companion of Faith and that Faith is not good if Loue be not there But yet I say if thou loue him thou shalt find that in thine owne heart thou needest not goe far for a tryall of that Loue is the most sensible the most quicke and most active affection of all others Consider if thou loue any creature or any thing any man or woman doest thou not feele thy affection stirring in thee doest thou not find thy heart thus longing after them whom thou affectest thou delightest to be in their company in their presence thou desireth to be with them So that if a strangenesse growe between you at any time thy heart is not at ease till all be right againe betweene you So doest thou loue the Lord Iesus Doest thou keepe his Commandements Doth a man professe to loue GOD and cares not to vexe him and anger him Againe Doest thou hate sinne Doest thou thinke to loue GOD and not to hate that which he hateth If a man loue GOD he is holy and pure and there is no man that loues the one contrary but he must needes hate the other There is no man that loues light but he must hate darknesse If thou loue GOD in his person in his purity in his holinesse thou must hate sinne and this hatred is generall thou wilt hate all sinne if thou hate any and hatred will breede the destruction of a thing Againe Doest thou loue GOD art thou willing to doe any thing for his sake Doest thou reckon matters of greatest difficulty easie to doe as Iacob did make it a matter of ease because of loue Againe Doest thou loue the Saints those that are like him those that are of such a disposition as God is of Shall a man say hee loues the purity and the holinesse of GOD which hee hath not seene which is hidden from his eyes when he doth not loue the holinesse and the purity that hee sees in his Saints For there it is taught in a visible manner in the creature where you may see it more proportionable to you It is a hundred times more easie to loue godlinesse in the Saints then in GOD himselfe because hee is remote farre from vs and they are amongst
then other men they are forwarder then others in any thing they thinke other men are not like them And therefore they are ready to be more bold and venterous in any thing they are ready to take vp opinions they are ready to strike out this way or that way But now a true Christian is humbled with it because when Christ comes into the heart he makes a man to see his vilenesse As you know when GOD drew neere to Iob when he came neere him indeed then he abhorred himselfe in dust and ashes then hee saw what a one he was he saw not before he thought the contrary but when GOD drew neere indeed that made him manifest So it was with Isay when he saw GOD vpon his Throne and the Angels about him when he saw his holinesse then Woe is me I am vndone because I am a man of polluted lips He was so before but when he drew neere to GOD he saw it So Peter said depart from me I am a sinfull man when he saw Christ when Christ came neere him when he manifested himselfe in his Diuinity that he saw GOD in him for so he did by that Miracle that amazed Peter and cast him downe and made him see what hee was So Dauid when GOD drew neere to him and promised to build him an House to giue him a House that should be eternall to giue him the Messiah whose Kingdome should neuer end for that is included in the giuing him a Kingdome for euer and a House that should haue no end when God vouchsafed him so great a fauour we see Dauid was neuer so cast downe as then in the sight of his owne vilenes he was neuer so little in his own eyes he neuer said so much as he said then Now saith he what is Dauid What am I or what is my Fathers house that thou shouldst regard me thus that thou shouldst bring me hitherto This is Gods manner when he comes into a mans heart when he speakes peace indeed when Faith is a right Faith that brings CHRIST to dwell there I say it makes a man exceeding humble Therfore the spirit of Christians is a meeke spirit they are humble and gentle they are little in their owne eyes Consider whether thou hast such a disposition bred in thee or no it is a signe thy faith is good if there be if there be not it is a signe thy faith is not true So much for the signes of faith I make haste because I haue one Vse more to adde If nothing be regarded of GOD but effectuall faith that is if that be the vertue of faith to be effectuall or else it is nothing worth then we should learne hence not to let that be wanting to our faith which is the excellencie of it which is the vertue of it which is the proper quality of it As if it be the vertue of a Horse to goe well If it be the vertue of a Knife to cut well If it be the vertue of a Souldier to fight well or whatsoeuer you will instance in whatsoeuer vertue it be or whatsoeuer thing you labour to find that in it whatsoeuer be wanting for euery thing hath some proper excellency some speciall vertue wherein the thing consists Now to be effectuall to be working to be operatiue If this be the vertue of Faith as it were if this be the character and excellency of faith Let not this therefore be wanting in faith What is that then thou shouldst doe Vse thy faith set faith aworke liue by it You will say This is more then I can doe this is Gods action he must set faith aworke and worke this in me I say thou art able to doe this of thy selfe when thou hast faith once I speake to those that haue it and this exhortation is to you If you haue faith vse it many haue it that doe not vse it This is a thing that you are able to doe For though God worke in you all the worke of faith as it is receiued yet know he doth not worke in you onely but by you he makes you instruments you are not as dead instruments but as liuing instrumēts to moue of your selues It is true that before you haue faith you are able to doe nothing but when you haue it once then you are able to vse it Before a man hath life he is not able to stir but when he hath life once then he is able to moue and stir himselfe for there is life there when the Lampe is once lighted you know you may feede it with Oyle and if you put more Oyle to it you shall haue the greater flame There is light and you may increase it indeed the difficulty is to light it and that is Gods worke he kindles the first fire hee workes faith in the heart But now when thou hast it learne to vse it Dost thou thinke a necessity lyes vpon vs to vse other Talents that GOD hath put into our hands and will he not require that thou shouldst vse the Talent of Faith Wilt thou wrap that in a Napkin and let it lye dead by thee Will not he call thee to an accompt for it What folly is it my brethren you haue faith which is so excellent a Grace able to doe so great things as it is and yet you will not vse it There are many Christians that haue Faith indeed and yet will not set it on worke How great things would it doe what a reward would it bring As Aristotle saith of habits That if a man haue no more but a habit and vse it not there is no difference betweene the wisest man and a foole for what are habits for but for action what is the Tree for but for fruit The habit serues but for the act and this is according to the iudgement of Scripture in Rom. 2. God rewards not men according to the habits they haue but according to their workes Therefore thinke not that thou shalt be rewarded according to thy habits of Faith which thou hast though it be true that that sanctifies thee but GOD doth reward vs according to the vse of our faith according to the workes that our Faith doth bring forth according to the efficacie of our faith It is true the taking of Christ is one worke of Faith thou shouldst set it aworke to doe that and besides that all the workes of sanctification are all workes of Faith all thy life long euery houre thou hast somewhat for Faith to doe Set thy faith aworke and thy reward shall be accordingly And againe if thou vse not Faith thou shalt haue little enough of it the vsing of it is that which strengthens Faith It is Gods vsuall manner when he giues Faith to a man to giue him exercise to keepe his Faith breathing as it were hee will be sure to haue somewhat wherein hee will put him to it some tribulation he will put fire to
it to clense it And therefore we should learne to make vse of our Faith to set it on worke It is a generall Rule in all things and as true in this If a man haue an estate what is he the better to haue it if he doe not vse it To haue a friend what is a man the better if he doe not vse him Shall a man be a Fauourite of a Prince and get nothing by it Faith makes a man a Fauourite of GOD a friend to GOD and will you make no vse of GOD It is that which he expects at your hands will you haue GOD in vaine Shall hee be your GOD and will you make no vse of his power of his wisdome of his ability to hold you vp to helpe you vpon all occasions You should make vse of him all that is his is yours if you make vse of it by faith Againe shall men haue such priuiledges as we haue by faith and shall not wee comfort our selues by them What is it for a man to haue great estates great Titles of Honor and Houses and Lands if a man doe not thinke vpon them that these considerations may cheere him We should doe so with faith this is the vse of faith Againe if faith be vsed it is able to doe much for vs if it lye still it will doe nothing You know what they did Heb. 11. They hauing faith it made them doe that it was but the vse of their faith So it is with vs Looke how much thou vsest thy faith so much thou shalt be able to doe Therefore Christ saith Be it according to thy faith that is not according to the habit of thy faith that lyes dead as a Talent wrapped vp there but be it vnto thee according to the vse of thy faith If thou set faith on worke it will be able to doe great things it will be able to doe wonders it will be able to ouercome the world it is able to worke righteousnesse it is able to preuaile with GOD and men it is able to goe thorow the greatest matters But you will say How shall I vse it That is the thing indeed which I purposed now to haue shewed how faith must be vsed how we must liue by faith I should haue shewed how you should vse it First in comforting of our selues for that is one vse of Faith thou shouldst set it aworke to fill thy heart with ioy out of the assurance of the forgiuenesse of sinne and of the priuiledges which thou hast by CHRIST When a man hath faith and finds his heart no more affected then other mens he findes no reioycing there more then ordinary Now set faith on work learn to beleeue and that throughly First set faith on worke to beleeue to trust perfectly as the Apostle speakes Gal. 3. In the grace reuealed by Iesus Christ trust perfectly that is thou shouldst beleeue the full forgiuenesse of thy sinnes thou must not beleeue it by halues so that there should be a distance as it were betweene GOD and thee some odde scores vnacquitted vncrost but thou shouldest beleeue so that thy joy may be full thou shouldest beleeue throughly that thy sinnes are forgiuen that all are acquitted thou must not limit God in his mercie at all as thou shouldest not limit him in his power Thus a man should set faith on worke that he may be able to say My Beloued is mine and I am his I know there is a Match made betweene vs. For vnlesse you lay this ground a man shall not reioyce This is all therfore now vse thy faith If Satan now come and tell thee of some sinnes and of some circumstances of those sinnes and of some wants in thy repentance and humiliation what serues faith for now What serues all this for that you haue learned heere concerning the Doctrine of Faith but to teach you that these should be no scruples you should beleeue and that perfectly When this is done that you see there is a Match a Couenant made betweene GOD and you now you must know that all that Christ hath is yours whatsoeuer hee hath by Nature you haue it by Grace If hee be a Sonne ye are sonnes If he be an Heire yee are heires and when ye haue done this then consider all the particulars of the wealth of a Christian that all is yours whether it be Paul or Apollos or the world c. These things wee haue often spoken of you should runne through and consider of them If a man will consider that he is a King that the world is his that whatsoeuer is in CHRIST belongs to him and oweth him a good turne and will doe it at one time or other when he considers all the precious promises A man reckons his wealth not onely by his money which he hath lying in his Coffers that he hath present but by Bils and Bonds and Leases c. So how many promises thou hast there is not a promise in the Booke of GOD but it is thine set thy faith on worke to consider this and to reioyce in it set faith on worke so to see them that thou maiest reioyce in them and weyne thee from the things of this world not to regard them for they are small things of no hold Shall a King regard Cottages and trifles No if thou thinke in good earnest that thou art such a man why doest thou regard trifles Thou shouldst doe this when other men reckon their Lands and their Houses and their friends a Christian reckons he hath GOD hee hath many good workes in store hee hath so many precious promises laid vp in the Land of the Liuing Set thy faith on worke thus not onely to reioyce but to bring in a holy magnanimitie answerable to such a condition and let not Faith giue ouer till it haue brought thee to this Certainely a man that beleeues he is a King he will haue another spirit for there is no other reason wherefore it is said Saul had another spirit but that when he came to be a King he had a spirit answerable When thou beleeuest these priuiledges when thou settest thy Faith on worke to beleeue indeed to beleeue them to be reall things and not fancies and notions there will be bred a disposition answerable a carriage and spirit suteable thou wilt not admit of things that are vnfit for such a person thou canst not doe it but as one that is a Prince that hath those hopes actually he cannot admit of thoughts that other men haue no more can a Christian when he is borne from aboue by the immortall seede there is such a disposition wrought in him that if he will set his faith on worke to beleeue these things he shall not be able to admit of those base things which hee did before and which others doe Againe if a man set his Faith aworke to beleeue these things he would be able to vse the World
as if he vsed it not he would not care for losses crosses he would not grieue for them as one that is not able to beare them Thus we should learne to set faith on worke in beleeuing these priuiledges that we may be able to walke with God as Henoch did and as Paul and Moses did to walke with him in the vpper Region aboue the stormes There is much variety of weather when a man is below here now it is faire and then it is foule if a man were aboue these there is a continuall serenity So a man that hath his heart in Heauen a man that walkes with GOD that hath his heart raised aboue others if you would doe this if you would vse Faith if thou wouldest consider this it would set thee aloft aboue these things thou wouldest soare aloft as the Eagle thou wouldest care no more for these things then the Eagle cares for the chirping of Sparrowes they are trifles thou wouldest ouerlooke them all If we did consider this seriously how would it alter our course It would worke another disposition another affection in vs. A man would consider that if GOD be sure what matter is it if a friend die If I haue GOD what is the losse of any creature And so if a man suffer wrong in his name what is it if he haue praise of GOD If thou beleeue and see GOD in his greatnes to haue praise of such a one as he will make thee to contemne the rest And so for wealth What is pouerty What account did Paul make of it It is nothing to one that hath Treasure in Heauen to one that beleeues indeede to one that seeth hee hath all GODS Treasures opened to him Thou shouldest learne to doe this in good earnest If a man would set this Faith aworke to beleeue it his heart would be fixed hee would bee afraid of no euill tydings hee would say with himselfe if there bee no ill tydings from heauen it is no matter from whence they come on earth If a man would build through faith vpon the promise and consider it really This is the vse of Faith thus a mans heart should be filled with ioy a man would be able to goe through ill report and good report through want and through abundance without being much troubled with either the one would not much puffe him vp nor the other would not deject him but he would goe as a Gyant and march thorow the variety of conditions he would passe through them that neither the one hand nor the other the good successe nor the ill successe should worke vpon him much This is a strong man and this Faith will make thee able to doe if thou vse Faith and set it aworke But I am sorry the time hath cut me off this is but an entrance I giue you but a little taste There are many things wherein Faith stands vs in much stead wherin if wee did vse Faith how much seruice would it doe vs But for that which remains in this Doctrine of Faith I had thought to haue shut it vp at this time to shew you how to vse it how to make it effectuall how to set it aworke how to walke by it how to husband and improue this Talent for Gods aduantage and your owne But I cannot stand on it So much for this time FINIS OF EFFECTVALL FAITH The fifth Sermon 1. THESS 1.3 Remembring your effectuall Faith c. THE first thing wherein thou shouldest vse Faith is to comfort thy selfe by it Therefore consider you that doubt of this you that make question I speake to those that haue the work wrought whom the Holy Ghost hath made to desire Christ aboue all things I say remember that God iustifieth the vngodly and that you haue nothing to doe but to take him 2. Remember that CHRIST is made righteousnesse to vs that no flesh might reioyce in his sight but he that reioyceth might reioyce in the Lord. 3. Remember that the pardon is generall Looke to the promises of the Gospell you shall finde them without all exception To vs a Sauiour is borne to take away the sinnes of his people he came to take away sinnes of all sorts Now when GOD hath made no exception why should we make any 4. Consider that wee haue to doe with a GOD who delights to shew mercie it is a thing that he is not weary of it is naturall to him And therefore as the eye is not wearie of seeing nor the eare of hearing because it is naturall to them no more is GOD weary of shewing mercie Nay he delights in it Mic. 7.8 Who is a God like vnto thee taking away iniquities delighting to shew mercie c. Why so Because mercy pleaseth him That is there is no worke that he is so much pleased in as in shewing mercy 5. Consider thou that art in such a case consider that his mercy is as large as any other attribute Euery man thinkes that this is no newes what need you tell vs that GOD is infinite in mercy I say this is a thing that thou dost not consider if thou diddest thou wouldest not sticke vpon it as thou doest If thou diddest beleeue that GOD were as mercifull as he is but we scant GOD according to our measure we square Gods mercy according to our own thoughts Euery man measures Gods mercy according to that which he can conceiue He thinkes with himselfe if a man commit one sinne it might be forgiuen but when his sinnes exceede when they grow out of measure sinfull when they are sinnes so circumstantiated as we say that they are out of measure sinfull here a man stands at a stay What is the reason of this Because we draw a scantling of Gods mercy according to our owne conceits Whereas if we considered that his mercie were as large as any other attribute then we would consider that it hath no limits and if it haue no limits then whatsoeuer thy sinnes are it is all one 6. Dost thou thinke that Christ came from heauen and tooke flesh and suffered death to forgiue small sinnes No it was to forgiue the greatest the worke is large enough to match with the greatest sinnes These and such like reasons thou shouldest labour to bring to heart that thou mayest beleeue perfectly and throughly and giue not ouer till thou haue done it Let not thy faith trust in Christ by halues but trust throughly Thou shouldest come to this disjunction If I bee out of the Couenant why doe I beleeue at all why doe I receiue any comfort If I bee in the Couenant why doe I not beleeue perfectly I say giue not ouer till thou haue brought thy heart to a full assurance Thus a man should doe that yet doubts whether his estate be good whether CHRIST bee his when he is his For when a man is once in the Couenant that the match is made betweene him and thee why doest thou doubt If thou
be in the Couenant once doubt not then that a sinne or two or daily failings shall breake the Couenant betweene GOD and thee it is impossible Thou must know that thou often breakest the Couenant but except there be a quite turning backe except thou altogether forsake GOD except thou leaue GOD and chuse thee a new Master this indeed breaketh the Couenant otherwise if it be but a failing if it be but a sinne of infirmity from day to day when as yet thou keepest GOD in thy heart thou cleauest fast to him thou intendest to serue him and not to forsake him and giue him ouer thinke not that those sinnes although they be great breake the Couenant And therefore Psal. 41.7 said the People of GOD there Although these things be befalne vs yet haue we not forgotten thee nor dealt falsely concerning thy Couenant Why We haue not turned backe although we haue failed and done many things amisse yet haue we not dealt falsely concerning thy Couenant That is we are not Hypocrites our hearts are sincere How proue they that We haue not turned backe from thee our feete haue not gone out of thy wayes That is we haue not quite giuen ouer as many men doe that make their pleasure their God when they make their profit their God when they diuorse themselues from GOD then they breake the Couenant but else it is not a breaking of the Couenant Know therfore for thy comfort when thou considerest this summe them vp together and see now whether thou hast put thy seale to the truth of GOD that he is true that is whether thou beleeue the promise whether thou take and receiue CHRIST for that is it to put thy seale to the truth of GOD when thou canst conclude that thou hast done that then see if GOD hath put his seale to thee There is a double seale One is thou art sealed by the Spirit that is there is a secret witnesse of the Spirit the sealing of the Spirit to the day of Redemption the hidden Mannah the secret witnesse that GOD giues to euery mans heart as a priuie Seale that GOD sets on thee Grieue not the Spirit by which ye are sealed to the day of Redemption Now there is another seale which is more manifest then this as in 2 Tim. 2.19 The foundation of GOD remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth vpon the Name of the Lord depart from iniquity That is there is another seale that GOD sets vpon you whereby hee enables you to depart from iniquity This is a more open seale then the other If thou finde that thou haue put thy seale to GOD to his promise and thou findest againe that he hath sealed thee by the inward witnesse of his Spirit and hath sealed thee likewise by the fruit of amendment of life with enabling thee to depart from iniquity now what shouldst thou doe then Make no more question take it for granted that CHRIST belongs to thee and thou to him Trust perfectly to the grace reuealed through Iesus Christ A place that I haue often named 2 Pet. 1.13 Trust perfectly in the fauour that is in the free fauour in the free promise reuealed through Iesus Christ that is Doe not mince the matter and say it may be GOD will forgiue me or it may be he will not but doe it perfectly let nothing be wanting doe it perfectly that thy ioy may bee full if thou doe it by halues if thou doe it but in part thou shalt haue but imperfect ioy The vse now that thou shouldest make of Faith is to see thy ioy may be full if thou be not certainely perswaded thou doest not vse thy Faith as thou oughtest When thou hast done this once when thou hast settled vpon this conclusion to say certainely CHRIST is mine my sinnes are forgiuen now come to the priuiledges consider them and go thorow them all I haue named them heretofore vpon another occasion and labour to comfort thy selfe with them labour to haue thy heart filled with ioy at the least get so much comfort as may ouervalue any affliction in the World that there may be a greater waight in the other Ballance that though great afflictions doe befall thee yet thou art not drowned thou art not swallowed vp of affliction that thy heart faints not but set thy faith aworke that thou mayest haue so much ioy as that thou mayest goe thorow it And againe get so much ioy as at least may ouertoppe any prosperity outward any comfort that thou mayest take in thy friends or in thy wealth or in those things that thou findest thy heart too much to cleaue vnto that thou settest them at too high a rate set thy Faith on worke that thy joy may be full that thou mayest not prize those so much but that thou mayest looke vpon them as trifles as matters of nothing in comparison of the ioy that is prepared for thee in Heauen Thus a man should vse faith that is in any affliction that he doe not ouer-grieue and that no outward comforts whatsoeuer befall him take not vp his ioy too much Thus our faith should passe through all conditions to vse the World as if we vsed it not So I say set thy Faith on worke This is the first worke that faith should doe to comfort a mans heart The second vse we should make of Faith should be to guide and direct our liues that is we should vse Faith to be as the Rudder to the Ship to turne our courses the right way vpon all occasions in our conuersation For that is the office of Faith to guide a mans life For as it is in a way so it is in our life there are many turnings it is not only a strait way but there are many turnings and when a man comes to a place where there are two wayes to turne to that he knowes not which way to goe now Faith comes and teacheth thee what thou shouldest doe That is there are many difficult cases wherein a man knows not what to doe he is amazed at them It may be GOD will lead thee through the way of the Philistims through great persecutions and troubles which thou must wrestle with Now set thy Faith aworke fight the good fight of faith that is thou must now ouercome thou must not balke the way of Religion because of the troubles thou meetest withall but passe thorow the troubles that thou mayest keepe thy way Againe it may bee GOD will leade thee through pleasant wayes and not through the way of the Philistims as when the people came out of Egygt the Lord led them not by the way of the Philistims If GOD giue thee peace and prosperity now set Faith aworke that this peace and prosperity that thou hast that it soften not that it loosen not the sinewes of thy minde that it dissolue not thy strength but keepe thy
faith and hold thy strength that thou be not drawne to sinne against GOD by such a condition In all the turnings of a mans life to be kept straight a man must set his faith on worke It may be GOD will giue thee peace for a time take heed thou sit not downe now and forget thy iourney As thou must not turne to the left hand so thou must not turne to the right hand but passe through all that thou mayest approue thy selfe the seruant of CHRIST in straites in necessity in tribulation by the Armour of righteousnesse on the right hand and on the left through honour and dishonour by ill report and good report That is set Faith on worke in all the variety of conditions to keepe thee in the right way that thou turne not out of it It is faith that must doe it For example put the case thou commest to Hesters condition there was a turning of her minde she had peace before but when it comes to that that she must venter her life for the Church here she had vse of faith And so for Abraham God bade him offer his sonne he was at rest a great while before but now GOD tryes him what hee will doe here is a turning of his life here was an Exigent here was vse for his faith he did it faith turned him this way Another man would haue turned another way that hath not faith So when GOD cals Moses hee was quiet before in Pharoahs Court now he must goe to suffer affliction with the people of GOD then what must he doe in such a case The Text saith he did it by faith by faith he forsooke the glory of Pharoahs Court and chose rather to suffer afflictions with the people of GOD then to enioy the pleasure of sin for a season There be many hundreds of such cases that befall continually I say thou shouldst vse thy faith now that it should lead thee in the right way in all these difficult cases for this is the vse of faith See now another man that hath not faith take a false-hearted man and say what you will to him when any such exigent comes you shall neuer draw him from his wealth from his friends from his worldly credit because he makes that his maine his heart secretly trusts in that hee thinkes if that be gone he is as vndone that is his God therefore you shall neuer draw him from that for he wants faith to make God his God Come to another man let him come into such an exigent and you shall not pull him from God hee is his trust he is his hope and if he loseth Gods fauour he loseth life and all and therefore that is the difference in all the passages of things in their conuersation This then is the second thing we should make of faith to guide and direct vs in our liues But because this is generall it may be it will not bee enough I will come a little to Instances Suppose a man come to such a turning as those in Iohn 12.12 Many of the chiefe Rulers beleeued in him but they durst not confesse him lest they should be cast out of the Synagogue Put the case that thou be in such a case as that thou art brought now to such a tryall Now if thy faith be such a faith as they had that is a signe that thou wantest faith indeede Take two men the one will be content to be cast out he will confesse Christ come what wil of it Another man when it comes to such a competition that either he must be cast out of the Synagogue or deny Christ he will rather leaue that then the other he will rather part with Christ he will rather forsake him the confession of him then indure such trouble So again come to a matter of praise of men to a matter of credit whē a man sees that this is his condition in the place he liues in and considers If I serue GOD indeede if I goe through in my profession I see I must be contemned I must be despised I must be trampled vpon I see I must be hated of all men as our Sauiour Christ saith for to be hated of some men a man might beare it well enough but to haue all mens hands against him to be excluded of all good company as they say such a thing a man shall haue much adoe to beare to lose all his worldly credit all his friends but when it comes to such a case one man is willing to beare these because he trusts in GOD I know whom I haue trusted saith Paul Therefore he was willing to vndergoe all shame to indure imprisonment to do any thing another man doth not trust in God and therefore he will not indure hee will leaue Religion he will not doe the things that may breed this trouble hee will mince the matter he will leaue that that he may secure himselfe and keepe his credit that he hath amongst men So againe come to matter of commodity Let matters of profit or aduantage in the World for a mans estate be offered see the different condition now of a man that hath faith and of a man that wants faith See Saul when he saw the fat Cattell he tooke them his faith was nothing but a notion If he had beleeued in GOD he would not haue thought that the fat Cattell would haue made him more happy but because he saw them and thought they would be aduantage to him he saw them present that was the thing he felt hee beleeued not the other therefore he did that And so for Balaam when the case comes that eyther he must curse the people or else forsake the wages of vnrighteousnesse surely he wil haue respect to the wages of vnrighteousnesse that is though Balaam made a faire shew he would doe any thing rather then to goe against Gods Commandements and yet he had an eye to the other all the while and GOD saw that he secretly looked to himselfe So that it may be thou makest profession thou makest a faire shew thou wilt do much Remember this it may be it is but a high flying The Eagle though she flye high yet she hath an eye to the prey below all the while So many men although they doe much yet they haue a secret eye to the prey that is they want faith and therefore they regard these things too much And when the time comes that they must stoope to it the time of tryall when a man wants faith to magnifie other things he ouervalueth those things hauing nothing better to trust vnto In such a case Iudas his 30. pence was a great matter Gehezi's change of rayment and Achans wedge of Gold I neede name no more examples But take a man that hath faith and this is no difficulty to him hee will not only let goe that wealth which he hath inordinately gotten as Zacheus but he will suffer the
spoiling of his goods with joy because he beleeues God that hee hath in heauen a more induring substance There is no Christian no good man but he would be content to gaine as well as thou what is the reason hee takes it not He beleues that by forsaking that he shall haue a more enduring substance in Heauen There is no man would forsake any thing but for the better and that is the reason wee beleeue and thou dost not And so come to matter of safety and danger and there you shall see what difference faith makes between men how it turnes their course when they come to such an exigent See it in Saul you know he was commanded not to offer Sacrifice till Samuel came GOD did put him to the tryall The Philistims were vpon him the day of Battell drew neere hee saw the people shrinke away Saul was put to it now whether he would trust GOD for his safety or no If Saul had had faith now and had thought with himselfe If I keepe the Commandement is not GOD able to helpe me what though the people shrinke away cannot GOD doe as much with a few as with many If he had beleeued hee would haue done otherwise But he did not beleeue and therefore you see which way he turned The like we see in Ioram Ier. 42. This was his case hee was the Captaine of tâ—ose that were left behinde in Captiuity If hee had stayed in Ierusalem he had had nothing to defend him there was pouerty and want of all things if hee went downe into Egypt that was a safe Countrey as farre as any one could see it lay farre from all danger of War there was plenty of all things and he was a strong King able to defend him There comes Commandement from GOD that he should keepe himselfe still in Ierusalem and should not goe downe into Egypt It is a place worth the reading Ier. 42 43. Ioram in this case beleeued not that God would keepe him safe where he saw no meanes of â—afety Therefore in that turning you see what choice he made which was his vtter vndoing he went downe into Egypt and there the Sword and the Famine followed him that GOD might make him know that it was not any outward condition that could keepe him safe and that he was able to keepe him safe in another place where there seemed to be more danger On the other side take those that trust in God in any such case when they are brought to any such difficulty they are willing to venter to put themselues vpon GOD to goe any whither as Luther went to Wormes they care not for any danger before them But some will say it is true if I had a Prophet sent to me to tell me in such a case that I should be safe I should trust on him Certainely if thou hast not yet if the cause be good if it be a thing that GOD sets thee aworke on if thou goe by a right rule know that in this case thou hast as true a promise of safety that God will deale well with thee as if thou haddest a Prophet sent immediately from God Therfore I say to thee in such a case as Luther said to Melancton which was a good reason when Melancton began to faint Luther being afarre off wrote a Letter vnto him and tels him saith he if the Cause be not GODS why doe not we giue ouer why doe we not shrinke why doe wee doe any thing And If it be Gods Cause why doe we shrinke why go we not thorow He needed no more but to know that it was Gods Cause and after that see how hee exposed himselfe from time to time and as no man was bolder then hee so no man had more comfort It is with vs in this case as it was with Ieremiah Ier. 26. GOD bids him goe and speake his Word to the people all his words and tels him that the people would be ready to put him to death and so they were they said he should die but yet he obeyed God because the Lord sent him and see what was the issue of it GOD turned the matter and saued him This is faith when a man comes in that case to set his faith aworke that it may set him the right way that he is to goe in which way he is to turne And so put the case that GOD brings thee to such a case that thou art in danger of prison in danger of death in danger of the greatest crosse of the greatest persecution and trouble now one man consults with flesh the other consults with the spirit he sets faith awork to worke his worke for him you see what Stephen did in such a case and the reason of it Acts 6. He was a man full of faith and therfore he feared not what they could doe to him See what Paul did in such a case you see what danger he was exposed vnto but he consulted not with flesh and blood but what did he He set faith on worke that it might guide him in all the way that he went in all the turnings of his life And so on the other side for pleasure there are two men that haue pleasures propounded the holiest man hath the same nature that others haue they would take the same delight that others doe as farre as they are naturall What is the reason then they doe not why doe such men turne from all sinfull delights and runne another course It is nothing but faith that enableth them to doe it By faith Moses left Pharoahs Court and the pleasures of sinne for a season and chose aduersity with the people of GOD that is as if hee should say If you would know why Moses did this it was faith that enabled him that is he beleeued that if hee had enioyed those pleasures of sinne he should haue beene a loser by them hee should haue fared the worse for them Againe he beleeued that by his suffering aduersity with the people of God he should gaine it was onely faith that made him doe this If thou haddest faith thou wouldest forsake thy pleasures and liue a more strict life as the Saints doe So that still you must keepe that conclusion that you must set faith aworke in all the conclusions and passages of your life for that is it that guides you in the right way Againe Take two men that haue both children to prouide for they haue posterity to care for the one man he reasons thus with himselfe If I leaue them not as good a stock as I would yet I shall leaue them Gods blessing which is able to make them prosper and though I should leaue them abundance yet all that without Gods blessing will not be able to doe it Therefore such a man will be indifferent for matter of estate he will leaue a conueniency for them if he can but he takes no
10. We receiued the sentence of death that wee might learne not to trust in our selues but in God that raiseth the dead GOD meant to deliuer him when he saith he receiued the the sentence of death that is there was no helpe in the World that he could see in himselfe or in any other creature Now he was brought to trust in him and then God answered him in his trust so you shall finde Zeph. 3.12 I will leaue among you men that are humble and poore people and they shall trust in the Name of the Lord. Why did not these trust in the Lord while they were rich Our nature is so backward and so exceeding deceitfull that wee cannot till other helpes are gone I will leaue among you a sort of poore people and they shall trust in my Name As if he should say When men are brought to that that all other things are taken away and till then they will not trust in him Indeede till then it is not trusting And therefore in 1 Tim. 1.5 She that is a Widdow is left alone and trusts in GOD. Till she be left alone till the other props be taken away a man cannot trust in GOD. Hence it is that commonly when men are brought to the lowest they are nerest to GOD they haue best accesse vnto him because when they are brought to such an exigent then a man will pray best and when he prayes best then hee speedes best then faith is set on worke and it workes best when it is alone when it is stripped of all other helpes And therefore you shall finde in the Booke of GOD when men were lowest they had neerest accesse to GOD. â—sa when he was come against with many thousands he trusted vpon GOD though he went against them with halfe the number and God deliuered him because he prayed and sought to GOD and saw that he was not able to doe any thing he trusted in GOD. Another time when Asa had forgotten GOD when he was strong when he thought himselfe more able when hee was to deale with one that had a weaker Armie a great deale the King of Israel hee was ouerthrowne and shut vp that he could not stirre because hee sent to the King of Aram for helpe It is GODS manner to defer sending of helpe till a man be brought to the Mount as hee did with Abraham hee might haue done it before but you know how he did with Abraham he brought him to the last cast And Dauid he was brought to the very point of perishing by the hands of Saul before he deliuered him And so he did with Iacob Esau comes against him with foure hundred men with a full resolution to destroy him before hee would deliuer him It is GODS manner to doe thus And so hee did with Iob and other seruants of his his fashion is to doe so to bring men vnto the very brow of the hill till their feet be ready to slip when they are euen going and then hee delights to appeare and deliuer them Therefore in such cases trust GOD put all vpon GOD that is when GOD in any turning of thy life brings thee to such an exigent that thou seest all at the point to be lost that thou art at the point to be vtterly vndone learne to trust in GOD in good earnest and that shall guide thee and turne thee the right way when thy flesh is ready to goe another way What was the reason that CHRIST when he was on earth would doe nothing except they beleeued in him When thou hast any thing to doe if thou beleeue in God that will make him ready to helpe thee because then it is an acknowledging and an attributing to his power If hee should doe it in another case he should lose his labour hee should lose his glory men would not be built vp in him by that which he did Therefore make vse of faith set faith on worke as I said I should come to this now to moue you to trust in GOD in all cases If I could perswade this men would turne the courses of their liues and would trust in him for know if thou trust in GOD he neuer failes any that trust in him as Dauid saith in Psal. 37. I neuer saw the righteous for saken c. As if he should say Aske all his seruants aske all men that euer haue knowne him all the men that haue liued with him that haue finished their course with him aske a seruant of GOD when he comes to dye how GOD hath dealt with him whether hee hath fayled him all his life I am perswaded that there is not a seruant of GOD but will say that he neuer failed him and if he were to leaue an exhortation behinde him he would exhort others from experience of his trust It cannot be that GOD should faile thee if thou rest vpon him Thinkest thou that GOD can faile thee when he saith himselfe so often he will neuer faile thee nor those that trust in him Will a man faile one that trusts in him Wee vse to say Oh I will not faile him for hee trusts in mee and doest thou thinke that GOD will faile thee in such a case If GOD should faile men in such cases there is no man that would seeke him But that men should bee encouraged to serue him hee hath promised not onely not to faile thee but hee is abundant in truth hee will bee better then his word hee doth what hee sayeth and more too If thou wouldest trust vpon him in such a case thou shouldst finde that he will answer thee But thou wilt say I see not how he will doe it the case is such a hard and difficult case Thou must know that there are strange passages in GODS prouidence he is able to bring things to passe though thou know not how it should be See his prouidence 2 Kings 5. The Woman there the Shunamite shee beleeued the word that the Prophet had said that there should bee seauen yeeres Famine shee left her Land and Countrey this was an act of Faith that made her doe this See how this Woman beleeued now she followed the direction of the Prophet she did that which GOD appointed her to doe see how GOD brought it to passe that the seruant of Elisha Gehezi should be there with the King and that hee should be telling the King of Israel of the great act of Elisha That there should be such a concurrence of all things that shee should come iust at that time and no other when the man of GOD was there yea when hee was telling of that very story that then she should come in and so she got her Land or else it is likely that the Woman hauing liued away so many yeeres it is likely shee had had a hard suite of it but Gods prouidence brought these things together So againe looke on Mordecai It is a strange
as they are taken in an euill Net Satan takes them there to destroy them eternally Againe the afflictions of the godly are not so heauy to them as the afflictions of the wicked are GOD afflicts them in the branches not in the roote they drinke of the Cup but not of the dregs but as for the wicked hee smites them so as that hee smites them not the second time that they roare for his wrath Psal. 31.24 The godly though hee fall yet shall he rise againe he shall not be cast off the Lord puts vnder his hand That is though the godly fall into affliction yet he is not broken in the fall GOD puts vnder his hand hee fals soft he fals not so as to breake his necke to be vndone so there is that difference So that though GOD doe the same act to both yet he doth it to the one for loue to the other he doth the same act for destruction Like to a man that loppes Trees there is a certaine season in the yeere when if he loppe his Trees they will be the better for it if they be lopped in due season they are the better loppe them at another time and they will wither So God comes to the wicked man in the vnfittest time to him a time when they looke not for him a time that the wicked men feare least then hee comes iust as a Thiefe doth in the worst and most dangerous time of all for the owner of the house then comes the Thiefe he pickes out that time So GOD comes vpon the wicked and afflicts them when they are in peace and prosperity take heede that he loppe thee not at that time when thou shalt wither to destruction when thou art not prepared So the Scripture saith sudden destruction comes vpwicked men So that suddennesse is when men are not prepared And so when God saith will free the godly from sudden death his meaning is he will prepare him and fit him for death Put all these together That the wicked bring their enterprizes to passe that the godly are crossed and afflicted that GOD hath a speciall end in this that death affliction and sicknesse come suddenly vpon none but wicked men and it will giue satisfaction to any man I should come now to presse the point but the time is past I cannot doe it So much shall serue for the second Vse for the answering of the Objections The third thing to set faith on worke in is to sanctifie you to mortifie your lusts to reuiue and strengthen you in the inward man and to make it quicke in euery good worke This point I intended to handle at this time Faith is exceeding effectuall to doe this I will touch it but in one word I will not hold you long Set faith aworke to sanctifie thy heart You will aske me How shall I doe it Faith doth it diuers wayes I cannot goe thorow them Set faith a worke to beleeue the forgiuenesse of thy sinnes to beleeue the loue of GOD towards thee to beleeue the promises and thou shalt finde that these will sanctifie thy heart this act of faith wil purifie thy-heart But how can that be Because this shall turne thy heart from thy sinnes to GOD for there is no way to mortifie lusts and to quicken thy heart but by causing thee to delight in GOD. No man can haue his heart weaned from sinne diuorsed from sinne which he hath beene wedded to all his life except he find another Husband in whom hee may delight more Now the more thou beleeuest that God is thine the more thou beleeuest that thy sins are forgiuen the more thou canst set faith on worke to doe this the more victory thou shalt get ouer thy sinnes that is the nature of mans disposition that still it desires that object that is amiable and pleasant Now if thou looke on GOD as a Iudge that will turne thee away from him that makes thee continue stil in sin but when thou lookest vpon him as vpon one that loues thee as one that fauoureth thee as one that is thy frend that accepts thee this will winne thine heart this will cause a mans heart to turne from sinne to turne from darknes to light it will make him to leaue the wayes wherein he delighted before it will diuorse a mans heart from the sinne wherein it hath taken pleasure a long time so that it shall neuer get the victory ouer it Therefore the best way in such a case is to set faith aworke to beleeue the forgiuenesse of sinnes remember the promises of GOD those promises you haue heard often that God will forgiue thy sinnes that he will pardon thee take these promises and apply them see GOD ready to forgiue this will turne thy heart from sinne thou shalt finde sinne dye and wither in thee and thy heart to growe and bee quickned in grace you know that to get a louing heart is to beleeue that GOD loues vs to beleeue that our sinnes are forgiuen Now I say there is nothing that weakneth sinne indeede but to loue GOD whatsoeuer sinne is weakned by other meanes then by loue to GOD by turning the heart to him by repentance and mortification that sinne lyeth hid though it seeme no way to increase this increaseth loue when we beleeue the promise of GOD that he is ready to forgiue that is effectuall for this purpose When CHRIST came to Peter and said vnto him Louest thou me then saith he feede my Sheepe So after this manner when thou once beleeuest that GOD loues thee and canst bring thy heart to loue him againe if now CHRIST should come to thee and say Louest thou me who loued thee and gaue my selfe for thee If thou doest loue me disdaine such a thing which I hate doe not such things as will grieue me keepe my Commandements keepe my Sabbaths if thou louest me let not thy conuersation be in wantonnesse in strife and enuying it thou loue me labour to bring some glory to my Name and to doe some good to mankinde if thou loue me be diligent in thy Calling if thou loue mee honour mee doe good to others doe good to thy selfe with it Let a man goe thorow all the particulars of sinne and he would abstaine from it if hee would set faith on worke this way to sanctifie his heart Againe faith doth it by ouercomming the World that when a man is drawne one of these two things drawes him Either some offer of some great benefit or some great euill which he is put in feare of now when hee lookes and seeth that GOD is able to keepe him when men doe their worst and that hee can giue him a heauenly Kingdome when he lookes to the promise he is aboue the World Againe he not onely ouercomes riches but he makes aduantage of them hee not onely loues them as a slaue but he gets the victory ouer them and hee gets seruice from
them And so when men can make their recreations to serue their turnes for better purposes when a man not onely ouercomes them gets the victory of them but makes them seruiceable so a man make aduantage of the World Againe when thou wouldest haue thy sanctification increased increase thy faith The more thou beleeuest the more the Spirit of Christ is conueyed into thy heart The stronger thy faith is the more the winde of grace the sappe shall flow from CHRIST into thy heart As old Adams corruption it is with the grace of CHRIST when thou commest neere thou art ingraft into the similitude of his death that is there comes a gift from him he sends his Spirit into thy heart that doth make thee ioy in him that causeth thee to dye to sin and to liue to righteousnesse This I thought to haue opened But so much shal serue for this time and for this Text. FINIS OF LOVE THE FIRST SERMON GALLAT 5.6 For in Iesus Christ neither circumcision availeth any thing nor uncircumcision but Faith which worketh by Love IN the fourth verse of this chapter the Apostle affirmes that there is no justification by the law for saith hee If you be justified by the law you are fallen from grace that is you cannot be partakers of that justification which is by grace Because for to have it by the law and to have it by grace are opposite And he gives a reason for it because saith he Through the Spirit we waite for the hope of that righteousnes which is by faith and not by the law When he had expressed himselfe so farre which is the righteousnesse received by faith that is that righteousnesse which is freely given by God offered to us wrought by Christ but taken by faith on our parts Thus saith he you must be justified Now to confirme this he gives a reason in this verse that I have read for saith he In Christ Iesus that is to put a man into Christ Iesus or to make him acceptable to God through Christ Iesus to doe this neither circumcision availeth any thing or uncircumcision That is neither the keeping of any part of the ceremoniall law or the omission of it nor the keeping of the morall law or the breaking of it will helpe to ingraffe a man into Christ or to make him acceptable to God through Christ What will doe it then nothing saith hee but onely faith Now lest we should be mistaken in this as if he should require nothing at their hands but an empty idle faith hee addeth further it must be such a faith as is effectuall as is working And that is not enough but it must be such a faith as workes by love So that you have two parts in this Text One is a removall or a negation of that which doth not ingraffe us into Christ or that makes us not acceptable to God through Christ it is not being circumcised or uncircumcised or any thing of that nature The other is the affirmative part What is it that doth it that makes us in a glorious condition that makes us sonnes of God saith he it is onely faith and love it is such a faith as is accompanied with love and good workes so that you see hee removes all workes of ours all workes of the ceremoniall law circumcision is nothing it is as good as if you were not circumcised it is all one And by the same reason that circumcision is excluded all other is And not onely workes of the ceremoniall law but all the workes of the morall law also considered as the meanes of justification because they are opposite to faith they exclude faith and faith excludes them so as they are as well to be shut out as the workes of the ceremoniall law None of these saith the Apostle will doe it For you must know the way to salvation is contrary to that of damnation Looke how you lost the kingdome of God so you must get it looke what gate you went out at by the same gate as it were you must come in at What was it that lost all mankind the kingdome of heaven You know it was not our particular breaches of the morall law but it was the fall of Adam and when the root was dead you know all the branches died with it Well what way is there then to regaine this losse We must goe in againe into Paradise by the same way that wee went out that is by being borne of the second Adam and by being made partakers of his righteousnesse By being borne of him or ingrafted into him As you communicate of the sinne of the other because you are his children so you must partake of his righteousnesse Againe saith the Apostle it is the Lords pleasure that you should be saved after this manner because he would have it to be of grace If you should have beene saved by any workes of your owne you would have imputed it to your selves and to your owne strength But the Lord would have it to be of grace of his free will and therefore hee will have it meerely of faith by taking the righteousnesse of the second Adam which he hath wrought for you Againe he would have it sure to all your seede if it had beene by workes it would never have beene sure unto you you could never have kept the law so exactly But since Christ hath wrought righteousnesse and you have no more to doe but to take it now it is sure or else it would never have beene sure Againe if it had beene by workes the flesh had had wherein to rejoyce it might have something to boast of But the Lord will have no man to rejoyce in the flesh but let him that rejoyceth rejoyce in the Lord. Now if it had been by works if it had beene by any inherent righteousnesse by any ornament of grace that the Lord had beautified us with we had had rejoycing in our selves but now that it is by the second Adam by comming home to him by taking him by applying his righteousnesse Now no flesh can rejoyce in it selfe but now whosoever rejoyceth rejoyceth in the Lord. Therefore saith the Apostle you must know this truth you can never be saved by doing these actions no nor you shall not lose salvation by omitting them for this is not the way that the Lord hath appointed mankinde to be saved by But the way by which mankinde must be saved is by receiving Iesus Christ and his righteousnes But you must remember that you must take him so as to love him And it must be such a love as is fruitfull in good workes and not an emptie and idle love that is a love in shew onely but it must be a love in deede and in truth Now in the handling of these words we will begin with the affirmative part because though the other be put first yet the affirmatiō you know in order of nature is before the negation therfore I wil begin with
shall be discerned doe not say thou lovest mee and yet art negligent in doing for mee Feede my Lambes We shall not need to presse this much in this Congregation because it belongs to the Ministery Although you haue somewhat to doe in it for the Magistracie also whereby they may expresse their love to the Lord Iesus to helpe the feeding of Christ Lambes It is true wee are as the vines that bring forth the grapes but you are as the elmes that holde up those vines the Magistrates feede the people as well as the Ministers therefore that phrase is applied to David hee was a Shepheard Therefore in your severall occasions when you meete with that which may tend to the feeding of the people of God when you shall labour so farre as may lie within your compasse that the Gospell may have a free passage that there may be more faithfull and laborious Ministers set up in the severall places of the kingdome the more you doe this the more you feede Christs lambes And if you will shew that love you have to the Lord shew it by feeding his people that is by doing that which lyes in your power tending to that end by doing of it zealously with all your might And as that was the worke that Christ put Peter upon for the tryall of his love so I may say to every one of you If you will shew that you love the Lord Iesus doe the worke that belongs to your particular place for every calling hath a particular worke in it if you love the Lord be diligent in that way in that calling which Christ hath given you to doe him service in and herein you shall shew your love as it was Christs owne speech I have glorified thy Name that is in that particular worke in that charge which thou gavest me to performe so you must shew your love to God in doing the actions of your particular callings diligently You know when that womans heart abounded in love to Christ how it found out a way wherein it would shew it selfe presently in breaking the boxe of oyntment c. As it is said of faith It is dead without workes so love is dead without workes the Lord regards it not it is a dead carkasse without motion Wee know it is the nature of love to be diligent if you doe love Christ it will make you diligent And as you will be ready to doe much so you will be ready to suffer much also these two I put together because suffering is a kinde of doing onely it is a doing of things when there is difficultie and hardnesse Now if you love the Lord Iesus see what you will suffer for his sake those that we love wee are exceeding readie to suffer for A husband that loves his spouse is exceeding readie to suffer any thing to enjoy her love he is willing to suffer any displeasure of parents of friends to suffer the losse of his estate he cares not for discredit in the world hee is ready to breake through thicke and thinne and to doe any thing so he may obtaine her love at the last So if you love the Lord Iesus you will suffer any thing for his sake It was an excellent testimony of Davids love in 2 Sam. 6.21 when David there dancing before the Arke was scoffed at by Michal his wife see what an answere hee gives her It is saith he before the Lord as if hee should say I am willing to beare this at thy hands for it is to the Lord who hath chosen me rather than thy father and all his house As if he should say seeing it is the Lord for whose sake I endure this rebuke at thy hands I care not for it I am willing to doe it yea I will doe it more and be more vile in mine owne eyes and expose my selfe yet to more scorne and derision since it is to the Lord who hath chosen mee rather than thy fathers house so I say when any thing comes to be suffered for any good action for any good cause as indeede commonly such actions have sufferings joyned with them if you love the Lord you will be ready to goe through it and that with cheerfulnesse because it is to the Lord who hath chosen you and passed by so many thousands And therefore it was the commendation of those in Heb. 10. it was an argument of their sincerity that they suffered the spoylâ—ng of their goods with joy Whence came this but from their love to the Lord they were so farre from being backward to suffer as that they were glad to have the opportunitie to suffer somewhat for his sake But you will say I am readie to doe much for the Lord and I hope I am not backward to suffer for him It is well if it be so but let mee adde this to all that I have said In what manner doest thou doe that thou doest You know the caution that the Apostle puts in in 1 Iohn 5.3 Herein is love manifested that we keepe his commandements and his commandements are not grievous Indeed herein is the reality of love seene that we keepe the commandements of God It is true a man may doe much for Christ and yet not love him an hypocrite may goe farre in performances and yet though he doth much hee may not love much therefore you must examine your selves by that in what manner you doe that which you doe Therefore it is added if wee keepe his commandements and they be not grievous as if he should say the manner of your doing is all in all you must both doe much and suffer much but they must both be done willingly You know the wife and the servant they both serve the husband and doe much for him both are alike diligent yet notwithstandiâ—g there is this difference the wife doth it out of love shee doth it in another manner proceeding from another affection aiming at another end than the servant doth So two men may be diligent in keeping the same commandement of the Lord the one doth it as one that loves the Lord earnestly being desirous to please him as one that delights in the Lord nothing doth more content him that when he is in an opportunity wherein he may expresse his love to the Lord all his commandements are not grievous to him it is not respect to the reward it is not an eye to the punishment that mooves him A man indeed may doe much for the Lord when it is the respects that he hath to hell and to judgement to heaven and the reward that moves him Not but that these may be motives but yet you must remember this that if these be the principall and if these onely moove you you doe it not out of love you take but an aime from your selves When a man hath a businesse of his owne to doe you know how carefull he is in it and with what diligence hee doth it how often
actions that is they are likewise precious Therefore let no man say he hath faith and love and as good a heart as the best though his actions be not so good though he be not so strict in his carriage for it cannot be my brethren For first of all if a mans heart be good hee hath the spirit of God dwelling there now saith the Apostle 2 Tim 1.6 The spirit is not a spirit of feare or a spirit of weaknesse a spirit that onely makes attempts and is not able to bring things to passe but it is a spirit of power a spirit of a sound minde That is doe not thou pretend thou meanest well and desirest well and thinke it is sufficient but stirre up the gift that is in thee set thy selfe on worke doe the actions that belong to thee in thy place and doe not say I am not able to doe it for wee have not received a spirit that is weake but a spirit of power the same I may say to every Christian If ye be in Christ yee have the spirit which is a spirit of power So you have it likewise Gal. 5.25 If you live in the spirit walke in the spirit that is if you have so much of the spirit as to make you living men shew it by walking in the spirit by following the spirit by doing that which the spirit guides you to therefore it is impossible that a man should have a right minde but that his workes also will be good because grace is strong in 2 Tim. 2.1 And thou my sonne be strong in the grace received c. As if hee should say grace is a strong thing it strengthens every man that hath received it if thou professe thou hast received the grace of Christ to regenerate thee to change thee and to make thee a new creature let that appeare by shewing thy selfe strong in thy actions able and ready to doe every thing that belongs to thee in thy place Indeede flesh is weake so much flesh so much weaknesse for that is weake and fading and withering and mutable it is grasse and all the purposes of it and the desires of it are no better but the spirit is strong and grace is strong quite contrary to the flesh as the Prophet speakes Isa. 31.3 Yee are men and not Gods flesh and not spirit when he would shew their weaknesse as if weaknesse were a concomitant of the flesh and strength a concomitant of the spirit Therefore if you have the spirit of Christ in you there will be strength to goe through good workes not onely to intend them and purpose them and resolve on them but you will put those resolutions and purposes in execution Secondly it must needes be so because there is a chaine betweene good workes and the inward rectitude of the heart a chaine that cannot be disjoyned for ye shall finde that these three things alwayes goe together First as that indeede is the beginning of every mans renewing there must be a knowledge a man must be enlightened hee must be renewed in the spirit of his minde as the Apostle saith Now if the knowledge bee right if it bee a convicting knowledge a sanctifying knowledge a knowledge to purpose it will draw on affections it cannot chuse they are never separated you are never truly enlightened by Gods spirit but affections follow necessarily and then if the affections be right if knowledge draw on holy affections love and feare and desires c. affections are the immediate principles of actions there is no man that hath right affections but good workes will follow so that these three are never disjoyned sanctified knowledge draweth on holy affections and holy affections draw on good actions as yee have it in Matth. 13.5 Their hearts are waxed fat and their eares are dull of hearing and why you shall see the chaine there lest seeing with their eyes they should understand with their hearts and be converted and I should heale them Marke it if they should see with their eyes the Lord hath given them up to judge amisse of things that seeing they doe not see that is they see not to purpose they are not convinced they doe not judge for if they did see with their eyes that is if they did see indeede they would have understood with their hearts their affections would follow in their hearts and if they were set aright then they would be converted that is their lives would be turned to God and if these three were done he must needes heale them but saith God I am resolved not to heale them therefore they shall see as if they did not see for these will draw on one the other So I say if the heart were right if there were faith and love good workes would follow therefore let no man say hee hath grace hee hath love and faith except his life also be holy and good Lastly wheresoever there is faith and love there is a change of nature for you know that wheresoever they come faith that is effectuall and love that followeth from faith it makes a man a new creature they are the very things wherein a new ereature consists Now when a mans nature is changed it must needes be active for that which is naturall to a man he doth without unevennesse there is no inequality in his doing it he doth it constantly where there are naturall principles of actions the actions flow like water from a spring indeede where the nature of a man is not changed that is where there is onely good purposes and good desires and no alteration of nature there actions doe not come as water from a spring but as water from a pompe that is forced and extorted but where there is a change of nature there is no difficultie a man doth it with facility and with desire it is his meate and drinke to doe the will of God Therefore I say good workes will follow there will be the same degree of holinesse of rectitude in your lives in your actions as there is of grace as there is of faith and love in your hearts And this is enough to make the point plaine to you the maine businesse will be to make use of it and to apply it to your selves And first let us make this use of it not to content our selves with good meanings onely as it is the fashion of men to say my heart is as good as yours and my meaning is as good as yours though I be subject to infirmities though I cannot make such a shew though I cannot doe so much as others doe this is the common objection and though men say it not constantly yet they thinke it otherwise they would not content themselves in such a condition as they doe But I say deceive not your selves in this for my brethren you must know that you may have good purposes and good meanings we will not deny you that you may have these
indeede many come short of that but that you should shew it in your fleece and milke shew it in your lives that all the world may see it there It is not enough for him that desires to write to see the coppy and to know it and the fashion of the letters but then hee hath learned it when he can write after it so you must know sciences are of two sorts indeede some there are the end of which is onely contemplation and knowledge but some there are the end wherof is action and they are no further good than we practise them What is musicke but the practise of it what is physicke the knowledge of all will not heale a man but the taking of it so it is with Divinity the knowledge that we teach is nothing worth if you know as much as could be knowne it were all nothing worth without practise practise is all in all so much as ye practise so much you know It is a great matter to have your judgement true in this case for when men shall applaud themselves meerely in this that they know and have right purposes and honest desires and shall esteeme their estates by this it causeth men to content themselves with a loose and a negligent life but wee must know that God judgeth us by our actions and that is our best rule to judge by too therefore we should learne thus to judge our selves If you object but it is a rule that wee have heard often that the will is often taken for the deed and if the will be present with us though the action doe not follow yet wee are accepted according the will To this I answer in briefe first it holdeth only then where there is some impediment which you cannot remove as for example a man hath a desire to doe good to such poore people hee hath a compassionate heart hee is willing to be bountifull but he wants meanes to doe it in this case the Lord accepts the will for the deed for upon that occasion is this delivered in this place by S. Paul so it is in every thing else when you have a desire and there commeth some impediment that it is not in your power to remove then the will is accepted for the deed As when a man hath a desire to move his hands his legges or armes but because of a palsie that hangs upon him he is not able to stirre them here the will is for the deed he is not able to doe it though the minde be right and the desire good so when you come to such duties that are not in your power to doe when there are some impediments that you are not able to remove here the will is accepted for the deed Sometimes a man is ignorant of some particulars and hee hath a desire to obey God in all things here the will is accepted for the deede though he be not come to that degree of perfection as others are but as men apply it commonly it is amisse for when a man thinkes I have a good purpose to doe this but I cannot pray I cannot be so strict in looking to my actions and speeches here the complaint is not right for if yee stirre up your selves and doe the utmost you can doe the deede will follow the will there is no such impediment here but that you may remove Therefore our answer is that the reason why you cannot doe is not because of such impediments that you cannot remove but because your will is not yet right which the Schoolemen call an imperfect will it is but such a will as the Wiseman speakes of concerning the sluggard hee willeth and lusteth and hath not and what 's the reason If it were a full a compleate and perfect will it would draw action with it hee would not be a sluggard any longer but hee would draw forth his hands to doe somewhat to bring his desires to passe but indeede he hath but light wishings and no more And so it is with men in christianity they are as Salomons sluggard they wish they had such sinnes mortified that they had such graces they wish they could attaine such a measure of faith love but they take no paines no man hath height of grace without paines doe you thinke to get the greatest excellency in the world without paines It is true the Lord must doe it but yet he doth it by your selves you are agents in the businesse Therefore doe not say I wish well and desire well for if you would doe your uttermost that you ought to doe if your will were full and compleate and desires right and strong you would doe more you would excell more in grace you would amend your lives more you would have your lusts more mortified therefore let not this deceive you I should presse this further but wee will come to the last thing because I would conclude this point with this time and that is To exhort you to be doers that your faith may be effectuall faith and that your love may be diligent love This is the great businesse which we have to doe and the thing which for the most part wee all faile in that there is no doing no acting no working of our faith be exhorted now therefore to adde to your faith diligent love especially you that professe your selves to be growne Christians looke you to it and know that as in nature every thing when it is ripe brings seede and fruite if not it is but a dead thing a dead plant that keepeth the roome idle if there be that ripenesse and maturity in you shew it by bringing forth seede and fruite shew it by doing something For my brethren we are called into the Lords vineyard for the same purpose it is not for you now to stand idle the time of your standing still is past it is for you now to worke for ye are now come into the day That exhortation is excellent 1 Thess. 5.6 7 8. Let not us sleepe saith he as doe others we are come out of the night those that are still in the night it better beseemes them to sleepe and to sit still and doe nothing but let not us sleepe as doe others for we are of the day let it not be so with you as with others to be much in speech onely but labour to be much in actions As it was said of Gideon Vp and be doing and the Lord shall be with thee so I say to every one up and be doing and the Lord shall be with you that is though perhaps you doe not finde that vigour that fervencie and liveliness of spirit yet be doing notwithstanding it is your wisest way for that doing will increase the grace within you exercise increaseth health as well as health enables to exercise so the use of grace will increase grace and other abilities motion causeth heate as well as all motion commeth from
the like that these are the onely and the most glorious actions they are exceeding wide good actions are nothing else but to doe the will of the Lord and to bring forth fruite the fruite of every tree in the orchard is but as the actions of every man and then are the trees good to the husbandman when they are full of fruite Every action that you doe is that fruite which God lookes for now that fruite is good workes that is pleasing to the gardener to the husbandman Therefore to doe the Lords will is to doe a good worke Now by this you may see what a large field you have for good workes in what calling soever you are set though it be never so meane a place you have To suffer imprisonment and disgraces for good causes this is a good worke for it is a great worke to suffer and in that you doe the will of the Lord. When a man is sicke and lieth in his chamber upon his bedde sicke of a consumption or a feaver that he is not able to stirre yet to doe this with obedience to submit then to the will of the Lord is a good worke for to beare a burden is a worke to beare sicknesse and calamity after this manner is a worke to thinke the Lord hath put me into this condition he might have given mee strength to goe abroad as others doe but he hath laid sicknesse upon mee I say the right bearing this burden is a good worke Againe to take paines with our hearts to master our unruly lusts and affections is a good worke Doe not you reckon it a worke to breake horses to master coltes It is the trade of some men to doe so and is it not a good worke for you to get victory over your lusts to tame your unbridled natures to curbe your unruly hearts and affections in all the variety of occasions that ye passe through It is a worke to behave our selves as becomes Christians decently and comely and holily in poverty in riches in honour and disgraces to behave our selves under these things in a right manner to carry our selves patiently and holily through them as becomes good Christians this is a good worke and this belongs to every one though his calling be never so meane When Paul stood at the barre and Festus reviled him and said he was a mad fellow the suffering of this was a worke in Paul Marke his manner of carriage in it I am not mad most noble Festus there was a work in that So I may instance in the things wherein you may seeme to doe the least the standing still in some cases is a worke the Apostle makes among the great workes that are to be done by Christians this to be the chiefe To keep our selues pure and unspotted of the world to passe through all occasions to be never the worse for them to go through all defilements of this present life not be tainted and if this be a worke how much more is it then to be still doing to be in act and operation alwaies Therfore doe not say you want when you shall alwayes have occasion enough of that But you will say these generalls are good to exhort us to be doing but yet in particular what would you have us to doe now I will instance in some few things there are certaine times of working as husbandmen some times they have times of harvest and some times they have seed times wherein it is requyred that they worke more then at other times so the Church of God hath times and seasons and the common wealth hath some seasons and times when men should be set aworke to doe more then ordinary to doe more then at other times and you all know this is such a season wherein there should be working of every one in their severall places I say it is time now for men to bee working more then ordinarie But you will say what is it you would have us to doe My brethren Contend for the faith once delivered to the Saints marke it the worke must be to contend for it you must be men of contention let the world say what they will of you it is a dutie that lies on you it is that which the Spirit calls for from you that ye be men that should contend you must not doe it coldly and remissely but earnestly to strive for it let not pretence of indiscretion hinder you for discretioÌ„ when it is right teacheth a man not to doe lesse but more and better then an other man discretion we say doth not take mettall from Horses but guides those horses and puts them in a righter way discâ—etion makes no man lesse actiue but it giues his actions a better tincture So againe let us not say we must be moderate for what is that moderation Indeed the moderation that keepeth from actions wherein is excesse is good but if you meane by moderation to goe a slow and easie pace in the wayes of God that is coldnes idlenesse carelesnesse there is no excesse in any good way Therefore that is your worke now to contend for the Faith that is for all the points of faith for every jott of that is precious saith the Apostle Iude it is but once delivered to the Saints as if he should say it is too precious a treasure oft to bee despenced it was but once delivered to the world if Christ did meane to come againe and renewe the Articles of our faith we might be more remisse and negligent for if we did loose them he might restore them againe but they are but once delivered therefore your care must be to keepe them the better Besides it is the common faith therefore every man hath interest in it do not say therefore what haue I to doe it belongs to these and these men to looke after it it is the common faith and every man hath part in it and should contend according to his place and power and within his spheere and remember it is a matter of much moment for every part of the fath or little matter of faith I speake now of the whole doctrine of faith that you should be exceeding exact in keeping of it that it receive no detriment especially in matter of opinion For my brethren you must know that it were better there should bee great offences committed in the land great and notorious crimes then that there should be any losse in the matter of faith because where the opinions of men are sett wrong that is a principle that carries them still on Great finnes come from great passions and men are able to see them and when the passion is gone over they are easily recalled againe but errours in opinion are matters of great moment therefore it belongs to every one to looke to it to us that are Preachers in our places to Magistrates
what Ibid. Alone Faith worketh best alone 1.68 How God is to us alone 3.158 Amisse God heares not when wee aske amisse 2.194 Anger Tryall of our love by anger 3.87 Anger what 3.88 Many men are but angry with sinne 3.97 See hate Application see Offer Approbation There may be approbation of that which is good in an evillman 3.192 Argument see Spirit Ashamed Love is not ashamed 3.76 Assaults We meet with new assaults daily 1.135 True peace hath assaults 2.110 Assent Assent of three sorts 1.47 Assurance Wee should labour to grow in assurance 1.129.2.72 Two wayes to increase assurance 2.76 Assurance of Gods love begetteth love 3.110 143. Meaneâ— to get assurance 3.144 B. Baptise Baptising what meant by it in Marke 16. 1.54 Baptisme what 2.97 Beleeve It is not in mans power to beleeve 2.48 If â—e beleeve God is ready to helpe and why 2.173 See Spirit Benefit Benefit in taking Christ. 1.33 Benefits by Christ may be looked to 1.54 91 97.2.14 Benefits by Christ draw the will 1.106 Benefits by Christ must not onely be looked to 2.119 Benefit to crosse our selves in it a signe of love 3.64 Benefit to us that we love Christ. 3.175 Best Best thing in man is love 3.47 Blessing Blessing of God 2.180 Blood Blood of Christ not shed in vaine 1.111 Blood of Christ to be guilty of it 2.103 Boast Salvation is of gift that none might boast 1.8 45 Boldnesse We should apply the promises with boldnesse 1.86 Gods free promise should give us boldnes 1.88 Boldnesse in prayer from the spirit of adoption 2.104 Boldnesse the parent of love 3.105 Bondage The spirit of bondage requiâ—ite 2.49 Bounty Love is bountifull 2.127 3 60 Tryalls of the bounty of love 3.64 Busie Being over busie in worldly things a sign of too much love to them 3.124 Build Built When a man is said to be well built 2.34 How Ministers should build 2.74 C. Calling see Diligent Care Care required and forbidden what 2.115 Carnall Ioy of an hypocrite carnall 2.134 Certainty Certainty of obtaining Christ if we seeke him 1.33 109 See Promise Change Change the necessity of it 1.58 Chearfull Chearfull service an argument of loue 3.66 Chearfullnesse why God requires it Ibid. Christ. Christ the reiecting of him 1 28 Christ what we have with him 1 31 Christ 3 considerations to move men to take him 1 33 Christ his willingnesse to receive sinners 1 110 Christ his riches and excellency 2 50 Christ the end of his comming into the world 2 57 Christ good workes evidence our right in him 2 70 Christ hee that loves not is not in him 3 5 Christ two things to make us love him 3 15 Cleare The righteousnesse of Christ manifested more cleerely in the Gospell than formerly 1 4 Coldnesse Coldnesse in Christian profession a cause of the plague 3 93 Command Love an affection that commands the rest 3.8 87 Hee that neglects Gods commands loues him not 3 115 Keeping Gods commands a signe our loue is diligent 3 173 Comfort We should set faith on worke to comfort us 2 142 Considerations to helpe faith in comforting 2 149 Company To company with the Saints a signe of loue to Christ. 3 102 Complacency Loue of complacency 3 9 Loue of complacency onely to Saints 3 102 Compell To compell men to come in what 1 114 2 56 Communion Prayer bringeth to communion with God 3 50 Competition Tryall of loue in case of competition 3 123 Comming The end of Christs comming 2 59 Desire of Christs second comming a tryall of loue 3.71 Comming of Christ how to know wee desire it 3 72 Preparation for Christs comming 3 172 Complaint Complaint double 1 74 Compleate Compleate will in taking Christ. 1 22 Concupiscence Loue of concupiscence 3 9 Condition Conditionall Conditionall covenant 1 38 Condition required by God easie 3 44 Confesse Confessing of Christ. 2 158 Constant. Constant cleaving to Christ. 2 118 Constant good carriage a signe of love 3 130 Constant love to God must be love above all other things 3 165 Content The nature of holy men apt to take content in outward things 2 161 Love content with nothing but love 3 66 Constraine How love constraiâ—eth 3 29 Cost God observes what cost wee are at in his service 3 63 Covenant Covenant 〈◊〉 1 38 Covenant not broken by infirmities 1 131 2 152. 3 147 Covenant ought to be renewed 3 215 Crosse. Crosse may meete a man in Gods worke 2 201 Cruell Hatred more cruell than anger 3 98 Curse Curse upon him that loves not Christ. 3 18 To be cursed what 3 176 Curse of God in foure things 3 177 D. Damnation Damnation to be preached to men out of Christ. 3 33 Danger Danger in not taking Christ. 1 33 Danger how faith guides in it 2 161 Danger in not loving the Lord. 3 176 Deare We must part with that which is deare for Christ. 1.115 117 Deceive Men apt to deceive themselves 2 4 See Taking Deferre We must not deferre to take Christ. 1 31 Degree Faith admits degrees in â—oure respects 1 117 We must grow in the degrees of â—aith â— 127 Our love to God not alwayes in the same degree 3 170 Delight Delight in worldly things a signe of love to them 3 122 Deliverance Delivered Deliverance Gods children put to waite for it 2 123 Deliverance instances of Gods deferring it 2 172 Faith once delivered 3 210 Deliberate Deliberate will in taking Christ. 1 22 Denie Deniall By denying our selves wee enioy our selves 1 116 Faith will take no deniall 2 120 Dependance Love of dependance 3 9 Desire Desire after Christ. 1 30 Desire the strength of it how tryed Ibid. Desire tryall of love by it 3 27 Desire when it is right God takes the will for the deed 3 202 Death Dead Die Death of Christ the end of it 1 36 As great a worke to moue the heart to Christ as to raise the dead 2 55 Faith ineffectuall is dead 2 58 Faith without workes dead 2 64 69 Backwardnesse in the Saints to die 3 72 Difficulties Faith admits degrees in regard of difficulties 1 123 Difficulties wee must labour to beleeue notwithstanding them 1 128 Difficulties how faith guides in them 2 158 Difficulties God can helpe in them 2 174 Diligence Diligence a tryall of love 3 26 Diligence in our calling an argument of love 3 77 Diligence of love 3 172 Diligence of love wherein it is Ibid. Direct Direct and reflect act of faith the difference betweene them 1 63 Discourage Those that have weake faith should not be discouraged 1.130 The Divell labours to discourage 1 133 See God Disease A mans carnall selfe is his disease 1 116 Discretion Discretion 3 209 Divell What faith the divell hath 2. 59 63 Doe Done What is to bee done by those that have Christs righteousnesse 1 15 Readinesse to doe for Christ. 1 24 That the Lord hath done for us a motive to loue him 3 47 Love ready to doe for them
it loves 3 77 Evill men are not said to doe the good they doe 3 196 Exhortation to doing 3 203 Dominion see Lust. Double Double-minded man who 2 23 Doubting Doubting overcome by faith 1 120 Doubting may be mingled with true faith 2 22 25 Doubting Papists tenent touching it 2 24 Doubting how tryed Ibid. Draw Drawing vvhat it implieth 2 56 Hovv the holy Ghost draweth 2 57 Due-time God delivereth his in â—uâ—-time 2 198 E Easie. Afflictions easie to the Saints 2 211 Effectuall Efficacy Effectual faith onely saveth 2 3 Efficacy of faith vvherein 2 20 Things effectual in 4. respects 2 21 Faith effectual in 4 things 2 29 Effectual faith hovv vvrought 2 47 Why God vvill accept no faith but that vvhich is effectuall 2 58 To try our state by the efficaâ—y of faith 2 64 Effectuall faith 5 signes of it 2 92 Elect. Though Christ be offered to all hee is onely intended to the Elect. 1 11 Elias Spirit of Elias vvhat 2 16 Eloquent Love maketh eloquent 3 77 Emptie Faith empties a man of himselfe â— 70 Things effectuall opposed to empty â— 27 Essence see Faith Eternall Eternal separation from God 3 181 Even An even carriage a signe of love 3 130 Evill Christ delivereth from the least evil 1 46 Evil freedome from it to the Saints vvhence it is Ibid. Evil vve feare not so bad as vvee thinke 2 â—87 Good in the evil vvee suffer 2 189 See humilâ—ation Example Example of others should incourage us 1 112 Exclude No sinne can exclude from the offer of Christ. 1 13.3 146 Excell Excellency All excellency in God 3 34 The excellency of God set forth 3 36 If love be right it is to them that excell in grace 3 102 God must bee loved for his excellencies 3 109 Executed Though the curse be not executed it may be on a man 3 182 Exercise Prayer exerciseth our love 3 50 Extent Faith admits degrees in regard of extent 1 125 Extremity Why God doth not deliver till extremity 2 170 F. Faith Faith vvhat 1 16 48 Faith vvhy God vvill haue men saved by it onely 1 42 Faith in generall vvhat 1 47 Faith iustifying vuhat 1 48 Faith iustifying how it differeth from generall faith Ibid. Faith iustifying a definition of it 1 49 Faith how it taketh Christ. Ibid. Faith the essence of it 1 52 Faith the obiect of it Ibid. Faith the subiect of it 1 55 Faith a twofold consideration of it 1 59 Faith the acts of it three 1 62 Faith a double qâ—ality in it 1 69 Faith to be laboured for above all 1 81 Faith the least degree what 1 121 Faith an exhortation to grow in it 1 134 Faith 6 motiues to grow in it 1 135 Faith of many false 2 4 Faith the proper worke of it what 2 21 Faith we should try it 2 60 84 Faith many say they haue it and haue not 2 65 Faith to doe a thing by it what 2 82 Faith how God workes it 2 86 90 Faith how to know if it bee wrought 2 91 Faith a false definition of it 2 100 Faith makes a man neglect other things 2 144 Faith that puts a man into Christ what 3 2 Faith to be rooted in it 3 171 Faith to contend for it 3 209 Faithfull The Lord is faithfull 3 148 Failing Failings of holy men 3 195 Fancie Fancy the ground of unsound peace 2 110 Father see Offer Favour Favour of God how to grow in it 1 136 Favour of God onely desired by a man sensible of sinne 3 140 Feare Feare the ground why many men take Christ 2 10 Faith that comes from feare holdes not out 2 119 Feares how faith guides in them 2 164 Feare a tryall of our love 3 92 Feeling Feeling may be wanting where faith is 2 61 Fit When we are not fit for mercies God denieth us 2 196 Vnwillingnesse to die in the Saints is that they may be more fit 3 73 We should not be discouraged from comming to God because wee are not fit 3 145 Fire Love compared to fire in foure things 3 84 Flesh. Flesh in the Saints makes them loath to die 3 73 Flesh transports holy men to sinne 3 195 Follow What Christ lookes for of those that follow him Forgive A man may bee perswaded of forgivenes without faith 3 16 None so ready to forgive as God 3 39 Forme Forme must be observed in taking Christ 1 19 Fornication Fornication a cause of the pestilence 3 92 Foundation Foundation of Prophets and Apostles 2 36 Fortitude Fortitude false the cause of it 2 8 Free The will must be free in taking Christ 1 22 One property of love to be free â— 95 Friend Friendship Love of friendship 3 9 God a constant friend 3 37 Friendship with great men what 3 149 G. Garment Wedding garment what 2 5 Gift Righteousnesse by gift for three reasons 1 8 Gift accepted for the giveâ— 2 82 Glasse see Name Glory Glorifie Growing in faith brings glory to God 1 137 Glory of God why Moses desired to see it 3 55 Glorifying of God is the end why wee live 3 207 God God boweth the will 1 57 102 God wee must not be discouraged from comming to him 1 67 God by what way wee come againe to him 3 3 God why we love him 3 10â— God must be loved above all else wee love him not as God 3 165 Godlinesse Godlinesse what 2 83 Good Without humiliation Christ is not accounted the chiefe good 2 16 Afflictions good for us 2 192 A man may doe good and not be good 3 196 To doe good to men is one end why wee live 3 207 In every calling we have occasion to doe good 3 208 Gospell Sinnes against the Gospell aggravated 1 27 Love of GOD wrought by the Gospell 3 13 Curse of the Gospell 3 20 Grace Gracious Righteousnesse of Christ is of grace 1 8 43 Grace GOD tryeth it 2 46 Grace when it is weake what to doe 2 73 GOD is gracious 3 40 Grace sought by Christians as well as mercy 3 68 Grace to be seperate from it a curse 3 177 Great True ioy is great 2 132 Greatnesse of GOD. 3 44 Grieve If we grieve GOD we love him not 3 113 Grounded Faith not well grounded proves false 2 17 Faith ill grounded holds not out 2 119 Our love must be rooted and grounded 3 169 H. Habits Habits 1 41 God rewards not according to our habits 2 140 See act Happy Riches make not happy 2 181 Hardly God deales not hardly with us why 3 175 Harlot see Love Hate Hating Hating of sinne a signe of love 2 126 Naturally we hate God 3 11 Hatred of sinne a property of love 3 97 Three differences betweene hatred and anger 3 98 To returne againe to sinne a signe wee hate it not 3 99 Hating that which God hates is a signe of love 3 120 Foure signes of hating GOD. 3 131 Heare GOD heares some sooner some later 1 90
desire God were not wee hate him 3 131 O. Oathes Wherein lesser oathes exceed greater 3 114 Obedience 2 94 Object Iustifying faith differeth from generall faith in the obiect 1 48 Obiect of faith 1 52 Faith and opinion differ in the obiect 1 120 Offer Errours touching the generall offer of Christ. 1 11 Who sleight Gods offer 3 21 God offers his love to us 3 144 Office Things are effectuall when they doe their proper office 2 21 Onely Christ must be taken only 1 19 Opinion Opinion 1 47 Opinion variable 1 98 Opinion wherein it differeth from faith 1 120 Errours in opinion the worst errours 3 210 Opportunities Opportunities neglected shew want of love 3 62 Opportunities not to be slipped 3 211 Outward Outward things whence it is that wee overvalue them 2 161 In outward things God dealeth promiscuously 2 204 Not to iudge by Gods outward dealing 2 205 Gods curse in outward estate 3 180 P. Pacifie To pacify the heart an act of faith 1 62 Pardon Wee should labour for assurance of pardon 2 73 Pardon propounded generally 2 150 Passeover The Lords Supper beyond the Passeover in two respects 2 58 Paines Measure of grace not gotten without paines 3 203 Peace Peace a signe of faith 2 108 Peace wicked men may live and die in it and why 2 209 Peace twofold 2 112 Peace unsound a great iudgement 2 114 Person We must take heede of errour concerning Christs Person 1 18 True love lookes to the Person 1 53 Many take Christ but love not his Person 2.12 Love must be pitched on Christs Person 3 171 Perfect Faith made perfect by workes what 2 69 Perswasion Perswasion of forgivenesse on what ground to build it 1 99 Perswasion degrees in it 1 118 Perswasion to grow in it 1 127 Perswasion false what 2 17 Perswasion secret of the Spirit 2 84 Perswasion may be in men that beleeve not 3 16 Perswasion may be weake in a true beleever 3 17 Persecute They that persecute Christians persecute Christ. 3 121 Pitty A love of pitty 3 8 Plague Plague causes of it 3 91 Plague how to remove it 3 94 Pleasures Pleasures how faith guides in them 2 164 Pleasures of sinne forsâ—ken of good men why 2 165 Pleasures to love them more than God is to hate him 3.133 Pleasures not to love them more than God what 3 107 Plenty Plenty a man may be cursed in it 3.181 Poore We cannot love Christ till we be spiritually poore 3 52 Posterity How faith guides a mans care for posterity 2 165 Power Power to receive Christ is of God 1 11 Power given by God when wee resolve to take Christ. 1 26 Power against sinne where Christ dwelleth 2 102 Powers of the world to come what meant by tasting them 2 134 Love powerfull as fire 3 87 Prayse Praysing God the ground of it 1 80 Prayse with men 2 159 Practise Practise of Christ when hee was on earth 1 111 Prayer Prayer how to prevaile in it 1 13â— Spirit of prayer a signe of faith 2 103 Prayer what maketh earnest and bolde in it 2 104 Prayer what 2 105 Prayer double Ibid Prayer a meanes to love God 3 â—9 Prayer workes love 4 wayes Ibid. What kinde of prayer comes from love 3 81 Prayer needfull in times of iudgement 3 212 Preaching Preaching of Christ and his Apostles the summe of it 1 84 Presence Presence of Christ desired according to the measure of faith 3 74 Presence of God separation from it a curse 3 179 Preparation Good preparation makes faith effectuall 2 29 Pride Pride a cause of the pestilence 3 92 Priviledges Priviledges spirituall why they affect us not 1 108 Prize That we may prize blessings GOD defers the giving them 2 199 Love sets a price on all we doe 3 151 Private Private duties performed without love 3 8â— Profit How faith guides in case of profit 2 160 Promise Promises the certainty of them 1 34 Promises two things in laying holde of them 1 94 Promises made in sicknessâ— seldome performed 2 11 Promises the beleeving of them in particular 2 34 Promises made promiscuously 2 4â— Promises the application of them wrought by the Spirit 2 53 Promises cleared 2 88 Promises not seen without the Spirit 2 89 Promises how to know they are cleared 2 91 Promises how to try our faith in them 2 114 Prosperitie Prosperity of wicked men 2 200 Prosperity hurts wicked men 2 205 Prosperity in sinne a miserable condition 2 206 Providence Providence of God crossed by our prayers 2 200 Purposes Purposes of good why they come to nothing in many 2 74 Purposes good whence they arise 3 192 Purifie To purify the heart an act of faith 1 165 True faith purifieth the heart 2 93 Q. Qualification Vpon what qualification Christs righteousnesse is given 1 12 See Exclude Qualitie see Faith Quicke Love of a quick nature 2 125 Love quick like fire 3 85 R. Reason Faith a new addition to the light of reason â— 55 Received Receiving Righteouâ—nesse of Christ must be received as well as offered 1 15 In receiving of Christ 3 things must concurre 1 28 Wee must not onely beleeâ—e in but receive Christ. 1 51 None have benefit by Christ but thâ—se that receive him Ibid. Reconcile To reconcile us to God an act of faith 1 62 Reciprocall Reciprocall match betweene Christ and us 2 92 Reflect Reflect act of faith admits degrees 1 126 A beast cannot reflect on his actions 2 91 Rejoyce Reioyce we should in GOD. 1 76 Reioyce in our selves wee are prone to it 1 77 Religion Religion hated under other notions 3 104 Religion what 3 199 Remedie The curse of the Gospell without remedy 3 23 Repentance Repentance required when wee have taken Christ. 1 23 Repentance ioyned with faith 2 94 Repentance not to be deferred 2 106 Repentance removes a plague 3 94 Revealed Why Christs righteousnesse is said to be revealed 1 4 Wee should labour to have more truthes revealed 1 129 Respect GODS respect to Christians in affliction 2 209 Reward Reward according to our workes 2 71 182 Reward we may use motives from it 3 80 Reward love bargaines not for it 3 96 Riches see Happie Righteousnesse Righteousnesse why revealed in the Gospell 1 2 Righteousnesse in the Gospell commended 1 3 Righteousnesse 6 questions about it 1 5 Righteousnesse of Christ how wee come by it 1 7 Righteousnesse to whom it is given 1 9 Righteousnesse what required of us when we have it 1 23 Christ our righteousnesse 2 150 Rob. If we love not GOD we rob him 3 46 Rooted How to be rooted in love 3 171 S. Sacrament Sacraments preach faith 1 87 Sacrament rules of examination touching it 2 202 Sacrament not to be omitted why 3 58 Sacrament unworthily received a cause of the plague 3 92 Saints Saints love to them a signe we love God 3 100 120 Saints foure tryalls of our love to them 3 101 Sanctification Sanctification God puts
his children to waite in it 2 122 Sanctification we must set faith on worke to increase it 2 212 How faith sanctifyeth the heart 2 213 Saved If Christ should not receive sinners none should be saved 1 113 Scriptures Scriptures beleeved in generall 2 34 Science Science 1 47 Sciences of two sorts 3 200 Seale Seale double 2 153 Security Security a cause of the pestilence 3 92 Security double Ibid. Seed How salvation is sure to all the seed 1 44 Season Season our workes must sute with it 3 209 Season what duties befit us in it Ibid. Selfe Self-crossing a signe of love to God 3 64 Why we must love God above our selves 3 166 Service Service to God and men different 3 154 Shew Difference betweene faith and a shew of holinesse 1 85 In prayer God sheweth himselfe to us 3 50 Gods shewing himselfe begets love 3 54 Shepheard Magistrates shepheards 3 78 Signe Signe in what cases God will give it 1 124 Sin Sinfull Sin the greatnesse of it 1 26 Sin the nature of it not altered by faith 1 59 Sin the efficacy of it taken away by faith 1 60 Sins most hainous Christ came to pardon 2 151 Sinfull love 3 10 Sin the consideration of it makes us love God 3 52 Sin delight in it and love of GOD cannot stand together 3 159 See Exelude Slippery Slippery places wicked men stand in 2 210 Sonne Sonne of GOD offereth his love to us 3 144 Soule Soule turned to GOD by faith 2 44 Soule needeth refreshing 3 114. Soule the adorning of it 3 173 Sound Sound heart hath good workes 3 193 Sorrow Sorrow for offending God a signe of love 3 116 Sorrow the want of it worse than the sin it selfe 3 117 Speake Love delights to speake of the party loved 3 75 Spirit Spirituall Spirit given more largely now than before 1 4 Spirit makes us love Christ. 2 50 Spirits testimony wrought two wayes 2 53 Spirit all arguments without it prevaile not 2 54 Spirits of men not alike troubled in conversion 2 86 Spirits immediate testimonie 2 89 Spirits testimony how to know it 2 90 Spirituall ioy 2 133 Spirit sound will beare affliction 2 191 Spirit the more we beleeve the more wee have of it 2 215 Spirituall love 3 11 Spirit is strong 3 187 Stranger Strangenesse Wicked men come to God as a stranger 2 106 Strangenes dissolveth love 3 105 Strength Faith takes away opinion of our owne strength 1 72 We daily want new strength 1 135 Strengthening of faith usefull 2 73. Study Study of a Christian. 3 142 Stone White stone what it signifieth 2 85 Successe Successe promised to good causes 2 163 Sudden Miseries come suddenly on the wicked 2 210 How things are said to be suddaine Ibid. Holy men may be suddainely transported to sinne 3 195 Sure How righteousnesse becomes sure 1 8 43 Sutable Looking on GOD as sutable to us breedes love 3 139 Suffering Suffering for Christ. 1 24 Suffering a fruite of love 3 77 Suffering a kinde of doing 3 77 Suffering a good worke 3 209 T. Taking Taking of Christ what 1 16 When we come to take Christ. 1 96 The efficacy of faith in taking Christ 2 41 What taking of Christ is effectuall 2 43 Taking Christ deceitfully 2 97 Taking Christ the way to salvation 3 5 Taught A Christian better taught than learned men wanting grace 3 197 Teaching Teaching of GOD what 2 12 Temptation Some cleave to Christ â—or want of temptations 2 25 Every man hath some particular temptation 2 65 Testimonie see Spirit Time Our time in GODS hands 2 182 GOD meetes with evill men in the worst time 2 211 Time a precious talent 3 113 Triall GOD puts men to tryall that they may holde out 1 9â— GOD gives no grace but hee hath tryalls for it 2 121 Trouble True ioy holds out in trouble 2 132 Trust. Trusting GOD. 2 116 Trusting GOD instances of it 2 117 Trusting in GOD what 2 168 When we are said to trust in GOD 2 171 Trusting GOD ingageth him to helpe us 2 17â— See Meanes Truth GOD abundant in truth 3 42 Turne Turning To turne to GOD what 2 99 How to use faith in the turnings of our life 2 156 V. Vaine Faith without workes is vaine 2 63 Vehement Love vehement as fire 3 89 Vertues Morall vertues GOD regards not without faith 1 82 Difference betweene faith and morall vertues 1 83 Virgins see Love Vnderstanding Faith wrought in the understanding 1 16 Vnderstanding what required in it touching faith 1 55 Vnderstanding 4 things in it touching the promise 1 95 Vnderstanding cleare makes faith effectuall 2 â—3 Vnderstanding what in it hinders love 3 108 Vneffectuall 5. Causes why faith is uneffectuall 2 6. Vngodly God iustifieth the ungodâ—y 2 149 Vnworthily To receive the Sacrament unworthily what 1 87 Two sorts receive the Sacrament unworthily 3 59 Voice Voice immediate 2 53 Voice soft what 2 88 Voice of the Spirit in us 2 105 Voice of Gods Spirit how to know it 2 106 Vprightnes Gods blessing according to our uprightnes 2 181 Vse Those that have faith are able to use it 2 139 How to use faith 2 142 Vse of grace increaseth it 3 204 Vile When a man is vile in his owne eyes 2 136 W. Wages Love desireth no wages 3 27 Walke To walke with GOD what 3 25 Warre True peace comes after warre 2 109 Way When wee looke on Gods wayes as contrary to us we hate him 3 132 See Good workes see Taking Waite True faith is content to waite 2 121 Instances of waiting 2 122 Weake Faith is weake for want of using 2 140 Love to God weakeneth sinne 2 214 Weake grace is grace 3 148 Will Willing Will faith wrought in it 1 16 Will must take Christ. 1 21 Will three things in it in taking Christ. 1 22 Those that are willing to take Christ how they are affected 1 32 Iustifying faith differeth from generall faith in the act of the will 1 49 Will what required in it touching faith 1 56 We must be willing to kill our lusts 1 92 Will the drawing of it to take the promises 1 101 Will how drawne 1 103 Will drawne by three meanes 1 104 Will what in it hinders love 3 108 Will taken for the deed when 3 201 Wee must be willing to suffer for Christ. 3 99 Wisedome Wisedome in three things 2 199 Property of wisedome 3 206 Wonders Wonders wrought now though no miracles 2 177 Worth Worthy To be worthy of Christ what 1.29 75 Faith take from a man all opinion of worth 1 71 Christ worthy of our love 3 34 Worship If Christ were not ready to pardon hee should not be worshipped 1 113 Worke Working Faith and opinion differ in their working 1 120 Working shewes a thing to bee effectuall 2 27 Working in doing and suffering 2 45 Good works the way to salvation 2 60 Worke-lesse faith five arguments against it 2 62 True
preach vnto you It is true wee preach those things too we lay the same necessity vpon you of doing good workes we stirre you vp to holinesse of life and mortification but here is the difference wee deriue it all from Christ by faith we say that faith doth all Indeed when you haue faith if that faith be right it will worke by loue here then you see the difference we doe the same things but we deriue all from a iustifying faith laying hold vpon CHRIST and so loue to him and all other graces doe arise from this Againe a fourth Vse of this point is this If saluation be onely by faith then we should learne hence to goe with boldnesse to GOD to take the promises and to reckon them sure to vs. If something else had beene required on our part wee should then haue gone with a great deale of doubting to GOD but now seeing there is nothing required but only to goe and take it this should make vs to goe with boldnesse to the Throne of Grace to come with assurance that we shall speed And therefore in the businesse of seeking to GOD for the remission of our sinnes which indeed is the greatest businesse that wee haue to doe what greater comfort can there bee then to haue this assurance that if wee come to GOD for it we shall not faile nor be deceiued of it For the present occasion of receiuing the Sacrament What is the end of the Sacrament but to preach faith The Sacrament preacheth that to your outward senses that we doe to your vnderstandings it presenteth to the eye that which wee now preach to the eare for what is the Couenant of GOD in the Gospell but onely this GOD offers Christ vnto you freely as the Bread and Wine is giuen vnto you To vs a Sonne is giuen c. Againe we take him and binde our selues to obey him and to loue him to be to him alone to marry him to make him our Lord and our Husband Now in the Sacrament both these are done when the Bread and Wine are offered they are but a resemblance of the offer of CHRIST Indeed there is a blessing in it for it is Gods Ordinance it increaseth this grace of faith And againe there is a bond on our part wherein wee tye our selues to obey CHRIST Now if any of you will offer to come and yet haue not giuen vp your selues to GOD in good earnest you receiue your own condemnation you are diuorsed from CHRIST and married to the World and this is to receiue the Sacrament vnworthily The maine end of the Sacrament is to increase faith and saluation is ours by faith therefore wee should come with boldnesse and lay hold vpon the promises of it We should doe in this case as Ioab did lay hold vpon the hornes of the Altar that is take hold vpon CHRIST and remember that sure word of promise To vs a Sonne is giuen to vs a Child is borne And Let whosoeuer will come and take of the waters of life freely Goe thorow the whole Booke of GOD all the promises therein are as so many grounds for faith to build vpon it is impossible that God should slay you if you come and lay hold of the hornes of the Altar If you will take Christ and receiue these promises and rest on them it is impossible but that God should performe them he hath bound himselfe to performe what he hath said in 1 Ioh. 1.9 If we acknowledge our sinnes he is faithfull and iust to forgiue them As if he were vniust and vnfaithfull if he should not doe it His Oath is passed hee hath added an Oath to his promise that by 2. immutable witnesses it should stand firme We should doe in this case as Iacob did after he had once a promise from GOD when he meetes his brother Esau Lord saith hee Thou hast promised to doe me good therefore deliuer me from the hand of my brother So when we haue a promise and GOD hath said Hee that will take CHRIST shall be saued and CHRIST is freely giuen and the pardon is generall therefore what should hinder vs Vrge GOD vpon his promise wrastle with GOD as Iacob did and let him not goe without a blessing wrastling implyes resisting it is a signe GOD resisted him for a time so it may be GOD will deny thee a great while yet continue thou to seeke him let him not goe he cannot deny thee in the end thou shalt haue the blessing at the last we should learne thus to importune GOD tell him Lord I haue a sure promise and thou hast made the pardon generall and I am sure I come within the number of that Comission Goe and preach the Gospell to euery creature goe and tell euery man vnder heauen that Christ is offered to him he is freely giuen to him by GOD the Father and there is nothing required of you but that you marry him nothing but to accept of him here is a word sure enough if there were nothing else but this Therfore learne to doe in this as the Woman of Canaan did though Christ denyed her yet she would not giue ouer for she had this ground to build vpon that he was Iesus he was the Sonne of Dauid he was mercifull and shee had exceeding great neede of him and therefore she would not giue ouer so I say hauing this ground for your faith goe to GOD with boldnesse and neuer giue ouer it is impossible if you seeke him in good earnest with all your heart but that he should receiue you It is true indeed hee giues to some sooner then he doth to others with some he deales as he did with the Woman of Canan to some he giues an answer quickly some againe hee defers longer and he will put vs to the tryall CHRIST dealeth differently with his children he doth with vs sometimes as the vniust Iudge he turnes the deafe eare to vs or like the man that was in bed with his children and was vnwilling to rise but what saith the Text Luk. 11.6 though he would not doe it for him as a friend yet his importunity makes him rise and lend him so thou thinkst it may be GOD is not thy friend yet by thy importunity he will rise at the last therefore though thou finde GOD to be as an enemy though he be neuer so backward to rise yet giue not ouer I can assure thee as certainely as there is any truth in the Booke of GOD thou shalt be heard in the end Heauen and Earth shall passe away before this sure Word shall perish It is Gods manner to put men to the tryall and it is his wisdome so to doe otherwise he would haue many that would be forward at the first that would fall off in the end It was Naomies wisdome to bid her Daughter Ruth goe backe to her kindred but shee would not she stood it out I will goe saith she where thou