Luke 24. ibid. Psal 10. r. Psal 119.11 p. 147. 4.29 r. 4.18.19 p. 157. Mat. 3.17 r. Mal. 3.17 p. 241. Psal 52.2 r. Psal 51.1.2 p. 243. profit r. comfort p. 252. discomfort r. thraldome p. 328. Psal 60. r. Psal 68. p. 358. Prou. 14 r. Prou. 4. ibid. vers 14. r. vers 24. p. 416. Psal 102. r. Psal 105. p. 433. r. Iohn 6.56 A TREATISE OF FAITH The first Part. CHAP. I. Of the diuers acceptations of Faith IT is expedient and necessarie that all Christians should acquaint themselues with the doctrine of Faith §. 1. The necessitie of Faith because the safetie of all Christian Religion doth depend vpon the right vnderstanding of this matte and Satan with his subtleties hath euer endeauoured to obscure this doctrine by the mists of Sophismes or to weaken it some other wayes that he might rob God of his glorie and the Church of the certaintie of her saluation And if the necessitie of a thing knowne and acknowledged stirre vp to enquire into it and labour after it this also may prouoke vs to search and enquire what faith is 1. Faith is of the number of those necessary things which are necessarily required to the obtaining of others and not of those which are wrought by compulsion or by any necessary cause compelling Heb. 11.6 As if a man would see he must open his eyes and yet he is not by externall violence forced thereunto 2. No vnbelieuer can please God for how should hee who is incredulous and diuided from God please him who is most true and faithfull Ioh. 3.16 18 36 Rom. 3.28 1. Cor. 1. â—1 Saluation is in the pleasure and power of God which he dispenseth according to his owne not our will But he accepteth none as righteous to life but them that belieue 3. The qualitie of this present life and our habitation 1. Cor. 5.6 7. in which we are absent from the Lord doth euidence the necessitie of faith As a sonne that liues from the presence of his Father must belieue his letters and messengers sent vnto him 4. The qualitie of things necessary to bee knowne for the obtaining of saluation is such that they cannot bee apprehended or receiued without it As in humane things the qualitie of Arts and Sciences is such that they require vnderstanding Acts 15.9 Rom. â— 28 Ephes 1.13 14. because they cannot bee conceiued without it so in things diuine faith is requisite without which wee can neuer comprehend the mysteries of saluation 5. The gifts which God bestoweth vpon his children the graces which the Holy Ghost doth worke in their hearts doe necessarily require faith by the ordinance and determination of the Lord. §. 2. Diuers acceptations of the word faith Math. 23.23 Rom. 3.3 Gal. 5.22 Titus 2.10 § 2. The word Faith in Scripture is taken diuersly 1. It is put for truth fidelitie or faithfulnesse constancie and iustice in word and action promise or accomplishment 2. By faith sometimes true Christian knowledge and perswasion Rom. 12.3 14.1.22 or the measure thereof is to be vnderstood specially the sound knowledge of Christian libertie in Iesus Christ 3. It noteth a sure testimonie or firme demonstration of a thing to come Acts 17.31 4. It signifieth the doctrine of the Gospell and so Christ the subiect of the Scripture which preacheth saluation to bee no otherwise but by faith in Christ and this is called by Diuines Acts 6.7 13.8 Gal. 1.23 3.2.5 Gal. 3.23 24. faith which is belieued 5. It is taken for beliefe of the Gospell the habite being implyed in the act the gift in the exercise which is the faith whereby wee beleeue And this is expressed by the phrases of Belieuing God Iohn 5.46 47. Iohn 2.22 23. Luke 24.25 Acts 26.27 Belieuing on God Belieuing on Christ Belieuing the Prophets 6. Faith is put for vnfained profession ioyned with feruent desire to further Christian Religion and a godly life Rom. 1.8 Gal. 6.10 Acts 14.22 Math. 9 2. 1. Thess 1.3 § 3. Faith signifying beliefe is vsed to note 1. An ordinarie knowledge and bare assent to the historicall truth of Scripture grounded vpon the authoritie and truth of the Speaker though sometimes holpen by experiments §. 3. Sorts of Faith and other inducements and probabilities of the things and this is called faith Historicall Historicall faith that is a naked Iam. 2.19 24. Acts 26.27 imperfect dead assent without trust or confidence in the mercies of God or adherence to the Commandements Howbeit we must not imagine that faith is reputed vnsound or not saluificall because historicall rather it is oftentimes vnsufficient to saue because it is not so fully historicall as it might be but the name of historicall faith arose hence that some are said to belieue who did neuer embrace Christ as their only Sauiour withall their hearts nor confidently relie vpon the promises of mercie otherwise faith iustifying doth more certainly belieue the truth of the historie of the Gospell and so is more historicall than the faith called historicall 2. It is taken for an affiance of heart embracing the word as good Faith Miraculous which in respect of the obiect may be distinguished into Miraculous or Ordinarie For the obiect of faith is 1. Cor. 13.2 Matth. 21.21 7.22 either some speciall and singular promise for the doing of some extraordinarie effect wherein wee trust by a miraculous actiue faith Marke 9.23 Acts 14.9 Luke 17.19 or it is some speciall promise for the obtayning of some spirituall or bodily good thing after an extraordinarie manner whereon wee trust by a miraculous passiue faith as it is called or else faith doth respect the generall and common promises which are made in the word of life and made good to them that belieue whereon wee rest by faith ordinarie But faith Miraculous and Ordinary are not diuers graces but the same grace exercised about diuers obiects The grounds of faith are different Zanch. de redempt lib. 1. c. 12. de prae 1. Sect. de Fide Thes 2. and so are the effects and adiuncts that flow from thence but the grace it selfe one and the same As the Fathers belieued speciall reuelations and extraordinary promises made to them by the same ordinary faith by which wee belieue the common promises of saluation reuealed in the Word so the singular promises of God made to some Belieuers concerning the working of miracles were embraced by the same faith by which they did adhere to the generall promises of mercy or were raised vp to the doing of acts of loue For that faith which doth receiue the more excellent promises as are they concerning spirituall life and saluation can much more lay hold vpon other promises of an inferiour nature if they be made and certified vnto vs. Faith temporarie That faith which is carried to the generall promises is either a confidence vanishing vncertaine
the Iewes many belieued in Christ Iohn 12.42 Bellar. de Iustif lib. 1. cap. 15. §. primâ— saith the Euangelist who yet confessed him not because of the Pharisees least they should bee cast out of the Synagogue But Iohn sometime following the Hebrew phrase vseth the tearme of belieuing in Christ for belieuing Christ applying it to them who by the miracles of Christ and his manifest declaration of the truth were conuicted in conscience to acknowledge him to be of God or did belieue in him for a time but did not in sinceritie submit themselues vnto him And thus it might bee said of some of those chiefe Rulers John 2.23 that they b lieued in Christ that is were perswaded in their mindes that hee spake the truth but yet preferring their credit and reputation with men gaue no regard vnto it The very reason which the Euangelist giues why they did not confesse Christ makes it manifest that their faith was not true and liuely rooted in the heart For saith hee they loued the prayse of men Iohn 12.43 more then the prayse of God which who so doth his faith is not become such as layes sure hold on the promises of life Iohn 5.44 How can yee belieue which receiue honour one of another and seeke not the honour which commeth from God only They might haue some beginnings and dispositions to true faith but very weake and feeble and they might bee endued with some degree of loue but weake and feeble as their faith was Their faith and loue was too much tied and entangled in the nets and snares of carnall respects but admitting the least degree of faith there is no ground to affirme they had no loue 1. Iohn 4.18 1. Iohn 5.4 Indeed perfect loue casteth out all feare and perfect faith ouercommeth the world and breedeth perfect loue but there is a beginning of faith and loue which being yet little and weake and hâ—uing not as yeâ— ouer-mâ—stered all worldly and carnall respects is for a time timorous and fearefull to confesse Christ but groweth to strength by little and little till it resolue to cleaue to him with losse of all other things Such was the saith of Nicodemus Iohn 3.2 7.50.51 19.38 Luke 23.51 Math. 26.56 70 7â— and Ioseph of Arimathea yea of the Apostles themselues Pete not excepted who were euer and anon affrighted and at his last sufferings some denied all forsooke our Sauiour and fled And thus it may bee these Rulers belieued but their faith was very weake and their loue was according to their faith till encrease of faith brought forth further strength of loue and they had learned by the strength of faith and loue to preferre the seruice of Christ before all the glorie of the world and to adhere to the glory that comes from God alone as so much better then that wee receiue of men that the later did seeme as nothing in comparison of the former That which is added by the Euangelist that they durst not confesse him doth no more derogate from their loue then from their faith for if they had belieued firmely with the heart vnto righteousnesse Rom. 10.10 they had confessed with the mouth vnto saluation and in that they confessed not the truth with their mouthes it argueth they belieued but weakly with their heart For the faith which bringeth forth sincere confession is coupled with loue but confession it selfe is an effect of faith I belieued 2. Cor. 4.13 and therefore haue I spoken wee also belieue and therefore speake The man that came to the wedding Math. 22.11 Bellar. vbi supra §. quartum not hauing on the wedding garment had faith as our Aduersaries obiect but wanted charitie and good workes How may it appeare that hee had faith Forsooth because hee was admitted to that Table which are the Sacraments Not to question that exposition for the present was no man euer admitted to the Sacraments that made shew of faith when indeed he had none Many hypocrites are in the Church that haue not so much as a perswasion of the truth of the Scripture and so absolutely want their marriage garment And men are admitted to the Sacrament by men and admitted for profession of faith when they that admit them cannot tell whether they haue faith or not For many pretend that which is not in them and with the mouth make profession of faith when their heart is barren and emptie of grace Further this man might assent vnto truths diuine and acknowledge them as true but not from a sound and sincere ground or hee might assent vnto the Articles of Christian Faith as true and good whilest considered only in themselues without opposition of such matters as he much valued and such beliefe being vnsound shallow subordinate to earthly pleasures or commodities may bee and is seperated from loue but it is not that faith wee speake of The generall meaning of the Parable seemes to bee no more but this that many men thrust into the Church who when the day of triall comes will bee found to haue no interest to the Kingdome of Heauen What if the wedding garment bee charitie this doth hurt vs nothing vnlesse it could bee proued which can neuer be that this man had Iustifying faith For he wanted the wedding garment charitie because he wanted faith and if he had beene endued with the one scilicet faith he should also haue had the other scilicet Gal. 5.6 loue for faith worketh by loue But the wedding garment is as well faith as loue It is indeed Christ Iesus himselfe of whom the Apostle saith Put yee on the Lord Iesus Rom. 13.14 Gal. 3.26 27. Christ as hee is a iustifier of vs from sinne and a sanctifier of vs from the power of sinne rinsing away by the water of his Spirit that staine of corruption defiling our nature is that wedding garment and so putting on Christ Col. 3.9 10. Ephes 4.24 Col. 3.12 Ephes 6.15 16. we put on the new man which according to God is created in righteousnesse and true holinesse Now wee put on Christ when wee doe by an affianced knowledge and by consequent affections come more and more to be vnited with him The first and radicall vnion is made by faith only which layeth hold on God in Christ as our mercifull God whose anger before threatned vs for sinne The secondarie vnion whereby the soule cleaueth more and more vnto God is by meanes of the affections by loue our hearts cleaue vnto him by hope ioy high estimation of him whom though we haue not seene we loue but this presupposeth the former The fiue foolish Virgins they say were part of the Kingdome of God and had faith but wanted workes Math. 25.11 They were indeed part of the Kingdome in profession but not in election Rhem. annot in Math. 25. §. 1. They had a forme or shew of faith but true Iustifying faith they neuer knew
remission of sinnes by the merits of Christ and resting vpon Chrâ—st alone for saluation assuredly he receiueth forgiuenesse â—lthough he be vexed with scruples and temptations and want the assurance and perswasion in himselfe that his sinnes bee remitted For faith is necessary to saluation but full assurance that I do belieue in that sort is not of lâ—ke necessitie And if a man may belieue vnfainedly who is not fully assured that he doth so belieue then faith may be certain in the euent when it is not certaine to the sence of the Belieuer §. 3. Faith as it iustifieth is a resting vpon Christ to obtaine pardon Zanch. de redempt lib. 1. c. 13. tit de Fiducia col 282. Musc loc com de Remiss Meisner dec 3. pag. 329. Par. in Gal. cap. 2. lect 24. Idem de Iustif l. 1. cap. 10. lect 227. Albizius exercit theol ar 2. 8. ad 3. Hom. Of faith part 1. August conf art 4. art 20. Bohemic conf art 6. § 3. But what faith is necessarie to wit on mans part to Iustification Is it an assured perswasion of our particular election or that our sins be alreadie pardoned and forgiuen No It is one thing to rest on Christ obeying to the cursed death of the Crosse that I may obtaine pardon and life euerlasting from the grace of God which is the act of true beliefe required to Iustification another to belieue that I am one of Gods particular elect people and that my sinnes are pardoned and done away which is a priuiledge of grace granted to him who belieueth is sealed by the Spirit and knoweth assuredly that he belieueth It is not an action of Christian faith preuious or fundamentall to Iustification for a man to belieue himselfe to be one of Gods elect for wee come to know our election by the effects thereof as Faith Iustification Sanctification Wee must first reade the effects of Gods loue in our hearts and see that he hath wrought in vs the sauing graces of faith loue hope feare c. and sealed vs by the spirit of promise before we can come to know his eternall decree and purpose towards vs therefore the beliefe of our particular election is an act of faith following Iustification not precedent to it No man is iustified by belieuing himselfe to be Iust nor pardoned Gallican conf art 20. Belgic confes art 23. Bolton walking with God pag. 320. Pemble plea for Grace pag. 258. 259. 260. Rolloc de Iustificat Heming Syntagm Gradus ad conuersionâ—m 49. Gal. 4.6 Rom. 8.15 16. by belieuing that he is pardoned but if his beliefe be true he must be truly Iust before hee can or ought to belieue himselfe to be Iust and actually pardoned before hee can be assured that he is pardoned This is the order of spirituall blessings conferred vpon vs in Christ Faith is the band wherby wee are vnited vnto Christ after Vnion followeth Communion with him Iustification Adoption Sanctification be the benefits and fruits of Communion Being made sonnes by faith God sends forth the Spirit of his Sonne into our hearts crying Abba Father and this Spirit beareth witnes with our spirit that we are the children of God assurance or certaine perswasion that our sinnes be pardoned followes this witnesse of the Spirit as the fruit and effect thereof In which it is most manifest that faith in Christ is before Iustification in order of nature though not in time and Iustification is precedent to the sense feeling of remission and therefore that belief which is required on our part to IustificatioÌ„ cannot be an assurance that our sins be pardoned already vnles the same thing be before after it selfe a man be pardoned before he belieue or assured that he is pardoned before it bee granted or that act of faith which cannot be but in a person alreadie iustified must go before the pardon of sin Esa 1.16 17 18 Ezek. 18. â—1 Prou. 28.13 Math. 6.14 15. Acts 16.30 31. Iohn 6.29 11.25 Acts 10.43 Acts 16.18 The promise of remission of sinnes is conditionall and becommeth not absolute vntill the condition be fulfilled either actually or in desire and preparation of minde This is the word of grace Belieue in the Lord Iesus Christ and thou shalt bee saued when doth this conditionall proposition become absolute when we belieue What that our sinnes are pardoned No but when we belieue in Christ to obtaine pardon which is the thing promised vpon condition of beliefe Assurance that our sinnes bee pardoned is concluded in a practicall Syllogisme thus He that truly belieueth in Christ hath obtained pardon of his sinnes But I belieue Therefore my sinnes are pardoned where assurance of the pardon of sinne is a conclusion drawne from a two-fold ground the one expressed in Scripture the other euident if true by the testimonie of the renewed conscience and presupposeth that hee belieueth and is assured that he doth belieue Now if assurance of remission be concluded from this ground that he belieueth and knoweth certainly that hee belieueth then the beliefe which is required on our parts to Iustification cannot be an assurance that our sins be washed away alreadie For if we take the word belieue for a perswasion that our sinnes are done away then the Syllogisme runneth thus He that is assured of the pardon of his sinnes his sinnes are pardoned But I am assured of the pardon of my sinnes therefore my sinnes are pardoned Faith receiueth the pardon of sinne as it is profered in the word of grace and groundeth it selfe solely and immediately vpon the promise of God in Iesus Christ But the ground whereupon a sinner in himselfe guiltie should build assurance that his sinnes are pardoned without some other act of faith comming betwixt the promise that assurance there is none The Gospell offereth pardon to the thirstie and burdened if hee will receiue it assureth them of pardon who haue embraced the promise but where shall wee finde ground whereupon the guiltie person who belieueth not to remission of sinnes may bee assured that his sinnes not actually pardoned are yet pardoned and blotted out of Gods remembrance Faith taketh the pardon presented to it in the word of promise and trauailing with it bringeth forth actuall remission of sinne which vpon our faith we receiue Assurance is not before pardon nor actuall remission before faith vnlesse the effect be before the cause and the same thing be both cause and effect To beâ—ieue in Christ to saluation is to receiue him Iohn 1.12 Heluet. confess art 15. But to receiue Christ as hee is offered vnto vs in the Gospell is not to be assured that our sinnes are alreadie pardoned in and through Iesus Christ but to rest vpon him for pardon Before the act of iustification faith hath for obiect this proposition concerning the future To mee belieuing my sinnes shall bee forgiuen but after the promise is receiued and pardon obtained Par de Iustific lib. cap.
of faith because it is immediately reuealed and expressely written But I belieue this is certaine by the testimonie of the renued conscience to him that hath proued himselfe to be in the faith The conclusion therefore I shall be saued is certaine by faith because it is inferred of one thing belieued and another that is euident And although the holy Ghost not tying himselfe to termes 1. Ioh. 4.13 and 3.14 and 5.13 Rom. 6.8 doe somtime call it knowledge yet calling it againe belieuing alone or belieuing and knowing it is manifest such a knowledge is intended as not only flowes from the principles of faith but also is reduced to the same habite For with what other eyes can the soule behold the heauenly light of the Gospell How shall that confidence assâ—rance or certainetie which is created by the mixture of the light of the Scripture with the light of a good conscience renued by the holy Ghost belong to any humane knowledge when the Scripture saith expressely The promise of the Spirit is receiued by faith and wheâ—esoeuer in all the Byble Gal. 3.14 the Gospell is reuealed men are called vpon to belieue And if there be granted a certainetie of a mans owne speciall standing which certainetie arises from the Scriptures one ground thereof being a proposition or sentence immediately diuine the other inferred and concluded from that which is diuine it must bee granted also that it is a worke or effect of faith The Scripture reports how many of the children of God were tried by mocking and scourging Heb. 11.36 by bands and imprisonment they were stoned hewen asundder tempted they wandered vp and downe destitute and afflicted All which the Apostle saith They did by faith and confidence of the promises and yet their assurance was no other nor otherwise begotten then the ordinarie assurance of all Gods children which is concluded by ioyning the light of their conscience kindled by the holy Ghost and ruled by the Scriptures to the immediate light of the conditions reuealed in the Scriptures Faith which is belieued or the doctrine of faith is written in the word of God the holy Scriptures but faith whereby wee belieue or of the heart is written engrauen rooted in the heart out of the word of God by the holy Ghost and knowne not belieued by the testimonie of the renued conscience enlighned by the Spirit and directed by the word for the rule by which a man discerneth himselfe to belieue is the doctrine of Gods word declaring the qualitie of Faith And the certainetie or assurance which a iust person hath of his particular Iustification depends vpon the right application of two propositions one immediately diuine and ertainely belieued Whosoeuer belieueth in Iesus Christ shall bee saued the other inferred and concluded from hat which is diuine certainely knowne according to the direction of the word But I belieue § 2. This assurance is not such §. 2. What maner of assurance is obtained as whereby a man is made absolutely out of all doubt but such as many times is assaulted and shaken with many difficulties feares and doubts which notwithstanding aâ—ise from the the nature of faith as if it ought to bee but from the frailtie and corruption of our euill nature by reason whereof faith is not such as it ought to be It is not the office of faith to cherish and maintaine such feares and doubts but to resist them to fight against them and so much as is possible to expell them and drâ—ne them out But yet by reason of the strength of our naturall corruption and the weakenesse of our faith wee attaine not to this and how much the weaker our faith is so much are wee the further from it Againe the dayes of faith are as the seasons of the yeare sâ—me faire some foule one while a Sun-shine summer another while a long and tedious winter sometimes no more but a storme and away Our eyes are not alwayes alike intent to the word of God we doe not alwayes alike conceiue the promises of God nay temptations sometimes hide them out of our sight The effects of grace doe not alwayes appeare the same yea sometimes they seeme to bee quite ouerwhelmed which containe effects And in nature it selfe there is a voluntarie shrinking and relinquishing of the comfort of faith through the seeds of vnbeliefe that originally are sowen in vs. §. 3. § 3. The particular certainetie of remission of sinnes and eternall saluation which Iust persons attaine vnto vpon their Repentance Faith and Obedience is not equall in certaintie and firmenesse of assent to that assurance which they haue about the common obiect of faith to wit concerning the articles of Creation Incarnation Resurrection or the like because these articles are totally and immediately reuealed in holy Scripture but that his sinnes in particular are remitted depends vpon an Argument whereof onely one part is immediately the word of God and the other a collection arising vpon reflection and obseruation of a Man 's owne qualities and actions and the conclusion is more or lesse certaine according to the condition of the second proposition It is a thing more certaine and euident to faith that God gaue Christ to die for sinners that whosoeuer belieueth in him should not perish but haue life euerlasting then it is to my conscience that I belieue with well-rooted and al-seasoning confidence I haue greater assurance that God is faithfull and true then that my heart is vpright Therfore I haue greater assurance that the true belieuer shall bee saued then that I my selfe am receiued vnto mercy Albeit faith doe sometimes stagger and wander as touching the very principles themselues and immediate word of God yet because the truth and certainetie thereof is more easily and better conceiued they are for the most part more familiarly and readily belieued But the conclusions because of themselues they are vnknowne and haue their light only from the principles are not so firmely apprehended as the principles themselues whilest doubts haply may bee cast least there bee any error committed in the application and vse thereof It is a principle deliuered for assurance of saluation Belieue in the Lord Iesus Christ and thou shalt bee saued Hereupon the faithfull man inferreth to himselfe I belieue in the Lord Iesus Christ therefore I shall bee saued In this either confusedly or expressely inferred he comforteh himselfe and reioyceth in God and in hope thereof chearefully serueth God calleth vpon his name in patience expecteth the reuealing of his saluation And yet oftentimes it falleth out that hee questioneth his faith and not seeing such effects thereof as he supposeth there ought to be maketh doubt lest haply he be deceiued and though the principle be true by which he first belieued yet hee is iealous lest he haue misapplied it to himselfe § 4. This will appeare in the seuerall states or sorts of true Belieuers §. 4. The seuerall states of Belieuers Esay
hand of Herod How much more ought and will that man who is assured of Gods fauour and loue towards him for euer admire the mightie power vnspeakeable goodnes and rich mercie of God who hath deliuered him from the pit of Hell from the power of Satan from the curse of the law and from the waiting for of all the wicked Deuils and damned Spirits and hath translated him into the kingdome of his deare Sonne And if hee daily consider his vnworthines and and renued sinnes hee shall see more cause to wonder euery day then at the first if comparison may be made in such a case and to renue his repentance care watch and resolution to better his obedience For is it not to be wondred at that God pardoneth the sinnes of his children daily and continueth his mercie towards them and the sence of his loue euen vnto the end Who can thinke vpon his slippes and infirmities which breake from him euery day for which the wrath of God is iusty prouoked against him and withall remmeber how God is pleased to spare him to grant him accesse into his presence and to afford vnto him the sence of his loue but he must needs be astonished at the enioyment of so great and incomprehensible so large and long-enduring kindnesse his heart must bee enflamed with loue and enlarged in praises still more and more his affections raised to striue against sinne and set vpon the workes of holinesse and righteousnes wherevnto they are designed euery day more and more Assurance of sauation then doth not beget securitie but quickeneth to more sincere setled and constant obedience nor it is possible that a Christian should hold his assurance longer then he doth follow cherish and feed this heauenly affection in himselfe CHAP. IX Faith is grounded vpon the word of God not vpon the authoritie of the Church and resteth vpon God in Christ not vpon the Saints militant or triumphant §. 1. § 1. TThe Schoolemen diuide the obiect of faith into the materiall obiect and into the formall The materiall are the Articles or things belieued The formall is the foundation and last maine principle whereupon faith relieth or that whereinto the assent which yeeldeth vnto the matter belieued is resolued In which sence the obiect of faith is all one with the foundation or ground work of it But howsoeuer we vnderstand it whether for the maine reason last resolution of assent or for that whereupon our confidence leaneth relyeth resteth the authoritie of the Church cannot be the ground nor the Saints tryumphant the obiect of faith diuine The Authoritie of the Church cannot be the ground of faith 1. Thess 2.13 2. Tim. 3.16 We belieue that God hath his Church but we neither belieue in the Saints militant nor triumphant The ground or foundation of faith must bee some thing which is purely and simply diuine admixt with no errour yea subiect to no errour the indubitate word and reuelation of Christ the diuine and prime veritie reuealed by inspiration But the word of God alone is purely and simply diuine admixt with no errour the Church is subiect to errour neither hath it any truth immediately or by diuine inspiration Rom. 11.20 but by second meanes the authoritie of the Church is a thing create distinct from the first veritie The immortall seed whereby wee are regenerate and made faithfull is the onely formall principle or ground of faith The word of God alone is that immortall seed Therefore the word of God alone 1. Pet. 1.13 is the onely formall principle of faith And euen as in Husbandrie although diuers instruments and meanes bee requisite and necessary to wit plowing sowing c. yet the seed is the beginning and sole immediate cause of the graine spinging vp euen so in the spiritual plantation of faith in which our soules are liuing fields the immortall seed which the Apostles first preached and afterwards committed to writing produceth faith as the sole principle immediate motiue and formall obiect of faith as the ministerie authoritie and calling of the Church produce the same as the adiuvant and instrumentall cause or as the meanes of applying the word and seales thereof but not as the first principle Whatsoeuer credit the Church hath it receiueth the same from the Scriptures as is acknowledged by some of our principall Aduersaries and confirmed by the Apostle who saith Ephes 2.20 We are built vpon the foundation of the Prophets and Apostles The present faith of Christians is of the same kind with the faith of the Prophets and Apostles But the faith of these holy men was sounded vpon immediate diuine reuelation and not vpon the authoritie of the Church § 2. Herein the Romanists faith differs from the faith of ancient Christians for the Saints who liued of olde grounded their faith vpon the pure and faithfull Word of God § 2. The Papists make the Popes authoritie the only ground of Faith as vpon a sure foundation but the authoritie of the Pope whom they call the Church virtuall is the first ground and last resolution of the Romanists faith Indefinitely or indeterminately they teach whatsoeuer God hath spoken is most true in that sence wherein hee meâ—nt it But if we descend to any determinate speeches written or vnwritten either acknowledged or supposed for God Word the present Romish Church doth take vpon her absolutely to iudge of all and euery part of them If wee speake of that Canon of Scripture which wee haue the sence or interpretation of any text any article of faith concluded out of it the onely cause they doe or can belieue them infallibly is the Popes infallibilitie that commends them The Churches or Popes proposall is not only a condition requisite but the remonstratiue root the immediate cause and reason of their belieuing diuine reuelations And if it bee a reason why they belieue them and sway the minde to embrace the truth then it is the proper efficient cause of beliefe According to their doctrine the orthodoxall answere to this Interrogation Why doe you belieue the doctrine of the Trinitie to be a diuine Reuelation is because the Church proposeth it to me for such But he that admits this answere for sound and Catholike and yet den es the Churches proposall to bee the true and proper cause of his beliefe in the former point hath smothered the light of nature by admitting too artificiall subtiltie into his braines Whatsoeuer it be Cause Condition Circumstance or effect that truly satisfieth this demand Why doe you belieue this or that it is a true proper cause of our beliefe though not of the thing belieued We must here obserue that there is a twofold resolution One of the things or matters belieued or knowne into theâ—r first parts or elements Another of our beliefe or perswasions concerning them into their first causes or motiues In the one the most generall or remotest cause In the other the most immediate
bodie is wearie after labour and requires rest but sinne is euer stirring neuer quiet no not when occasions be wanting And that it might appeare out of measure sinfull it takes occasion by the commandement it resideth the good motions of the Spirit it disinâ—bleth to euery good worke it diffuseth it venome into euery action and leadeth captiue to the committing of sinne against knowledge and conscience The cursed earth is not so apt to bee ouer-growne with weedes bryars thornes and thistles as the soule with lusts passions distempers worldly cares and sinfull delights The law of the flesh rebelleth against the law of the minde and carrieth with violence to the workes of darknesse The Gally-slaues condition is very hard and miserable but the spirituall bond-slaue is in farre worse estate No drudgerie so base as the seruice of sinne no Tyrant so cruell as sinne which allowes no respite or time of refreshing Rom. 7.24 O miserable man that I am who shall deliuer me from this dominion of sinne this bodie of death I haue deeply defiled my selfe by transgression but haue no power to cleanse my heart O Lord I haue defaced thine Image but cannot repaire it I haue yeelded the powers of my soule to the obedience of sin and now I would cast off that subiection and breake those snares I am altogether vnsufficient for it When I would doe well euill is present with me Rom. 7.21 but I finde no meanes to perfect what I desire I cannot desire good my will is so in bondage I am not able to crawle about the doing of that which is good such is my feeblenesse but I want no strength to that which is euill I am apt and readie to goe astray I am inuironed and beset with sinne on euery side oh when shall I be set at libertie that I might doe the worke of God and runne the race of his Commandements Secondly He must looke to the grace truth and power of God who hath promised to sanctifie to the fulnesse and sufficiencie that is in Christ the fountaine of grace He who hath spoken this to mee Hold me and I will set thee free I will circumcise thy heart wash it purge it heale it of all sicknesses and infirmities he that hath spoken it is God Almightie who giueth Being to all visible creatures and that inuisible world of Spirits who calleth the things that are not as if they were who if there were no print of these things in me can worke and create them gloriously as at first he drew this excellent frame of the world out of that confused lumpe or Masse which hee made of nothing And as he is great in power so is he rich in mercie aboundant in goodnesse and truth as ready and faithfull to keepe as hee was free to make the promise His grace is vnsearchable his Word purer then siluer seuen times refined In my selfe I am full of sinne barren and destitute of grace but Christ is an ouer-flowing fountaine who hath plentifully filled all that belieue All the faithfull haue drawne of his fulnesse and yet his store is no whit diminished O my soule trust thou in the Lord and thou shalt be purged from thy filthines replenished with his grace Loe he calleth the thirstie who bee destitute of all sap and fruit of grace to come vnto him that they may be refreshed The Saints who haue beene most enriched with varietie of graces were by nature as poore and destitute as thou art What they had they receiued by faith Belieue as they did and speed with them Why criest thou out distrustfully by reason of thy barrennesse Doth the streaming fountaine denie water to the thirstie traueller No more doth Christ to the emptie parched soule that comes vnto him Thou hast no grace of thy selfe cleaue vnto him and thou shalt want none that may be for thy good He filleth the emptie and satisfieth the poore that he might be acknowledged the wel-spring of all grace and goodnesse Thirdly He must pray instantly vnto the Lord for sanctifying grace Faith obtaineth as a poore petitioner what the Lord promiseâ—h in speciall fauour nor can it belieue longer then it prayeth virtually or actually O Lord thou hast promised to powre water vpon the thirsty Esay 44.3 35.7 Ioel 2.28 and riuers vpon the dry ground I pray thee wash mee throughly from my filthinesse and water me bountifully with the dew of thy grace which may coole and allay the scorching heate of sinne Zech 13.1 Thou hast opened a fountaine to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse let the streames thereof flow vpon my drie and barren soule that it may be fruitfull in the workes of holinesse O put thy good Spirit into me which may be as a fountaine of liuing waters springing vnto eternall life Fourthly It is good to moue and quicken the heart quietly to rest in the promise and reioyce in hope Waite on the Lord O my soule and bee glad in him for hee hath giuen Christ to be thy Sanctification He is appointed to bee the beginner and finisher of thy holinesse and surely he will not leaue that worke imperfect whereunto he is ordained of the Father Were the progresse of that building commited to thy care and ouer-sight there might bee cause of feare but since it is laid vpon him thine onely and all-sufficient Redeemer there is no place for doubting Hold him fast and thou art safe Lord increase my faith and keepe me close vnto thee in belieuing for euermore CHAP. IIII. What it is to liue by Faith concerning the promises of euerlasting life AS if it were a light thing that God should forgiue all our sinnes Psal 103.3 4. and heale our infirmities he hath giuen promise of euerlasting life to bee conferred of his rich grace vpon them that belieue in Iesus Christ God so loued the world that he gaue his onely begotten Sonne that whosoeuer belieueth in him should not perish but haue euerlasting life Eternall life is promised Iohn 3.16 And Christ hath purchased life euerlasting no lesse for vs then righteousnesse Heb. 10.19 20. By the bloud of Iesus we may be hold to enter into the Holiest by the new and liuing way which he hath consecrated for vs through the vaile that is to say His flesh For this cause hee is the Mediatour of the New Testament Heb. 9.15 that by meanes of death for the redemption of the transgressions that were vnder the first Testament they which are called might receiue the promise of eternall inheritance And therefore as he is said to haue made reconciliation for iniquitie Dan. 9.24 2 Tim. 1.10 and to haue brought in euerlasting righteousnesse so also to haue abolished death and brought life and immortalitie to light And he makes promise of euerlasting life to them that heare and obey his voice Iohn 10.27 28. Marke 16.16 Acts 16.31 Iohn 6.40 20 31. 1
is necessarie wee should liue by faith It s necessary to liue by faith in the duties of our vocation to preuent the the euills which beset vs in our ordinarie callings couetousnesse iniustice impatience and distracting care Naturally men are apt to incumber themselues with superfluous businesse and trouble themselues about the euent and successe they content not themselues with their lot and condition but desire to heape vp riches and encrease their substance aboue measure they forecast many things in their heads long before and know no end of their cares The trouble men meet with in the world begets loue of the world and whether they be crossed or prosper the more they be exercised about the things of this life the more they follow after them with greedinesse vexation discontent plotting and deuising how to compasse their designes whether by right or wrong frâ—ud or oppression The soueraigne remedie against those and other the like misâ—heifes which we are prone to runne into is a liuely fâ—ith which lifteth vp the heart to better things then ought is to be found vnder the moone quietly submitteth vnto the good pleasure of God commendeth the successe and euent of all honâ—st endeauours vnto his Highnesse and resteth vpon his grace for present helpe â—nd future supply in the vse of such meanes as he hath ordained Without faith it is impossible to please God Heb. 11.6 God is the Authour of euery honest vocation and by his appointment men ought to labour in some particular state or condition of life but that worke is not acceptable which is not done in faith If faith doe not quicken season and guide the workes of our calling they are dead and carnall as they come from vs neitheir begun vpon sound ground nor done in vniforme and right manner nor directed to a right end That which should put life into the action is absent if faith be lacking Experience is of great vse in a godly life both to confirme faith strengthen hope preserue loue ouercome temptations and direct in difficulties But the readie meanes to get grounded experience is to liue by faith in the workes of our vocation and obserue how the Lord dealeth with vs therein according to his word The acts of faith in respect of the duties of our calling Pro. 16.20 The acts of faith in this particular be these First It informeth to make choise of an honest vocation for which we are fitted and into which we may enter by direct good and lawfull meanes He that vnderstandeth a matter shall finde good saith Solomon wherein hee teacheth that what businesse any man taketh in hand he must know it well and accurately if hee looke to finish it honestly and with good successe This therefore is the rule by which we are directed in our vocation that what art any man knoweth he should exercise himselfe in it This as it must be obserued in all arts sciences professions in the familie Common-wealth Church so as euery art or profession is of greater moment in any societie publike or priuate sacred or prophaine it is with greater diligence more studiously to be looked vnto As our calling must bee honest that is seruiceable to the Church Common-wealth or priuate familie and as we must be gifted for it so must we enter by lawfull and direct meanes appointed of God that wee may be assured our calling is of God and that hee will accept of our seruice in that estate and condition of life Secondly Faith instructeth not to meddle aboue our knowledge but to leane vpon the liuing Lord not on our skill or cunning Pro. 16.20 Pro. 3.5.6 Who so trusteth in the Lord happy is hee Trust in the Lord with all thine heart and leane not vnto thine owne vnderstanding In all thy wayes acknowledge him and he shall direct thy pathes It is hard for a man very skilfull so to with-draw his heart and thought from his skill as that he doe not wholy rest in it but faith looking further then sence or reason is able dispossesseth the heart of this carnall confidence and fixeth it vpon the Lord alone For it acknowledgeth him onely to be the fountaine of all good and perswadeth the soule that vnlesse it relie vpon his grace wisedome and strength he shall bring nothing to passe by his own wisedome wit cunning Psal 127.1.2 Hag. 1.6.9 Eccl. 9.11 For either he shall not effect what he endeauours to doe by the helpe and benefit of his skill or if he bring it to passe it shall not succeed or auaile him to those honest vses which he intended The race is not to to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of vnderstanding nor yet fauour to men of skill Thirdly It quickeneth the most skilfull workeman to striue with God in prayer that the worke he setteth vpon might succeed well and prosper that is that his skill might be readie and at hand whereby he might finish the thing that he goeth about and that it might be of vse to them for whom it is appointed For being sensible of his owne weakenes expecting helpe and supply from heauen he will not cease to craue the aide and blessing of God It is the property of faith to pray coÌ„tinually looking vnto the most High for help hauing aliuely sence of present want which stirreth vp a serious affectioÌ„ of praying Fourthly It causeth diligence care vprightnesse and faithfulnesse in all the workes actions and businesse of our calling Psal 128.2 Ephe. 6.5 6.2 as knowing that whilest wee walke honestly therein wee doe seruice to the Lord Iesus It is noted of the vertuous wise faithfull and godly woman that shee seeketh wooll Pro. 31.13.15 and flaxe and worketh willingly with her hands She riseth also while it is yet night and giueth meate to her houshold Faith awakeneth the sluggard rowseth the laisie maketh the idle lay his bones to worke and him that was a purloyner to deale truely iustly and honestly It is the best cocke to call vp the drowsie for it ringeth in his eare when wilt thou arise loe the Lord calleth thee to thy taske why tariest thou so long stirrest so slowly The Sunne reioyceth as a Gyant to runne his race why sharpenest not thou thy selfe to the worke which God hath laid vpon thee It it the willingest messenger to bee sent vpon any businesse the trustiest ouerseer of any labour the most free vndergoer of any toyle or paines â— Chron. 34.12 you neede not call him to reckoning who accounts with faith nor hast him forward who moueth by faith nor chaine him to his worke who by faith vndertaketh it Eph. 6.8 For he is assured he doth it vnto God who calleth vpon him and from whom hee must expect recompence if hee walke chearefully and in singlenesse of heart When a man is perswaded that his calling is approued of God and profitable to
protection from all hurtfull euils so much are wee lacking to sound peace and stable tranquillity of Mind and Conscience p. 287. 288 The godly are allowed to belieue their perseuerance For 1. God hath confirmed it by promise and couenant vnto his children p. 288 2. They haue allowance to belieue the obtayning of that which Christ hath prayed for and they aske of God in the Name of Christ according to his will p. 289 3. What one belieued vpon ordinary and common grounds that is the priuiledge of all belieuers ibid. 4. It is a great glory to God that we liue by faith on him concerning our future estate p. 289. 290 The acts of faith concerning perseuerance 1. It makes a man sensible of his owne frailtie p. 290 2. It stirres vp holy iealousie and suspition least wee should coole decay start aside or fall backe ibid. 3. Faith instantly cryeth vnto the Lord for helpe and strength and continuall supply of grace p. 291 4. Faith desireth digesteth and feedeth vpon the wholesome food of life ibid. 5. It putteth forth it selfe to performe all duties of holinesse and loue with life and feruour p. 292. 293 6. It coueteth increase of grace and sanctification p. 293. 294 7. It receiueth new supply of grace continually from Iesus Christ the fountaine of grace ibid. 8. It assureth of perseuerance through the promises of grace p. 294. 295 Meanes to stirre vp our selues to belieue these promises of perseuerance 1. Wee must heartily bewaile our pronenesse to sinne aptnesse to decline inabilitie to withstand any one temptation or set one step forward in the way to Heauen p. 295. 296 2. Wee must stirre vp our selues to rest vpon God through Iesus Christ for establishment and confirmation p. 296. 297 3. Wee must pray instantly that God would vphold vs and make vs to see that hee will establish vs vnto the end p. 297. 298 CHAP. VI. THe seruants of Christ are all souldiers and haue continuall warre not with flesh and bloud but with principalities and powers and spirituall wickednesses p. 299 Encouragements to resist Satan ibid. Promises of victory p. 299. 300 In this state of temptation the godly are allowed to belieue the promises of victory For 1. The God of peace hath promised to tread Satan vnder our feet shortly p. 300 2. Faith doth glorifie God and is most profitable vnto vs our treasure strength and victory ibid. 3. We haue a charge to resist the Deuill strong in the faith p. 301 4. Faith is one of the first things that is formed in a Christian and wherewith God furnisheth him when hee prepareth and calleth him forth to the encounter ibid. 5. The faithfull cannot better prouide for their owne ease and safetie then confidently to hope in the Lord. p. 302 It is necessary a Christian should liue by faith in this condition For 1. True valour cannot be had without faith in Christ p. 302 2. All our strength lyeth in Christ whose Almightie power subdueth all things for vs. p. 302. 303 3. Faith is of force to keepe vs against all assaults of the Deuill ibid. 4. The Deuill will renew his assaults and wee must renew our courage and strength ibid. The acts of faith in respect of these promises of victory in temptation 1. Faith makes sensible that wee cannot resist of our selues but assureth that Satan is chained vp by the power of Almighty God p. 303. 304 2. It discouereth the Methods of Satan and his Ends in tempting p. 304. 305 3. It lifteth vp the heart to cry and complaine vnto God of the cruelty and malice of that Spirituall Aduersary but suffers it not to muse vpon his blasphemous temptations ibid. 4. By faith the poore soule eying the promise betakes it selfe vnto the Lord for succour promised p. 305. 306 5. It stirreth vp courage and resolution to set vpon the practice of godlinesse and the duties of our particular calling as the meanes sanctified of God to procure freedome p. 306. 307 6. It fortifieth the soule against all inuasions ibid. 7. Faith is vigilant and watchfull at all times in all places vpon all occasions p. 307. 308 8. In the most forcible tempests which the enemy rayseth against vs faith tels the heart that a calme is at hand p. 308. 309 9. If Satan renew his assaults faith stands prepared through the power of God to make resistance afresh p. 309 10. Faith assureth that by the ouer-ruling prouidence of God temptations serue for the increase of grace p. 310 The godly are sometimes brought so low that they can discerne no sparke of faith no fruit of grace no marke of Gods loue in themselues For 1. An afflicted spirit tossed with feare and terrour cannot conceiue or giue notice of it true estate p. 310 2. Good men in temptation are pettishly disposed p. 311 The Remedy in this distresse is 1. Grace may appeare vnto others when in temptation a godly man cannot discerne it in himselfe p. 310 2. It is the wisdome of a Christian in this case to obserue the marke that Satan driues at which is to hide from his fight the graces of the Spirit that he might bring him to despaire and so stirre vp himselfe to belieue For 1. When he can see no grace in his soule hee cannot but see himselfe to bee miserable and so called to come vnto Christ ibid. 2. Taking courage to belieue hee disappoints Sathan ibid. 3. Wee haue a commandement to belieue as well as to proue our selues both which must bee compleate together ibid. 4. If thou canst not find in thy selfe what thou seekest after come vnto Iesus Christ and belieue in him that thou mayst receiue what thou seekest p. 312 3. The distressed soule must learne that the grace of God worketh not alwayes alike in his children p. 312 4. The long and manifold temptations of Sathan wherewith hee seekes to throw Christians head-long into despaire is to them a testimony of the inhabitation of the Spirit in their hearts p. 312. 313 Meanes to stirre vp faith in these perplexities and times of grieuous temptations 1. The distressed Christian must vnfainedly humble his soule for former ignorance vanity of mind disesteeme of mercy timorousnes discontent vnbeliefe c. p. 313. 314 2. He must complaine of the malice of Sathan and instantly intreate the Lord to pardon sinne bridle restraine and tread Sathan vnder foot p. 314. 315 3. He must cease to muse on the temptations of Satan and stirre vp himselfe couragiously valiantly to trust in the mercies of the Lord and relye vpon his grace p. 316 317 4. He must exercise himselfe in wel-doing harbour holy and heauenly Meditations nourish the motions of Gods Spirit c. p. 317. 318. 319 If the distressed Christian haue wasted his spirits with violent and continuall sorrow hee must bee admonished not to thinke that presently hee should recouer former liuelinesse and ability p. 319. 320 CHAP. VII AFflictions are not more ordinary then heauy and burdensome to
will both Loue and hatred is noth ng but the affection of good or euill will vnto a thing knowne in the vnderstanding Our Aduersaries themselues place hope in the vnderstanding and the will Bellar. de Iust lib. 3. cap. 11. attributing a double certaintie vnto it one in respect of the vnderstanding another in respect of the will And so faith being one doth properly possesse one subiect to-wit the soule but considered according to the two faculties thereof it possesseth the Minde as it vnderstandeth and assenteth the will as it receiueth embraceth the word of promise Secondly it is answered that sauing faith doth presuppose knowledge and assent as the roote and foundation but formally it is an affection towards the promise of grace and seated in the heart As the reasonable soule doth giue life sence and motion as inferior operations so iustifying faith doth knowe and assent but as iustifying it doth trust and relie vpon the mercie of God in Iesus Christ Thirdly Iustifying faith or faith as it iustifyeth is not one vertue not any vertue but iustifyeth onely as it makes vs partakers of the righteousnes of Christ which it doth not by any dignitie or excellencie of it owne but in respect of the place and office which our mercifull God hath freely and liberally granted vnto it Now nothing hindreth why God should not giue the name of faith both to assent in the vnderstanding and to affyance in the will and require both to Iustification And that it is not a vertue as it iustifyeth is manifest hereby that wee are iustified by the act of faith not by the habite of faith as Diuines popish and protestant confesse But if Minde and will be indeed but two names or titles of one and the same intellectuall nature as truth and goodnesse in matters morall differ only in degrees of apprehension then there is no roome for this obiection 1. Reg. 3.9 2. Cor. 3.15 Act. 7.39 and 11.23 1 Cor. 7.37 Math. 6.21 Rom. 1.24 Ioh. 14.1 Luk. 1.66 and 21.14 Math. 12.35 Math. 13.14.15 Ioh. 24.25 and 4.11 Psal 10. Pro. 3.5 20. 1. Ioh. 5.1 Rom. 10.8 1. Ioh. 5.4.5.20 vers 1. Iohn 2.4 Psal 78 22. Psal 137.4.5 Neh. 6.14 and 13.14.29 Iohn 17.3 Heb. 4.2.3 Eccl. 12.1 Not to dispute this point any further this is manifest that in Scripture the heart is taken for the whole soule with all its powers and operations as of vnderstanding willing and choosing remembring or retaining in Minde and affecting that the Scripture doth simply attribute to the heart knowledge confidence and affection and that the Scripture hath no peculiar words whereby that philosophicall distinction of Minde and will may be confirmed and therefore according to the sentence of Scripture wee may seale faith in the heart or reasonable soule and not trouble our selues about the distinction of the faculties If the Scripture mention this as an act of faith To belieue that Christ is the sonne of God which is seated in the Minde it must bee remembred that words of knowledge doe together by connotation imply affection much more words of beliefe and therefore where wee finde to belieue that Christ is the sonne of God we must conceiue this beliefe to containe confidence in the Sonne Words of knowledge most vsually import not idle knowledge in the Minde but true and vnfained affections in the heart which accompanie that knowledge Knowledge is the ground of confidence and so it is put for confidence which it doth bring forth The whole intellectuall nature is the seate of faith and that faith which iustifyeth is well-rooted and taketh kindly in the soule otherwise it could not season the whole lumpe disperse it vertue into euery affection commaunde euery passion and bring into subiection whatsoeuer doth make head against the power of godlinesse Faith that is not well planted can neither soundly receiue nor firmely hold Christ but by the allurements of the world the lusts of the flesh and assaults of Sathan it is easily ouer-turned The stonie ground receiued the seed but wanting good root it withered and brought forth no fruit to ripenesse Whilest faith possesseth the castle of the soule it can as easily ouercome the assaults of the Flesh the World and the Deuill as honest subiects which hold the heart of the Kingdome can vanquish and bring vnder the scattered forces of an enemie that makes inrodes vpon the borders But if the heart be taken vp with wordly delights or vaine lusts be suffered to build their castle therein then shall wee bee made a prey to Satan The cares of the world and pleasures of this life choake the seed of life receiued that it brings forth no fruit vnto perfection § 4. This faith wel-rooted is common to all §. 4. Faith is peculiar to them who be called according to the purpose of God Ephes 4.5 2. Cor. 4.13 Math. 9.2 2 Pet. 1.1 1. Pet. 1.7 Rom. 1.17 Gal 2. â—0 1. Iohn 3.23 Hab 2.4 Iohn 20.27 Acts 16.31 19. â— Marke 11.22 John 14.1 1 Pet. 1.7 Heb. â—1 6 7 8 9 10. c. Gal. 3.26 Acts 8.37 and proper to them only who be called according to the purpose of God All that be sauingly-effectually called and they only are partakers of the same faith in subiect obiect kind but not in number and degree Euerie Belieuer hath a proper singular sincere indiuiduall faith in kinde the same but in number differing from the faith of others as the faith of Peter was distinct from the faith of the other Disciples The iust doth liue by his owne faith A speciall and particular faith is required in euery one that shall be saued This particular faith is commended by the holy Ghost in particular faithfull men and women And when the faithfull of age and discretion were admitted to Baptisme they professed particularly their faith in Christ Health of bodie and such like outward blessings may bee conferred by God vpon one for the faith of another And the children of Christian parents are within the couenant for their parents faith as the promise is made to the faithfull and to their seed and they receiue it for themselues and their posteritie And generally the faith of one may helpe to obtaine for another Iames 5.14 15. Phil 1.19 Ephes 6.18 2. Thes 3â— so farre as it moueth to pray for others But remâ—ssion of sinnes and saluation is not obtained without a proper and speciall faith in them that bee of ripe yea es and haue the vse of reason God takes no pleasure in them who withdraw themselues by vnbeliefe Heb. 10.38 §. 5. All haue not like measure of faith Rom. 12 3. Math. 8.10 15.28 Math. 6.30 8.26 14.31 16.8 Marke 9.24 Rom. 4.20 Rom. 14.1 15.1 § 5. The fâ—ith which is belieued is one and the same the grace whereby we belieue supernaturally infused the seate of faith an humbled and contriâ—e heart but the measure of faith is not equall or
fruit of grace is called to come vnto Christ the fountaine of liuing waters that in him and by him he might be eased refreshed made fruitfull This gratious inuitation the poore soule must lay hold vpon and say within himselfe I will draw neere vnto the God of my saluation and trust in him for I haue his firme and stable promise that I shall be watered with grace and refreshed with comfort If I be hungrie hee hath plentie of prouision if barren drie and withered with him there is abundance of grace that I may be enriched § 10. The Deuill who goeth about like a roaring Lion seeking whom hee may deuoure will not spare to suggest to the contrite and humbled soule that God cannot or will not forgiue his transgressions which haue beene most hainous for qualitie many for number §. 10. 1. Pet. 5.8 10. Their sins be many in number and hainous for qualitie and in which hee hath long liued and continued And it may be the Lord would hereby correct our former conceits in the dayes of our vanitie Remedie that of all things pardon of sinnes is most easily obtained that it was but a sleight and small thing to sinne against God that wee might well enough take our fill of sinne for the time and turne to the Lo d in old age and sicknesse But withall this thought must be held to arise from Satan and shunned as repugnant to the truth of God The hainousnesse or number of our sins make vs not vncapable of mercie For the promise of pardon is made to repentant sinners without limitation to any time person qualitie or number of offences And for the remedie and remouall of this temptation first wee should humble our selues before God for our light esteeme of sinne and procrastination or delayes 2. Cor. 1.3 Esay 55.7 Iames 5.7 Ier. 3.1 2.3.13 14. 11. They feele the heauie burden of Gods wrath And then consider the endlesnes of Gods mercies in Christ the price which was paid for our redemption the sweet promises propounded in the Word the stablenesse and perpetuitie of the Couenant and the examples of great sinners receiued to mercie And what if a man sensibly feele the heauie burthen of Gods wrath and plainely discerne his frowning and angry countenance Though sence of Gods loue faile faith may continue strong Remedie Iob 13.15 Heb. 11.1 Faith may bee strong when wee haue no sence or feeling of mercie For faith is not grounded vpon sence and feeling but vpon Gods gracious promises immutable goodnesse and infallible truth Yea when sence and feeling cease then faith which is the euidence of things not seene beginneth it chiefe worke and the most excellent faith sheweth it selfe most clearely when we haue no sence or feeling or when we feele the plaine contrarie Faith looketh to the promise mercie power and truth of God and to the manner of his working and seeing his mercie is incomprehensible his power infinite his manner of working by contraries his truth firme and immoueable therefore in the greatest terrours it belieueth peace when God sheweth himselfe an enemie it apprehendeth him louing and mercifull and out of the deepest humiliation aboue sence or reason gathereth the sweetest consolation If euer we haue tasted of Gods loue and mercie liuely faith concludeth that wee are still in his loue and fauour Iames 1.17 Iohn 13 1 2. whatsoeuer we apprehend in our present sence and feeling for whom hee loueth to the end hee loueth them Yea faith goeth before experience or sence of mercie and waiteth for saluation in Christ in the depth of miserie grounding it selfe meerely vpon the Word of truth which cannot lie Wee belieue to taste the goodnesse of the Lord not because we haue felt alreadie how kind the Lord is though we may make vse of feelings past to sustaine vs in present agonies Experience and sence is a stay or prop for our better ease not the ground vpon which our faith leaneth and though it be shaken faith continueth firme If therefore at any time our sence and feeling tell vs one thing namely that God hath cast vs off foreuer and will neuer looke graciously vpon vs and the Word of God assure vs of another to wit that God doth loue vs and will neuer forsake vs vtterly wee are not to giue credit to our owne feeling but to Gods Word For our sence is oft deceiuing specially in matters of godlinesse but the Word of the Lord is sincere and abideth for euer In bodily diseases of some kinde wee trust more to the iudgement of a skilfull Physicion then to our owne conceits and shall we not thinke that God knowes our spirituall estate better then we our selues What can we belieue in matters of religion if we belieue not more then we can discerne by sence or reason The being of a thing and the sensible discerning of the thing to bee are diuers Howsoeuer at sometimes they concurre yet oftentimes they are seuered and disioyned Because the Sunne appeareth not to vs at Mid-night shall wee conclude that it neuer hath or will shine to vs againe Shall a childe imagine his Father neuer did or will truly loue him hereafter because for the present hee doth not admit him into his presence or afford him a fauourable and louely countenance No lesse absurd but more iniurious is it to our heauenly Father to coniecture that no grace or fauour is to bee sound with God seeing now the beames of his loue and mercie are hidden from vs. The dearest seruants of God who haue beene indued with most eminent graces and highly aduanced into speciall fauour with him haue yet in their owne sence apprehended wrath and indignation◠Psal 22.1 2. 38.3 4. 77.7 88.14 Ier. 20.14 15. instead of loue and fauour displeasure instead of comfort and trouble instead of peace Did God tenderly respect them when he seemed to teare them in pieces and to breake their bones like a roaring Lion and shall wee iudge of his affection by our present feeling § 11. But what if we haue long vsed the means of grace and can finde no comfort In this case §. 11. 12. They haue long vsed the meanes of grace and can finde no comfort Cant. 5.2.3 wee must repent of the former neglect to accept of grace offered and pray to God to forgiue and pardon it Wee must also examine our hearts with all care and diligence to finde out the sins which haply doe hinder comfort and bewailing the same stirre vp our selues to receiue the promises Remedy For oft times the entertaining of some bosome sinne which wee are loath to part withall is that which m kes the breach in our conscience And sometimes we walke without comfort not so much because God withholds it as that wee put it from vs The godly sometimes walke without comfort because they put it from themselues either not knowing that we are called to belieue or not
many gratious promises whereby God doth freely passe it vpon vs Ps 119.5.6 and earnestly beggeth the powerfull effectuall inhabitation of the Spirit to stampe and imprint the Image of Christ more and more vpon the soule it peruseth it euidence againe and againe and nourisheth the motions stirreth vp the graces of the Spirit which is the earnest pennie and seâ—le of the promised inheritance If Men make an earthly purchase they wil spare no cost or labour to get it assured they will haue good euidence fine and recouerie and take what course in time may exempt it from claime and faith receiuing the promise of this purchased inâ—eritance will not rest in vncertainties or presumption but doth trauaile to haue it assuredly passed and made vpon the soule Sixtly It striueth to enter the possession of this heauenly kingdome by degrees Phil. 3.10.12.13 Men that purchase an inheritance to come in hereafter they are glad if any part fall into their hands for the present or if they can get some by parcels before the whole be possessed Fulnesse of glory is reserued to the life to come but beginnings of glory peace of conscience ioy in the holy Ghost and sanctification of the Spirit are vouchsafed here Grace is the beginning of glory and glory the perfection of grace According to the measure of grace receiued and as we grow vp in Sanctification so wee enter vpon the possession of our eternall inheritance And true liuely faith doth couet grace more and more and draw vnto it selfe from Christs fulnesse Seuenthly It earnestly desires and longeth after the full accomplishment of glory Rom. 8.13 Our selues also which haue the first fruits of the Spirit euen wee our selues groane within our selues waiting for the Adoption to wit the redemption of the Body I desire to depart and to be with Christ which is farre better Phil. 1.23 Saluation is the end of faith Heauen the habitation or home of the faithfull For in this we grone earnestly 2. Cor. 5.2 desiring to be clothed vpon with our house which is from Heauen Naturall bodies moue to their proper place all liuing things couet perfection in their kind heauen is the proper place and condition of the faithfull life eueâ—lasting the perfection of faith therefore if faith bee liuely it longeth after the fruition of glory and full possession of the promised inheritance Eightly It assureth that wee are made heire of euerlasting life to which God of his grace will bring vs in his time appointed 1 Iohn 3.1 Behold what loue the Father hath bestowed vpon vs that we should be called the sons of God Beloued Verse 2. now are wee the sonnes of God and it doth not yâ—t appeare what we shall be Verse 14. We know that we haue passed from death vnto life because we loue the brethren Neither doth the manner of speaking sauour of ought but certaintie neither could it agree with the grauitie of the Apostle to speake so indefinitely so indeterminately of that whereof hee had no certaine ground no firme resolution but onely some likely guesse or coniecturall hope And grant it of Iohn the Apostles that they knew their owne Adoptâ—on and we may inferre that this knowledge is a priuiledge of all belieuers in their measure as well as theirs 2. Pet. 1.1 Rom. 8.34.35.36 37. 1. Iohn 2.2 Rom. 5.1.2.3 For the faith whereby they were assured was ordinarie the grounds of assurance common to them with all true belieuers the benefite it selfe generall not in any speciall manner appropriated What promises soeuer concerning life and happinesse were made to the Apostles the same are made to all belieuers and confirmed and sealed vnto them after the same manner For they haue all one God Eph 4.4.5.6 one Christ one Spirite they are vnder one Couenant and liue by the same faith The Adoption of Belieuers is confirmed on Gods part vnto them by his word seales oath pledge and witnesse of his Spirit with the graces thereof And what God so sufficiently confirmeth we by faith may receiue it for faith inableth vs to belieue what God reuealeth Faith giueth assurance but euery belieuer is not assured in himselfe Psal 31.22 and 77.7 Psal 42.5 and 43.3 Exod. 19.5 Psal 135.4 Cant. 7.6 Psa 16.5 Deut 32.9 Psal 83.3 Mal. 3.17 Zech. 2.8 Psal 108.6 and 127.2 Cant. 8.6 Esay 49.16 Ioh 14.23 Iâ—s 1.9 Psal 109.31 and 12.5 Psal 73.23 Psal 27.5 1. Sam 2.9 Psalm 56.8 Math. 10.30 Psal 38.9 Ier. 31.20 Deut. 33.29 1. Pet. 5.10 Phil. 4.19 Psal 62.2.6.7 and 71.5 Ioel 3.16 2. Cor. 1.3 Psal 25 12. Heb. 13.21 Exo. 29.46 Reue. 21.3 2. Chron 16.9 Psal 37 4. and 145.19 Prou. 10.24 nor is any assurance in this life so certaine that it is neuer intermixed nor disturbed with doubtings There is a state in which faith sheweâ—h it selfe rather in earnest longings and paintings after mercy then in certaine apprehension of it there is a state of infancie a state of temptation and spirituall conflict in which the soule cannot attaine this certaintie and assurance And euen in the growen and confirmed state the belieuer must not looke to walke on smoothly without any rubs or to enioy perfect assurance without doubtings and assaults The assurance of this belieuer is an assurance aiming and striuing after assurance an assurance wrestling and combating with many assaults an assurance which labours wiâ—h continuall weakenes and lookes not to come to perfection but by temptations But of this before God in great mercy doth vouchsafe to his Adopted sonnes many excellent royalties in this life They are most pretious vnto him His chiefe treasure His loue for delights his peculiar people the lot of his inheritance his chosen his hidden ones his iewels Hee that toucheth them toucheth the apple of his eye They are his Beloued as the signet vpon his right hand Hee dwelleth with them he followeth them whither soeuer they goe hee stands at their right hand and holds them vp by it Hee coueâ—s them vnder his pauillion hee keepes their feete hee counts their wandrings hee numbreth their heires hee obserâ—es their sighes is moued with compassion vpon their complaints hee is the shield of their helpe the sword of their excellencie and the God of all grace who will fulfill all their necessities Hee is their hope their helpe their health their rocke their refuge the Father of mercies and God of all consolation Hee will teach them in the way that they should choose and make them perfect in good workes He will establish them in euery good word and worke he will walke with them his eye is euer vpon them for good and he will giue them their hearts desiâ—e They haue the Angels of God to minister vnto them for theâ—r safeguard and protection Heb. 1.14 Psal 34 7. 1. Cor. 3.22.23 Heb. 2.7.8 1. Tim 4.2.3 they haue dominion ouer the creatures of the earth and the free vse of them both for necessitie and
might wauer a promise is annexed Whatsoeuer yee shall aske the Father in my Name hee will giue it you But without question they haue allowance to belieue the obtaining of that which Christ hath prayed for 1. John 5.14 and the faithfull aske of God in the Name of Chrâ—st according to his will The seruants of Christ who liued by the like pretious faith with vs grounâ—ed vpon the same promises and subiect to the same temptations Rom 8.38.39 belieued their perseuerance I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate froÌ„ the loue of God which is in Christ Iesus our Lord. Phil. 1.20 According to mine earnest expectation my hope that in nothing I shal be ashamed but that with all boldnes as alwayes so now also Christ shal be magnified in my body whether it bee by life or by death And the Lord shall deliuer me from euery euill worke and will preserue me vnto his heauenly kingdome 2. Tim. 3.18 to whom be glory for euer and euer Amen But what one belieued vpon common and ordinarie grounds that is the priuiledge of all belieuers which they are allowed to receiue It is a great glory to God that wee liue by faith on him concerning our future estate and relie vpon his grace that shall encounters wee shall bee more then Conquerours through him that loued vs. For this is to take God to bee our God not only to put our confidence in him in prosperitie and aduersitie when wee haue meanes or meanes be wanting for our soules and bodies but also to relic vpon him that he will make vs walke in his Commandements and put his feare in our hearts that wee shall not depart from him that hee will perfect his worke begun in vs finish our fai h and preserue vs vnto his euerlasting kingdome This faith doth giue vnto God the praisent all grace which he is pleased to bestow and of all workes of grace which he effecteth by vs. Hee that relieth vpon the good vse of his free-will must necessarily ascribe the praise of his perseuerance in part if not principally vnto himselfe but he that resteth vpon the Lord for establishment against all spirituall enemies and abilitie vnto euery good worke hee must necessarily ascribe the whole praise vnto the glory of Gods grace vpon which hee doth depend The acts of faith concerning perseuerance The acts of saith concerning perseuerance bee these and such like First It makes a man sensible of his owne frailtie and infirmitie how weake and feeble he is apt not only to fall but euen to fall away if he were not vpholden by the grace and power of God 2. Cor. 3.5 Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Naturally we trust in our selues and are pâ—esumptuous of our strength but when by faith we goe forth of our selues vnto God for helpe we can see nothing in our selues but weaknesse and frailtie Secondly It stirres vp holy iealousie and suspition lest we should coole decay start-aside or fall backe Faith is bold and timorous confident and suspicious confident in God suspitious of our selues I was afraid saith Iob of all my workes Iob 9.28 Gatak Spirituall Watch pag. 84. knowing that if I did wickedly thou wouldst not acquite me And this suspition doth beget care to shunne occasions of sinne and watchfulnesse to preuent spirituall distempers A man iealous of his health is warie in his diet and he that hath his soule in suspition will euer be questioning with it and watching ouer it least he should offend This iealosie is euer waking apt to cast the worst that may fall out but to counsell the best that is to keepe farr from the occasions of sinne abstaine from all appearance of euill and take heede of the snare in lawfull businesses of this life And surely in this kinde considering our great frailty it is more behoouefull for a man to be somewhat too hee die and cautelous then to be a little too secure and selfe confident to be suspitious of his weaknesse that hee may be enabled by God and become strong in him then while he is fool-hardie strong in his owne conceit to run into danger and proue weak in triall Thirdly Psal 17.5 Faith instantly crieth vnto the Lord for help strength and continuall supply of grace Hold vp my goings in thy paths that my footsteps slip not Psal 119.8 I will keepe thy statutes O forsake me not vtterly Looke thou vpon me and be mercifull vnto me as thou vsest to doe vnto those that loue thy Name Order my steps in thy word Psal 119.32 33. Cant. 1.4 and let not any iniquitie haue dominion ouer me Draw me we will runne after thee Shew me thy wayes O Lord teach me thy pathes Lead mee in thy truth Psal 25.4 5. and teach me for thou art the God of my saluation on thee doe I waite all the day long When men be conscious to themselues of their owne wants they are wont to resort vnto others by whom their wants may be supplied The Belieuer is emptie in himselfe and sensible of his owne weaknesse desirous of supply and confident of helpe in God 2. Tim. 4.17 2. Cor. 12.9 10. 2. Cor. 4.7 who alone is able to confirme and strengthen him yea so to inable him notwithstanding his infirmitie that his power and might shall appeare in him amidst his feeblenesse his very infirmity shall make much for his glory and therefore hee will not cease day after day to repaire vnto him for continuall supply and strength of grace Fourthly Faith desireth digesteth and feedeth vpon the wholesome food of life 2. Pet. 2.2 As new borne babes desire the sincere milke of the Word that yee may grow thereby If the bodie be healthfull and in case to grow in strength there will be an appetite to wholesome food and good digestion by the stomacke euery liuing thing hath a facultie to draw nourishment vnto it selfe and the faith which neuer faileth doth not only couet but kindly digest the Word of life and sucke nourishment from it whereby it is made able and strong to euery good word and worke If the stomacke decay or the appetite be inordinate after things hurtfull and vnwholsome food or the digestion ill that meate taken in passeth away not altered by the stomacke the naturall life is in danger so the life of grace languisheth when our appetite to the word decayeth wee affect earthly things immoderately delight in a frothy windie vaine sound of words which pleaseth the eaâ—e but edifieth not the conscience or if we heare sleightly but take not paines to feed substantially vpon the Word I denie not but a liuely neuer-fading faith is subiect to these and more grieuous
This dependance on the promises which faith worketh is absolute without limitation of time measure of affliction or manner of deliuerance All these it referreth to the good pleasure of Gods will Esay 28.16 and reposeth it selfe securely vpon his faithfull word and prouidence He that belieueth will not make haste Feare rides post to out-runne danger and folly turnes ouer with speed our mourning part before God delighting to be in the house of laughter but faith which leaneth vpon the promises of truth makes no haste without good speed Dan. 9.2 Daniel waited seuentie yeares for deliuerance out of captiuitie in Babylon and then finding the time of redemption to be at hand hee prayed to God for the same As for the measure of affliction or meanes of deliuerance Iob 13.15 the voice of faith may be heard in Iob and Abraham The one promised he would trust in God though he should kill him The other being commanded to sacrifice his onely Sonne Isaac Heb. 11.19 the sonne of the promise belieued that some other way he should receiue him from the dead This effect faith bringeth forth when all meanes faile yea against all oppositions in shew neuer so strong and irresistible Esay 63.5 For the meanes of themselues be of no worth and validitie and God is the same one and vnchangeable whosoeuer oppose themselues against his determinations most readie to succour when all meanes faile God is our refuge and strength Psal 46.1 2 3. a very present helpe in trouble Therefore will wee not feare though the earth be remoued and though the mountaines be cast into the midst of the Sea Psal 49.5 Psal 56.4 Though the waters thereof roare and bee troubled though the mountaines shake with the swelling thereof Wherefore should I feare in the dayes of Euill when the iniquity of my heeles that is the wickednesse my feet carried mee to shall compasse me about Ezra 8.21 For the hand of our God is vpon all them for good that seeke him but his power and his wrath is against all them that forsake him The Lord is my light and my saluation Psal 27.1 2 3. Psal 3 6. Psal 54.4 5. whom shall I feare The Lord is the strength of life of whom shall I be afraid Though an host should encampe against me my heart shall not feare Behold God is my helper Psal 118.7 Psal 46.5 7. the Lord is with them that vphold my soule He shall reward euill vnto mine enemies cut them off in thy truth But for support in this case faith turneth it selfe to meditate on Gods truth which neuer faileth his might which cannot be resisted his wisdome which euer effecteth his owne workes by meanes best approued Psal 116.5 7. in his counsell in the fittest season and his tender compassions whereby hee is ready to succour them that are brought low Psal 22.4 Againe it looketh to the manner of Gods dealing and to the vsuall course which he hath held with his seruants in all ages past Ex. 3.8 5.6 which is to grant deliuerance when the afflictions of his seruants be increased and send helpe when to sense and reason it is furthest off Ezek. 18.4 For euery soule is the Lords as the soule of the father so also the soule of the sonne and what fauour he hath shewed vnto any one he will vouchsafe to euery one that seeketh him diligently if it may bee for their good It is also confirmed by the experience of Gods dealing with vs in former times of distresse and danger Psal 22.9 Thou art he that tooke me out of the wombe thou didst make me hope when I was vpon my mothers breasts I was cast vpon thee from the wombe Psal 71.17 2. Tim 4.18 thou art my God from my mothers belly O God thou hast taught me from my youth hitherunto haue I declared thy wōdrous works For former mercies are as bils obligatorie vnder his hand to assure of future good things as they shall be needfull That which God hath once done for vs in sustaining quickning quieting our spirits with peace which passeth vnderstanding keeping our hearts that hee will doe euery day vnto vs if wee inforce our selues towards him Moreouer a good heart will not cease to accuse checke and condemne it selfe for the Infidelitie distrust and weaknesse of faith that it espieth to incite stirre vp and call vpon it selfe more confidently to waite and trust in the Lord and in bitternesse of heart to seeke and sue vnto him for more strength from aboue Psal 42.5 11. Why art thou cast downe O my soule why art thou disquieted within me Hope in God for I shall yet prayse him for the helpe of his countenance O God my soule is cast downe within me Ninthly Faith belieueth one contrarie in another 9. Act. and out of deepest distresses gathereth assurance of sweetest deliuerances For the Lord shall iudge his people Deut. 32.36 2. Kings 14.26 Psal 9.9 10. and repent himselfe for his seruants when he seeth that their power is gone and there is none shut vp or left The Lord will be a refuge for the oppressed a refuge in times or due time of trouble Mans extremitie is Gods opportunitie Deepest miserie is the fittest season for deliuerance Men often like to Swallowes will be with vs in Summer but leaue vs in winter The Deuill when hee hath drawne his into the bryars will giue them leaue to looke for themselues But God hath euer stood neerest to his when their exigences haue beene greatest The experience of miserie calamitie is made the sure ground of such ioyful hopes as the Lord hath promised Psal 20.1 Exod. 14 22. Dan. 6.22 The greater sorrowes the people of God suffered the more vndoubted experience they had of diuine truth contained in Mosaicall threatnings the more vndoubted the experience of their truth vpon consciousnesse of their owne transgressions the greater motiues they had vpon heartie and sincere repentance to apprehend the stabilitie of his sweetest promises for their good No depression of this people but serued as a countersway to hasten intend or inlarge the measure of their wonted exaltation so long as they rightly weighed all their actions and proceedings in Moses ballances and compared their permanent sorrow for sin past with their wonted delight in their permanent sorrow for sinne past with their wonted delight in transient pleasures Ier. 30.13 14. This that the Lord had stricken Iacob with the wound of an enemie and with a sharpe chastisement for the multitude of his iniquities is propounded as an argument of consolation for because the Lord had killed they must belieue he would make aliue againe The present wounds inflicted contrarie to the rules of politique defence were the best pledges of their future health beyond all hope of State-Surgeons And when Ieremy more admired then distrusted Gods mercies in tendring the purchase of his Kinsmans field to